Jeremiah 23:7
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.'
Sermons
Divine PersistenceH. S. Holland, D. D.Jeremiah 23:7-8














How pleasant it is, after a traveler has for long days of travel been occupied in passing through a dreary, monotonous country, to come to a region where Nature puts on her loveliest and most attractive aspect; where, instead of fiat plains, unrelieved by hill or dale, or any object on which the wearied eye can fasten with delight, you find yourself in a land of noble rivers and rushing torrents, lofty mountains and exquisite valleys, flourishing cities and noble buildings! With what pleasure does the traveler enter such region after the far different and far less delightful scenes he has been fatigued with for so long! Now, akin to such pleasure is that of the persevering student of these prophecies of Jeremiah, when at length, quitting the monotonous and painful recitals of Israel's sins, and the distressing records of the dread judgments of God which were to come upon them in consequence, with which the foregoing chapters have been mainly filled, he enters, in these verses which belong to our text, on a portion of the prophet's writings which tells, not of sin, but of righteousness; not of the Lord the Avenger, but of the Lord the Redeemer and Savior; the Restorer because the Righteousness of his people. It is like an oasis in the desert; like what Elim must have been to the Israelites after their weary journey to Marah, where burning heat and thirst and much distress had been their continued lot. And no doubt Jeremiah and the faithful few who adhered to him were wont to solace their saddened minds by turning their thoughts, as they do here, away from the dark and terrible present to the bright and happy future when Israel should dwell safely under the rule of the Lord their Righteousness. That was a bright onlook, by means of which the heavy burden of the days in which the prophet actually lived and labored became more endurable, and their spirits were kept from being utterly overwhelmed. Now, concerning this glorious name of Jehovah, "the Lord our Righteousness," we will first show that -

I. THIS NAME BELONGS TO THE LORD JESUS CHRIST. It is impossible to conceive of any devout Jew ascribing the name of Jehovah to an ordinary earthly monarch, however great or famous he might be. Every Israelite would count it blasphemy so to speak of him. Moreover, the extravagance of the assertions here made, if regarded as descriptive of an earthly monarch, preclude the possibility of their having been so intended. How could any such be called the righteousness of his people? Zerubbabel was undoubtedly a noble prince, and in such measure as was possible to him answered to the prophetic description. He was a branch of the house of David, and nothing is known against him. But his power was very limited, and in no sense did he fill up the portraiture that is given here. Jew and Christian alike agree that neither he nor any of his obscure descendants could possibly answer to this name of "the Lord our Righteousness." Both alike affirm that the promised Messiah is meant, and to him along can it belong. And that our Lord Jesus was that Messiah the Scriptures constantly assert. He was "the Root and the Offspring of David," was born "of the house and lineage of David" according to the flesh. He was the tender Shoot, the Sprout that sprang from the original root when all the stock and branches of the stately tree that had once grown on that root had died down, decayed, and disappeared. But he was more than the Branch of Jesse: he was the Lord from heaven, the Son of God. Therefore to speak of him as Jehovah is consistent with all the Scripture representations of his Divine dignity. And although the day of his complete triumph has not yet come, nor is his kingdom fully set up, still we clearly see its beginnings, its advance, and its continual growth, so that it is not hard to believe in all those coming glories of his reign on which the ancient prophets, as Jeremiah here, loved to dwell. On all these grounds, therefore, we claim this high and sacred title for the Lord Jesus Christ. He the Church has held all along is "the Lord our Righteousness" whom the inspired prophet foretold. And -

II. THIS NAME IS ALTOGETHER APPROPRIATE TO HIM. Not because of the righteousness of his character alone, nor either because of the happy condition to which he would one day bring the Jewish people. We believe that he will do for them all that is here said. We see no objection to the taking of the promises made concerning them in their literal meaning. But if this were all that is contained in this name, then St. Paul could not be justified in claiming, as he perpetually does, the righteousness of Christ to be to and upon all them that believe. This view is limited to no one age, no one country, no one people, but reaches out to all everywhere and of every age. But the true justification of this glorious title lies in such facts as these:

1. The Lord Jesus makes us righteous in God's esteem. God ever demands righteousness. It is his incessant appeal here in all these prophecies. But it is here that men have ever failed. They have evaded this Divine demand, and have endeavored to substitute all manner of things in its place, and so to compensate for it. They have refused nothing so long as they might be let off this. Hence the word of the Lord, "There is none righteous, no, not one." It is in this emergency that "the Lord our Righteousness" comes forward, takes up our case, and causes us to be esteemed righteous before God - causes us to be looked upon as what we really are not; as righteous when there is much unrighteousness in us all, and scarce aught else in some. Of course this is objected to and caviled at not a little, and many fail to see how it can righteously be. But all the while the like is occurring every day. Does not the government of a land continually do things which involve the whole people of the land, although many of them may entirely disapprove? Still it is the whole country that is regarded as acting by and through its government. And yet we assent to this arrangement, this principle of representation, as equitable, just, and necessary. And not merely in dealings between man and man, but in those between God and man, this same principle of representation may be seen perpetually at work. Assuredly the whole human race was represented in its first parents, and God held it to be so, so that the consequences of their actions have passed over to their posterity right down to the present day. And in each family the head of it involves all the members, so that there are many innocent victims of their fathers' sin, and more, we trust, who are recipients of favors won by their fathers' virtues and obedience to God's will rather than their own. It is the principle of representation again. Is it, then, a thing to wonder at that a good and gracious God should devise another system of representation to meet and counteract that which has wrought so much ill? That is, is it to be wondered at that the Lord Jesus Christ should be constituted as much the Head and Representative of his people as Adam was constituted the head and representative of all who have descended from him; that there should be a second Adam as well as a first, and that Christ should be that second Adam, as St. Paul declares he is? Surely there is nothing unreasonable in all this. It is in harmony with what we perpetually see. And if he who is our Representative desired so to be, as our Lord did - for he yearned to draw all men unto and into him - surely this, his own desire, makes his being constituted our Representative more reasonable still. And because he qualified himself for this office so perfectly. He came and was one of us, lived our life, bore our burdens, submitted to our sorrows, bore the penalty of our sins, "was in all points tempted like as we are, yet without sin., Now, if the principle of representation be just at all, surely it is still more so that the Lord Jesus should be that Representative. But if he be, then, because he is altogether righteous, acceptable, and well pleasing before God, we must be so too; yea, we are so, for he is "the Lord our Righteousness." God looks not upon us, but he beholds Christ, who is "our Shield;" he looks on "the face of his Anointed." "We are accepted in the Beloved." "Christ is made unto us righteousness."

2. And he makes us to be as the righteous in our conditions. So only can the paramount and predominant features of God's dealing with us now be accounted for. Man being what he is, why should he be dealt with so mercifully as he is? The answer is, because it is the Lord who is our Righteousness. I see a number of poor destitute people taken, and clothed, and fed, and dealt with in all kind and beautiful ways, and I ask the explanation, I am at once pointed to some one who has secured all this favor for them, and by whose kindness it has become theirs. And when I see man, despising God, prayerless, sinning daringly day by day, ungrateful, evil, disobedient continually, destitute of all goodness, and yet treated with all kindness and love, must I not conclude that the righteousness of another is the secret of his mercies, and the real cause of the goodly portion he enjoys?

3. But Christ is "the Lord our Righteousness" because he makes us righteous in ourselves. If it were possible that God could forever esteem and deal with as righteous, not only those who were not righteous, but who never could become so, we should find it difficult to maintain the truth taught us by this name. But God's counting us righteous in Christ is reasonable and right, because we are in the sure way to become so. For when any come to the Lord Jesus Christ in living faith, a new will is given them. They are, as our Lord says, "born again." It is as on a railway, where by one movement of the points the whole train is turned on to another line, and proceeds afterwards in quite a different direction. So by this coming to Christ the man is placed on another line, started in a new direction; a new will is his, and he is a new man. When the turbid stream of the Rhone falls into the Lake of Geneva it loses its old character, and its waters assimilate themselves to the exquisite clearness and color of that lake, so that when they flow out at the other end they are as a new river altogether - " old things have passed away, and all things are become new." So is it in the great change when a man comes to Christ. And when we remember that whilst man looketh at the outward appearance, God looketh at the heart, it is easy to see that God may count a man to be righteous whom we should not think so at all. If the will, the heart, be Christ's, though it may be once and again overborne by the fierce rush of temptation, as David's was, yet, because the heart is right, God counts that man righteous still. And this new will, the new heart, ever tends to embody and express itself in act. It will be like a hidden fire, struggling and struggling on till it can find vent and work its good desire. And it shall do this in due time. Meanwhile God but anticipates; looks on to the harvest as the husbandman does even when the blade has not shown itself as yet above the ground. But he imputes the righteousness of the harvest to those fields though not a blade appears. The parent imputes the righteousness of the intelligent, loving youth to the little infant just born, not because it has it, but because he believes it will have it. And God counts us as righteous, not alone because Christ is our Representative, but because he will restore our souls. He will make us righteous in ourselves as well as before God. And he does this by setting before us in his own life the perfect example, and attracting us thereto by an ever-increasing attraction; and by imparting to us his own Spirit, who nourishes us in all goodness; and by bringing to bear upon us the mightiest motives which can ever control or influence the human heart - love, gratitude, holy fear, bright, blessed hope, - all these and yet others; so day by day does he strengthen and confirm the good will which, when we first came to him, he gave us as his first gift. Thus does he make those righteous whom God for his sake now counts to be so. And now -

III. CAN WE SAY THAT THE LORD IS "OUR" RIGHTEOUSNESS? We may have correct views on this great doctrine, we may believe in a general and abstract way that the Lord is the Righteousness of his people, but all this is far short of being able to say that the Lord is our Righteousness. We can only say this as we daily and habitually trust him - as we "keep touch" with him, as it were, continually looking to him and. relying upon him. For faith, it is which vitalizes our connection with him. The wires of the electric cable may stretch all the way beneath the ocean, and each shore of the Atlantic be joined together by them; but there is no communication until the electric current is sent along that cable, and then the circuit is complete. And so the channel along which our faith may pass is provided; but until faith goes from our heart - that electric force of faith - the connecting bond may almost as well not be. Until then Christ is a Representative of-man before God, but he is not our Representative. It is faith that vitalizes that connection, and he is not our Righteousness until we believe. Faith brings us into real union with him, reproduces in us the mind which was in him, lays hold on the grace which he holds out to us, leads us to repent, to love, to obey, to follow him in the daily walk and conversation. Remember, the Lord demands righteousness. We have it not in ourselves. In this our destitution the Lord comes to us and offers to be our Righteousness. We have but to appropriate and claim that which he offers. Shall we be so sinful, so mad, as to refuse? The great day when the banquet for God's saints shall be spread is hastening on, and we shall all of us be eager to crowd in and take our place there with the blessed. But what if, when the King comes in to view his guests, we have not on the wedding-garment, but are dressed in some robe of our own, which we think will answer as well? You know how he was dealt with who presumed so to do. Oh, then, that such may not be our doom, let us hasten unto Christ, and pray him now and forever to be "the Lord our Righteousness." - C.

The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them.
Faith, even our own trembling faith, can hold on, perhaps, to the past; it retires upon the past in order to fortify its position. There are its reserves, its supplies. It looks back, and as it looks the big words stand out, the high memories awaken, the ancient story revives again. "God was a King of old. The works that were done upon earth, He did them Himself." We can believe it still. God was about in those days, long ago. Men met Him in the way. "The hand of the Lord was upon me." Yes! in the past, in days long ago, we are sure of God; and this, not merely out of traditional habit, nor merely because it is far off and remote. No! it is rather because the present is never really grasped or understood in its true significance until it is past. The present disguises its inner glories in a suit of drab; it is busy with small affairs; it has no leisure to sit at God's feet and brood. So the present is always being misjudged and misinterpreted by those it holds prisoners in its tiresome meshes. Only as it passes off into some quiet distance from us do the frivolous incidents drop away out of sight and hearing, and the superficial vulgarities fall back into insignificance, and the real heart of the mystery is felt in its work upon us. It is no glamorous illusion which gives wonder to the present as soon as it is past. Rather, it is become wonderful because it has shaken itself free from the illusion which veiled it from our eyes while it was still with us. We see it now in its actual worth as part and parcel of a continuous existence, not as an isolated accident that comes and goes. So it wins dignity and pathos and beauty. So strange — this transfiguration of the common-place by the past: an old brick wall, a garden walk, a turn of a lane — all can become sacred and mystical because of those unknown to us who once walked there before we were born. And this is right. This is their truth. And so, too, our past, as we turn to review it, is really recognised to have possessed an importance which escaped us when it was within our living grasp. We see now how momentous were the issues involved in this or that ordinary and temporary decision which we took as it came along, without anxiety or strain. There lay, we now acknowledge, the parting of the road for us. There and then our souls were indeed at stake. Our whole future turned on what we saw or did that day. A day at the time so unmarked, and dull, and unmomentous. How little we remembered God as we did it! Yet it was He, before whose eyes we were at that moment become a spectacle to men and angels, at that passing moment when we made our choice. Yes! it is no glamorous illusion that the past throws: it is the actuality of things which it discloses. The past reveals God at work in the acts of judgment by which we stand or fall under His searching light. Therefore it is that the Jew, reading out his national past, saw and found God at work everywhere in it. Jewish prophecy was concerned with the past, at least as much as with the future. The prophet looked back and read into the facts their deep inner interpretation. Old events were recognised by him for their spiritual value; now they were lifted into the light of the Divine will. "When Israel came out of Egypt and the house of Jacob from among the strange people, Judah was His sanctuary and Israel His dominion. The sea saw that and fled. Jordan was driven back. The mountains skipped like rams, and the little hills like young sheep." Not at the moment of the deliverance could Israel have sung out that clear song of recognition. The escape out of Egypt was probably sordid enough at the moment; troubled, confused, dismal. Only long afterwards, when it had been clarified by the purifying process of time, could the prophet's eye pierce below the surface disarray and see the whole scene as a vivid and unthwarted drama; only after long review with vision purged could the singer pronounce that "God came from Teman and the Holy One from Mount Paran." Backed by the strong assurance that God was with our fathers, that God brought up His people out of Egypt, Faith must make its great venture and recognise that the God who was alive and active in the past is the same God to-day and for ever. This drab and dismal present which rings men ruefully round with its noisy bustle, with its troublesome futilities, holds in it urgent and supreme the living energies of God. When it has dropped away from them into the past they will see and know it. How disastrous, then, to cry out, when it is too late, "Surely God was in this place and I knew it not." Why not wake up at once, in the very heart of stony and forlorn Bethel, and see now the golden stairs laid between heaven and earth? Here is the prophet's task, to declare that what God did once, He may yet do again. If He brought up His people out of Egypt, He can yet deliver them out; of captivity in Babylon. Ah! that is the difficult, the impossible thing to believe. That is when and where the ordinary temper of faith collapses and recoils and surrenders. Egypt! They can see it all, feel it all God's arm was outstretched to save, and He spake; and His great presence went out to them; and His voice was heard like the voice of a trumpet, exceeding loud. But Babylon, where they now lie in captivity! How hard and grim those iron walls of fact which hold the people fast! How relentless the immense pressure of its tyranny! Day follows day, and all days are the same; and the night comes following the day; and no watchman can tell them any news; and no cry shatters the night! Nor even are the people gathered in Babylon. They are not assembled and compact, as once in Egypt, ready to move altogether if the opportunity ever came. No; they are now hopelessly divided — scattered to the four winds; lost in detachments amid a crowd of swarming cities. Nothing can happen; there is no sign; they see not their tokens. Heaven above them is as brass, and the earth as iron. No God appears. "Well enough in Egypt! We would have gone out with Moses then with willing feet; but we see no Moses now. Things are too strong for us; they shut us in. We listen, and no voice answers. It is different now; it can never be again as it once was." So we can fancy what these poor, faint souls to whom Jeremiah is writing must have murmured. As if Egypt had not looked just as hard and just as motionless to those who first heard the summons of Moses; as if it had not all been as grimly incredible then. And therefore, that same chill of despair that now overshadows them beside the willows of Babylon need not prevent another day like that of Moses arising as glorious as in Egypt. Another prophetic epoch will be known and named for ever. So the prophet announces. Once again the faith which is strong enough to face and defy the repellent facts of the present shall see its God rise as of old. We ourselves are sorely aware of conflict between our faith as it gazes back at the past, and our faith as it faces the shill and staggering present. We who can yet hold on to our belief in what happened long ago, find no heart to declare this might happen again to-day. God might be seen as visibly at work; Jesus Christ might be heard calling us with as clear a voice as that which fell on the ears of fishermen washing their nets by Galilean waters. The present wears so horribly material an appearance, and it looks so absurdly remote from Spirit and from God. "There is no God. here," we cry; " Christ cannot be alive no angels sing here of peace and goodwill. So everything about us asserts with might and main; it defies us to say our creed in front of it without laughing or without breaking down in sobs. Yes; but was not the present always what it feels to us to-day? Did it not always look as hard and commonplace and godless? The inn at Bethlehem was as noisy and regardless as Fleet Street to-day. The people felt life then as commonplace an affair as it seems to us on Ludgate Hill to-day. The past witnesses through all its long centuries to the actual reality of the living deed done by God in our midst. Again and again in dark days those who believed it to be true have dared to realise it in their own present day afresh, and have found it answer to their appeals. There was a revival, as we say, a revival in the present of what was once for all asserted in the past. As God who had delivered men from Egypt verified Himself anew in the God who can deliver out of captivity, so Christ who rose and lived has quickened a new generation sunk in its sloth; has named a new epoch, has brought in a new day; and men have started from their sleep to find that it was true what they had always dimly believed, Christ is alive, Christ is at work here on earth; the impossible can happen; the incredible change can stir and can transform; it is all true. It shall no more be said merely that God liveth who once raised Jesus from the dead; but God liveth — our own God — who still raises in Jesus Christ those who were dead in trespasses and sins into newness of life for evermore. Why not? Why not now? The old creed is being battered by ruthless attacks on its past records, and there is only one triumphant answer — a revival of its ancient efficacy in full swing here and now. Christ, we feel, may have once raised a dead world into life, but He cannot do it again. Are we going to acquiesce in that? Are we going to try to keep our faith, and yet confine it to a day long dead? If Christ cannot do it now, then He never did it. If we resign the present to its godlessness, then we shall not long retain our belief in God in the past. No; we have but one obligation: to rally first on the past, and in its strength to dare the present. Why should not we take our belief in Jesus Christ as seriously to-day, and let it be done again? Oh, for this outrush of a great revival! We have lingered and languished so long is not the moment near for some reaction from our spiritual lethargy? The night has been so prolonged, there must surely be a streak of dawn.

(H. S. Holland, D. D.)

People
David, Israelites, Jeremiah
Places
Babylon, Egypt, Gomorrah, Jerusalem, Samaria, Sodom
Topics
Affirmation, Behold, Declares, Egypt, Israelites, Longer, Says, Sons, Surely, Truly
Outline
1. He prophesies a restoration of the scattered flock.
5. Christ shall rule and save them.
9. Against false prophets;
33. and mockers of the true prophets.

Dictionary of Bible Themes
Jeremiah 23:7-8

     4207   land, divine gift

Library
Jehovah Tsidkenu: the Lord Our Righteousness
Having introduced the doctrine of imputed righteousness, I proofed to map out my subject. First, by way of affirmation; we say of the text--it is so--Christ is the Lord or righteousness; secondly, I shall exhort you to do him homage; let us call him so: for this is the name whereby he shall be called; and thirdly, I shall appeal to your gratitude; let us wonder at the reigning grace, which has caused us to fulfill the promise, for have been sweetly compelled to call him the Lord our righteousness.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Justification
'Being justified freely by his grace.' Rom 3:34. Q-xxxiii: WHAT IS JUSTIFICATION? A: It is an act of God's free grace, whereby he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ, imputed to us, and received by faith alone. Justification is the very hinge and pillar of Christianity. An error about justification is dangerous, like a defect in a foundation. Justification by Christ is a spring of the water of life. To have the poison of corrupt doctrine
Thomas Watson—A Body of Divinity

A Defence of the Doctrine of Justification, by Faith in Jesus Christ;
SHEWING, TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. BY JOHN BUNYAN
John Bunyan—The Works of John Bunyan Volumes 1-3

A vision of Judgement and Cleansing
'And he shewed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. 2. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? 3. Now Joshua was clothed with filthy garments, and stood before the Angel. 4. And He answered and spake unto those that stood before Him, saying, Take away the filthy garments from him. And unto him He said,
Alexander Maclaren—Expositions of Holy Scripture

Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to
J. W. McGarvey—The Four-Fold Gospel

Conversion --Varied Phenomena or Experience.
We have spoken of the meaning of this term, inquired into the nature of the change, and noted its essential elements. We have also learned that there are some who do not need it because they are in a converted state, and that all who are not in such a state of Grace, do need conversion, regardless of anything that may or may not have taken place in the past. We inquire now as to the agencies or means by which this change is brought about. For it is a change which man can certainly not effect by his
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Trinity
Q-6. HOW MANY PERSONS ARE THERE IN THE GODHEAD? A: Three persons, yet but one God. 'There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.' I John 5:5. God is but one, yet are there three distinct persons subsisting in one Godhead. This is a sacred mystery, which the light within man could never have discovered. As the two natures in Christ, yet but one person, is a wonder; so three persons, yet but one Godhead. Here is a great deep, the Father
Thomas Watson—A Body of Divinity

The Nature of Spiritual Hunger
Blessed are they which do hunger and thirst after righteousness Matthew 5:6 We are now come to the fourth step of blessedness: Blessed are they that hunger'. The words fall into two parts: a duty implied; a promise annexed. A duty implied: Blessed are they that hunger'. Spiritual hunger is a blessed hunger. What is meant by hunger? Hunger is put for desire (Isaiah 26:9). Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most suitable and proportional
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

A vision of the King.
ONE of the most blessed occupations for the believer is the prayerful searching of God's holy Word to discover there new glories and fresh beauties of Him, who is altogether lovely. Shall we ever find out all which the written Word reveals of Himself and His worthiness? This wonderful theme can never be exhausted. The heart which is devoted to Him and longs through the presence and indwelling of the Holy Spirit to be closer to the Lord, to hear and know more of Himself, will always find something
Arno Gaebelein—The Lord of Glory

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end.
E. P. Barrows—Companion to the Bible

Concerning Justification.
Concerning Justification. As many as resist not this light, but receive the same, it becomes in them an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other blessed fruits which are acceptable to God: by which holy birth, to wit, Jesus Christ formed within us, and working his works in us, as we are sanctified, so are we justified in the sight of God, according to the apostle's words; But ye are washed, but ye are sanctified, but ye are justified in
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Providence of God
Q-11: WHAT ARE GOD'S WORKS OF PROVIDENCE? A: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions. Of the work of God's providence Christ says, My Father worketh hitherto and I work.' John 5:17. God has rested from the works of creation, he does not create any new species of things. He rested from all his works;' Gen 2:2; and therefore it must needs be meant of his works of providence: My Father worketh and I work.' His kingdom
Thomas Watson—A Body of Divinity

The Lord's Prayer.
(Jerusalem. Thursday Night.) ^D John XVII. ^d 1 These things spake Jesus; and lifting up his eyes to heaven [the action marked the turning of his thoughts from the disciples to the Father], he said, Father, the hour is come [see pp. 116, 440]; glorify thy Son, that the son may glorify thee: 2 even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. [The Son here prays for his glorification, viz.: resurrection, ascension, coronation, etc.,
J. W. McGarvey—The Four-Fold Gospel

The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside
Thomas Watson—A Body of Divinity

Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy
Arno Gaebelein—The Lord of Glory

His Future Work
The Lord Jesus Christ, who finished the work on earth the Father gave Him to do, who is now bodily present in the highest heaven, occupying the Father's throne and exercising His priesthood in behalf of His people, is also King. To Him belongeth a Kingdom and a kingly Glory. He has therefore a kingly work to do. While His past work was foretold by the Spirit of God and His priestly work foreshadowed in the Old Testament, His work as King and His glorious Kingdom to come are likewise the subjects
A. C. Gaebelein—The Work Of Christ

A Preliminary Discourse to Catechising
'If ye continue in the faith grounded and settled.' - Col 1:23. Intending next Lord's day to enter upon the work of catechising, it will not be amiss to give you a preliminary discourse, to show you how needful it is for Christians to be well instructed in the grounds of religion. If ye continue in the faith grounded and settled.' I. It is the duty of Christians to be settled in the doctrine of faith. II. The best way for Christians to be settled is to be well grounded. I. It is the duty of Christians
Thomas Watson—A Body of Divinity

Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace.
Thomas Watson—The Ten Commandments

Its Instrument
"Being justified freely by His grace" (Rom. 3:24); "being now justified by His blood" (Rom. 5:9); "being now justified by faith" (Rom. 5:1). A full exposition of the doctrine of justification requires that each of these propositions should be interpreted in their Scriptural sense, and that they be combined together in their true relations as to form one harmonious whole. Unless these three propositions be carefully distinguished there is sure to be confusion; unless all the three are steadily borne
Arthur W. Pink—The Doctrine of Justification

An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What,"
John Bunyan—The Works of John Bunyan Volumes 1-3

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