John

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.* 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.
{* Compare, for this substitution of Christ for Israel, Isaiah 49. He began Israel over again in blessing, as He did man.}

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 shows 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 show 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.* 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** should abide in them, and that their joy should be full.
{* There are the three exhortations: Abide in me; If ye abide in Me and My words abide in you ye shall ask what ye will; Abide in My love.
** Some have thought that this means the joy of Christ in the faithful walk of a disciple: I do not think so. It is the joy He had down here, just as He left us His own peace, and will give us His own glory.}

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.* 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.
{* He does not say "loves me," but "has loved me"; that is, He does not speak merely of the eternal love of the Father for the Son, but of the Father's love displayed towards Him in His humanity here on earth.}

They were therefore to love one another.* 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.
{* By choosing them and setting them apart to enjoy together this relationship with Him outside the world, He had put them in a position of which mutual love was the natural consequence; and, in fact, the sense of this position and love go together.}

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 John 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 shown 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.*
{* Remark, that His word and His works are here again referred to.} 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 John 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 earth.

The presence and the testimony of the Holy Ghost on earth are now developed.
It is well to notice the connection of the subjects in the passages we are considering. In John 14 we have the Person of the Son revealing the Father, and the Holy Ghost giving the knowledge of the Son's being in the Father and the disciples in Jesus on high. This was the personal condition both of Christ and the disciples, and is all linked together; only first the Father, the Son being down here, and then the Holy Ghost sent by the Father. In John 15 and John 16 you get the distinct dispensations — Christ the true Vine on earth, and then the Comforter come on earth sent down by the exalted Christ. In chapter 14 Christ prays the Father, who sends the Spirit in Christ's name. In chapter 15 Christ exalted sends the Spirit from the Father, a witness of His exaltation, as the disciples, led by the Spirit, were of His life of humiliation, but as Son on earth.

Nevertheless there is development as well as connection. In John 14 the Lord, although quitting the earth, speaks in connection with that which He was upon earth. It is (not Christ Himself) the Father who sends the Holy Ghost at His request. He goes from earth to heaven on their part as Mediator. He would pray the Father, and the Father would give them another Comforter, who should continue with them, not leaving them as He was doing. Their relationship to the Father depending on Him, it would be as believing in Him that He would be sent to them — not to the world — not upon Jews, as such. It should be in His name. Moreover the Holy Ghost would Himself teach them, and He would recall to their mind the commandments of Jesus — all that He had said unto them. For John 14 gives the whole position that resulted from the manifestation* of the Son, and that of the Father in Him, and from His departure (that is to say, its results with regard to the disciples).
{* Observe here the practical development, with respect to life, of this most deeply interesting subject, in 1 John 1 and 2. The eternal life which was with the Father had been manifested (for in Him, in the Son, was life, He was also the Word of life, and God was light. Compare John 1). They were to keep His commandments (1 John 2:3-5). It was an old commandment which they had had from the beginning — that is, from Jesus on earth, from Him whom their hands had handled. But now this commandment was true in Him and in them: that is to say, this life of love (of which these commandments were the expression) as well as that of righteousness reproduced itself in them, by virtue of their union with Him, through the Holy Ghost, according to John 14:20. They also abode in Jesus (1 John 2:6). In John 1 we find the Son who is in the bosom of the Father, who declares Him. He reveals Him as He has thus known Him — as that which the Father was to Himself. And He has brought this love (of which He was the object) down into the bosom of humanity, and placed it in the heart of His disciples (see John 17:26); and this is known now in perfection by God dwelling in us, and His love being perfect in us, while we dwell in brotherly love (1 John 4:12; compare John 1:18). The manifestation of our having been thus loved will consist in our appearing in the same glory as Christ (John 17:22-23). Christ manifests this love by coming from the Father. His commandments teach it us; the life which we have in Him reproduces it. His precepts give form to this life, and guide it through the ways of the flesh, and the temptations in the midst of which He, without sin, lived by this life. The Holy Ghost is its strength, as being the mighty and living link with Him, and He by whom we are consciously in Him and He in us. (Union, as the body to the Head, is another thing, which is never the subject of John's teaching.) Of His fulness we receive grace upon grace. Therefore it is that we ought to walk as He walked (not to be what He was); for we ought not to walk in the flesh, although it is in us and was not in Him.}

Now, in John 15 He had exhausted the subject of commandments in connection with the life manifested in Himself here below; and at the close of this chapter He considers Himself as ascended, and He adds, "But when the Comforter is come, whom I will send unto you from the Father." He comes, indeed, from the Father; for our relationship is, and ought to be, immediate to Him. It is there that Christ has placed us. But in this verse it is not the Father who sends Him at the request of Jesus, and in His name. Christ has taken His place in glory as Son of man, and according to the glorious fruits of His work, and He sends Him. Consequently He bears witness to that which Christ is in heaven. No doubt He makes us perceive what Jesus was here below, where in infinite grace He manifested the Father, and perceive it much better than they did, who were with Him during His sojourn on earth. But this is in John 14. Nevertheless the Holy Ghost is sent by Christ from heaven, and He reveals to us the Son, whom now we know as having perfectly and divinely (albeit as man and amid sinful men) manifested the Father. We know, I repeat, the Son, as with the Father, and in the Father. From thence it is He has sent us the Holy Ghost.