19The word of the LORD came to Jeremiah, saying, 20“Thus says the LORD, ‘If you can break My covenant for the day and My covenant for the night, so that day and night will not be at their appointed time, 21then My covenant may also be broken with David My servant so that he will not have a son to reign on his throne, and with the Levitical priests, My ministers. 22‘As the host of heaven cannot be counted and the sand of the sea cannot be measured, so I will multiply the descendants of David My servant and the Levites who minister to Me.’”

      23And the word of the LORD came to Jeremiah, saying, 24“Have you not observed what this people have spoken, saying, ‘The two families which the LORD chose, He has rejected them’? Thus they despise My people, no longer are they as a nation in their sight. 25“Thus says the LORD, ‘If My covenant for day and night stand not, and the fixed patterns of heaven and earth I have not established, 26then I would reject the descendants of Jacob and David My servant, not taking from his descendants rulers over the descendants of Abraham, Isaac and Jacob. But I will restore their fortunes and will have mercy on them.’”

Parallel Verses

New American Standard Bible (©1995)
'In those days and at that time I will cause a righteous Branch of David to spring forth; and He shall execute justice and righteousness on the earth.

GOD'S WORD® Translation (©1995)
In those days and at that time, I will cause a righteous branch to spring up for David. He will do what is fair and right in the land.

King James Bible
In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.

Douay-Rheims Bible
In those days, and at that time, I will make the bud of justice to spring forth unto David, and he shall do judgment and justice in the earth.

Darby Bible Translation
In those days, and at that time, will I cause a Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.

English Revised Version
In those days, and at that time, will I cause a Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.

Webster's Bible Translation
In those days, and at that time, will I cause the branch of righteousness to grow up to David; and he shall execute judgment and righteousness in the land.

World English Bible
In those days, and at that time, will I cause a Branch of righteousness to grow up to David; and he shall execute justice and righteousness in the land.

Young's Literal Translation
In those days, and at that time, I cause to shoot up to David a shoot of righteousness, And he hath done judgment and righteousness in the earth.

Cross References

Psalm 72:1 A Psalm of Solomon. Give the king Your judgments, O God, And Your righteousness to the king's son.

Isaiah 4:2 In that day the Branch of the LORD will be beautiful and glorious, and the fruit of the earth will be the pride and the adornment of the survivors of Israel.

Isaiah 11:1 Then a shoot will spring from the stem of Jesse, And a branch from his roots will bear fruit.

Isaiah 32:1 Behold, a king will reign righteously And princes will rule justly.

Jeremiah 17:25 then there will come in through the gates of this city kings and princes sitting on the throne of David, riding in chariots and on horses, they and their princes, the men of Judah and the inhabitants of Jerusalem, and this city will be inhabited forever.

Jeremiah 23:5 "Behold, the days are coming," declares the LORD, "When I will raise up for David a righteous Branch; And He will reign as king and act wisely And do justice and righteousness in the land.

Jeremiah 23:6 "In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, 'The LORD our righteousness.'

Jeremiah 30:9 'But they shall serve the LORD their God and David their king, whom I will raise up for them.

Zechariah 3:8 'Now listen, Joshua the high priest, you and your friends who are sitting in front of you-- indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch.

Zechariah 6:12 "Then say to him, 'Thus says the LORD of hosts, "Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the LORD.

Zechariah 6:13 "Yes, it is He who will build the temple of the LORD, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices."'

Commentary

Matthew Henry's Whole Bible Commentary

Verses 10-16

Here is a further prediction of the happy state of Judah and Jerusalem after their glorious return out of captivity, issuing gloriously at length in the kingdom of the Messiah.

I. It is promised that the people who were long in sorrow shall again be filled with joy. Every one concluded now that the country would lie for ever desolate, that no beasts would be found in the land of Judah, no inhabitant in the streets of Jerusalem, and consequently there would be nothing but universal and perpetual melancholy (v. 10); but, though weeping may endure for a time, joy will return. It was threatened (ch. 7:34 and 16:9) that the voice of joy and gladness should cease there; but here it is promised that they shall revive again, that the voice of joy and gladness shall be heard there, because the captivity shall be returned; for then was their mouth filled with laughter, Ps. 126:1, 2. 1. There shall be common joy there, the voice of the bridegroom and the voice of the bride; marriages shall again be celebrated, as formerly, with songs, which in Babylon they had laid aside, for their harps were hung on the willow-trees. 2. There shall be religious joy there; temple-songs shall be revived, the Lord's songs, which they could not sing in a strange land. There shall be heard in their private houses, and in the cities of Judah, as well as in the temple, the voice of those that shall say, Praise the Lord of hosts. Note, Nothing is more the praise and honour of a people than to have God the glory of it, the glory both of the power and of the goodness by which it is effected; they shall prise him both as the Lord of hosts and as the God who is good and whose mercy endures for ever. This, though a song of old, yet, being sung upon this fresh occasion, will be a new song. We find this literally fulfilled at their return out of Babylon, Ezra 3:11. They sang together in praising the Lord, because he is good, for his mercy endures for ever. The public worship of God shall be diligently and constantly attended upon: They shall bring the sacrifice of praise to the house of the Lord. All the sacrifices were intended for the praise of God, but this seems to be meant of the spiritual sacrifices of humble adorations and joyful thanksgivings, the calves of our lips (Hos. 14:2), which shall please the Lord better than an ox of bullock. The Jews say that in the days of the Messiah all sacrifices shall cease but the sacrifice of praise, and to those days this promise has a further reference.

II. It is promised that the country, which had lain long depopulated, shall be replenished and stocked again. It was now desolate, without man and without beast; but, after their return, the pastures shall again be clothed with flocks, Ps. 65:13. In all the cities of Judah and Benjamin there shall be a habitation of shepherds, v. 12, 13. This intimates, 1. The wealth of the country, after their return. It shall not be a habitation of beggars, who have nothing, but of shepherds and husbandmen, men of substance, with good stocks upon the ground they have returned to. 2. The peace of the country. It shall not be a habitation of soldiers, not shall there be tents and barracks set up to lodge them, but there shall be shepherds; tents; for they shall hear no more the alarms of war, nor shall there be any to make even the shepherds afraid. See Ps. 144:13, 14. 3. The industry of the country, and their return to their original plainness and simplicity, from which, in the corrupt ages, they had sadly degenerated. The seed of Jacob, in their beginning, gloried in this, that they were shepherds (Gen. 47:3), and so they shall now be again, giving themselves wholly to that innocent employment, causing their flocks to lie down (v. 12) and to pass under the hands of him that telleth them (v. 13); for, though their flocks are numerous, they are not numberless, nor shall they omit to number them, that they may know if any be missing and may seek after it. Note, It is the prudence of those who have ever so much of the world to keep an account of what they have. Some think that they pass under the hand of him that telleth them that they may be tithed, Lev. 27:32. Then we may take the comfort of what we have when God has had his dues out of it. Now because it seemed incredible that a people, reduced as now they were, should ever recover such a degree of peace and plenty as this, here is subjoined a general ratification of these promises (v. 14): I will perform that good thing which I have promised. Though the promise may sometimes work slowly towards an accomplishment, it works surely. The days will come, though they are long in coming.

III. To crown all these blessings which God has in store for them, here is a promise of the Messiah, and of that everlasting righteousness which he should bring in (v. 15, 16), and probably this is that good thing, that great good thing, which in the latter days, days that were yet to come, God would perform, as he had promised to Judah and Israel, and to which their return out of captivity and their settlement again in their own land was preparatory. From the captivity to Christ is one of the famous periods, Mt. 1:17. This promise of the Messiah we had before (ch. 23:5, 6), and there it came in as a confirmation of the promise of the shepherds whom God would set over them, which would make one think that the promise here concerning the shepherds and their flocks, which introduces it, is to be understood figuratively. Christ is here prophesied of, 1. As a rightful King. He is a branch of righteousness, not a usurper, for he grows up unto David, descends from his loins, with whom the covenant of royalty was made, and is that seed with whom that covenant should be established, so that his title is unexceptionable. 2. As a righteous king, righteous in enacting laws, waging wars, and giving judgment, righteous in vindicating those that suffer wrong and punishing those that do wrong: He shall execute judgment and righteousness in the land. This may point at Zerubbabel, in the type, who governed with equity, not as Jehoiakim had done (ch. 22:17); but it has a further reference to him to whom all judgment is committed and who shall judge the world in righteousness. 3. As a king that shall protect his subjects from all injury. By him Judah shall be saved from wrath and the curse, and, being so saved, Jerusalem shall dwell safely, quiet from the fear of evil, and enjoying a holy security and serenity of mind, in a dependence upon the conduct of this prince of peace, this prince of their peace. 4. As a king that shall be praised by his subjects: "This is the name whereby they shall call him" (so the Chaldee reads it, the Syriac, and vulgar Latin); "this name of his they shall celebrate and triumph in, and by this name they shall call upon him." It may be read, more agreeably to the original, This is he who shall call her, The Lord our righteousness. As Moses's altar is called Jehovah-nissi (Ex. 17:15), and Jerusalem Jehovah-shammah (Eze. 48:35), intimating that they glory in Jehovah as present with them and their banner, so here the city is called The Lord our righteousness, because they glory in Jehovah as their righteousness. That which was before said to be the name of Christ (says Mr. Gataker) is here made the name of Jerusalem, the city of the Messiah, the church of Christ. He it is that imparts righteousness to her, for he is made of God to us righteousness, and she, by bearing that name, professes to have her whole righteousness, not from herself, but from him. In the Lord have I righteousness and strength, Isa. 45:24. And we are made the righteousness of God in him. The inhabitants of Jerusalem shall have this name of the Messiah so much in their mouths that they shall themselves be called by it.

Calvin's Commentary

15. In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.

15. Diebus illis et termpore illo germinare faciam Davidi germen justitiae; et faciet judicium et justitiam in terra.

Here the Prophet shews what Paul afterwards has spoken of, that all the promises of God are in Christ yea and amen, (2 Corinthians 1:20) that is, that they do not stand nor can be valid as to us, except Christ interposes to sanction or confirm them. Then the efficacy of God's promises depends on Christ alone. And hence the Prophets, when speaking of the grace of God, come at length to Christ, for without him all the promises would vanish away. Let us also know that the Jews had been so trained as ever to flee to God's covenant; for on the general covenant depended all particular promises. As, for instance, Jeremiah has hitherto been often prophesying of God's mercy to the people, after having punished them for their sins; now this promise was special. How then could the Jews and the Israelites believe that they should return to their own country? This special promise could have been of no moment, except as it was an appendix of the covenant, even because God had adopted them as his people. As then the Jews knew that they had been chosen as a peculiar people, and that God was their Father, hence their faith in all the promises. Now, again, we must bear in mind, that the covenant was founded on Christ alone; for God had not only promised to Abraham that he would be a Father to his seed, but had also added an earnest or a pledge that a Redeemer would come.

We now then perceive the reason why the Prophets, when they sought to strengthen the faithful in the hope of salvation, set forth Christ, because the promises had no certainty without the general covenant. And further, as the general covenant could not stand, nor have any validity, except in Christ, this is the point to which Jeremiah now turns his attention, as we have also seen in other places, especially in the twenty-third chapter, from which he repeats this prophecy. God then had promised that his people would be restored; he had also promised that he would be so propitious to them as to preserve them in safety as his people: he now adds --

In those days, and at that time, I will raise up, I will cause to germinate; the verb in the twenty-third chapter is hqmty, ekamti, I will cause to rise; but here, "I will cause to germinate;" and there we read, "a righteous branch," but here, "a branch of righteousness," which means the same thing. But why does the Prophet now speak of the seed of David? It is not an abrupt sentence; and the reason is, because the minds of the faithful would have alwass vacillated, had not Christ been brought forward, on whom the eternal and unchangeable covenant of God was founded. But they could not have had any taste of God's grace, had they not known that they had been gratuitously chosen by him. Adoption then was the foundation of the covenant; and then Christ was the earnest and pledge of the covenant, as well as of gratuitous adoption. Hence it was, that the Prophet, wishing to seal and confirm his prophecy, bids the faithful to look to Christ.

He says, In those days, and at that time; for, as it is said in the proverb, "Even quickness is delay when we have ardent wishes," so now a long delay might have produced weariness iu the Israelites. That they might not, then, be carried away by too much haste, he mentions those days and that time So that if God deferred the time, that they might check themselves, he says, I will make to grow for David a righteous branch

This passage ought, no doubt, to be understood of Christ. We know that it was a common thing with the Jews, that whenever the Prophets promised to them the seed of David, to direct their attention to Christ. This was then a mode of teaching familiarly known to the Jews. The Prophets, indeed, sometimes mentioned David himself, and not his son,

"I will raise up David," etc. (Ezekiel 34:23)

Now David was dead, and his body was reduced to dust and ashes; but under the person of David, the Prophets exhibited Christ. Then as to this passage, the Jews must shew their effrontery in a most ridiculous manner, if they make evasions and attempt to apply it otherwise than to Christ. This being the ease, were any one to ask now the Jews, how this prophecy has been fulfilled, it would be necessary for them to acknowledge Christ, or to deny faith in God, and also in Jeremiah. It is, indeed, certain that Jeremiah celebrates here the grace of deliverance especially on this account, because a Redeemer was shortly to come. For the return of the Jews to their own land, what was it? We know that they, even immediately at their restoration, were in a miserable state, though their condition then was much better than afterwards; for in after times they were cruelly treated by Antiochus and other kings of Syria: they were ever exposed to the heathens around them, so that they were harassed and plundered by them at pleasure. Then during the whole of that time which preceded the coming of Christ, God did not fulfill what he had promised by Jeremiah and his other servants. What is now their condition? Dispersed through the whole world; and they have been so for more than fifteen hundred years, since Christ arose from the dead; and we see that they pine away under their calamities, so their curse seems dreadful to all. God had, indeed, spoken by Moses, and then repeated it by his Prophets,

"Ye shall be for a hissing and for a curse to all nations." (Deuteronomy 28:37; Jeremiah 25:18)

But that punishment was to be for a time. There is, therefore, no reason for what the Jews allege. It hence appears that they are wholly destitute of all credit, and only perversely pretend, I know not what, that there may be some show, though wholly hypocritical, in what they assert. But with regard to us, we see that the promise respecting the coming of the Messiah has not been made in vain; and we also know, that it happened, through the wonderful purpose of God, that the Jews did not enjoy full and real happiness, such as had been promised at the coming of Christ, lest they should think that what all God's servants had promised was then accomplished: for we know how disposed men are to be satisfied with earthly things. The Jews might then have thought that their happiness was completed, had not God exercised them with many troubles, in order that they might ever look forward to the manifestation of Christ.

He calls it the Branch of righteousness, by way of contrast, because the children of David had become degenerated; and God had almost deemed them accursed, for the greatest part of the kings were destitute of God's grace. There was, then, but one Branch of righteousness, even Christ. We further know how wide and extensive is Christ's righteousness, for he communicates it to us. But we ought to begin with that righteousness which I have mentioned, that is, what is in opposition to the many changes which happened to the posterity of David, for things often were in a very low state. Though unto David, ldvd Ladavid, is often taken as meaning, "I will raise up the branch of David," yet God seems here to refer to the promise which he had made to David, as God is said in many passages to have sworn to his servant David. (Psalm 89:3; Psalm 132:11)

It follows, And he shall execute judgement and justice in the land By these words a right government is denoted; for when the two words are joined tegether, justice refers to the defense of the innocent, and judgment to the punishment of iniquity; for except the wicked are restrained by the fear of the law, they would violate all order. Judgment, indeed, when by itself, means the right administration of the law; but as I have already said, justice and judgment include the protection of the good, and also the restraint of the wicked, who become not obedient willingly or of their own accord. In a word, the promise is, that the king here spoken of would be upright and just, so as to be in every way perfect, and exhibit the model of the best of kings.

But we must always observe the contrast between the other descendants of David and Christ. For the Jews had seen the saddest spectacles in the posterity of David: many of them were apostates, and perverted the worship of God; others raged against the Prophets and all good men, and were also full of avarice and rapacity, and given to all kinds of lusts. Since, then, their kings had debased themselves with so many crimes, there is here promised a king who would so discharge his office as to be owned as the true minister of God.

It is, at the same time, necessary to bear in mind the character of Christ's kingdom. It is, we know, spiritual; but it is set forth under the image or form of an earthly and civil government; for whenever the Prophets speak of Christ's kingdom, they set before us an earthly form, because spiritual truth, without any metaphor, could not have been sufficiently understood by a rude people in their childhood. There is no wonder, then, that the Prophets, wishing to accommodate their words to the capacity of the Jews, should so speak of Christ's kingdom as to portray it before them as an earthly and civil government. But it is necessary for us to consider what sort of kingdom it is. As, then, it is spiritual, the justice and judgment of which the Prophet speaks, do not belong only to civil and external order, but rather to that rectitude by which it comes that men are reformed according to God's image, which is in righteousness and truth. Christ then is said to reign over us in justice and judgment, not only because he keeps us by laws within the range of our duty, and defends the good and the innocent, and represses the audacity of the wicked; but because he rules us by his Spirit. And of the Spirit we know what Christ himself declares, "The Spirit shall convince the world of righteousness and judgment," etc. (John 16:8) Hence we must come to spiritual jurisdiction, if we wish to understand what that righteousness is which is here mentioned: of the same kind also is the judgment that is added. It afterwards follows, --

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Things Unknown
"Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not."--Jeremiah 33:3. GOD'S PEOPLE WILL NEVER THRIVE on anything less substantial than bread from heaven. Israel in Egypt might live on garlic and onions, but Israel in the wilderness must be fed with the manna that came down from heaven, and with the water that gushed out of the rock, when it was smitten by the rod of God. The child of God, while he is yet in his sins, may, like other men, revel in them, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

Discerning Prayer.
INTRODUCTORY. BY D.W. WHITTLE. To recognize God's existence is to necessitate prayer to Him, by all intelligent creatures, or, a consciously living in sin and under condemnation of conscience, because they do not pray to Him. It would be horrible to admit the existence of a Supreme Being, with power and wisdom to create, and believe that the creatures he thought of consequence and importance enough to bring into existence, are not of enough consequence for him to pay any attention to in the troubles …
Various—The Wonders of Prayer

The Royal Priesthood
Gerhard Ter Steegen Jer. xxxiii. 18; Rev. i. 6 The race of God's anointed priests shall never pass away; Before His glorious Face they stand, and serve Him night and day. Though reason raves, and unbelief flows on, a mighty flood, There are, and shall be, till the end, the hidden priests of God. His chosen souls, their earthly dross consumed in sacred fire, To God's own heart their hearts ascend in flame of deep desire; The incense of their worship fills His Temple's holiest place; Their song with …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Best of the Best
"I am the rose of Sharon, and the lily of the valleys."--Song of Solomon 2:1. THE time of flowers has come, and as they are in some faint degree emblems of our Lord, it is well, when God thus calls, that we should seek to learn what he desires to teach us by them. If nature now spreads out her roses and her lilies, or prepares to do so, let us try, not only to see them, but to see Christ as he is shadowed forth in them. "I am the rose of Sharon, and the lily of the valleys." If these are the words …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, …
John Cunningham—The Ordinance of Covenanting

Putting God to Work
"For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee who worketh for him that waiteth for him."--Isaiah 64:4. The assertion voiced in the title given this chapter is but another way of declaring that God has of His own motion placed Himself under the law of prayer, and has obligated Himself to answer the prayers of men. He has ordained prayer as a means whereby He will do things through men as they pray, which He would not otherwise do. Prayer …
Edward M. Bounds—The Weapon of Prayer

Be Ye Therefore Perfect, Even as Your Father which is in Heaven is Perfect. Matthew 5:48.
In the 43rd verse, the Savior says, "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward …
Charles G. Finney—Lectures to Professing Christians

The Sermon of the Seasons
"Oh, the long and dreary Winter! Oh, the cold and cruel Winter!" We say to ourselves, Will spring-time never come? In addition to this, trade and commerce continue in a state of stagnation; crowds are out of employment, and where business is carried on, it yields little profit. Our watchmen are asked if they discern any signs of returning day, and they answer, "No." Thus we bow our heads in a common affliction, and ask each man comfort of his fellow; for as yet we see not our signs, neither does …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

Twentieth Day for God's Spirit on the Heathen
WHAT TO PRAY.--For God's Spirit on the Heathen "Behold, these shall come from far; and these from the land of Sinim."--ISA. xlix. 12. "Princes shall come out of Egypt; Ethiopia shall haste to stretch out her hands to God."--PS. lxviii. 31. "I the Lord will hasten it in His time."--ISA. lx. 22. Pray for the heathen, who are yet without the word. Think of China, with her three hundred millions--a million a month dying without Christ. Think of Dark Africa, with its two hundred millions. Think …
Andrew Murray—The Ministry of Intercession

Truth Hidden when not Sought After.
"They shall turn away their ears from the truth, and shall be turned unto fables."--2 Tim. iv. 4. From these words of the blessed Apostle, written shortly before he suffered martyrdom, we learn, that there is such a thing as religious truth, and therefore there is such a thing as religious error. We learn that religious truth is one--and therefore that all views of religion but one are wrong. And we learn, moreover, that so it was to be (for his words are a prophecy) that professed Christians, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Cleansing.
As there are conditions requiring to be complied with in order to the obtaining of salvation, before one can be justified, e. g., conviction of sin, repentance, faith; so there are conditions for full salvation, for being "filled with the Holy Ghost." Conviction of our need is one, conviction of the existence of the blessing is another; but these have been already dealt with. "Cleansing" is another; before one can be filled with the Holy Ghost, one's heart must be "cleansed." "Giving them the Holy …
John MacNeil—The Spirit-Filled Life

Light through Darkness
The dark years of destruction and death marking the end of the kingdom of Judah would have brought despair to the stoutest heart had it not been for the encouragements in the prophetic utterances of God's messengers. Through Jeremiah in Jerusalem, through Daniel in the court of Babylon, through Ezekiel on the banks of the Chebar, the Lord in mercy made clear His eternal purpose and gave assurance of His willingness to fulfill to His chosen people the promises recorded in the writings of Moses. That …
Ellen Gould White—The Story of Prophets and Kings

Curiosity a Temptation to Sin.
"Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away."--Proverbs iv. 14, 15. The chief cause of the wickedness which is every where seen in the world, and in which, alas! each of us has more or less his share, is our curiosity to have some fellowship with darkness, some experience of sin, to know what the pleasures of sin are like. I believe it is even thought unmanly by many persons (though they may not like to say …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament