Chapter 15

The beginning of this chapter, and that which relates to the vine, belongs to the earthly portion-to that which Jesus was on earth-to His relationship with His disciples as on the earth, and does not go beyond that position.

"I am the true vine." Jehovah had planted a vine brought out of Egypt (Psalm 80: 8). This is Israel after the flesh; but it was not the true Vine. The true Vine was His Son, whom He brought up out of Egypt-Jesus. [55] He presents Himself thus to His disciples. Here it is not that which He will be after His departure; He was this upon earth, and distinctively upon earth. We do not speak of planting vines in heaven, nor of pruning branches there.

The disciples would have considered Him as the most excellent branch of the Vine; but thus He would have been only a member of Israel, whereas He was Himself the vessel, the source of blessing, according to the promises of God. The true Vine, therefore, is not Israel; quite the contrary, it is Christ in contrast with Israel, but Christ planted on earth, taking Israel's place, as the true Vine. The Father cultivates this plant, evidently on the earth. There is no need of a husbandman in heaven. Those who are attached to Christ, as the remnant of Israel, the disciples, need this culture. It is on the earth that fruit-bearing is looked for. The Lord therefore says to them, "Ye are clean already, through the word which I have spoken unto you"; "Ye are the branches." Judas, perhaps it may be said, was taken away, so the disciples who walked no more with Him. The others should be proved and cleansed, that they might bear more fruit.

I do not doubt that this relationship, in principle and in a general analogy, still subsists. Those who make a profession, who attach themselves to Christ in order to follow Him, will, if there is life, be cleansed; if not, that which they have will be taken away. Observe therefore here, that the Lord speaks only of His word-that of the true prophet-and of judgment, whether in discipline or in cutting off. Consequently He speaks not of the power of God, but of the responsibility of man-a responsibility which man will certainly not be able to meet without grace; but which has nevertheless that character of personal responsibility here.

Jesus was the source of all their strength. They were to abide in Him; thus-for this is the order-He would abide in them. We have seen this in chapter 14. He does not speak here of the sovereign exercise of love in salvation, but of the government of children by their Father; so that blessing depends on walk (v. 21, 23). Here the husbandman seeks for fruit; but the instruction given presents entire dependence on the Vine as the means of producing it. And He shews the disciples that, walking on earth, they should be pruned by the Father, and a man (for in verse 6 He carefully changes the expression, for He knew the disciples and had pronounced them already clean)-a man, any one who bore no fruit, would be cut off. For the subject here is not that relationship with Christ in heaven by the Holy Ghost, which cannot be broken, but of that link which even then was formed here below, which might be vital and eternal, or which might not. Fruit should be the proof.

In the former vine this was not necessary; they were Jews by birth, they were circumcised, they kept the ordinances, and abode in the vine as good branches, without bearing any fruit at all. They were only cut off from Israel for wilful violation of the law. Here it is not a relationship with Jehovah founded on the circumstance of being born of a certain family. That which is looked for is the glorifying the Father by fruit-bearing. It is this which will shew that they are the disciples of Him who has borne so much.

Christ, then, was the true Vine; the Father, the Husbandman; the eleven were the branches. They were to abide in Him, which is realised by not thinking to produce any fruit except as in Him, looking to Him first. Christ precedes fruit. It is dependence, practical habitual nearness of heart to Him, and trust in Him, being attached to Him through dependence on Him. In this way Christ in them would be a constant source of strength and of fruit. He would be in them. Out of Him they could do nothing. If, by abiding in Him, they had the strength of His presence, they should bear much fruit. Moreover, "if a man" (He does not say "they"; He knew them as true branches and clean) did not abide in Him, he should be cast forth to be burnt. Again, if they abode in Him (that is, if there was the constant dependence that draws from the source), and if the words of Christ abode in them, directing their hearts and thoughts, they should command the resources of divine power; they should ask what they would, and it should be done. But, further, the Father had loved the Son divinely while He dwelt on earth. Jesus did the same with regard to them. They were to abide in His love. In the former verses it was in Him, here it is in His love. [56] By keeping His Father's commandments, He had abode in His love; by keeping the commandments of Jesus, they should abide in His. Dependence (which implies confidence, and reference to Him on whom we depend for strength, as unable to do anything without Him, and so clinging close to Him) and obedience, are the two great principles of practical life here below. Thus Jesus walked as man: He knew by experience the true path for His disciples. The commandments of His Father were the expression of what the Father was; by keeping them in the spirit of obedience, Jesus had ever walked in the communion of His love; had maintained communion with Himself. The commandments of Jesus when on earth were the expression of what He was, divinely perfect in the path of man. By walking in them, His disciples should be in the communion of His love. The Lord spoke these things to His disciples, in order that His joy [57] should abide in them, and that their joy should be full.

We see that it is not the salvation of a sinner that is the subject treated of here, but the path of a disciple, in order that he may fully enjoy the love of Christ, and that his heart may be unclouded in the place where joy is found.

Neither is the question entered on here, whether a real believer can be separated from God, because the Lord makes obedience the means of abiding in His love. Assuredly He could not lose the favour of His Father, or cease to be the object of His love. That was out of the question; and yet He says, "I have kept my Father's commandments, and abide in his love." But this was the divine path in which He enjoyed it. It is the walk and the strength of a disciple that is spoken of, and not the means of salvation.

At verse 12 another part of the subject begins. He wills (this is His commandment) that they should love one another, as He had loved them. Before, He had spoken of the Father's love for Him, which flowed from heaven into His heart here below. [58] He had loved them in this same way; but He had also been a companion, a servant, in this love. Thus the disciples were to love one another with a love that rose above all the weaknesses of others, and which was at the same time brotherly, and caused the one who felt it to be the servant of his brother. It went so far as to lay down life itself for one's friends. Now, to Jesus, he who obeyed Him was His friend. Observe,He does not say that He would be their friend. He was our friend when He gave His life for sinners: we are His friends when we enjoy His confidence, as He here expresses it-"I have told you all things that I have heard of my Father." Men speak of their affairs, according to the necessity of doing so which may arise, to those who are concerned in them. I impart all my own thoughts to one who is my friend. "Shall I hide from Abraham the thing that I will do?" and Abraham was called the "friend of God." Now it was not things concerning Abraham himself that God then told Abraham (He had done so as God), but things concerning the world-Sodom. God does the same with respect to the assembly, practically with respect to the obedient disciple: such a one should be the depositary of His thoughts. Moreover, He had chosen them for this. It was not they who had chosen Him by the exercise of their own will. He had chosen them and ordained them to go and bring forth fruit, and fruit that should remain; so that, being thus chosen of Christ for the work, they should receive from the Father, who could not fail them in this case, whatsoever they should ask. Here the Lord comes to the source and certainty of grace, in order that the practical responsibility, under which He puts them, should not cloud the divine grace which acted towards them and placed them there.

They were therefore to love one another. [59] That the world should hate them was but the natural consequence of its hatred to Christ; it sealed their association with Him. The world loves that which is of the world: this is quite natural. The disciples were not of it; and, besides, the Jesus whom it had rejected had chosen them and separated them from the world: therefore it would hate them because so chosen in grace. There was, besides, the moral reason, namely, that they were not of it; but this demonstrated their relationship to Christ, and His sovereign rights, by which He had taken them to Himself out of a rebellious world. They should have the same portion as their Master: it should be for His name's sake, because the world-and He speaks especially of the Jews, among whom He had laboured-knew not the Father who had sent Him in love. To make their boast of Jehovah, as their God, suited them very well. They would have received the Messiah on that footing. To know the Father, revealed in His true character by the Son, was quite a different thing. Nevertheless the Son had revealed Him, and, both by His words and His works, had manifested the Father and His perfections.

If Christ had not come and spoken unto them, God would not have had to reproach them with sin. They might still drag on, even if in an unpurged state, without any proof (though there was plenty of sin and transgression as men and as a people under the law) that they would not have God-would not even by mercy return. The fruit of a fallen nature was there, no doubt, but not the proof that that nature preferred sin to God, when God was there in mercy, not imputing it. Grace was dealing with them, not imputing sin to them. Mercy had been treating them as fallen, not as wilful creatures. God was not taking the ground of law, which imputes, or of judgment, but of grace in the revelation of the Father by the Son. The words and works of the Son revealing the Father in grace, rejected, left them without hope (compare chap. 16: 9). Their real condition would otherwise not have been thoroughly tested, God would have had still a means to use; He loved Israel too much to condemn them while there was one left untried.

If the Lord had not done among them the works which no other man had done, they might have remained as they were, refused to believe in Him, and not have been guilty before God. They would have been still the object of Jehovah's longsuffering; but in fact they had seen and hated both the Son and the Father. The Father had been fully manifested in the Son-in Jesus; and if, when God was fully manifested, and in grace, they rejected Him, what could be done except to leave them in sin, afar from God? If He had been manifested only in part, they would have had an excuse; they might have said, "Ah! if He had shewn grace, if we had known Him as He is, we would not have rejected Him." They could not now say this. They had seen the Father and the Son in Jesus. Alas! they had seen and hated. [60] But this was only the fulfilment of that which was foretold of them in their law. As to the testimony borne to God by the people, and of a Messiah received by them, all was over. They had hated Him without a cause.

The Lord now turns to the subject of the Holy Ghost who should come to maintain His glory, which the people had cast down to the ground. The Jews had not known the Father manifested in the Son; the Holy Ghost should now come from the Father to bear witness of the Son. The Son should send Him from the Father. In chapter 14 the Father sends Him in Jesus' name for the personal relationship of the disciples with Jesus. Here Jesus, gone on high, sends Him the witness of His exalted glory, His heavenly place. This was the new testimony, and was to be rendered unto Jesus, the Son of God, ascended up to heaven. The disciples also should bear witness of Him, because they had been with Him from the beginning. They were to testify with the help of the Holy Ghost, as eyewitnesses of His life on earth, of the manifestation of the Father in Him. The Holy Ghost, sent by Him, was the witness to His glory with the Father, whence He Himself had come.

Thus in Christ, the true Vine, we have the disciples, the branches, clean already, Christ being still present on the earth. After His departure they were to maintain this practical relationship. They should be in relationship with Him, as He, here below, had been with the Father. And they were to be with one another as He had been with them. Their position was outside the world. Now the Jews had hated both the Son and the Father; the Holy Ghost should bear witness to the Son as with the Father, and in the Father; and the disciples should testify also of that which He had been on earth.

The Holy Ghost, and, in a certain sense, the disciples take the place of Jesus, as well as of the old vine, on the GOTO NEXT CHAPTER - D. SYNOPSIS INDEX & SEARCH