'IT IS THE LORD' (John xxi. 7)

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'LOVEST THOU ME?' (John xxi. 15)

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YOUTH AND AGE, AND THE COMMAND FOR BOTH (John xxi.

18, 19).

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"THEY ALSO SERVE WHO ONLY STAND AND WAIT' (John

THE TRUE VINE

'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. Now ye are clean through the word which I have spoken unto you. 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.'-JOHN xv. 1-4.

WHAT suggested this lovely parable of the vine and the branches is equally unimportant and undiscoverable. Many guesses have been made, and, no doubt, as was the case with almost all our Lord's parables, some external object gave occasion for it. It is a significant token of our Lord's calm collectedness, even at that supreme and heart-shaking moment, that He should have been at leisure to observe, and to use for His purposes of teaching, something that was present at the instant. The deep and solemn lessons which He draws, perhaps from some vine by the wayside, are the richest and sweetest clusters that the vine has ever grown. The great truth in this chapter, applied in manifold directions, and viewed in many aspects, is that of the living union between Christ and those who believe on Him, and the parable of the vine and the branches affords the foundation for all which follows.

We take the first half of that parable now. It is somewhat difficult to trace the course of thought in it, but there seems to be, first of all, the similitude set forth, without explanation or interpretation, in its most general terms, and then various aspects in which its applications to Christian duty are taken up and

VOL. III.

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reiterated. I simply follow the words which I have read for my text.

I. We have then, first, the Vine in the vital unity of all its parts.

'I am the True Vine,' of which the material one to which He perhaps points, is but a shadow and an emblem. The reality lies in Him. We shall best understand the deep significance and beauty of this thought if we recur in imagination to some of those great vines which we sometimes see in royal conservatories, where for hundred of yards the pliant branches stretch along the espaliers, and yet one life pervades the whole, from the root, through the crooked stem, right away to the last leaf at the top of the farthest branch, and reddens and mellows every cluster. 'So,' says Christ, between Me and the totality of them that hold by Me in faith there is one life, passing ever from root through branches, and ever bearing fruit.'

Let me remind you that this great thought of the unity of life between Jesus Christ and all that believe upon Him is the familiar teaching of Scripture, and is set forth by other emblems besides that of the vine, the queen of the vegetable world; for we have it in the metaphor of the body and its members, where not only are the many members declared to be parts of one body, but the name of the collective body, made up of many members, is Christ. So also is '-not as we might expect, the Church,' but-Christ,' the whole bearing the name of Him who is the Source of life to every part. Personality remains, individuality remains: I am I, and He is He, and thou art thou; but across the awful gulf of individual consciousness which parts us from one another, Jesus Christ assumes the Divine prerogative of passing and joining Himself

to each of us, if we love Him and trust Him, in a union so close, and with a communication of life so real, that every other union which we know is but a faint and far-off adumbration of it. A oneness of life from root to branch, which is the sole cause of fruitfulness and growth, is taught us here.

And then let me remind you that that living unity between Jesus Christ and all who love Him is a oneness which necessarily results in oneness of relation to God and men, in oneness of character, and in oneness of destiny. In relation to God, He is the Son, and we in Him receive the standing of sons. He has access ever into the Father's presence, and we through Him and in Him have access with confidence and are accepted in the Beloved. In relation to men, since He is Light, we, touched with His light, are also, in our measure and degree, the lights of the world; and in the proportion in which we receive into our souls, by patient abiding in Jesus Christ, the very power of His Spirit, we, too, become God's anointed, subordinately but truly His messiahs, for He Himself says: 'As the Father hath sent Me, even so I send you.'

In regard to character, the living union between Christ and His members results in a similarity if not identity of character, and with His righteousness we are clothed, and by that righteousness we are justified, and by that righteousness we are sanctified. The oneness between Christ and His children is the ground at once of their forgiveness and acceptance, and of all virtue and nobleness of life and conduct that can ever be theirs.

And, in like manner, we can look forward and be sure that we are so closely joined with Him, if we love Him and trust Him, that it is impossible but that

where He is there shall also His servants be; and that what He is that shall also His servants be. For the oneness of life, by which we are delivered from the bondage of corruption and the law of sin and death here, will never halt nor cease until it brings us into the unity of His glory, 'the measure of the stature of the fullness of Christ.' And as He sits on the Father's throne, His children must needs sit with Him, on His throne.

Therefore the name of the collective whole, of which the individual Christian is part, is Christ. And as in the great Old Testament prophecy of the Servant of the Lord, the figure that rises before Isaiah's vision fluctuates between that which is clearly the collective Israel and that which is, as clearly, the personal Messiah; so the' Christ' is not only the individual Redeemer who bears the body of the flesh literally here upon earth, but the whole of that redeemed Church, of which it is said, 'It is His body, the fullness of Him that filleth all in all.'

II. Now note, secondly, the Husbandman, and the dressing of the vine.

The one tool that a vinedresser needs is a knife. The chief secret of culture is merciless pruning. And so says my text, The Father is the Husbandman.' Our Lord assumes that office in other of His parables. But here the exigencies of the parabolic form require that the office of Cultivator should be assigned only to the Father; although we are not to forget that the Father, in that office, works through and in His Son.

But we should note that the one kind of husbandry spoken of here is pruning-not manuring, not digging, but simply the hacking away of all that is rank and all that is dead.