In His daysThis phrase refers to the future reign of the Messiah, a time anticipated by the prophets when the promised descendant of David would establish a kingdom characterized by justice and righteousness. The "days" signify a specific era of divine intervention and fulfillment of God's promises to Israel.
Judah will be saved
The salvation of Judah indicates a restoration and deliverance from both physical and spiritual adversities. Historically, Judah faced numerous threats from surrounding nations, and this promise assures them of divine protection and redemption. This salvation is also seen as a type of the ultimate salvation brought by Jesus Christ, who delivers believers from sin.
and Israel will dwell securely
The unification of Judah and Israel under a single, peaceful rule is a significant theme. This security implies not only freedom from external threats but also internal peace and prosperity. It reflects the prophetic vision of a restored Israel living in harmony, as seen in other prophetic books like Isaiah and Ezekiel.
And this is His name by which He will be called: The LORD Our Righteousness
This name signifies the character and mission of the Messiah. "The LORD Our Righteousness" emphasizes that righteousness is not achieved by human effort but is a divine gift. This title connects to the New Testament revelation of Jesus Christ, who embodies and imparts God's righteousness to believers. It also reflects the covenant relationship where God provides what is necessary for His people to be in right standing with Him.
Persons / Places / Events
1.
JeremiahA major prophet in the Old Testament, Jeremiah was called by God to deliver messages of judgment and hope to the people of Judah.
2.
JudahThe southern kingdom of Israel, often representing the remnant of God's people who were promised restoration and salvation.
3.
IsraelRefers to the northern kingdom, but in prophetic literature, it often symbolizes the entire people of God.
4.
The LORD Our Righteousness (YHWH Tsidkenu)A prophetic name for the Messiah, indicating that He will embody and impart God's righteousness to His people.
5.
Messianic ProphecyThis verse is a prophecy concerning the coming of the Messiah, who will bring salvation and security to God's people.
Teaching Points
Understanding RighteousnessRighteousness is not something we achieve on our own but is imparted to us through faith in Jesus Christ, the fulfillment of "The LORD Our Righteousness."
Security in SalvationJust as Judah and Israel are promised security, believers today can find assurance in their salvation through Christ, who is our righteousness.
Messianic HopeJeremiah 23:6 points to the hope of the Messiah, encouraging believers to trust in God's promises and His ultimate plan for redemption.
Living RighteouslyWhile righteousness is a gift from God, believers are called to live in a way that reflects the righteousness of Christ in their daily lives.
Unity of God's PeopleThe prophecy speaks to both Judah and Israel, symbolizing the unity of all believers under the Messiah's reign, encouraging us to seek unity within the body of Christ.
Bible Study Questions and Answers
1.What is the meaning of Jeremiah 23:6?
2.How does Jeremiah 23:6 reveal Jesus as "The LORD Our Righteousness"?
3.What does "Judah will be saved" mean for believers today?
4.How can we apply "Israel will dwell securely" to our spiritual lives?
5.Connect Jeremiah 23:6 with New Testament teachings on righteousness through Christ.
6.How does understanding God's righteousness impact your daily walk with Him?
7.What does "The LORD Our Righteousness" mean in Jeremiah 23:6?
8.How does Jeremiah 23:6 relate to the prophecy of the Messiah?
9.Why is Judah specifically mentioned in Jeremiah 23:6?
10.What are the top 10 Lessons from Jeremiah 23?
11.Did God separate from Israel?
12.How does the promise of a “new name” for Jerusalem in Isaiah 62:2 reconcile with other biblical passages that describe unchanging divine names?
13.What does "Righteousness and peace kiss" mean?
14.Are there multiple names for God?What Does Jeremiah 23:6 Mean
In His daysGod promises, “In His days,” pointing back to the righteous Branch of verse 5, the Messiah descended from David. These “days” are literal—an actual future era when Jesus reigns on earth. Similar time markers appear inIsaiah 11:1–10, where the shoot from Jesse rules in perfect justice, and inActs 3:21, which speaks of the “restoration of all things” when Christ returns. Because Scripture cannot be broken (John 10:35), we expect these days to unfold just as foretold.
Judah will be savedThe first result of Messiah’s reign is national rescue: “Judah will be saved.”
• This indicates deliverance from both spiritual rebellion and physical danger (Zechariah 12:9–10;Romans 11:26).
• The promise answers centuries of turmoil that began with the Babylonian exile (2 Kings 25). God keeps covenant love with the descendants of Abraham, Isaac, and Jacob (Genesis 17:7).
•Zephaniah 3:14–17 echoes the same joy: “The LORD has taken away your punishment… The King of Israel, the LORD, is among you.” Judah’s salvation highlights God’s faithfulness to His word.
Israel will dwell securelyThe scope widens: “Israel will dwell securely.” The reunited nation—north and south—will live in peace.Ezekiel 37:21–28 foretells this union under “one shepherd.”Isaiah 32:17–18 says, “The work of righteousness will be peace… My people will dwell in a peaceful habitation.” This safety is not symbolic; it is the concrete, earthly calm that only the Prince of Peace can supply (Micah 4:3–4). The land covenants ofGenesis 15 andEzekiel 36 find their literal fulfillment here.
And this is His name by which He will be calledIn Scripture, a name reveals character and mission. When God gives a name, it declares reality (Genesis 17:5;Matthew 1:21). The coming King receives a title that discloses His essence, inviting worship and confidence. Just asIsaiah 7:14 names Him “Immanuel” andIsaiah 9:6 calls Him “Mighty God,” this verse unveils yet another dimension of His identity.
The LORD Our Righteousness“YHWH Tsidkenu” proclaims that the Messiah embodies the very righteousness of God.
• He doesn’t merely teach righteousness; He is our righteousness (1 Corinthians 1:30;2 Corinthians 5:21).
• Under His rule, people receive right standing before God, fulfilling the new covenant promises ofJeremiah 31:33–34.
• The title also contrasts corrupt leaders nicknamed “shepherds” earlier in the chapter (Jeremiah 23:1–2). Where they exploited, He justifies.
•Revelation 19:11–16 shows the Rider called “Faithful and True,” clothed in justice—a scene harmonizing perfectly with this prophecy.
summaryJeremiah 23:6 promises a future, literal reign of the Messiah in which Judah is rescued, Israel lives in unshakable peace, and the King Himself is revealed as “The LORD Our Righteousness.” Every phrase underscores God’s unfailing commitment to save, secure, and sanctify His people through the righteous rule of Jesus Christ.
(6)
Judah shall be saved, and Israel shall dwell safely.--The true King shall reign over a re-united people. The Ten Tribes of the Northern Kingdom, as well as the two of the Southern, should find in Him deliverance and peace.
Whereby he shall be called.--Literally,whereby one shall call him,the indefinite, almost impersonal active having the force of the English passive.
The Lord our Righteousness.--It is significant that inJeremiah 33:16 the same name is given to Jerusalem. There it is clearly not, in logical language, the predicate of the city, but that which she takes as her watchword, and blazons, as it were, on her banner; and we cannot consistently press more than that meaning here. So inEzekiel 48:35 the new name of Jerusalem is "Jehovah-shammah" (=the Lord is there). So inExodus 17:15 Moses calls the altar which he builds "Jehovah-nissi" (= the Lord is my banner). The interpretation which sees in the words (1) the identification of the Messianic King with Jehovah, the Eternal, and (2) the doctrine of imputed righteousness, must accordingly be regarded as one of the applications of the words rather than their direct meaning. That meaning would seem to be that the King, the righteous Branch, will look to Jehovah as giving and working righteousness. Some commentators, indeed, refer the pronoun "he" to Israel, and not to the righteous Branch. We cannot forget that, at the very time when Jeremiah uttered this prophecy, a king was on the throne whose name (Zedekiah = righteous is Jehovah) implied the same thought. His reign had been a miserable failure, and the prophet looks forward to a time when the ideal, which was then far off, should at last be realised. If with many critics we refer the prediction to the reign of Jehoiakim (see Note onJeremiah 23:1), we might almost see in Mattaniah's adoption of the new name a boast that he was about to fulfil it. The Christ, we may say, answered to the name, not as being Himself one with Jehovah, though He was that, but as doing the Father's will, and so fulfilling all righteousness (comp.Matthew 3:15). . . .
Verse 6. -
Israel shall dwell safely. In the parallel passage (
Jeremiah 33:16) we read "Jerusalem," and there can hardly be a doubt that "Jerusalem" ought to be restored here. This is not the-only instance in which, by mistake, the scribe has written "Israel" instead of "Jerusalem" (see
Jeremiah 32:30, 32;
Jeremiah 51:49;
Zephaniah 3:14;
Zechariah 12:1). In
Zechariah 1:19 the scribe discovered his mistake, and wrote the right word, "Jerusalem," after the wrong one, "Israel," but without canceling the latter (Gratz, 'Monatsschrift,' 1880, pp. 97-101).
And this is his name whereby he shall be called. There is a various reading, which may be rendered either,
whereby they shall call (
him, or her), or,
which they shall proclaim, supported by the Peshito, Targum, Vulgate, and a few manuscripts (St. Jerome, too, mentions this reading). There is also a more important difference among the commentators as to the person who was to bear the name. The older Christian interpreters contended with all their might for the view that the name belonged to the Messiah, partly on real philological grounds, partly with the illegitimate theological object of obtaining a proof-text for the orthodox doctrine of the person of the Messiah and (in the case of Protestant writers) of justification. It is much to the credit of Hengstenberg that he sets this object aside, and while maintaining the Messianic reference of the pronoun interprets the name with a single eye to the requirements of the context, "He by whom and under whom Jehovah will be our righteousness." The objection is that in the parallel passage (
Jeremiah 33:16) Jeremiah assigns the name "Jehovah-Tsidkenu," not to the Messiah, but to Jerusalem. The prophet must be allowed to be his best interpreter, so that we must, it would seem, at any rate, reject the Messianic reference. But then how are we to explain the pronoun? It is right to refer the parallel pronoun in
Jeremiah 33:16 to "Jerusalem," because the pronoun there is feminine, and evidently refers to a city, but it is not natural in our passage to explain "his name" of "Israel," seeing that the subject of the noun in the parallel line is, not Israel, but the Messiah. is the text here correct? A comparison of the parallel psalms Psalms 14 and Psalms 53, and of the corresponding chapters in Samuel, Kings, and Chronicles, will show how easily errors made their way into duplicate copies of the same passage. Granting that we have such duplicate copies of this prophecy in Jeremiah, there can be no doubt which is the more original; the form of
Jeremiah 23:6 has a difficulty from which
Jeremiah 33:16 is free - a difficulty of interpretation and a difficulty also of grammar. For, as Ewald has already pointed out ('Hebrew Grammar,' § 249 b), the contracted suffix is very rarely attached to the simple imperfect, and the clear style in which this section is written justifies us in regarding any unusual form with suspicion. "Israel" thus was probably written by mistake for "Jerusalem," and this error soon led to others - first, the omission of "her," and then the prefixing of "his name" for clearness, and (on the part of the authors of the points) the mispointing of the verb (so as to include in the form the pronoun "him"). It is some confirmation of this view that there are several other passages in which the words "Israel" and "Jerusalem" appear to have been confounded (see preceding note). Read, therefore, as in
Jeremiah 33:16, And this is
the name wherewith she shall be called.
THE LORD OUR RIGHTEOUSNESS; Hebrew,
Yahveh (Jehovah)
Tsidkenu. The name is formed on the analogy of other symbolic names, such as El-elohe-Israel (
Genesis 33:20), Jehovah-Nisei (
Exodus 17:15 ), and especially Jehovah-Shammah (
Ezekiel 48:35), also a name of Jerusalem. These names are, in fact, sentences; Jehovah-Shammah, for instance, means "The Lord (is) there;" and the name in the present verse, "The Lord (is) our Righteousness" (Hengstenberg's view mentioned above seems less natural). It is singular that Zedekiah's name should come so near to that announced by the prophet. But there is still a difference between them. Zedekiah must mean "The Lord (is) righteousness,"
i.e. is ever faithful to his revealed principles of action. But Jehovah-Tsidkenu may be correctly paraphrased, "The Lord is the author of our
prosperity," or, more strictly, "of the justification of our claims in the sight of our enemies" (comp.
Isaiah 45:24;
Isaiah 50:8;
Isaiah 54:17;
Isaiah 58:8;
Isaiah 62:1, 2). Similar applications of forensic language are familiar, e.g. "When they speak with their enemies in the gate" (
Psalm 127:5).
Parallel Commentaries ...
Hebrew
In His daysבְּיָמָיו֙(bə·yā·māw)Preposition-b | Noun - masculine plural construct | third person masculine singular
Strong's 3117:A dayJudahיְהוּדָ֔ה(yə·hū·ḏāh)Noun - proper - masculine singular
Strong's 3063:Judah -- 'praised', a son of Jacob, also the southern kingdom, also four Israeliteswill be saved,תִּוָּשַׁ֣ע(tiw·wā·ša‘)Verb - Nifal - Imperfect - third person feminine singular
Strong's 3467:To be open, wide, free, to be safe, to free, succorand Israelוְיִשְׂרָאֵ֖ל(wə·yiś·rā·’êl)Conjunctive waw | Noun - proper - masculine singular
Strong's 3478:Israel -- 'God strives', another name of Jacob and his descwill dwellיִשְׁכֹּ֣ן(yiš·kōn)Verb - Qal - Imperfect - third person masculine singular
Strong's 7931:To settle down, abide, dwellsecurely.לָבֶ֑טַח(lā·ḇe·ṭaḥ)Preposition-l | Noun - masculine singular
Strong's 983:A place of refuge, safety, safelyAnd thisוְזֶה־(wə·zeh-)Conjunctive waw | Pronoun - masculine singular
Strong's 2088:This, thatis His nameשְּׁמ֥וֹ(šə·mōw)Noun - masculine singular construct | third person masculine singular
Strong's 8034:A nameby whichאֲֽשֶׁר־(’ăšer-)Pronoun - relative
Strong's 834:Who, which, what, that, when, where, how, because, in order thatHe will be called:יִקְרְא֖וֹ(yiq·rə·’ōw)Verb - Qal - Imperfect - third person masculine singular | third person masculine singular
Strong's 7121:To call, proclaim, readThe LORDיְהוָ֥ה ׀(Yah·weh)Noun - proper - masculine singular
Strong's 3068:LORD -- the proper name of the God of IsraelOur Righteousness.צִדְקֵֽנוּ׃(ṣiḏ·qê·nū)Noun - masculine singular construct | first person common plural
Strong's 6664:The right, equity, prosperity
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OT Prophets: Jeremiah 23:6 In his days Judah shall be saved (Jer.) 
