John 15
Darby's Bible Synopsis
I am the true vine, and my Father is the husbandman.
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. [See Note #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 (John 15:21; John 15:23). 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 (John 15:6) 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. [See Note #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 [See Note #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.

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.
I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
As the Father hath loved me, so have I loved you: continue ye in my love.
If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.
These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
This is my commandment, That ye love one another, as I have loved you.
Greater love hath no man than this, that a man lay down his life for his friends.
Ye are my friends, if ye do whatsoever I command you.
Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
These things I command you, that ye love one another.
If the world hate you, ye know that it hated me before it hated you.
If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
But all these things will they do unto you for my name's sake, because they know not him that sent me.
If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
He that hateth me hateth my Father also.
If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
And ye also shall bear witness, because ye have been with me from the beginning.
Synopsis of the Books of the Bible, by John Nelson Darby [1857-62].
Text Courtesy of Internet Sacred Texts Archive.

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