C-'i " "f Jesus as revealed in Chris-
tiiiii , ■ The limits of human friendship
are many, ami Mijui'st the blessings which all believers in I lui-i h:i\. injoyed by their union with the liviirj Sni nii. In our human relation- ships no word-- arc .lili.iiiate to express the subtler and more refined emotions and convictions of the soul, so that when we strive to reveal our true self we stammer. Besides, we often cannot define these things to ourselves, and we require one who will
first tell us our dream and then interpret it. In- lios]iitality of soul and our native bashfulness impede communion, while the sense of defect or un worthiness restricts our fellowship. Differences of exjjerience separate us, so that we cannot match each other's moods. Distance and change of occu- pation place physical barriers, while too often the faults of temper and vexing cares drive apart those who once were knit together in sympathy. How precarious is our hold upon a friendship which ' death, a few light words, a piece of stamped paper,' can destroy. But Jesus transcends all these limits of human friendship. His spirit can commune -vvith our spirits apart from language. He knows us altogether, and needs not that any should tell Him. He is master of large experience, having been tempted in all points like as we are, yet without sin. Physical barriers are all removed, since He will never go away from us or forsake us. He is the same yestei-day, to-day, and for ever. The universal testimony of the Christian Church is that as we abide in the presence of Jesus by prayer, self-denial, and meditation, we are up- lifted in soul, encouraged in our holy endeavours, and made partakers of spiritual joy. The believer finds that Christ is the way to the Father, that Jesus leads us to that communion with God which is the greatest fact of all the world. Religion is friendship between the believer and the living Christ.
LiTEBATfKE.— Aristotle, Ethics; Cicero, de Amicitia; PRK\ art. ' Freuudschatt ' ; I.t'inuie, Die Freundnchaft, Heilbronn, 1S97 ; Bacon, /.-."'. i,ol,|,!i Tivi-nri Series, 1892, p. 100; Huffti Blaik, / 1' ,11: , r.riefe, Leipzig, 1903;
Tennyson, /-' W Mmi.ii.m, christian Ethics, iii.
-2fif.; Stalker, /„<,^; ' /, , ' , :;■•.:.
Ja.mls ^y. Falconer. FRINGES.— See Bordek.
FRUIT.— The consideration of this term as it is used in the Gospels divides itself into three parts : (1) The natural application of the word 'fruit' (rapTris) to the products of the field and the orchard ; (2) other references to fruit under their specific names ; (3) the spiritual lessons deriveil from these allusions.
1. In its natui-al sense the word ' fruit ' is used : («) in reference to grain-crops (Mt 13*, Mk 4", Lk 8* 12"); (b) physiologically, of the fruit of the womb (Lk 1^-) ; (c) of the fruit of (a) trees gene- rally (Mt 3", Lk 3") ; (j3) the fig-tree (Mt 21", Mk 11'*, Lk 13«) ; (7) the vine (Mt 21-", Mk 1-2-, Lk 2ui").
2. Other references to fruits under their speiilic names, without the use of the word 'fruit' : (r() grapes (Mt 7'^ Lk 6") ; (6) figs (Mt 7'*, Mk 11'^ Lk 6«) ; (c) husks (Lk 15'«, probably the fruit of the carob or locust-tree); (d) mulberry (Lk 17") ; (c) olives (Mt 21'). Probably the ' thorns ' (fi/cai-flai) alluded to in Mt 7"^ are not the so-called ' Apple of Sodom,' but a generic term covering all sorts of prickly plants. The parallel use with ' thistles ' (Tpi(3oXoi) suggests that the fruit was inconsider- able.
3. Sjyiritual lessons. — Christ Himself is inti- mately associated with {a) the Divine quest of fruit ; (6) the Divine creation of fruit ; (c) the Divine suffering and sacrifice of fruit-production. The processes of agriculture and horticulture are also, in many ways, utilized as symbols of the Christian's culture of the soul.
{a) Jesus describes Himself (Mt 21, Lk 20) under the figure of the Son whom the Master of the Vine- yard sends to ask fruit of the Iiusbandman. Our life is a rich gift to us from God ; it is a garden Avhich God has designed with lavish care, endowed with unlimited possibilities, and handed over to our complete control. He has a right to expect that we should use our opportunitir^ ., ell.
(6) Jesus uses the figure of the Xim- ('n 15) and
FRUIT
FULFILMENT
yj.0
the Branches to express tlie vital and mysterious connexion that exists between Himself and His disciples, and the necessity for our dependence upon Him and His continuous ins|iiration, if wc are to brin- forth fruit. It is our n-sponsiliility to
'abide in Him' liy kivpinn His c u]andm(.'n(s.
But it is His o)ili,iUi..n U, vu-.iW the fruit. W.' who cannot so much as niakr a liladii of j;rass j^row without His co-operation, are not expecteil to accomplish the impossible and bring forth fruit of ourselves.
(c) Jesus manifestly alludes to His own death and sacrifice (Jn 12-^) under the allegory of the grain of wheat which falls into the ground and dies, and afterwards rises in tlie new life of the fruit. This figure betokens the utter consecration and determination of the holiness of God to our redemption. We are apt to shudder and tremble before the holiness of God, as a thing of terrible and inaccessible majesty associated with the Great White Throne. That is because we have not taken full views, but have isolated one part from the rest. God is glorious in His holiness (Fs 145) ; it is siich holiness as man praises when he sees it ; it is hospitable, friendly, and devoted to our wel- fare. It is determined even unto death to share its joy and health and purity with us (Jn 12''''' 17'").