Son of man, What is the vine tree more than any tree? Or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work? Or will men take a pin of it to hang any vessel thereon? Behold, it is cast into the fire for fuel; The fire devoureth both the ends of it, and the midst of it is burnt: Is it meet for any work? [Ezekiel 15:2-4]
The visible church of God is here compared to the vine tree, as is evident by God’s own explanation of the allegory, in verses 6, 7, and 8. “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,” &c. And it may be understood of mankind in general. We find man often in scripture compared to a vine. So in chapter 32 of Deuteronomy, “Their vine is the vine of Sodom, and of the fields of Gomorrah. Their grapes are grapes of gall.” And Psalm lxxx. 8. “Thou hast brought a vine out of Egypt;” verse 14. “Look down from heaven, behold, and visit this vine.” And Canticles ii. 15. “The foxes that spoil the vines; for our vines have tender grapes.” Isaiah v. at the beginning, “My beloved hath a vineyard, and he planted it with the choicest vine.” Jeremiah ii. 2l. “I had planted thee a noble vine.” Hosea x. 1. “Israel is an empty vine.” So in chapter 15 of John, visible Christians are compared to the branches of a vine.
Man is very fitly represented by the vine. The weakness and dependence of the vine on other things which support it, well represents to us what a poor, feeble, dependent creature man is, and how, if left to himself, he must fall into mischief, and cannot help himself. The visible people of God are fitly compared to a vine, because of the care and cultivation of the husbandman, or vine dresser. The business of husbandmen in the land of Israel was very much in their vineyards, about vines; and the care they exercised to fence them, to defend them, to prune them, to prop them up, and to cultivate them, well represented that merciful care which God exercises towards his visible people; and this latter is often in scripture expressly compared to the former.
In the words now read is represented,
1. How wholly useless and unprofitable, even beyond other trees, a vine is, in case of unfruitfulness: “What is a vine tree more than any tree, or than a branch which is among the trees of the forest?” i.e. if it do not bear fruit. Men make much more of a vine than of other trees; they take great care of it, to wall it in, to dig about it, to prune it, and the like. It is much more highly esteemed than any one of the trees of the forest; they are despised in comparison with it. And if it bear fruit, it is indeed much preferable to other trees; for the fruit of it yields a noble liquor; as it is said in Jotham’s parable, Judges ix. 13. “And the vine said unto them, Should I leave my wine, which cheereth God and man?”
But if it bear no fruit, it is more unprofitable than the trees of the forest; for the wood of them is good for timber; but the wood of the vine is fit for no work; as in the text, “Shall wood be taken thereof to do any work? Or will men take a pin of it to hang any vessel thereon?”
2. The only thing for which a vine is useful, in case of barrenness, viz. for fuel: “Behold, it is cast into the fire for fuel.” It is wholly consumed; no part of it is worth a saving, to make any instrument of it, for any work.
DOCTRINE.
If men bring forth no fruit to God, they are wholly useless, unless in their destruction.
For the proof of this doctrine, I shall show,
1. That it is very evident, that there can be but two ways in which man can be useful, viz. either in acting, or in being acted upon, and disposed of.
2. That man can no otherwise be useful actively than by bringing forth fruit to God.
3. That if he bring not forth fruit to God, there is no other way in which he can be passively useful, but in being destroyed.
4. In that way he may be useful without bearing fruit.
I. There are but two ways in which man can be useful, viz. either in acting or being acted upon. If man be an useful sort of creature, he must be so either actively or passively: There is no medium. If he be useful to any purpose, he must be so either in acting himself, or else in being disposed of by some other; either in doing something himself to that purpose, or else in having something done upon him by some other to that purpose. What can be more plain, than that if man do nothing himself, and nothing be done with him or upon him by any other, he cannot be any way at all useful? If man do nothing himself to promote the end of his existence, and no other being do any thing with him to promote this end, then nothing will be done to promote this end; and so man must be wholly useless. So that there are but two ways in which man can be useful to any purpose, viz. either actively or passively, either in doing something himself, or in being the subject of something done to him.
II. Man cannot be useful actively, any otherwise than in bringing forth fruit to God, than in serving God, and living to his glory. This is the only way wherein he can be useful in doing; and that for this reason, that the glory of God is the very thing for which man was made, and to which all other ends are subordinate. Man is not an independent being, but he derives his being from another; and therefore hath his end assigned him by that other: And he that gave him his being, made him for the end now mentioned. This was the very design and aim of the Author of man, this was the work for which he made him, viz. to serve and glorify his Maker.
Other creatures are made for inferior purposes. Inferior creatures were made for inferior purposes. But it is to be observed, that man is the creature that is highest, and nearest to God, of any in this lower world; and therefore his business is with God, although other creatures are made for lower ends. There my be observed a kind of gradation, or gradual ascent, in the order of the different kinds of creatures, from the meanest clod of earth to man, who hath a rational and immortal soul. A plant, an herb, or tree, is superior in nature to a stone or clod, because it hath a vegetable life. The brute creatures are a degree higher still; for they have sensitive life. But man, having a rational soul, is the highest of this lower creation, and is next to God; therefore his business is with God.
“This article originally appeared here at Bible Bulletin Board.”