John 15 - ESV Study Bible

15:1 This is the last of Jesus’ seven I am sayings in this Gospel (see note on 6:35). True contrasts Jesus with OT Israel (see previous note), reinforcing John’s theme that Jesus is the true Israel. The vinedresser refers back to Isaiah’s first vineyard song, where God is depicted as tending his vineyard, only to be rewarded with wild grapes (Isa. 5:1–7; cf. Ps. 80:8–9). The fruitfulness of those in Christ contrasts with the fruitlessness of Israel.

15:1–17 Jesus’ allegory of the vine and the branches is at the very heart of the Farewell Discourse (13:31–16:33). The OT frequently uses the vineyard or vine as a symbol for Israel, God’s covenant people, especially in two “vineyard songs” in Isaiah (Isa. 5:1–7; 27:2–6). However, Israel’s failure to produce fruit resulted in divine judgment. Jesus, by contrast, is “the true vine,” and his followers abide in him and produce fruit.

15:2 The divine vinedresser does two things to ensure maximum fruit production: (1) he removes unfruitful branches, and (2) he prunes all the others (cf. Heb. 6:7–8). Does not bear fruit seems to indicate that the person symbolized by such a branch is not a true believer (see John 15:6,8). In that case, in me is just a loose connection needed to make the metaphor of a vine work, reflecting a claim to be Christ’s that is not genuine and not implying actual regeneration or true belief. This then would be one of several verses in John showing that not all who follow Jesus for a time and hear his teaching are genuine believers (cf. 6:66; also 13:10–11 on Judas). Others understand these branches to represent true believers who are “unfruitful” for various reasons. In favor of this view is the fact that Jesus says such branches are “in me,” and that seems parallel to being “in Christ,” as only believers are. However, these unfruitful branches appear to be the same branches that are “thrown away” and “burned” in 15:6, which seems clearly to be a picture of final judgment. Fruit is an image for good results coming from the life of a believer, probably in terms of bringing benefit to the lives of others and advancing the work of God in the world (see Matt. 13:8; cf. Gal. 5:22–23 for a different image of “fruit” as changed character). he takes away. The Greek verb airō can also mean “lifts up” in certain contexts, and some use this to argue that this means God “lifts up” unfruitful branches from the ground so that they will become more fruitful. This interpretation is taken by those who think the branches represent true believers who are not fruitful. But this sense seems less likely because the unfruitful branches in John 15:6 are “thrown into the fire, and burned,” which is an image of final judgment. “He prunes” gives a picture of painful but necessary removal of some interests and activities in order that the remaining branches may bear even more fruit. The word translated “prunes” (Gk. kathairō) often means “to clean,” and has the same root as the adjective katharos, translated “clean” in 15:3.

15:3 clean. See 13:10–11.

15:4 Abide in me means to continue in a daily, personal relationship with Jesus, characterized by trust, prayer, obedience (see v. 10), and joy. And I in you is a phrase without an explicit verb, but it probably is an abbreviated way of saying, “See that I abide in you”; that is, “Safeguard your relationship with me so that I continue to abide fully in you.” (See notes on 8:31; 1 John 2:6.) The “in” terminology in the present passage refers back to OT covenant theology, including prophetic texts regarding a future new covenant (see Ex. 25:8; 29:45; Lev. 26:11–12; Ezek. 37:27–28; 43:9). The repeated references to fruit bearing (also John 15:5,8) underscore that this is God’s primary purpose in creation (Gen. 1:11–12,22,28) and in redemption (cf. John 15:8,16). The OT prophets envisioned a time when God’s people would “blossom and put forth shoots and fill the whole world with fruit” (Isa. 27:6; cf. Hos. 14:4–8).

15:5 Apart from me you can do nothing does not mean “nothing at all,” for unbelievers of course carry on their ordinary activities of life apart from Christ. Rather, it means “nothing of eternal value,” or an inability to produce spiritual fruit.

15:6 The person who does not abide in me is an unbeliever who does not have a personal faith in Christ (see note on v. 4). The verse echoes Ezek. 15:1–8, where a vine failing to produce fruit is said to be good for nothing but the fire (see Heb. 6:7–8). Fire is a common Jewish and biblical symbol for divine judgment (e.g., Isa. 30:27; Matt. 3:12 par.; 5:22; 18:8; 25:41). Some take this “fire” to imply loss of reward for true believers, not eternal judgment for unbelievers, but this does not fit as well with the image of branches being entirely burned up by a fire. See also note on John 15:2.

15:7 Two conditions are given for answered prayer: abiding in Jesus, and his words abiding in believers (thus transforming their thinking). Elsewhere Jesus says that believers must ask in his name (i.e., in accord with his character and for his glory; see 14:13–14; 16:23–24). If God’s people truly abide in Jesus (see note on 15:4), they will desire what he desires and will pray according to his words, and those prayers will be pleasing to him.

15:8 God is glorified not by praise and worship alone but by his followers also bearing much fruit for the advancement of his kingdom on earth. Here again, fruit bearing is evidence of being true believers, or being Jesus’ disciples.

15:9 Abide in my love. Mutual love between believers and Christ is another element of this “abiding” relationship (see note on v. 4).

15:10–11 Obedience is not to be equated with drudgery; it is all about joy. The OT prophets envisioned a period of great end-time rejoicing (e.g., Isa. 25:9; 35:10; 51:3; 61:10; 66:10; Zeph. 3:14–17; Zech. 9:9). God threatened judgment if his people would not serve him “with joyfulness and gladness of heart” (Deut. 28:47–48). that my joy may be in you. Just as Jesus had great joy in obeying his Father even in the midst of opposition, so Christians will have joy in obedience.

15:12 love one another. On Jesus’ “love commandment” (vv. 12–17), see note on 13:34–35.

15:13–14 You are my friends implies a stunning level of comfortable personal interaction with one who is also the eternal, omnipotent Creator of the universe (see 1:1–3,10). In the OT, only Abraham (2 Chron. 20:7; Isa. 41:8) and by implication Moses (Ex. 33:11) are called “friends of God.” Here Jesus extends this privilege to all obedient believers.

15:16 You did not choose me does not negate the disciples’ willing decision to follow Jesus when he called them. Jesus is emphasizing that the ultimate factor in determining who would follow him was Jesus’ own choice. The Greek eklegomai has the sense of “to choose or pick out from a group,” and it clearly has that sense also in v. 19. That you should go and bear fruit implies that the purpose of Christ’s choosing people is not merely that their sins be forgiven and they have eternal life but also that their lives be fruitful and productive in fulfilling God’s purposes. For key passages on the doctrine of election, see Romans 9 and Ephesians 1.

15:19 therefore the world hates you. Christians should not be surprised that unbelievers in the world hate them. It follows a pattern seen in the world since Cain murdered Abel (see Gen. 4:8; Heb. 11:4; 1 John 3:12), and it is seen in the world’s reactions to Christ himself (see John 15:18).

15:22 They would not have been guilty of sin does not mean all sin (see Rom. 3:23), but the specific sin of rejecting the supreme revelation of God that came in Christ himself, a sin that is particularly manifested in hating Christ (see John 15:18,23,24). their sin. See note on 5:31–47.

15:25 Jesus declares that the Jews’ hatred of him fulfills OT Scripture, specifically Ps. 69:4 (cf. Ps. 35:19; also note on Isa. 6:9–10). This Davidic psalm depicts the figure of a righteous sufferer who is zealous for God but is persecuted by God’s enemies for no good reason. Thus Jesus found a precedent for his enemies’ hatred toward him in the antagonism encountered by David. Without a cause reminds believers that hatred and persecution against Jesus and his followers is often not because of any wrong that they have done but simply because of irrational evil in the hearts of the persecutors.

15:26 The Helper is the Holy Spirit; see notes on 14:16–17; 14:26. Whom I will send indicates that the Holy Spirit will come in new power into the world in obedience to God the Son. But who proceeds from the Father indicates that the Holy Spirit will also come in obedience to the directions of God the Father. Both the Father and the Son will send the Holy Spirit into the world in new fullness at Pentecost (see Acts 2:1–33; also notes on John 7:39; 14:16–17). He will bear witness about me reminds believers that when they bear witness about Christ, the Holy Spirit is working silently and invisibly through their words. On “he” as masculine and personal, see note on 14:26.