choose. But their
very difference is a plain sign of arbitrariness; and that appears
still more clearly, when we begin to examine them individually. Several
interpreters assume an _enallage generis_ [Hebrew: lh] = [Hebrew: lv],
"and thus shall they call _him_." _Le Moyne_ thinks that we need have
no difficulty in assuming such an _enallage_. Others explain: "And he
who shall call, _i.e._, invite her, is Jehovah our righteousness." A
simple reference to the passage before us is decisive against it; the
parallelism of the two passages is too close to admit of [Hebrew: iqra]
in the second passage being understood in a sense altogether different.
By the same argument, the explanations by _Hottinger_ (Thesaur.
Philolog. p. 17l), and _Dassov_: "This shall come to pass when the Lord,
the Lord our righteousness, shall call her," are also refuted, quite
apart from the consideration, that [Hebrew: awr] cannot by any means
signify _when_. The most recent defender of the old orthodox view,
_Schmieder_, cuts the knot by simply severing our passage from chap.
xxxiii. 16-3. The ancient explanation, which refers [Hebrew: cdqnv],
"our righteousness," to the remission of sins, does not even correctly
understand this word. It is true that the remission of sins is often
represented as one of the chief blessings of the Messianic time; but
here it is out of place. According to the context, it is actual
justification, _i.e._, salvation according to another mode of viewing
it, which is here spoken of (compare remarks on Mal. iii. 20).
Righteousness in this sense implies, of course, the forgiveness of
sins; but, besides, the righteousness of life is comprehended in it.
Righteousness stands here in parallelism with salvation, and the order
and progress is this: righteousness of the king, righteousness of the
subjects, then salvation and righteousness as a reward from God, To
this argument may still be added the contrast to the former time.
Connected with the unrighteousness of the kings was that of the people;
and hence it was that the country was deprived of salvation, and
smitten by the divine judgments. That [Pg 422] which Jeremiah
comprehends in the name _Jehovah Zidkenu_, Ezekiel, in the parallel
passage, chap. xxxiv. 25-31, farther carries out and expands. The Lord
enters into a covenant of peace with them; rich blessing is bestowed
upon them; He breaks their yoke and delivers them from servitude; they
do not become a prey to the Gentiles.