Exegetical and Hermeneutical Commentary of Jeremiah 33:15
In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.
15, 16. See notes on Jer 23:5 f. For the name applied ( Jer 33:6) not to the king but to the city cp. Eze 48:35.
Fuente: The Cambridge Bible for Schools and Colleges
Compare the marginal reference. When the good word was spoken, the name Yahweh our Righteousness was given to the righteous Sprout: here it is given to Jerusalem, i. e., to the Church, because it is her business mediately to work on earth that righteousness which Christ works absolutely. Compare Eph 1:23.
Fuente: Albert Barnes’ Notes on the Bible
Jer 33:15-16
This is the name wherewith she shall be called, The Lord our Righteousness.
The justified Church
It is no slip of the pen–She shall be called: it is no mistranslation, or unguarded statement, as might be imagined. It is a deliberate name, based on a great and an everlasting principle; and it is just as true, she shall be called the Lord our Righteousness, as it is true that He, that is, Christ, shall be called the Lord our Righteousness. Why? Because there is a spiritual and yet real identity between Christ and this redeemed and believing throng. He and they are one in time, and will continue one in eternity. Nay, so completely is the Church knit to its Head, that it is said she is the fulness of Christ; as if Christ were not complete in heaven, complete in His mediatorial glory, complete in His happiness, until there be added to Him those He has ransomed by His blood, prepared by His Spirit, and at last brought, as the fruits of His grace, to the triumphs of His throne. You will also recollect, that in Scripture, the relationship that subsists between Christ and His Church, is represented as being the relationship which subsists between the husband and the wife. Her responsibilities He has assumed Himself, that they may be absorbed, and disappear before His Cross. It is thus, that a transfer, an exchange, takes place between Christ and His Church–by concentrating all her responsibility on Him; He being answerable for her sins, answerable for her defects, answerable to a perfect law and to a holy God; and she receiving from Him that glorious and everlasting name, which is the Open Sesame at the gates of heaven, and which shall he heard loudest in the songs and hallelujahs of the ransomed around the throne. Whatever name, I would observe next, is given in Scripture to anything, is a reality. Therefore, when it is said, This is the name by which she, the Church, shall be called, it does not imply that it is the investiture of that Church with a mere empty and evanescent honour, but the stamp, the imprimatur of an everlasting and indelible reality; so that the Church, in herself all rags, is made in Christ the Righteousness of God. In discussing the subject matter of this name, I would lay before you the following facts, in order to show you the absolute necessity of our being called, or being made, the Lord our Righteousness, before we can ever expect to see God in happiness. Let me observe, then, there has been, is now, and ever will be, what is called a law. The law of God is just to God Himself what the sunbeam is to the sun–what the rivulet is to the fountain–what the effect is to the cause–what the blossom or the leaf is to the stem or the root. Gods law is indestructible,–the everlasting stereotype, which can no more be destroyed than the Eternal Himself can be dethroned from the supremacy of the universe. Setting out, then, with the postulate, that there is, and must be, such a thing as Gods moral law,–the language of which is, Do, and live,–Do not, and die,–we proceed, in the second place, to notice, that every member of this justified Church, with every child of Adam, has broken and violated that law. The next inquiry is, How can man be saved, and this law retain its unbending and awful strictness? Shall the whole race perish? for the whole race have broken Gods law. Blessed be God, His love and mercy would not suffer this. If not, shall Gods holy law be abrogated and annulled in whole or in part! His justice, His truth, His holiness cannot suffer that. Here, then, is the question, which no earthly OEdipus can solve; the labyrinth, which no human wisdom can unthread. Ancient philosophers, who saw dim and shadowy the attributes of the Eternal, even they were perplexed with difficulty here; and Socrates himself admitted, that it was extremely difficult to see how God could possibly receive to heaven them that His holiness must see to be sinful. Having thus noticed the impossibility of finding anything that could meet our case, let me ask again, Shall God be unjust, in order that sinners may be saved; or shall God be unmerciful, and this, in order that His law may remain just? God so loved us, that He would not let us perish; and yet God is so just, that He would not let His law be violated; how then can it be, how shall it be, that God shall remain infinitely just, infinitely holy, infinitely true, and yet that His love shall rush forth, and fill mens souls with its fulness, and the wide world with the multiplication of its trophies? The answer is given, This is the name by which He (Christ) shall be called, the Lord our Righteousness; and this is the name by which she (the Church) shall be called, through an interest in Him, the Lord our Righteousness. By that atonement which Christ consummated on the Cross, and in virtue of that righteousness which Christ achieved by His life, it now comes to pass, that God may be just whilst He justifies the ungodly that believe. This righteousness of Christ, which constitutes the only title of the believer, is called in Scripture by various names. It is called the righteousness of Christ, because He perfected and consummated it. It is called the righteousness of God, because He devised it, and it is His mode of justifying the sinner. It is called the righteousness of faith, because faith receives it; and it is also called our righteousness, because it is made ours by the free and sovereign gift of God.
1. Let me now observe of this righteousness that it is a perfect righteousness. When Christ exclaimed on the Cross, in the language partly of agony, and partly of triumph, It is finished, He announced in these accents that that moment there was provided a perfect robe, of perfect and of spotless beauty, for every sinner under heaven, who would put forth the hand of faith, and appropriate it without money and without price.
2. This righteousness is an everlasting righteousness. Death shall not tarnish it, the grave shall not corrupt it, the wear and tear of life shall not destroy it.
3. This righteousness is ours, to the exclusion of all other whatever. Christ says to the queen on the throne, and to the meanest beggar by the wayside, Ye must both be saved by putting on the same perfect righteousness, or ye must be lost for ever.
4. This righteousness is ours by imputation. Our sins were transferred to Him, and He endured the consequences of them; His righteousness is transferred to us, and we realise the fruits of it.
5. This righteousness is received by faith, and by faith alone. There are three things to be noticed; first, the spring; secondly, the water; and thirdly, the pipe that conveys the water. The spring, in this instance, is the love of God; the element, that justifies us, is the righteousness of Jesus; and faith is the channel, or the conduit, by which that righteousness is conveyed to us and made ours. It is the mere medium, not the merit; it is the mere hand that receives; and in no sense has it any part or share of the merit or glory.
6. I would observe of this righteousness that it insures, wherever it is, everlasting glory. Whom He justifies, He glorifies. Where He begins, He finishes; what He commences by grace, that He consummates and creams in glory. The Churchs glory, derived from her Lord, is the righteousness of Christ; her beauty is that moral and spiritual beauty, which derived from heaven, defies the assaults of earth and hell, making its heirs the meet companions of Christ at heavens high festival.
7. This Church, thus justified in the righteousness of Christ, is, in the next place, free from all condemnation. All things minister peace and blessedness to her who is at friendship with God, and identified with Jesus. For this is the name by which she shall be called, the Lord our Righteousness.
8. This way of salvation excludes all boasting. Just because man is saved wholly through grace–wholly through the righteousness of another, and his very name is the name of another, therefore, this redeemed, elect, ransomed Church will east her crown before the throne of God and of the Lamb, and say, Worthy is the Lamb that was slain, &c.
9. I observe that this mode of justification does not make void the law of God. Nay, says the apostle, we rather establish the law. You have in this fact clear and decisive evidence that it is the elevation of the Cross that makes all the moralities rise and cling and coil around it, and bloom and blossom. The Gospel alone in fact can give true and high-toned morality.
10. This righteousness is that alone in which we may glory. There is nothing but the Gospel that is worth glorying in. There is a moth in the fairest robe–there is a worm in the goodliest cedar–there is disease in the healthiest frame and rust on the purest gold. None of these things can satisfy mens souls with happiness. There is no glorying but in the righteousness of Christ, that is bright, pure, enduring, the prolific source of all that is good. (J. Gumming, D. D.)
Christ, the perfection of righteousness
Matthew Arnold, one of the prominent leaders of modern Agnosticism, thus speaks of Christ in his Literature and Dogma: Christ came to reveal what righteousness really is . . . Nothing will do except righteousness; and no other conception of righteousness will do except Christs conception of it; His method and secret. And in another part of the same book he writes: For our race, as we see it now, and as ourselves we form a part of it, the true God is and must be perfect. (Great Thoughts.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Whatsoever the Jews and some others say, the
Branch of righteousness here spoken of can be meant of no other but Christ, who is called a Branch out of the stem of Jesse, Isa 11:1; the Branch of the Lord, Isa 4:2; a righteous Branch, Jer 23:5. (See the notes on those places.) Zorobabel, though descended from David, cannot be meant here, but the same who is thus called in all those parallel texts, of whom yet Zorobabel (being a good man, and descended from the family of David) may be allowed to have been a type; but this text far more concerneth Christ, as he in whom all the promises are founded, and in whom they are all yea and Amen. The kings they had hitherto had of the line of David were most of them unrighteous men, but God promiseth that after the captivity they should have a Branch of David that should execute judgment and righteousness in the land, for the protection and government of those that feared him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. Repeated from Jer23:5.
the landthe Holy Land:Israel and Judah (Jer 23:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Here the Prophet shews what Paul afterwards has spoken of, that all the promises of God are in Christ yea and amen, (2Co 1:20) that is, that they do not stand nor can be valid as to us, except Christ interposes to sanction or confirm them. Then the efficacy of God’s promises depends on Christ alone. And hence the Prophets, when speaking of the grace of God, come at length to Christ, for without him all the promises would vanish away. Let us also know that the Jews had been so trained as ever to flee to God’s covenant; for on the general covenant depended all particular promises. As, for instance, Jeremiah has hitherto been often prophesying of God’s mercy to the people, after having punished them for their sins; now this promise was special. How then could the Jews and the Israelites believe that they should return to their own country? This special promise could have been of no moment, except as it was an appendix of the covenant, even because God had adopted them as his people. As then the Jews knew that they had been chosen as a peculiar people, and that God was their Father, hence their faith in all the promises. Now, again, we must bear in mind, that the covenant was founded on Christ alone; for God had not only promised to Abraham that he would be a Father to his seed, but had also added an earnest or a pledge that a Redeemer would come.
We now then perceive the reason why the Prophets, when they sought to strengthen the faithful in the hope of salvation, set forth Christ, because the promises had no certainty without the general covenant. And further, as the general covenant could not stand, nor have any validity, except in Christ, this is the point to which Jeremiah now turns his attention, as we have also seen in other places, especially in the twenty-third chapter, from which he repeats this prophecy. God then had promised that his people would be restored; he had also promised that he would be so propitious to them as to preserve them in safety as his people: he now adds —
In those days, and at that time, I will raise up, I will cause to germinate; the verb in the twenty-third chapter is הקמתי, ekamti, I will cause to rise; but here, “I will cause to germinate;” and there we read, “a righteous branch,” but here, “a branch of righteousness,” which means the same thing. But why does the Prophet now speak of the seed of David? It is not an abrupt sentence; and the reason is, because the minds of the faithful would have alwass vacillated, had not Christ been brought forward, on whom the eternal and unchangeable covenant of God was founded. But they could not have had any taste of God’s grace, had they not known that they had been gratuitously chosen by him. Adoption then was the foundation of the covenant; and then Christ was the earnest and pledge of the covenant, as well as of gratuitous adoption. Hence it was, that the Prophet, wishing to seal and confirm his prophecy, bids the faithful to look to Christ.
He says, In those days, and at that time; for, as it is said in the proverb, “Even quickness is delay when we have ardent wishes,” so now a long delay might have produced weariness iu the Israelites. That they might not, then, be carried away by too much haste, he mentions those days and that time So that if God deferred the time, that they might check themselves, he says, I will make to grow for David a righteous branch
This passage ought, no doubt, to be understood of Christ. We know that it was a common thing with the Jews, that whenever the Prophets promised to them the seed of David, to direct their attention to Christ. This was then a mode of teaching familiarly known to the Jews. The Prophets, indeed, sometimes mentioned David himself, and not his son,
“
I will raise up David,” etc. (Eze 34:23)
Now David was dead, and his body was reduced to dust and ashes; but under the person of David, the Prophets exhibited Christ. Then as to this passage, the Jews must shew their effrontery in a most ridiculous manner, if they make evasions and attempt to apply it otherwise than to Christ. This being the ease, were any one to ask now the Jews, how this prophecy has been fulfilled, it would be necessary for them to acknowledge Christ, or to deny faith in God, and also in Jeremiah. It is, indeed, certain that Jeremiah celebrates here the grace of deliverance especially on this account, because a Redeemer was shortly to come. For the return of the Jews to their own land, what was it? We know that they, even immediately at their restoration, were in a miserable state, though their condition then was much better than afterwards; for in after times they were cruelly treated by Antiochus and other kings of Syria: they were ever exposed to the heathens around them, so that they were harassed and plundered by them at pleasure. Then during the whole of that time which preceded the coming of Christ, God did not fulfill what he had promised by Jeremiah and his other servants. What is now their condition? Dispersed through the whole world; and they have been so for more than fifteen hundred years, since Christ arose from the dead; and we see that they pine away under their calamities, so their curse seems dreadful to all. God had, indeed, spoken by Moses, and then repeated it by his Prophets,
“
Ye shall be for a hissing and for a curse to all nations.” (Deu 28:37; Jer 25:18)
But that punishment was to be for a time. There is, therefore, no reason for what the Jews allege. It hence appears that they are wholly destitute of all credit, and only perversely pretend, I know not what, that there may be some show, though wholly hypocritical, in what they assert. But with regard to us, we see that the promise respecting the coming of the Messiah has not been made in vain; and we also know, that it happened, through the wonderful purpose of God, that the Jews did not enjoy full and real happiness, such as had been promised at the coming of Christ, lest they should think that what all God’s servants had promised was then accomplished: for we know how disposed men are to be satisfied with earthly things. The Jews might then have thought that their happiness was completed, had not God exercised them with many troubles, in order that they might ever look forward to the manifestation of Christ.
He calls it the Branch of righteousness, by way of contrast, because the children of David had become degenerated; and God had almost deemed them accursed, for the greatest part of the kings were destitute of God’s grace. There was, then, but one Branch of righteousness, even Christ. We further know how wide and extensive is Christ’s righteousness, for he communicates it to us. But we ought to begin with that righteousness which I have mentioned, that is, what is in opposition to the many changes which happened to the posterity of David, for things often were in a very low state. Though unto David, לדוד Ladavid, is often taken as meaning, “I will raise up the branch of David,” yet God seems here to refer to the promise which he had made to David, as God is said in many passages to have sworn to his servant David. (Psa 89:3)
It follows, And he shall execute judgement and justice in the land By these words a right government is denoted; for when the two words are joined tegether, justice refers to the defense of the innocent, and judgment to the punishment of iniquity; for except the wicked are restrained by the fear of the law, they would violate all order. Judgment, indeed, when by itself, means the right administration of the law; but as I have already said, justice and judgment include the protection of the good, and also the restraint of the wicked, who become not obedient willingly or of their own accord. In a word, the promise is, that the king here spoken of would be upright and just, so as to be in every way perfect, and exhibit the model of the best of kings.
But we must always observe the contrast between the other descendants of David and Christ. For the Jews had seen the saddest spectacles in the posterity of David: many of them were apostates, and perverted the worship of God; others raged against the Prophets and all good men, and were also full of avarice and rapacity, and given to all kinds of lusts. Since, then, their kings had debased themselves with so many crimes, there is here promised a king who would so discharge his office as to be owned as the true minister of God.
It is, at the same time, necessary to bear in mind the character of Christ’s kingdom. It is, we know, spiritual; but it is set forth under the image or form of an earthly and civil government; for whenever the Prophets speak of Christ’s kingdom, they set before us an earthly form, because spiritual truth, without any metaphor, could not have been sufficiently understood by a rude people in their childhood. There is no wonder, then, that the Prophets, wishing to accommodate their words to the capacity of the Jews, should so speak of Christ’s kingdom as to portray it before them as an earthly and civil government. But it is necessary for us to consider what sort of kingdom it is. As, then, it is spiritual, the justice and judgment of which the Prophet speaks, do not belong only to civil and external order, but rather to that rectitude by which it comes that men are reformed according to God’s image, which is in righteousness and truth. Christ then is said to reign over us in justice and judgment, not only because he keeps us by laws within the range of our duty, and defends the good and the innocent, and represses the audacity of the wicked; but because he rules us by his Spirit. And of the Spirit we know what Christ himself declares, “The Spirit shall convince the world of righteousness and judgment,” etc. (Joh 16:8) Hence we must come to spiritual jurisdiction, if we wish to understand what that righteousness is which is here mentioned: of the same kind also is the judgment that is added. It afterwards follows, —
Fuente: Calvin’s Complete Commentary
CHRIST THE BRANCH THE FULFILMENT OF BOTH THE KINGLY AND THE PRIESTLY IDEAS, Jer 33:15-18.
15, 16. These verses are substantially a repetition of Jer 23:5-6, with several changes, most of which, however, are of no real significance. But in one important feature this passage is different. It is here stated that the city shall be called, The Lord our Righteousness. This suggests the real oneness between the personal life-source, the Messiah, and the channel through which this life flows forth to the nations.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 33:15-16. In those days, &c. See the note on chap. Jer 23:6. Many commentators render the last clause of the 16th verse thus, And this is he that shall proclaim to her, or, And he that shall call her, is the Lord, &c. Such qualities are given to the person here called the Branch, as can belong to no other than Jesus Christ the Son of David, the first-born of the Father. See the 17th and 18th verses.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 33:15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.
Ver. 15. I will cause the branch of righteousness. ] See the same, Jer 23:5 . The sweet promise concerning Christ can never be too often repeated. The Greek and German versions have that clause here also as there, “And a king shall reign and prosper, or understand.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the Branch of righteousness. Compare Jer 23:5. Isa 61:11.
He shall execute, &c. As David is more than once said to have done. Some codices, with three early printed editions and Syriac, read:
“And a King will reign, and prosper,
And will execute”, &c.
land. Hebrew. ‘aretz = earth, or land.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 33:15. In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.
In the latter days, at the glorious appointed time, Jesus Christ will grow up like a Branch out of the stem of Jesse. The dynasty of David now seems like a tree cut down, whose stock is buried under the ground, but the Branch of righteousness shall appear in due time, and Jesus, the Son of David, shall execute judgment and righteousness in the land.
Jer 33:16. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith they shall be called, The LORD our righteousness.
What a wonderful unity there is between Christ and his Church! She actually takes his name: The Lord our righteousness.
Jer 33:17-18. For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel; Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.
This shows that the covenant was not a literal and fleshly one, made with David and his seed according to the flesh, or with the priests and their seed according to the flesh. There is a Kingdom that can never be moved, and our Lord sits on that throne; there is a Priesthood which is everlasting, it is held by that great High Priest who hath offered one sacrifice for sins for ever, and who abides a Priest for ever after the order of Melchisedec.
Jer 33:19; Jer 33:22. And the word of the LORD came unto Jeremiah, saying, Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers. As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me.
So that they are at this day the seed of Jesus, the Son of David, who shall count them? And the company of those whom he hath made to be kings and priests unto God, who but he can number them?
Jer 33:23-26. Moreover the word of the LORD came to Jeremiah, saying, Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them. Thus saith the LORD; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.
This shall be literally fulfilled in the latter days, I doubt not, but it is even now being fulfilled to the spiritual seed of Jacob and David. The covenant of grace is made sure to all the seed, even to as many as have believed on Christs name.
This exposition consisted of readings from Gen 8:15-22; and Jer 33:15-26.
Fuente: Spurgeon’s Verse Expositions of the Bible
In those days
See “Davidic Covenant” (See Scofield “2Sa 7:16”). “Kingdom (O.T.)” Gen 1:26. See Scofield “Zec 12:8”. “Kingdom (N.T.)”; Luk 1:31-33; 1Co 15:28.
Branch
(See Scofield “Isa 4:2”).
Fuente: Scofield Reference Bible Notes
the Branch: Jer 23:5, Jer 23:6, Isa 4:2, Isa 11:1-5, Isa 53:2, Eze 17:22, Eze 17:23, Zec 3:8, Zec 6:12, Zec 6:13
and he: 2Sa 23:2, 2Sa 23:3, Psa 45:4, Psa 45:7, Psa 72:1-5, Isa 9:7, Isa 11:2-5, Isa 32:1, Isa 32:2, Isa 42:21, Joh 5:22-29, Heb 1:8, Heb 1:9, Heb 7:1, Heb 7:2, Rev 19:11
Reciprocal: 1Ki 4:25 – safely 1Ki 11:13 – for Jerusalem’s 1Ki 12:16 – now see 1Ch 18:14 – executed 2Ch 9:8 – to do judgment Psa 45:6 – the sceptre Psa 72:2 – He shall Pro 8:15 – decree Isa 1:26 – And I will Isa 11:4 – But with Isa 37:35 – and for Isa 42:6 – called Jer 17:25 – sitting Jer 30:3 – the days Jer 30:21 – governor Jer 31:23 – As Jer 50:4 – those Jer 50:20 – In those Eze 21:27 – until Eze 34:24 – a prince Eze 34:29 – I will Hos 1:11 – the children of Judah Mic 5:5 – when the Zec 12:8 – the house Zec 14:11 – shall be safely inhabited Mat 1:1 – the son of David Mar 11:10 – the kingdom Luk 1:32 – give Luk 1:69 – in Luk 20:41 – Christ Luk 24:27 – and all Act 1:6 – restore Act 2:30 – he Act 3:19 – when Act 13:23 – this Act 13:34 – the sure Rom 1:3 – which
Fuente: The Treasury of Scripture Knowledge
Jer 33:15. The “telescope” (See illustration at Tsa. 1:1) is again extended and the prophet sees farther Into the future. This verse through 22 is a bracket and the subject Is the kingdom of Christ, Branch is a reference to Christ because the word means a sprout or shoot from a former plant. That would mean David who was the illustrious ancestor of Christ through two family lines of descendants.
Fuente: Combined Bible Commentary
33:15 In those days, and at that time, will I cause {l} the Branch of righteousness to grow up to David; and he shall execute judgment and righteousness in the land.
(l) That is, I will send the Messiah, who will come of the house of David, of whom this prophecy is meant, as testify all the Jews and that which is written, Jer 23:5 .
Fuente: Geneva Bible Notes
At that future time, Yahweh would cause a righteous Sprout from the Davidic line of kings to appear, a legitimate ruler. He would rule in justice and righteousness on the earth (not just in heaven; cf. Jer 23:5-6). Other messianic passages in Jeremiah picture Him as the fountain of living waters (Jer 2:13), the good Shepherd (Jer 23:4; Jer 31:10), the Lord our righteousness (Jer 23:6), David the king (Jer 30:9), and the Redeemer (Jer 50:34).