John 15 - CSB Ancient Faith Study Bible

15:1 Cyril of Alexandria: [Jesus] wants to show us how important it is to love, to hold fast to our love toward him and how much we gain from our union with him. This is why he says that he is the vine, by way of illustration. Those united, anchored and rooted in him, who are already partakers in his nature through their participation in the Holy Spirit, are branches. For it is his Holy Spirit who has united us with the Savior Christ since connection with the vine produces a choice of those things that belong to it. And our connection with the vine holds us fast. From a firm resolve in goodness we proceed onward by faith and we become his people, obtaining from him the dignity of sonship. . . . He says that he is a vine, the mother and nourisher, as it were, of its branches. For we are begotten of him and in him, in the Spirit, to produce the fruits of life. Commentary on the Gospel of John 10.2.

15:5 Maximus the Confessor: The Lord told us, “Outside of me you can do nothing.” This is because our weakness, when moved to do good things, is unable to bring anything to completion without the giver of good things. The one who has come to understand the weakness of human nature has had experience of the divine power. And such a person who because of divine power has succeeded in some things and is eager to succeed in others never looks down on anyone. For he knows that in the same way that God has helped him and freed him from many passions and hardships, so can he help everyone when he wishes, especially those who are striving for his sake. The Four Hundred Chapters on Love 2.38–39.

Mark the Hermit: When you have done something good, remember [Christ’s] words, “without me you can do nothing.” On the Spiritual Law 41.

15:9-10 Basil the Great: Now, if observing the commandments is the essential sign of love, it is very greatly feared that without love even the most effective action of the glorious gifts of grace—even of the most sublime powers and even of faith itself and the commandment that make a person perfect—will not be of help. . . . It is evident, therefore, and undeniable that without charity—even though ordinances are obeyed and righteous acts are performed, even though the commandments of the Lord have been observed and great wonders of grace effected—they will be considered as works of iniquity . . . because those who perform these acts have as their aim the gratification of their own will. Concerning Baptism 1.2.

15:16 Gregory the Great: I have appointed you for grace. I have planted you to go willingly and bring forth fruit by your works. I have said that you should go willingly, since to will to do something is already to go in your heart. Then he adds the quality their fruit is to have: “And your fruit is to endure.” Everything we labor for in this present world scarcely lasts until death. Death intervenes and cuts off the fruit of our labor. But what we do for eternal life remains even after death. It begins to appear only when the fruits of our physical labors cease to be visible. The reward of the one begins when the other is ended. Let one who recognizes that he now bears eternal fruit within his soul think little of the temporal fruits of his labors. Let us work for the fruit that endures; let us work for the fruit that begins at death since death destroys all others. Forty Gospel Homilies 27.

15:20 Cyril of Alexandria: It is just as if Jesus said, “I, the creator of the universe, who have everything under my hand, both in heaven and on earth, did not bridle their rage or restrain . . . their inclinations. Rather, I let each one choose their own course and permitted all to do what they wanted. Therefore, when I was persecuted, I endured it even though I had the power of preventing it. When you too follow in my wake and pursue the same course I did, you also will be persecuted. You’re going to have to momentarily endure the aversion of those who hate you without being overly troubled by the ingratitude of those whom you benefit. This is how you attain my glory, for those who suffer with me shall also reign with me” [see 2Tm 2:12]. Commentary on the Gospel of John 10.2.

15:25 Gregory the Great: It is one thing not to do good, another to hate the teacher of goodness since there is a difference between sudden and deliberate sins. Our state generally is that we love what is good but from infirmity cannot perform it. But to sin on purpose means not doing or desiring what is good. As, then, it is sometimes a heavier offense to love sin than to do it, so is it more wicked to hate justice than not to do it. There are some in the church who not only do not do what is good but even persecute it and hate in others what they neglect to do themselves. The sin of these people is not that of infirmity or ignorance but deliberate, willful sin. Morals on the Book of Job 25.11.28.

15:26 Athanasius: As the Son is an only-begotten offspring, so also the Spirit, being given and sent from the Son, is himself one and not many, nor one from among many, but Only Spirit. As the Son, the living Word, is one, so must the vital activity and gift by which he sanctifies and enlightens be one, perfect and complete. This [activity and gift] is said to proceed from the Father because it is from the Word, who is confessed to be from the Father, that it shines forth, is sent and is given. The Son is sent from the Father. For he says, “God so loved the world that he gave his only begotten Son” [Jn 3:16]. The Son sends the Spirit. “If I go away,” he says, “I will send the Paraclete” [see Jn 16:7]. The Son glorifies the Father, saying, “Father, I have glorified you” [Jn 17:4]. The Spirit glorifies the Son, for he says, “He shall glorify me” [Jn 16:14]. The Son says, “The things I heard from the Father I speak unto the world” [Jn 8:26]. The Spirit takes of the Son. “He shall take of mine,” he says, “and shall declare it unto you” [Jn 16:14]. The Son came in the name of the Father. “The Holy Spirit,” says the Son, “whom the Father will send in my name” [Jn 14:26]. Letter to Serapion 1.20.