It is among the varied ways of divine teaching to set things before us in the way of contrast. The believer in Christ is " a doer of truth;" he " comes to the light " himself, and brings everything to the light; and it is by knowing the truth that he is alone kept from falling into the most fearful errors and delusions. Men trust to natural sagacity to discover and keep themselves from imposture. But they reckon not on the sagacity of Satan. He has his " devices," and he knows how so to dress up error in the garb of truth, that those alone who not only know but also " love the truth," will be kept from his capital delusion. The believer finds his need of " the whole armor of God to enable him to stand against the wiles of the devil."
The characteristic of the vine is fruitfulness (Psa. 128:33Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table. (Psalm 128:3)), other trees may be valuable for their timber, but if the vine be not fruitful it is worthless. " 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 burned. Is it meet for any work? Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned?" (Ezek. 15:2-52Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest? 3Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? 4Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work? 5Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned? (Ezekiel 15:2‑5)).
The vine first in order to notice is Israel. The whole history of Israel, from their deliverance out of Egypt to the coming of the Messiah among them, is presented to us under this emblem. Let us turn to Psa. 80: "Thou hast brought a vine out of Egypt: Thou hast cast out the heathen and planted it. Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. She sent out her boughs unto the sea, and her branches unto the river." Beautiful picture, but speedily to pass away. " Israel was holiness unto the Lord, the first-fruits of His increase " (Jer. 2:33Israel was holiness unto the Lord, and the firstfruits of his increase: all that devour him shall offend; evil shall come upon them, saith the Lord. (Jeremiah 2:3)). The nations trembled at the manifested presence of Jehovah in the midst of Israel. " And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the Lord, that He had done for Israel " (Josh. 24:3131And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the Lord, that he had done for Israel. (Joshua 24:31)). But the Book of Judges tells us of Israel's declension, corruption and idolatry, and that this corruption increased from generation to generation (Judg. 2:1919And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way. (Judges 2:19)). There were revivals through God's pitiful mercy, and a bright gleam when God so remarkably visited His people as to fill the house which Solomon had built for Him with His glory. But if God had profaned Israel's priesthood in the days of Samuel, it was soon followed by corruption in the kings, who either tolerated idolatry or took the lead in it, till " the whole head was sick, and the whole heart was faint;" and the continuous strain of prophetic testimony was against the Vine, " till there was no remedy," but it must be rooted up and burned. To return to Psa. 80. The Holy Ghost leads at once from the fruitfulness of the vine to its burning and destruction; as if the moment it ceased to be fruitful it was destroyed. "Why hast Thou broken down her hedges, so that all they which pass by the way do pluck her? The boar out of the wood doth waste it, and the wild beast of the field doth devour it. Return, we beseech Thee, O God of hosts: look down from heaven and behold, and visit this vine, and the vineyard which Thy right hand hath planted, and the branch which thou madest strong for Thyself. It is burned with fire, it is cut down: they perish at the rebuke of Thy countenance." But what is the answer to this pleading? What is the remedy for this "wasted" vine? Shall they "dig about it and dung it," and re-fence it? Nothing shall be wanting in this way-the patient grace of God shall try every remedy; but the Holy Ghost points to something beyond this—another vine-" the true vine," as that alone which would be a suited answer to the complaint. "Let Thy hand be upon the Man of Thy right hand, upon the Son of Man whom Thou madest strong for Thyself. So will we not go back from Thee: quicken us and we will call upon Thy name. Turn us again, O Lord God of Hosts, cause Thy face to shine and we shall be saved."
But let us listen to the Lord's own complaint against the vine, which he had brought out of Egypt. The godly among men might see its wasted appearance, and that it lacked a fence against the inroads of the beasts of the field; but the Lord shows the cause of its deplorable condition. "Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, 0 inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of Hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry" (Isa. 5:1-71Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: 2And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. 3And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. 4What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? 5And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: 6And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. 7For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. (Isaiah 5:1‑7)). The Lord looked for grapes; but He only found sour grapes. The multitude of sacrifices and burnt offerings, the blood of bullocks and rams, the observance of new moons and sabbaths (Isa. 1:10-1510Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. 11To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. 12When ye come to appear before me, who hath required this at your hand, to tread my courts? 13Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. 14Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. 15And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. (Isaiah 1:10‑15)), the very ordinances He had prescribed, to them were but as sour grapes to Him, "a weariness," "an abomination" used by them to veil over the iniquity of their hearts in which there was neither the fear of God,. nor just regard for men. They were covetously adding field to field, giving themselves up to strong drink, whiling away their time by the viol and tabret in their feasts,." but they regarded not the work of the Lord, neither considered the operation of his hands." They rejected the knowledge of the Lord, were "wise in their own eyes and prudent in their own sight." "They put darkness for light, and light for darkness," and, therefore, was the Lord's anger kindled against them. The Lord had given them statutes, and ordinances, and judgments, that all nations might know that the nation whose 'God was Jehovah, was a wise and understanding nation. But they corrupted themselves, and through their corruption the very name of Jehovah was blasphemed among the Gentiles.
But even after the ministry of the prophets, by which the Lord had showed them" (Hos. 6:55Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth. (Hosea 6:5)), but to no purpose, it pleased him again to visit this vine and the vineyard, which his right hand had planted." "Having yet, therefore, one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son Mark 12:1-121And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3And they caught him, and beat him, and sent him away empty. 4And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. 5And again he sent another; and him they killed, and many others; beating some, and killing some. 6Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son. 7But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. 8And they took him, and killed him, and cast him out of the vineyard. 9What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. 10And have ye not read this scripture; The stone which the builders rejected is become the head of the corner: 11This was the Lord's doing, and it is marvellous in our eyes? 12And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way. (Mark 12:1‑12). The vineyard to all 'appearance was well fenced, and the vine apparently flourishing. Never; in Israel's 'history, were the ordinances more regularly observed-never was there more activity displayed 'by doctors of the law. Jehosaphat, in days of old, had sent " his princes, and with them the Levites and the priests. And they taught 'in Judah, and had the book of the law of the Lord with them, and went about throughout all the cities of Judah and taught the people" (2 Chron. 17:7-97Also in the third year of his reign he sent to his princes, even to Ben-hail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah. 8And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, Levites; and with them Elishama and Jehoram, priests. 9And they taught in Judah, and had the book of the law of the Lord with them, and went about throughout all the cities of Judah, and taught the people. (2 Chronicles 17:7‑9)). But in the days when God sent His Well-beloved Son to visit His vineyard, religious teachers abounded; "there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea and Jerusalem" (Luke 5:1717And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem: and the power of the Lord was present to heal them. (Luke 5:17)). But they taught not out of the law, although they professed to be teachers of the law, because they ".taught for doctrines the commandments of men, and
Made the Word of God of none effect by their traditions." It was against the accredited religious teachers that our Lord uttered the most withering woes. They were the great hindrance to divine truth. They had taken away the key of knowledge, they entered not themselves into the kingdom of God, and hindered those who were entering. Religious corruption had made rapid advance since the days of the prophets, notwithstanding the fair show and religious decorum at the time our Lord came seeking for fruit. Their fathers had persecuted the prophets; they were about to cast the Son out of the vineyard, and to slay Him. For "three years" the Lord Himself, had patiently sought fruit from "the fig tree planted in his vineyard, and found none" (Luke 13:6-96He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? 8And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9And if it bear fruit, well: and if not, then after that thou shalt cut it down. (Luke 13:6‑9)). A brief respite was given, another year's trial accorded but still fruit there was none. There were leaves in abundance so as to promise fruit, but none was to be found-" there was no remedy"-the sentence can be no longer deferred, "Let no fruit grow on thee henceforward forever" (Matt. 21:17-2217And he left them, and went out of the city into Bethany; and he lodged there. 18Now in the morning as he returned into the city, he hungered. 19And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. 20And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! 21Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. (Matthew 21:17‑22)).
The above is a faint outline of the vine of God's planting, which He had brought out of Egypt, so carefully fenced, and so patiently watched over. It was fruitless. It was fit for no use; but only to be burned. "Israel is an empty vine, he bringeth forth fruit unto himself" (Hos. 10:11Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. (Hosea 10:1)). There is deep instruction to be gathered from this history. Israel, a holy nation, by reason of the ordinances God Himself had given it-Israel, a nation which Jehovah Himself owned as His nation, of which He was the God and King-Israel, which had the oracles of God committed to their keeping-Israel, whose early history had been a series of most astonishing miracles, whose later history had been marked by the raising up of a succession of prophets-brought forth no fruit to God. No nation had before, or has since, been placed under such advantages, but these advantages instead of being used for the glory of God, had been misused for their own glory; and the evil was, that "through the means of this highly-favored people the name of Jehovah was blasphemed among the Gentiles." What must we say to these things? "The flesh profiteth nothing;" the flesh, under the greatest advantages, given by God Himself, fails of bringing forth fruit to God. (Compare Rom. 7:55For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. (Romans 7:5).)
From this consideration, it is easy and natural to turn to "the true vine." It was after Judas had left the Lord and His other disciples, that the Lord opens out His heart and thoughts to them, as if relieved by the departure of the traitor, in that memorable discourse which commencing John 13:3131Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. (John 13:31), terminates with one slight break at the close of chap. 17. But this slight break it is well to notice. It occurs at the end of chap. 14: "Arise, let us go hence." In chap. 14, the Lord makes provision for the sustainment of the souls of His disciples, on the announcement that He would remain with them but a little while longer; and He adds, "Whither I go ye cannot come " (8:33), His two chief topics of sustainment are His promise to come to receive them unto Himself, into the mansions He would prepare WI them; and the promise of the other Comforter, the Holy Ghost, who should abide with them forever, and in virtue of whose indwelling the Father and the Son would take up their mansion with them (14:23). Thus far we are left in perfect repose of soul. There is no intimation of failure, because it is not the responsibility of disciples which is the point, but the gracious provision of the Lord for His disciples during His personal absence from them. But the moment the Lord has announced Himself as the true Vine, the question of responsibility comes in as to fruit-bearing. "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, He taketh away: and every branch that beareth fruit, He purgeth it, that it may bring forth more fruit" (John 15:1,21I am the true vine, and my Father is the husbandman. 2Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. (John 15:1‑2)). Hence the importance of the break; although as to time the Lord gave this instruction within a brief interval to that which is recorded in chap. xiv., yet the place was different. "Arise, let us go hence." The fourteenth chapter of John is one to which weak, tried, and sick Christians constantly turn. They may not be aware of the reason, but it is very plain; it is because the Lord is there, regarding their case as one of desolateness, and meeting them in their desolation not only in the most suited but also in the most gracious and affectionate manner.
But he must needs speak of fruitfulness-of the real power of fruit-bearing unto God. He had rejected Israel, He had withered up that vine, and now He speaks of another vine-even Himself. " I am the true Vine," in contradistinction to Israel " the empty vine." Fruitfulness entirely depended on abiding in Him. Under the law the order was, " Cursed is every one that continueth not in all things which are written in the book of the law to do them " (Deut. 27:2626Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen. (Deuteronomy 27:26); Gal. 3:1010For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10)). But now there might be due attention to the ordinances of Christ Himself, and even the performance of sundry duties prescribed by Christ, and yet no fruit-bearing unto God. Nothing is fruit to God which does not manifestly show the stock from which it is produced, in other words, when Christ and not man is prominent. The object of God is the glory of His Son Jesus Christ, and He is "glorified " in His real disciples. They make mention of His name, even His only: " Blessed indeed is the people that know the joyful sound: they shall walk, O Lord, in the light of Thy countenance. In Thy name shall they rejoice all the day: and in Thy righteousness shall they be exalted. For Thou art the glory of their strength: and in Thy favor our horn shall be exalted" (Psa. 89:15-1715Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of thy countenance. 16In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. 17For thou art the glory of their strength: and in thy favor our horn shall be exalted. (Psalm 89:15‑17)). There is the element of "continuance" in the ways of God. " Thou meetest him that rejoiceth and worketh righteousness, those that remember Thee in Thy ways: behold, Thou art wroth; for we have sinned: in those is continuance, and we shall be saved. But we are all as an unclean thing, and all our righteousnesses are as filthy rags, and we all do fade as a leaf" (Isa. 64:5,65Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved. 6But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. (Isaiah 64:5‑6)). But if in God's ways there is "continuance," it is because with " Him alone there is no variableness, neither shadow of turning." Hence the importance of the word of the Lord, "Abide in me." Jesus presents Himself to us as "the First and the Last, the Beginning and the Ending." And the apostles' doctrine runs much on this point. In that beautiful picture of the early Christians, which so convicts us of our degeneracy (Acts 2), it is noticed of the disciples, that "they continued steadfastly in the apostles' doctrine." They abode as branches in the True Vine, and glorified the Father by bearing much fruit. There is another sample of fruit-bearing in the Church of Philippi. They continued "in the fellowship of the gospel" (Phil. 1:55For your fellowship in the gospel from the first day until now; (Philippians 1:5)). They had obeyed not only in the presence of the apostle, but much more in his absence (ii. 12). The apostle looked to fruit-bearing from them, "Being filled with the fruits of righteousness which are by Jesus Christ, unto the glory and praise of God " (1:11; 4:17).
The apostolic writings abundantly prove the constant tendency in the disciples to depart from Christ, instead of abiding in Him. Indeed we may say that all error is departure from Christ either in doctrine or affection. The error of the Galatians is very glaring, they were " removed from Him that called them into the grace of Christ unto another gospel: which is not another: but there be some that trouble you, and would pervert the gospel of Christ." There was a peculiar fascination in a system of ordinances, not only respectable for their antiquity, but which could rightfully claim a divine origin; but the observance of these ordinances not only "frustrated the grace of God," and "subverted their souls," but hindered their bearing any fruit to God. There was no savor of Christ unto God in them; there was no fellowship with the Father in His delight in the Son. Before the manifestation of the Son in the flesh, and the actual accomplishment of the work He came to do, those very ordinances served a most important end-they were " shadows of good things to come "-they were the shadow, but Jesus Himself the substance. But since the substance had displaced the shadow, and the good things to come were present realities to be known and enjoyed by the Spirit, the apostle was forced to use very reprehensive language, addressing his own converts as "foolish," and terming the very ordinances of God "weak and beggarly." He saw departure from Christ, he saw both the work of Christ on the cross, and the work of the Spirit in the believer, as the fundamental principles of fruit-bearing, cast into the shade in order to " make a fair show in the flesh," which abiding in Christ effectually hinders. At the same time he shows his own continuance in that doctrine of Christ, which he had been taught by the Lord Himself, and had taught others, which must be carried into everything from the outset of the Christian course to its end here, to be illustriously displayed in heaven. " God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me and I unto the world. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature." There is no fruit-bearing unto God without abiding in the doctrine of the Cross.
The Epistle to the Colossians may well be regarded as a treatise on abiding in Christ. The arduous labor of the apostle was, "to present every man perfect in Christ Jesus." They could not be higher than they were in the sight of God, reconciled to him by Christ, "in the body of his flesh through death, to present them holy and unblameable, and unreprovable in his sight." The labor of the apostle was to show them that the highest objects of human ambition, " power" or "philosophy," would really lower them, and intercept their direct contact with their living Head, and all the supplies flowing to them from holding the Head, and bring them down to living in the world, instead of realizing that they had died with Christ from the rudiments of the world, and were risen with Him, so that the interests of their life were in things above. " The word of the truth of the Gospel had come unto them, and brought forth fruit since the day ye heard of it, and knew the grace of God in truth ' (Col. 1:5,65For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; 6Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: (Colossians 1:5‑6)). Upon this ground the Apostle prays for them, " that they might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God" (ver. 10). But everything depended on their continuing in the faith, grounded and settled, and not being moved away from the hope of the Gospel (ver. 23): He joyed at "beholding the steadfastness of their faith in Christ;" and then adds the word of exhortation-" As ye have, therefore, received Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and stablished in the faith as ye have been taught, abounding therein with thanksgiving" (Col. 2:5-75For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ. 6As ye have therefore received Christ Jesus the Lord, so walk ye in him: 7Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. (Colossians 2:5‑7)). This would almost appear a commentary on the Lord's words, "Abide in me,"—"Apart from me ye can do nothing," whilst the warning against being " spoiled or beguiled" plainly points out the sources of the corruption of the truth, by which " branches in Christ" became fruitless, and fit only to be burned.
But not to pursue this to too great a length, it may be well to notice the same thread of teaching pervading the 1st Epistle of John: " Let that, therefore, abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son and in the Father.... But the anointing which ye have received of him abideth in you ... And now, little children, abide in him" (1 John 2:24-2824Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25And this is the promise that he hath promised us, even eternal life. 26These things have I written unto you concerning them that seduce you. 27But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 28And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. (1 John 2:24‑28)).
" Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for severed from me ye can do nothing."
"Jesus Christ the same yesterday, to-day, and forever." He is the same in His love; hence He says, "Continue ye in my love." Obedience to Him, and continuance in His love, are inseparably connected. If His love to His disciples becomes clouded, their obedience to Him becomes forced and burdensome. It is only happy and cheerful, when springing from a sense of His love toward us. Jesus knew the depth and unchangeableness of the love of the Father towards Him; and He had the sense and enjoyment of that love even in the midst of the most trying circumstances, by keeping His Father's commandments. Even so is it with His disciples with respect to Jesus Himself. His commandments are not legal enactments, but the very things which He in His infinite wisdom knows to be most suitable for us, and most conducive to our blessing. It is His commandment, that we abide in Him. It is an act of disobedience to the truth to question His love. " He loves His own in the world, and loves them unto the end."
" Abide in me." There is a peculiarity of hardness of heart which attaches to the disciples of Christ. The leper questioned the will but not the power of the Lord to heal him. So is it with ourselves, we own the ability, and question the readiness of the Lord to come in at the very time of need; and expose ourselves to the same gracious rebuke, as the disciples in the boat, when He appeared for their help, " Be of good cheer: it is I; be not afraid. And he went up unto them ... and they were sore amazed in themselves beyond measure, and wondered. For they considered not the miracles of the loaves: for their heart was hardened" (Mark 6:50-5250For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. 51And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. 52For they considered not the miracle of the loaves: for their heart was hardened. (Mark 6:50‑52)). Oh! that our hearts may not be hardened against the thought that He careth for us-" sees us toiling," when we see Him not; and waits to be gracious. "Abide in Him" as the ever watchful Shepherd of His sheep.
In our most arduous conflict, our strength is to "abide in Him." " Be of good cheer," He says to His disciples in their struggles, " I have overcome the world." And one who knew well the arduousness of the conflict, and also where real strength was to be found, thus speaks, " Finally, my brethren, be strong in the Lord, and in the power of His might." If our bow is to abide in its strength, and the arrow of our hand be made strong, it must be by the Mighty One of Jacob (Gen. 49:24,2524But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:) 25Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: (Genesis 49:24‑25)). And to those who abide in Him, it may most strictly be said, " The battle is not yours, but God's."
" Abide in me." The latest exhortation of Paul the aged, to his son in the faith, is, " Thou, therefore, my son, be strong in the grace that is in Christ Jesus." It was by abiding in Him, that the apostle had found all his supplies in outward and inward conflict. He who by the depth of his experience was led to know that in the flesh good did not dwell, and to have all expectations from it entirely cut off, was also led to know the unfailing grace which was in the Lord Jesus Christ. His weakness became his strength; because, never reckoning on any sufficiency in himself, he was led to reckon only on the real sufficiency which there was in the Lord Jesus Christ. He would have Timothy and all other disciples to reckon on the same. He knew that the branch must wither severed from the vine. May we so abide in Jesus as to know both what we are, and what we have in Him; and this, in the increasing consciousness of what we are in ourselves, and that all human resources not only speedily fail, but conduce not to fruit-bearing.
Abiding in Christ, as the alone power of fruitfulness, presents one of the strongest contrasts between grace and law. " Of His fullness have all we received, and grace for grace: for the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:16,1716And of his fulness have all we received, and grace for grace. 17For the law was given by Moses, but grace and truth came by Jesus Christ. (John 1:16‑17)). This consideration gave very great force to the teaching of our Lord respecting the vine and the branches, and opens to us very clearly the character of the branch severed from the vine. And more than this, it makes way for the transition from " the true vine" to " the vine of the earth." The law was given by Moses? He was the Mediator of the law. He faithfully communicated to the people of Israel all that He had received in charge to give to them. Israel received, indeed, the law by the hands of the mediator Moses; but they received nothing from Moses himself-no strength to keep it; Moses was not the embodiment of the law. The law was not "hid in his heart." When he had faithfully given the law to the people, his work was done-he might retire, but the law remain in full force. Moses, the mediator of the law, showed by his significant act of casting the tables out of his hand when he saw the golden calf, not only that the law was most distinct from its mediator, but that it was broken; and, instead of ministering blessing, brought those under it under a curse. And besides this, the mediator of the law learned in his wondrous intimacy with Jehovah, that blessing was to come from a source quite opposite to the law of which he was the mediator. "For He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion" (Rom. 9:1515For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. (Romans 9:15); Ex. 33:1919And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. (Exodus 33:19)). Moses died, and the Lord buried him; but the law continued, and the people were constituted under it, and they acknowledged that "God spake by Moses," and that their law was the law of God; it was their true boast that it was so; although, by breaking it they dishonored God. Moses had, from time to time during his lifetime, stood in the place of intercession and averted the wrath of God, but his dying testimony to Israel was, " Behold while I am yet alive with you this day, ye have been rebellious against the Lord; how much more after my death" (Deut. 31:2727For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord; and how much more after my death? (Deuteronomy 31:27)). The words of Moses and the prophets fastened on Israel, but neither the one nor the other were any present help in time of trouble.
Now Christianity exists. It is acknowledged with more or less precision as a divine institution-that its Founder was not only divinely commissioned, but also a divine person. The appeal is most legitimately made to the stupendous miracles which He wrought, His ability to read what was passing in the hearts of others, the purity of His precepts, and His remarkable prophecies, that the Christian religion has a claim on the conscience, understanding, and affection of men, which no other religion can pretend to have. But all this may be acknowledged by branches not abiding in the vine, by fruitless branches. Christ Himself, not Christianity, is the true Vine. Christianity severed from Christ Himself becomes the vine of the earth. The law of which Moses was the mediator, was a divine institution, as truly as Christianity is a divine institution. But the law was given by Moses, but grace and truth came by Jesus Christ. If Moses be taken away the law still remains; but if Christ be not risen and at the right hand of God, our preaching is vain.
Christ is the truth; all fullness dwells in Him. " Of His fullness have all we received, and grace for grace." It is not the point whether we believe Christianity to be divine, but whether we are actually receiving out of the fullness of Christ. A branch not abiding in the vine-it is an alarming emblem. How many things which are true respecting Christ Himself may be honestly held, without that habitual dependance on Him, and drawing from Him that which not only meets our need as sinners, but satisfies the craving of our souls as creatures. " He that findeth me," says Jesus, as the wisdom of God, "shall inherit substance."
Jesus in presenting Himself as " the True Vine," being in Himself the one grand comprehensive doctrine of God, saw prophetically that which we now see before us actually-Christendom., He saw the men of the civilized world as much glorying in Christianity, as the Jews boasted in the law; at the very time they were actually dishonoring God by breaking the law. Even so now Christ Himself is displaced, overlooked, or disregarded by reason of wide-spread Christianity. The branches are severed from the Vine; men observe Christian ordinances and perform Christian duties without abiding in Christ. The great bulk of those who call themselves Christians, care not to hear of the work and worth of Jesus, of His interest in His sheep, His sympathy in their trials, His making known His perfect strength in their weakness. It is not Himself which is the object before them. Their life is not a life of faith on the Son of God. The uppermost thought is rather what they do than what He has done-what He requires rather than what they receive. Fruit is estimated by the thought of what is useful for man, rather than what is for the glory of God. May we abide in Him and His words abide in us, that we may ask what we will, with the assurance that it shall be done for us.
" Every plant," says Jesus, " which my Heavenly Father path not planted, shall be rooted up." Jesus, in the eyes of men, grew up as a root out of a dry ground, and men still see no beauty in Jesus; and God, instead of seeing fruitful branches in the True Vine, sees in widespread Christianity "a degenerate plant of a strange vine"—"the vine of the earth." For while Christianity boasts a heavenly origin, its actual resources are all from beneath; it is, as professed by the majority, as much a religion of the flesh as Judaism itself. What has been found by experience to work well for a professedly worldly object, has been adopted by nominal and even real Christians for the promotion of Christianity. Men combine together; they organize their combinations, and delegate to a committee the working out of their plans for the attainment of their object. Nominal and even real Christians have done the same. But a combination of Christians even for the most laudable object, is in the estimate of God, "a confederacy," and traverses the great oracle announced by God, "Not by might, nor by power, but by my Spirit, saith the Lord." Cultivated human talents, multiplied. Silver and gold, are resources of great influence, and may greatly help to the spreading out of the branches of "the vine of the earth," but contribute not to the fruitfulness of the branches of "the True Vine." The kings of the earth who gave her the glory she has, "may make desolate the harlot, and make her naked, and eat her flesh " (Rev. 17:1616And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. (Revelation 17:16)) but the united power of the kings of the earth cannot- take away, because they never gave, "the true riches" of the Bride of Christ. They cannot make her naked, because "to her was given of the Lord Himself to be arrayed in fine linen; clean and white" (Rev. 19:88And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. (Revelation 19:8)). But if the resources of wide-spread Christianity are earthly, the object which it proposes is equally earthly, it is Christian civilization.
That marvelous effects have been produced in the world by the outward profession of Christianity is undeniable. The Christian religion overthrew idolatry in the Roman empire. The energy of love in real Christians towards their fellow-sinners, has produced such practical results in mitigating human misery, that nominal Christians have sought by the same means to produce the same result, or to associate themselves with real Christians in order to attain them, but not from the same motives. "There be many that say, Who will show us any good?" who do not recognize that "every good and perfect gift is from above, and cometh down from the Father of Lights." Good is estimated by them by the present beneficial effect produced; and much present blessing has resulted even to the world by the gospel itself, although it be rejected by the world. For the saving grace of God teaches those who know it, to " live soberly, righteously and godly in this present world."
Sobriety and righteousness are virtues in the estimation of man, and they are enforced with the most cogent motives of the saving grace of God. But many value sobriety and righteousness who are strangers to that grace, and would join in a common cause with those who do know that grace, in order to promote so desirable an end. But then the low ground is immediately assumed that the Son of Man came into this world to better the condition of man, instead of coming into this world to save sinners, which is a far higher end.
The salvation of a sinner is so wonderful a work, that Christ must necessarily appear as the prominent object; but the amelioration of man's condition as the object and end of Christ's coming into the world, displaces Him from His proper place of Savior, and towers Him to the standard of a human Benefactor. Where man's convenience or exaltation is the object proposed, we may reasonably expect that such a system will widely spread. Such is the fact. "The vine of the earth " has become a great protecting power; a large tree, under which the fowls of the heaven may roost. The Christianity of nations of the earth is actually in authority, not in suffering; it is in relation to the real church of God, as the stately forest of Lebanon is to the rod which came forth out of the stem of Jesse (comp. Isa. 10:34; 11:134And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. (Isaiah 10:34)
1And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: (Isaiah 11:1)). "The Vine of the Earth" has indeed sent "forth her boughs unto the sea," yea, and brings forth fruit, too; but, like Ephraim, " bringeth forth fruit unto himself," and is, therefore, regarded by God as "an empty vine." The object of the Christianity of the nations is not to make known the savor of the name of Christ, but to exalt themselves by the very light which they have borrowed from Christ. It is by this means they hope to promote a comity of nations whilst the object of God is to "take out from the nations a people for His name." If the Christianity of the nations realize its object in a comity of nations, will it not be identical with the last confederacy of the nations against the Lamb and His armies (Rev. 17:12-1412And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. 13These have one mind, and shall give their power and strength unto the beast. 14These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. (Revelation 17:12‑14)).
The character of "the vine of the earth," has been in measure anticipated in noticing "the True Vine." Christianity exists. It is beneficial to man. It commends itself to men's consciences as divine. The legislator, the philanthropist, the moralist, alike appeal to it, as owning its value, and claiming its help. As a fact, that portion of the habitable world which professes Christianity is the most intelligent, the most active, the most civilized. "Christian civilization" is the compendious expression by which the leading minds of the day present the object which is before them. It is undeniable, that the advantages of those who are born and brought up where Christianity is the professed religion, are "much every way." If to the Jews it was a great privilege to have " the oracles of God committed to them,' what must it be to be entrusted not only with the same oracles, but with the further history of Him to whom those oracles pointed, and the very oracles He Himself uttered? The apostle denied not, but most strongly asserted the privileges of the Jews, but he would not allow them to plead the privilege of their "light" as a cover for their sins. "Thou that makest thy boast of the law, through breaking the law dishonourest thou God?" The Christian nations may now also boast of their light, and of their true knowledge of God. They may point to themselves and their institutions as examples of the advantage "of the form of knowledge and of the truth" in the gospel. What then? Shall they turn the grace of God into lasciviousness? making the knowledge of it a cloak for their own willfulness. Shall they deny "the Lord that bought them," as if they were their own and could do as they liked? Shall they pretend to a pure spiritual worship, and present a system of ordinances? Surely " the light is become darkness, and how great is that darkness" I For have not men derived light from the revelation of Jesus, and used their derived light to turn their backs on I-Iim who is essentially " the Light"? A result has been produced, and is being produced, from this borrowed light; and let the Scripture of truth tell us what that result is in the judgment of God. " And another angel came out from the altar, which had power over fire, and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of God" (Rev. 14:18,1918And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 19And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. (Revelation 14:18‑19)).
It is readily acknowledged that war, pestilence, famine, blasting, mildew, and the caterpillar, are the sore judgments of God. But the sorest of all judgments is unperceived, the peaceful ripening of the grapes of the vine of the earth. It is when men say, " Peace and safety, that sudden destruction comes upon them." It will be in the moment of their rejoicing in the attainment of their object, that judgment will come on them. "How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her; for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plaques come in one day, death and mourning and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her."
The fruit of the True Vine will be manifested in the heavenly glory of the risen saints with their exalted Head. The fruit of the vine of the earth finds its due place in the winepress of the wrath of God. "A branch severed from the True Vine"-what a faithful yet solemn picture of wide-spread Christianity! Had not the Son of God come into the world, had He not accomplished the work He came to do, had not Christ been preached to the Gentiles, it were impossible for such a thing to exist. But it does exist, a witness to the very truth it despises, and a witness to its own righteous judgment.
A branch abiding in the True Vine. The whole truth of redemption is crowded into the thought-" From me," says Jesus, "is thy fruit found." The heavenly Husbandman is looking for fruit. He purges the vine. He prunes off much that appears comely. He cuts deeply into the old wood, that the new may bud forth and be fruitful. And what is fruit? anything that carries with it a savor of Christ? Fruit may abound to God in an action trivial in itself (Matt. 10:4242And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. (Matthew 10:42)). Fruit may be discovered by the eye of the Husbandman, which appears not to another eye (Matt. 26.13). "As unknown, yet well known," will be a general characteristic of the Lord's people; and those who are really most occupied with the words of Jesus, and learn most deeply the prevailing power of His name will be most fruitful to His " God and our God, His Father and our Father." " If ye abide in me and my words abide in you, ye shall ask what ye will, and it shall be done unto you."
Presbutes.