Jeremiah 23:7

“The Promise of the Righteous Branch”· Jeremiah 23:5–8Read in context
King James Version
Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt;
KJV (with Strong's)
Therefore, behold, the days H3117 come H935, saith H5002 the LORD H3068, that they shall no more say H559, The LORD H3068 liveth H2416, which brought up H5927 the children H1121 of Israel H3478 out of the land H776 of Egypt H4714;
Complete Jewish Bible
"Therefore," says ADONAI, "the day will come when people no longer swear, 'As ADONAI lives, who brought the people of Isra'el out of the land of Egypt,'
Berean Standard Bible
So behold, the days are coming, declares the LORD, when they will no longer say, ‘As surely as the LORD lives, who brought the Israelites up out of the land of Egypt.’
American Standard Version
Therefore, behold, the days come, saith Jehovah, that they shall no more say, As Jehovah liveth, who brought up the children of Israel out of the land of Egypt;
World English Bible Messianic
Therefore behold, the days come, says the LORD, that they shall no more say, As the LORD lives, who brought up the children of Israel out of the land of Egypt;
Geneva Bible (1599)
Therefore behold, the dayes come, sayth the Lord, that they shall no more say, The Lord liueth, which brought vp the children of Israel out of the lande of Egypt,
Young's Literal Translation
Therefore, lo, days are coming, An affirmation of Jehovah, And they do not say any more, Jehovah liveth who brought up The sons of Israel out of the land of Egypt,
मराठी · MRCV
“असे दिवस येत आहेत की,” याहवेह म्हणतात, “शपथ घेताना इस्राएलचे लोक, ‘ज्या जिवंत याहवेहने इस्राएली लोकांना इजिप्त देशातून बाहेर आणले, त्यांच्या जीविताची शपथ’ असे न म्हणता,
Translation
See also
यिर्मयाह १६:१४यिर्मयाह १६:१५यिर्मयाह २३:३यशायाह ४३:१८यशायाह ४३:१९यिर्मयाह ३१:३१यिर्मयाह ३१:३४
In the KJVVerse 19,492 of 31,102 · 62.7%

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Summary

Jeremiah 23:7 unveils a profound prophetic declaration from the LORD, announcing a future act of deliverance for Israel so monumental that it will eclipse the foundational Exodus from Egypt. This verse signals a divine re-calibration of the benchmark for God's redemptive power, pointing forward to a new and even greater gathering of His scattered people from all the lands of their dispersion, thereby establishing a preeminent testament to His enduring presence, unwavering faithfulness, and dynamic power in history.

Context

Literary Context

Jeremiah 23:7 is strategically positioned within a pivotal prophetic oracle spanning Jeremiah 23:1-8. The passage commences with a scathing indictment of the unfaithful "shepherds" (leaders) of Israel, whose negligence and corruption have scattered and destroyed God's flock (Jeremiah 23:1-2). This judgment is immediately followed by a powerful promise of divine intervention: God Himself will gather the remnant of His flock, tend to them, and raise up new, righteous shepherds (Jeremiah 23:3-4). The crescendo of this promise is the messianic prophecy of a "Righteous Branch" from David's lineage, who will reign justly and bring salvation to His people (Jeremiah 23:5-6). Verse 7 then introduces the revolutionary nature of this future restoration, which is further elaborated in Jeremiah 23:8, explicitly detailing the gathering "out of the north country, and from all countries." This entire section thus functions as a profound message of hope and future restoration, embedded within the broader context of impending judgment and the Babylonian exile.

Historical & Cultural Context

Jeremiah's prophetic ministry unfolded during the tumultuous twilight years of the Kingdom of Judah, a period characterized by profound political instability, widespread spiritual apostasy, and the escalating threat of the Neo-Babylonian Empire. The people of Judah were on the precipice of a devastating exile, a direct consequence of their persistent covenant unfaithfulness. For centuries, the Exodus from Egypt stood as the unparalleled, defining act of God's redemptive power in Israel's history. It was the foundational event that forged their identity as a nation uniquely chosen by Yahweh, serving as the ultimate proof of His living presence, His covenant faithfulness, and His power to deliver. This event was consistently invoked in oaths, declarations, and historical recitations, as exemplified in Deuteronomy 6:21. The cultural memory and theological significance of the Exodus permeated every facet of Israelite life, from their annual festivals to their national narratives. Therefore, Jeremiah's prophecy in Jeremiah 23:7 is nothing short of revolutionary; it boldly declares that a future act of God will be so magnificent that it will redefine the very benchmark of divine deliverance, offering radical hope to a people facing imminent dispersion and the apparent dissolution of their national identity.

Key Themes

This verse contributes significantly to several overarching themes prevalent in Jeremiah and the broader prophetic corpus. The primary theme is A Greater Deliverance Foretold, highlighting God's sovereign intention to perform a future act of salvation that will not merely replicate but profoundly eclipse the historical Exodus. This "New Exodus" concept, while initially pointing to the return from Babylonian captivity, also carries profound eschatological implications, foreshadowing a comprehensive, worldwide gathering of Israel and ultimately, God's people. Secondly, it powerfully underscores God's Unwavering Faithfulness despite Israel's persistent rebellion and the impending divine judgment. Even as His people face the dire consequences of exile, God's covenant promises endure, demonstrating His steadfast commitment to His chosen people and His ultimate redemptive purposes. Finally, the verse serves as a potent declaration of Future Hope and Restoration, assuring a despairing nation that their story does not culminate in judgment and dispersion but in a glorious, divinely orchestrated return and renewal. This promise of future restoration is a recurring and vital motif throughout Jeremiah's prophecies, offering a beacon of light in a period of profound national darkness, as further detailed in Jeremiah 30.

Exposition and Analysis

Key Word Analysis

days yôwm' H3117

From Strong's H3117, this word signifies "a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)." In Jeremiah 23:7, "the days come" refers to a future, divinely appointed period, emphasizing a specific era or epoch when God's new redemptive act will unfold. It signals a definitive shift from the past to a future reality, initiated by God's sovereign will.

liveth chay' H2416

Derived from Strong's H2416, meaning "alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively." The phrase "The LORD liveth" (Yahweh chay) is a powerful, covenantal declaration of God's active, enduring existence and His dynamic, intervening power. It asserts that God is not a dead idol or an absent deity but a living, active God who intervenes decisively in history. The prophecy suggests that the proof and preeminent testimony of His living power will shift from the Exodus to a new, even greater, act of restoration.

brought up ʻâlâh' H5927

From Strong's H5927, a primitive root meaning "to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative." In the specific context of the Exodus, it refers to God's powerful and decisive act of leading or bringing His people out of bondage in Egypt. The verb conveys the idea of a forceful, upward movement from a lower, oppressed, and captive state to a higher, liberated, and sovereign one. The prophecy implies that a future "bringing up" will be so significant in its scope and impact that it will redefine the standard of divine deliverance.

Verse Breakdown

"Therefore, behold, the days come, saith the LORD,"

This opening phrase functions as a solemn, authoritative divine declaration, signaling the imminent revelation of a significant prophetic utterance concerning a future event. The connective "Therefore" links this promise of restoration to the preceding condemnation of corrupt leadership and the subsequent promise of righteous rule (Jeremiah 23:1-6). "Behold" (often translated "Lo" or "Indeed") serves as an emphatic interjection, drawing immediate attention to the gravity, certainty, and divine origin of what is to follow. The phrase "the days come" indicates a future, divinely appointed time in God's redemptive plan, emphasizing its certainty and the unfolding of God's sovereign purposes.

"that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt;"

This is the profound core of the prophecy. It is crucial to understand that this does not imply the historical Exodus will be forgotten or denied; rather, the hyperbole signifies that its prominence as the singular and ultimate defining act of God's power will be superseded. The traditional oath or declaration, "The LORD liveth, who brought up Israel out of Egypt," which served as the primary testament to God's active presence and power for centuries, will be replaced by a new, even more magnificent testament. This new declaration will be rooted in a future, comprehensive gathering and restoration of His scattered people, highlighting the unparalleled nature and scope of the coming deliverance.

Literary Devices

Jeremiah 23:7 employs several powerful literary devices to convey its profound message. Hyperbole is prominently featured in the phrase "they shall no more say," which is not intended to be interpreted literally as a complete erasure of the Exodus from memory or speech. Instead, it functions as an emphatic declaration that the prominence and preeminence of the future deliverance will so overwhelmingly overshadow the past Exodus that it will become the new, ultimate reference point for God's living power and faithfulness. This creates a striking Contrast between the past defining act of God and the future, even greater act. The Exodus itself functions as a foundational Type or Symbol of divine redemption, and Jeremiah's prophecy introduces the concept of a "New Exodus" that will not only fulfill but also expand upon the original, demonstrating God's consistent redemptive pattern but on an even grander and more comprehensive scale. This powerful Foreshadowing of a greater salvation event points toward a future restoration that is more encompassing and glorious than any previous act of divine intervention.

Theological and Thematic Connections

Jeremiah 23:7 stands as a pivotal statement in the unfolding narrative of God's redemptive history, revealing that God's faithfulness is not confined to past acts, no matter how monumental, but continually moves forward to accomplish even greater works. This "New Exodus" theme, while initially pointing to the return from Babylonian exile, transcends that historical event to encompass the ultimate, spiritual gathering of God's people from all nations, a redemption from the bondage of sin and death that culminates in the New Covenant. It underscores the progressive nature of God's revelation and salvation, assuring us that God's power to save and restore is inexhaustible and that His ultimate plan for His people is one of glorious restoration and secure dwelling in His presence.

Isaiah 43:18-19Jeremiah 31:31-34Ezekiel 36:24-28

Reflection and Application

Jeremiah 23:7 offers profound encouragement and a vital challenge for believers today. It powerfully reminds us that our God is not confined to the past; He is a God of new and greater things, always working to bring about His perfect will. Just as He sovereignly planned a "New Exodus" for ancient Israel, He continues to work in fresh, transformative ways in our individual lives and in the broader world. This profound truth invites us to release ourselves from limiting God based on our past experiences, our perceived limitations, or the magnitude of our current challenges. In times of personal despair, national crisis, or apparent defeat, this verse serves as a powerful anchor of hope, assuring us that even in the midst of suffering or judgment, God's redemptive plan is actively unfolding. Our current struggles do not define God's ultimate purpose for us. Furthermore, the unwavering faithfulness of God to His ancient promises to Israel—even when they were profoundly unfaithful—provides a rock-solid foundation for our trust in His promises to us under the New Covenant. He is the same God who performed the miraculous Exodus, promised an even greater return, and will faithfully fulfill every word He has spoken, including our ultimate redemption and glorification in Christ.

Questions for Reflection

  1. What "defining moments" or past experiences in your spiritual journey might you be clinging to, potentially limiting your expectation of what God can do next in your life?
  2. How does the promise of a "greater deliverance" encourage you when facing difficult, seemingly hopeless, or overwhelming circumstances today?
  3. In what practical ways can you actively anticipate, pray for, and participate in the "new things" God is doing in your life, your community, and the world around you?

FAQ

Does Jeremiah 23:7 mean that the historical Exodus from Egypt will be forgotten or no longer celebrated by Israel?

No, Jeremiah 23:7 does not mean the Exodus will be literally forgotten or cease to be celebrated. Instead, the hyperbole "they shall no more say" emphasizes that a future act of deliverance will be so overwhelmingly significant and glorious that it will become the new and preeminent testimony to God's living power and faithfulness. The Exodus would always remain a foundational historical event, deeply embedded in Israel's identity and worship, but its status as the ultimate benchmark of God's redemptive might would be superseded by the promised "New Exodus"—the comprehensive gathering and restoration of Israel from all nations, as further detailed in Jeremiah 23:8. It signifies a divine re-prioritization of God's mighty acts, not an erasure of sacred history.

What is the "New Exodus" concept, and how does it relate to this verse?

The "New Exodus" is a significant theological concept prevalent in the Hebrew Bible, particularly in the prophetic books. It refers to a future, greater act of deliverance and restoration for Israel that will parallel and even surpass the original Exodus from Egypt in its scope and spiritual depth. In Jeremiah 23:7-8, this "New Exodus" primarily refers to the return of the scattered exiles from Babylonian captivity and from all other nations where they have been dispersed. It signifies a comprehensive gathering, profound spiritual renewal, and secure dwelling in the land under righteous leadership. This concept is a powerful symbol of God's ongoing commitment to His covenant people and His ultimate plan for their redemption, often linked to the establishment of the New Covenant (e.g., Jeremiah 31:31-34).

Christ-Centered Fulfillment

Jeremiah 23:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "greater deliverance" promised here, which would so overshadow the physical Exodus from Egypt, points directly to the spiritual and eternal redemption accomplished through Christ's atoning sacrifice. While the immediate prophetic context refers to the physical return from exile, the full scope of God's promised gathering of His people is realized in the formation of the church, the spiritual Israel, composed of all who are redeemed by Christ's precious blood from every nation. Jesus is the true "Righteous Branch" prophesied in Jeremiah 23:5, who brings not merely physical return to a land but deliverance from the far more pervasive bondage of sin and death (Colossians 1:13-14). His death, resurrection, and ascension constitute the ultimate "bringing up" (a spiritual Exodus) from the dominion of darkness into the glorious kingdom of light. The "New Covenant" inaugurated by Christ's perfect sacrifice (Luke 22:20) is the spiritual reality that profoundly supersedes the old covenant and its defining event, the Exodus. Now, the preeminent declaration of God's living power is found in the confession that "the LORD liveth, who raised Jesus from the dead and gathered His people from every tribe and nation" (Romans 10:9; cf. Revelation 5:9). The ultimate gathering of God's people, foreshadowed in Jeremiah, culminates not just in a physical land, but in the heavenly city where all the redeemed from every nation, tribe, people, and language dwell eternally in His glorious presence (Revelation 7:9-10).

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 23:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 8 verses
Passage under commentJeremiah 23:1–8
I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

I.Here is a word of terror to the negligent shepherds.

The day is at hand when God will reckon with them concerning the trust and charge committed to them: Woe be to the pastors (to the rulers, both in church and state) who should be to those they are set over as pastors to lead them, feed them, protect them, and take care of them. They are not owners of the sheep. God here calls them the sheep of my pasture, whom I am interested in, and have provided good pasture for. Woe be to those therefore who are commanded to feed God's people, and pretend to do it, but who, instead of that, scatter the flock, and drive them away by their violence and oppression, and have not visited them, nor taken any care for their welfare, nor concerned themselves at all to do them good. In not visiting them, and doing their duty to them, they did in effect scatter them and drive them away. The beasts of prey scattered them, and the shepherds are in the fault, who should have kept them together. Woe be to them when God will visit upon them the evil of their doings and deal with them as they deserve. They would not visit the flock in a way of duty, and therefore God will visit them in a way of vengeance.

II.Here is a word of comfort to the neglected sheep.

Though the under-shepherds take no care of them, no pains with them, but betray them, the chief Shepherd will look after them. When my father and my mother forsake me, then the Lord taketh me up. Though the interests of God's church in the world are neglected by those who should take care of them, and postponed to their own private secular interests, yet they shall not therefore sink. God will perform his promise, though those he employs do not perform their duty.

1.The dispersed Jews shall at length return to their own land, and be happily settled there under a good government, Jer 23:3, Jer 23:4. Though there be but a remnant of God's flock left, a little remnant, that has narrowly escaped destruction, he will gather that remnant, will find them out wherever they are and find out ways and means to bring them back out of all countries whither he had driven them. It was the justice of God, for the sin of their shepherds, that dispersed them; but the mercy of God shall gather in the sheep, when the shepherds that betrayed them are cut off. They shall be brought to their former habitations, as sheep to their folds, and there they shall be fruitful, and increase in numbers. And, though their former shepherds took no care of them, it does not therefore follow that they shall have no more. If some have abused a sacred office, that is no good reason why it should be abolished. "They destroyed the sheep, but I will set shepherds over them who shall make it their business to feed them." Formerly they were continually exposed and disturbed with some alarm or other; but now they shall fear no more, nor be dismayed; they shall be in no danger from without, in no fright from within. Formerly some or other of them were ever and anon picked up by the beasts of prey; but now none of them shall be lacking, none of them missing. Though the times may have been long bad with the church, it does not follow that they will be ever so. Such pastors as Zerubbabel and Nehemiah, though they lived not in the pomp that Jehoiakim and Jeconiah did, nor made such a figure, were as great blessings to the people as the others were plagues to them. The church's peace is not bound up in the pomp of her rulers.

2.Messiah the Prince, that great and good Shepherd of the sheep, shall in the latter days be raised up to bless his church, and to be the glory of his people Israel, Jer 23:5, Jer 23:6. The house of David seemed to be quite sunk and ruined by that threatening against Jeconiah (Jer 22:30), that none of his seed should ever sit upon the throne of David. But here is a promise which effectually secures the honour of the covenant made with David notwithstanding; for by it the house will be raised out of its ruins to a greater lustre than ever, and shine brighter far than it did in Solomon himself. We have not so many prophecies of Christ in this book as we had in that of the prophet Isaiah; but here we have one, and a very illustrious one; of him doubtless the prophet here speaks, of him, and of no other man. The first words intimate that it would be long ere this promise should have its accomplishment: The days come, but they are not yet. I shall see him, but not now. But all the rest intimate that the accomplishment of it will be glorious.

(1.)Christ is here spoken of as a branch from David, the man the branch (Zac 3:8), his appearance mean, his beginnings small, like those of a bud or sprout, and his rise seemingly out of the earth, but growing to be green, to be great, to be loaded with fruits. A branch from David's family, when it seemed to be a root in a dry ground, buried, and not likely to revive. Christ is the root and offspring of David, Rev 22:16. In him doth the horn of David bud, Psa 132:17, Psa 132:18. He is a branch of God's raising up; he sanctified him, and sent him into the world, gave him his commission and qualifications. He is a righteous branch, for he is righteous himself, and through him many, even all that are his, are made righteous. As an advocate, he is Jesus Christ the righteous.

(2.)He is here spoken of as his church's King. This branch shall be raised as high as the throne of his father David, and there he shall reign and prosper, not as the kings that now were of the house of David, who went backward in all their affairs. No; he shall set up a kingdom in the world that shall be victorious over all opposition. In the chariot of the everlasting gospel he shall go forth, he shall go on conquering and to conquer. If God raise him up, he will prosper him, for he will own the work of his own hands; what is the good pleasure of the Lord shall prosper in the hands of those to whom it is committed. He shall prosper; for he shall execute judgment and justice in the earth, all the world over, Psa 96:13. The present kings of the house of David were unjust and oppressive, and therefore it is no wonder that they did not prosper. But Christ shall, by his gospel, break the usurped power of Satan, institute a perfect rule of holy living, and, as far as it prevails, make all the world righteous. The effect of this shall be a holy security and serenity of mind in all his faithful loyal subjects. In his days, under his dominion, Judah shall be saved and Israel shall dwell safely; that is, all the spiritual seed of believing Abraham and praying Jacob shall be protected from the curse of heaven and the malice of hell, shall be privileged from the arrests of God's law and delivered from the attempts of Satan's power, shall be saved from sin, the guilt and dominion of it, and then shall dwell safely, and be quiet from the fear of all evil. See Luk 1:74, Luk 1:75. Those that shall be saved hereafter from the wrath to come may dwell safely now; for, if God be for us, who can be against us? In the days of Christ's government in the soul, when he is uppermost there, the soul dwells at ease.

(3.)He is here spoken of as The Lord our righteousness. Observe,

[1.]Who and what he is. As God, he is Jehovah, the incommunicable name of God, denoting his eternity and self-existence. As Mediator, he is our righteousness. By making satisfaction to the justice of God for the sin of man, he has brought in an everlasting righteousness, and so made it over to us in the covenant of grace that, upon our believing consent to that covenant, it becomes ours. His being Jehovah our righteousness implies that he is so our righteousness as no creature could be. He is a sovereign, all-sufficient, eternal righteousness. All our righteousness has its being from him, and by him it subsists, and we are made the righteousness of God in him.

[2.]The profession and declaration of this: This is the name whereby he shall be called, not only he shall be so, but he shall be known to be so. God shall call him by this name, for he shall appoint him to be our righteousness. By this name Israel shall call him, every true believer shall call him, and call upon him. That is our righteousness by which, as an allowed plea, we are justified before God, acquitted from guilt, and accepted into favour; and nothing else have we to plead but this, "Christ has died, yea, rather has risen again;" and we have taken him for our Lord.

3.This great salvation, which will come to the Jews in the latter days of their state, after their return out of Babylon, shall be so illustrious as far to outshine the deliverance of Israel out of Egypt (Jer 23:7, Jer 23:8): They shall no more say, The Lord liveth that brought up Israel out of Egypt; but, The Lord liveth that brought them up out of the north. This we had before, Jer 16:14, Jer 16:15. But here it seems to point more plainly than it did there to the days of the Messiah, and to compare not so much the two deliverances themselves (giving the preference to the latter) as the two states to which the church by degrees grew after those deliverances. Observe the proportion: Just 480 years after they had come out of Egypt Solomon's temple was built (Kg1 6:1); and at that time that nation, which was so wonderfully brought up out of Egypt, had gradually arrived to its height, to its zenith. Just 490 years (70 weeks) after they came out of Babylon Messiah the Prince set up the gospel temple, which was the greatest glory of that nation that was so wonderfully brought out of Babylon; see Dan 9:24, Dan 9:25. Now the spiritual glory of the second part of that nation, especially as transferred to the gospel church, is much more admirable and illustrious than all the temporal glory of the first part of it in the days of Solomon; for that was no glory compared with the glory which excelleth.

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Historical interpretation

Two Centuries of Reception

2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

2 quotes · AD 202–420
Ante-NicenePost-Nicene
200300400

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

AD 202IrenaeusAnte-NiceneSourceAGAINST HERESIES 5:34.1
The church is the seed of Abraham. Jeremiah says, “Behold, the days are coming, declares the Lord, when they shall no longer say, ‘The Lord lives, who led the children of Israel from the north country and from every region where they had been driven.’ He will restore them to their own land which he gave to their ancestors,” so that we may know that he who “raises up from the stones children to Abraham” in the New Testament is he who will gather, according to the Old Testament, those who will be saved from all the nations.
AD 420JeromePost-NiceneSourceCommentary on Jeremiah
(Vers. 7, 8.) Because of this, behold, days are coming, says the Lord. And they shall no longer say, As the Lord lives, who brought the sons of Israel up from the land of Egypt; but they shall say, As the Lord lives, who brought up and led the descendants of the house of Israel from the land of the north and from all the countries where I had driven them, and they shall live on their own soil. This entire chapter is not found in the Septuagint. The meaning here is that the people of God will not be delivered from Egypt by Moses, but by Jesus Christ from all the corners of the earth, to which they had been dispersed. What is now being completed in the world in part will be completed in its entirety when those from the East and the West, the North and the South come and recline with Abraham, Isaac, and Jacob (Matthew 8). So that after the fullness of the Gentiles has come in, then all Israel will be saved (Romans 11).

To the Prophets (or in the Prophets, or against the Prophets). This designation, as we have said above, is placed at the end of the previous chapter in the Septuagint edition, where we read the following script: and this is the name by which the Lord will call him Josedech, in the Prophets. Many ignorant people, not knowing this, invent various delusions of explanation. And it would have been much better to simply confess their ignorance than to make others heirs to their incompetence. But this is a discourse against the prophets, rather, the false prophets of Jerusalem and Samaria, whom he now calls collectively and commonly Prophets, concerning whom it is written in the following passages: And in the prophets of Samaria I saw wickedness; and immediately after: And in the prophets of Jerusalem I saw horrible things. However, when he uses the conjunction 'and', he shows that the previous statements were said by the Lord concerning the prophets themselves, who also turned out to be like false prophets.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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