Behold the days come, saith the Lord, and I will raise up to David a just branch: and a king shall reign, and shall be wise, and shall execute judgement and justice in the earth.

“There was only one remedy in the secret of the divine plan that could help the fallen living in the general ruin of the entire human race. This remedy was that one of the sons of Adam should be born free and innocent of original transgression, to prevail for the rest by his example and by his merits. This was not permitted by natural generation. There could be no clean offspring from our faulty stock by this seed. The Scripture says, "Who can make a clean thing conceived of an unclean seed? Isn't it you alone?" David's Lord was made David's Son, and from the fruit of the promised branch sprang. He is one without fault, the twofold nature coming together into one person. By this one and the same conception and birth sprung our Lord Jesus Christ, in whom was present both true Godhead for the performance of mighty works and true manhood for the endurance of sufferings.”

“Here he threatens punishment: and first the threat is set forth against the shepherds. "I will visit." Above, 21: "I will visit upon you according to the fruit of your studies." Second, the consolation of the scattered flock is set forth, "I will gather": where first he sets forth the gathering. Ezekiel 34: "I will lead them out from the peoples, and gather them from the lands," etc. And the prosperity of their state, "and they shall increase." Genesis 1: "Increase, and multiply, and fill the earth." Second, he promises them the amendment of their prelates: and first he promises them careful princes, setting forth the carefulness of the shepherds: "and I will raise up" — when you shall already have fallen away into nothing — "shepherds." Ezra, and others, according to some. But better, the apostles. Above, 3: "I will give you shepherds according to my heart, and they shall feed you with knowledge and doctrine." And the usefulness of their carefulness, namely security: "they shall not fear" — as to the outward signs of fear — and "they shall not dread" — inwardly — "and none shall be missing out of their number," as if to say: none of the number of the Church shall fear, or fail through the negligence of the apostles. Or it is referred to the number of the predestined. John 17: "none of them has perished but the son of perdition." This security, however, is not perfected in this life, but will be perfected when perfect charity casts out fear: 1 John 4 — but it will be consummated in the future. Second, he promises them a best king, showing the fitness of the time: "behold" — on account of certainty — "the days" — of grace. 2 Corinthians 6: "behold, now is the acceptable time, behold, now is the day of salvation." The condition of the coming king as to the nobility of his lineage: "and I will raise up to David a just branch." Below, 33: "I will make to spring up to David a branch of justice, and he shall do judgment and justice in the earth." As to the authority of his dignity: "and the king shall reign" — not only over the Jews, but also over all kings. Luke 1: "and he shall reign in the house of Jacob forever." Daniel 7: "whose kingdom is an everlasting kingdom, and all kings shall serve him, and obey." As to the wisdom of his heart: "and he shall be wise" — nay rather, wisdom itself. Corinthians 1: "Christ the power of God, and the wisdom of God." And as to the execution of justice: "and he shall do judgment" — in the first coming, against the Devil, who was called the prince of the world: John 12: "now is the judgment of the world, now shall the prince of this world be cast out," namely, into the outer darkness; but in the second, against all, punishing by a general sentence. John 5: "the father judges no one, but has given all judgment to the son." And "justice," which he taught was to be kept. Matthew 5: "unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven." And for fulfilling it, the help of grace: whence he sets forth the usefulness of his coming, as to salvation from punishment: "in those days it shall be saved": in the first coming, in part; in the second coming, universally, when all Israel shall be saved: Romans 11. Isaiah 10: "if the number of the children of Israel be as the sand of the sea, the remnant shall be converted of it." And as to security: "and Israel shall dwell confidently." And this is to be expounded as above. Isaiah 32: "my people shall sit in the beauty of peace, in the tabernacles of justice, and in wealthy rest." He says "Judah" as to the two tribes; "Israel" as to the ten, to signify that in the faith of Christ they shall be in concord. Hosea 1: "and they shall appoint themselves one head," etc.”

“Behold, the days come, saith the Lord,.... Or, "are coming" (d); and will soon be here, a few days, months, and years more; so it was usual with the prophets to represent the coming of Christ as near at hand, to comfort the saints, and keep up their faith and expectation of him, and especially the latter prophets; see Hag 2:6, Mal 3:1; as also to usher in their prophecies of this sort with a behold, as a note of admiration, attention, and asseveration; see Isa 7:14; that I will raise unto David a righteous Branch; the Messiah; so it is explained by the Targum, which calls him the Messiah of the righteous; and by Kimchi and Ben Melech; and by the ancient Jews (e) also; who is frequently by the prophets spoken of as a branch, Isa 4:2, Zac 3:8; which respects his incarnation, his springing up and appearance in the earth, and the meanness and weakness of it; and here, his descent from the family of David, when that was in a low and mean condition, to be his successor in his throne and kingdom, not in a temporal, but in a spiritual sense; and is a branch and plant not of man's raising, but of the Lord's, his human nature being formed without the help of man; and is that tabernacle which God pitched, and not man; and is therefore elsewhere called the Branch of the Lord, and said to be brought forth by him, Isa 4:2; the epithet of "righteous" is given him, because righteous in himself, and the author of righteousness to others; a branch that brings forth and bears the fruits of righteousness, from whence all those that are ingrafted in him come to have righteousness; and a King shall reign and prosper; the King Messiah, the same with David's righteous Branch, his son and offspring; who was appointed by God the Father "King" over Zion, the church, from all eternity; was always promised and spoken of as a King, and came as such, though his kingdom was not with observation, it being not of this world; and when he ascended to heaven, he was declared Lord and Christ; and now "reigns" on the same throne with his Father, and will till all enemies are put under his footstool: and as he prospered in his priestly office, by obtaining the redemption and salvation of his people, which is the "pleasure of the Lord" that was to "prosper in his hand", Isa 53:10; so likewise in his kingly and prophetic offices, by going forth in his Gospel conquering and to conquer; riding forth therein prosperously, and subduing his enemies, and causing his ministers to triumph in him: or, "shall deal prudently" (f), as the word is rendered in Isa 52:13; See Gill on Isa 52:13; and shall execute judgment and justice in the earth: in his church, and among his people, by governing them with righteous laws, and by protecting and defending them from their enemies; for "all judgment is committed to the Son"; who will judge one day the whole world in righteousness; see Joh 5:22. (d) "dies sunt venientes", Montanus, Schmidt. (e) Bemidbar Rabba, parash. 18. fol. 223. 2. (f) "et prudenter aget", Calvin, Tigurine version; "aget intelligenter", Montanus.”

“As Messianic prophecy extended over many years in which many political changes took place in harmony with these, it displayed its riches by a variety more effective than if it had been manifested all at once. As the moral condition of the Jews required in each instance, so Messiah was exhibited in a corresponding phase, thus becoming more and more the soul of the nation's life: so that He is represented as the antitypical Israel (Isa 49:3). unto David--HENGSTENBERG observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (Deu 18:18; Psa 110:4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in Isa 11:1 with the then poor and unknown "Jesse." righteous Branch--"the Branch of righteousness" (Jer 33:15); "The Branch" simply (Zac 3:8; Zac 6:12); "The Branch of the Lord" (Isa 4:2). prosper--the very term applied to Messiah's undertaking (Isa 52:13, Margin; Isa 53:10). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (Isa 53:11; Dan 9:24; Zac 9:9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (Co1 1:30), so that we become "the righteousness of God in Him" (Rom 10:3-4; Co2 5:19-21; Phi 3:9). execute judgment and justice in the earth-- (Psa 72:2; Isa 9:7; Isa 32:1, Isa 32:18). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (Jer 3:17-18). In some passages He is said to come to judge, in others to reign. In Mat 25:34, He is called "the King." Psa 9:7 unites them. Compare Dan 7:22, Dan 7:26-27.”