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Commentary on Ezekiel 15 verses 1–8
1 ¶ And the word of the LORD came unto me, saying,
2 Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest?
3 Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon?
4 Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work?
5 Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned?
6 Therefore thus saith the Lord GOD; As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem.
7 And I will set my face against them; they shall go out from one fire, and another fire shall devour them; and ye shall know that I am the LORD, when I set my face against them.
8 And I will make the land desolate, because they have committed a trespass, saith the Lord GOD.
The prophet, we may suppose, was thinking what a glorious city Jerusalem was, above any city in the world; it was the crown and joy of the whole earth; and therefore what a pity it was that it should be destroyed; it was a noble structure, the city of God, and the city of Israel's solemnities. But, if these were the thoughts of his heart, God here returns an answer to them by comparing Jerusalem to a vine. 1. It is true, if a vine be fruitful, it is a most valuable tree, none more so; it was one of those that were courted to have dominion over the trees, and the fruit of it is such as cheers God and man (Jdg 9:12, Jdg 9:13); it makes glad the heart, Psa 104:15. So Jerusalem was planted a choice and noble vine, wholly a right seed (Jer 2:21); and, if it had brought forth fruit suitable to its character as a holy city, it would have been the glory both of God and Israel. It was a vine which God's right hand had planted, a branch out of a dry ground, which, though its original was mean and despicable, God had made strong for himself (Psa 80:15), to be to him for a name and for a praise. 2. But, if it be not fruitful, it is good for nothing, it is as worthless and useless a production of the earth as even thorns and briers are: What is the vine-tree, if you take the tree by itself, without consideration of the fruit? What is it more than any tree, that it should have so much care taken of it and so much cost laid out upon it? What is a branch of the vine, though it spread more than a branch which is among the trees of the forest, where it grows neglected and exposed? Or, as some read it, What is the vine more than any tree if the branch of it be as the trees of the forest; that is, if it bear no fruit, as forest-trees seldom do, being designed for timber-trees, not fruit-trees? Now there are some fruit-trees which, if they do not bear, are nevertheless of good use, as the wood of them may be made to turn to a good account; but the vine is not of this sort: if that do not answer its end as a fruit-tree, it is worth nothing as a timber-tree. Observe,
I. How this similitude is expressed here. The wild vine, that is among the trees of the forest, or the empty vine (which Israel is compared to, Hos 10:1), that bears no more fruit than a forest-tree, is good for nothing; it is as useless as a brier, and more so, for that will add some sharpness to the thorny hedge, which the vine-branch will not do. He shows, 1. That it is fit for no use. The wood of it is not taken to do any work; one cannot so much as make a pin of it to hand a vessel upon, Eze 15:3. See how variously the gifts of nature are dispensed for the service of man. Among the plants, the roots of some, the seeds or fruits of others, the leaves of others, and of some the stalks, are most serviceable to us; so, among trees, some are strong and not fruitful, as the oaks and cedars; others are weak but very fruitful, as the vine, which is unsightly, low, and depending, yet of great use. Rachel is comely but barren, Leah homely but fruitful. 2. That therefore it is made use of for fuel; it will serve to heat the oven with. Because it is not meet for any work, it is cast into the fire, Eze 15:4. When it is good for nothing else it is useful this way, and answers a very needful intention, for fuel is a thing we must have, and to burn any thing for fuel which is good for other work is bad husbandry. To what purpose is this waste? The unfruitful vine is disposed of in the same way with the briers and thorns, which are rejected, and whose end is to be burnt, Heb 6:8. And what care is taken of it then? If a piece of solid timber be kindled, somebody perhaps may snatch it as a brand out of the burning, and say, "It is a pity to burn it, for it may be put to some better use;" but if the branch of a vine be on fire, and, as usual, both the ends of it and the middle be kindled together, nobody goes about to save it. When it was whole it was meet for no work, much less when the fire has devoured it (Eze 15:5); even the ashes of it are not worth saving.
II. How this similitude is applied to Jerusalem. 1. That holy city had become unprofitable and good for nothing. It had been as the vine-tree among the trees of the vineyard, abounding in the fruits of righteousness to the glory of God. When religion flourished there, and the pure worship of God was kept up, many a joyful vintage was then gathered in from it; and, while it continued so, God made a hedge about it; it was his pleasant plant (Isa 5:7); he watered it every moment and kept it night and day (Isa 27:3); but it had now become the degenerate plant of a strange vine, of a wild vine (such as we read of Kg2 4:39), a vine-tree among the trees of the wild grapes (Isa 5:4), which are not only of no use, but are nauseous and noxious (Deu 32:32), their grapes are grapes of gall, and their clusters are bitter. It is explained (Eze 15:8): "They have trespassed a trespass, that is, they have treacherously prevaricated with God and perfidiously apostatized from him;" for so the word signifies. Note, Professors of religion, if they do not live up to their profession, but contradict it, if they degenerate and depart from it, are the most unprofitable creatures in the world, like the salt that has lost its savour and is thenceforth good for nothing, Mar 9:50. Other nations were famed for valour or politics, some for war, others for trade, and retained their credit; but the Jewish nation, being famous as a holy people, when they lost their holiness, and became wicked, were thenceforth good for nothing; with that they lost all their credit and usefulness, and became the most base and despicable people under the sun, trodden under foot of the Gentiles. Daniel, and other pious Jews, were of great use in their generation; but the idolatrous Jews then, and the unbelieving Jews now since the preaching of the gospel, have been, and are, of no common service, not fit for any work. 2. Being so, it is given to the fire for fuel, Eze 15:6. Note, Those who are not fruitful to the glory of God's grace will be fuel to the fire of his wrath; and thus, if they give not honour to him, he will get himself honour upon them, honour that will shine brightly in that flaming fire by which impenitent sinners will be for ever consumed. He will not be a loser at last by any of his creatures. The Lord has made all things for himself, yea, even the wicked, that would not otherwise be for him, for the day of evil (Pro 16:4); and in those who would not glorify him as the God to whom duty belongs he will be glorified as the God to whom vengeance belongs. The fire of God's wrath had before devoured both the ends of the Jewish nation (Eze 15:4), Samaria and the cities of Judah; and now Jerusalem, that was the midst of it, was thrown into the fire, to be burnt too, for it is meet for no work; it will not be wrought upon, by any of the methods God has taken, to be serviceable to him. The inhabitants of Jerusalem were like a vine-branch, rotten and awkward; and therefore (Eze 15:7), "I will set my face against them, to thwart all their counsels," as they set their faces against God, to contradict his word and defeat all his designs. It is decreed; the consumption is determined: I will make the land quite desolate, and therefore, when they go out from one fire, another fire shall devour them (Eze 15:7); the end of one judgment shall be the beginning of another, and their escape from one only a reprieve till another comes; they shall go from misery in their own country to misery in Babylon. Those who kept out of the way of the sword perished by famine or pestilence. When one descent of the Chaldean forces upon them was over, and they thought, Surely the bitterness of death is past, yet soon after they returned again with double violence, till they had made a full end. Thus they shall know that I am the Lord, a God of almighty power, when I set my face against them. Note, God shows himself to be the Lord, by perfecting the destruction of his implacable enemies as well as the deliverances of his obedient people. Those whom God sets his face, though they may come out of one trouble little hurt, will fall into another; though they come out of the pit, they will be taken in the snare (Isa 24:18); though they escape the sword of Hazael, they will fall by that of Jehu (Kg1 19:17); for evil pursues sinners. Nay, though they go out from the fire of temporal judgments, and seem to die in peace, yet there is an everlasting fire that will devour them; for, when God judges, first or last he will overcome, and he will be known by the judgments which he executes. See Mat 3:10; Joh 15:6.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Commentary on Ezekiel
(Chapter 15, verse 1 onwards) And the word of the Lord came to me, saying: Son of man, what will be done with the vine wood among all the trees of the forest which are among the trees of the woods? Will its wood be taken to make something, or will a peg be made from it to hang any vessel on? Behold, it is given to the fire for fuel: both ends of it have been consumed by the fire, and the middle part has turned into ashes. Will it be useful for any work? Even though it was intact, it was not suitable for work: how much more so when that fire devoured it and consumed it, will nothing come from it as a work? Therefore, thus says the Lord God: Just as the vine tree among the trees of the forest, which I have given to the fire for devouring, so I will give the inhabitants of Jerusalem; and I will set my face against them. They will come out of the fire, and the fire will consume them. And you will know that I am the Lord, when I set my face against them and make the land a waste and desolate, because they have been transgressors, says the Lord God. For this is what we have interpreted: both parts of it have been consumed by fire, and half of it has been reduced to ashes. The Seventy have translated it as: The annual purgation consumes it by fire, and sends it to an end. Again, when we said: When I set my face against them, they turned, when I hardened. They have interpreted it as a transgression and a sin. Moreover, through various similes, which the Greeks call parables, the destruction of the city of Jerusalem is foretold. And as above (Chapter IV), in the pan in which the meats of the people were fried, and on the side on which the fortifications and the mounds of battering rams and siege machines were painted, the siege of the same city and the famine are described, and afterwards we will read about it here in the same passage: in Jeremiah also it is written (Jeremiah I, 13), the pot which is kindled from the face of the north indicates the city of Jerusalem; and the forests of Negev, and Teman, and Darom being cut down, signify this very thing: so in the present place, the same Jerusalem is compared to fruitful vineyards and vines. Concerning which it is written elsewhere: I have planted you a fruitful vineyard, the whole truth: how have you turned into the bitterness of a strange vine? (Jeremiah II, 21.) And in Isaiah: I have planted, he says, a choicest vine (Isaiah V, 2), which sounds beautiful and chosen. And in the Psalms we read: You have transferred a vineyard from Egypt: you have cast out the nations, and have planted it: you were the leader of its journey in its sight (Psalm LXXIX, 9). And we learn more clearly, as the Scripture says: But the vineyard of the Lord of hosts is the house of Israel (Isaiah V, 7). As long as this vineyard produces fruit, there is nothing more valuable than it in all the trees of the forest; but if it ceases to bear grapes, it will be of no use at all, unless it is given over to fire with its roots and branches. Other trees of the forest (not to mention fruit-bearing trees, of which the Scripture makes no mention at present) when they do not bear fruit, provide much usefulness when cut down, both in agriculture and in the use of weapons: when they are made into shields, they are shaved into spears, they form gates, they enclose armories, fridges, and chests; and they provide all the furniture for a house. But if a vine once ceases to produce grapes, it is so useless that not even a peg can be made from it, on which something can hang. And when you cut off the little branches, fire first seizes both parts of them, then the flame consumes them: and it is so useless when reduced to ashes that even when it is whole, it provides no benefit without fruits. However, there is ambiguity in the Hebrew word Sene (), which is written with three letters, Sin, Nun, and Yod; if it is read as Sene, it means two; if as Sane, it means years. And it came to pass, that for its two extremities, which we have interpreted as each part of it, the Seventy interpreted its annual purification: when Aquila said, its two last things; Symmachus Theodotion, its two extremities. And there is an order: As a fruitless vine is given to the fire, for no advantage: so also Jerusalem, nay its inhabitants, shall be given to burnings, so that they may come forth from the fire, and the fire may consume them, that is, even if they have escaped from the city, they shall be consumed by the hostile sword outside; and those who remain, pressed down by the weight of their own miseries, shall recognize me as the Lord: when I have set my face against them, and given them over to eternal desolation. For sinners have not arisen like the rest of the nations, but rather transgressors. For it is one thing to neglect what you are ignorant of, and another to despise what you have cherished. We can understand the vineyard and Jerusalem according to spiritual intelligence, understanding the multitude of believers. But if it is negligent, and loses the cultivation of the former religion, and brings neither the fruits of virtues, nor makes the wine that gladdens the heart of man, it will be handed over to eternal flames, and considered as nothing. For the servant who knows his master's will and does not do it, he will be beaten with many blows (Luke XII, 47). Such a thing the Lord also speaks in the Gospel according to John: I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit, he will take it away. And everyone who bears fruit, he will prune it so that it may bear more fruit (John XV, 2, 2). Indeed, the Savior is the vine, and we are the branches, and God (also called) the Father is the vinedresser, as long as we keep God's commandments, we are constantly cultivated, and our cultivation is purification: For it is not of him who wills, nor of him who runs, but of God who shows mercy (Romans IX, 16). But if we bear fruit, we are pruned by the Father, so that we may bear even more fruit. It is shown that all of our effort, with the help of God, leads to the end and produces the fruit of fullness. But those who do not produce fruit will be taken away by the Father. And when they are taken away, Scripture does not say what the Father will do with them, except that perhaps separation from the body of Christ is a perpetual punishment and destruction. What we have understood in the vineyard and the vine, the Savior teaches in the Gospel under a different figure: Salt is good, but if salt loses its flavor, it is no longer useful, except to be thrown out and trampled on by men (Mark 9:49). And the eye that illuminates the whole body, if it is blind, hears from the Lord: If the light that is in you is darkness: how great will the darkness be? For indeed, the punishment of the transgressor, and of the one who has denied God when choked, is lighter than that of those who have never had knowledge of God. But the trees of the meadows or forests, according to the variety of believers, have some usefulness in a great house; in which not only are there vessels of gold and silver, but also of wood and earthenware; some for honor, others for dishonor.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 15:1 serves as a pivotal prophetic formula, unequivocally signaling the commencement of a fresh divine oracle delivered directly to the prophet Ezekiel. This concise introduction establishes the absolute authority and divine provenance of the message to follow, asserting that it originates solely from the sovereign will and direct communication of the LORD. It prepares the audience for a significant new revelation, underscoring its divine source rather than human wisdom, thereby demanding immediate attention and reverence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 15:1 functions primarily as a Prophetic Formula, a recurring and highly significant literary device found throughout the Old Testament prophetic books (e.g., Jeremiah 1:2, Hosea 1:1). This formula, "And the word of the LORD came unto me, saying," serves as a powerful Divine Speech Indicator, immediately signaling to the reader that the subsequent text is not the prophet's own words, thoughts, or interpretations, but a direct, authoritative, and divinely inspired revelation from God Himself. It acts as a crucial Framing Device, introducing a new oracle and clearly demarcating it from previous or surrounding narratives, thereby aiding in the structural organization of the prophetic book. The consistent repetition of this formula across prophetic literature lends immense weight, solemnity, and authenticity to the divine message, underscoring its absolute truthfulness and demanding the audience's undivided attention and obedient response.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 15:1 profoundly asserts the doctrine of Divine Revelation, a cornerstone of biblical theology. It posits that God is not a silent, distant, or indifferent deity, but one who actively, purposefully, and intimately engages with His creation, choosing to communicate His will, judgments, and redemptive purposes to humanity through His chosen vessels. This verse underscores the Authority of Scripture, establishing that the words recorded are not merely human wisdom, cultural artifacts, or historical accounts, but the very breath and voice of God, carrying inherent power, truth, and eternal relevance. It highlights God's gracious initiative in bridging the infinite gap between the divine and human, ensuring that His people are never left without guidance, warning, or understanding of His sovereign plan and character. The consistent use of this formula throughout prophetic literature reinforces the unwavering truth that God speaks, and His word is efficacious, accomplishing precisely what He intends.
This foundational theological principle resonates throughout Scripture:
REFLECTION AND APPLICATION
Ezekiel 15:1, though brief in its textual presence, serves as an incredibly powerful and enduring reminder of the living, active, and authoritative nature of God's Word in our lives today. Just as Ezekiel was a direct recipient of divine revelation, we, through the inspired and preserved Scriptures, have unparalleled access to the very thoughts, purposes, and heart of God. This verse calls us to approach the Bible not as a mere historical document, a collection of ancient stories, or a book of moral principles, but as the authoritative, transformative voice of the Creator speaking directly into our present circumstances, challenges, and aspirations. It challenges us to cultivate a posture of profound attentiveness, humble submission, and earnest expectation, recognizing that God's Word carries the inherent power to convict, comfort, guide, and ultimately transform us into the likeness of Christ. In a world saturated with competing voices, fleeting truths, and subjective opinions, the unwavering declaration that "the word of the LORD came unto me" offers a steadfast, immutable anchor, inviting us to listen deeply, trust implicitly, and obey faithfully the divine message that continues to resonate across millennia.
Questions for Reflection
FAQ
Why is the phrase "the word of the LORD came unto me, saying" so frequently repeated in prophetic books?
Answer: This formulaic repetition serves several critical and multifaceted purposes within prophetic literature. Firstly, and most importantly, it unequivocally establishes the divine origin and absolute authority of the message that follows, ensuring the audience understands that the prophet is not speaking his own thoughts, opinions, or interpretations, but is relaying a direct, unadulterated revelation from God Himself. This was essential for validating the prophet's ministry and distinguishing true prophecy from false claims or human speculation. Secondly, it functions as a crucial literary device, acting as a clear signal for the commencement of a new oracle or a distinct thematic section within the prophetic book, much like a chapter heading or a new paragraph. This helps to organize the often complex and varied flow of divine communication and prepares the reader for a fresh message. Finally, the consistent and deliberate use of this phrase underscores the active, ongoing, and personal nature of God's communication with His people throughout history, emphasizing that He is a God who speaks, intervenes, and reveals His will, as seen consistently throughout the prophetic narratives (e.g., Isaiah 1:1, Jeremiah 1:2, Jonah 1:1).
CHRIST-CENTERED FULFILLMENT
Ezekiel 15:1, by emphasizing the authoritative "word of the LORD" that "came unto" the prophet, finds its ultimate and most profound fulfillment in the person of Jesus Christ. He is not merely a prophet who received God's word, but the very Word Incarnate (Greek: Logos), through whom God fully and finally revealed Himself to humanity. John's Gospel majestically declares that "In the beginning was the Word, and the Word was with God, and the Word was God," further stating that "the Word became flesh and dwelt among us" (John 1:1 and John 1:14). Where the Old Testament prophets like Ezekiel received a word from the LORD, Christ is the Word, making God perfectly and completely known. The author of Hebrews affirms this, stating that "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son" (Hebrews 1:1-2). Jesus' teachings were not merely human wisdom or interpretations, but carried inherent divine authority, astonishing His hearers because "he taught them as one having authority, and not as the scribes" (Matthew 7:29). Thus, Ezekiel's experience of receiving "the word of the LORD" powerfully foreshadows the ultimate, complete, and living revelation of God's truth, character, and salvation found uniquely and perfectly in the person and redemptive work of Jesus Christ, the living Word who continues to speak through His Spirit and the inspired written Scriptures today (John 14:26).