John 15

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 5 2 8 0 0 CHAPTER XV) Discussion of Certain Basic Points in connection with the Allegory of the Vine and the Branches) We can begin by repeating what was said in connection with the Allegory of the Good Shepherd: In the interpretation of this sublime allegory commentators differ widely. ) It is probably best to read these verses through, from beginning to end, several times before attempting any explanation. The earlier verses cannot be properly understood unless they are seen in the light of all that follows and, we may add, of that which preceded during this same night. Hence, in order that we may not in studying the trees (individual passages) lose sight of the forest (the thrust of the entire allegory) we deem a look at the whole to be very advisable. Only then when one reads on and on does the meaning of individual passages become clear.) I. The Occasion for This Allegory) 1 1 2 8 0 “tw://bible.?id=19.80.8|AUTODETECT|” The fact that before his trial and crucifixion this was the last opportunity which Jesus had to warn the disciples not to be like Judas but to remain in the faith, to manifest in their lives not the work of Satan but the fruits of the Holy Spirit, and the additional fact that the fertility of the vine (a very common plant in the Palestine of that day) readily suggested spiritual fruit-bearing, explains why Jesus spoke this allegory. Moreover, the illustration was not entirely new or strange. It was natural that the Israelite, acquainted with the Old Testament, would associate fruitfulness both natural and spiritual, with the idea of a vine 7 1 -1 9 0 “tw://bible.?id=19.80.8|AUTODETECT|” Ps. 80:8) 1 1 -1 9 0 “tw://bible.?id=19.80.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.80.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=19.128.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.128.3|AUTODETECT|” 128:3) 1 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.7|AUTODETECT|” Is. 5:1 7) 1 1 -1 9 0 “tw://bible.?id=26.17.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.17.8|AUTODETECT|” Ezek. 17:8) 1 1 -1 9 0 “tw://bible.?id=29.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.22|AUTODETECT|” Joel 2:22) 1 1 -1 9 0 “tw://bible.?id=38.8.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.8.12|AUTODETECT|” Zech. 8:12) 1 1 -1 9 0 “tw://bible.?id=39.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.3.11|AUTODETECT|” Mal. 3:11) 1 1 -1 9 0 “tw://bible.?id=23.5.4|AUTODETECT|” ). That at times vines failed to bring forth desirable fruit was also well known, as was also the application of this truth to spiritual fruit-bearing 7 1 -1 9 0 “tw://bible.?id=23.5.4|AUTODETECT|” Is. 5:4) 1 1 -1 9 0 “tw://bible.?id=24.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.2.21|AUTODETECT|” Jer. 2:21) 1 1 -1 9 0 “tw://bible.?id=43.15.1-43.15.11|AUTODETECT|” ). All this must be borne in mind in any attempt to interpret ) 7 1 -1 9 0 “tw://bible.?id=43.15.1-43.15.11|AUTODETECT|” John 15:1 11) 1 1 -1 9 0 0 .) 1 17 2 8 0 0 However, it is almost certain that there was an additional reason for the use of this allegory.��177�� Its main metaphor was in all probability suggested by the fruit of the vine to which Jesus referred while instituting the Lord s Supper. See on 15:1.) II. Its Central Meaning) The emphasis should be placed where it rightly belongs. Although Jesus speaks about several things, such as the true vine, the vine-dresser, the branches, bearing fruit, the taking away and burning of unfruitful branches, etc., yet there is one main lesson:) Just as a vine-offshoot bears fruit only when it abides in the vine, so also believers will bear spiritual fruit only when they abide in Christ. Hence, the precept which underlies the entire section is Abide in me in order that you may bear fruit abundantly. That this is, indeed, the main idea is clear from the frequent occurrence of the words bear fruit and abide.) III.

The Two Groups Here Indicated) A. These two groups are (metaphorically):) 1. Branches that bear fruit (15:2b, 5, 8).) 2. Branches that do not bear fruit (15:2a, 6).) B. They are treated as follows:) 1. Branches that bear fruit are cleansed (15:2b).) 2.

Branches that do not bear fruit are taken away, allowed to wither, picked up, thrown into the fire, and burned (15:2a, 6).) C. Who are represented by these two groups?) Again and again in the Fourth Gospel those to whom the good tidings are proclaimed and who therefore, in a certain sense, have the light, are divided into two groups: a. those who accept the message; and b. those who reject it (see on 1:9; 12:35, 36). Do we have something similar here? The historical background certainly points in that direction. Judas had left. His relation to Jesus has been (outwardly, to all appearances) very close (see on 13:18).

But now Judas was on the way to destruction. Would it not seem natural then that, in speaking of branches that do not bear fruit, are taken away, allowed to wither, picked up, thrown into the fire, and burned, Jesus was thinking of men who, like Judas, had once stood in very close connection with him, had left him, and were on their way to everlasting destruction? And again, would it not seem natural that, in speaking of branches that bear fruit, he was thinking of the other disciples, and in general, of all those who by remaining in him produced much spiritual fruit?) This conclusion as to the meaning of the two metaphors (branches that bear fruit, branches that do not bear fruit) is greatly strengthened by an identical passage found in two accounts, both of which describe the happenings of this same night. Here in chapter 15 this passage is not explained; but in chapter 13, where it is also found, the explanation is added to it.) The passage to which we refer is:) You are clean (Q���� ������� ��� 13:10; 15:3).) In 13:10, 11 this is amplified as follows: And you are clean, but not all of you are. For he knew the one who was betraying him. It was for this reason that he said, Not all of you are clean.

That would seem to settle the question with respect to the identity of the two groups. Group a. (branches that bear fruit and are cleansed) represents all those who not only come into close contact with Christ and the Gospel but also (by God s sovereign grace and through faith) accept it. Group b. (branches that do not bear fruit and are taken away and burned) represents all the others who have come into close contact with Christ and the Gospel.) 1 1 2 8 0 “tw://bible.?id=46.10.1-46.10.5|AUTODETECT|” The two groups have in common their close contact with Christ and the Gospel. Speaking in terms of the metaphor, both groups of branches were in the vine (see, however, footnote 179). That this relation of having been in the vine (or, dropping the metaphor, in Christ) does not have to refer to the spiritual, saving union with Christ is easy to see. Not all those who are in the covenant are of the covenant. Not all those who were baptized into Moses were saved 7 1 -1 9 0 “tw://bible.?id=46.10.1-46.10.5|AUTODETECT|” I Cor. 10:1 5) 1 1 -1 9 0 0 ). That in speaking of men who have at one time been in him, but subsequently forsook him, Jesus had in mind not a merely hypothetical possibility but an oft-repeated situation in actual life, is apparent from 15:6, If a man does not abide in me, he is thrown away as a (mere) branch and withers; and such branches are picked up, thrown into the fire and burned ; where the indicatives show that it is assumed that these things actually happen.) 1 5 2 8 0 0 In no sense whatever do such passages as 15:2 and 15:6 suggest that there is a falling away from grace, as if those who were once actually saved finally perish. This allegory plainly teaches that the branches which are taken away and burned represent people who never once bore fruit, not even when they were in Christ. Hence, they never were true believers; and for them the in-the-vine relationship, though close, was merely outward. There is, accordingly, nothing here (in 15:1 11) that clashes in any way with 10:28 (see on that passage). The true believers of chapter 15 are represented by those branches which, abiding forever in the vine, bear fruit, more fruit, much fruit. These never perish!) ) 15:1 11) 15 1 I am the real vine, and my Father is the vine-dresser. 2 Every branch in me that bears no fruit he takes away, and every one that does bear fruit he cleanses, in order that it may bear more fruit. 3 Already you are clean because of the word which I have spoken to you. 4 Abide in me, and I (will abide) in you.

Just as the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in me.��174�� 5 I am the vine, you are the branches. He who abides in me, with me abiding in him, he it is that bears much fruit, for apart from me you can do nothing. 6 If a man does not abide in me, he is thrown away as a (mere) branch and withers;��174�� and such branches are picked up, thrown into the fire, and burned. 7 If you abide in me, and my words abide in you, ask whatever you will, and it will take place for you.��174�� 8 By this my Father is glorified that��175�� you bear much fruit, and so you will become my disciples. 9 Just as the Father has loved me, so have I loved you; abide in my love. 10 If you keep my precepts, you will abide in my love,��176�� just as I kept my Father s precepts and abide in his love. 11 These things I have spoken to you, in order that my joy may be in you, and in order that your joy may be full. ) ) 1 1 2 8 0 “tw://bible.*?id=42.22.19|AUTODETECT|” 15:1. I am the real vine. Bear in mind that this was spoken during the night of the Passover meal; more specifically either during or very shortly after the institution of the Lord s Supper. That night one could see on the table (among other things) the lamb, the bread, and the fruit of the vine, namely, the wine. Now in this very room there was present One apart from whom these things had little real significance (except historical). Did the disciples fail to see this?

Yet, as to the lamb, had not the Baptist said, while pointing to Christ, Look, the Lamb of God who is taking away the sin of the world? Similarly, Jesus now bids these men to look away from the symbols of merely physical bread and wine and to see in him the reality, the fulfilment, the great Antitype. Having taken in his hand a piece of bread he said, This is my body & do this in remembrance of me 7 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” Luke 22:19) 1 1 -1 9 0 “tw://bible.?id=46.11.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.24|AUTODETECT|” I Cor. 11:24) 1 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” ). And with reference to the fruit of the vine he said, This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me & I am the real vine 7 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” I Cor. 11:25) 1 1 -1 9 0 “tw://bible.?id=43.15.1|AUTODETECT|” and the passage now under study, namely, ) 7 1 -1 9 0 “tw://bible.?id=43.15.1|AUTODETECT|” John 15:1) 1 1 -1 9 0 “tw://bible.?id=40.26.29|AUTODETECT|” ). In this connection see also ) 7 1 -1 9 0 “tw://bible.?id=40.26.29|AUTODETECT|” Matt. 26:29) 1 1 -1 9 0 “tw://bible.?id=41.14.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.25|AUTODETECT|” Mark 14:25) 1 1 -1 9 0 “tw://bible.?id=42.22.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.18|AUTODETECT|” Luke 22:18) 1 1 -1 9 0 0 , which clearly show that during the institution of the Lord s Supper Jesus spoke about the fruit of the vine. ��178��) 1 1 2 8 0 “tw://bible.?id=48.5.22|AUTODETECT|” Not the vine from which the communion-wine had been derived, nor even Israel (which on the coins of the Maccabean period was represented by a vine), but Christ himself, present with the disciples that memorable night, was the real vine. Do the branches attain their unity in the vine? Does the vine sustain them? Do they owe their fruit-bearing capacity to the vine? Thus also only in a far higher degree does the church find its unity, its life, and its fertility in Christ. We must place the emphasis upon this phrase in a far higher degree.

If we do not do so, we are not doing justice to the lesson which Jesus stressed in this great I AM. He said, I (or I myself) am the vine, the real one. To be sure, the unity which an earthly vine imparts to the branches is very close and organic. Were it not so, this metaphor could not have been employed. But the oneness of believers with one another and with Christ is far more glorious. They are the body of which he is the head.

This unity is moral, mystical, and spiritual. It is a union founded on love. Again, the life which the branch receives from its parent, the vine, is highly appreciated by the owner of the vineyard, for apart from this there would be no vintage. But, after all, this life merely amounts to physical sustenance. It is but a dim shadow compared with the everlasting life which Jesus, by means of his death, gives to all those who accept him by a true faith. And so also the fertility of the vine, sothat its branches hang their many purple clusters in the sunlight, though ever so glorious, is nothing at all in comparison with the abiding fruitfulness with which the Son of God adorns those who love him; for the fruits of his Spirit are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=48.5.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.5.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=43.15.16|AUTODETECT|” ; see also on ) 7 1 -1 9 0 “tw://bible.*?id=43.15.16|AUTODETECT|” John 15:16) 1 1 -1 9 0 0 ). Yes, indeed, Jesus has the right to say,) 1 5 2 8 0 0 I am the vine, the real (or genuine) one. ) And my Father is the vine-dresser. To Jesus the first person of the Holy Trinity is my Father, never our Father (see on 1:14). Here the Father is represented as the One who tills the ground (A �������), or, in the present connection, who tends the vine, by busying himself with its branches. These branches need much care in order that they may bear fruit (which, as has been shown, is the important point in this allegory). The men represented by the branches need much fatherly care. In this connection it must not be forgotten that the cleansing is first of all (though not exclusively; see on 13:10) justification, a work in which the Father takes the leading part.

Besides, it was the Father who gave the Son (3:16) in order that the forensic foundation for the entire work of cleansing might be established. It is the Father who, in answer to the request of the Son, sends the Holy Spirit (14:16). And it is the Father who is pre-eminent in those providential events of life whereby, when they are applied to the heart by the Spirit, the believer is cleansed more and more.) We are not saying that Jesus had all (or only) this in mind when he said, And my Father is the vine-dresser. We merely mean to imply that there was more than sufficient reason why he calls the Father (not the Son, nor the Spirit, though in the outgoing works all three cooperate) the vine-dresser. One more item must not be forgotten: it is also the Father who takes away the vine-offshoots that bear no fruit!) What is implied already in verse 1 is stated specifically in verse 2:) 2. Every branch in me that bears no fruit he takes it away, and every one that does bear fruit he cleanses it, in order that it may bear more fruit.) 1 1 2 8 0 “tw://bible.?id=48.5.22|AUTODETECT|” Just as a vine-dresser will take away the branches that bear no physical fruit, so the Father rejects those people who bear no spiritual fruit. For the nature of this fruit see especially ) 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5.22) 1 1 -1 9 0 “tw://bible.?id=40.3.8-40.3.10|AUTODETECT|” (quoted on p. 297); also ) 7 1 -1 9 0 “tw://bible.?id=40.3.8-40.3.10|AUTODETECT|” Matt. 3:8 10) 1 1 -1 9 0 “tw://bible.?id=40.7.16-40.7.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.7.16-40.7.20|AUTODETECT|” 7:16 20) 1 1 -1 9 0 “tw://bible.?id=40.12.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.33|AUTODETECT|” 12:33) 1 1 -1 9 0 “tw://bible.?id=40.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.8|AUTODETECT|” 13:8) 1 1 -1 9 0 “tw://bible.?id=40.13.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.23|AUTODETECT|” 13:23) 1 1 -1 9 0 “tw://bible.?id=45.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.13|AUTODETECT|” Rom. 1:13) 1 1 -1 9 0 “tw://bible.?id=45.7.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.4|AUTODETECT|” 7:4) 1 1 -1 9 0 “tw://bible.?id=47.9.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.10|AUTODETECT|” II Cor. 9:10) 1 1 -1 9 0 “tw://bible.?id=49.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.9|AUTODETECT|” Eph. 5:9) 1 1 -1 9 0 “tw://bible.?id=50.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.17|AUTODETECT|” Phil. 4:17) 1 1 -1 9 0 “tw://bible.?id=51.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.6|AUTODETECT|” Col. 1:6) 1 1 -1 9 0 “tw://bible.?id=58.12.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.11|AUTODETECT|” Heb. 12:11) 1 1 -1 9 0 “tw://bible.?id=58.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.15|AUTODETECT|” 13:15) 1 1 -1 9 0 “tw://bible.?id=59.3.18|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=59.3.18|AUTODETECT|” Jas. 3:18) 1 1 -1 9 0 0 . These fruits are good motives, desires, attitudes, dispositions (spiritual virtues), words, deeds, all springing from faith, in harmony with God s law, and done to his glory.) 1 2 2 8 0 0 Those who bear good fruit are cleansed more and more. Having been justified, they now receive the grace of daily renewal, until finally (the last stage is the most incisive of all), completely sanctified, they reach the shores of heaven. The purpose of this daily cleansing in the life of God s child is to make him ever more fruitful. The one who has brought forth thirty can probably bring forth sixty or even a hundredfold.) Thus, all who are brought into close contact with Christ are compared with branches that are in the vine. Some bear fruit; others do not.��179�� The responsibility is wholly theirs.) 1 1 2 8 0 “tw://bible.?id=44.10.43|AUTODETECT|” 3. Already you are clean because of the word which I have spoken to you. By faith 7 1 -1 9 0 “tw://bible.?id=44.10.43|AUTODETECT|” Acts 10:43) 1 1 -1 9 0 “tw://bible.?id=45.3.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.22|AUTODETECT|” Rom. 3:22) 1 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” ) in the word 7 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” Acts 2:41) 1 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” ) of Christ, the eleven had become clean (see on 13:10), that is, had been justified 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 0 ). This grace they had received already. The process of gradual cleansing (sanctification) would be continued.) 1 1 2 8 0 0 4. Abide in me, and I (will abide) in you. In the process of bringing salvation to the hearts of men God is ever first! See on 3:3, 5. By his Spirit he invades the heart of the sinner. Thus the sinner, who has now become, in principle, a saint, has received power to abide in Christ.

The more he does so, the more will he experience Christ s loving-presence (see also on 14:21). That is the promise. Hence, the words, Abide in me, do not constitute a condition which man must fulfill in his own power before Christ will do his part. Far from it. It is sovereign grace from start to finish, but the responsibility of abiding in Christ is placed squarely upon man s shoulders, exactly where it belongs. Without exertion there is no salvation.

But the power to exert oneself and to persevere is God-given! What is meant by abiding in Christ is explained in verses 7 and 9.) 1 1 2 8 0 “tw://bible.?id=51.1.23|AUTODETECT|” This precept, even if it had been intended only for the eleven, is by no means in conflict with the assurance given in 10:28, to the effect that the sheep will never perish. On the contrary, there is beautiful harmony, for exactly by means of obedience to this command the promise of 10:28 is fulfilled! The admonition, Abide in me, is in agreement with numerous exhortations addressed to believers, warning them against apostasy and bidding them to abide in the faith. These warnings regard the matter from the side of man. They move on the plane of human responsibility 7 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” Col. 1:23) 1 1 -1 9 0 “tw://bible.?id=58.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.1|AUTODETECT|” Heb. 2:1) 1 1 -1 9 0 “tw://bible.?id=58.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.3.14|AUTODETECT|” 3:14) 1 1 -1 9 0 0 ; etc.). It is certainly true that once a man is truly saved, he remains saved forever; yet, God does not keep a man on the way of salvation without exertion, diligence, and watchfulness on man s part. And the strength thus to persevere in the faith is ever from God, from him alone!) 1 1 2 8 0 “tw://bible.?id=44.27.22|AUTODETECT|” By way of illustration, one might point to an incident in the life of Paul. In connection with a storm and shipwreck in which Paul was involved God had given him the definite promise, There will be no loss of life among you 7 1 -1 9 0 “tw://bible.?id=44.27.22|AUTODETECT|” Acts 27:22) 1 1 -1 9 0 “tw://bible.?id=44.27.31|AUTODETECT|” ). Nevertheless, Paul says to the centurion and to the soldiers, Unless these men remain in the ship, you cannot be saved 7 1 -1 9 0 “tw://bible.?id=44.27.31|AUTODETECT|” Acts 27:31) 1 1 -1 9 0 0 ). The word of warning did not in any way contradict the certainty that the men would actually be saved. The men heeded the warning and no life was lost.) 1 6 2 8 0 0 But on the basis of 14:21 (notice the very general character of this declaration) and 17:20 we may believe that the words spoken that night were meant not only for these eleven men, but also for many others who would follow them, in fact for all those who would be brought into close contact with Christ and the Gospel. And among these many there would also be several who would turn away from Christ. Hence, from every point of view the warning was altogether timely and necessary. Judas, let it be remembered, had turned away already!) Just as the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in me. One cannot enter the kingdom without birth from above (see on 3:3, 5). Once in the kingdom, one cannot bear fruit unless he remains in Christ, the vine.

These are laws that allow no exceptions. To expect that fruit-bearing would be possible for the man who does not remain in Christ is even more foolish than to expect that a branch that has been severed from the vine can bring forth grapes! See also verse 5 (last clause).) 5. I am the vine, you are the branches. First 15:1 is repeated: Jesus is the vine. Next, the thought already clearly implied in 15:2 4, is expressly stated, namely, You are the branches.

A word is used for branch which literally means vine-branch or vine-twig (�����).) He who abides in me, with me abiding in him (literally, He who abides in me, and I in him, but this is hardly good English), he it is that bears much fruit, for apart from me you can do nothing.) Note: more fruit (verse 2), much fruit (verses 5 and 8). The vitality of the vine, Jesus Christ, is stressed. This vine enables those who remain in him to produce fruit not only but much fruit. For the character of this fruit see on 15:1, 2.) On the other hand, those who are out of relation to Christ can do literally nothing, nothing whatever (�P & �P���). That holds not only for the drunkard, the thief, the murderer, the immoral person, but also for the poet, the scientist, and the philosopher who has not embraced Christ with a living faith. He can render no work that is acceptable before God.

Then why is it that some even among those who like to pass as Christians and who seek the place of leadership in the church are ever engaged in ascribing the highest possible honors to such outsiders, as if one could better afford to do without Paul than without Plato?) 1 1 2 8 0 “tw://bible.*?id=45.14.23|AUTODETECT|”

The passage certainly teaches the inability of man to do that which is good in the sight of God. It is entirely in line with ) 7 1 -1 9 0 “tw://bible.*?id=45.14.23|AUTODETECT|”

Rom. 14:23) 1 1 -1 9 0 “tw://bible.*?id=50.4.13|AUTODETECT|”

, just as the preceding clause is entirely in line with ) 7 1 -1 9 0 “tw://bible.*?id=50.4.13|AUTODETECT|”

Phil. 4:13) 1 1 -1 9 0 0

. Pelagianism and semi-Pelagianism of every description stands condemned here!) 1 3 2 8 0 0

6. If a man does not abide in me, he is thrown away as a (mere) branch and withers; and such branches are picked up, thrown into the fire, and burned.��180��) Note the five elements in the punishment of the man who rejects the light:) a. He is thrown away as a (mere) branch. He is condemned already (3:18). He is cast out (6:37).) 1 1 2 8 0 “tw://bible.*?id=23.48.22|AUTODETECT|”

b. and withers . Though such an individual may linger on in this life for a while longer, he has no peace 7 1 -1 9 0 “tw://bible.*?id=23.48.22|AUTODETECT|”

Is. 48:22) 1 1 -1 9 0 “tw://bible.*?id=29.1.12|AUTODETECT|”

), no joy 7 1 -1 9 0 “tw://bible.*?id=29.1.12|AUTODETECT|”

Joel 1:12) 1 1 -1 9 0 “tw://bible.*?id=65.1.12|AUTODETECT|”

joy is withered away ). He is like an autumn tree without fruit, twice dead, plucked up by the roots 7 1 -1 9 0 “tw://bible.?id=65.1.12|AUTODETECT|” Jude 12) 1 1 -1 9 0 “tw://bible.?id=23.40.24|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=23.40.24|AUTODETECT|” Is. 40:24) 1 1 -1 9 0 “tw://bible.?id=41.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.6|AUTODETECT|” Mark 4:6) 1 1 -1 9 0 “tw://bible.?id=41.11.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.21|AUTODETECT|” 11:21) 1 1 -1 9 0 “tw://bible.?id=40.27.3-40.27.5|AUTODETECT|” ). The unforgettable example is Judas 7 1 -1 9 0 “tw://bible.?id=40.27.3-40.27.5|AUTODETECT|” Matt. 27:3 5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.13.30|AUTODETECT|” c. And such branches are picked up . Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.13.30|AUTODETECT|” Matt. 13:30) 1 1 -1 9 0 “tw://bible.?id=40.13.41|AUTODETECT|”

And in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them. See also ) 7 1 -1 9 0 “tw://bible.?id=40.13.41|AUTODETECT|” Matt. 13:41) 1 1 -1 9 0 “tw://bible.?id=66.14.18|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=66.14.18|AUTODETECT|” Rev. 14:18) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.13.41|AUTODETECT|” d. thrown into the fire. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.13.41|AUTODETECT|” Matt. 13:41) 1 1 -1 9 0 “tw://bible.?id=40.13.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.13.42|AUTODETECT|”

42. 1 1 -1 9 0 “tw://bible.?id=40.7.19|AUTODETECT|” : The Son of man will send his angels, and they will gather out of his kingdom & all evil-doers, and throw them into the furnace of fire. See also ) 7 1 -1 9 0 “tw://bible.?id=40.7.19|AUTODETECT|” Matt. 7:19) 1 1 -1 9 0 “tw://bible.?id=40.13.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.50|AUTODETECT|” 13:50) 1 1 -1 9 0 “tw://bible.?id=66.20.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.15|AUTODETECT|” Rev. 20:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.25.46|AUTODETECT|” e. and burned. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” Matt. 25:46) 1 1 -1 9 0 “tw://bible.?id=41.9.43|AUTODETECT|” : And they will go away into everlasting punishment. That this being burned does not mean annihilation is also clear from such passages as ) 7 1 -1 9 0 “tw://bible.?id=41.9.43|AUTODETECT|” Mark 9:43) 1 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” , 48 ; cf. ) 7 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” Rev. 20:10) 1 1 -1 9 0 “tw://bible.?id=66.20.15|AUTODETECT|” ( they will be tormented day and night for ever and ever, said with respect to the devil, the beast, and the false prophet, and compare ) 7 1 -1 9 0 “tw://bible.?id=66.20.15|AUTODETECT|” Rev. 20:15) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 On teaching with reference to the last things in John s Gospel see Vol. I, pp. 200, 201. Note the instructive change from the singular to the plural here in 15:6. First we have the singular: If a man & he is thrown away & and withers. This stresses the responsibility of each individual who is brought into close contact with Christ and his Gospel. If he rejects the light, there will come a time when all further work with him as an individual ceases.

He is regarded as being simply one of the mass of those who are rejected and cast into hell. Hence, now we have the plural: And such branches are picked up, etc. (The active voice in the original, sothat we literally read, And they pick them up and throw them into the fire, where we would use the passive, is probably due to Aramaic influence upon grammar; see Vol. I, pp. 63, 64).) 7. If you abide in me, and my words abide in you, ask whatever you will, and it will take place for you.) The spoken words or utterances (�p ������) of Jesus had been rejected by many (5:18, 38; 6:66; 12:37 43). These men, in turn, were rejected, etc. (verse 6 above). For those who abide in Christ, on the other hand, there is a great promise.

Here the thought of positively abiding in Christ (see 15:4, 5) returns and is explained. We learn that it means to heed the utterances of Christ, sothat they become the dynamic of one s life, taking complete control over a person , sothat he both believes them and acts in accordance with them. In the lives of such individuals the effective-prayer promise of 14:13 is realized (see on that passage). Note:) I will do it (14:13).) He will give it (16:23). Hence, it is double sure that:) It will take place for you (thus here in 15:7).) It stands to reason that a person who abides in Christ and in whose heart Christ s utterances (including the precepts, of course) are in complete control, will ask nothing that is contrary to Christ s will, for he will always ask in the spirit of, Not my will but thine be done, and in complete harmony with all that Christ has revealed concerning himself . Hence, it is not hard to understand that such a person will receive whatever he asks.

All the same, this is a glorious promise which becomes an even more glorious reality in the lives of all God s true children whenever they, by God s sovereign grace, truly measure up to the stipulation mentioned in the if-clause.) Abiding in Christ has glorious results: a. effectual prayer (15:7); b. the bearing of much fruit (15:8); c. fulness of joy (15:11). Having discussed a., Jesus now turns to b.) 8. By this is my Father glorified that you bear much fruit, and so you will become my disciples. The spiritual graces or fruits (see on 15:1, 2) which adorn the children of God reflect his own being. Accordingly, seeing himself (his communicable attributes) reflected in their lives, he is thereby glorified, and this especially when the fruits are bountiful . Thus those who, by God s grace, are already disciples become disciples more and more.

To weaken the sense of the verb become (���������) is neither necessary nor justifiable. It takes a disciple to become a disciple. It takes a child of God to become a child of God. See on 1:12.) 9. Just as the Father has loved me, so have I loved you; abide in my love. I have loved you, says Jesus.

The best commentary on this Isaiah 13:1, which see. In this sacred night, the most sacred of all, the Lord looks back on all his experiences with his disciples from the day when he first chose them to discipleship, and then back once more to the eternity which preceded the foundation of the world, when in his sovereign goodpleasure he (together with the Father and the Holy Spirit) had elected them. He puts all this together in one word, I have loved you. ) 1 1 2 8 0 “tw://bible.?id=40.3.17|AUTODETECT|” This love, moreover, was pure, wholehearted, deep, personal, intelligent, enduring; hence, in all of these respects it was exactly like the Father s love for the Son. Just as the Father has loved me, so have I loved you (or simply, Just as the Father loved me, so I loved you). The Father had spoken of his love for the Son at the baptism: This is my beloved Son, in whom I am well pleased 7 1 -1 9 0 “tw://bible.?id=40.3.17|AUTODETECT|” Matt. 3:17) 1 1 -1 9 0 “tw://bible.?id=40.17.5|AUTODETECT|” ), and also in connection with the transfiguration 7 1 -1 9 0 “tw://bible.?id=40.17.5|AUTODETECT|” Matt. 17:5) 1 1 -1 9 0 0 ). Very precious to the heart of the Son was this love of the Father. Hence, he makes mention of it in the high-priestly prayer (17:23, 24). Here too the comparison holds, for Jesus specifically mentions that this love of which he himself was the object was a reality even before the foundation of the world. ) 1 3 2 8 0 0 Since the love of Christ for the disciples is very, very precious for it is like the love of the Father for the Son , hence all the more the disciples should exert themselves to abide in it. For the order in which God s love for us and our love for him follow one another see on 14:21. For the reciprocal relationship of the elements in Christian experience see on 7:17, 18. Once for all abide (note �������, constative aorist active imperative) in this my love, says Jesus. Here too (as in verse 7) we have a clarification of the precept, Abide in me (verse 4). In complete harmony with the thought of verse 7, Jesus now reiterates how the disciples may continue in his love:) 10. If you keep my precepts, you will abide in my love, just as I have kept my Father s precepts, and abide in his love.) The believer is surrounded by cords of love, which draw him closer and closer to his Savior:) 1 1 2 8 0 “tw://bible.?id=62.4.19|AUTODETECT|” a. His love is always first, We love because he first loved us 7 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” I John 4:19) 1 1 -1 9 0 0 ). Now our love begins to operate. How does it manifest itself?) 1 4 2 8 0 0 Answer:) b. We show our love by keeping his precepts, If you love me, you will keep my precepts (14:15).) c. This keeping of his precepts results, in turn, in our abiding in his love, If you keep my precepts, you will abide in my love, just as I have kept my Father s precepts, and abide in his love. This Isaiah 15:10, the passage which we are studying.) So now we are back at the point from which we started, namely, to the station called my love. It is hardly necessary to add that this love was never absent. It was operating during every instant of our exercise of love.

It precedes our love. It accompanies our love. It follows our love, and in the very process of doing this, creates more love toward him in our hearts, sothat, as it were, another love-cycle begins, this one even better than the first. Thus, the believer feels himself drawn ever closer to God in Christ. He ever abides in that love. Inasfar as that love is an answer to our obedience (and also from the point of view of its everlasting character) it is an echo or replica of the Father s love for the Son: just as I have kept my Father s precepts, and abide in his love.

For the idea of the Son s perfect obedience to the Father s instructions see on 8:29; 10:17, 18; 12:49, 50; 14:31; 17:4. The Son s voluntary sacrifice to the bitter death on the cross is certainly the most glorious manifestation of this obedience. Note how Jesus, looking back upon his entire life of obedience, says, I have kept (��������, this reaches from the past to the present and implies that the accomplished obedience has abiding significance) and am (forever) abiding (����). For precepts see on 13:34. For keeping these precepts see on 8:51. See also on 7:17, 18; 14:21.) 1 1 2 8 0 “tw://bible.*?id=62.1.4|AUTODETECT|” 11. These things have I spoken to you, in order that my joy may be in you, and in order that your joy may be full. These words (15:1 10), by means of which Jesus has told his disciples how through abiding in him and bearing much fruit they will obtain the blessing of answered prayer and will abide forever in his love, Jesus has spoken in order that his joy may be (may abidingly remain) in them. Note: my joy (not the kind of joy or pleasure which the world promises), and compare my peace (14:27). Just as my peace means the peace which I give, so also my joy is the joy which I impart, a joy that is spiritual, based on peace with God, never-ending. Jesus wants to see this inner delight, this incomparable rejoicing in the hearts of his disciples.

They needed this, for at present they were troubled and filled with sorrow (14:1, 27; 16:6). Moreover, not until the cup of joy has at length been filled to the very brim 7 1 -1 9 0 “tw://bible.?id=62.1.4|AUTODETECT|” I John 1:4) 1 1 -1 9 0 “tw://bible.?id=42.2.10|AUTODETECT|” ) will Jesus be satisfied. On this fulness of spiritual joy see also ) 7 1 -1 9 0 “tw://bible.?id=42.2.10|AUTODETECT|” Luke 2:10) 1 1 -1 9 0 “tw://bible.?id=45.14.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.17|AUTODETECT|” Rom. 14:17) 1 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” Phil. 2:17) 1 1 -1 9 0 “tw://bible.?id=50.2.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=60.1.6|AUTODETECT|” ; and especially ) 7 1 -1 9 0 “tw://bible.?id=60.1.6|AUTODETECT|” I Peter 1:6) 1 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” 8) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 ) 15:12 17) 12 This is my precept, that you keep on loving one another as I have loved you. 13 Greater love has no man than this, that��181�� a man lay down his life for his friends. 14 You are my friends if you do what I bid you.��182�� 15 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. 16 You did not choose me, but I chose you and appointed you that��183�� you should go and bear fruit and that your fruit should abide, sothat��183�� whatever you ask the Father in my name, he may give it to you. 17 These things I bid you (to do) in order that you may keep on loving one another. ) ) 15:12. This is my precept, that you keep on loving one another as I have loved you. From the precept Abide in me (15:1 11) Jesus now proceeds to the next one, love one another. It is only when we abide in Christ in his words, in his love that we shall be able to keep on loving one another! For the explanation of 15:12 see on 13:34, where this is called a new precept.) 1 1 2 8 0 “tw://bible.?id=62.3.16|AUTODETECT|” 13. Greater love has no man than this, that a man lay down his life for his friends. When we combine verses 12 and 13, we notice that the thought is this: You must continue to love each other with that same love which I exercise when I lay down my life for all those who are truly my friends. Cf. ) 7 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” I John 3:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.8.34|AUTODETECT|” It is true, of course, that this love of Christ cannot in every sense be a pattern for our love toward one another. As far as its infinite value, substitutionary character, and glorious redemptive consequences are concerned, his act of love, whereby he determined to lay down his life for us, can never be a pattern for our love of the brethren. In these respects that love is completely unique and cannot be copied. To attempt to copy it with respect to these particulars would be blasphemous. Nevertheless, there is one characteristic of this love which should be reflected in the attitude of one brother to another, namely, its self-sacrificing nature. In your love for one another you must be willing to deny yourselves, is what Jesus meant. That this is actually what he had in mind is clear from such passages as 13:15 (viewed in its entire context) and ) 7 1 -1 9 0 “tw://bible.?id=41.8.34|AUTODETECT|” Mark 8:34) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=45.5.6-45.5.10|AUTODETECT|” Now, in ordinary life there surely is no greater manifestation of self-denying love for one s friends than this, that a man would even be willing to die for them. In the sphere of redemption Jesus did just that. He died for his friends. Moreover, he died for them when they were his friends only in the sense that he had made them such. In themselves and by nature (apart from God s grace) they were weak, ungodly, sinners, enemies 7 1 -1 9 0 “tw://bible.?id=45.5.6-45.5.10|AUTODETECT|” Rom. 5:6 10) 1 1 -1 9 0 0 ). A friend of Jesus is one: a. whom he has chosen out of this world (that is always basic); see on 15:19; and therefore b. who does what Jesus wants him to do; see on 15:14.) 1 1 2 8 0 0 For these friends Jesus lays down his life, that is, not only does he physically die for their benefit, but in their stead he even experiences the torments of hell on the cross (eternal death). The use of the preposition for (Q���) has been explained in connection with 10:11.) 1 1 2 8 0 “tw://bible.?id=42.22.24|AUTODETECT|” 14. You are my friends if you do what I bid you. This comforting and reassuring statement is much like that found in verse 10; see on that verse. By constantly doing the will of Christ his disciples obtain for themselves the assurance that they are his friends, that is, that they will abide in his love. In the light of the manner in which these men had displayed their character-deficiencies even this very night 7 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” Luke 22:24) 1 1 -1 9 0 0 ), it was surely an act of glorious, condescending love for Jesus to say, You are my friends. Stress must be laid on the qualifying clause, if you do what I bid you. This expression places all the stress on human responsibility. Verse 19 ( I chose you out of the world ; see also verse 16) emphasizes divine election. Both receive their due, which is not always the case in the writings of theologians.) 1 2 2 8 0 0 15. 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.) The disciples are no longer called servants (as probably implied in 13:16) but friends. When a superior tells his servant��184�� to do this or that, the latter receives no minute explanations as to the why and the wherefore. With a friend the case is different. A friend is a confidant. By this time Jesus had told the disciples all that he had heard from the Father (see on 8:26; cf. 3:11; and note my Father; see on 1:14, 18); such things as, why he was sent to earth by the Father, why he was going to lay down his life, why he had to leave this earth, what he would do at his return, and how a man could be saved (see such passages as 3:16; 10:11; 14:2, 3; then 3:3, 5, 36). Hence, when emphasis is to be placed on the closeness of the fellowship between the Master and his disciples, the name servants is no longer the proper term.) 1 1 2 8 0 “tw://bible.?id=40.11.25-40.11.30|AUTODETECT|” Moreover, the task which a servant must perform is often arduous, but the yoke which Jesus laid on his disciples was easy, the burden was light 7 1 -1 9 0 “tw://bible.?id=40.11.25-40.11.30|AUTODETECT|” Matt. 11:25 30) 1 1 -1 9 0 “tw://bible.?id=40.23.4|AUTODETECT|” ), especially in comparison with the load of human ordinances and traditions which pressed down heavily upon the Jews 7 1 -1 9 0 “tw://bible.?id=40.23.4|AUTODETECT|” Matt. 23:4) 1 1 -1 9 0 “tw://bible.?id=44.15.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=44.15.10|AUTODETECT|” Acts 15:10) 1 1 -1 9 0 0 ). They were servants, slaves even. But these disciples were friends.) 1 4 2 8 0 0 Clearly implied in these words of Jesus is the thought that he is not satisfied with merely servile obedience. His friends are motivated by friendship when they do his bidding. Obedience is an expression of their love.) 16. 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 sothat whatever you ask the Father in my name, he may give it to you.) Though the disciples are Christ s friends, this does not mean that they are on an equal footing with him. On earth friends generally choose each other, but the friendship of which Jesus speaks is different. It is one-sided in its origin.

It was not brought about by gradual approach from both sides, as is often the case among men, but by Jesus alone! The words, You did not choose me, but I chose you, emphasize the free, independent, and spontaneous character of Christ s love. The ground of God s love for us never lies in us, always in himself, for even apart from his love for us God is love. In his very essence he is love.) The unconditional and sovereign nature of this divine love is shown also by such passages as the following:) 1 1 2 8 0 “tw://bible.?id=5.7.7|AUTODETECT|” Jehovah did not set his love upon you, nor choose you, because you were more in number than any people; for you were the fewest of all peoples, but because Jehovah loves you & he has brought you out with a mighty hand 7 1 -1 9 0 “tw://bible.?id=5.7.7|AUTODETECT|” Deut. 7:7) 1 1 -1 9 0 “tw://bible.?id=5.7.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.7.8|AUTODETECT|” 8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.48.11|AUTODETECT|” For mine own sake, for mine own sake will I do it 7 1 -1 9 0 “tw://bible.?id=23.48.11|AUTODETECT|” Is. 48:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=27.9.19|AUTODETECT|” O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God, because thy city and thy people are called by thy name 7 1 -1 9 0 “tw://bible.?id=27.9.19|AUTODETECT|” Dan. 9:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=28.14.4|AUTODETECT|” I will heal their backsliding; I will love them freely 7 1 -1 9 0 “tw://bible.?id=28.14.4|AUTODETECT|” Hos. 14:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.5.8|AUTODETECT|” But God commends his own love toward us, in that, while we were yet sinners, Christ died for us 7 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” Rom. 5:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.1.4|AUTODETECT|” He chose us in him before the foundation of the world, in order that we should he holy 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=62.4.10|AUTODETECT|” Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins 7 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” I John 4:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=62.4.19|AUTODETECT|” We love, because he first loved us 7 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” I John 4:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.5.22|AUTODETECT|” It was Christ who had elected these men for himself out of a world of darkness (see on verse 19), in order that they might be his followers and as such might bear fruit, and this not merely for a time or by spurts but abidingly. Unto that purpose he had also appointed them; that is, he had set them apart from the world and had promised to give them the required qualification. As has been indicated before, fruit-bearing refers to the bringing forth of such products of divine grace as those mentioned in ) 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=49.5.9|AUTODETECT|” love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.9|AUTODETECT|” Eph. 5:9) 1 1 -1 9 0 “tw://bible.?id=51.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.6|AUTODETECT|” Col. 1:6) 1 1 -1 9 0 “tw://bible.?id=58.12.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.11|AUTODETECT|” Heb. 12:11) 1 1 -1 9 0 “tw://bible.?id=59.3.18|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=59.3.18|AUTODETECT|” James 3:18) 1 1 -1 9 0 “tw://bible.?id=40.5.16|AUTODETECT|” . But in view of 4:36 and 12:24, passages in which the term fruits indicates souls saved for eternity, it is certainly not amiss to point out that the good works of which Jesus is thinking are mentioned not as an end in themselves but as a means unto the conversion of others, and thus unto the glory of God, via the avenue indicated in ) 7 1 -1 9 0 “tw://bible.?id=40.5.16|AUTODETECT|” Matt. 5:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=49.1.4|AUTODETECT|” We agree entirely with Dr. F. W. Grosheide that the election of which the present passage speaks is not that unto office but that which pertains to every Christian.��185�� All believers are chosen out of the world (verse 19) to bear fruit (verses 2, 4, 5, 8). Though this is an act which takes place in time, it has its basis in election before the foundation of the world 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” John 17:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Abiding in Christ is rewarded by fruitbearing, and via fruitbearing, also by answered prayer. A true disciple prays for fruits, for these fruits are pleasing to God. He asks God to give whatever is in accordance with his will. He asks this, not as if he (the disciple) himself had any merit, but solely on the basis of Christ s merits and in complete harmony with his revelation (hence, in Christ s name). Accordingly, verse 16 concludes with the words: sothat whatever you ask the Father in my name, he may give it to you. Here the thought of 15:7 recurs; see on that verse.

In verse 16, however, we do not find the impersonal it shall be done for you, but the very personal, He & gives it. The Father loves the Son; hence, he loves those who do the Son s bidding.) 1 1 2 8 0 “tw://bible.*?id=45.5.5|AUTODETECT|” 17. These things I bid you (to do) in order that��186�� you may keep on loving one another, says Jesus. The thought of verse 12 recurs here, but this time in a slightly altered form. Jesus now shows that in telling the disciples to abide in him (verses 1 11), and especially in reminding them of his great elective love for them (the immediate context, verse 16 cf. verse 9), he had one great purpose in mind, namely, in order that you may keep on loving one another. The logic here is simple and clear. I, being in myself unlovable, cannot keep on loving my brother, who also is often very unlovable (at least as I see him), unless I constantly reflect on (and remain in) the love of Christ for myself.

Not only do we love him because he first loved us, but we also love one another because he first loved us. Our love for one another is an extension of Christ s love for us. It is the love of God shed abroad in our hearts so copiously that it overflows into the lives of others. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=45.5.5|AUTODETECT|” Rom. 5:5) 1 1 -1 9 0 0 .) 1 15 2 8 0 0 For Synthesis see p. 316.) ) 15:18 27) 18 If the world hates you, know that it has hated me before it hated you. ��187�� 19 If you were of the world, the world would have affection for its own;��188�� but because you are not of the world, but I chose you out of the world, therefore the world hates you. 20 Remember the word which I spoke to you, A servant is not greater than his lord. If they persecuted me, they will also persecute you If they kept my word, they will keep yours also.��189�� 21 But all these things will they do to you for my name s sake,��190�� because they do not know the One who sent me. 22 If I had not come and spoken to them, they would have no sin.��191�� But now they have no excuse for their sin. 23 He who hates me hates my Father also. 24 If I had not done among them the works which no one else did, they would have no sin;��192�� but now they have seen and hated both me and my Father. 25 But (this happened) in order that the word written in their law might be fulfilled, They hated me without a cause. 26 When the Helper comes, whom I will send to you from the Father, even the Spirit of truth which proceeds from the Father, he will testify concerning me. 27 And you must also testify��193�� because you have been with me from the beginning. ) ) 15:18. If the world hates you, know that it has hated me before it hated you.) Jesus has admonished his disciples to abide in him (verses 1 11), and to love one another (verses 12 17). He now exhorts them to bear witness to the world (verses 18 27). This witness is to be the disciples answer to the hatred which they receive from the side of the world. Hence, the present section may be divided into two parts:) a.

The disciples hated by the world (verses 18 25);) b. The disciples (following the example of the Holy Spirit, hence) witnessing to the world (verses 26, 27).) The first of these two sections may, in turn, be subdivided as follows: verses 18 23 state the reasons why the disciples are hated by the world; verses 24 and 25 show why this hatred is very sinful and thoroughly inexcusable.) The disciples are hated because they are not of the world and because they belong to the One whom the world hates, namely, the Christ.) The words, If the world hates you, cannot indicate (in the present connection), Let us assume that the world hates you, whether or not this be actually true. On the contrary, as verse 19 clearly indicates by its very form (in the original), the hatred of the world is a fact, not merely an assumption. The disciples had experienced this hatred. They cannot have been ignorant with respect to the decree of the Sanhedrin, recorded in 9:22. Besides, in the future this hatred against them would manifest itself again and again and would even increase, as the book of Acts indicates.) This hatred proceeds from the world, the realm of evil, the society of wicked men who have set themselves against Christ and his kingdom.

See Vol. I, p. 79, footnote 26, meaning 6. In the early days of the apostles this cruel and sinister world was represented by the Jews, especially by their leaders.) To comfort his disciples Jesus now adds, know that it has hated me before it hated you. What he means is, Constantly bear in mind that you are in excellent company. When the world hates you because you confess me, this shows that you belong to me and therefore experience, to a certain extent, what I have been experiencing right along. ) The fact that the world had hated Jesus, and that this hatred had been present almost from the very beginning of his public ministry and had never subsided, is evident from the following passages: 1:5, 10, 11; 3:11; 5:16, 18, 43; 6:66; 7:1, 30, 32, 47 52; 8:40, 44, 45, 48, 52, 57, 59; 9:22; 10:31, 33, 39; 11:50, 57; 12:37 43.) 1 1 2 8 0 “tw://bible.*?id=49.1.4|AUTODETECT|” 19. If you were of the world, the world would have affection for its own. If you owed your spiritual origin to the world; hence, if you were like the world in inner being and character, the world would have affection for you, for it cherishes its own people. The implication is: You are definitely not of the world. For the meaning of the verb to have affection for (�����) see on 21:15 17. For abbreviated style see on 5:31.

Jesus continues: But because you are not of the world, but I chose you out of the world, therefore the world hates you. What was already implied in the first clause of verse 19 is now specifically stated, namely, that these disciples (Judas has left!) are not of the world. However, the reason why they are not of the world lies not in them; on the contrary, it is this, that out of the world of darkness the Lord had elected these men for himself. The deed which Jesus has in mind refers not to eternity but to time. Either directly, as in some cases, or indirectly (for example, through the instrumentality of John the Baptist or of another disciple; see chapter 1) these men had been drawn away from the world (see on verse 18) into the kingdom of heaven. The act which took place in time was based upon an act which occurred in eternity 7 1 -1 9 0 “tw://bible.*?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Now this act of drawing love had made these men to differ from the world. Hence, their very existence, manner of life, conversation, as well as actual witness-bearing (in whatever degree it was present) constituted an accusation against the world of evil men. Besides, the world had lost them.) 20. Remember the word which I spoke to you, A servant is not greater than his lord.) In support of the statement just made (verse 19) with reference to the fierce and continuous opposition which the disciples are enduring and can expect to endure from the side of the world, Jesus now quotes his own previous saying, a saying that had been uttered this selfsame night; see on 13:16. As spoken the first time the meaning was: A servant is not greater than his lord; hence, he must not consider himself exempt from the obligation to render service in the spirit of humility. As repeated now it means: A servant is not greater than his lord; hence, he must not consider himself immune to persecution.

In both cases we are dealing with litotes (affirmation by means of negation), sothat the real meaning is: If the lord must be humble, his servant should certainly be humble (13:16); if the lord is persecuted, the servant will surely also be persecuted. (15:20). In fact this implication is stated in so many words: If they persecuted me, they will also persecute you. For proof of the fact that the world persecuted Jesus see on 15:18. The principle here laid down, namely, that servants can expect the same treatment as their lords, operates in two directions: unfavorably (similar persecution) and favorably (similar obedience). Hence, Jesus continues: If they kept my word, they will keep yours also. Assume, says Jesus, as it were, that they have kept my word.

The result then is invariably: they will keep yours also. ��194�� For the meaning of keeping the word (precepts) of Christ, see on 8:51.) 1 1 2 8 0 “tw://bible.*?id=41.13.9|AUTODETECT|”

21. But all these things will they do to you for my name s sake. Here again the thought appears in abbreviated form. The meaning is probably: But this fact, that the world treats you like it treats me, is not surprising, for they will do all these things to you for my name s sake. All these things, that is, the things mentioned in the preceding: they will hate you (verse 18), will not have affection for you (implied in verse 19), will persecute you (verse 20). They will do all this for my names sake, which, as a comparison of parallel passages indicates, is tantamount to, for my sake, or on my account. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=41.13.9|AUTODETECT|”

Mark 13:9) 1 1 -1 9 0 “tw://bible.*?id=42.21.12|AUTODETECT|”

with ) 7 1 -1 9 0 “tw://bible.*?id=42.21.12|AUTODETECT|”

Luke 21:12) 1 1 -1 9 0 “tw://bible.*?id=44.4.18|AUTODETECT|”

. Christ s name is Christ himself, as he reveals himself. When Jesus has departed from the earth, his name (revelation, the Gospel that centers in him) will still be there. The enemy will hate this name and will persecute the disciples when they proclaim it. That this is what actually happened is clear from such a passage as ) 7 1 -1 9 0 “tw://bible.*?id=44.4.18|AUTODETECT|”

Acts 4:18) 1 1 -1 9 0 0

And they called them (Peter and John) and charged them not to speak or teach at all in the name of Jesus. ) 1 7 2 8 0 0 And why were they filled with such bitterness because of this name? The answer is: because they do not know the One who sent me. Had they known him, they would have known Jesus as his only-begotten Son; hence, they would not have persecuted him. For Jesus as the One sent by the Father see on 3:17, 34; 5:36, 37; 8:18, 27, 29. This lack of knowledge, moreover, was inexcusable. They should have known both the Father and the Son.

Note the next verse:) 22. If I had not come and spoken to them, they would have no sin. That Jesus had indeed made his appearance among the ancient covenant people and had indeed spoken to them is clear from the entire Fourth Gospel; see especially on 1:5, 10, 11; chapter 3; 5:17 47; 6:25 59; 7:16 38; chapter 8; chapter 10; and 12:37 50. Had he not done this, they would not have been guilty of the great sin of rejecting him. But now they have no excuse for their sin. Any reason which the Jews might still offer in justification of this rejection is mere pretense.

They know better.) 23. He who hates me hates my Father also. The Jews were in the habit of thinking that they could claim God as their Father (8:41), while at the same time they regarded Jesus as demon-possessed (8:48). They claimed that they loved the Father, though they evidently hated the Son (see on 15:18). But, in view of the fact that the Father and the Son are one in essence (10:30), such an attitude is impossible. A person may imagine that he loves the Father while he hates the Son, but he deceives himself.

Whoever hates the one necessarily hates the other also. And this holds also with respect to the present day and age. Men who scoff at blood-atonement and reject the vicarious death of Christ do not love God!) 24. If I had not done among them the works which no one else did, they would have no sin; but now they have seen and hated both me and my Father. In connection with 9:16 and 9:33 it has been shown that the miracles which Jesus performed have evidential value. See on these passages; see also on verse 22 above, which is similar.

A moment ago (verse 22) Jesus had spoken about his words; now he adds the works, that is, signs. Surely, the terrible hatred of these Jews was unexcusable. The thought of verse 24, completely expressed, would be as follows: If I had not done among them the works which no one else did, they would have no sin; but now, in and by means of these works, they have seen both me and my Father (for my works reveal him, are also his works: 5:17, 36; 10:25; 14:9, 11); yet, in spite of this they have hated (and still hate; note perfect tense for both verbs) both me and (therefore) my Father. For the expression my Father (unique sonship of Christ) see on 1:14.) 25. But (this happened) in order that the word written in their law might be fulfilled, They hated me without a cause. That is, in and by means of all this hatred, God is fulfilling his plan of redemption.

The hatred of men must result in Christ s crucifixion, in order that men (his people) may be saved. Yet the eternal decree is being fulfilled in such a manner that the guilt rests on man, not on God!) The experience of the psalmist is attaining final fulfilment:) Let not them that are my enemies wrongfully rejoice over me;) 1 1 2 8 0 “tw://bible.?id=19.35.19|AUTODETECT|” Neither let them wink with the eye that hate me without cause 7 1 -1 9 0 “tw://bible.?id=19.35.19|AUTODETECT|” Ps. 35:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 And again:) 1 1 2 8 0 “tw://bible.?id=19.69.4|AUTODETECT|” They that hate me without a cause are more than the hairs of my head 7 1 -1 9 0 “tw://bible.?id=19.69.4|AUTODETECT|” Ps. 69:4) 1 1 -1 9 0 0 ).��195��) 1 1 2 8 0 “tw://bible.?id=19.35.0|AUTODETECT|” The author of ) 7 1 -1 9 0 “tw://bible.?id=19.35.0|AUTODETECT|” Ps. 35) 1 1 -1 9 0 “tw://bible.?id=19.35.13|AUTODETECT|” had bestowed many favors on those who now were his enemies. Their suffering had been his suffering; their sorrows his sorrow. He had treated them like brothers 7 1 -1 9 0 “tw://bible.?id=19.35.13|AUTODETECT|” Ps. 35:13) 1 1 -1 9 0 “tw://bible.?id=19.35.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.35.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” ). But they had rewarded evil for good. For the background of ) 7 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” Ps. 69) 1 1 -1 9 0 “tw://bible.?id=19.35.0|AUTODETECT|” and the use which is made of that Psalm in the New Testament see Vol. I, p. 123. According to ) 7 1 -1 9 0 “tw://bible.?id=19.35.0|AUTODETECT|” Ps. 35) 1 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” the enemies are those who love to forget past favors; according to ) 7 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” Ps. 69) 1 1 -1 9 0 0 they are people who cannot bear to be witnesses of the burning zeal which David manifests for the cause of Jehovah. Surely, in both cases the Psalmist himself is being mistreated. His enemies are hating him without a cause. So also (only much more so!) when the enemies of the Christ rejected him, in spite of all his words of grace and miracles of love, they were hating him without a cause! For the meaning of the expression their law see on 10:34.) 1 2 2 8 0 0 Now what is to be the attitude of the disciples with respect to this world, represented by the God-defying, Christ-hating, Church-persecuting Jews? In the midst of this world they must bear witness, just like the Spirit also bears witness:) 26. When the helper comes, whom I will send to you from the Father, even the Spirit of truth which proceeds from the Father, he will testify concerning me.) 1 1 2 8 0 “tw://bible.*?id=44.5.9|AUTODETECT|” Jesus has been speaking about the hatred which the disciples will have to endure from the side of the world, which hates the Father and the Son. Hence, it is not surprising that in this connection he again comforts these men by reminding them of his previous promise (see on 14:16, 17, 26) with respect to the coming of the Spirit, the Helper. Jesus himself will send this Helper. He will be sent from the Father. Essentially, though with difference in emphasis, this is the same as saying: I will request the Father, and he will give you another Helper (14:16); the Helper, the Holy Spirit, whom the Father will send in my name (14:26). Here in 15:26 the emphasis is on the activity of the Son in the sending of the Spirit, and on the fact that this Spirit proceeds eternally from the Father.

The sending of the Spirit was a matter of the future. Pentecost had not yet arrived. Hence, the future tense is used: I will send. The procession was taking place at the very moment when Jesus was speaking (if matters which in reality transcend time may be viewed from the aspect of time); hence, the present tense is used.��196�� Were we to say, The fact that 15:26 states that the Son will send the Spirit proves that the Father does not send him, we would be wrong (see 14:26). Thus also, were we to say, The fact that 15:26 states that the Spirit proceeds from the Father proves that he does not proceed from the Son, we would be wrong 7 1 -1 9 0 “tw://bible.?id=44.5.9|AUTODETECT|” Acts 5:9) 1 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” Rom. 8:9) 1 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” II Cor. 3:17) 1 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” Gal. 4:6) 1 1 -1 9 0 “tw://bible.?id=50.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.19|AUTODETECT|” Phil. 1:19) 1 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=60.1.11|AUTODETECT|” I Pet. 1:11) 1 1 -1 9 0 0 ; where the Spirit is called the Spirit of Christ). After all, is it so strange that Jesus, speaking as Mediator between God and man, himself man, would, during his period of humiliation, speak of the Spirit as proceeding from The Father?) 1 3 2 8 0 0 The Holy Spirit is here called the Spirit of truth, just as in 14:17; see on that passage. That Spirit will testify (see on 1:7, 8). In the midst of the wicked world he will testify against the world (16:8, 9). In the midst of mankind he will bear witness concerning mankind s need. In the midst of the Church he will comfort the Church. The sphere of his testimony must not be restricted.

Whenever a true servant of God bears witness against the world, this witness is the work of the Spirit. Whenever a simple believer, by word and example, draws others to Christ, this too is the work of the Spirit. That Spirit always testifies in connection with the Word, the Word of Christ (14:26; 16:14, 15). By and large, the world that is openly hostile to Christ will not receive him (14:17). Nevertheless, there are exceptions. From among those who today are openly hostile some will be drawn.

They will be transferred from the kingdom of darkness to that of everlasting light. Was there ever a fiercer persecutor than Saul (or Paul) of Tarsus? The Spirit was going to change him (and others like him) to become a zealous missionary for Christ! See also on 16:7 11.) Now in this work of witnessing the Holy Spirit employs means, as the next verse indicates.) 27. And you must also testify, because you have been with me from the beginning. The verb that is used in the original can be read either as present indicative or as present imperative .

In defence of the indicative the following arguments have been used:) 1 1 2 8 0 “tw://bible.?id=44.1.8|AUTODETECT|” (1) ) 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 0 (cf. 5:32) teaches that the disciples were actually testifying.) 1 2 2 8 0 0 (2) The reason given namely, for you have been��197�� with me from the beginning sounds strange after an imperative, Testify. ) But one might answer:) 1 1 2 8 0 “tw://bible.?id=44.1.8|AUTODETECT|” (1) ) 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 0 (cf. 5:32) does not teach that the disciples were testifying at this time, but that they were going to bear witness after the Spirit had been poured out.) 1 32 2 8 0 0 (2) Taken in the sense, You must testify, because you are qualified to do so, since you have been with me from the beginning, the logic of the sentence, far from being strange, is very clear.) Other arguments in favor of the imperative are as follows:) a. After the future, He will testify, the imperative Also testify, or You must also testify, seems more natural than the indicative. The meaning seems to be, You must also do what the Spirit is going to do. ) b. It is very logical that the precept, Abide in me (15:4), which indicates what should be the disciples relation to Christ, and the precept, Love one another (15:12), which shows what must be their attitude to one another, should now be followed by, Also testify (15:27), which describes their duty with respect to the persecuting world. Moreover, in a context replete with precepts, expressed or implied, in a setting which makes so much of the disciples duty (see 15:4, 7, 8, 10, 12, 14, 16, 17, 20) the imperative seems very natural.) (3) There is little in the immediate context that indicates that the disciples were even now doing their duty with respect to the work of bearing witness. On the contrary, during this selfsame night they failed to testify; they were offended in him.

Therefore, with E. J. Goodspeed (see his translation) we construe this verb as being imperative: Also testify! ) Certainly upon the eye-witnesses (those who had been with Christ from the beginning of his ministry) rests the duty of testifying concerning the things which they have seen. To be sure, the Holy Spirit s work of bearing witness is not limited to the witness-bearing of the disciples. Nevertheless, the latter is a very important means whereby the former achieves its purpose.) Synthesis of Chapter 15) See the Outline on p. 260. The Son of God Tenderly Instructing His Disciples.

A Word of Admonition.) I. Abide in me (verses 1 11): the believers relation to Christ.) In the night when the Lord s Supper was instituted the supper with its bread and wine it was natural for Jesus to speak about the vine as a symbol of spiritual fruitfulness. He admonished the disciples not to follow the example of Judas (though the latter s name is not mentioned here), but to remain in the vine, that is, in Christ, in his word and in his love.) He called himself the genuine vine, described his Father as the vinedresser, and designated all those who come into close contact with himself as branches.) These branches are divided into two groups: those which bear fruit, and those which do not bear fruit. In order to bear fruit it is absolutely necessary to remain in the vine. Glorious results of abiding in Christ are: a. effective prayer, b. bearing much fruit to the glory of God, and c. fulness of joy. In such cases each cycle of love (in which his love precedes, accompanies, and follows theirs) produces another, better than itself.

Branches that do not bear fruit are thrown away, allowed to wither, picked up, thrown into the fire, and burned.) II. Love one another (verses 12 17): the believers relation to one another.) Christ s self-sacrificing love for believers is the pattern for mutual love among believers. This love manifests itself in self-denial, to the point of being willing to lay down one s life for one s friends. Jesus was in the process of doing just that. It was for his friends that he offered his life. No longer were they to be termed servants but friends, for he had told them his secrets, and they are glad to please him by keeping his precepts.

This friendship is rooted in sovereign, electing love, the kind of love that produces fruitbearing and effective prayer. In order to be able to love one another it is necessary to abide in, and to constantly meditate on, that love of Christ for his friends.) III. Also testify (verses 18 27): the believers relation to the world, in answer to the world s attitude to believers:) A. The world hates you. ) 1. Reasons for this hatred:) a. Believers are not of the world ; and) b.

Believers belong to Christ, whom the world hates.) 2. Inexcusable character of this hatred:) By means of his words and works Jesus had revealed himself and his Father to the world (not in the sense in which he discloses himself to the heart of the believer, but) to such an extent that the world s hatred was completely inexcusable: they hated him without a cause. Thus, an ancient prophecy was being fulfilled.) B. The Helper, the Spirit of truth, will testify concerning me & And you must also testify. ) 1. The testimony of the Spirit.) This Helper, who proceeds eternally from the Father, and who is sent by Jesus from the Father, will bear testimony with respect to the Son. He is qualified to do this because of his intimate relation to the Son, the two being one in essence.) 2.

The testimony of the disciples.) Who could be better qualified to bear witness than an eye-witness? Because from the very beginning of Christ s ministry these disciples have been eye-witnesses, they too must testify. Their testimony, moreover, will serve as a means which the Holy Spirit employs to bring his testimony.) ) ) 177 A. T. Robertson, Word Pictures in the New Testament. New York and London, 1932, Vol.

V., p. 257.) 174 The compound conditional sentence in 15:4 is IIIB1; conditional sentence in 15:6 is IIIB3 (with conclusions: aorist passive indicative gnomic, followed by third person plural present active indicative ����������; again third person plural present active indicative ���������; and third person singular because �P�� is neuter plural passive indicative �������). These two (15:4 and 15:6) should be reinserted in the lists, Vol. I, p. 44. Conditional sentence in 15:7 is IIIA3; see Vol. I. pp. 42, 43.) 175 On 5�� see Vol. I, pp. 46, 51.) 176 IIIA1; see Vol.

I, pp. 42, 43.) 1 1 2 8 0 “tw://bible.?id=42.22.14-42.22.19|AUTODETECT|” 178 Many expositors see no connection whatever between ) 7 1 -1 9 0 “tw://bible.?id=42.22.14-42.22.19|AUTODETECT|” Luke 22:14 19) 1 1 -1 9 0 “tw://bible.?id=43.15.1-43.15.11|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=43.15.1-43.15.11|AUTODETECT|” John 15:1 11) 1 1 -1 9 0 “tw://bible.?id=43.15.0|AUTODETECT|” . However, those among them who believe that the words of ) 7 1 -1 9 0 “tw://bible.?id=43.15.0|AUTODETECT|” John 15) 1 1 -1 9 0 “tw://bible.?id=43.15.0|AUTODETECT|” were spoken during the night of the Lord s Supper the very supper in connection with which Jesus spoke about the fruit of the vine and about the cup of the new covenant in my blood will have difficulty in explaining why they nevertheless conceive of the I am the real vine discourse as bearing no relation whatever to the newly instituted sacrament. Such a representation which wholly separates what almost certainly belongs together, seems unrealistic. On the other hand, it must be admitted that anyone who seeks absolute proof that the discourse of ) 7 1 -1 9 0 “tw://bible.?id=43.15.0|AUTODETECT|” John 15) 1 1 -1 9 0 “tw://bible.?id=43.15.1-43.15.11|AUTODETECT|” has something to do with the Lord s Supper will not find it. We have presented what we believe, for the reasons given, to be the most probable reconstruction. We are undecided with respect to the question, Was the allegory of ) 7 1 -1 9 0 “tw://bible.?id=43.15.1-43.15.11|AUTODETECT|” John 15:1 11) 1 1 -1 9 0 0 spoken during the institution of the Lord s Supper or a little later, say: immediately after the words of chapter 14? It makes no real difference.) 1 6 2 8 0 0 179 There is another explanation which is possible grammatically, but we have not seen our way clear to adopt it. According to that view we would have to translate verse 2 as follows: Every branch that bears no fruit in me he takes it away, and every one that does bear fruit (supply: in me) he cleanses it, in order that it may bear more fruit. The idea then would be this: besides the branches that are in the vine, Christ, there are also branches that are offshoots of other vines, These bear no fruit in him. See F. W. Grosheide, op. cit., Vol. 11, p. 335.

But, as we see it, this makes the matter too complicated. If that were the meaning, then besides the branches that bear good fruit there would also be those that do not bear such fruit, and these would again be divided into two categories: a. some do not bear good fruit because they belong to a different vine; others, because they do not remain in the vine, Christ. Verses 4 and 6 seem to teach clearly enough that the reason (the only reason as far as this allegory is concerned) why some branches do not bear fruit is that they do not remain in the vine (Christ).) 180 The two gnomic aorists followed by three timeless presents, to represent what always happens in such cases, should cause no trouble.) 181 On 5�� see Vol. I, pp. 46, 51.) 182 IIIB1; see Vol. I, pp. 42, 44.) 183 On 5�� in 16a see Vol. I, pp. 46, 51.

On 5�� in 16b see Vol. I, pp. 46, 52.) 184) 1 1 2 8 0 “tw://bible.?id=46.7.21|AUTODETECT|” I have read but have not been convinced by the arguments of E. J. Goodspeed, who prefers slave to servant as a translation of the Greek ������. I admit, of course, that in certain contexts the rendering slave is the only proper one 7 1 -1 9 0 “tw://bible.?id=46.7.21|AUTODETECT|” I Cor. 7:21) 1 1 -1 9 0 “tw://bible.?id=46.7.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.7.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=57.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.16|AUTODETECT|” Philemon 16) 1 1 -1 9 0 “tw://bible.?id=42.7.2|AUTODETECT|” ), but it is hardly true that there is always an enormous difference between slave and servant, as Goodspeed maintains. Thus, for example, in ) 7 1 -1 9 0 “tw://bible.?id=42.7.2|AUTODETECT|” Luke 7:2) 1 1 -1 9 0 “tw://bible.?id=42.7.2|AUTODETECT|” the centurion s slave (������) is by his master called my boy (A ���� ���, verse 7). Surely when a slave becomes dear to the master 7 1 -1 9 0 “tw://bible.?id=42.7.2|AUTODETECT|” Luke 7:2) 1 1 -1 9 0 0 ), the ideas which we commonly associate with the concept slave drop into the background, and servant becomes the better translation. It is interesting to note that R.S.V. has not followed Goodspeed in this constant preference of slave to servant in translating. Dr. O. T. Allis points out that R.S.V. renders ������ by servant nearly eighty times, by servant with marginal reading slave eighteen times, and by slave only thirty times. See O. T. Allis, Revision or New Translation?, Philadelphia, 1948, p. 75. For Goodspeed s argument see his Problems of New Testament Translation, Chicago, 1945, pp. 139 141. Certainly, in the present context servant is all that is needed. A servant is not a confidant; a friend is.) 1 1 2 8 0 “tw://bible.?id=45.1.1|AUTODETECT|” It remains true, of course, that when the emphasis is placed not on the intimacy of fellowship and confidence but on the fact that Christ redeemed a person by his blood, and therefore owns him, the term ������ referring to the ransomed individual, is entirely appropriate 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 0 ). Thus, when the proper third of comparison is kept in mind, it is felt to be entirely correct that, on the one hand, Jesus calls his disciples ������; yet, on the other, Paul introduces himself as being a ������.) 1 13 2 8 0 0 185 F. W. Grosheide, op. cit., pp. 352, 353. The occurrence of the same verb here as in 6:69, 70; 13:18, does not necessarily imply that the meaning in these various passages is everywhere exactly the same. In each concrete case the specific context must decide.) 186 In the abstract it is possible to construe 5�� as being non-final (so, for instance, Lenski). In that case we would have a simple repetition of verse 12.

But it must be noted that the form of verse 17 differs from verse 12 in one important respect. It presents itself as a summing up of all that precedes note �����, these things (contrast with the singular antecedant both in 15:12 and in 13:34). After such an introduction 5�� in the full telic sense seems more natural. Christ s love for me is basic to my love for the brother.) 187 I D; see Vol. I, pp. 40, 41.) 188 II A; see Vol. I, p. 41.) 189 Both conditions belong to group I C; see Vol.

I, p. 40.) 190 Or: on my account. ) 191 II C; see Vol. I, pp. 41, 42.) 192 II C; see Vol. I, pp. 41, 42.) 193 Or: and you are also testifying. ) 194 Also in this second conditional sentence the protasis is assumed to be true to fact, for the sake of argument, that is, to illustrate the operation of the principle. That it is not actually a fact, is, of course, entirely true. Those who persecute Christ and his disciples do not actually keep his word. But the principle as such works in both directions; hence, the same form of conditional sentence is used twice in this passage.

See Vol. I, p. 40.) 195 In both cases the LXX has �1 ��������� �� ������ (see LXX on 34:19; 68:5). This is equivalent in sense to the original in 15:25, here finite verb (aorist) in indirect discourse.) 196 Not improperly in such a connection this present tense has been called timeless present. The inter-trinitarian relationship which is indicated here the procession of the Spirit is eternal, that is, it transcends time.) 197 No legitimate argument (for the position that the form of the verb testify is indicative) can be derived from the fact that Jesus uses the present tense ���. This is simply the present of duration, associated with an adverb of time. It indicates that which has begun in the past, and continues into the present.

The sentence should be rendered, You have been with me from the beginning ; not: You are with me from the beginning. )