Old Testament Reading: Psalm 69:1-13

“Save me, O God! For the waters have come up to my neck. I sink in deep mire, where there is no foothold; I have come into deep waters, and the flood sweeps over me. I am weary with my crying out; my throat is parched. My eyes grow dim with waiting for my God. More in number than the hairs of my head are those who hate me without cause; mighty are those who would destroy me, those who attack me with lies. What I did not steal must I now restore? O God, you know my folly; the wrongs I have done are not hidden from you. Let not those who hope in you be put to shame through me, O Lord God of hosts; let not those who seek you be brought to dishonor through me, O God of Israel. For it is for your sake that I have borne reproach, that dishonor has covered my face. I have become a stranger to my brothers, an alien to my mother’s sons. For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen on me. When I wept and humbled my soul with fasting, it became my reproach. When I made sackcloth my clothing, I became a byword to them. I am the talk of those who sit in the gate, and the drunkards make songs about me. But as for me, my prayer is to you, O Lord. At an acceptable time, O God, in the abundance of your steadfast love answer me in your saving faithfulness.” (Psalm 69:1–13, ESV)

New Testament Reading: John 15:18-27

“If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. But all these things they will do to you on account of my name, because they do not know him who sent me. If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. Whoever hates me hates my Father also. If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’ But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. And you also will bear witness, because you have been with me from the beginning.” (John 15:18–27, ESV)

Introduction

Expectations are a very powerful thing, aren’t they? And we all have them. We may not even realize that we have expectations, but we certainly do. We expect that life in general, and certain aspects of life in particular, will go a certain way. It’s not that expectations are bad in and of themselves, but I think you would agree that they can have a devastating effect upon us if they are false.

I enjoy very much taking couples through pre-marital counseling. We talk about a diversity of things. But one of the issues I am sure to touch upon is expectations. “What do you expect marriage to be like?”, or “what do you expect from your future spouse?”, is the question. If the answer sounds like it is based off a scene from a Disney film rather than the scriptures, I know that some serious conversations are needed. False expectations concerning marriage inevitably lead to disappointment. I am here thinking of those instances where expectations are too high, but I suppose it is also possible for expectations to be too low. A bride or groom might assume that marriage will be so difficult that they in fact set themselves up for failure. Either way, the point it that expectations are powerful. When they fail to square with the reality of things, they lead to disappointment and failure.

As I think back upon the last few Christmases in the Anady household, I notice a pattern. There is usually one present that our kids expect to receive. It’s the one that they have made it clear that they want. And what do Lindsay and I do with those presents? It’s cruel, I know, but we love to hide those presents and bring them out only after all of the other gifts have been opened. And to do it right you have pause for little while – you have to play it off as if that’s it – no more presents. Now mind you, I usually have smirk on my face and a tone to my voice which keeps their hope alive just enough so as not to crush them on Christmas morning. But what is it that kids have? They have expectations. They assume that things will go a certain way.

Unmet expectations lead to disappointment, and if the matter is a serious one (think marriage, or something like that, and not Christmas gifts) the disappointment can lead to despair. For this reason it is important for us to help foster realistic exceptions – expectations that square with reality – in the people that we have influence over.

This is exactly what Jesus was doing with his disciples in the hours leading up to his betrayal and eventual crucifixion. He was preparing them for his departure.

He encouraged their hearts with the word that he was leaving them for a good reason: “Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” (John 14:1–3, ESV)

He comforted them with the promise that he would not leave them alone and helpless: “I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth… I will not leave you as orphans; I will come to you.” (John 14:16–18, ESV)

And he also instructed them concerning the way to an abundant and fruitful life in this age between his first and second comings: “Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” (John 15:4–5, ESV)

So you see, Jesus is preparing his disciples to live in this world until he returns. And of course he was not only preparing the 11 disciples who remained, but all of the faithful, including you and me. These are words of preparation. And here he prepares us by addressing our expectations.

How will it go for us in this world as we live under the New Covenant, in this age between Christ’s first and second comings? What exactly should we we expect? To expect the wrong things will inevitably lead to disappointment and despair, and so Christ equips us with proper expectations.

Q1: How will it go, then, for the followers of Christ as we live in this world awaiting the Lord’s return?

A: The simple answer is this: As it was for Jesus, so will it be for us. 

And how was it for Jesus in this world? Though some believed in him, the vast majority rejected him. To use the language of Isaiah 53, “He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.” (Isaiah 53:3, ESV)

Look at verse 18 and see how Jesus prepared his disciples (the 11 who remained, and you and I through their word): “If the world hates you, know that it has hated me before it hated you.”  Verse 20: “Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours.” (John 15:18, 20, ESV)

Two things are to be noticed concerning the way that the world responded to Jesus Christ.

First of all, the world hated our Lord.  The crucifixion was the ultimate expression of this hatred, but it was not the only expression of it. The whole of Jesus’ life and ministry were marked by conflict with the world. He was despised and rejected from beginning to end by the world – that is, by those not given to him by the Father. Jesus emphasized this with his disciples in order to prepare them for life in this world. “If they persecuted me, they will also persecute you”, he said. Expect it. Do not let the persecution take you by surprise.

But notice, secondly, that there were some who did receive Jesus’ word. They were few in number. They were the ones given to Jesus by the Father. When they heard Jesus’ word, they received it. And there is a promise here in this passage that the same thing will continue after Jesus’ departure. Verse 20 begins by warning, “If they persecuted me, they will also persecute you.” But it ends with this encouragement: “If they kept my word, they will also keep yours.”

I take all of this to mean that the same pattern will continue after Christ’s ascension to the Father. Christ was hated by the world while on earth – his followers will be hated by the world too. But some did believe in Christ while he was on earth – and there will also be some (the elect) who will believe upon the word of Christ spoken by his people after his ascension to the right hand of the Father.

And so we are to be optimistically pessimistic concerning the world. On the one hand, we should expect to experience (to one degree or another) resistance, hostility, persecution, and hatred. But on the other hand, we ought to expect victory. The gospel will go forth. The kingdom of God will advance. The word of Christ will “not return …empty, but it shall… succeed in the thing for which [he] sent it.” (Isaiah 55:11, ESV)

I’m sure there are some who are thinking, I don’t know if I like all of this negative talk concerning the hostility of the world towards Christians. Perhaps you’re thinking, I have dear friends who are non-Christians. They do not hate me, nor are they hostile towards me. In fact they are really very nice people!

Let me say a two things concerning this.

First of all, I think there is again some confusion over the word world. If we demand that “world” mean every individual person on the planet without exception then we have Jesus saying that every individual person on the planet hated him and will hate you if you are a Christian. It is far better to recognize that the word “world” is consistently used (78 times) in John to refer to this place in which we live in a more general way. It refers to all of the peoples of this earth, Jew and gentile alike. It also carries with it moral implications – this world is in darkness, and is in rebellion against God, and the things of God. So it is true, the world – the way of the world – is hostile to God and the things of God. And Christians, as long as they live in this place, should expect to face a degree of hostility and hatred. But that is different from saying that every non-Christian hates and is hostile toward every Christians. Brothers and sisters, I’m glad that you have non-Christian friends. Jesus was, in a way, and to a certain degree, a friend of tax collectors and sinners, was he not?

With that said, we should also recognize that there are different levels of hatred, and different manifestation of it. Here I am pointing to the reality that, in a sense, everyone not in Christ – everyone in whom the Spirit of God has not worked – all unregenerate peoples – do, in fact, to one degree or another, hate Christ and his gospel. It may be that their revulsion to the gospel of Christ manifest itself in relatively mild way. But if the Spirit of God is not calling the sinner to repentance, there will be some degree of hatred toward the the word of Christ. In other words, not all who are of the world respond to the gospel, and to the Christians who preach it, by screaming, “crucify him!” But if the Spirit be not active in regenerating the heart, the gospel will in some way be pushed to the side. To say it yet another way, I would bet that if you were to speak to your good friend who is not in Christ – not about the thing that happens to bind you together as friends – be it work, politics, a hobby, or some other thing – but about the gospel of Jesus Christ, there would be some level of hated or destain for that message – that is, unless the Spirit of God is at work in the heart.

And so when you hear Jesus warn that the world will hate his disciples, do not take this to mean that every individual who is not in Christ will respond with all out hatred and hostility – that is not the point. The point, rather, is that when we ask the question, how will it go, for the followers of Christ as we live in this world awaiting the Lord’s return? the answer is,  as it was for Jesus, so will it be for us.

Persecution should not take us by surprise. Hatred and opposition should not catch us off guard. Though the gospel will advance, and though the kingdom of God will grow, the age between Christ’s first and second comings will be generally marked by a degree of trial and tribulation for the people of God. “‘A servant is not greater than his master.’ If they persecuted [Jesus], they will also persecute [his followers also].” (John 15:20, ESV)

Q2: The second question, then, is why does the world hate Christ and those who belong to him?

A: The answer: The world hates Christ and those who belong to him because they are not of this world. 

Look with me at verse 19 where Jesus says to his followers, “If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.” (John 15:19, ESV)

First, it is important to remember that Christ is not of this world. This has already be said in John’s gospel. Jesus spoke to the non-believing Jews who opposed him saying, “You are from below; I am from above. You are of this world; I am not of this world.” (John 8:23, ESV) Jesus’ origins were heavenly. He came to us from the Father. He belonged, then, to a different order of things. He did not belong to this world, nor to the systems, or way, of this world.

Second, it is important to remember that you, if you are in Christ, are not of this world. You’ve been born from above. This too has been established in John’s gospel. Those who believe in Christ believe in him because they have been born of God (John 1:12-13). In John 3 Jesus tells Nicodemus that “unless a person is born from above, he cannot see the kingdom of God.” (John 3:3, NET) And throughout John we encounter this truth, that Jesus has chosen some out of this world to belong to him. That theme is here in John 15. See verse 16 where Jesus speaks to his disciples saying, “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide…” (John 15:16, ESV) And notice again verse 19: “If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.” (John 15:19, ESV)

The meaning is this: Those who believe upon Christ believe upon him because Christ has graciously chosen them and called them. But notice that they have been chosen out of the world. Two things are implied here. One, when we hear that those who belong to Christ were chosen and called out of the world it reminds us that we were no different from the world before Christ graciously intervened. In other words, Christians are not Christians because they were the cream of the crop. No, all were of the world and Christ graciously chose us out of the world. Two, when we hear that those who belong to Christ were chosen and called out of the world, does it not remind us that Christians no longer belong to this world – to it’s systems and ways. We, like Christ, belong to another order of things. We have been chosen out of the world and belong to it no longer. To use Paul’s language, “[God] has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son.” (Colossians 1:12–13, ESV)

This is why the world hates Christ and those who belong to him.

The world loves it’s own people. The world has great fondness for those who think and live as they do. Peter comments on this phenomenon, saying, “With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you.” (1 Peter 4:4, ESV)

The world, which lives in darkness, is irritated by the light.  Jesus spoke to this issue when he said to his non-believing brothers, “The world cannot hate you, but it hates me because I testify about it that its works are evil.” (John 7:7, ESV) When Christ or his followers confront the world concerning their sin – either through words or by refusing to “join them in the same flood of debauchery” – the world bristles at it, to one degree or another.

Consider also that the gospel which brings life to those who believe is also a word of condemnation to those who reject it. That, I think, is what verse 21-25 are getting at. Jesus said, “If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. Whoever hates me hates my Father also. If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’” (John 15:22–25, ESV)

This passage is not saying that if Christ had not come then world would have stood totally guiltless in every way before him. No, that thought is absurd and contrary with the rest of the scriptures. What is meant here is that when Jesus came, and as he presented himself to the world, the works that he preformed and the words that he spoke force people to a decision concerning him as the Christ. That is the sin that is in view here – the most serious of sins – the rejection of Jesus as the Christ. In other words, when Christ came he spoke the final world concerning God’s love for the world and the way of salvation; and when this final word was spoken it also prompted men and women to give their final response – yes or no – concerning him as the Christ, the long awaited Messiah, the Savior.

You see, the same thing happens today. When the gospel is proclaimed to a person for the fist time, it does not turn them from being innocent to guilty – for we are indeed born in sin and guilt. But it does bring the individual to a crossroads of sorts (pun intended). Having been exposed to the good news they must then respond in one way or another. They have heard God’s final world through the gospel of Jesus Christ, and they are indeed prompted to respond. If they reject Christ, they have committed the most grievous of sins.

Remember that the good news which brings life to those who believe is also a word of condemnation to those who reject it. This has already been said in John’s Gospel: “Whoever believes in [Jesus] is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.” (John 3:18, ESV)

Listen to how Paul puts it in 2 Corinthians 2:15. To Christians he writes, “For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life.”

Brothers and sisters, it is no wonder that the world hates Christ and those who belong to him. We are not of this world. We do not belong to it – the kingdom of heaven is our true to home; we have been raised with Christ and are seated with him in the heavenly places; we are sojourners and pilgrims on this earth, having been born from above – and as a result we do not live according to customs of this world. We do not walk in the same way. We think, and speak, and live in a way that is different from the world – or at least we should. The world loves it own. If we were of the world, the world would love us. But because we are not of the world, the world to one degree or another, is trouble by us.

Q3: The third question that comes to mind is if this is all true, how then can a Christian possibly stand in this world in the face of such hostility?

A: The answer: The Christian will stand with the help of the Spirit, with an ever increasing love for the Father, and the Christ whom he sent. 

Look with me at verse 26 where Jesus says, “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. And you also will bear witness, because you have been with me from the beginning.” (John 15:26–27, ESV)

I wish that I had time to say more about these two verses, but notice this – the Father, Son, and Holy Spirit are all mentioned. I think this is very significant. It is a reminder that we are united to, and in the service of, the Triune God – Father, Son, and Holy Spirit. He, in all his power and glory, stands with those who are his as we live in this world, though we be not of it.

The Holy Spirit is our Helper. He is sent by Son, proceeding from the Father, in order to bear witness concerning Jesus the Christ.

The point is this: we are not alone. Christ did not leave us as orphans – helpless and vulnerable. No, though it is true that we live in a hostile environment, we serve the Lord of lords, and King of kings, who has richly supplied us with all that we need, and supports us in every way, so that his purposes might prevail.

Conclusion

Brothers and sisters, what do you expect as you walk with Christ in this world? It is not right to expect hostility from every person on the planet who is not a Christian. We should not withdraw out of the world. But we should not be surprised when the world is hostile towards us. We are to be in the world, but not of it.

Are you willing to suffer scorn as a follower of Christ? I find that many Christians are tempted to go the way of the world – to think, and talk, and walk in the way of the world – in order to earn the love and respect of the world. This is not the way of Christ nor his people. We need not be unnecessarily freakish – we need not provoke the world to anger in an unnecessary way. But we ought to come to terms with this reality – to proclaim the gospel of Jesus Christ faithfully, and to live according to it, will, with out a doubt, to one degree or another, be met with hatred as we live in this place awaiting the Lord’s return.

May we walk worthy, trusting in Triune God to keep us to the end.

Old Testament Reading: Psalm 80

“To the choirmaster: according to Lilies. A Testimony. Of Asaph, a Psalm. Give ear, O Shepherd of Israel, you who lead Joseph like a flock. You who are enthroned upon the cherubim, shine forth. Before Ephraim and Benjamin and Manasseh, stir up your might and come to save us! Restore us, O God; let your face shine, that we may be saved! O Lord God of hosts, how long will you be angry with your people’s prayers? You have fed them with the bread of tears and given them tears to drink in full measure. You make us an object of contention for our neighbors, and our enemies laugh among themselves. Restore us, O God of hosts; let your face shine, that we may be saved! You brought a vine out of Egypt; you drove out the nations and planted it. You cleared the ground for it; it took deep root and filled the land. The mountains were covered with its shade, the mighty cedars with its branches. It sent out its branches to the sea and its shoots to the River. Why then have you broken down its walls, so that all who pass along the way pluck its fruit? The boar from the forest ravages it, and all that move in the field feed on it. Turn again, O God of hosts! Look down from heaven, and see; have regard for this vine, the stock that your right hand planted, and for the son whom you made strong for yourself. They have burned it with fire; they have cut it down; may they perish at the rebuke of your face! But let your hand be on the man of your right hand, the son of man whom you have made strong for yourself! Then we shall not turn back from you; give us life, and we will call upon your name! Restore us, O Lord God of hosts! Let your face shine, that we may be saved!” (Psalm 80, ESV)

New Testament Reading: John 15:1-17

“I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. Already you are clean because of the word that I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples. As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. These things I command you, so that you will love one another.” (John 15:1–17, ESV)

Introduction

The message being communicated to us in this most beautiful passage is that Christ came, not only to pay for sins so that we might be forgiven by God and experience eternal life in the future, but also to fill us with abundant and fruitful life in the here and now.

The tendency among some Christians, I think, is to reduce, or minimize, or constrain the work of Christ on the cross so that in our minds it pertains only to the future. We think of the cross of Christ and the work that was accomplished there and we think, he earned something for me that I will enjoy in the future. Or, Jesus died so that I can go to heaven someday. He died, we think to ourselves, so that I will not be condemned in the final judgment. These things are indeed true, but John 15 compels us to see that there is so much more to be said about the life that is available in Christ.

Consider again Jesus’ words to his disciples in 14:19: “Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live.” Clearly Jesus is referring to his death and resurrection. The promise is that because Jesus lives (because he has risen from the grave) those who believe in him will also live. But when will Christ’s followers come to experience this resurrection life? That is the question.

Brothers and sisters, life in Christ it is not something reserved exclusively for the future, but it is here and now. If you are in Christ, you have been made alive through the word and by the Spirit. If you are in Christ, you have been born again. The resurrection life of Christ is something that pulsates through the Christian in this life, and will enliven to the uttermost in the age to come. That seems to be the heart of the matter here in John chapter 15.

Jesus uses the imagery of a vineyard to illustrate this principle.There are three things that I would like to focus upon in this metaphor. First of all, we should take note of the variety of persons represented; secondly, we should consider the command that is given; and thirdly, we should consider the result of obedience.

A Variety Of Persons Represented

Notice, first of all, the variety persons represented in this metaphor.

Jesus is here represented by the vine. God the Father is represented by the vinedresser, or gardner. And then there are two types of branches, representing two types of people – those who are truly united Christ, who remain in him, and bear fruit, and those who do not. Let us then consider these figures, one at a time.

First of all, we hear Jesus say, “I am the true vine” – a vine represents Jesus in this metaphor. 

It is right for us to think of a grapevine. They were common in the region where Jesus ministered, and they are common in our region too. Jesus is here represented by a vine – that is to say,  the large, stable, life giving part of the grape plant out of which the branches which produce the fruit naturally grow.

The image, at it’s most fundamental and basic level, communicates this simple principle: Jesus Christ is the source of life. Life – that is to say, spiritual, or eternal, or resurrection life – is found in him. He is the source of it. He is the one in whom life is found. He is the vine. That is the most basic truth to be grasped here. Do you want life? Look to Jesus for it.

But notice that Jesus calls himself “the true vine”. He is not only a vine, nor is he simply the vine, but he is the true vine. The implication is that there is also some sort of false vine.

I suppose we could say that a false vine is anyone or anything which people look to as a source of life other than the risen Christ. Man-made religion would be an example of this – religion which sets it’s hope upon the obedience of man, rather in the obedience of Christ for us. I suppose that materialism would also be an example of a false vine – hope in money and possessions. Moralism should also be mentioned – that is the belief that man is basically good and capable of laying ahold of life through the performance of good deeds.  The truth of the matter is that every person who has ever lived has tapped into a vine of some kind, looking to some person or thing as the source of life for them. To speak in a most general way, they have either tapped into some created thing (most likely themselves), or into the Creator (through the Christ whom he has sent, the only mediator between God and man). They are either in the true vine, who is the Christ. Or they are in some false vine, who’s end is death. Jesus is true in that he alone has life to give, whereas all other vines are false, meaning that they lead, not to life, but to death. I think this certainly a part of what is meant by the word true.

But I think there is a deeper meaning here – one that would have been much more obvious to the disciples of Christ who heard this at first. They were Jews who were well aquatinted with the Old Testament scriptures and with the history of their people. We tend to be lacking in this regard, and so we miss the connection that they would have easily grasped.

Vineyard imagery is used very often in the Old Testament to describe God’s covenant people.

Psalm 80, which I read not long ago, is an example of this. The Psalmist cries out to God, saying, “Restore us, O God of hosts; let your face shine, that we may be saved! You brought a vine out of Egypt; you drove out the nations and planted it. You cleared the ground for it; it took deep root and filled the land.” (Psalm 80:7–9, ESV) This is obviously a reference to the Exodus and to the birth and establishment of the nation of Israel in the promised land. Israel is pictured as a vine planted by the hand by God.

We could read many other passages in the Old Testament and see this demonstrated. I think of Isaiah chapters 5 and 27. I think also of Jeremiah 2:21and 12:10 and following. I think of Ezekiel 15:1–8; 17:1–21; 19:10–14, and also Hosea 10:1–2. Israel is God’s vineyard.

But two things should be noticed about the vineyard imagery contained in these Old Testament texts.

First of all, in most of these passages, God, or the prophet through whom the Lord spoke, is mourning the condition of God’s vineyard. God planted it. He tilled the soil. He built a wall around the vineyard, and yet it produced wild grapes (see Isaiah 5). I think also of Ezekiel 15 where the prophet asks the question, what good is dry and dead grape wood except to be thrown into the fire as kindling? You can build a house out of cedar! But who would even bother making a peg out of the dead and dry wood of the grapevine? The implication here is that Israel was more dead than alive. She was planted to bear fruit, but she had wandered far from God and had become fruitless. Judgment was, therefore, on the way.

Secondly, in many of the passages containing vineyard imagery there is a promise given that a day will come where God will cause his vineyard to produce fruit and fill the earth. Isaiah 27 is an example of this. “In that day the Lord with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea. In that day, ‘A pleasant vineyard, sing of it! I, the Lord, am its keeper; every moment I water it. Lest anyone punish it, I keep it night and day…” (Isaiah 27:1–3, ESV) Psalm 80 also contains a promise for the future. After the Psalmist laments Israel’s current condition in verses 12-13, saying, “Why then have you broken down its walls, so that all who pass along the way pluck its fruit? The boar from the forest ravages it, and all that move in the field feed on it”, he then pleads with God, saying in verse 14, “Turn again, O God of hosts! Look down from heaven, and see; have regard for this vine, the stock that your right hand planted, and for the son whom you made strong for yourself.” Now isn’t that interesting? The Psalmist is praying that God would have regard for the vine which he has planted, and then he makes reference to the son – “the son whom you made strong for yourself.” He continues in verse 16 “They have burned it with fire; they have cut it down; may they perish at the rebuke of your face! But let your hand be on the man of your right hand, the son of man whom you have made strong for yourself!”

Here is the thing that I am trying to demonstrate to you: When Jesus said, “I am the true vine” his Jewish disciples, without a doubt, understood him to be making reference to these Old Testament passages.

Jesus is the true vine – he always has been.

If God’s people were alive under the Old Covenant it was because they were united to Christ vitally and truly by faith.  They were believing upon the promise of the Messiah. They were looking forward to, as the Psalmist was, “the son whom [God] made strong… the man of [God’s] right hand… the son of man”, who is Jesus the Christ.

But under the Old Covenant there were dead branches, were there not? At certain times there were so many dead branches that it provoked the prophets to speak and write as they did, lamenting the state of God’s vineyard. And why were these branches dead and dry and barren? Though they were of Israel according to the flesh, they were not of Israel according to the Spirit. They were God’s people externally, but not inwardly.

Jesus Christ is the true vine. He is true in that he is the fulfillment to these Old Testament prophesies concerning the restoration of the vineyard of God. And he is true in that he has been the source of life for God’s people from the moment that sin entered the world. He alone – yesterday, today, and forever – has life in himself. All who have ever been made alive in the Spirit, from Adam’s day forward, were made alive in Christ, through faith in him, who is the true vine. The New Testament makes this so abundantly clear.

Listen to how our Confession talks about the work of Christ on the cross benefiting, not only those who lived during and after Jesus’ death and resurrection, but also those who lived before Christ. In Chapter 8, entitled “Christ the Mediator”, picking up in paragraph 6, we read,

“Although the price of redemption was not actually paid by Christ till after his incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types, and sacrifices wherein he was revealed, and signified to be the seed which should bruise the serpent’s head; and the Lamb slain from the foundation of the world, being the same yesterday, and to-day and for ever.”

Isn’t that beautifully stated?

Christ is the true vine in that there is no other besides him who can give life. And he is the true vine in that he is the true Israel of God. When Israel was called out of Egypt and planted in the promised land, it was indeed a whole nation that was planted there. But above all else, it was the Christ who was planted. It was the seed of the woman promised from long ago who was preserved. All who lived within Israel believing upon the promise of the Christ were alive in him. Those of Israel not believing upon the Christ were likened to dead wood in the vineyard of God.

For those who would like to further explore my interpretation of the word true, I would encourage you to go to John 6 and to read from verse 22 onward. It is there that we find one of the “I am” sayings of Christ – “I am the bread of life”, he says. By the way, this is  the last of the “I am” sayings of Christ here in 15:1 – “I am the true vine.” But in 6:32 you will notice that Jesus calls himself the “true bread from heaven”. He compares himself to the mana that came to the people of Israel through Moses. That was real bread that came to Israel, but Jesus is the true bread. The mana nourished Israel physically, but it is Jesus the Christ who is the bread from heaven who gives true life – eternal life –  yesterday, today, and forever.

He is the true vine because he is the possessor of true life. And he is the true vine because he alone is the giver of true life by virtue of his life, death, resurrection, and assertion to the right hand of the Father.

You’re thinking to yourself, my goodness, he has spent an awful lot of time on the first five words of this passage! I think it is necessary. The rest of the passage becomes more clear as we understand the vineyard imagery against it’s Old Testament backdrop.

The second figure that we encounter in this metaphor is the Father, and Christ tells us that he is the vinedresser. 

We are to think here of the owner of the vineyard. The Father has planted his vineyard, and it is the Father who cares for his vineyard.  This too should be considered against the backdrop of the Old Testament texts already mentioned.

God loves his vineyard, Israel. And notice again the concern of the Father. It is that his vineyard – his people – would bear much fruit. He planted them, protects them, and prunes them so that they might be fruitful! This is what I was emphasizing earlier. Our tendency is to think about the Christian life as if it is all about the future. No! God desire is to make us fruitful… now. And so he prunes his people. The dead wood he takes away. That which has life in it he prunes, so that it might produce more fruit.

It is here that we must turn our attention to the third and fourth figures in the metaphor. The branches represent people, and clearly there are two kinds.

There are branches that bear fruit. These have life in them, indicating that there exists a real and vital connection to the vine which gives life. Clearly,in this metaphor, these fruit-bearing branches represent true followers of Christ. These are those who have faith in Christ, and the fruit which they produce is evidence to the fact that they are indeed in Christ.

Look at verse 8: “By this my Father is glorified, that you bear much fruit and so prove to be my disciples.” When Christians bear fruit, God is glorified. And when Christian bear fruit, they prove to be Christ’s disciples. Notice that the fruit does not make us into disciples of Christ, but rather it is a proof of an authentic and vital union with Christ.

And what does the Father do with these fruit-bearing branches? He prunes them!

I know nothing about pruning grapevines except that there is a right way and wrong way to do it. It takes skill. I doubt that you prune a grapevine with a gas powered hedge clipper. Skill and precision are needed! But I do get the general principle – it is through the process of removing unnecessary things – leafs and twigs and branches – that greater health is produced within the branch, and within the vine, leading to a greater yield of fruit.

Bothers and sisters, this is what the Father does with his people – he prunes them. He, over time, removes those ungodly or unnecessary things which sap the life from us and limit our fruitfulness. This is sanctification. It is the process whereby the Father makes us more holy and fruitful in the Son and by the Spirit. We should rejoice in it, though it may be unpleasant for a time. This is what the Father does with those who are his – he cleans them. If you are in Christ, you are already clean (as were the disciples to whom he originally spoke these words (see verse 3)). But he cleans, or prunes those who belong to him more and more throughout the Christian life.

But what does the Father do with those branches which do not produce fruit. The text tells us that he “takes them away” (verse 2).

This verse here has been the source of much debate throughout the ages.

There are some who insist that these fruitless branches represent those who were truly united to Christ by faith, and yet, because of their fruitlessness, lost their salvation, having been removed from the vine and cast into the fire.

What are we to think of this?

First of all, this view contradicts many other clear statements in scripture concerning the preservation of the saints. John 10:27-29 is an example of this, where Jesus is heard saying, “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.” John 17 could also be sited, along with many other scriptures.

Secondly, this view turns the gospel of grace into no gospel at all. Salvation, all of a sudden, depends upon you, and your good works! This turns the gospel on it’s head, turning it from good news to bad.

Thirdly, this view abuses the vulnerability of metaphorical language. It seizes upon the looseness of the metaphor and crams unbiblical teaching in to the gaps. It presses the metaphor too far.

Jesus is not teaching that someone can be really and truly united to Christ by faith and then severed. Rather he is building upon the Old Testament imagery and is warning that, though some may appear to be apart of the people of God externally, their fruitlessness is a sign that no true and vital union to the life giving Savior exists. This passage warns against merely external religion. It warns against slackness in the Christian life. To be in Christ will lead to fruitfulness. If there is a lack of fruit, then we should certainly pause and examine our hearts.

This passage also warns against apostasy. Brothers and sisters, there are plenty of New Testament texts which describe to us people who have some degree of connection with Jesus, or some degree of connection with the Christian church, who, to borrow language from D.A. Carson, “by failing to display the grace of perseverance finally testify that the transforming life of Christ has never pulsated within them.” (Carson, PNTC, 515)

Most specifically, I think this reference to the fruitless branch that is taken away is a warning to the non-believing Jews. Certainly they considered themselves (and still do) to be a part of the vineyard of God on the basis of their ethnicity. But there is a warning here that to reject Jesus as the true vine is to be severed from God’s vineyard, who is the true Israel of God.

This is most certainly not a symbol of one who belongs to Christ truly and then looses his or her salvation. Consider that the same John who wrote this Gospel dealt with the question of those who appeared to fall away from Christ in a most direct way, saying, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.” (1 John 2:19, ESV)

Branches that bear some fruit are pruned so that they bear more. Branches that bear no fruit – they are dead, lacking a vital union with Christ, not having the life of Christ pulsate through them – these are cut off and throne into the fire. Without a doubt this symbolizes judgement.  It is a sobering thought indeed.

More can be said, but we must move on for the sake of time. In summery, there are four figures in this metaphor. The vine represents Christ, the Father is the vinedresser. The branches that bear fruit are true disciples of Christ whom the Father prunes in order to make them more fruitful, whereas the fruitless branches represent those who, though they may appear to be a part of the covenant community, lack any vital union to the savior. They are dead wood – fruitless branches – who are cut off and throne into the fire.

Christ’s Command

Notice, secondly, the command of Christ in this passage.

There is one command that appears time and again in this passage. Jesus commands his followers to do one thing if they hope to be fruitful – abde, abide, and abide.

Verse 4: “Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.” (John 15:4, ESV)

Verse 9: “As the Father has loved me, so have I loved you. Abide in my love.” (John 15:9, ESV)

The word abide means to remain. Here again the emphasis is upon remaining in Christ. Just as a branch must remain in the vine if it is to live, so too must the Christian perpetually remain in Christ if she is to live. We do not come to Christ for salvation and then go on alone. No, we are to walk with him in an ongoing communion bond, on the basis of the covenant that he has made with.

Our relationship to Jesus is like a marriage, in other words. He is the groom, we the bride, according to the scripture. Too often do we view our relationship with Jesus as if it were a court date. It is not a court date, it is marriage. There is a covenantal communion bond that exists between us and Christ. If we are to enjoy the life that is found in him – if we are to bear fruit – then we must remain in him.

But how do we abide in Christ, exactly?

I often find that what Christians want is a checklist. Tell me what I must do to abide in Christ! But the first thing we must develop, is not a check list, but an attitude – an attitude which permeates every aspect of our life and being, which says, Lord, I need you! It is an attitude of dependence that we need – an attitude of humility, and of weakness – which drives to look to Christ always and in every circumstance for the strength that comes from him, by the power of the Holy Spirit. When Paul tells us to “walk by the Spirit” he is communicating a similar concept, isn’t he?

But notice that once we have adopted this mindset there are also some things for us to do.

First of all, to abide in Christ means that we are to keep his word.

Notice in verse 3 that Jesus says to his disciples, “Already you are clean because of the word that I have spoken to you.” It is by the word that we are made clean initially, and it is by the word that Christ prunes us progressively through the ministry of the Spirit of  Truth, who is the Holy Spirit, or the Spirit who makes holy.

Christ has appointed preachers and teachers to read the word to the church, and to explain it so that we all might live by it. You need the preaching of Christ’s word if you are to abide in him. We live in a unique time in history where we, as the people of God, have access to God’s written word. We ought to read the word often. But notice the emphasis in this passage upon obedience. Jesus says, “If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.” (John 15:10, ESV)

Brothers and sisters, it possible to be in church every Lord’s day, and to read your Bibles morning and night, and to not abide in Christ. We are to encounter God’s word, it is true – but we must be sure to obey it! It is better to read the Bible a little and to live by what it says than to read it a lot and to fail to practice it. “But be doers of the word, and not hearers only, deceiving yourselves.” (James 1:22, ESV)

Notice, secondly, the emphasis upon prayer in this passage.

“If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you.” (John 15:7, ESV) Here the Christian is invited to pray and make requests before God. It is through prayer that we enjoy ongoing communion with our Savior. And what a gift that it is!

Notice, thirdly, the love we are to have for one another.

“This is my commandment”, Jesus says, “that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends.” (John 15:12–13, ESV)

Brothers and sisters, there is no abiding in Christ apart from Christ’s church, who is called the body of Christ, his bride, his temple, and his flock. My heart fears for those who claim to love Christ and yet hate his church. How can we claim to love Christ and yet hate the bride for whom he died?

This entire passage is peppered with references to the corporate nature of the Christian life. He is saying it all to his disciples, we are not one, but many. God’s vineyard consists of many branches gathered together in the one vine. And Christ concludes this entire section saying, “These things I command you, so that you will love one another.” (John 15:17, ESV) It will not do to say, well the church is dysfunctional today. Brothers and sisters, the church has always been dysfunctional. Read your new Testament. Perhaps you have misunderstood the gospel if it is messiness of other peoples lives which keeps you away from Christ’s church.

So how do we abide? Above all else we are to cultivate an attitude of dependence upon Christ so that we rely upon him for all things. After this we must recognize the way in which the Holy Spirit uses the word and prayer within the context of the church to transform lives.

The Result of Obedience

Notice, thirdly, the result of obedience to Christ’s command.

The result is fruitfulness.

Many have sought to pinpoint what exactly this bearing of fruit represents. Is it that people will come to Christ through us when we are fruitful? Is it that our lives will become more holy? Or we will be more loving and joyful people as we abide in Christ?

Honestly, I’m not sure why we feel the need to reduce fruitfulness to one of these things or the other. Is not the idea that as we abide in Christ, who is the true vine, we will, as branches, inevitably produce fruit which Christlike?

Lord, make us fruitful, we pray. May we abide in you. And as we abide, may your word and Spirit bring life to us – more and more life – abundant life, so that our life produces more and fruit until the day we die, to the glory of your name. Amen.

Old Testament Reading: Zechariah 2

“And I lifted my eyes and saw, and behold, a man with a measuring line in his hand! Then I said, ‘Where are you going?’ And he said to me, ‘To measure Jerusalem, to see what is its width and what is its length.’ And behold, the angel who talked with me came forward, and another angel came forward to meet him and said to him, ‘Run, say to that young man, ‘Jerusalem shall be inhabited as villages without walls, because of the multitude of people and livestock in it. And I will be to her a wall of fire all around, declares the Lord, and I will be the glory in her midst.’’ Up! Up! Flee from the land of the north, declares the Lord. For I have spread you abroad as the four winds of the heavens, declares the Lord. Up! Escape to Zion, you who dwell with the daughter of Babylon. For thus said the Lord of hosts, after his glory sent me to the nations who plundered you, for he who touches you touches the apple of his eye: ‘Behold, I will shake my hand over them, and they shall become plunder for those who served them. Then you will know that the Lord of hosts has sent me. Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the Lord. And many nations shall join themselves to the Lord in that day, and shall be my people. And I will dwell in your midst, and you shall know that the Lord of hosts has sent me to you. And the Lord will inherit Judah as his portion in the holy land, and will again choose Jerusalem.’ Be silent, all flesh, before the Lord, for he has roused himself from his holy dwelling.” (Zechariah 2, ESV)

New Testament Reading: John 14:15-31

“‘If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you. Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.’ Judas (not Iscariot) said to him, ‘Lord, how is it that you will manifest yourself to us, and not to the world?’ Jesus answered him, ‘If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me. These things I have spoken to you while I am still with you. But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you. Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid. You heard me say to you, ‘I am going away, and I will come to you.’ If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I. And now I have told you before it takes place, so that when it does take place you may believe. I will no longer talk much with you, for the ruler of this world is coming. He has no claim on me, but I do as the Father has commanded me, so that the world may know that I love the Father. Rise, let us go from here.’” (John 14:15–31, ESV)

Introduction

As I think back upon the last five sermons preached at Emmaus two things come to mind.

Concerning the four advent sermons devoted to the topic of the incarnation the thought occurs to me that we need to talk about the Holy Spirit. Two sermons were devoted to the doctrine of God in general, and two to the doctrine of Christ, but what about the Holy Spirit? He is certainly of no less importance than the Father and Son. He is fully God, just as the Father and Son are. And the work that he does in creation and redemption is certainly of vital importance. We need to, at some point, give proper attention to God the Spirit so that we might fully understand his person and work. That is one thing that comes to mind as I reflect back upon those four sermons leading up to Christmas.

And concerning the sermon that Phil preached last week on the topic of sanctification I simply think, we need more of that! In particular we need to give more attention to our progressive sanctification. To be sanctified is to be holy. God is holy, and his people must be holy if they are to worship and serve him. The problem, of course, is that we are not holy in and of ourselves. But God has made us holy. He has justified us, having declared us not guilty on the basis of Christ’s finished work (that is the legal side of it). But he has also sanctified us in a definitive way. Those who are in Christ have been made holy, being clothed in Christ’s righteousness, being set apart for the worship and service of God – this is definitive sanctification. It is a one time event which happens at the beginning of the Christian life. But there is also a sanctification that this progressive. This is the process whereby Christians – who have been set apart, who have been cleansed by the blood of the lamb, who have been declared not guilty by God Almighty on the basis of the life, death, and resurrection of Christ – are progressively made more and more holy, really and personally, by Christ’s word and Spirit dwelling in them. More of this is needed, I think. Our personal holiness matters. Progressive sanctification matters.

And so these two things are on my mind as I reflect back upon the last five sermons preached in 2015, but I also know that we need to continue our study of the Gospel of John. And so I sat down to study, returning to where we left off, and what do I read? In John 14:15 Jesus says, “If you love me, you will keep my commandments.” It is the need for real and personal holiness that is being emphasized here. And in verse 16 we hear Jesus say, “I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth…” It is the Holy Spirit who assists and empowers the believer to live a life of obedience before God.

A Christian Is One Who Obeys The Commandments Of Christ

Let us consider, first of all, that a Christian is one who obeys the commandments of Christ.

Look at the repeated emphasis upon this fact throughout verses 15-31. In verse 15 Jesus says to his disciples, “If you love me, you will keep my commandments.” In verse 21 Jesus says it another way: “Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” Drop your eyes now to verse 23 where Jesus says,“If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.” In verse 24 Jesus says it in a negative way: “Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me.” And in verse 31 we see that Christ himself is an example to us of this very thing when he says, “but I do as the Father has commanded me, so that the world may know that I love the Father…”

Remember that Jesus is here preparing his disciples for his departure. He is preparing them to live in the world after his death, burial, resurrection, and ascension to the right hand of the Father. They will no longer see him in the flesh, and so Jesus is preparing them for this new phase. He has made it clear that they are to continue his work in 14:12, but here he emphasizes the need for obedience to the commands of God. The Christian is one who keeps the commands of Christ. The Christian is one who obeys the word of God.

The question might be asked, what exactly are the commands of Christ, or what is the word of Christ that we are here called to obey?

There are some who would suggest that we are only obligated to obey that which is commanded in the New Testament scriptures, as if the thought communicated here were that we are to obey only that which Christ and his Apostles have said – the Old Testament scriptures are done away with, then. That cannot be the idea here. For the very Word which took on flesh and dwelt among us was the very Word which spoke in ages past through Moses and the prophets. Notice also that Jesus explicitly links his words with the Fathers words in verse 24, saying, “Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me.” There is no disharmony between the word of Christ and the word of God the Father. No, the Father and the Son speak in perfect unison. With that said, there is a sense in which Christ speaks a new word to us. His commandments are new – not in the sense of altering the old, or replacing the old – but in the fact that they fulfill and advance the old. And so when Christ says that we are to obey his word and his commandments he is calling us to obey all that God has ever said, with special consideration given to the way that Christ’s first coming, and the ratification of the New Covenant, has affected and advanced that which was commanded under the Old Covenant.

The point is this: Christians are to keep God’s word. We are to obey it. Obedience matters. Holiness matters. Your sanctification matters to God. The Christian is to take great care to walk according to God’s precepts – to obey him in thought, in word, and in deed.

It Is The Christian’s Love For God, And For The Christ Whom He Has Sent, That Is To Motivate Obedience

But notice, secondly, what is to motivate the Christian’s obedience. It is the Christian’s love for God, and for the Christ whom he has sent, that is to motivate obedience to the word of Christ. Jesus says, “If you love me, you will keep my commandments”, and “whoever has my commandments and keeps them, he it is who loves me”, and “if anyone loves me, he will keep my word”, and lastly, “whoever does not love me does not keep my words.”

This is very significant. Our love for Christ will motivate our obedience to Christ, and our obedience to Christ will demonstrate our true love for him. Our love for God, and for the Christ whom he sent, is the motivating factor behind our obedience to Christ’s commands.

Think with me for a moment about the Protestant Reformation. The first and most important doctrine of the Protestant Reformation was the doctrine of justification by faith alone. The question at hand was (and continues to be) how is a person saved? How can a person’s sins be forgiven? How can a person escape from the wrath of God and come to posses eternal life? The Roman church responds to that question by saying that a person is justified – saved from their sins – by faith and obedience. A Christian’s obedience, in other words, contributes to his or her salvation, according to Rome. The Reformers, on the other hand, insisted that the biblical teaching on the subject was that a person is justified by faith alone. We are saved from our sins, not because of what we do or don’t do, but because of what Christ has done for us, in both his active and passive obedience. For Rome, a person is justified before God when he believe and obeys. For the Reformed, a person is justified before God when he believes upon Christ. Period.

Indeed, it is the Reformed position that is the biblical one. “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” (Ephesians 2:8–9, ESV) But what do you think the complaint of Rome was against the Reformers? Well, for one, they complained saying, if you remove the requirement of works for justification, you will loose all power to motivate the people to obey the commands of God.

This is true of Rome, and it is true of every works based religion. For them the motivating factor behind obedience to God is fear. Fear of judgment. Fear of eternal death. Remove the threat of hellfire and all motivation for holy living is lost, according to the legalist.

But this is not the gospel. The gospel is that Christ died in the place of sinners. He lived and died as our substitute. He obeyed the law of God perfectly for us, and he suffered and died in our place. We are made right with God by looking to Christ and trusting in him alone. We do not add to his finished work in the least, for he has paid it all. Salvation is by grace alone through faith alone, beginning, middle, and end – thanks be to God!

This being said, all agree that good works matter. Obedience matters. Holiness before God matters. The one who knows and loves God obeys God, and the one who obeys God proves that his love is true. But how important it is that we put obedience in the proper place. To put it in the wrong place will have the effect of changing the gospel into no-gospel-at-all.

Hear this brothers and sisters. Our obedience – Christian holiness – contributes, not to our justification, but is a part of our sanctification in Christ. Our obedience to God’s word does not somehow complete our salvation (as if Christ got us started and then left something undone), but it is rather the product of the full and finished salvation that we have received through faith alone in Christ Jesus our Lord. I’ve said it before, but it is worth repeating: good works (obedience, holy living) is not the root of our salvation, but the fruit of it. Obedience is not the ground or foundation of our right standing before God, but is the product of it.  We agree with Rome that holiness matters. But we disagree as to what role it plays in the Christian life, and as to what motivates it.

So what motivates the Christian who’s sins have been washed away by the blood of the lamb to live holy before his God? If it is not fear of judgment – if it is not fear of failing to attain to God’s standards, and thus falling short of salvation – then what motivates the Christian to obey?

The answer is love. If a person loves God truly, and is loved by God, then he will obey. His love for Christ will compel him to walk in holiness before God. It is love, and not fear, that motivates the true Christian to obey.

In the moment that I utter these words I know that some of you are thinking of passages which seem to say otherwise.

Paul, for example, exhorts Christians to “…work out [their] own salvation with fear and trembling…” (Philippians 2:12–13, ESV). But this is not a fear of failing to earn salvation by our good works, but rather a fear and trembling at our own weakness, being mindful of our propensity to sin and to turn from the God who saved us. Notice that Paul immediately comforts us with these words: “for it is God who works in you, both to will and to work for his good pleasure.” (Philippians 2:13, ESV)The point is this: fear and tremble concerning your own weakness. Trust in God who saves!

And it is indeed true that the Christian will stand before the judgment seat of Christ.  Paul says so in 2 Corinthians 5:10 where we read, “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” (2 Corinthians 5:10, ESV) For the Christian this will be a judgment, not unto heaven or hell, but a judgment involving rewards, or lack thereof. But listen to how Paul introduces this. He says, “yes, we are of good courage, and we would rather be away from the body and at home with the Lord. So whether we are at home or away, we make it our aim to please him.” (2 Corinthians 5:8–9, ESV) It was not fear of eternal hellfire motivating Paul. It was not a question of if he had done enough to earn a place in heaven, but a desire to please the Lord whom he loved.

Yes, brothers and sisters, work out your salvation with fear and trembling. And live knowing that you will indeed stand before the judgment seat of Christ. But above all of that, may it be your love for God, and for the Christ whom he has sent, that motivates your obedience to him.

It Is The Holy Spirit Who Empowers The Christian To Live A Life Of Obedience

But you say, what about all of those times where my love for God is lacking? What about those moments in my life where I find myself loving the things of this world more than God and Christ? 

Brothers and sisters, this is indeed a valid concern. We are to obey God, it is true. And we are to obey God being motivated by our love for him. But the truth of the matter is that in our weakness we do not love God as we ought. We find that our love is often misdirected.

The Christian life is a struggle, that is the point! And it is because the Christian life is a struggle that Christ encouraged his disciples promising to send “another Helper”. If obedience, holiness, love for God, sanctification were automatic, why would we need a helper? But Christ promised to send another Helper that we might have victory in these things.

The helper, as you know, is the Holy Spirit. And it is the Holy Spirit who empowers the Christian to live a life of love and obedience before God.

Notice these seven things about the Holy Spirit. We will have to move through these seven points rather quickly for the sake of time.

First of all, the Holy Spirit is the third person of the Holy Trinity. He is a he, and not an it. He is God in the same way that the Father and Son are God. And yet he proceeds form the Father and Son accomplishing a particular work in creation and in redemption. I do not have the time to demonstrate this fact from the scriptures today, but it needed to said.

Secondly, notice that the Holy Spirit is here called the Helper, which is the way that the ESV translates the Greek word transliterated Paraclete. It is difficult to find an English word that adequately communicates the thought behind the Greek word παράκλητος, which is why we find such a diversity within our English Bibles. Some translate the word “comforter”, others “counselor”, while others use “advocate”. Helper is probably best. The idea behind παράκλητος is someone who offers assistance in a situation where help is needed. And that is what the Holy Spirit does. He comes along side and dwells within the believer in order to assist the believer in a variety of ways.

Notice thirdly that the Paraclete would not be sent by Christ until after his resurrection. Take note of the use of the future tense throughout this passage. In John 14:16 Jesus says, “And I will ask the Father, and he will give you another Helper, to be with you forever…” Look also at verse 26: “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.” The coming of the Holy Spirit was yet future in relation to the interaction between Jesus and his disciples described here in John 14. This truth has already been emphasized in John’s gospel. In 7:39 we read, “Now this [Jesus] said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.” (John 7:39, ESV)

Two errors can be made in regard to this fact. On the one hand some have imagined that the Holy Spirit was not active at all before the resurrection and glorification of Christ. This would be a mistake. The Holy Spirit has always existed, and he has always been active in creation and in redemption, fulfilling a particular role within the Godhead. But on the other hand, some fail to recognize the significance of the glorification of Christ and the outpouring of the Holy Spirit on the day of Pentecost.

Jesus the Christ was uniquely and fully anointed by the Holy Spirit. After accomplishing our redemption as the second Adam, Christ was glorified and sits now at the right hand of the Father. He, as a man, possesses a spiritual body (1 Corinthians 15), that is to say, a body (not a spirit) fully anointed with and empowered by the Holy Spirit. This is the kind of body that Adam would have had should he have passed the probationary test in the garden. It is the kind of body that all who are in Christ will have for all eternity, beginning with the resurrection at the end of the age. Jesus Christ, therefore, has become a life giving Spirit (1 Corinthians 15:45). He is fully empowered by the Spirit, and he has the power to give the Spirit to those who are his. It is through the ministry of the Spirit that we are in fact united to Christ – he in the Father, we in him, and he in us. The Holy Spirit was poured out in this way for the first time at Pentecost. It is not that the Holy Spirit did not exist before; and it is not that the Holy Spirit was inactive before. But it was not until Christ accomplished redemption for us as the second Adam that he was able give the Spirit to his people in this way.

We live now in the age of the Spirit. In eternity the Spirit will empower all things to the fullest extent. But the Spirit has broken in upon this age. Under the Old Covenant the activity of the Spirit was reserved, for the most part, to the people of Israel. In this age the Spirit is poured out upon all flesh. Under the Old Covenant a select few were anointed with the Holy Spirit – mainly prophets, priests, and kings. In this age, the Spirit is poured out upon all of God’s people. More on this another time.

Notice fourthly that the Holy Spirit is described as another Helper. Christ was a helper to his disciples while he walked on earth with them. The Holy Spirit would be sent as another Helper. The point to see here is that Holy Spirit continues the work of Christ. It is not as if the Father has his plan, the Son has his, and the Spirit his, each working independently from one another. No, the Father sends the Son who sends the Spirit. There is perfect unity of purpose within the Trinity. Any doctrine which undermines the unity of purpose within the Triune God is to be avoided.

Notice fifth that the Holy Spirit is called the Spirit of truth. The Spirit’s work is bent towards to the furtherance of truth. The Spirit works with and promotes the Word of God within the hearts and minds of the people of God. Many today look for movement of the Spirit. The truth of the matter is that the Spirit will be found moving most powerfully where the truth of God word is being proclaimed. If there is movement where there is no truth, rest assured that it is not the movement of the Spirit, for he is the Spirit of truth.

Sixthly, notice that the Spirit is the Holy Spirit. Concerning this we must confess that he himself is holy. But he is  also the one who makes holy. He is the one who sanctifies his people and works obedience in them, Again, if the Spirit is moving with power than we ought to see this effect. The Spirit is holy and he makes holy.

Seventhly, it is through the Spirit that God and Christ are with us today. The promise of Christ is that he would not leave us orphans but would come to us. He would not be perceived by the world, but only by his disciples. When Judas (not Iscariot) asked how this would be, Jesus clarified that he and the Father would come and make their home with them. Given the context, this is a reference to the Holy Spirit. The Holy Spirit would come and bring the presence of the Father and Son.

Application

What then can we say by way of application?

The first thing is this: brothers and sisters we should strive for holiness. We should be holy in our thoughts, holy in our speech, and holy in our conduct.

Secondly, we should acknowledge our need for assistance. The Christian life is a struggle. The flesh wars against the Spirit, and the Spirit the flesh.

Thirdly, let us live in continual dependence upon the Spirit. “But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.” (Galatians 5:16–17, ESV)