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.

“But the majesty of the Son of God, in which he is equal with the Father in its garb of a slave's humility, feared no diminution, required no augmentation. And the very effect of his mercy, which he expended on the restitution of humanity, he was able to bring about solely by the power of his Godhead, thus rescuing the creature that was made in the image of God from the yoke of his cruel oppressor. But because the devil had not shown himself so violent in his attack on the first man as to bring him over to his side without the consent of his free will, the voluntary sin and hostile desires of humanity had to be destroyed in such a way that the standard of justice should not stand in the way of the gift of grace. And therefore in the general ruin of the entire human race there was but one remedy in the secret of the divine plan which could help the fallen, and that was that one of the sons of Adam should be born free and innocent of original transgression, to prevail for the rest both by his example and his merits. Still further, because this was not permitted by natural generation, and because there could be no offspring from our faulty stock without seed, of which the Scripture says, "Who can make a clean thing conceived of an unclean seed? Is it not you who are alone?" David's Lord was made David's Son, and sprang from the fruit of the promised branch—One without fault, the twofold nature coming together into one Person, that by one and the same conception and birth might spring our Lord Jesus Christ, in whom was present both true Godhead for the performance of mighty works and true humanity for the endurance of sufferings.”

“Here is set forth the consolation as regards the kingdom and the priesthood: and first the restoration of both is promised; second, the confirmation of the promise is set forth, at the place, "and the word of the Lord came to Jeremiah." Concerning the first, two things. First he promises the restoration of the kingdom; second, of the priesthood, at the place, "and of the priests, and of the Levites there shall not fail a man." Concerning the first, three things. First he designates the fitness of the time: "behold, the days come," namely of grace, and "I will raise up," "I will fulfill," "the good word," which I promised concerning the restoration of the kingdom. Hosea 1: "and the children of Juda and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall come up out of the land." Which was fulfilled in Christ. Second, the condition of the kingdom as regards the nobility of the rule: "in those days I will make to spring forth unto David a branch of justice," Christ, who is justice itself. Isaiah 11: "there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root." "And he shall do judgment": in the first coming, for the world; in the second, concerning the world; "and justice," teaching by word, fulfilling in himself by deed, and in others by the gift of grace. Psalm 118: "I have done judgment and justice." And as regards the usefulness of the rule unto the salvation of the people: "in those days Juda shall be saved," as regards those who believed at the first, and shall believe at the second coming. Hosea 1: "I will save them in the Lord their God." In the security of peace: "and Israel shall dwell confidently." Isaiah 32: "my people shall sit in the beauty of peace, in the tabernacles of confidence, and in wealthy rest." And in the confession of true faith: "and this is the name (...) the Lord our just one." Psalm 118: "thou art just, O Lord, and right is thy judgment." Third, he sets forth the duration of the kingdom: "for thus saith the Lord, there shall not fail of David a man," Christ, and his kingdom. Daniel 7: "his power is an everlasting power, which shall not be taken away, and his kingdom that shall not be destroyed."”

“In those days, and at that time,.... In those very selfsame days before spoken of; in those days to come, and which were hastening on; in the fulness of time, agreed on between Jehovah and his Son; the appointed, fixed, determined time: will I cause the Branch of righteousness to grow up unto David; not Zerubbabel, but the Messiah; who is not only a branch of David's family, and therefore said to grow up unto him, being of his seed, his son, and offspring; but a Branch of righteousness, or a righteous Branch; perfectly righteous in himself, and the author of righteousness unto others; which cannot be said of Zerubbabel, or of any other branch springing from David but the Messiah; and of him the Targum interprets it, paraphrasing it thus, "the Messiah of righteousness;'' and Kimchi's note is, "this is the King Messiah;'' and so it is by other Jewish writers (x) interpreted of him: and he shall execute judgment and righteousness in the land; judgment upon the blind Pharisees given up to judicial blindness and hardness of heart; and upon the world, and the prince of it, who was cast out by him; and though he came not at first to judge the world and all the individuals of it, as he will do at his second coming; yet all judgment, rule, and government of his church, is committed to him by his Father; and he is on the throne to order and establish it with judgment, and to overrule all things for the good of it, and his own and his Father's glory: and he has "wrought" out an everlasting "righteousness", agreeably to law and justice, for the justification of his people; for which reason he and they have the name in Jer 33:16. (x) Abarbinel, Mashmiah Jeshuah, fol. 40. 2.”