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BRANCH
Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43).
Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine (Ez 17:6; cf. Ps 80:8-11). “Branch,” with its implication of new growth, can signify prosperity (Gn 49:22; Jb 8:16; Ps 80:8-11; Ez 36:8). Branches can be cut or broken off; hence, the word may depict judgment (Jb 18:16; Is 9:14; Jer 11:16). Such passages speak of withering, being cut, or being burned; Jesus combined all three ideas into one metaphor (Jn 15:6). In a similar way, the apostle Paul wrote that the Jews who didn’t believe would be broken off (Rom 11:19-21).
The major use of such symbolism refers to the Davidic Messiah. Although that use of “branch” actually stems from the prophetic period, its roots go much farther back. The concept was used with reference to an influential figure, such as a king’s personal servant (Gn 40:9-13), the patriarch Joseph (49:22), Job (Jb 29:19), or the Assyrian king Nebuchadnezzar (Dn 4:12). Passages such as 2 Samuel 23:4 and Psalm 132:17 speak of the Davidic line as “growing” or “sprouting forth” (the literal meaning of the Hebrew verbs). Finally, images of agricultural prosperity were used as promised blessings of the messianic age (cf. Lv 26 with the prophetic passages on previous page). It is understandable how the term “branch” could become a technical designation for the Messiah, as is described above.
The Branch: A Symbol for the Messiah
In the following key passages, the “branch” is used as a symbol for the Messiah:
1. Isaiah 4:2-6 is the first occurrence of “branch” as a title: “In that day the branch of the Lord shall be beautiful and glorious, and the fruit of the land shall be the pride and glory of the survivors of Israel” (rsv). Many scholars interpret “branch” here to mean the Messiah for several reasons: (a) The whole tenor of the chapter makes it likely that it refers to the Messiah, who provides the harvest, establishes holiness, executes judgment, and creates “glory” in the land. (b) Isaiah 28:5 describes the Lord in similar terms, making a messianic interpretation of Isaiah 4:2 more probable. (c) Jeremiah 23:5 and 33:15, which seem to be commentaries on Isaiah 4:2, interpret it to refer to the Messiah. Mention of a righteous remnant illustrates a concept developing along with the “branch” imagery and amplifying its meaning. The branch will become the “beauty and glory” of the remnant of Israel and will wreak destruction on apostate Israel (Is 4:4).
2. Isaiah 11:1 adds a Davidic element to Isaiah 4:2, since Jesse was David’s father. The “shoot” grew out of the “stump of Jesse,” that is, the royal line of David. The Davidic line is pictured as a fallen dynasty, a tree cut down (the passage probably mentions Jesse rather than David to stress a lowly origin). The stump remains, however, and there is still life within it. That stump is insignificant in contrast to the mighty forest of Assyria, but the Lord will level that forest (Is 10:15-19, 33-34) and bring forth from Jesse’s stump a fruitful shoot who will recover the Israelite remnant (Is 11:4, 11-12), destroy their adversaries, and reign in wisdom through the Spirit of the Lord.
3. Jeremiah 23:5 and 33:15 contrast the righteous reign of the Branch with the evil leadership of King Zedekiah. In both passages a remnant is pictured under the metaphor of a flock gathered back to their fold under caring shepherds (Jer 23:3-4; cf. 33:12-13). The shepherds are ruled by the Branch, who is given the title “The Lord is our righteousness” (33:16). That phrase in Hebrew is a deliberate wordplay on the name “Zedekiah” (meaning “the Lord is my vindication”). Zedekiah was righteous in name but not in reign. The Branch of the Lord, in contrast, will rule justly.
4. Zechariah 3:8 and 6:12 apply the branch metaphor in a different context—that of the postexilic task of rebuilding the temple. Zechariah described Joshua the high priest as a symbol of the future “servant- Branch” to be sent from the Lord. The Branch is seen as performing a priestly function in restoring righteous worship to the land. The royal line would be reinstated and the glories of the priestly line would also be reconstituted in the Branch. The servant of the Branch is probably taken from Isaiah’s servant songs, where similar language is used (Is 53:2). Zechariah specifically related the priestly activity to rebuilding the temple. Zerubbabel had earlier been given the task of completing the literal building (Zec 4:7-9), so the allusion must go beyond that to the “spiritual temple” to come. (Since Zerubbabel’s name means “shoot of Babylon,” the connection seems deliberate). Finally, Zechariah combines the two messianic aspects of the Branch: “He will build the Lord’s Temple, and he will receive royal honor and will rule as king from his throne. He will also serve as priest from his throne, and there will be perfect harmony between the two” (6:13, NLT).
“Branch” is never used as a title in the NT. Yet there are hints of that concept’s influence, as in the familiar “vine and branches” metaphor (Jn 15:1-8), in the use of palm branches at Jesus’ triumphal entry into Jerusalem (12:13; cf. Mk 11:8 and parallels), and possibly in the origin of the titles “Righteous One” (Acts 3:14; 7:52; cf. Jas 5:6) and “Just One” (Acts 22:14). Some have also taken an enigmatic reference to Christ, “He shall be called a Nazarene” as an allusion to the “branch” because in Isaiah 11:1 and other references netzer is similar to “Nazarene.”