Here the Prophet shows that the citizens of Jerusalem were cast into a fire, by which they suffered various kinds of death: for although they were not immediately and entirely consumed, yet the extremities were burnt off. For the whole region was laid waste all around, and the kingdom of Israel was entirely cut off: Jerusalem remained like the middle portion of the bundle. But the inhabitants of Jerusalem were so worn down by adversity, that they were like a stick burnt at both ends. Since this was so, we here perceive their great stupidity in persisting in contumacy, although God had humbled them so in various ways. Now, therefore, we understand the meaning of this point. But the words of the Prophet must be explained, what shall be, or what is the wood of the vine compared with other wood? Some translate, with the palm branch; others, with the wild vine; but both of these are foreign to the mind of the Prophet: especially the wild vine cannot have any place here. As far as the palm is concerned, what reference is there to the palm branch in the midst of a wood? for palms are not planted in woods amidst lofty trees. But since the wood, זמורה, zemoreh, signifies boughs as well as palms, it agrees best with the sense to speak of every tree as branching. What, therefore, is the vine in comparison with every branching tree which is among the trees of the forest? Here the Prophet brings before us fruitless trees, but yet those which attract our notice by their beauty: and so he implies, if the Jews wish to compare themselves with the profane nations, they are not superior in any worthiness or elegance which they have naturally and of themselves. This must be diligently noticed; although God sometimes adopts those who excel in ability and learning, in warlike prowess, in riches, and in power, yet he gathers his Church as much as possible from lowly-born men, in whom no great splendor is refulgent, that they may be objects of wonder to the world. For what end, then, does God do this? for he could fashion his own elect, that they may be completely perfect in every way. But since we are too inclined to pride, it is necessary that our infirmity should always be set before our eyes to teach us modesty. For if nothing in us reminded us of our weakness, our worthiness would blind us, or turn away our eyes from ourselves, or intoxicate us with false glory. Hence God wishes us to be inferior to the profane, that we may learn always to acknowledge as received from him whatever he has gratuitously conferred upon us, and not to arrogate anything to ourselves when our humility is so plainly set before our eyes. But as far as concerns the Jews, they were, as we have said, like a vine, because their excellence was not natural, but external. God had fashioned them, as it were, from nothing; and although they were adorned with many remarkable gifts, yet they could claim nothing from themselves.

Shall there be taken, says he, any wood from it to fashion it for any work? God here shows that the Jews were deservedly preferred to others, because he had planted them with his hand; for if they had been pulled out of the earth, he shows that the wood would be useless, since it could not be used for any purpose. And Christ uses the same simile (John 15:1-7), when he shows that we have no root in us by nature, nor yet sap or moisture or rigor, since we are a vine planted by our heavenly Father. But if he roots us up, nothing remains for us but to be cast into the fire and utterly burnt. Lastly, God shows that the Jews should be viler than the nations, if he took away from them whatever he gave them; and he admonishes them that their state has no firmness unless through his goodwill towards them. For if the Prophet had only said, that whatever the Jews had they owed to God, and for this reason were bound to his liberality, yet they might still exalt themselves. But it is added in the second place, that they remained safe day by day, as far as God spares them, cherishes, defends, and sustains them. Therefore the Prophet means this when he says, Shall it be taken to form any work from it, or will they take it for a peg to hang any vessels upon it. Behold, says he, it was given for consumption, and its two ends were burnt up. Here, as I said, he points out various calamities by which the Jews were almost struck down, though not subdued. For they were hardened in their obstinacy; and although they were like burnt and rotten wood, yet they boasted themselves to be perfect through their adoption, and through the covenant which God had made with Abraham: they boasted themselves to be a holy race, and a royal priesthood. Yet God reproves their sloth when he says theirs was like burnt wood, when a bundle of twigs has been cast into the fire, and there is some remnant so injured by the smoke as to be deprived of its strength.

Behold, says he, when it was whole could it be formed into any work! How much less after the fire has consumed it. Here we pursues the same sentiment. If any one should take any part of the bundle after the fire had dried it, could he fit it for any work? If he should take the twig when whole, it would not be fit to receive any shaping: how much less could the burnt wood be used for a peg or anything else. If, then, not even a peg can be found in the entire bundle, when the stem is like an ember through being parched by fire, how can it be turned to any use? Now follows the application: as I have given the wood of the vine among woods, says he: verbally, in the wood of the forest. Hence gather we what I formerly said about the branch, that it agrees with trees and is not put for the wild vine or the palm branch: for he now says, simply, amidst all the wood of the forest. But he says that the wood of the vine was among the wood of the forest — not because vines are merely planted there, but this comparison is used: that is, among woods, or even among all the woods of the forest, because these trees are felled, and destined for buildings, or vessels are made from them, and all kinds of wooden furniture, as well as the materials of houses, are taken from trees. He says, therefore, that the wood of the vine is given among the wood, of the forest, that is, among the woods of the forest, since the twigs are burnt, as they cannot be rendered useful to men: so have I given, says he, the citizens of Jerusalem

Now after we understand the Prophet’s meaning, let us learn that the Holy Spirit so addressed the Jews formerly, that this discourse might profit us in these days. We must perceive, in the first place, that we are superior to the whole world, through God’s gratuitous pity: but naturally we have nothing of our own in which to boast. But if we carry ourselves haughtily, through reliance on God’s gifts, this arrogance would be sacrilege: for we snatch away from God his own praise, and clothe ourselves, as it were, in his spoils. But Paul, when he speaks of the Jews, shortly, but clearly, defines both sides: Do we excel? says he — (for he there makes himself one with the people) — Do we excel the Gentiles? says he, (Romans 3:1); by no means: for Scripture denounces us all to be sinners — all to be, accursed. Since, therefore, we are children of wrath, he says, there is nothing which we can claim to ourselves over the profane Gentiles. After he has so prostrated all the pride of his own nation, he repeats again — What? Are we not superior to others? Yea, we excel in every way. For the adoption, and the worship, and the law of God, and the covenant, confer upon us remarkable superiority, and such as we find nothing like it in the whole world. How do those things agree? That the Jews excel, and are to be preferred to others, and yet that they excel in nothing! namely, since they have nothing in themselves to cause them to despise the Gentiles, or boast themselves superior; hence their excellence is not in themselves but in God. And so, Paul here does not commend their virtues, but says that they excel by gratuitous adoption, because God made his covenant with Abraham, and they were to arise from the holy nations, because he instituted a fixed line of piety among them, in promising himself to be a Father to them; nay, he determined that Christ should spring from them, who is the life and light of the world. We see, then, the former privileges of the Jews: ours is the same in these days. As often as we are favored with God’s gifts, by which we approach near him and overcome the world, we ought also to remember what we were before God took us up. Then our origin will prostrate all arrogance, and prevent us from being ungrateful to God. But that is not yet sufficient; but we must come to the second clause, that not only has God’s free grace raised us to such a height, but also sustains us; so that our standing is not founded in ourselves, but depends only on his will. Hence not only the remembrance of our origin ought to humble us, but the sense of our infirmity. Whence we gather that we have no perseverance in ourselves unless God daily, nay, momentarily strengthen us, and follow us up with his favor. This is the second point: the third is, if God afflicts or chastises us with his rods, we should know that the foolish confidence by which we deceive ourselves is by this means beaten out of us. Here we ought diligently to weigh the meaning of the phrase — the wood of the vine is useless when it is torn up, and especially when dry. For although the profane nations perish, yet it is not surprising if God’s judgments are more severe towards the reprobate, who had obtained a place in his Church, and who had been enriched with his spiritual gifts. This ingratitude requires us to become an example to others, so that the whole world may be astonished at beholding in us such dreadful signs of God’s anger. Hence the Jews were for a hissing and an abhorrence, an astonishment and a curse to the profane nations. Why so? They had more grievously exasperated God who had acted so liberally towards them, and were not only ungrateful and perfidious, but had purposely provoked him. Thus also it happens to other reprobates. So this clause is to be diligently noticed, when the Prophet says that the wood of the vine is cast into the fire, although trees, when cut down, are still useful either for building or for furniture. Now it follows —