inasmuch as ' in the OT, and partially in Jewish thought, the vine was the symbol of Israel, not in their national, but in their Church capacity' (Edersheim, LT ii. 520; cf. Jn 15). See next article.
The fig and the vine are often closely associated (Lk 13^). The mod. Arab, harm stands for both vineyard and fig-orchard. P'rom the Mishna we gather tliat 200 years after Clirist vine-culture was still a flourishing industry in Palestine. With the coming of the Arabs, vineyards almost entirely disappeared. During the last cent, the industry has in some measure revived under the influence of the German and Jewish colonists in Palestine, and the French in the Lebanon. Both E. and W. of Jordan the vine is now largel cultivated. The grapes of Eshcol are in hig repute. W. Ewing
I
VINE, ALLEGORY OF THE.— In the allegory of the vine (Jn 15'"^*') Christ describes the close re- lation which exists between the disciples and Him- self, and impresses on them the necessity of the continuance of this intimate union as the indis- pensable condition of fruitfulness on their part. The figurative side of the allegory is not develojjed first and then followed by the interpretation, but figure and interpretation are woven together throughout tlie passage. When we separate them we find that the figurative material is compara- tively slight. It presents to us the picture of a vine tended by a husbandman who takes away the unfruitful branches and cleanses the fruitful, i.e. cuts off from them all useless .shoots, that they may become more productive. Attention is also directed to tlie fact that the unfailing condition of fruit-bearing is that the branch abide in the vine. If by any chance it is separated from the jjarent stock, it is of no more use, but is cast forth from the vineyard and withers away, and is fit only for firewood.
In tlie interpretation Christ Himself is the vine ( ' the true vine ' is the phrase used, of which we siiall discuss the significance presently) ; His Father is the husbandman, believers, especially the dis- ciples, are the branches. As there are unfruitful branches in the natural vine, so there may be some who, in spite of their communion with Clu'ist, yet prove unproductive. The fate wliicli overtakes them is similar to that of the unfruitful branches of the natural vine. The Heavenlj^ Husbandman severs the connexion between them and Christ (v.^"). Wherein fruitfulness consists Christ does not say. Some take it as the keeping of His com- mandments (v.^"), and the practice of that right- eousness whereby the soundness of the tree is proved (Mt V^- ^u-si)^ while others think specially of that Apostolic work which is to fall to the dis- ciples (so Bruce, Training of the Ttvelve, p. 402). By the cleansing of the branches (v.^'') we must understand sucli Divine dealings as tend to greater fruitfulness in the life of the believer. The pro- cess of cleansing in the natural vine suggests to us the chastening discipline to which the Father sub- jects believers (so de Wette). But in proceeding to speak of the disciples, to whom He now directly refers as the branches, Christ gives a more general interpretation of the figure of cleansing. They are already clean, He says (v.^), on account of the ^vord which He has spoken to them, i.e. the revela- tion He has given them has had a purifying influ- ence upon their life. The vital matter for them is to continue in such close relationship to Christ, whose word has had this cleansing influence upon them, that they may ever remain clean. There- fore He proceeds to insist upon the necessity of their abiding in Him, i.e. making Him the source from which they derive all their strength and VOL. II. — 51
nourishment (v.*). This is the indispensable con- dition of fruitfulness in the spiritual life (vv."*- ^).
Before proceeding to describe with greater ful- ness the blessed results that follow from such close adherence to Him, Christ pauses to indicate the fate of those who sever their connexion with Him (v."). They are like the branches that have been broken off from the vine, which are cast out of the vineyard and wither away, and are gathered to- gether and burned. Some would find an exact equivalent to all the details in this description. The casting forth corresponds to their exclusion from the Church, the witliering to their loss of spiritual life, the gathering to the work of the angels (Mt IS^"- ^'*), and tiie fire to Gehenna. In any case the language indicates the certainty of the destruction that awaits all who break away from their adherence to Christ. In contrast to this, Christ proceeds to describe the condition of those wiio abide in Him. United to Him in close com- munion, they will obtain whatsoever they ask (v.'^). The result Avill be abundant fruitfulness to the glory of the Father, whereby they will become true discii^les of Christ (v.*). The exhorta- tion to abide in H im is finally strengthened by an appeal to the examjile of God and Christ in their relation to one another. Christ's love to the dis- ciples is like the love of the Fatiier to the Son. As Christ abides in the love of the Father by keeping His commandments, so will the disciples abide in the love of the Son if they keep His command- ments (vv.^- 1").