“It must occur to all who read these discourses preserved by John how simple the text looks, and yet how transcendent is the thought when it is even dimly understood. John is sailing sky-high: are we? It is the strongest food in the Bible.” (Trench)
A. Relating to Jesus When Jesus Departs.
1. (1-3) Jesus as the True Vine.
“I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. You are already clean because of the word which I have spoken to you.”
a. I am the true vine: Jesus introduces Himself with a powerful and familiar symbol: the vine. In the Hebrew Scriptures, God often used the vine to represent His people, Israel (Psalm 80:8-9). However, this symbolism frequently carried negative connotations, highlighting Israel’s unfaithfulness (Isaiah 5:1-2, 7; Jeremiah 2:21). Just days prior, Jesus had used the vineyard parable to illustrate Israel’s failings (Matthew 21:33-44).
i. Jesus likely spoke these words to His disciples in the upper room, in the moments before their departure. The image of the vine would have been readily understood in ancient Israel, a land dotted with vineyards. Furthermore, the Temple itself was adorned with a massive golden vine, a prominent symbol of Israel’s identity as God’s chosen vine. Importantly, “The vine was a recognized symbol also of the Messiah,” (Dods) making Jesus’ declaration even more profound.
ii. Jesus clarifies that He is the true vine, contrasting with the often-unfruitful vine of Israel. To bear spiritual fruit for God, believers must be rooted in Him, not merely in national identity or religious heritage. In the New Covenant, our primary identity is found in Jesus Christ Himself, transcending even the established structures of Israel or the nascent church.
iii. Among the many metaphors depicting the relationship between God and His people, the vine and branch image underscores a profound dependence and the absolute necessity of continuous connection. A branch’s reliance on the vine surpasses even the sheep’s dependence on the shepherd or a child’s on a parent. As Jesus prepared to leave His disciples physically, this imagery served as vital encouragement. He would remain intimately united with them, and they with Him, as genuinely as branches are inseparable from the vine.
b. And My Father is the vinedresser: In the Old Testament symbolism, God the Father was consistently depicted as the cultivator and caretaker of the vine of Israel. This role continues for believers in the New Covenant. God the Father, as the vinedresser, actively works in the lives of those connected to Jesus, the true vine.
i. In this New Covenant relationship, believers are connected to both the Father and the Son. We relate to both the vine itself (Jesus) and the vinedresser (the Father), highlighting a rich and multifaceted relationship with the Godhead.
c. Every branch in Me that does not bear fruit He takes away: Jesus speaks of branches “in Me” that are removed for not bearing fruit. These are not genuine branches that have lost their fruitfulness, but rather branches that were never truly connected to the vine, evidenced by their lack of fruit. Fruitlessness exposes a lack of genuine abiding.
i. An alternative, compelling interpretation suggests that the Greek verb airo, translated as takes away, can also mean “lifts up.” James Montgomery Boice and others propose that the Father “lifts up” unproductive vines from the ground, a common practice in ancient viticulture. This lifting allowed vines to receive more sunlight and improve fruit production.
ii. Tenney notes, “The verb translated ‘cut off’ (aireo) means literally ‘to lift up’ or ‘to take away’; the second, ‘trims clean’ (kathaireo), a compound of the first, means ‘to cleanse’ or ‘to purify.’” This understanding shifts the focus from removal to restorative care.
d. Every branch that bears fruit He prunes: The word translated as prunes is the same Greek word, kathaireo, that can also mean “cleanse.” The vinedresser cleanses or prunes the fruit-bearing branches to enhance their productivity. This is not punishment, but purposeful cultivation for greater yield.
i. Morris explains, “Left to itself a vine will produce a good deal of unproductive growth. For maximum fruitfulness extensive pruning is essential.” Pruning, though sometimes painful, is essential for maximizing fruitfulness in the vine and in the believer’s life.
ii. Tenney elaborates, “Dead wood is worse than fruitlessness, for dead wood can harbor disease and decay…God removes the dead wood from his church and disciplines the life of the believer so that it is directed into fruitful activity.” Pruning removes not just unfruitful parts, but also anything hindering greater fruitfulness, including sin and worldly attachments.
iii. Trapp poignantly observes, “And if it be painful to bleed, it is worse to wither. Better be pruned to grow than cut up to burn.” The discomfort of pruning is far preferable to the spiritual death and uselessness of withering.
e. You are already clean because of the word which I have spoken to you: Jesus assures the eleven disciples present that the pruning, the cleansing process, has already begun in them. They have received and embraced His teaching, and through the word He has spoken, they are in a sense already clean.
i. By stating you are already clean, Jesus echoes a point made earlier in the evening regarding initial and ongoing cleansing (John 13:10). Salvation is an initial washing, but discipleship involves continuous cleansing.
ii. The word of God acts as a cleansing agent. It exposes sin, inspires holiness, fosters spiritual growth, and empowers believers for victory. Jesus continues to cleanse His people through His word (Ephesians 5:26).
iii. Tenney highlights, “The means by which pruning or cleaning is done is by the Word of God. It condemns sin; it inspires holiness; it promotes growth. As Jesus applied the words God gave him to the lives of the disciples, they underwent a pruning process that removed evil from them and conditioned them for further service.” The word is not just information, but a dynamic force for transformation and cleansing.
2. (4-5) The Vital Relationship Between the Branch and the Vine.
“Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.”
a. Abide in Me, and I in You: Jesus emphasizes a mutual and reciprocal relationship. It’s not solely about the disciple’s commitment to the Master, but also the Master’s abiding presence in the disciple. This intimate exchange is beautifully expressed in Song of Solomon 6:3: I am my beloved’s, and my beloved is mine.
i. Jesus uses this vivid imagery to reassure His disciples of their enduring connection and relationship, even as His physical presence departs. However, He also subtly highlights an element of choice on their part. Abiding is not passive; it’s a conscious decision and active pursuit.
ii. Boice clarifies, “When our Lord says: Abide in me he is talking about the will, about the choices, the decisions we make. We must decide to do things which expose ourselves to him and keep ourselves in contact with him. This is what it means to abide in him.” Abiding involves intentional actions that cultivate and maintain our connection with Christ.
b. As the branch cannot bear fruit of itself, unless it abides in the vine: A branch severed from the vine is incapable of producing grapes. Similarly, a disciple disconnected from Jesus cannot accomplish true, lasting good for God and His Kingdom. Spiritual fruitfulness is impossible apart from abiding in Christ.
i. Trapp succinctly states, “All our sap and safety is from Christ. The bud of a good desire, the blossom of a good resolution, and the fruit of a good action, all come from him.” Every aspect of spiritual life and fruitfulness originates from our union with Christ.
c. I am the vine, you are the branches: Jesus reiterates this crucial distinction. His disciples were accustomed to thinking of Israel as the vine. Now, Jesus shifts the focus, declaring Himself as the vine. Their primary connection must be to Jesus, not to any earthly institution or heritage.
d. He who abides in Me, and I in him, bears much fruit: Fruit bearing is the natural and inevitable outcome of abiding. While the type and quantity of fruit may vary, its presence is guaranteed in the life of one who truly abides in Christ.
i. The very purpose of a branch is to bear fruit. Grapevines are not cultivated for their leaves, but for the grapes they produce. Similarly, God cultivates us for spiritual fruit. This fruit represents Christian character (Galatians 5’s fruit of the Spirit) and good works. Our connection to God should be evident in fruit, and ideally, much fruit.
ii. Fruit also inherently contains seeds of reproduction. Each piece of fruit holds the potential for more fruit. Likewise, our fruitfulness should extend beyond personal character to include spiritual reproduction and impact on others.
iii. The concept of abiding is not one-sided. It encompasses both our abiding in Jesus and His abiding in us (and I in him). This dynamic, mutual indwelling signifies a vital, living connection. The responsibility for abiding is shared, with both the believer actively choosing to abide and Christ actively dwelling within.
e. Without Me you can do nothing: Jesus isn’t saying disciples can’t be active apart from Him. People engage in countless activities without Christ. However, He means we can do nothing of true, eternal significance apart from Him. Meaningful, lasting impact originates from our connection to Christ.
i. Spurgeon emphasizes, “The ‘I am’ comes out in the personal word ‘me,’ and the claim of all power unveils the Omnipotent. These words mean Godhead or nothing.” This declaration underscores Jesus’ divine nature and the source of all true power and fruitfulness.
ii. Trench elaborates, “It is only by union with Him that any branch can bear fruit: once that union is broken, the sap no longer flows; and fruit in that branch is no longer possible, though the remains of the sap that lay in it may be enough to bear leaves and so for a time give semblance of life.” Superficial activity may continue, but true spiritual vitality and fruitfulness cease without abiding in Christ.
iii. Bruce connects this Johannine concept to Pauline theology, noting, “Paul does not use the Johannine idiom but he expresses the same truth when he says, ‘It is no longer I who live, but Christ who lives in me’ (Galatians 2:20), and ‘I can do all things in him who strengthens me’ (Philippians 4:13).” Different expressions, same profound truth: our sufficiency is found in Christ’s indwelling power.
iv. Spurgeon powerfully concludes, “‘Without me ye can do nothing;’ if this be true of apostles, much more of opposers! If his friends can do nothing without him, I am sure his foes can do nothing against him.” If even the apostles, Christ’s closest followers, are utterly dependent on Him, how much more so are those who oppose Him!
3. (6-8) The Price of Not Abiding and the Promise to Those Who Do Abide.
“If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. By this My Father is glorified, that you bear much fruit; so you will be My disciples.”
a. If anyone does not abide in Me, he is cast out as a branch and is withered: Jesus warns of the dire consequences of failing to abide. A branch separated from the vine loses its life source and withers. Similarly, disciples who disconnect from the Master experience spiritual death and barrenness.
i. Jesus outlines a progression of decline for the non-abiding branch: cast out, withered, gathered, thrown, and burned. While not a complete theological treatise, this sequence serves as a serious warning about the dangers of neglecting abiding in Christ.
ii. Crucially, Jesus doesn’t say, If anyone does not bear fruit he is cast out. He states, if anyone does not abide in Me, he is cast out. God knows who genuinely abides and who does not, a discernment that transcends outward appearances of fruitfulness. True abiding is the root; fruit is the evidence.
b. They gather them and throw them into the fire: A lifeless branch is not only fruitless but also useless, fit only for burning. This imagery of burning and fire evokes the concept of judgment and punishment, highlighting the grave consequences of failing to abide and remain connected to Christ.
i. Imagine the impact of these words on the eleven disciples. Jesus was announcing His departure, yet reassuring them that they wouldn’t be disconnected. The Holy Spirit, sent by the Father, would maintain their vital connection to Jesus. Disconnection, however, would lead to ruin – a fate perhaps exemplified by Judas.
ii. Interpretations of this passage regarding the security of a professed disciple’s standing in Christ vary:
· The first view suggests that cast out branches are those who were once genuine believers but ultimately end up in hell due to a failure to abide and bear fruit. They were once disciples, but are now rejected.
· The second view interprets cast out branches as those who only appeared to be disciples, never truly abiding in Jesus, and consequently face eternal separation (like Judas).
· A third view understands cast out branches as fruitless disciples who live wasted, unproductive lives, metaphorically “burnt up,” without necessarily referring to eternal damnation (like Lot).
iii. Regardless of the specific interpretation of “burning,” the central emphasis remains clear: genuine discipleship necessitates abiding. A branch detached from the vine is devoid of life and lasting value.
iv. Are burned: Alford clarifies, “Not, ‘is burned,’ in any sense of being consumed; ‘and must burn,’ as Luther renders it.” The burning is not necessarily annihilation, but a state of judgment and uselessness.
c. If you abide in Me, and My words abide in you, you will ask what you desire and it shall be done for you: Jesus connects abiding with two previously mentioned themes in His upper room discourse.
· My words abide in you: Abiding is intrinsically linked to faithfulness to His words, as emphasized in John 14:23-24. Abiding involves not just being “in” Christ, but also having His word dwell richly within us.
· You will ask what you desire: Abiding is also connected to answered prayer, as promised in John 14:13-14. Prayer becomes effective and aligned with God’s will when rooted in abiding. “Prayer comes spontaneously from those who abide in Jesus… Prayer is the natural outgushing of a soul in communion with Jesus,” (Spurgeon).
i. Abiding in Jesus means immersing ourselves in His words, allowing His teachings to permeate and transform our lives. “We should not overlook the importance of the reference to ‘my words’. The teaching of Christ is important and is not lightly to be passed over in the interests of promoting religious feeling,” (Morris). Abiding is not just a feeling, but involves actively engaging with and obeying Christ’s word.
ii. Tenney explains, “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.” Obedience and prayer are the twin pillars of abiding, keeping us connected to Christ and His will.
iii. Faithful, abiding disciples can expect answered prayer as a natural consequence of their relationship with Jesus. Unanswered prayer may signal a disruption in the abiding relationship or a misalignment in our asking with God’s will. Perhaps the abiding is weak, or the asking is self-centered and not aligned with God’s purposes.
iv. It shall be done for you: Spurgeon beautifully states, “It becomes safe for God to say to the sanctified soul, ‘Ask what thou wilt, and it shall be done unto thee.’ The heavenly instincts of that man lead him right; the grace that is within his soul thrusts down all covetous lustings and foul desires, and his will is the actual shadow of God’s will. The spiritual life is master in him, and so his aspirations are holy, heavenly, Godlike.” When we abide, our desires become increasingly aligned with God’s heart, and our prayers become powerful expressions of His will.
d. By this My Father is glorified, that you bear much fruit: The ultimate purpose of fruit bearing is to bring glory to God, not to elevate the disciple. A branch laden with much fruit honors the vinedresser. Similarly, disciples bearing much fruit in their lives bring honor to God.
i. Trench notes, “Branches and clusters have no self-seeking, no aim outside the Vine and the Husbandman’s glory: all other aims are cast out as unworthy.” True fruitfulness is selfless, focused on God’s glory, not personal gain.
ii. By this My Father is glorified: Clarke adds, “Or, honoured. It is the honour of the husbandman to have good, strong, vigorous vines, plentifully laden with fruit: so it is the honour of God to have strong, vigorous, holy children, entirely freed from sin, and perfectly filled with his love.” God is glorified when His children reflect His character and bear abundant spiritual fruit.
iii. Carson reminds us, “Genuine conversion is not measured by the hasty decision but by long-range fruitfulness.” True fruitfulness is not a momentary burst, but a sustained pattern of growth and impact over time, as illustrated in the Parable of the Soils (Matthew 13).
4. (9-11) The Link Between Love and Obedience.
“As the Father loved Me, I also have loved you; abide in My love. If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love. These things I have spoken to you, that My joy may remain in you, and that your joy may be full.”
a. As the Father loved Me, I also have loved you: Jesus’ love for His disciples mirrors the Father’s love for Him. We understand Jesus’ love through His actions: teaching, protecting, guiding, serving sacrificially, and using His authority for their benefit. In essence, Jesus loved His disciples as the Father loved Him, following a divine pattern of love.
i. Jesus’ love for His people is unparalleled, so much so that the only adequate comparison is the Father’s love for the Son. He doesn’t compare it to human analogies, but to divine love itself. As the Father loved Me, I also have loved you: “This surely is Christ’s superlative word concerning His love for His own. It leaves nothing more to be said. What the love of the Father is for the Son, who can tell? The very suggestion fills the soul with the sense of profound depths which cannot be fathomed,” (Morgan).
ii. Spurgeon emphasizes the certainty of this divine love: “Beloved, you do not, dare not, could not, doubt the love of the Father to his Son. It is one of those unquestionable truths about which you never dreamed of holding an argument. Our Lord would have us place his love to us in the same category with the Father’s love to himself. We are to be as confident of the one as of the other.” Jesus wants us to be as certain of His love for us as we are of the Father’s love for Him.
iii. The Father’s love for the Son is characterized by:
· Eternity: Love that has no beginning.
· Perpetuity: Love that has no end.
· Intimacy: Love that is close and personal.
· Immeasurability: Love that is without measure.
· Steadfastness: Love that is unchanging.
b. Abide in My love: Jesus’ character is multifaceted: power, wisdom, truth, holiness, sacrifice, etc. Yet, of all qualities to emphasize, He says abide in My love. Staying connected to Jesus’ love is crucial for a strong and vibrant relationship.
i. You will abide in My love: Morris clarifies that abiding in His love is not a mystical experience, but grounded in obedience: “Notice that this is done as an explanation of the means of abiding in His love. This is not some mystical experience. It is simple obedience. It is when a man keeps Christ’s commandments that he abides in Christ’s love.” Abiding in love is demonstrated through obedience.
c. If you keep My commandments, you will abide in My love: Jesus again connects discipleship with obedience to His commands and honoring His word. Just as Jesus obeyed the Father’s commandments and remained in His love, disciples must obey Jesus’ commandments to abide in His love.
i. As previously noted (John 14:15), Jesus’ commandments emphasized that evening centered on love for fellow disciples, sacrificial service, and trusting love for God the Father and Jesus the Son. Obedience is primarily expressed through love and service.
d. These things I have spoken to you, that My joy may remain in you, and that your joy may be full: Disciples who fail to abide in Jesus’ love and disobey His commandments will miss out on the fullness of joy He promises. Joy is directly linked to abiding in love and obedience.
i. Carson describes the misery of partial obedience: “No one is more miserable than the Christian who for a time hedges in his obedience. He does not love sin enough to enjoy its pleasures, and does not love Christ enough to relish holiness. He perceives that his rebellion is iniquitous, but obedience seems distasteful. He does not feel at home any longer in the world, but his memory of his past associations and the tantalizing lyrics of his old music prevent him from singing with the saints. He is a man most to be pitied; and he cannot forever remain ambivalent.” Half-hearted obedience leads to spiritual discontentment and a lack of true joy.
e. That My joy may remain in you: Jesus’ joy is distinct from mere happiness or excitement. It’s not fleeting pleasure, but the deep exhilaration of being in right relationship with God, walking in His love and care. We can experience His joy as a constant presence.
i. My joy: Alford clarifies, “Not ‘joy concerning Me,’ nor ‘joy derived from Me,’ nor ‘My joy over you,’ but My joy, properly speaking…His own holy exultation, the joy of the Son in the consciousness of the love of God.” It’s not joy about Jesus, but Jesus’ own joy, the joy He possesses in His relationship with the Father.
ii. Morrison observes the disciples’ familiarity with Jesus’ joy: “When Jesus spoke of His joy, ‘Nobody ever asked Him what He meant. They did not look at each other in perplexity. To them it seemed entirely natural that the Master should make reference to His gladness. From this we gather that the joy of Christ was something they were perfectly familiar with.’” Christ’s joy was not hidden, but a visible and known aspect of His life among them.
f. That your joy may be full: Fullness of joy is the direct result of abiding in Jesus’ love and the obedience that flows from that abiding relationship.
i. That your joy may be full: Clarke explains, “Or, complete-plhrwyh, filled up: a metaphor taken from a vessel, into which water or any other thing is poured, till it is full to the brim. The religion of Christ expels all misery from the hearts of those who receive it in its fulness. It was to drive wretchedness out of the world that Jesus came into it.” Christ came to bring complete joy, a joy that fills us to overflowing and drives out misery.
ii. Spurgeon beautifully summarizes, “God made human beings, as he made his other creatures, to be happy. They are capable of happiness, they are in their right element when they are happy; and now that Jesus Christ has come to restore the ruins of the Fall, he has to bring back to us the old joy, — only it shall be even sweeter and deeper than it could have been if we had never lost it.” God’s original design for humanity was joy, and Christ came to restore and deepen that joy.
B. Relating to Each Other When Jesus Departs.
1. (12-15) Jesus Speaks of the Extent of His Love That They Are to Imitate.
“This is My commandment, that you love one another as I have loved you. Greater love has no one than this, than to lay down one’s life for his friends. You are My friends if you do whatever I command you. No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you.”
a. That you love one another as I have loved you: Jesus, having risen from the table and preparing to depart, emphasizes the crucial commandment: love one another. The repetition underscores its importance. He deeply desired His disciples to love one another with the same quality and measure as His love for them.
i. Dods suggests, “Perhaps they expected minute, detailed instructions such as they had received when first sent out (Matthew 10). Instead of this, love was to be their sufficient guide.” Instead of a complex rulebook, love is to be their guiding principle in relating to one another.
ii. Barclay highlights the counter-cultural nature of this command: “We are sent out into the world to love one another. Sometimes we live as if we were sent into the world to compete with one another, or to dispute with one another, or even to quarrel with one another.” The world is often characterized by competition and conflict, but disciples are called to a radical love for one another.
iii. As I have loved you: Dods emphasizes, “His love was at once the source and the measure of theirs.” Jesus’ love is both the origin and the standard for their love for each other.
iv. Tenney contrasts worldly rivalry with Christian unity: “Unity instead of rivalry, trust instead of suspicion, obedience instead of self-assertion must rule the disciples’ common labors.” Love fosters unity, trust, and selfless service, replacing competition and self-promotion.
v. This is My commandment, that you love one another: Clarke notes the profound impact of this commandment on the Apostle John: “So deeply was thus commandment engraved on the heart of this evangelist that St. Jerome says, lib. iii. c. 6, Com. ad Galat., that in his extreme old age, when he used to be carried to the public assemblies of the believers, his constant saying was, Little children, love one another. His disciples, wearied at last with the constant repetition of the same words, asked him, Why he constantly said the same thing? ‘Because (said he) it is the commandment of the Lord, and the observation of it alone is sufficient.’” Love is not just one commandment among many, but a foundational principle that encapsulates the essence of discipleship.
b. Greater love has no one than this, than to lay down one’s life for his friends: Jesus defines the depth and quality of His love as sacrificial, culminating in laying down His life. This sets the standard for their love for one another.
i. Clarke explains the ultimate nature of this sacrifice: “No man can carry his love for his friend farther than this: for, when he gives up his life, he gives up all that he has. This proof of my love for you I shall give in a few hours; and the doctrine which I recommend to you I am just going to exemplify myself.” Jesus’ upcoming sacrifice is the ultimate demonstration of this self-giving love, setting the example for His followers.
c. I have called you friends: Jesus elevates the disciple-rabbi relationship, moving beyond servant to friend. In that era, friendship between a rabbi and disciples was not the norm. Yet, Jesus, the Rabbi, calls His disciples, His servants, friends.
i. In the ancient world, slaves were tools, not partners. Friends, however, could be partners in a deeper sense. While a slave might be helpful, a friend could share in purpose and commitment in a way a slave never could.
ii. Bruce highlights Wesley’s understanding of this shift: “John Wesley, looking back on his conversion in later years, described it as a time when he exchanged the faith of a servant for the faith of a son.” Discipleship is not just about obedience to a master, but about intimate friendship with Christ.
d. You are My friends if you do whatever I command you: Friendship with Jesus is conditional on obedience. They are friends because they are obedient (though imperfectly). Friendship with Christ is inseparable from obedience to His commands.
i. Spurgeon emphasizes active obedience: “It must be active obedience, notice that. ‘Ye are my friends, if ye do whatsoever I command you.’ Some think it is quite sufficient if they avoid what he forbids. Abstinence from evil is a great part of righteousness, but it is not enough for friendship.” Friendship with Christ is not passive avoidance of wrong, but active obedience to His will.
e. I have called you friends, for all things that I heard from My Father I have made known to you: Friendship is also characterized by transparency and shared knowledge. They are friends because Jesus has openly revealed to them the truths He received from God the Father, not keeping them in the dark like servants.
i. Tenney explains the nature of this shared confidence: “The friend is a confidant who shares the knowledge of his superior’s purpose and voluntarily adopts it as his own.” Friendship involves sharing in purpose and understanding the heart and mind of the one we are friends with.
2. (16-17) Chosen to Bear Fruit and to Love One Another.
“You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you. These things I command you, that you love one another.”
a. You did not choose Me, but I chose you: Jesus reminds the disciples that their privileged position – friendship, answered prayer, fruitfulness, divine revelation – is not self-earned. It’s rooted in His sovereign choice. They should be grateful, not骄傲.
i. Meyer states, “We are in Christ, not because we hold Him, but because He holds us.” Our salvation and discipleship are not primarily our initiative, but God’s gracious choosing of us.
ii. Morris elaborates on the unusual nature of Jesus’ call: “It was not they who chose Him, as was normally the case when disciples attached themselves to a particular Rabbi. Students the world over delight to seek out the teacher of their choice and attach themselves to him. But Jesus’ disciples did not hold the initiative. On the contrary it was He who chose them.” Unlike typical disciple-rabbi relationships where students sought out teachers, Jesus initiated the relationship, choosing His disciples.
iii. That you should go and bear fruit: Alford clarifies the meaning of “go”: “The word go probably merely expresses the activity of living and developing principle; not the missionary journeys of the Apostles, as some have explained it.” “Go” here likely refers to living out their discipleship in their everyday lives, allowing spiritual principles to develop and bear fruit, not just outward missionary activity.
b. Appointed you that you should go and bear fruit, and that your fruit should remain: Jesus’ choice is purposeful. He chose disciples not just for the honor of being chosen, but for the purpose of bearing lasting fruit that glorifies God the Father.
i. Alford clarifies the primary meaning of fruit here: “Much of their fruit will be necessarily the winning of others to Christ: but that is not the prominent idea here.” While evangelism is part of fruitfulness, the primary emphasis here is broader, encompassing all aspects of spiritual fruit and lasting impact.
c. That whatever you ask: Jesus again links fruit bearing with answered prayer. Their experience of prayer will not end with His departure, but transform. He prepares them for this continued access to the Father through prayer.
d. These things I command you, that you love one another: Jesus reiterates the command to love one another. His departure should not lead to their scattering or infighting. He prepares them to remain united and bound by love.
C. Relating to the World When Jesus Departs.
1. (18-20) The World May Reject the Disciples Because of Who They Are.
“If the world hates you, you know that it hated Me before it hated you. If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you, ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also.”
a. If the world hates you: Jesus prepares His disciples for the reality of worldly hatred. Despite His goodness and message, they should expect rejection after He leaves, just as He faced opposition.
i. The disciples Jesus spoke to experienced the world’s hatred firsthand. They faced persecution, and all but John died as martyrs for their faith.
ii. Early Christians also knew this hatred. Barclay notes, “Tacitus spoke of the people ‘hated for their crimes, whom the mob call Christians.’ Suetonius had spoken of ‘a race of men who belong to a new and evil superstition.’” The world often misunderstands and maligns those who follow Christ.
iii. Bruce highlights historical accounts of early Christian persecution: “It is an odd fact that the world soon justified its hostility to them by imputing to them the initiative in hatred. The earliest extant reference to Christians in pagan literature charges them with ‘hatred of the human race’.” (Tacitus, Annals, 15.44.5) The world often twists the narrative, blaming Christians for the conflict.
iv. Throughout history, Christians have faced persecution. Millions have died for their faith, with the 20th century witnessing more Christian martyrs than all previous centuries combined.
v. Morris poignantly observes the contrast between Christian love and worldly hatred: “It is not without significance that the disciples are to be known by their love, the world by its hatred.” Love marks disciples, while hatred often characterizes the world’s response.
b. You know that it hated Me before it hated you: Jesus offers comfort: the world’s hatred was first directed at Him. While Jesus drew large crowds and inspired devotion, the world as a whole hated Him.
i. You know: Tasker suggests an imperative reading: “Ye know can also be read as an imperative know ye. The sense is therefore either ‘Ye are aware’, or ‘Be very sure’, so that (on either interpretation) the hatred of the world for them will not take them by surprise.” Whether declarative or imperative, the message is clear: expect worldly hatred.
ii. It hated Me: Tenney points out the ongoing nature of this hatred: “The perfect tense of the verb ‘hate’ (memiseken) implies that the world’s hatred is a fixed attitude toward him — an attitude that carries over to his disciples as well.” The world’s hatred is not a fleeting emotion, but a settled disposition towards Christ and His followers.
iii. When Jesus confronted Saul on the Damascus Road, He asked, Why do you persecute Me? (Acts 9:4). Bruce explains, “The Lord who was personally persecuted on earth continued to be persecuted, even in his exultation, in the person of his persecuted followers.” Persecution of Christians is seen by Christ as persecution of Himself.
iv. It hated Me: Trench explains the fundamental antagonism: “He and the world are antagonistic. The world is glad to forget God: He came to bring men back to God.” The world’s values and desires are fundamentally opposed to Christ’s mission of reconciliation with God.
c. Because you are not of the world: Jesus explains why the world hates them: they are different. This is both a statement of fact and a reason for the world’s animosity. Disciples are distinct from the world in their values, priorities, and allegiance.
i. But I chose you out of the world: Dods emphasizes the positive aspect of this separation: “The hatred of the world, instead of being depressing, should be exhilarating, as being an evidence and guarantee that they have been chosen by Christ.” Worldly hatred is not a sign of failure, but a confirmation of their chosen status in Christ.
d. If they persecuted Me, they will also persecute you: Jesus was largely persecuted by the religious establishment, which, despite its religious veneer, often reflected worldly values and opposed God’s will. Religiousness does not equate to separation from the world.
i. If they kept My word, they will keep yours also: Tasker highlights the pessimistic tone: “The force of the last clause in this verse is well brought out by Knox ‘they will pay the same attention to your words as to mine; that is, none’.” Just as the world largely rejected Jesus’ message, they will likely reject the disciples’ message.
2. (21-25) The World May Reject Disciples Because of Who Jesus Is.
“But all these things they will do to you for My name’s sake, because they do not know Him who sent Me. If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin. He who hates Me hates My Father also. 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 also hated both Me and My Father. But this happened that the word might be fulfilled which is written in their law, ‘They hated Me without a cause.’”
a. Because they do not know Him who sent Me: Worldly persecution stems from ignorance of God. When people don’t know the true God, they often attack those who represent Him. This understanding should evoke compassion for persecutors.
i. Trench explains the nature of human-created gods: “Men may prefer to evolve an idea of their universal Father, but that idea of theirs will take their own colour and the colour of their Age. The only true idea of Him is to be got from The Son.” People often create gods in their own image, rejecting the true God revealed in Jesus.
b. Now they have no excuse for their sin: Jesus’ coming and speaking to the world brought a new level of revelation. They knew more of God than ever before. Therefore, they are without excuse for hating and rejecting Jesus and the Father. Jesus’ works which no one else did further removed any excuse for their rejection.
i. Spoken to them… done among them the works: Tenney explains the dual revelation of word and deed: “By both his life and his words he rebukes human sin and condemns it. He uncovers the inner corruption and hypocrisy of men, and they react violently to the disclosure.” Jesus’ words and actions exposed sin, provoking a hostile reaction.
ii. Spoken to them… done among them the works: Maclaren emphasizes the primacy of Jesus’ words: “So then He puts before us two forms of His manifestation of the divine nature, by His words and His works. Of these two He puts His words foremost, as being a deeper and more precious and brilliant revelation of what God is than are His miracles.” While miracles are powerful, Jesus’ words are an even deeper revelation of God.
c. They hated Me without a cause: Jesus quotes Psalm 69:4 (and possibly Psalm 35:19) to show that the world’s hatred was predicted in Scripture and is ultimately without a cause. There is no just reason for their rejection of Jesus and the Father.
i. Tasker explains the fulfillment of prophecy: “Their unreasonable hatred both of Himself and His Father is inexplicable except as a corroboration of the truth of the Psalmist’s words They hated me without a cause (Psalm 35:19; 69:4).” Their causeless hatred fulfills prophecy and confirms Jesus’ identity.
ii. Tenney highlights the irony: “The irony of his quotation is clear: the men who posted as the champions of the Law were fulfilling the prophecy concerning the enemies of God’s servant.” Those claiming to uphold the Law were actually fulfilling prophecies about rejecting God’s servant.
iii. While disciples should expect worldly hatred, they should live in such a way that this hatred is also without a cause. Peter encourages this blameless living: If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter. (1 Peter 4:14-16) Suffering for righteousness is honorable; suffering for wrongdoing is not.
3. (26-27) The Witness of the Holy Spirit and the Disciples.
“But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. And you also will bear witness, because you have been with Me from the beginning.”
a. When the Helper comes: Jesus reiterates the promise of the Helper, the Holy Spirit (John 14:16, 14:26). Knowing they would face opposition, Jesus assures them of the Spirit’s empowering presence.
i. Who proceeds from the Father: This phrase is central to the historic “filioque” controversy between Eastern and Western Christianity, concerning whether the Spirit proceeds from the Father alone or from the Father and the Son.
ii. Tasker explains the theological nuance: “Although the coming of the Advocate is clearly stated to be dependent upon the initiative of the Son, He is only said to ‘proceed’ from the Father. Hence the long controversy between East and West over the filoque clause in the Nicene Creed.” While the Son sends the Spirit, the Spirit’s origin is stated as proceeding from the Father.
iii. Bruce further clarifies the controversy: “The western expansion of the clause, ‘who proceeds from the Father and the Son’ (filioque), could be justified by the fact that the Son as well as the Father is said to send the Spirit; the basic objection to it was that it was unwarranted for one part of the church to make such an alteration in the wording of the ecumenical creed without reference to the rest of the church.” The “filioque” clause, added by the Western church, remains a point of theological debate.
b. He will testify of Me: Jesus clarifies the Holy Spirit’s primary role: to testify of Jesus. The Spirit continues Jesus’ teaching ministry (John 14:26), focusing on revealing and glorifying Jesus.
i. The Holy Spirit’s work is always consistent with Jesus’ nature and teaching. His role is to reveal and exalt Jesus. Any spiritual manifestation inconsistent with Jesus’ character is not from the Holy Spirit.
c. And you also will bear witness: Disciples are not just to endure worldly hatred, but to actively bear witness to Jesus. Empowered by the Helper and His testimony, they will proclaim who Jesus is and His saving work.
i. Tasker highlights the unified witness: “The witness of the Advocate and the witness of the apostles are in effect a single witness.” The Spirit’s testimony and the disciples’ witness are intertwined, pointing to the same Jesus.
ii. Morris emphasizes the disciples’ active role: “Their witness is linked with that of the Holy Spirit. It is the same Christ to whom they bear witness, and it is the same salvation of which they bear witness. At the same time it is their witness. They cannot simply relax and leave it all to the Spirit.” The Spirit empowers their witness, but doesn’t replace their responsibility to actively share their faith.
iii. Alford connects this witness to the Gospels: “This verse alludes to the historical witness which the Holy Ghost in the ministers and eye-witnesses of the word, Luke 1:2, should enable them to give, — which forms the human side of this great testimony of the Spirit of truth, and OF WHICH OUR INSPIRED GOSPELS ARE THE SUMMARY: the Divine side being, His own indwelling testimony in the life and heart of every believer in all time.” The Gospels themselves are seen as a summary of this Spirit-empowered, human witness to Jesus.
d. Because you have been with Me: The disciples are qualified to bear witness because of their intimate, firsthand experience with Jesus. They trusted Him, received the Holy Spirit, and had lived life alongside Jesus. Their witness is rooted in their personal relationship with Him.
©1996–present The Enduring Word Bible Commentary by David Guzik –
