Verse 2. - What is the vine tree, etc.? The prophet's mind had apparently been dwelling, after the close of his previous utterance, on the imagery of earlier writers, in which Israel had appeared as the vine of Jehovah (Genesis 49:22; Psalm 80:9; Hosea 10:1; Isaiah 5; Deuteronomy 32:32; Jeremiah 2:21), and to which he himself refers again in Ezekiel 19:10. He saw how men might pervert that image to their own destruction. And he expands the parable, as our Lord does in John 15. Men might dwell, perhaps were actually dwelling, on the thought that they were branches of the true vine, and therefore could not perish. He exposes the groundlessness of that hope in tones of scornful sarcasm. If the vine did not bear fruit, or if it only brought forth wild grapes, then its special excellence was gone, and it challenged comparison with other trees only as a timber tree, and what was its worth as such? If Israel was not true to its vocation, it was poorer and weaker than the heathen nations round it. So far the general thought is clear. In dealing with details, we note that the words in italics, "or than," should disappear, and that the words should stand as in the Revised Version, What is the vine more than any tree, the vine branch which is among the trees of the forest?

15:1-8 Jerusalem like an unfruitful vine. - If a vine be fruitful, it is valuable. But if not fruitful, it is worthless and useless, it is cast into the fire. Thus man is capable of yielding a precious fruit, in living to God; this is the sole end of his existence; and if he fails in this, he is of no use but to be destroyed. What blindness then attaches to those who live in the total neglect of God and of true religion! This similitude is applied to Jerusalem. Let us beware of an unfruitful profession. Let us come to Christ, and seek to abide in him, and to have his words abide in us.Son of man, what is the vine tree more than any tree,.... Or, "the wood of the vine than any wood" (b); it is not better than other wood; it is not so good as any other wood; nay, it is good for nothing. The fruit of the vine tree is good, but its wood is of no use: a vine tree, if it bears fruit, is valuable; but if it does not, it is of no account. The people of the Jews are often compared to a vine, who, while they brought forth good fruit, were in esteem; but, when they became like an empty and fruitless vine, were rejected as good for nothing, Psalm 80:8; they were originally no better than others; what they had were owing to the grace and goodness of God; and when they degenerated, they were the worst of all people:

or than a branch which is among the trees of the forest? a vine tree that bears fruit is better than a tree of the forest, or than a branch of one that is unfruitful; but a vine tree that does not bear fruit is not so good; because the wood of the one may be useful when the other is not; though the words may be better rendered, even "the branch of a wild vine which is among the trees of the forest" (c); and so it explains what vine tree is spoken of; not a fruitful one in the vineyards, but a wild and barren one in the forest. So Jarchi paraphrases the words,

"not of the vine in the vineyards, which bears fruit, speak I unto thee; but of the branch of the vine which grows in the forests;''

and so Kimchi,

"I do not ask thee of the vine tree which beareth fruit, for that is valuable; but of the branch (of the wild vine) which is among the trees of the forest, and is as they that do not bear fruit, concerning that I ask thee; for even it is not as the trees of the forest; for the trees of the forest, though they do not bear fruit, they are fit to do work of them, to make vessels of them, and to floor houses with them; but the wood of this vine is not so.''

(b) "lignum vitis prae omni ligno", Montanus, Junius & Tremellius, Polanus, Starckius. (c) "surculus", Cocceius; "surculus vitis", Starckius; "vitis sylvestris", Munster. So Ben Melech interprets the branch, of a vine.