The revelation of God’s personal name, I AM, was a comfort to Moses as he was divinely commissioned at the burning bush in the desert where the bush, although burning with fire, wasn’t consumed. It gave him assurance of God’s unchanging character and impressed upon him that the Lord was present in all the circumstances of the nation of Israel, revealing Him as the God who is transcendent yet immanent in time and space. This comforted Moses as he was about to return to Egypt. For us, the revelation of the compound names of Jehovah acts in a similar way; they unfold His character, reveal His care, show His relationship to humanity, and provide insight into divine dealings in history.
On two occasions, we read the name Jehovah Tsidkenu in the book of Jeremiah, in chapters 23:5-6 and 33:16. The name Tsidkenu is derived from the Hebrew word Tsedek, which means what is right, accurate, straight or correct. It may not be possible for us to establish the origin or exact etymology of the word, although comparisons have been made in the Egyptian and Akkadian languages. Some Hebrew scholars have argued that the word includes a chastening aspect inherent in divine righteousness and justice; however, others have shown that the emphasis is on God’s righteousness and justice in a positive sense, particularly God’s activity in salvation.
The reference in Jeremiah 23:5 offers a particularly beautiful portrayal of the Lord Jesus. He is introduced as “a righteous Branch” of the Davidic line. This provides a clear link to other prophetic Scriptures. Isaiah reveals Him as the “branch of the LORD” (Isa 4:2). Zechariah mentions both His servant character, “my servant the BRANCH” (3:8), and the holy humanity of Christ, “the man whose name is The BRANCH” (6:12). In the Old Testament, we find a foreshadowing of how the Saviour will be presented by the authors of the four Gospels. John identifies the one who is the Son of God. Mark’s Gospel shows the lowly servant and His constant service. Luke presents the perfect Man, and Matthew’s account focuses on the King, who is the Son of David.
Jeremiah confirms the future unveiling of Christ to the nation of Israel. As the Lord says, “I will raise unto David,” we are presented with the expectation of the future King and the kingdom glory of the Lord Jesus. However, implicit in the meaning of the word “branch” is the holy humanity of the Lord Jesus; the word itself means a shoot or sprouting forth. This title, “the branch,” looks back to His incarnation. In the reference from Isaiah quoted above, we are not only introduced to His deity, but the next statement mentions that “the fruit of the earth shall be excellent and comely,” a most beautiful reference to our Lord’s manhood. This is also seen in the frequently quoted passage from Isaiah 53:3, “He shall grow up before him as a tender plant, and as a root out of a dry ground.”
We note the promotion of this Davidic King: He is raised up by God. The particulars of His character are described. He is a righteous branch. His prosperity is unquestioned. He shall reign and prosper; the presentation of His kingdom in its exactitude and expanse is highlighted. He promotes judgment and justice on the earth. His purpose is identified: both Judah, comprising two tribes of the divided nation, and Israel, the ten-tribe confederacy, shall be saved, and both will dwell safely. His designation is most precious: He is the Lord our righteousness.
The nation of Israel will be saved in that coming day and, like us who are saved in this era, will have divine righteousness imputed to them. This righteousness was provided by the death of the Lord Jesus and becomes their possession upon repentance and the reception of Christ, when they shall look upon Him whom they pierced. We learn from this title that the Lord Jesus is their long-expected King, and it also highlights His personal identification as Jehovah; He is God.
The contrast in this book could not be more marked. Before introducing the Lord Jesus in this way, the plight, position and poverty of Israel are highlighted. They have been scattered by the activity of the shepherds, the kings who have been among them. While human agency is highlighted, divine discipline has also been at work. God indicates that because of their national sins He has driven them in His displeasure into and among the countries of the world. This righteous King will recall this remnant and bring this diaspora to an end. This is the stress of the immediate context; however, in the next chapter of this book, a personal contrast is introduced. King Zedekiah, whose personal name was Mattaniah, is set forth as a contrast to the Lord Jesus. He was the last king of Judah. Nebuchadnezzar changed his name to Zedekiah. His name also includes the Hebrew word Tsedek. His name means Jehovah is righteous; yet he did evil in the sight of the Lord and His Word and was chastened in divine displeasure, deprived of his sight and carried down by the king of Babylon into captivity.
The impact of the coming King and the kingdom glory of Christ is repeated in Jeremiah 33:16. In that chapter, we find the same title, “The LORD our righteousness.” However, this does not have the Saviour in view but the nation of Israel, and in particular the city of Jerusalem; in that day, it will not only be the capital city of Israel but also of the world and the kingdom of Christ.
We anticipate this coming day of glory, because in that day the very city where Christ was rejected and where the greatest miscarriage of justice was committed will be so identified with the greatness of this coming King and so changed that justice and equity will flow from that city. It will be so linked to Him that one of the titles by which Jerusalem will be known throughout the thousand-year reign of Christ will be “The Lord Our Righteousness.”
