John 15 - Expositor's Bible Commentary - Abridged

a. The relation of the disciples to Christ (15:1–11)

The first of these relationships is primary, for the very existence of the group depends on the union of each individual with Christ. To illustrate it, Jesus uses the analogy (or parable) of the vine and vineyard, a common feature of Palestinian life that would have been familiar to the disciples. This symbolism has its precedent in the OT (e.g., Ps 80; Isa 5:1–2, 7).

1 Using the vine metaphor, Jesus expands its scope to all believers and individualizes its application. He stresses certain features. The first is that there is a genuine stock. One must plant the right kind of vine or tree in order to assure the proper quality of fruit, for no fruit can be better than the vine that produces it. Jesus said, “I am the true vine” (see comment on 6:34–36). Unless the believer is vitally connected with him, the quality of his fruitfulness will be unacceptable. There may be many branches, but if they are to bear the right kind of fruit, they must be a part of the real vine.

The second feature is that God the Father is the gardener. Success in raising any crop depends largely on the skill of the farmer or gardener. The relation of the believer to God is that of the vine to the owner of the vineyard. He tends it, waters it, and endeavors to protect it and cultivate it so that it will produce its maximum yield.

2 A third emphasis is on pruning. Two aspects are noted: the removal of dead wood and the trimming of live wood so that its potential for fruitbearing will be improved. Pruning is necessary for any vine. Dead wood is worse than fruitlessness, for dead wood can harbor disease and decay. An untrimmed vine will develop long rambling branches that produce little fruit because most of the strength of the vine is given to growing wood. The gardener is concerned that the vine be healthy and productive. This caring process is a picture of God’s dealings with humans. He removes the dead wood from his church and disciplines the lives of believers so that they are directed into fruitful activity.

3 “Clean” (GK 2754) recalls Jesus’ statement to the disciples at the footwashing (13:10), where he singled out Judas as one who was not clean. “Clean” should not be equated with “perfect” but with sincere devotion that unites others to Jesus as branches are united to the vine. Judas was an example of a branch that was cut off.

The means by which pruning or cleaning is done is the Word of God. It condemns sin; it inspires holiness; it promotes growth. As Jesus applies the words God gave him to the lives of the disciples, they undergo a pruning process that removes evil from them and conditions them for further service.

4 Continued production depends on constant union with the source of fruitfulness. Branches that are severed from the parent stock may produce leaves temporarily, but inevitably they will wither because there is no source of life to sustain them; and they will never bear fruit. The effectiveness of believers depends on their receiving the constant flow of life from Christ.

5 Fruitbearing is not only possible but certain if the branch remains in union with the vine, though uniformity of quantity and quality is not promised. But if the life of Christ permeates a disciple, fruit will be inevitable.

6 Failure to maintain a vital connection brings its own penalty—rejection and uselessness. Since the Greek text literally reads “the branch,” there may be a reference here to Judas Iscariot (Cf. 17:12). In any case, Jesus intends to show that fruitfulness is normal for believers. An absolutely fruitless life is prima facie evidence that one is not a believer. Jesus leaves no place among his followers for fruitless disciples. The only option for such people is to be thrown away and burned.

7 The connection is maintained by obedience and prayer. To remain in Christ and to allow his words to remain in oneself means a conscious acceptance of the authority of his word and a constant contact with him by prayer. The prayer request itself must be related to a definite need and must be for an object Jesus himself would desire (see comment on 14:14). Jesus never promises to gratify every chance whim believers may have. But as long as they are seeking the Lord’s will for their lives, Jesus promises to grant every request that will help accomplish this end.

8 The proof of discipleship is fruitbearing (see also Mt 7:20; Lk 6:43–44). Just as Jesus glorified God by his life, so his disciples will glorify God by theirs.

9–11 Love unites the disciples to Christ as branches are united to a vine. Two results stem from this relationship: obedience and joy. Obedience marks the cause of their fruitfulness; joy is its result. Jesus intends his disciples to be both spontaneous and happy rather than burdensome and boring. Obedience in carrying out his purpose guarantees success, for Jesus never plans failure for his disciples. Joy logically follows when the disciples realize that the life of Christ in them is bringing fruit—something they could never produce in their own strength.

2. The discourse on relations (15:1–27)

In this section of the Farewell Discourse, Jesus dealt with three relationships that involve the disciples: (1) their relationship with him, (2) their relationship with one another, and (3) their relationship with the world around them. Jesus knew his disciples would soon constitute a distinct community with a definite function, and he wished to prepare them for the change his departure would make in their manner of living. Viewed from the standpoint of the writer and his time, this section previews the church and its development in the postresurrection period.

b. The relation of the disciples to one another (15:12–17)

12–13 Jesus repeats his command to “love each other” (Cf. 13:34) because he knows that the future of the disciples’ work among others depends on their attitude toward one another. His stress on love had been underscored earlier in this discourse (14:15, 21, 23, 28). Unity instead of rivalry, trust instead of suspicion, and obedience instead of self-assertion must rule the disciples’ common labors. The measure of their love for one another is his love for them (Cf. 13:34), which would soon be demonstrated by his forthcoming sacrifice (see also 1Jn 3:16).

14–15 Again Jesus defines friendship in terms of obedience. Christian friendship is more than a casual acquaintance; it is a partnership of mutual esteem and affection (14:21). Jesus elevates the disciples above mere tools and makes them partners in his work. A slave is never given a reason for the work assigned to him; he must perform it because he has no other choice. The friend, however, is a confidant who shares the knowledge of his superior’s purpose and voluntarily adopts it as his own. Jesus declares that he has revealed to the disciples all that the Father has given to him. The disclosure of the mind of God concerning his career and theirs will give them assurance that they are engaged in the right task and that God will ultimately bring it to a successful conclusion.

16–17 The disciples had not followed Jesus by some chance impulse; they had been chosen. He had invited them to interview him (1:39), he had promised to reshape them to his requirements (v.42), and he had summoned them to follow him (v.43). His miracles had clinched their original faith (2:11), and he had solicitously pleaded with them not to forsake him when many had departed from him (6:66–67). At that time he said that he had chosen them (v.70). He claimed them as his special flock (10:27) and asserted that they would never perish (v.28). He now expects that they will fulfill his purpose for them and that their work will be enduring. For this reason he urges them to maintain the relationship of love for one another that will facilitate the fulfillment of his hopes. Again he emphasizes the need of prayer for the continuation of their mission (Cf. 14:26). The effectiveness of prayer is linked to fruitbearing, which, in turn, is linked to obedience (vv.10, 14). He repeats the command to love one another, for in seeking to be obedient to the Lord and to be fruitful, it is possible to forget the brothers and sisters.

c. The relation of the disciples to the world (15:18–27)

18 The term “world” (GK 3180) has several uses in John’s writings: the universe as the object of creation (1:10), the materialistic order that allures humans from God (1Jn 2:15–16), and humankind in general as the object of God’s love (3:16). Here it refers to the mass of unbelievers who are indifferent or hostile to God and his people. Jesus reminds the disciples that in spite of the fact that he has come on an errand of love, the world at large hates him, a fixed attitude that carries over to his disciples as well. The world assumes this attitude because it rejects all who do not conform to its lifestyle.

19–20 Jesus’ choice of the disciples has set them apart for a different kind of life and for a different purpose. Therefore, the world will exclude them. Jesus’ choice is also the guarantee that the lives of his disciples will have permanent value, but it does not guarantee immunity from attack. Jesus can promise them nothing more than what he himself had received (Cf. 13:16).

21–22 There are two reasons for the obstinate attitude of the world. The first is ignorance: the world does not have a proper concept of God. Consequently, it cannot evaluate adequately the messenger whom he sent (cf. Ro 1:28). This ignorance is both intellectual and spiritual. The second reason is resentment of Jesus’ claims and standards. By his life and words he rebukes human sin and condemns it. He uncovers the inner corruption and hypocrisy of people, and they react violently to the disclosure. He strips away all excuses and exposes their selfishness and rebellion against God.

23 The connection between Jesus and the Father appears as strongly in this passage as it did in the argument of Ch. 5. He and the Father belong in the same category; neither can be accepted or rejected without the other.

24–25 The sin of Jesus’ enemies was both deliberate and inexcusable. Accredited by the miracles that he had performed and the words he had spoken, he condemns them (Cf. 9:30–33, 39–41). Consequently, their reaction against him cannot be attributed to ignorance of his words or to lack of evidence substantiating them. To further explain his position, Jesus quotes from Ps 69:4. The irony of this quotation is clear: those who posed as the champions of the Law were fulfilling the prophecy concerning the enemies of God’s servant.

26–27 In response to this attitude of hatred, there must be a continuing witness to the love and grace of Christ. The last two verses of this chapter define the expected action of the disciples, who will maintain the testimony of Jesus after he has left the earth. He now completes the list of witnesses of 5:31–40 by adding the witness of the Holy Spirit, whose ministry he had already partially described (14:16–17, 26), and also the witness of the disciples themselves. They must “testify” concerning Christ.

“From the beginning” probably refers to the beginning of Jesus’ public ministry. Later, when the disciples felt that it was necessary to choose a successor for Judas Iscariot, one requirement was that of having belonged to the company of disciples during his entire ministry (Ac 1:21–22). In order to witness to Jesus and his message, one must have complete experiential knowledge of his person. The coupling of the witness of the Spirit with that of the disciples defines their reciprocal relationship. Without the testify of the Spirit, the disciples’ witness will be powerless; without the disciples’ witness, the Spirit will be restricted in his means of expression.