Remain in Me

This parable reveals the secret of fruitfulness. It is to abide in Christ. Jesus specifically says the following: “Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing.” John 15:4-5.

Jesus means that the disciples should live such lives that He will continue to abide in them. The two “abidings” cannot be separated, and “abiding” is the prerequisite of fruitfulness. No branch can bear fruit in isolation. It must have a vital connection with the vine. To abide in Christ is the prerequisite of fruitfulness for the Christian.

A vine needs to be cultivated at least three years before it can bear fruit at all. It must be trimmed and allowed to grow. Then it is trimmed and allowed to grow again. This is done for a considerable length of time. Only after this process, it can become useful for bearing fruit. With these facts in mind, there are times in our lives when we seem to go on for considerable length of time. We undergo radical treatment at the hands of the Father and seeing little fruit come from it. In such times, we do not believe that any fruit can come from it. We cannot see as God sees. We do not have his perspective. We are not to get discouraged at this time. Remember that Jesus promises fruit in due season. We can still witness, and live the Christian life. We must refuse to be concerned about the outcome. Ultimately, God is the One responsible for the vineyard.

 

The Gardener

We just covered information on Jesus being the “true” vine. Now we will discuss the Father’s position as the gardener. There are two things that the Father is said to do in His care of the vine.

 

First, he is said to “cut off every branch that does not bear fruit. It is the purging away of dead branches in precisely the same sense that the branches are said to be “thrown into the fire” and “burned.” This is mentioned in verse 6. In the instance of translating the phrase “cut off,” there variations to its meaning. There is the Greek word aim, which lies behind this phrase. The word airo has four meanings. They proceed from the most fundamental to the most figurative: (1) to lift up or pick up, (2) to lift up figuratively, as in lifting up one’s eyes or voice, (3) to lift up with the added thought of lifting up in order to carry away, and (4) to remove. Most translators have chosen the fourth meaning. The verse makes better sense and the sequence of verbs is better if the first and primary meaning of the word is taken. This would bring about the following translation: “Every branch in men that does not bear fruit he lifts up.” That is, to keep it from trailing on the ground.

 

This particular translation makes better sense of the passage in every way. It leans toward a better theology. First, the emphasis of this opening section of the parable is, quite rightly, upon the care of the vine by the Father. It would be strange, if granting this emphasis, if the first thing mentioned is the carrying away of unproductive branches. It is not at all strange to emphasize that the gardener first lifts the branches up so that they may be better exposed to the sun and so the fruit will develop properly.

 

Second, this lifting up is precisely what is first done with vines, as anyone who has watched them being cared for knows. Grapes are not like squash or pumpkins. These two items develop well on the ground. Vines must hang free. Any branch that trails on the ground is unproductive. To cut it off immediately before giving it a chance to develop properly would seem strange. It would be wise and customary for him to stretch the vine on an arbor or use some other means of raising it to the air and sun. This is precisely what vineyards look like, for the vines are always strung from pole to pole on wires.

 

Third, to translate the word airo by “lifts up” gives a proper sequence to the Father’s care of the vineyard. This is indicated by the verb that follows. He then must lift the vines up. Then He cuts off the unproductive elements, carefully cleansing the vines of insects, moss or parasites. These are hindrances to the growth of the plant. This work would come under what is considered the work of insecticides of today.

 

For these reasons, the translation “lifts up” should be preferred. If this is the case, then the first thing the Father is said to do is to lift the Christian closer to Himself. To translate that into spiritual terms, it means that the Father first creates a sense of true devotion in the Christian.

 

I am the True Vine Part One

John 15:1-5

Commentators cannot conclude as to why Jesus used the parable of the vine and its branches. This teaching extends over the first half of John 15. The preceding chapter concludes with the words, “Come now; let us leave,” it seems that the Lord and His disciples leave the upper room at this point. They start the quiet walk across the city of Jerusalem down into the Kidron Valley. This journey brought them to the Garden of Gethsemane on the Mount of Olives. If this is the route they took, then they may have passed the great golden vine. It  decorated the door of the Holy Place of the temple. It may have been that the vines that grew close to the great walls of the city and stretched along it. This is also not certain. There is one thing we should take under consideration is the fact that the group may have lingered in the upper room after Jesus’ statement. This is something that cannot be proven though. Some commentators have suggested that the vine on the temple may have been visible through a window of the room where they were.

 

Vines were visible everywhere in Judea. This image had already been widely used in reference to Israel. http://ref.ly/Je2.21 Jesus said, “I am the true vine.” He goes on to teach about the nature of the church and its fruitfulness. This would happen as a result, not of any human achievement, this is one of the seven “I am” statements, which are mentioned in this gospel.

 

The True Vine

 

The first point we see of this parable is the “I am” saying itself. The emphasis is upon the word “true.” “I am the true vine,” says Jesus. He is the one perfect, essential and enduring vine. All other vines are shadows. This word is used in precisely this sense elsewhere where Jesus is declared to be the “true light” (http://ref.ly/Jn1.9), the “true bread” http://ref.ly/Jn6.32, and the “true tabernacle” http://ref.ly/He8.2.

 

As stated earlier, the Old Testament usage of this word refers to the preeminent symbol of Israel. Israel is portrayed as God’s choice vine or God’s vineyard. Isaiah writes “I will sing for the one I love a song about his vineyard: My loved one had a vineyard on a fertile hillside. He dug it up and cleared it of stones and planted it with the choicest vines He built a watchtower in it and cut out a winepress as well. Then he looked for a crop of good grapes, but it yielded only bad fruit… The vineyard of the LORD Almighty is the house of Israel, and the men of Judah are the garden of His delight. And he looked for justice, but saw bloodshed; for righteousness, but heard cries of distress.” (Isaiah 5:1-2, 7) Jeremiah said Israel had become a corrupt and wild vine. Ezekiel 15 compares Israel to a vine. Ezekiel 19 says the following: “Your mother was like a vine…: it was fruitful and full of branches” (v. 10). Hosea wrote, “Israel was a spreading vine; he brought forth fruit for himself Hosea 10:1. One of the best-known passages is from the Psalms: “You brought a vine out of Egypt; you drove out the nations and planted it. You cleared the ground for it, and it took root and filled the land. The mountains were covered with its shade, the might cedars with its branches” (Ps. 80:8-10)

 

One Flock One Shepherd

John 10:16, 19-21

In our studies, we have passed over a verse that deals with the church, which is mentioned for the first time. This verse sets the stage for the teaching about the church in following chapters. This deals with the members of the church. It tells how people become members of the living organism. It teaches about the Shepherd who is the sole head. The imagery that is involved is the sheep, the flock and the shepherd.

John 10:16 (KJV)
(16)”And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.”

What does “other sheep” mean? In the context of the parable, this means Gentiles. The opening verses speak of one pen, and one fold. That fold was Judaism. Jesus came to call His own first out of Judaism. One specific example is the man born blind. The others were the disciples. Mary, Martha, and Lazarus were another example. Christ introduces the fact that there are other folds: Greeks, Romans and the barbarian fold along with many others. In each of these folds, Christ has those who are his own. The Father has given them to Him. He would soon die for these ones. They would form that one great flock, the church. Of this great flock, Jesus would be the one true Shepherd.

Jesus makes a wonderful statement. He says, “I have other sheep.” This is not a hope. It is a statement of fact. This statement was not in the mind of the disciples. The reason being they were hoping that Jesus would become the Messiah of Judaism. They also hoped that all the Jews would accept Jesus for who He is. Jesus would have believers in Samaria, Syria, Asia Minor, Greece, Macedonia, Rome, Gaul, Spain, and other places in the world. Jesus mentions this in Acts 1:8.

Note what Spurgeon said about this: “Our Shepherd-King has greater thoughts than the most large-hearted of his servants. He delights to enlarge the area of our love.” [Charles Haddon Spurgeon, “Other Sheep and One Flock,” Metropolitan Tabernacle Pulpit, vol. 29 (London: The Banner of Truth Trust, 1971), 187].

This statement reminds the student of what was said by Jesus’ words to the apostle Paul. It is recorded in the eighteenth chapter of Acts. Paul was in Corinth. He did not have a successful preaching mission in Athens. There had been too much opposition from the Jewish population in Corinth. Paul was somewhat discouraged at this point. The Lord spoke to Paul in a night vision. He told Paul to be not afraid. He told him to keep on speaking, and not be silent. “For I am with you, and no one is going to attack and harm you, because I have many people in this city.” Acts 18:9-10. What a comfort that must have been to Paul! This gave Paul the boldness he needed to proclaim the good news of Jesus Christ. This encourages us today to be witnesses to a dying world. Notice the phrase in verse 16 where Jesus says “them also I must bring.” This should propel us forward in our effort to be a witness to the world.

This is not the only place where Jesus uses the word “must.” First, “Just as Moses lifted up the snake in the desert, so the Son of Man “must” be lifted up. John 3:14. This spoke of the necessity of Christ’s death. Second, “Know ye not that I “must” be about my Father’s business?” Luke 2:49. Third, “Zacchaeus, come down immediately, I must stay at your house today” Luke 19:5. Hear the divine necessity is applied to the calling of the individual. When it comes to the other flock, the principle is applied to the calling of God’s people throughout the world.

 

The Good Shepherd vs. The Hireling

http://ref.ly/Jn10.6-14

This parable of the Good Shepherd helps the believer see what they are in the eyes of Jesus Christ, and who He is in our lives. Three times in the New Testament, Jesus Christ is represented as the Shepherd. In each case, the word “shepherd” is preceded by a different adjective. In John 10 Jesus is called the “good” shepherd. Here the emphasis is upon the voluntary and vicarious death of the Shepherd. In Hebrews 13:20-21 Jesus is called the “great” shepherd–“May the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, equip you with everything good for doing his will. May he work in us what is pleasing to him, through Jesus Christ, to whom be glory forever and ever. Amen.” The emphasis here is on Christ’s resurrection, and his ability to work through and accomplish his purposes in his sheep. The third passage speaks of Jesus as the Chief Shepherd. It stresses his second coming to reward those who have served him as undershepherds. Note I Peter 5:4–“And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.”

These passages highlight the focal points of Christ’s ministry. As the Good Shepherd, Christ dies for the sheep. As the Great Shepherd, Christ rises from the dead so he might serve the sheep. As Chief Shepherd, Christ returns to reward those who have been faithful in the responsibilities to which they have been assigned as undershepherds.

In verse 6, we find that Jesus has been speaking a parable or story. Yet the hearers did not understand what the parable was about. Jesus then says “Verily, verily” or Truly, truly, I am the door of the sheep.” He is the entrance for the sheep to come into shelter. Jesus goes on to say that, if there were any previous “shepherds,” they were false. They did not truly care for the sheep. Jesus calls them “thieves and robbers.” The sheep did not respond to their call because they did not know their voice. Verse 9 repeats what Jesus said about Himself being the door. The reason why it is repeated is that Jesus wants them to get it concerning Him being the only door. Anybody who comes through shall be saved. That individual will find nourishment in Him. Verse 10 is a verse that is repeated often by believers. The thief comes for three reasons: (1)steal; (2) kill; (3) destroy. Jesus has come to give life, and that the believer will have such life in abundance. Jesus proves Himself to be the good shepherd.

Since Jesus has described Himself as being the Good Shepherd, He goes on to explain the characteristics of a hireling. This is an individual who will follow the instructions of an individual for pay. This individual is careless, and the protection of the sheep is the farthest thing from their mind. When this person sees the wolf coming, he takes off in order to protect himself. The wolf then has the opportunity to scatter the sheep in order to capture one sheep that is alone. Jesus reiterates that He is the Good Shepherd, and the sheep will never be in danger. In verse 14, Jesus once again says He is the Good Shepherd. He knows His sheep.

 

John 10 Verses 1-5

John 10:1-5

This discourse continues in the same setting as John 9. In the Middle East, it is common to compare people to a shepherd and his sheep. Kings and priests called themselves shepherds and their subjects were sheep. The Bible uses this analogy frequently. Such Old Testament individuals as Abraham, Isaac, Moses and David considered themselves shepherds. This is seen in the fact that Moses and David were leaders over large amounts of people. Some of the most famous passages in the Bible use this motif. http://ref.ly/Ps23 http://ref.ly/Is53.6

http://ref.ly/Lk15.1-7

It is not just the Twenty-third Psalm that this refers to. It is found in many places throughout the Old and New Testaments. The psalmist wrote, “We are his people, the sheep of his pasture” Psalm 100:3. Isaiah declares, “He tends his flock like a shepherd. He gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young” Isaiah 40:11. Mark writes in his gospel “they were like sheep without a shepherd” Mark 6:34 (This refers to the crowd of people.) The author of Hebrews spoke of Jesus as the “great Shepherd” Hebrews 13:20. Peter saw Jesus as the “Chief Shepherd” to whom the undershepherds are responsible. I Peter 5:4.

From this rich imagery, this parable begins the tenth chapter of John’s Gospel. “I tell you the truth, the man who does not enter the sheep pen by the gate but climbs in by some other way, is a thief and a robber. The man who enters by the gate is the shepherd of his sheep. The watchman opens the gate for him and the sheep listen to his voice. He calls his sheep by name and leads them out. When he has brought out all his own, he goes ahead of them, and his sheep follow him because they know his voice. They will not follow a stranger; in fact, they will run away from him because they do not know his voice.” John 10:1-5

There is an underlying sympathy between the shepherd and his sheep and of the unfailing love and vigilance of the Great Shepherd.