Keil & Delitzsch CommentaryEzekiel 15

Eze 15:1-8 And the word of Jehovah came to me, saying, Eze 15:2. Son of man, what advantage has the wood of the vine over every wood, the vine-branch, which was among the trees of the forest? Eze 15:3. Is wood taken from it to use for any work? or do men take a peg from it to hang all kinds of vessels upon? Eze 15:4. Behold, it is given to the fire to consume. If the fire has consumed its two ends, and the middle of it is scorched, will it then be fit for any work? Eze 15:5. Behold, when it is uninjured, it is not used for any work: how much less when the fire has consumed it and scorched it can it be still used for work? Eze 15:6. Therefore thus saith the Lord Jehovah, As the wood of the vine among the wood of the forest, which I give to the fire to consume, so do I give up the inhabitants of Jerusalem, Eze 15:7. And direct my face against them. They have gone out of the fire, and the fire will consume them; that ye may learn that I am Jehovah, when I set my face against them. Eze 15:8. And I make the land a desert, because they committed treachery, is the saying of the Lord Jehovah. - Israel is like the wood of the wild vine, which is put into the fire to burn, because it is good for nothing. From Deu 32:32-33 onwards, Israel is frequently compared to a vine or a vineyard (cf. Psa 80:9.; Isa 5; Hos 10:1; Jer 2:21), and always, with the exception of Ps 80, to point out its degeneracy. This comparison lies at the foundation of the figure employed, in Eze 15:2-5, of the wood of the wild vine. This wood has no superiority over any other kind of wood. It cannot be used, like other timber, for any useful purposes; but is only fit to be burned, so that it is really inferior to all other wood (Eze 15:2 and Eze 15:3). And if, in its perfect state, it cannot be used for anything, how much less when it is partially scorched and consumed (Eze 15:4 and Eze 15:5)! מה־יּהיה, followed by מן, means, what is it above (מן, comparative)? - i.e., what superiority has it to כּל־עץ, all kinds of wood? i.e., any other wood. 'הזמורה אשׁר וגו is in apposition to עץ הנּפן, and is not to be connected with מכּל־עץ, as it has been by the lxx and Vulgate, - notwithstanding the Masoretic accentuation, - so as to mean every kind of fagot; for זמורה does not mean a fagot, but the tendril or branch of the vine (cf. Eze 8:17), which is still further defined by the following relative clause: to be a wood-vine, i.e., a wild vine, which bears only sour, uneatable grapes. The preterite היה (which was; not, “is”) may be explained from the idea that the vine had been fetched from the forest in order that its wood might be used. The answer given in Eze 15:3 is, that this vine-wood cannot be used for any purpose whatever, not even as a peg for hanging any kind of domestic utensils upon (see comm. on Zec 10:4). It is too weak even for this. The object has to be supplied to לעשׂות למלאכה: to make, or apply it, for any work. Because it cannot be used as timber, it is burned. A fresh thought is introduced in Eze 15:4 by the words 'את שׁני ק. The two clauses in Eze 15:4 are to be connected together. The first supposes a case, from which the second is deduced as a conclusion. The question, “Is it fit for any work?” is determined in Eze 15:5 in the negative. אף כּי: as in Eze 14:21. נחר: perfect; and יחר: imperfect, Niphal, of חרר, in the sense of, to be burned or scorched. The subject to waויּחר is no doubt the wood, to which the suffix in אכלתהוּ refers. At the same time, the two clauses are to be understood, in accordance with Eze 15:4, as relating to the burning of the ends and the scorching of the middle. - Eze 15:6-8. In the application of the parable, the only thing to which prominence is given, is the fact that God will deal with the inhabitants of Jerusalem in the same manner as with the vine-wood, which cannot be used for any kind of work. This implies that Israel resembles the wood of a forest-vine. As this possesses no superiority to other wood, but, on the contrary, is utterly useless, so Israel has no superiority to other nations, but is even worse than they, and therefore is given up to the fire. This is accounted for in Eze 15:7 : “They have come out of the fire, and the fire will consume them” (the inhabitants of Jerusalem). These words are not to be interpreted proverbially, as meaning, “he who escapes one judgment falls into another” (Hävernick), but show the application of Eze 15:4 and Eze 15:5 to the inhabitants of Jerusalem. Out of a fire one must come either burned or scorched. Israel has been in the fire already. It resembles a wild vine which has been consumed at both ends by the fire, while the middle has been scorched, and which is now about to be given up altogether to the fire. We must not restrict the fire, however, out of which it has come half consumed, to the capture of Jerusalem in the time of Jehoiachin, as Hitzig does, but must extend it to all the judgments which fell upon the covenant nation, from the destruction of the kingdom of the ten tribes to the catastrophe in the reign of Jehoiachin, and in consequence of which Israel now resembled a vine burned at both ends and scorched in the middle. The threat closes in the same manner as the previous one. Compare Eze 15:7 with Eze 14:8, and Eze 15:8 with Eze 14:15 and Eze 14:13.