Let us turn again to God's Word
and to that first portion of scripture that we read in Jeremiah
chapter 23. Our text is found here at verses
5 and 6. Jeremiah 23 verses 5 and 6. Behold, the days come, saith
the Lord, that I will raise unto David a righteous bride. and
the king shall reign and prosper, and shall execute judgment and
justice in the earth. In his days Judah shall be saved,
and Israel shall dwell safely. And this is his name whereby
he shall be called the Lord our righteousness." Jeremiah chapter 23 and verses
5 and six and the theme is that
that we have at the end of that sixth verse this is his name
whereby he shall be called the Lord our righteousness you may
observe in the margin that the Hebrew is literally Jehovah Sidkenu the name of the Lord Jehovah,
what a name, reminds us of course of God's covenants, reminds us
of all his faithfulness to his word and to his promise. It's
interesting to observe how that in Exodus chapter 15 where we
have the song of Moses we see how he rejoices in various aspects
of that name. It was of course the name that
the Lord God had first declared to him there in the backside
of the desert in Exodus chapter 3 when Moses had received his
call, his commission to be the deliverer of the children of
Israel and when he inquires who it is it would send him and the
Lord God declares I am that, I am the very name from which
we derive the word lord as we find it here in our text this
evening and as i was saying there in the song of moses in exodus
chapter 15 after god had fulfilled his promise and brought the children
of israel out of egypt and made a way for them and led them through
the red sea as on dry land and destroyed then all the armies
of Pharaoh that were pursuing them. In his song we see Moses
celebrating that great name. He speaks of the Lord, Exodus
15, to the Lord, my strength, he says. Jehovah, the Lord, my
strength. And then later, in verse 26,
he says, the Lord that heareth Jehovah Rapha. Oh, time and again
we have these declarations and concerning that name, the Lord
Jehovah, Jehovah Jireh, the Lord will provide. And here we have
it, Jehovah Sidkenu, the Lord, our righteousness. Well, remember
what the wise man declares there in Proverbs 18, the name of the
Lord, he says, is a strong tower and the righteous runneth into
it and is saved. The name of the Lord. And this is what we have before
us tonight. That name, that name which is
above every name, the name Jehovah I am the Lord he says I change
not therefore your sons of Jacob are not consumed now here of
course in the chapter where our text is found we have to take
some account of the historical context we see quite clearly
what it is that the Prophet is speaking of a deliverance that
was to come to the children of Israel God had delivered them
out of the bondage which was Egypt but there was in Jeremiah's
day a terrible calamity that befell Judah when the armies
of Nebuchadnezzar came and Jerusalem was besieged, the city fell,
the temple was razed to the ground, and the people were transported
and taken away into exile. But what does he say here in
verses 7 and 8? Therefore, behold, the days cometh,
saith the Lord, that they shall no more say, The Lord liveth
which brought up the children of Israel out of the land of
Egypt. But 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 and
they shall dwell in their own land. There's reference to the
north country because it was from the north that the armies
of the Babylonians had come although Babylon lying to the east of
Jerusalem they didn't come through the wilderness they came up and
round what is called the Fertile Crescent and so they fell upon
that little kingdom of Judah from the north and they overran
the country and they destroyed many of the walled cities even
besieging Jerusalem until Jerusalem itself fell. But here is that
promise that God would, in the appointed time, grant some restoration. After 70 years, after 70 years
were accomplished, they would be brought out of captivity and
restored, as was the case, of course, in the days of Ezra the
scribe. That's the historical context
of our text as we have it. But we know that they're not
all Israel that are of Israel. We know that there's spiritual
truth here that is applicable to God's spiritual Israel. He is not a Jew which is one
outwardly, neither is circumcision that which is outward in the
flesh, but he is a Jew which is one inwardly and circumcision
is that of the heart, in the spirit and not in the letter,
whose prize is not of men but of God. Is there not something
here then that we can learn with regards to that spiritual Israel
of which the Apostle Paul speaks? And so as we come to look at
the words of the text, I want to divide what I am going to
say into some three parts. First of all, to see how that
the gospel in many ways is a declaration of righteousness. And then secondly,
that here we are directed to the Lord, and the Lord as he
is pleased ultimately to reveal himself, David's greatest son,
the Lord Jesus Christ, a divine person. But then also to see
that when he comes, he comes as a a branch out of David. He is David's son. He is David's
greatest son. Those three things then. First
of all, that the gospel that we preach is a declaration of
righteousness. It centers in a divine person.
But that divine person is none other than a branch out of David. That is a threefold division.
First of all, the declaration. of righteousness. This is his
name whereby he shall be called the Lord's our righteousness."
What is the preaching of the gospel? There is a sense in which,
as I've said, it is simply a declaration of righteousness. Of course,
it all centers in the person and work of the Lord Jesus, as
we see in Paul. His determination to know nothing,
he says, amongst you, save Jesus Christ. and him crucified. What is the person of Christ? What is the work of Christ? It
all reaches its ultimate fulfillment in the cross. He is obedient
unto death, even the death of the cross. And Paul preaches
Christ then, and him crucified. And it is there that Christ has
accomplished that work that the Father had given Him to do in
order to the salvation of His people. He has made the great
sin atoning sacrifice. He has made propitiation for
the sins of His people. There in Romans chapter 3 Paul
says whom God has set forth to be a propitiation through faith
in His blood, to declare, I say, at this time, His righteousness,
that He might be just, and the justifier of him that believeth
in Jesus. This is what the Gospel is, it's
a declaration of Christ, a declaration of His righteousness. Again,
think about Paul, there in the very opening chapter of that
Roman Epistle, declares, I am not ashamed of the Gospel of
Christ. It is the power of God unto salvation to everyone that
believeth to the Jew first and also to the Greek for therein
the righteousness of God is revealed from faith to faith as it is
written the just shall live by faith. The great message then
of the apostles as we have it recorded particularly in the
book of Acts We see them preaching the righteousness of Christ,
preaching the great truth of justification by faith. For example, Paul's preaching
there at Antioch in Pisces, and we have a very full record of
his sermon in the 13th chapter of the Acts, and see what is
recorded there in Acts 13.38. Paul says, Be it known unto you,
therefore, men and brethren, that through this man, the Lord
Jesus, through this man is preached unto you the forgiveness of sins. And by him all that believe are
justified from all things from which he could not be justified
by the law of Moses. He preaches the forgiveness of
sins. He preaches the justification of the sinner. He is preaching
the person, he is preaching the work of the Lord Jesus, the obedience,
the obedience of his life, wherein he wrought a righteousness, his
obedience unto death, wherein he made the great sin-atoning
sacrifice. This is the theme, I say, of
apostolic preaching. The coming of the Lord Jesus.
Why is he not likened to the heavens pouring down Righteousness. Those words in Isaiah 45, 8,
Drop down your heavens from above. Let the skies pour down righteousness. Let the earth open and let them
bring forth salvation. And let righteousness spring
up together. I, the Lord, have created it.
Oh, this is the greatest of all the works of God. Greater than
the work of the first creation. that work of the Lord Jesus wherein
he accomplishes the salvation of his people. What is to be
preached then? It's not the preaching of morality. It's not telling men and women
that they are to do certain things whereby they will make themselves
pleasing and acceptable to God. What is preaching? It's not the
making of authors to people. as if God is dependent upon whether
or not the sinner is pleased to take up the offer that is
presented to him. It is not these things. It is
rather the revelation of the grace of God. It's the manifestation
of the love of God to sinners. It's the declaration of righteousness. in the preaching of the Lord
Jesus Christ Himself. He is that One who has come and
He is that One who is to be proclaimed His person and His work. Look at how John writing there
in the opening verses of that first general epistle speaks
of the Gospel He says, that which was from the beginning, which
we have heard, which we have seen with our eyes, which we
have looked upon, and our hands have handled of the Word of Life. He's speaking of Him, you see,
who is the Word, the Word made flesh. For the Life has manifested,
he says, and we have seen it and bear witness. and show unto
you that eternal life which was with the Father and was manifested
unto us. That which we have seen and heard
declare we unto you." Here is John's sum of what the gospel
is. That that he is declaring unto
this people, it concerns that one that John was so intimate
with. whom he had heard, whom he had seen, looked upon, his
hands had handled of the word of life. He is preaching the
Lord Jesus. He is bearing witness to the
Lord Jesus. Surely this is the sum and substance
of all proper gospel preaching. This is the name whereby he shall
be called the Lord our righteousness. And this is the message that
is to be said before the people. And it's interesting here when
we take account of the context, because in this chapter, and
you will have observed as we read through the chapter, the
Lord God is upbraiding the false prophets by his servant Jeremiah. He says in verse 4, or rather verse 2,
Thus saith the Lord God of Israel against the pastors that feed
my people that's what they were supposed to be doing feeding
the people but he says you have scattered my flock and driven
them away and i've not visited them behold i will visit upon
you the evil of your doings says the lord verse 21 he says i have
not sent these prophets yet they ran i have not spoken to them
yet they prophesied. So it goes on right through the
chapter, if we'd have read through, towards the end of that chapter. In verse 36, the burden of the
Lord shall ye mention no more, for every man's word shall be
his burden, for ye have perverted the words of the living God of
the Lord of hosts our God. All they were perverters of God's
Word, these false prophets. and now time and again we find
God's faithful servant Jeremiah having to rebuke them how he
speaks so plainly against them and that false message that they
were preaching they have healed also the hurt of the daughter
of my people saying peace peace when there is no peace They were
not faithful to the Word of God, these false prophets. They were
preaching their own words. They were preaching a dream out
of their own minds and not declaring the truth of God. But there,
at verse 4, we see what that true message was. God says, I will set up shepherds
over them which shall feed them. And they shall fear no more,
nor be dismayed, neither shall be lacking, says the Lord. And
Jeremiah is one of those who is a faithful servant of the
Lord God. He is preaching that great message
of salvation that centers then in the person and the work of
Christ. A declaration. A declaration
of righteousness. Let us mark it's not just that
righteousness that was wrought by the obedience of Christ, we
must also take account of the person. The gospel centers in
a person, the man, Christ Jesus. But see how he is spoken of in
the text. This is his name whereby he shall
be called the Lord. He is the Lord, our righteousness. He is that One who is truly the
I Am. Oh, we see it, do we not? So,
so clearly when they come to a rest in there at the beginning
of John chapter 18, and he steps forward and inquires who it is
that they're seeking after, and he declares himself to be I Am,
He says, I am He, that's how it's rendered in our authorized
version, but as you know there, in John 18, 4, 5 and 6, the pronoun
is in italics, literally it says to them, I am, and they fall
backwards. They cannot touch Him. They cannot lay a finger
upon Him. His death is going to be a voluntary
sacrifice. He has authority to lay his life
down. He has authority to take his
life again. This is the commandment that
he had received from his father. But how he declares himself to
be the great I AM. But previous to that, in John
chapter 8, he says, before Abraham was, I AM. How he so much offends
them. as He declares Himself, as He
reveals Himself, the Eternal Son of God. If ye believe not
that I am He, He says, ye shall perish in your sins. There in
John 8.24, but again the pronoun, it's been introduced in the translation,
literally He says to them, if ye believe not that I am, ye
shall perish in your sins He is, none other than Jehovah,
Jehovah Jesus, Jesus Christ the same yesterday and today and
forever. I am the Lord, I change not,
therefore ye sons of Jacob are not consumed. Oh, this is the
person. It's not just the proclamation
of righteousness, it's the preaching of the person, of God's manifest
in the flesh. When we come to that last book
of Scripture, the book of the Revelation, and there in the
opening chapter, that vision that is granted to John on the
Isle of Patmos, he sees the glorified Christ. And what does the Lord
say? I am Alpha. and Omega. The beginning and
the ending says the Lord which was and which is and which is
to come the Almighty. How plainly there he declares
the truth of his diaton. And what of this righteousness?
He is the I am, he is the Lord, he is the Lord our righteousness.
And remember what Paul says, that man who was a Pharisee and
the son of a Pharisee, that man who was taught at the feet of
Gamaliel, learned in the Jewish religion, the persecutor of the
followers of the Lord Jesus, and yet here is one who is a
vessel of mercy, to be called by the grace of God and to become
the great apostle to the Gentiles. and so there he declares in Philippians
chapter 3 his desire to be found in him or to be found in Christ
he says not having mine own righteousness which is of the law but that
which is through the faith of Christ the righteousness which
is of God he says the righteousness which is of God's by faith Paul
knew him and knew him as the Lord our righteousness and confesses
him. This one you see who by the Jews
was rejected, how they accused him of blasphemy because he said
that God was his father, making himself equal with God. And here is this Jew, Saul of
Tarsus, who is brought to acknowledge him. and to express His great
desire to be found only in the Lord Jesus Christ, all to know
Him, the power of His resurrection, the fellowship of His sufferings,
to be made conformable unto His death. This Gospel then, concerning
Jehovah's Sidcanu, it's a declaration of righteousness, it's the preaching
of this person, the person, the divine person of Jesus Christ. But here we see how clearly He
is revealed as a branch of David. Verse 5. Behold, the days come,
saith the Lord. Now that opening expression,
the days come, refers us to the great gospel day, the last day. That is what we're to understand
in the language of the prophets. That day will come, the day of
the Lord. Behold, the day is come, saith
the Lord, that I will raise unto David a righteous branch, and
the king shall reign and prosper and shall execute judgment and
justice in the earth. There we see him then, and we
see him in terms more particularly of his human nature. He is divine, he is God, but
he is also man. And now, in the Old Testament
the prophets speak of him in that twofold sense. They speak
of his divine nature, but they also speak of his human nature. back in Isaiah. In Isaiah 11,
there shall come forth a rod, it says, out of the stem of Jessilee,
and a branch shall grow out of his roots. Isaiah 11 verse 1
and then at verse 10, and in that day there shall be a root
of Jessilee. It's interesting to compare those
two verses in Isaiah 11, the opening verse and then the 10th
verse. We see him quite clearly in verse 10 as that one who is
a root of Jesse. He is Jesse's root. And yet,
previously, he is spoken of as a stem or a branch that grows
out of Jesse. and there we see the two natures
and it's not only true with regards to Jesse it's also true with
regards to Jesse's son David when we come to the very last
chapter there in Revelation 22 we read of Christ who is the
root and the offspring of David as he is the root of Jesse so He is the root of Jesse's son.
Thinking in terms of Christ as that one who is God, the creator
of all things. And yet, he who is the root of
Jesse and of David is also that one who is a stem, a branch out
of Jesse or the offspring of David. With regards to his human
nature. And the Lord Jesus speaks of
these things in the course of his ministry. We see him in Matthew
chapter 22 speaking to the scribes and to the Pharisees and they
can't answer him a word at the end of that chapter. He asks
them, what think ye of Christ, whose son is he? They say unto
him, the son of David. He saith unto them, How then
doth David in spirit call him Lord, saying, The Lord said unto
my Lord, Sit thou on my right hand, till I make thine enemies
thy footstool. If David then call him Lord,
how is he his son? And no man was able to answer
him a word, neither durst any man from that day forth ask him
any more questions. How the Lord confounds them.
He is David's son, yes, He is that branch that grows out of
David, out of Jesse. But he is also that one who is
the root of Jesse and the root of David. But here, in this fifth
verse, we see very much the idea of the branch or the stem. the offspring, out of David. I will raise unto David, it says,
a righteous branch. Now, when we come to the New
Testament, of course, we have the genealogy of the Lord Jesus. There in Luke chapter 3, and
we see there the genealogy in terms of Mary, his mother, He
is made of a woman, remember? He is made under the law. But
clearly in that genealogy we see that Mary was descended from
David. The interesting thing is that
in Matthew chapter 1 where we have the line of Joseph who becomes
her husband is not, we know the the father of the Lord Jesus
Christ because he was conceived of the Holy Ghost in the womb
of the Virgin. But nonetheless, when we see
Joseph's genealogy, Joseph's line there in Matthew chapter
1 again, Joseph's line comes out of David. And this is the one that we're
reading of, you see, it's the Lord Jesus spoken of. This righteous
branch this king that is to reign who will prosper executing judgment
and justice in all the earth. It's interesting the expression
a righteous branch. It's not righteousness here in
terms of that attribute that is in God. God is righteous.
And God is righteous as none other is righteous. It's incommunicable. Righteousness, justice, holiness
belongs unto the Lord. And we know that even pure, holy,
righteous creatures such as the Seraphim as they are before the
very throne of God's holiness and righteousness, they cannot
bear that sight. The glories that belong unto
God, they veil their faces, they cover their eyes. The incommunicable
attribute of righteousness in God. But that's not what's being
spoken of. Because this righteousness belongs
to Him who is spoken of as a branch. We're to think here, you see,
in terms of the coming of the Lord Jesus Christ as God's manifest
in the flesh. And remember, as He comes, He
is one who is subject to the law of God. Galatians 4, for
when the fullness of the time was come, God sent forth His
Son, made of a woman. made under the law. All he comes, he is that one
who is God and he is the one there at Mount Sinai where God
declares the 10 words, the 10 commandments, God spoke all these
words. And yet, when we see him coming
into this world, he is now subject to that very law, he is under
the law. And he says, think not that I
am come to destroy the law or the prophets. I am not come to
destroy, but to fulfill. All this is the work that he
has come to do, to fulfill all righteousness. Why again the
prophet? Isaiah declares the Lord is well
pleased for his righteousness sake. He will magnify the law
and make it honorable. how He has honoured the Lord
of God, how has He honoured that law by His obedience and He is
obedient unto death even the death of the cross, He has magnified
that law in the life that He has lived, that life of obedience
to every one of God's commandments that's what He has done is made to do the will of Him
that sent Him and to finish His work He has done all the good
will and pleasure of God going about doing good, holy, harmless,
undefiled separate from sinners made higher than the heaven and
then how that man that sinless man that holy and righteous one
goes the way of the cross the accursed death of the cross.
For he who knew no sin is there made sin for his people, that
they might be made the righteousness of God in him. Here is that one then that is
being spoken of in our text tonight, a righteous branch, a righteous
branch. The King that comes and reigns,
and reigns in righteousness. And it is Christ as this branch
who is to be preached. That's what to be preached. We
sang part of the 71st Psalm and it
seems it's a Psalm that David wrote when grey hairs were upon
him, an old man. But what does he say? I will go in the strength of
the Lord God, I will make mention of thy righteousness, even of
thine own. Old David will speak of the righteousness
of the Lord Jesus Christ. And Paul, as I've said, Paul's
determination, he says, He wanted to know nothing save Jesus Christ
and Him crucified. Him who was obedient unto death,
even the death of the cross. This is the great message then.
It centers in the person of the Lord Jesus Christ and that person,
he has two natures. He is God's and he is man. He is divine and he is human
and here we are reminded of the reality of that human nature
he is a branch a branch out of David, a righteous
branch but all the great humiliation of the Lord Jesus when we think
of him in the incarnation he is none other than the Lord this
is the name whereby he shall be called he is never anything
less than the Lord think of it being in the form of God he thought
it not robbery to be equal with God but made himself of no reputation
and took upon him the form of a servant and was made in the
likeness of men and being found in fashion as a man he humbled
himself and became obedient unto death, even the death of the
cross. In a sense we have to say he
humbles himself before God. He thinks it not robbery to be
equal with God. He is equal with God. I and my
Father are one, he can say. He is one with the Father. He
is equal to the Father. He is the Eternal Son of the
Eternal Father, He is God of Gods, begotten not made of one
substance with the Father in the language of the Creed. And
yet, when we think in terms of the Covenant, there in that Covenant
of Redemption He is pleased to become the Servant of God. That's how He humbles Himself.
God says, behold I will bring forth my servant, the branch. He is God's servant, the branch.
My servant, whom I uphold, says God. Mine elect, in whom my soul
delighteth, I have put my spirit upon him. Oh, how he has humbled
himself. spoken of there then in the Old
Testament, in the language of the prophets, be it Zechariah,
be it Isaiah, be it any of the prophets, how they speak of Him
as God's servant. And then in the New Testament,
how the Apostle refers to Him there in Hebrews chapter 10,
then said, I know I come to do Thy will, O my God. Thy law is
within my heart. Oh, He comes to do the will of
the father and how he humbles himself to be a branch a branch that proceeds out of
the stem of Jesse, the offspring of David and so we see also how
he humbles himself before men he humbles himself before God
in terms of the eternal covenant, but when the fullness of the
time has come. Now as he's spoken of, we know
the language of Isaiah chapter 53, He shall grow up before him
as a tender plant, it says, and as a root out of a dry ground.
He hath no form nor comeliness, and when we shall see him there
is no beauty that we should desire him. He is despised, he is rejected
from heaven, how He is despised, He comes
unto His own, His own receive Him not. And yet, here is the beginning
of that great work of salvation. Oh, behold, from what beginning
small a great salvation came. Oh, how this one so humbled himself
to accomplish all the good will, the good pleasure of God. We
see then something of His humanity we see something of his willingness
to to humble himself as he comes into this world and all in order
that we might hear such a message as is contained in this text
tonight his name this is his name whereby he shall be called
the Lord's our righteousness it's interesting to observe how
that he is spoken of this is his name but we didn't just read
this portion in chapter 23 we went on to read also what is
recorded later in chapter 33 and remember what he said there
at the 16th verse In those days shall Judah be
saved, and Jerusalem shall dwell safely, and this is the name
wherewith she shall be called the Lord our righteousness."
Judah and Jerusalem shall be called the Lord our righteousness. Jehovah said, can you? His name,
her name. Oh, what do we see here? We see
union. we see union when a couple marry the practice is that the
bride takes the name of her bridegroom his name becomes her name and
this is what we have here it is union the Lord's name the
name whereby he shall be called the Lord our righteousness her
name the name whereby she shall be called the Lord's our righteousness
and friends what a union is this you know it is really an eternal
union because they were all chosen in Christ before the foundation
of the world does he not say behold I am the children which
God hath given them all they were given to him there in the
covenants when he became the Lord's servant he stands there
at the head of the election of Christ he is God's first elect
and all the others are chosen in him it is an eternal union
but then it's also an historical union It's not just something that
takes place in eternity, this union. It has taken place in
time, in the fullness of the time. Verily, we're told, He
took not upon Him the nature of angels, but He took upon Him
the seed of Abraham. And for as much as the children
were partakers of flesh and blood, He likewise took part of the
same. In history, you see, there was
that point that was predestinated from all eternity, the fullness
of the time when God would send forth his Son made of a woman,
made under the law. There, in the Incarnation, we
see the union. Christ becomes bone of our bone,
flesh of our flesh, But not only in the Incarnation, when we think
of Christ as He comes to die, the end of His life, we're told
that God has made Him to be sin for us. Un uno sin. How He altogether identifies
with His people, He takes their sins unto Himself. All their sin is imputed to Him,
reckoned to His account. and He dies there as their substitute. He makes the great sin-atoning
sacrifice in their place, in their room, and in their stead. All the wonder of it. But as
the union is eternal in the Covenant, as it is accomplished here upon
the earth in time in the Incarnation, and in the crucifixion of the
Lord Jesus Christ, So it must also be an experimental union. We must experience these things.
What does it say? In his days Judah shall be saved
and Israel shall dwell safely. Well that's the application of
it. That's the application of it. When it is brought home in
the experience of his people. Now is he to experience it by
faith? By faith, we're told, Abel obtained witness that he was
righteous. What a statement we have there
in Hebrews 11.4. Abel, Abel the son of Adam and
Eve, Abel who was more righteous than his brother, he was murdered
by Cain, But Abel obtained witness that he was righteous. How was
he righteous? Like anyone who is righteous
before God, he was of course Adam and Eve's son. He was a
sinner by birth, a sinner by nature. He was not a righteous
man. He was born dead in trespasses and in sin. He was righteous
because he was one who was in the Lord Jesus Christ and by
faith. By faith he obtained witness. That he was righteous. That's
what it says. Read it there, Hebrews 11, 4. That is the righteousness, you
see. He that believeth hath the witness in himself. Who are we,
those friends who have that witness in ourselves. It's not in us
by nature, you know. There's that lovely hymn of Robert
Murray McChayne's on the word Jehovah Sidkenu. Some of you,
I'm sure, are familiar with it. I once was a stranger to grace
and to God. I knew not my burden nor felt
not my load. When friends spoke in raptures
of Christ on the truth, Jehovah Sidkenu meant nothing to me. That's what we are by nature.
We're strangers. We don't know it. Yeah, we can
know about it. We can know about it because
we hear it being preached on. We can know about it because
we read it. We can be familiar with it. But it's not enough
just to have that intellectual knowledge. It's to have an experience
of it. And that is the experience of
grace. Howard McShane goes on, he says, when free grace awoke
me, by light from on high, then legal fears shook me, I trembled
to die. No refuge, no safety in self
could I see, Jehovah should ken you. My Saviour must burn." Well
friends, that's what we have to come to. We have to know that
the Lord, our righteousness, is indeed our God and our Saviour. That this is a name wherewith
we are called. His name is our name. Why? Because
we're one with Him and we're one with Him by that precious
grace of faith. To put all our trust, all our
confidence in Him. To be brought to the end of ourselves
and to see that all our salvation is only there in Christ, Jehovah,
Sid Canyon. Oh, the Lord then be pleased
to bless this word to us. Amen.