John 15:4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can you… 1. "Without Me," in ver. 5, should rather be rendered, "Apart from Me," "separate from Me," "in state of independence on Me." "Without" the assistance of a strong person, a weak one cannot lift a heavy weight; but the dependence of the weak on the strong in order to lift the weight, is not the dependence which the word here employed indicates. "Apart from" the soul the body is motionless, and cannot stir a finger. This is the sort of dependence indicated here. 2. The subject brought before us is, that the sanctification of the Christian, like his justification, is entirely dependent upon our Lord. As regards our justification, this is clearly seen (at least in the Reformed Churches) and generally admitted. But it is thought that, unlike justification (which is something that passes on the sinner externally to him, a sentence of acquittal in consideration of Our Lord's merits), sanctification is an achievement mastered — much as a lesson is mastered — by a variety of exercises, prayers, almsdeeds, sacraments, etc., and when mastered, a sort of permanent acquisition, which goes on increasing as the stock of these spiritual exercises accumulates. It is not regarded in its true light as a momentary receiving out of Christ's fulness grace for grace, as the result of His inworking in a heart, which finds the task of self-renewal hopeless, and makes itself over to Him, to be moulded by Him. 3. Let us take two illustrations — (1) His own. "As the branch", etc. The circulating sap, which is the life of the tree, is indeed in the vine branch, so long as it holds of the stem; but in no sense whatever is it from the vine branch. Cut off the branch from the stem, and it ceases instantaneously to live, for it has no independent life. Even so the fruits of the Spirit, while of course our hearts are the sphere of their manifestation, are in no sense from our hearts; but a righteousness outflowing continually from the fulness of grace which is in Christ. (2) When we walk abroad on a beautiful day, our eye catches a variety of colours lying on the surface of the landscape, — there is the yellow of the golden grain, the green of the pasture land, the dark brown of those thick-planted copses, the silver gleam of the stream which winds through them, the faint blue of distant hills seen in perspective, the more intense blue of the sky, the purple tinge of yonder sheet of water — but none of these colours reside in the landscape. Now, apart from the sunlight no object has any colour; as is shown by the fact that, as soon as light is withdrawn from the landscape, the colours fable from the robe of nature. The difference of colour is produced by some subtle difference of texture or superficies, which makes each object absorb certain rays, and reflect certain others in different proportions. Now Christ is the Sun of righteousness, in whom dwelleth all the fulness of the Godhead bodily, the fair colour of every grace and Christian virtue. When Christ is shining upon the heart, then these virtues are manifested there, by our Christian graces of one description, by another of another, according to their different receptivity and natural temperament. The great secret, then, of bringing forth much fruit, or of all advance in holiness, is a constant keeping open the avenues of the soul towards Him. If a vine branch is to sprout, the tube by which it communicates with the stock of the tree must adhere tightly to the stem, and be well open for the passage of the sap. If you desire to see the colours of furniture in this room, whose shutters are closed, throw open the shutters, and admit the full flood of sunlight. And if you desire to see the dead heart, put forth the energies of spiritual life, and the dark heart illumined by the fair colours of spiritual grace, throw wide open the passage of communication between Christ and it, and allow the Life which is in Him, and the Light which is in Him, to circulate freely through it. I. Take heed, first, that YE ABIDE IN ME. This is done by faith. As we first consciously entered into fellowship with Christ by faith, so there is no other way to abide in Him, than by repeated exercises of the same faith. The faith which enables the soul to abide in Christ is nothing else than an assured trust and confidence that, as He has already wrought out for us our acceptance with God, so He will work in us every gracious disposition which is necessary to qualify us for glory. It is not enough to supplicate these graces; we must lean upon Him for them, and fix the eye of expectation upon the promise of His new covenant: "I will put My laws into their mind," etc. And as without holiness no man shall (or can) see the Lord, must not Christ be much more earnestly anxious to make us holy, than we can be to be made so? If we do not believe in this earnest anxiety of His, do we believe in His love at all? Ah! what if these struggles to be holy should themselves be in a certain sense a token of unbelief? What if the poor bird imprisoned in the cage should be thinking that, if it is ever to gain its liberty, it must be by its own exertions, and by vigorous and frequent strokes of its wings against the bars? If it did so, it would ere long fall back breathless and exhausted, faint and sore, and despairing. And the soul will have a similar experience, which thinks that Christ has indeed won pardon and acceptance for her, but that sanctification she must win for herself, and under this delusion beats herself sore in vain efforts to correct the propensities of a heart which the Word of God pronounces to be "desperately" wicked. That heart, — you can make nothing of it yourself; — leave it to Christ, in quiet dependence upon His grace. Suffer Him to open the prison doors for you, and then you shall fly out and hide yourself in your Lord's bosom, and there find rest. II. LET ME ABIDE IN YOU. Christ thus teaches us that ordinances, as well as faith, form part of His religion. In order to fruitfulness the sap must rise from the vine stock, and pass into the branch, this is the abiding of the vine in the branch. Similarly Christ must continually send up into our heart a current of holy inspirations, new loves, good impulses, devout hopes — i.e., communicate Himself to the soul by the continual influx of the Holy Ghost. And this is made specially in the Supper of the Lord. Of course the Divine allegory quite precludes the supposition that without faith in the recipient the Holy Supper will avail anything. The vine stock may push upwards its sap in strong current, at the first outburst of the genial spring; but what will that avail the branch, which does not hold closely to the tree, which is half broken off from the stem, and the fracture filled up with dust, or corroded by insects? Christ may offer Himself to us in the Lord's Supper; but, if the soul cleaves not to Him, if the avenues of the heart are not open towards Him, how can He enter? (Dean Goulburn.) Parallel Verses KJV: 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. |
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