John Calvin Commentary Jeremiah 23:5-6

"Behold, the days come, saith Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: Jehovah our righteousness." — Jeremiah 23:5-6 (ASV)

The Prophet confirms what he had previously said about the renewal of the Church; for it would not have been sufficiently strong in itself to say, “I have promised pastors who shall faithfully perform their duty,” unless the only true Pastor had been set before them, on whom God’s covenant was founded, and from whom the accomplishment of the promises that were hoped for was to be expected.

And it was usual for all the prophets, whenever they gave the people the hope of salvation, to bring forward the coming of the Messiah, for in him God’s promises have always been, yea, and amen (2 Corinthians 1:20). This, indeed, appears more clearly now, under the Gospel, than it did previously; but the faith of the Fathers could not have been complete unless they directed their thoughts to the Messiah.

Since, then, neither the love of God could have been assured to the Fathers, nor the testimony of his kindness and paternal favor be confirmed without Christ, this is the reason why the prophets were accustomed to set Christ before their eyes whenever they sought to inspire those who were miserable with good hope, who otherwise would have been overwhelmed with sorrow and driven into despair.

Therefore, what so often occurs in the prophets deserves special notice, so that we may know that God’s promises will become ineffective for us, or be suspended, or even vanish, unless we raise all our thoughts to Christ, and seek in him what would otherwise not be certain and sure for us.

According to this principle, the Prophet now says that the days would come in which God would raise up to David a righteous branch. He had spoken generally of pastors; but the Jews might have still been in doubt, and hesitated to believe that any such thing could be hoped for. Therefore, God here calls their attention to the Messiah, as though he had said that no hope of salvation could be entertained unless through the Mediator who had been promised to them, and that therefore they were not sufficiently wise unless they turned their minds to him.

Moreover, as the accomplishment of salvation was to be expected through the Mediator, God shows that the promise that he would give them pastors ought not to be doubted. Thus, it appears that I correctly stated at the beginning, that the former doctrine is confirmed by this passage in which God promises the coming of the Mediator.

And the demonstrative particle, behold, as we have elsewhere seen, is intended to show certainty. It was necessary for the Jews to be confirmed in this way, because the time had not yet arrived, and we know that their faith must have been severely shaken by so many and so long trials, if they had not had some support.

God, then, seems to point out the event as if with his finger, though it was still very remote. He does not intimate a short time, but he speaks in this manner for the sake of making the thing certain, so that they would not lose heart through a long period of expectation. Come, then, he says, shall the days in which he will raise up to David a righteous branch.

Though the preposition ל, lamed, is often redundant, yet in this place it seems to me that God has a reference to the covenant which he had made with David. And the Prophet did this intentionally, because the Jews were unworthy of any regard from God. But he here promises that he would be faithful to that covenant which he had once made with David, because David himself was also faithful and embraced with true faith the promise made to him. Then God, as though he would have nothing to do with that perverse and irreclaimable people, but with his servant David, says, I will raise up to David a righteous branch; as though he had said, “Though you were even a hundred times unworthy of having a Deliverer, yet the memory of David will always remain complete with me, as he was perfect and faithful in keeping my covenant.” Now, it cannot be doubted that the Prophet speaks here of Christ.

The Jews, in order to obscure this prophecy, insist that this applies to all the descendants of David; and thus they imagine an earthly kingdom, such as it was under Solomon and others. But such a thing cannot certainly be inferred from the words of the Prophet, for he does not speak here of many kings, but of only one.

The word “branch,” I allow, may be taken in a collective sense; but what is said afterwards? A king shall reign. They may also pervert this, for the word “king” is often taken for successors in a kingdom. This is indeed true, but we ought to consider the whole context. It is said, in his days. Therefore, it is evident that some particular king is intended, and that the words ought not to be applied to many.

And the last clause is a further confirmation: This shall be his name, by which they shall call him, Jehovah our righteousness. Here also the Jews pervert the words, for they make God the nominative case to the verb, as though the words were, “Jehovah shall call him our righteousness;” but this is contrary to all reason, for all must see that it is a forced and strained interpretation. Thus these miserable men betray their own perverseness, for they pervert, without any shame, all the testimonies in favor of Christ; and they think it enough to evade whatever strongly confronts them.

We must now, therefore, understand that this passage cannot be explained as referring to anyone but Christ alone. The design of the Holy Spirit we have already explained: God had from the beginning introduced this pledge whenever he intended to confirm faith in his promises. For without Christ God cannot be a Father and a Savior to men; nor could he have been reconciled to the Jews, because they had departed from him. How, indeed, could they have been received into favor without expiation? And how could they have hoped that God would become a Father to them, unless they were reconciled to him? Therefore, without Christ they could not rely on the promises of salvation. Therefore, I have rightly said that this passage must be understood as referring exclusively to the person of Christ.

And we know with certainty that he alone was a righteous branch; for though Hezekiah and Josiah were lawful successors, yet when we think of others, we must say that they were monsters. Doubtless, with the exception of three or four, they were all spurious and covenant-breakers; indeed, I say, spurious, for they had nothing in common with David, whom they ought to have taken as an example of piety.

Since, therefore, they were completely unlike their father David, they could not have been called righteous branches. They were, indeed, perfidious and apostates, for they had departed from God and his law. Thus, we see that there is here an implied contrast between Christ and all those spurious children who nevertheless had descended from David, though wholly unworthy of such an honor because of their impiety.

Therefore, as these kings had roused God’s wrath against the people and had been the cause of their exile, the Prophet now says that there would at length be a righteous branch; that is, that though those did all they could to subvert God’s covenant by their wicked deeds, there would finally come the true and the only Son, who is elsewhere called the first-born in the whole world (Psalms 89:27), and that he would be a righteous branch.

And this should be carefully noted; for neither Hezekiah nor Josiah, nor any like them, when considered in themselves, were worthy of this sacred distinction,

I will make him the first-born in the earth; and further,
My Son are you. (Psalms 2:7)

This could not have been said of any mortal man, considered in himself. And then it is said,

I will be to him a Father, and he shall be to me a Son; and the Apostle tells us that this cannot be applied even to angels (Hebrews 1:5). Since, then, this dignity is higher than angels’ glory, it is certain that none of David’s successors were worthy of such an honor. Hence Christ is justly called a righteous Branch. At the same time, the Prophet, as I have already reminded you, seems to set the perfect integrity of Christ in opposition to the impiety of those who under a false pretense had exercised authority, as though they were of that sacred race of whom it had been said, I will be to him a Father, and he shall be to me a Son.

It follows, — And reign shall a king. This also has not been added without reason, shortly after Jeconiah had been driven into exile, and also the whole royal family had been exposed to every kind of reproach. The crown, indeed, was cast on the ground, as it has already appeared, and was trodden underfoot. There was, therefore, no hope of a future kingdom when the seed of Abraham had become, as it were, extinct. This is the reason why God promises what we now hear of the restoration of the throne. We may easily infer from what all the prophets have said that the salvation of the people was dependent on the person of their king; and whenever God urged the people to entertain hope, he set a king before their eyes. A king was to be their head under God’s government. We now see the design of the Prophet in saying that a king would reign.

Some think that a king is to be understood as in opposition to a tyrant, because many kings had departed from their duty and committed robbery under that specious authority. I have no doubt that the word king was expressed so that the people would not doubt the fulfillment of this prophecy. For if it had been only said, I will raise up to David a righteous Branch, and he shall reign, they might, indeed, have entertained some hope, but it would have been small, and not full and complete. We, indeed, know that Zerubbabel and others excelled in some things, and were highly regarded for David’s sake; but there was then no kingdom. God therefore intended here expressly to testify that there would be the high privilege of a kingdom, so that there might be nothing wanting to the Jews, as the power of Christ would not be inferior to the power of David. Reign, then, shall a king; that is, he shall reign gloriously, so that there would not be merely some remnants of pristine dignity, but that a king would flourish, become strong, and attain perfection, such as it was under David and Solomon, and much more excellent.

It follows, — And shall act prudently, and shall do judgment and justice in the land; or, “he shall prosper,” for שכל, shecal, means both. Yet the Prophet seems here to speak of right judgment rather than of success, for the two clauses should be read together: he shall act prudently, and he shall do judgment and justice. It seems then that he means this in short, — that Christ would be endowed with the spirit of wisdom as well as of uprightness and equity, so that he would possess all the qualifications, and fulfill all the duties of a good and perfect king.

And in the first place, wisdom or prudence is necessary, for probity alone would not be sufficient in a king. In private individuals indeed it is of no small value; but probity in a king, without wisdom, will achieve little. Therefore, the Prophet here commends Christ for his good discernment, and then mentions his zeal for equity and justice.

It is indeed true that Christ’s excellences are not sufficiently presented by expressions such as these; but the similitude is taken from men, for the first endowment of a king is wisdom, and then integrity in the second place. And we know that Christ is often compared to earthly kings, or presented to us under the image of an earthly king, in which we may see him; for God accommodates himself to our ignorance. Since, then, we cannot comprehend the unspeakable justice of Christ or his wisdom, therefore God, so that he may gradually lead us to the knowledge of Christ, represents him to us under these figures or types.

Although, then, what is said here does not fully capture the perfection of Christ, yet the comparison should not be considered improper; for God speaks to us according to the measure of our capacities, and could not at once in a few words fully express what Christ is. But we must bear in mind that from earthly kings we must ascend to Christ; for though he is compared to them, yet there is no equality. After having contemplated in the type what our minds can comprehend, we should ascend further and much higher.

Hence, the difference between the righteousness of Christ and the righteousness of kings should be noted here. Those who rule well can in no other way administer righteousness and judgment than by being careful to render to everyone what is theirs, and that by checking the audacity of the wicked, and by defending the good and the innocent; this only is what can be expected from earthly kings.

But Christ is far different; for he is not only wise so as to know what is right and best, but he also endows his own people with wisdom and knowledge. He executes judgment and righteousness, not only because he defends the innocent, helps those who are oppressed, gives help to the miserable, and restrains the wicked; but he does righteousness, because he regenerates us by his Spirit, and he also does judgment, because he bridles, as it were, the devil.

We now, therefore, understand the design of what I said, that we should note the transcendence of Christ over earthly kings, and also the analogy; for there is some likeness and some difference. The difference between Christ and other kings is very great, and yet there is a likeness in some things; and earthly kings are presented to us as figures and types of him.

It then follows that Judah shall be saved in the days of this king. By days we are not to understand only the life of Christ, which he lived in this world, but that perpetuity of which Isaiah speaks, when in wonder he asks,

His age who shall declare? (Isaiah 53:8); for he died once, that he might live to God, according to what Paul says (Romans 6:10). It was then but a short beginning of life when Christ was manifested in the world and conversed with men; but his life is to continue for ever. It is, therefore, the same as if the Prophet had said that when Christ came and descended from the Father, the Church would be saved.

If it is now asked, “How long shall it be saved?” the answer is, “As long as the King himself shall continue; and there is no end to his kingdom.” It follows, therefore, that the salvation of the Church will be for ever. This is the overall meaning.

Now, though the Prophet speaks of the deliverance of the people, there is yet no doubt that he especially presents what properly belongs to the kingdom of Christ. He is set over us as a king, that he might be our Savior; and his salvation, though it extends to our bodies, should yet be viewed as properly belonging to our souls; for the kingdom of Christ is spiritual, and so is everything connected with it. Hence, when the Prophet says that saved would be Judah, it is as if he promised that the happiness of the Church would be real and solid under Christ.

He adds, Israel shall dwell in confidence; for in a happy life the first thing is that we possess tranquil and quiet minds, for tranquility has rightly been commended by the ancients. When all things which men covet are heaped together, and what they think necessary for happiness, they still cannot be other than miserable if their minds are not in a right state. It is not, therefore, without cause that tranquility is added when mention is made of salvation.

And experience itself teaches us that we have no salvation unless we, relying on Christ the Mediator, have peace with God, as Paul also mentions it as the fruit of faith, and shows that otherwise we would always be miserable: we have peace, he says, with God (Romans 5:1). He therefore also concludes that our very miseries are a help to our salvation; for afflictions prove patience, patience exercises hope, and hope never makes us ashamed; and the proof of this is added, because God thus really shows that he is present with us.

Thus, we see how appropriately the Prophet connects tranquility of mind with happiness. Moreover, it is certain that we do not yet enjoy either salvation or peace, such as are here promised; but let us learn by faith what salvation is, and also what is rest even in the midst of the agitations to which we are continually exposed; for we rest on God when we cast our anchor in heaven. Since, therefore, the Prophet says here that Judah would be saved and that Israel would be in a tranquil state, let us know that he includes the whole kingdom of Christ from the beginning to the end, and that therefore it is no wonder that he speaks of that perfect happiness, only the first fruits of which now appear.

He then adds, And this is the name by which they shall call him, Jehovah our Righteousness. By these words the Prophet shows more clearly that he speaks not generally of David’s posterity, however excellent they may have been, but of the Mediator, who had been promised, and on whom depended the salvation of the people; for he says that this would be his name, Jehovah our Righteousness.

Those Jews, who seem more modest than others, and dare not, through stubborn persistence, to corrupt this passage, do yet evade the application of this title to Christ, though it be suitable to him. For they say that the name is given to him because he is the minister of God’s justice, as though it was said that whenever this king appeared all would acknowledge God’s justice as shining out from him. And they cite other similar passages, as when Moses calls the altar, Jehovah my banner, or my protection (Exodus 17:15). But there is no similarity whatsoever between an altar and Christ. For the same purpose they refer to another passage, where it is said,

And this is the name by which they shall call Jerusalem,
Jehovah our peace. (Ezekiel 48:35)

Now Moses meant nothing other than that the altar was a monument of God’s protection; and Ezekiel only teaches that the Church would be, as it were, a mirror in which God’s mercy would be seen, as it would shine out then, as it were, visibly. But this cannot for the same reason be applied to Christ. He is presented here as a Redeemer, and a name is given to him — what name? The name of God. But the Jews object and say that he was God’s minister, and that it might therefore be in a sense applied to him, though he was no more than a man.

But all who judge matters without conflict and prejudice can easily see that this name is appropriately applied to Christ, as he is God; and the Son of David belongs to him as he is man. The Son of David and Jehovah is one and the same Redeemer. Why is he called the Son of David? Because it was necessary that he should be born of that family. Why then is he called Jehovah? We therefore conclude that there is something in him more excellent than what is human; and he is called Jehovah because he is the only-begotten Son of God, of one and the same essence, glory, eternity, and divinity with the Father.

Thus, it is evident to all who judge impartially and thoughtfully that Christ is presented here in his twofold character, so that the Prophet brings before us both the glory of his divinity and the reality of his humanity. And we know how necessary it was that Christ should come as God and man; for salvation cannot be expected in any other way than from God, and Christ must confer salvation on us, and not only be its minister.

And then, as he is God, he justifies us, regenerates us, illuminates us with a hope of eternal life; to conquer sin and death is doubtless what can be effected only by divine power. Therefore Christ, unless he were God, could not have performed what we had to expect from him.

It was also necessary that he should become man, that he might unite us to himself; for we have no access to God unless we become the friends of Christ. And how can we be made so, except by a brotherly union? It was not, therefore, without the strongest reason that the Prophet here presents Christ to us both as a true man and the Son of David, and also as God or Jehovah, for he is the only-begotten Son of God, and always the same in wisdom and glory with the Father, as John testifies in Jeremiah 17:5, 11.

We now, therefore, perceive the simple and real meaning of this passage: namely, that God would restore his Church, because what he had promised respecting a Redeemer stood firm and inviolable. Then he adds what this Redeemer would be and what was to be expected from him; he declares that he would be the true God and yet the Son of David. And he also instructs us to expect righteousness from him, and everything necessary to a full and perfect happiness.

But by saying, God our righteousness, the Prophet still more fully shows that righteousness is not in Christ as if it were only his own, but that we have it in common with him, for he has nothing separate from us. God, indeed, must always be considered just, even if iniquity prevailed through the whole world; and men, were they all wicked, could do nothing to impugn or mar the righteousness of God.

But yet God is not our righteousness as he is righteous in himself, or as having his own peculiar righteousness; and as he is our judge, his own righteousness is adverse to us. But Christ’s righteousness is of another kind: it is ours, because Christ is righteous not for himself, but possesses a righteousness which he communicates to us.

Thus, we see that the true character of Christ is here presented, not that he would come to manifest divine justice, but to bring righteousness, which would be effective for the salvation of men. For if we regard God in himself, as I have said, he is indeed righteous, but is not our righteousness.

If, therefore, we desire to have God as our righteousness, we must seek Christ, for this cannot be found unless in him. The righteousness of God has been presented to us in Christ; and all who turn away from him, though they may take many circuitous courses, can yet never find the righteousness of God. Therefore, Paul says that he has been given or made to us righteousness, — for what end? that we might be made the righteousness of God in him (1 Corinthians 1:30). Since, therefore, Christ is made our righteousness, and we are counted the righteousness of God in him, we therefore learn how properly and appropriately it has been said that he would be Jehovah, not only that the power of his divinity might defend us, but also that we might become righteous in him, for he is not only righteous for himself, but he is our righteousness.

Prayer:

Grant, Almighty God, that we, having been all slaves to sin and to iniquity, but regenerated by the Spirit of your only-begotten Son, may truly and with sincere desire seek to serve and worship you alone, and so consecrate ourselves to you, that it may appear that we do not falsely profess the name of Christ, but that we are truly his members, being partakers of that new life which he brought us; and may we make such progress in it, that, having finished our course on earth, we may at last come to that fullness of life and happiness which has been procured for us by him, and which is laid up in heaven for us. — Amen.