Acts 15

1-8. The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.). I am the true vine--of whom the vine of nature is but a shadow. my Father is the husbandman--the great Proprietor of the vineyard, the Lord of the spiritual kingdom. (It is surely unnecessary to point out the claim to supreme divinity involved in this).

Every branch in me that beareth not fruit ... every branch that beareth fruit--As in a fruit tree, some branches may be fruitful, others quite barren, according as there is a vital connection between the branch and the stock, or no vital connection; so the disciples of Christ may be spiritually fruitful or the reverse, according as they are vitally and spiritually connected with Christ, or but externally and mechanically attached to Him. The fruitless He "taketh away" (see on Joh 15:6); the fruitful He "purgeth" (cleanseth, pruneth)--stripping it, as the husbandman does, of what is rank (Mr 4:19), "that it may bring forth more fruit"; a process often painful, but no less needful and beneficial than in the natural husbandry.

Now--rather, "Already." ye are clean through--by reason of. the word I have spoken to you--already in a purified, fruitful condition, in consequence of the long action upon them of that searching "word" which was "as a refiner's fire" (Mal 3:2, 3).

Abide in me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine, &c.--As all spiritual fruitfulness had been ascribed to the mutual inhabitation, and living, active interpenetration (so to speak) of Christ and His disciples, so here the keeping up of this vital connection is made essential to continued fruitfulness.

without me--apart, or vitally disconnected from Me. ye can do nothing--spiritually, acceptably.

If a man abide not in me, he is cast forth as a branch ... withered ... cast into the fire ... burned--The one proper use of the vine is to bear fruit; failing this, it is good for one other thing--fuel. (See Eze 15:1-5). How awfully striking the figure, in this view of it!

If ye abide in me, and my words ... in you--Mark the change from the inhabitation of Himself to that of His words, paving the way for the subsequent exhortations (Joh 15:9, 10). ask what ye will, and it shall be done unto you--because this indwelling of His words in them would secure the harmony of their askings with the divine will.

glorified that ye bear much fruit--not only from His delight in it for its own sake, but as from "the juices of the Living Vine." so shall ye be my disciples--evidence your discipleship. 9-11. continue ye in my love--not, "Continue to love Me," but, "Continue in the possession and enjoyment of My love to you"; as is evident from the next words.

If ye keep my commandments, ye shall abide in my love--the obedient spirit of true discipleship cherishing and attracting the continuance and increase of Christ's love; and this, He adds, was the secret even of His own abiding in His Father's love! 12-16. That ye love one another, &c.--(See on Joh 13:34, 35).

Greater love hath no man than this, that a man lay down his life for his friends--The emphasis lies not on "friends," but on "laying down his life" for them; that is, "One can show no greater regard for those dear to him than to give his life for them, and this is the love ye shall find in Me."

Ye are my friends, if ye do whatsoever I command you--hold yourselves in absolute subjection to Me.

Henceforth I call you not servants--that is, in the sense explained in the next words; for servants He still calls them (Joh 15:20), and they delight to call themselves so, in the sense of being "under law to Christ" (1Co 9:20). the servant knoweth not what his lord doeth--knows nothing of his master's plans and reasons, but simply receives and executes his orders. but ... friends, for all things that I have heard of my Father I have made known unto you--admitted you to free, unrestrained fellowship, keeping back nothing from you which I have received to communicate. (Compare Ge 18:17; Ps 25:14; Isa 50:4).

Ye have not chosen me, but I ... you--a wholesale memento after the lofty things He had just said about their mutual indwelling, and the unreservedness of the friendship they had been admitted to. ordained--appointed. you, that ye should go and bring forth fruit--that is, give yourselves to it. and that your fruit should remain--showing itself to be an imperishable and ever growing principle. (Compare Pr 4:18; 2Jo 8). that whatsoever ye shall ask, &c.--(See on Joh 15:7). 17-21. The substance of these important verses has occurred more than once before. (See on Mt 10:34-36; Lu 12:49-53, &c.). 22-25. (See on Joh 9:39-41). If I had not come and spoken unto them, they had not had sin--comparatively none; all other sins being light compared with the rejection of the Son of God. now they have no cloak for their sin--rather, "pretext."

If I had not done ... the works which none other ... did--(See on Joh 12:37).

that the word might be fulfilled ... They hated me without a cause--quoted from the Messianic Ps 69:4, applied also in the same sense in Joh 2:17; Ac 1:20; Ro 11:9, 10; 15:3.

(See on Joh 14:15; Joh 14:17).

ye also shall bear witness--rather, "are witnesses"; with reference indeed to their future witness-bearing, but putting the emphasis upon their present ample opportunities for acquiring their qualifications for that great office, inasmuch as they had been "with Him from the beginning." (See on Lu 1:2).

Some from Judea taught the Gentile converts at Antioch, that they could not be saved, unless they observed the whole ceremonial law as given by Moses; and thus they sought to destroy Christian liberty. There is a strange proneness in us to think that all do wrong who do not just as we do. Their doctrine was very discouraging. Wise and good men desire to avoid contests and disputes as far as they can; yet when false teachers oppose the main truths of the gospel, or bring in hurtful doctrines, we must not decline to oppose them.

We see from the words "purifying their hearts by faith," and the address of St. Peter, that justification by faith, and sanctification by the Holy Ghost, cannot be separated; and that both are the gift of God. We have great cause to bless God that we have heard the gospel. May we have that faith which the great Searcher of hearts approves, and attests by the seal of the Holy Spirit. Then our hearts and consciences will be purified from the guilt of sin, and we shall be freed from the burdens some try to lay upon the disciples of Christ. Paul and Barnabas showed by plain matters of fact, that God owned the preaching of the pure gospel to the Gentiles without the law of Moses; therefore to press that law upon them, was to undo what God had done. The opinion of James was, that the Gentile converts ought not to be troubled about Jewish rites, but that they should abstain from meats offered to idols, so that they might show their hatred of idolatry. Also, that they should be cautioned against fornication, which was not abhorred by the Gentiles as it should be, and even formed a part of some of their rites. They were counselled to abstain from things strangled, and from eating blood; this was forbidden by the law of Moses, and also here, from reverence to the blood of the sacrifices, which being then still offered, it would needlessly grieve the Jewish converts, and further prejudice the unconverted Jews. But as the reason has long ceased, we are left free in this, as in the like matters. Let converts be warned to avoid all appearances of the evils which they formerly practised, or are likely to be tempted to; and caution them to use Christian liberty with moderation and prudence.

Being warranted to declare themselves directed by the immediate influence of the Holy Ghost, the apostles and disciples were assured that it seemed good unto God the Holy Spirit, as well as to them, to lay upon the converts no other burden than the things before mentioned, which were necessary, either on their own account, or from present circumstances. It was a comfort to hear that carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify or pacify it; and that those who troubled their minds were silenced, so that the peace of the church was restored, and that which threatened division was removed. All this was consolation for which they blessed God. Many others were at Antioch. Where many labour in the word and doctrine, yet there may be opportunity for us: the zeal and usefulness of others should stir us up, not lay us asleep.

Here we have a private quarrel between two ministers, no less than Paul and Barnabas, yet made to end well. Barnabas wished his nephew John Mark to go with them. We should suspect ourselves of being partial, and guard against this in putting our relations forward. Paul did not think him worthy of the honour, nor fit for the service, who had departed from them without their knowledge, or without their consent: see ch. 13:13. Neither would yield, therefore there was no remedy but they must part. We see that the best of men are but men, subject to like passions as we are. Perhaps there were faults on both sides, as usual in such contentions. Christ's example alone, is a copy without a blot. Yet we are not to think it strange, if there are differences among wise and good men. It will be so while we are in this imperfect state; we shall never be all of one mind till we come to heaven. But what mischief the remainders of pride and passion which are found even in good men, do in the world, and do in the church! Many who dwelt at Antioch, who had heard but little of the devotedness and piety of Paul and Barnabas, heard of their dispute and separation; and thus it will be with ourselves, if we give way to contention. Believers must be constant in prayer, that they may never be led by the allowance of unholy tempers, to hurt the cause they really desire to serve. Paul speaks with esteem and affection both of Barnabas and Mark, in his epistles, written after this event. May all who profess thy name, O loving Saviour, be thoroughly reconciled by that love derived from thee which is not easily provoked, and which soon forgets and buries injuries.