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Restoration after Exile

23

Woe to the shepherds who destroy and scatter the sheep of my pasture! says the L ord. 2Therefore thus says the L ord, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the L ord. 3Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the L ord.

The Righteous Branch of David

5 The days are surely coming, says the L ord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: “The L ord is our righteousness.”

7 Therefore, the days are surely coming, says the L ord, when it shall no longer be said, “As the L ord lives who brought the people of Israel up out of the land of Egypt,” 8but “As the L ord lives who brought out and led the offspring of the house of Israel out of the land of the north and out of all the lands where he had driven them.” Then they shall live in their own land.

 

False Prophets of Hope Denounced

9 Concerning the prophets:

My heart is crushed within me,

all my bones shake;

I have become like a drunkard,

like one overcome by wine,

because of the L ord

and because of his holy words.

10

For the land is full of adulterers;

because of the curse the land mourns,

and the pastures of the wilderness are dried up.

Their course has been evil,

and their might is not right.

11

Both prophet and priest are ungodly;

even in my house I have found their wickedness,

says the L ord.

12

Therefore their way shall be to them

like slippery paths in the darkness,

into which they shall be driven and fall;

for I will bring disaster upon them

in the year of their punishment,

says the L ord.

13

In the prophets of Samaria

I saw a disgusting thing:

they prophesied by Baal

and led my people Israel astray.

14

But in the prophets of Jerusalem

I have seen a more shocking thing:

they commit adultery and walk in lies;

they strengthen the hands of evildoers,

so that no one turns from wickedness;

all of them have become like Sodom to me,

and its inhabitants like Gomorrah.

15

Therefore thus says the L ord of hosts concerning the prophets:

“I am going to make them eat wormwood,

and give them poisoned water to drink;

for from the prophets of Jerusalem

ungodliness has spread throughout the land.”

 

16 Thus says the L ord of hosts: Do not listen to the words of the prophets who prophesy to you; they are deluding you. They speak visions of their own minds, not from the mouth of the L ord. 17They keep saying to those who despise the word of the L ord, “It shall be well with you”; and to all who stubbornly follow their own stubborn hearts, they say, “No calamity shall come upon you.”

 

18

For who has stood in the council of the L ord

so as to see and to hear his word?

Who has given heed to his word so as to proclaim it?

19

Look, the storm of the L ord!

Wrath has gone forth,

a whirling tempest;

it will burst upon the head of the wicked.

20

The anger of the L ord will not turn back

until he has executed and accomplished

the intents of his mind.

In the latter days you will understand it clearly.

 

21

I did not send the prophets,

yet they ran;

I did not speak to them,

yet they prophesied.

22

But if they had stood in my council,

then they would have proclaimed my words to my people,

and they would have turned them from their evil way,

and from the evil of their doings.

 

23 Am I a God near by, says the L ord, and not a God far off? 24Who can hide in secret places so that I cannot see them? says the L ord. Do I not fill heaven and earth? says the L ord. 25I have heard what the prophets have said who prophesy lies in my name, saying, “I have dreamed, I have dreamed!” 26How long? Will the hearts of the prophets ever turn back—those who prophesy lies, and who prophesy the deceit of their own heart? 27They plan to make my people forget my name by their dreams that they tell one another, just as their ancestors forgot my name for Baal. 28Let the prophet who has a dream tell the dream, but let the one who has my word speak my word faithfully. What has straw in common with wheat? says the L ord. 29Is not my word like fire, says the L ord, and like a hammer that breaks a rock in pieces? 30See, therefore, I am against the prophets, says the L ord, who steal my words from one another. 31See, I am against the prophets, says the L ord, who use their own tongues and say, “Says the L ord.” 32See, I am against those who prophesy lying dreams, says the L ord, and who tell them, and who lead my people astray by their lies and their recklessness, when I did not send them or appoint them; so they do not profit this people at all, says the L ord.

33 When this people, or a prophet, or a priest asks you, “What is the burden of the L ord?” you shall say to them, “You are the burden, and I will cast you off, says the L ord.” 34And as for the prophet, priest, or the people who say, “The burden of the L ord,” I will punish them and their households. 35Thus shall you say to one another, among yourselves, “What has the L ord answered?” or “What has the L ord spoken?” 36But “the burden of the L ord” you shall mention no more, for the burden is everyone’s own word, and so you pervert the words of the living God, the L ord of hosts, our God. 37Thus you shall ask the prophet, “What has the L ord answered you?” or “What has the L ord spoken?” 38But if you say, “the burden of the L ord,” thus says the L ord: Because you have said these words, “the burden of the L ord,” when I sent to you, saying, You shall not say, “the burden of the L ord,” 39therefore, I will surely lift you up and cast you away from my presence, you and the city that I gave to you and your ancestors. 40And I will bring upon you everlasting disgrace and perpetual shame, which shall not be forgotten.

 


The Prophet confirms what he had before said of the renewal of the Church; for it would not have been in itself sufficiently strong to say “I have promised pastors who shall faithfully perform their duty,” except the only true Pastor had been set before them, on whom God’s covenant was founded, and from whom was to be expected the accomplishment of the promises which were hoped for. And it was usual with all the prophets, whenever they gave the people the hope of salvation, to bring forward the coming of the Messiah, for in him have God’s promises always been, yea, and amen. (2 Corinthians 1:20.) This, indeed, appears now, under the Gospel, more clear than formerly; but the faith of the Fathers could not have been complete except they directed their thoughts to the Messiah. As, then, neither the love of God could have been made certain to the Fathers, nor the testimony of his kindness and paternal favor be confirmed without Christ, this is the reason why the prophets were wont to set Christ before their eyes whenever they sought to inspire the miserable with a good hope, who otherwise must have been overwhelmed with sorrow and driven into despair.

What, therefore, so often occurs in the prophets is deserving of special notice, so that we may know that God’s promises will become ineffectual to us, or be suspended, or even vanish away, except we raise all our thoughts to Christ, and seek in him what would not be otherwise certain and sure to 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; hence God calls here their attention to the Messiah; as though he had said, that no hope of salvation could be entertained except through the Mediator who had been promised to them, and that therefore they were not sufficiently wise except they turned their minds to him. Moreover, as the accomplishment of salvation was to be expected through the Mediator, God shews that the promise, that he would give them pastors, ought not to be doubted. Hence it appears that I rightly 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 shew certainty; and it was necessary for the Jews to be thus confirmed, because the time had not as yet arrived, and we know that their faith must have been grievously shaken by so many and so long trials, had they not some support. God, then, seems to point out the event as by the finger, though it was as yet very remote. He does not intimate a short time, but he thus speaks for the sake of making the thing certain, so that they might not faint through a long 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 designedly, because the Jews were unworthy of being at all regarded by 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. God then, 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 ye were even a hundred times unworthy of having a Deliverer, yet the memory of David shall ever remain complete with me, as he was perfect and faithful in keeping my covenant.” Now, it cannot be doubted but that the Prophet speaks here of Christ.

The Jews, in order to obscure this prophecy, will have this to be applied 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 gathered from the words of the Prophet; for he does not speak here of many kings, but of one only. The word “branch,” I allow, may be taken in a collective sense; but what is afterwards said? 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 Hence it appears 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 version. 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 elude whatever presses hard on them.

We must now, then, understand that this passage cannot be explained of any but of Christ only. 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, except they were reconciled to him? Hence without Christ they could not rely on the promises of salvation. Rightly, then, have I said, that this passage ought to be confined to the person of Christ.

And we know of a 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; yea, I say, spurious, for they had nothing in common with David, whom they ought to have taken as an example of piety. Since, then, they were wholly 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. We hence see that there is here an implied contrast between Christ and all those spurious children who yet had descended from David, though wholly unworthy of such an honor on account 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 says now, that there would be at length a righteous branch; 7878     The Sept. and Arab. give, “a righteous sun-rising — ἀνατολὴν δίκαιαν;” the Vulg., “a righteous branch;” the Syr., “a ray of righteousness.” The Vulg. is alone correct, as there can be no doubt as to the original words. — Ed that is, that though those did all they could to subvert God’s covenant by their wicked deeds, there would come at length the true and the only Son, who is elsewhere called the first-born in the whole world, (Psalm 89:27,) and that he would be a righteous branch.

And this ought to be carefully noticed; for neither Hezekiah nor Josiah, nor any like them, when viewed in themselves, were worthy of this sacred distinction,

“I will make him the first-born in the earth;” and further,
“My Son art thou.” (Psalm 2:7.)

This could not have been said of any mortal man, viewed 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.) As, 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 under feet. 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; and 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 bade 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 but that the word king was expressed, lest the people should 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, 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. 7979     We cannot express the words in our language without changing the terms as follows, “And a ruler shall rule,” or, “a reigner shall reign.”
   Bochart says that this double use of the same word, as a substantive and a verb, imports in Hebrew what is enhancive, according to what Calvin says here. The king was to be a king indeed, with full power and dignity, and with a large extent of empire.

   The Welsh will express the words literally, — A breniniaetha brenin.

   And so it is rendered in Greek, —

   Καὶ βασιλεύσει βασιλεὺς

   — Ed.

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 ought to 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 endued 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. 8080     The verb שכל first means to be wise or prudent, and in Hiphil, as here, to understand, to act wisely or prudently; and secondly, as the natural effect of wisdom, it means sometimes to prosper. But the first sense is given to it here by all the Versions: “and shall understand,” is the Septuagint; “and shall be wise,” the Vulgate; “and shall act prudently,” the Syriac. Our version is the Targum, Blayney gives the same idea with Calvin, “and shall act wisely;” which is no doubt the correct one. — Ed

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 avail but little, hence, 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 set forth 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 set forth to us under the image of an earthly king, in which we may see him; for God accommodates himself to our ignorance. As, then, we cannot comprehend the unspeakable justice of Christ or his wisdom, hence God, that he may by degrees lead us to the knowledge of Christ, shadows him forth to us under these figures or types. Though, then, what is said here does not come up to the perfection of Christ, yet the comparison ought not to be deemed 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 ought to ascend farther and much higher.

Hence, the difference between the righteousness of Christ and the righteousness of kings ought to be here noticed. They who rule well can in no other way administer righteousness and judgment than by being careful to render to every one his own, 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 endues his own people with wisdom and knowledge; he executes judgment and righteousness, not only because he defends the innocent, aids them who are oppressed, gives help to the miserable, and restrains the wicked; but he doeth righteousness, because he regenerates us by his Spirit, and he also doeth judgment, because he bridles, as it were, the devil. We now then understand the design of what I said, that we ought to mark the transcendency 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 set forth to us as figures and types of him.


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