“Basic Christianity, Part 46” by Romans
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We are continuing in our Series, “Basic Christianity.” Tonight, we are continuing in the review and examination of our Christian walk, as a facet of Basic Christianity. We are going to continue our acrostic review of the phrase, “By Growing in Grace,” in regard to our following in the steps of Christ. For the word “By,” we have covered thus far the letters B and Y. And, we completed all the letters in the word “Growing.”
That brings us to “I,” the first letter in the word, “In,” which stands for Increase in the bearing of Fruit: John 15:8: “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” In understanding, and attempting to apply this verse to our own lives, we need to be reminded of a prerequisite Jesus spoke of, necessary for our bearing much fruit. He said, “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” (John 15:5).
Some of the comments and insights that were mentioned when we reviewed and examined Jesus' I AM Declaration that He was The True Vine will be referenced and, on a few occasions, repeated in this review of bearing fruit. But I hasten to add that, if the Father is glorified by our bearing much fruit, and He is, and we, as the branches, cannot bear any fruit except we abide in The Vine, in Jesus, then our hearing some of these same things again, is to our distinct benefit. I hope you all agree.
The Pulpit Bible tells us of John 15:5 and 8: “Christ returns to the main theme of the previous verse, but here discriminates more forcibly the vine from the branches, and yet holds and binds them into a unity. I am the vine, ye are the branches; which shows that he treated the disciples themselves as the organs of his earthly fruit-bearing; and then draws a larger circle and makes a complete and comprehensive statement on which the very existence of the "true vine," the "body of Christ, including the Head."
He that abideth in me, and I in him—i.e. whenever the conditions of which I have spoken to you are fulfilled; wherever there are human souls deriving from their connection with me the full advantage of the life ever streaming forth from me—the same beareth much fruit; the entire end of their new life is secured. He beareth "much fruit." In other words, many of those blessed fruits of the supernatural life appear, which the great Husbandman desires to receive.
And this strengthens the position of the previous verse, which threatened excision from the vine to such as bear no fruit. Such, though in one sense "in the vine," do not abide in him. Because apart from £—severed from—me ye can do nothing. The ὅτι suggests the question—Can the negative result justify the positive assertion?
It does in this way. There are two premises: the first is," “I am the vine, and ye are the branches," and the second is, "Severed from me a branch can effect nothing," having no independent fruitfulness or stability. All its powers are derived from this supernatural source, and depend on Christ’s faithfulness to his own nature and functions; therefore, "He that abideth in me, and I in him, bringeth forth much fruit."
These words are not addressed to unconverted men, but to disciples, who have to learn their constant need of spiritual contact with their invisible Lord. Let a believer, let an apostle, sever himself from Christ, and live on his own past reputation or his supposed strength, on the clearness of his intellect, the vigor of his body, the eminence of his position, he can and will do nothing.
Verse 8: Here the Lord shows what he knows will be and must be the dominant desire of the man who abides in himself, in whom his own word abides. Such a man will seek, yearn, ask, that he should bear much fruit. This prayer will be heard, and in this sublime synthesis between Christ and his disciples, says Christ, was my Father glorified. "In the fruitfulness of the vine is the glory of the husbandman," and in the answer of your prayers, and the regulation of all your desires, so ye shall become my disciples.
"Discipleship" is a very large word, never altogether realized. Just as faith leads to faith, and love to love, and light to light, so does discipleship to discipleship. As Bengel says, discipleship is the fundamentum et fastigium of Christianity. On earth the vine reveals itself in the branches, and thus conceals itself behind them.
"This explains why the diffusion of spiritual life makes such slow progress in the world—the vine effects nothing but by means of the branches, and these so often paralyze instead of promoting the action of the vine" (Godet). If the other text be maintained, Herein was my Father glorified, so that ye might bear much fruit, and that ye may become my disciples, the "herein" points back to the previous verse, and then the contemplated result of the arrangement, rather than the purpose of the glory, is the matter referred to.”
The Sermon Bible tells us, “I. The relation between doctrine and practice. Our text sets this before us shortly, but most admirably. We have in it Christian precept springing out of Christian doctrine. "Herein is My Father glorified, if ye are influenced and dwelt in henceforth by the Holy Spirit, the life-giving sap of that vine;
if ye bear much fruit, so shall ye be My disciples"—the disciples of the Son of God, who came to suffer for us, that we might live before God, and to teach us, that we might obey God. Christian practice then springs out of Christian doctrine, but by no means as a matter of course.
Those who preach only doctrine are not justified in taking for granted that correct Christian practice will spring out of doctrinal teaching, however correct. As, on the one hand, we have no right to infer that a man who lives correctly and purely will be right in doctrine, so, on the other hand, we have no right to infer that he who believes strictly and exactly the true doctrines of the faith will be right in practice.
II. Note some of the principal points connected with Christian practice. (1) The first is reality. We are not called upon to make a show in the Church, or to make a show in the world; but we are called upon to be godly men, walking in the sight of God, and the sunshine of an enlightened conscience; and this we cannot be unless our religion is real. (2) Note the paramount importance of Christian love.
That there is in the present day a great want of this grace, I surely need not remind you. The Christian Church is broken up into parties, and those parties distinguished from one another in many cases by so very thin a line of either belief or practice, that it would be exceedingly difficult for even their leaders on meeting together to define to one another what it is that keeps them apart.
It is impossible to differ from a man conscientiously, in a Christian point of view, otherwise than in a spirit of love, unless you have banished from your minds all those asperities and prejudices which will constantly come in to interfere with conscientious holding of opinion when that love does not exist.
(3) Hold fast reality and simplicity in Christ. Freedom in action to God consists in having the loins girt about with truth. Be not afraid of being that which you seem, and seem to be that which you are conscious of being.
H. Alford, Quebec Chapel Sermons, vol. vii., p. 325.
The great teaching of these words is this: Man’s greatest power for glorifying God is a life of Christ-like action. I. The inward life in union with Christ must show itself outwardly in Christ-like action. (1) All profound emotions must display themselves in action. (2) The inner Christian life has a power to overcome the hindrances to its manifestation.
II. That life of Christ-like action is man’s greatest power of glorifying God. We may trace this in two ways: (1) A Christ-like life is the strongest manifestation of God to the world. (2) A Christ-like life is the greatest human influence to bring men near God.
E. L. Hull, Sermons, vol. i., p. 58. References: Joh_15:8.—H. W. Beecher, Christian World Pulpit, vol. xxix., p. 355. Joh_15:9.—Spurgeon, Evening by Evening, p. 78; Homiletic Quarterly, vol. i., p. 259. Joh_15:9, Joh_15:10.—J. Lockhart, Christian World Pulpit, vol. xi., p. 88. Joh_15:10-16.—R. Thomas, Ibid., vol. iii., p. 357.
John Gill writes, “Herein is my Father glorified,.... This does not so much refer to what goes before, concerning the disciples abiding in Christ, and he and his words abiding in them, and doing for them whatever they ask, though by all this God is glorified; as to what follows, the fruitfulness of the disciples:
that ye bear much fruit; of doctrine, grace, and good works, which show them to be trees of righteousness, the planting of the Lord, and the work of his hands; wherein the glory of his power, grace, and mercy, is greatly displayed. All the fruits of righteousness, with which they were filled by Christ, were by him to the praise and glory of God;
yea, by the fruitfulness of grace, and of life and conversation, by the lively exercise of grace, and conscientious discharge of duty, as well by light of doctrine, and usefulness in the ministration of the Gospel, the disciples and servants of Christ not only glorify God themselves, but are the means of others glorifying him. It follows,
so shall ye be my disciples; or "disciples to me"; to my honour and glory also, as well as to my Father's; not that their fruitfulness made them the disciples of Christ, but made them appear to be so, or made them honourable ones. Just as good fruit does not make the tree good; the tree is first good, and therefore it brings forth good fruit;
but shows it to be good: as by continuing in his word, abiding by his Gospel they appeared to be "disciples indeed", (see John 8:31), really and truly such; and as by loving one another, so by other fruits of righteousness, other men, all men know that they are the disciples of Christ.”
In the Preacher's Homiletical we read, “Much fruit.—These words were spoken when the ordinance of the supper was instituted. Thus they come specially home to those who are seated at the Lord’s table. There are words of encouragement and warning. This unity between Christ and His disciples, which is so close, is effected, through faith, by the “drawing” of the Father (see John 6:65; John 10:29).
It is not a merely external union if real; but is inward, spiritual. “I live; yet not I, but Christ liveth in Me.” In spite of our weakness and unworthiness, God will not willingly cut us off from union with Christ. Christians are in Christ, and are therefore able to draw from His divine fulness all they need to enable them to bring forth fruit.
I. Fruit.—That is what is expected as the result of union with Christ. What is this fruit? The fruit of faithfulness in the work given us to do, in our daily toil, etc.; the denial of ourselves to all ungodliness, etc.; steadfastness and endurance in trial and temptation, etc.; the fruit of the Spirit (see Galatians 5:22).
II. No fruit apart from Christ.—In the world and in the life of sin men may be active enough. But the fruits they bear are ever vanity, i.e. nothingness. The fruits and results of sin shall all perish. Only that which bears the stamp of eternity can really be called fruit. Therefore it is ever true: apart from Christ, nothing—nothing for our own higher good, nothing for the advancement of the divine kingdom, nothing for the higher life of our fellow-men.
III. In Christ infinite possibilities of fruit-bearing.—1. “I can do all things through Christ which strengthened me” (Philippians 4:13). Here are the negative and positive descriptions of the spiritual life: without Christ, nothing; in Christ, all things possible. There is given in Him divine strength, because there is given divine life. Thus boasting is excluded. I can through Christ.
He alone is the source of spiritual life and strength for fruit-bearing. All true disciples need this. Their own strength is but weakness. But in Christ the weak and feeble have brought forth much fruit—even at the stake or on the scaffold. 2. How shall this power to bear fruit be attained? Learn of Him, of His word (John 15:3); come into vital union with Him through faith, and thus be strengthened to do and bear. 3. In the case of some the fruit is brought forth in enduring.
4. And in every case the fruitfulness will be evidence of the hidden spiritual power. A great building is filled with mighty machinery, driven apparently by an invisible power. There is no sound of hissing steam, etc.; nothing but the “whir” of the belted wheels. There is no visible source of energy, but switch-handles manipulated by the engineers.
Underground, however, and hidden, are the cables of wires connecting the machinery with the water power, perhaps many miles away, which is the source of the electric energy. So by hidden channels of communication and means of grace faith draws divine energy and strength for fruit-bearing.
Questions.—What are you doing? Dare you glory in that poor sheaf of blighted ears, or are you bringing only tares to perfection? Do not let any say, What can I do? I am poor, weak, etc. If Christ’s, you can draw drafts on the bank of faith—faith in the divine promises.”
Matthew Henry writes, “If we bear much fruit, [1.] Herein our Father will be glorified. The fruitfulness of the apostles, as such, in the diligent discharge of their office, would be to the glory of God in the conversion of souls, and the offering of them up to him. The fruitfulness of all Christians, in a lower or narrower sphere, is to the glory of God. By the eminent good works of Christians many are brought to glorify our Father who is in heaven.
[2.] So shall we be Christ's disciples indeed, approving ourselves so, and making it to appear that we are really what we call ourselves. So shall we both evidence our discipleship and adorn it, and be to our Master for a name and a praise, and a glory, that is, disciples indeed. So shall we be owned by our Master in the great day, and have the reward of disciples, a share in the joy of our Lord. And the more fruit we bring forth, the more we abound in that which is good, the more he is glorified.
2. In order to our fruitfulness, we must abide in Christ, must keep up our union with him by faith, and do all we do in religion in the virtue of that union. Here is, (1.) The duty enjoined: Abide in me, and I in you. Note, It is the great concern of all Christ's disciples constantly to keep up a dependence upon Christ and communion with him, habitually to adhere to him, and actually to derive supplies from him.
(2.) The necessity of our abiding in Christ, in order to our fruitfulness. So necessary is it to our comfort and happiness that we be fruitful, that the best argument to engage us to abide in Christ is, that otherwise we cannot be fruitful. [1.] Abiding in Christ is necessary in order to our doing much good. He that is constant in the exercise of faith in Christ and love to him, that lives upon his promises and is led by his Spirit,
bringeth forth much fruit, he is very serviceable to God's glory, and his own account in the great day. Note, Union with Christ is a noble principle, productive of all good. A life of faith in the Son of God is incomparably the most excellent life a man can live in this world; it is regular and even, pure and heavenly; it is useful and comfortable, and all that answers the end of life.
The blessed privilege which those have that abide in Christ: If my words abide in you, you shall ask what you will of my Father in my name, and it shall be done. See here, [1.] How our union with Christ is maintained - by the word:
If you abide in me; he had said before, and I in you; here he explains himself, and my words abide in you; for it is in the word that Christ is set before us, and offered to us. It is in the word that we receive and embrace him; and so where the word of Christ dwells richly there Christ dwells.
If the word be our constant guide and monitor, if it be in us as at home, then we abide in Christ, and he in us. [2.] How our communion with Christ is maintained - by prayer: You shall ask what you will, and it shall be done to you. And what can we desire more than to have what we will for the asking? Note, Those that abide in Christ as their heart's delight shall have, through Christ, their heart's desire. If we have Christ, we shall want nothing that is good for us.
Two things are implied in this promise: - First, That if we abide in Christ, and his word in us, we shall not ask any thing but what is proper to be done for us. The promises abiding in us lie ready to be turned into prayers; and the prayers so regulated cannot but speed. Secondly, That if we abide in Christ and his word we shall have such an interest in God's favour and Christ's mediation that we shall have an answer of peace to all our prayers.”
Alexander MacClaren writes, “We have here the union with Christ as the condition of satisfied desires. ‘If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you.’ Notice how our Lord varies His phraseology here, and instead of saying ‘I in you,’ says ‘My words in you.’
He is speaking about prayers, consequently the variation is natural. In fact, His abiding in us is largely the abiding of His words in us; or, to speak more accurately, the abiding of His words in us is largely the means of His abiding in us. What is meant by Christ’s words abiding in us? Something a great deal more than the mere intellectual acceptance of them.
Something very different from reading a verse of the Gospels of a morning before we go to our work, and forgetting all about it all the day long; something very different from coming in contact with Christian truth on a Sunday, when somebody else preaches to us what he has found in the Bible, and we take in a little of it.
It means the whole of the conscious nature of a man being, so to speak, saturated with Christ’s words; his desires, his understanding, his affections, his will, all being steeped in these great truths which the Master spoke. Put a little bit of colouring matter into the fountain at its source, and you will have the stream dyed down its course for ever so far.
See that Christ’s words be lodged in your inmost selves, by patient meditation upon them, by continual recurrence to them, and all your life will be glorified and flash into richness of colouring and beauty by their presence. The main effect of such abiding of the Lord’s words in us which our Lord touches upon here is, that in such a case, if our whole inward nature is influenced by the continual operation upon it of the words of the Lord, then our desires will be granted.
Do not so vulgarise and lower the nobleness and the loftiness of this great promise as to suppose that it only means - If you remember His words you will get anything you like. It means something a great deal better than that. It means that if Christ’s words are the substratum, so to speak, of your wishes, then your wishes will harmonise with His will, and so ‘ye shall ask what ye will, and it shall be done unto you.’
Christ loves us a great deal too well to give to our own foolish and selfish wills the keys of His treasure-house. The condition of our getting what we will is our willing what He desires; and unless our prayers are a great deal more the utterance of the submission of our wills to His than they are the attempt to impose ours upon Him, they will not be answered. We get our wishes when our wishes are moulded by His word.
This union and fruitfulness lead to the noble ends of glorifying God and increasing discipleship. ‘Herein is My Father glorified, that ye bear much fruit.’ Christ’s life was all for the glorifying of God. The lives which are ours in name-but being drawn from Him, in their depths are much rather the life of Christ in us than our lives-will have the same end and the same issue.
Ah, dear brethren, we come here to a very sharp test for us all. I wonder how many of us there are, on whom men looking think more loftily of God and love Him better, and are drawn to Him by strange longings. How many of us are there about whom people will say, ‘There must be something in the religion that makes a man like that’? How many of us are there, to look upon whom suggests to men that God, who can make such a man, must be infinitely sweet and lovely?
And yet that is what we should all be-mirrors of the divine radiance, on which some eyes, that are too dim and sore to bear the light as it streams from the Sun, may look, and, beholding the reflection, may learn to love. Does God so shine in me that I lead men to magnify His name? If I am dwelling with Christ it will be so.
I shall not know it. ‘Moses wist not that the skin of his face shone’; but, in meek unconsciousness of the glory that rays from us, we may walk the earth, reflecting the light and making God known to our fellows. And if thus we abide in Him and bear fruit we shall ‘be’ or (as the word might more accurately be rendered), we shall ‘become His disciples.’
The end of our discipleship is never reached on earth: we never so much are as we are in the process of becoming, His true followers and servants. If we bear fruit because we are knit to Him, the fruit itself will help us to get nearer Him, and so to be more His disciples and more fruitful.
Character produces conduct, but conduct rests on character, and strengthens the impulses from which it springs. And thus our action as Christian men and women will tell upon our inward lives as Christians, and the more our outward conduct is conformed to the pattern of Jesus Christ, the more shall we love Him in our inmost hearts.”
This concludes this evening's Discussion, “Basic Christianity, Part 46.”
This Discussion was originally presented “live” on August 18th, 2020.
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N: Never doubt God: Hebrews 11:6: “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”
G: Go to Church: Hebrews 10:24-25: “And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.”
R: Redeem the Time: Ephesians 5:14-16: “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil.”
A: Abstain From All Appearance of Evil: 1Thessalonians 5:22: “Abstain from all appearance of evil.”
C: Conquer Temptation: Matthew 26:41: “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.”
James 4:7: “Submit yourselves therefore to God. Resist the devil, and he will flee from you.”
E: Encourage One Another: 1 Thessalonians 5:11: “Therefore encourage one another and build one another up, just as you are doing.”