The Branch of righteousness.
If these words were intended by the prophet to refer to a succession of kings the promise they contain is nevertheless fulfilled in one, and one only, Jesus Christ. The glory of redeemed Israel is to find its consummation in the restoration of the throne of David with righteous government. The true glory of redemption is seen in the righteous rule of Christ. Much of what is taught here is similar to the suggestions of a former passage (Jeremiah 23:5). But the verse before us has also some lessons of its own, viz.—
I. CHRIST IS A BRANCH (OR SPROUT) OF RIGHTEOUSNESS. He is of the stock of David, preserving the tradition and inheriting the rights of the royal family. But he is far above the old kings in character as well as in nature. Jeremiah repeatedly insisted on a fact that is only too apparent in the historical books of the Old Testament—the fact that the ruin of Israel was largely due to the bad conduct of her kings. Christ is the one perfectly righteous King. This righteousness of Christ is of great significance.
1. It secures and justifies his position. There is no reason to depose him as there was to depose many of the ancient kings.
2. It gives him great claims for honour and obedience from his subjects. Such a king deserves loyal service.
3. It gives worth to his sacrifice. Christ is a Priest as well as a King—the Melchisedec of the New Testament. When he intercedes for the world, and so redeems to himself "a people of acquisition" (1 Peter 2:9), his righteousness affords weight to his pleading.
4. It makes his example to be of supreme authority. As the righteous King he is the type of what the righteous subject should be. A further inference, drawn by the prophet himself, is worth more extended notice.
II. CHRIST MAINTAINS A RIGHTEOUS GOVERNMENT. Under a personal rule the character of the administration is an exact reflex of the character of the monarch. We see in the history of the Jews how bad conduct in the kings meant iniquitous treatment of the subjects. Christ, the righteous King, will necessarily rule righteously. From this fact certain important consequences flow.
1. Negatively, Christ will abolish the injustice under which many of his people suffer. It may be necessary that the process shall be slow. But it must be accomplished in the golden future. Meanwhile it is a consolation for the wronged to feel that even now they are not unfairly dealt with by their great Master; and surely to the Christian Christ's behaviour should be far more important than anything the world may do.
2. Positively, Christ will maintain the right, and effectually rebuke the wrong within his kingdom; he is a King as well as a Saviour, and a righteous King executing judgment. Mild and gentle, he is yet holy and firm. The Christian who would enjoy the favour of his Master must win his approval by loyal obedience and pure living. Christ is no lax and careless Monarch. It would be ill for his Church if he were so.
3. Christ will lead his people into righteousness. He rules in righteousness, not only to execute justice, but to make his people righteous. This is the highest idea of righteous government. How do we stand in relation to this righteous kingship of Christ? Are we submitting to it for our own improvement and his glory? Are we ignoring, or resisting, or dishonouring it only to bring a judgment from the righteous God upon our heads. Let the careless remember that the Saviour is a King and a Judge.