Chapter 15

1 The consolation and mutual love between Christ and his members, under the parable of the vine. 18 A comfort in the hatred and persecution of the world. 26 The office of the Holy Ghost, and of the apostles.

1. I am. [The True Vine, John 15:1–17.] Another of the famous ‘I am’ sayings of Jesus (see on ch. 6:20; cf. chs. 8:12; 10:7, 11; 11:25; 14:6). For the meaning of “I am” without the pronoun “he” see on ch. 8:24.

True. Gr. aleµthinos, “genuine.” In Bible imagery Israel had been likened to a vine (Ps. 80:8–16; Isa. 5:1–7; 27:2, 3; Jer. 2:21; 12:10). A golden vine decorated the entrance to Herod’s Temple (see Mishnah Middoth 3. 8, Soncino ed. of the Talmud, p. 15), and figures of the leaves of the vine or of clusters of grapes were displayed on coins and architecture. The Jews depended upon their connection with the vine of Israel for their salvation. But Israel had proved unfaithful to its spiritual advantages and had rejected its true king, Jesus. Now Jesus presented Himself as the genuine vine. Only through vital connection with Him could men be saved.

Husbandman. Gr. geoµrgos, “a worker of the soil,” here, a vinedresser. Compare the use of geµorgos in Luke 20:9; 2 Tim. 2:6; James 5:7. Earlier God had taken “a vine out of Egypt” (Ps. 80:8) and had planted it in the land of Canaan. Now He took another vine, His own Son, and planted Him in the land of Israel (see DA 675).

2. Every branch. The disciples are represented as the branches of the vine. As the branches are dependent upon their connection with the stock for life and productiveness, so the Christian is dependent upon union with Christ for spiritual life and fruitfulness.

Beareth not fruit. He who professes to be in Christ is expected to bring forth fruits appropriate to his profession. These fruits are elsewhere termed “the fruit of the Spirit” ( Gal. 5:22; Eph. 5:9), or “fruits of righteousness” Phil. 1:11; cf. Heb. 12:11), that is, fruits which are righteousness. These fruits are evident in the character and the life. When these “good fruits” (James 3:17) are absent it becomes necessary to sever the fruitless branch.

Taketh away. Gr. airoµ (see below under “Purgeth”).

Purgeth. Gr. kathairoµ, “to cleanse,” in this case, by removing superfluous growth. There is a word play in the Greek in the words for “taketh away” (airoµ) and “purgeth” (kathairoµ) that cannot be reproduced in English. The character is “purged” by the tests and trials of life. The Father, the heavenly Husbandman, oversees the process. And though the “chastening” may seem to be grievous, “nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (Heb. 12:11).

More fruit. There can be no life without growth. As long as there is life there is need of continual development. Character development is the work of a lifetime (see COL 65, 66). See on Matt. 5:48.

3. Now. Gr. eµdeµ, “already,” “now.”

Ye are clean. See on ch. 13:10.

Through the word. Rather, “on account of the word.” The disciples had responded to the word of salvation brought to them by Jesus (cf. on ch. 12:48).

4. Abide in me. A continuous abiding in a living connection with Christ is essential for growth and fruitfulness. Occasional attention to matters of religion is not sufficient. Riding high on a wave of religious fervor one day, only to fall low into a period of neglect the next, does not promote spiritual strength. To abide in Christ means that the soul must be in daily, constant communion with Jesus Christ and must live His life (Gal. 2:20). It is not possible for one branch to depend upon another for its vitality; each must maintain its own personal relationship to the vine. Each member must bear its own fruits.

5. Without me. “The carnal mind … is not subject to the law of God, neither indeed can be” (Rom. 8:7). It is impossible for man in his own strength to escape from the pit of sin into which he has fallen and to bring forth fruits unto holiness (see SC 18). Wherever men hold to the principle that they can save themselves by their own works they have no barrier against sin (see DA 35, 36).

6. If a man abide not. The delusion, “once in grace always in grace,” is denied by this condition. It is possible for those who have been in Christ to sever their connection with Him and be lost (see on Heb. 6:4–6. Salvation is conditional upon abiding in Christ until the end.

Is withered. The Christian represented by the severed branch may carry on a form of religion, but the vital power is lacking (2 Tim. 3:5). Under test and trial the shallowness of his profession is seen. As the severed branches are eventually gathered and burned, so the unfruitful Christian, along with the nonprofessor, will suffer ultimate extinction (Matt. 10:28; 13:38–40; 25:41, 46). No overt act of disobedience is mentioned, simply the sin of neglect. Compare the parable of the Sheep and the Goats (Matt. 25:31–46). Those to the left of the King were excluded from the kingdom for neglect of practical Christian duty.

7. If ye abide in me. The abiding is mutual as expressed in v. 4. As men abide in Christ, Christ dwells in them and they become partakers of the divine nature (2 Peter 1:4). Their thoughts become so identified with the divine will that only such requests are made as are in harmony with that will (see 1 John 5:14; DA 668). Furthermore, no sin intervenes to prevent a favorable answer.

My words abide. These words show that the indwelling of Christ is not wholly a mystical, inexplicable experience. Men receive Christ by receiving His word. As they feed upon that word it enlightens the mind. And as they make an intelligent choice to follow that word and obey it implicitly through the enabling power of Heaven, Christ, the hope of glory, is formed within (Col. 1:27). Furthermore, for this experience to be constant they feed daily upon the word. See on John 6:53.

8. Bear much fruit. It is glory to a vinedresser when his plants bear well. Thus glory comes to God when His image is reflected in the lives of His followers. Satan claims that the requirements of God are too severe and that men cannot attain to the ideal of Christian perfection. Thus the character of God is vindicated when men, through divine grace, become partakers of the divine nature.

Be my disciples. The reflection of the Christian graces is evidence of discipleship. Without a vital connection with Christ it impossible to bring forth the fruits of righteousness (v. 5; ch. 13:35).

9. Father hath loved me. Compare chs. 3:35; 5:20; 10:17; 17:24.

In my love. To abide in Christ means to abide in the shelter of His love. It is comforting to know Christ’s love for us is as abiding as the Father’s love for the Son. More than that, “the Father himself loveth you” (ch. 16:27) with the same love with which He loves the Son (EGW RH Nov. 4, 1890).

10. My commandments. See on ch. 14:15.

Father’s commandments. Looking back Jesus could say with perfect confidence, “I have kept my Father’s commandments.” He did always those things that pleased His Father (ch. 8:29). He “did no sin, neither was guile found in his mouth” (1 Peter 2:22). His sinless life proved that it was possible for men with divine help to keep the commandments (see DA 24).

11. My joy. The joy of Christ lay in the consciousness of a successfully accomplished mission. The Saviour had joy in carrying out the divine purpose in man’s redemption and in enduring that men might be saved. His purpose in life was to glorify His Father.

Your joy. Joy is the second of the graces of the Spirit listed by Paul (Gal. 5:22). True joy is not found in noisy laughter or in giddy excitement caused by the world’s shallow pleasures. The Christian finds his joy in resting in the love of Christ, in victories won, and in unselfish service for humanity. Joy will reach its highest realization in the world to come, but a high degree of joy may be experienced here and now by those who abide in Christ.

12. My commandments. See on ch. 13:34.

13. Greater love. The “new commandment” (ch. 13:34; cf. ch. 15:12) enjoined the disciples to exercise the same love toward one another that Jesus had manifested toward them. The extent of that love Jesus now revealed. That love led Him to lay down His life for them. However, His love exceeded that which He now commends: “While we were yet sinners” He died for us (see Rom. 5:6–8).

Friends. See on v. 14.

14. Friends. Gr. philoi, singular philos, related to the verb phileoµ, “to love” (see on Matt. 5:43, 44). Philos means one beloved or dear, or one who is loving or friendly. In true friendship there is reciprocal love. The disciples would show their love by humble obedience (John 14:15).

15. Servants. Gr. douloi, singular doulos, often designating “slave,” here, perhaps, a servant with restricted status (see on ch. 8:34). A servant of this rank would be expected to obey blindly without being taken into the master’s counsels. Jesus had taken the disciples into His confidence and had revealed many things to them. The Holy Spirit would further enlighten them (ch. 14:26). Jesus was soon to leave them, and they were to labor on without His bodily presence. A weighty responsibility would be theirs. He wanted them to think of their relationship with Him as that of friends. Before, He had implied that they were servants (see ch. 13:16); now they were His friends.

16. Ye have not chosen me. The disciples had chosen to be followers of Christ, but it was Jesus who from His many followers had selected twelve to be apostles (Luke 6:13; see on Mark 3:14). All may choose to follow Christ, but it is He who chooses and qualifies men to occupy positions of responsibility and leadership in His cause (1 Cor. 12:7–11, 28).

Bring forth fruit. That is, be successful in their mission.

Your fruit should remain. Compare ch. 4:36.

Whatsoever ye shall ask. Compare ch. 14:13. The condition for answered prayer is to abide in Christ.

In my name. See on ch. 14:13.

17. Love one another. See on ch. 13:34; cf. ch. 15:12.

18. If the world hate you. [A Warning of Persecution, John 15:18 to 16:4.] There would be hatred from the world, but among the inner group there ought to be love (v. 17). They would have sufficient to endure from the bitter conflict with the world, without adding to the antagonism from without (Luke 22:24). The world hates those whose sympathies and interests are at variance with it (see on ch. 7:7).

It hated me. The full fury of the world’s hatred the disciples were yet to see.

19. If ye were. The condition is unfulfilled according to the construction in the Greek. They had been of the world but had heeded the call of Jesus to come out of the world. Of His brothers, the sons of Joseph (see on Matt. 12:46), Jesus said, “The world cannot hate you” (John 7:7). See on ch. 15:18.

Hateth you. The reason for the hatred is indicated in the preceding verses: Abiding in Christ (v. 4), bringing forth the fruits of righteousness (v. 5), and demonstrating them (v. 16). The deeds of the world are reproved by the righteous life and the open testimony of the Christian (John 7:7; 1 John 3:13). Robertson asks the significant question: “Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly?”

20. Remember the word. See John 13:16; cf. Matt. 10:24; Luke 6:40.

Persecute you. Of this, Jesus had warned earlier (see Matt. 10:17–23). He did not want the disciples to become discouraged when the full force of persecution should break loose upon them. How effectively this lesson was learned was later to be seen in the undaunted courage with which the disciples faced imprisonment, beating, torture, and death (Acts 5:41; 16:22–25; etc.). In the face of unparalleled persecution (2 Cor. 4:8–12; 1 Cor. 11:23–28) Paul could say, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Cor. 4:17). Fearful that afflictions would overwhelm the infant church at Thessalonica, Paul wrote to the believers, “That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto” (1 Thess. 3:3; cf. Phil. 1:29; 2 Tim. 3:12; 8T 127–129).

Kept my saying. Despite rejection by the majority, some believed the word of Christ. Thus it would be with the disciples. Some would receive their word and be saved. Their work would be rewarded.

21. For my name’s sake. That is, for my sake, or, on my account. “Name” often stands for person or character (see Matt. 10:22; 12:21).

Know not him. They professed to know and worship God, but they were ignorant of His character and misconstrued His word. Compare chs. 14:7; 16:3; 17:3.

22. Not had sin. See on ch. 9:41. “The times of this ignorance God winked at” (Acts 17:30). Now that Jesus had come and revealed to them the way of salvation, they were without excuse. What greater revelation of Himself could God have given? Their sin lay in not accepting Jesus, “the way, the truth, and the life” (John 14:6). “To him that knoweth to do good, and doeth it not, to him it is sin” (James 4:17). In the judgment men will be condemned not because they have been in error but because they “have neglected heaven-sent opportunities for learning what is truth” (DA 490).

Cloke. Gr. prophasis, “a pretext.”

23. Hateth my Father also. Compare chs. 13:20; 14:7, 9–11.

24. The works. In v. 22 the appeal was to the words that Jesus had spoken. Here the appeal is to the works. Either was sufficient evidence on which to base faith in Him as the Saviour of the world.

Had not had sin. See on v. 22.

25. That the word. The Greek of this clause may be interpreted as expressing result rather than purpose (see on John 9:3; cf. on Matt. 1:22).

In their law. See on ch. 10:34.

They hated me. The quotation is probably from Ps. 69:4. However, compare Ps. 35:19.

26. Comforter. See on ch. 14:16.

I will send. Again in ch. 16:7 Jesus is presented as the one who sends the Spirit, whereas in ch. 14:26; cf. v. 16, the Father sends the Spirit. There is no contradiction here. The Father and Son work in unison (see on ch. 10:30).

27. Ye also. See Acts 5:32.

From the beginning. They were thus qualified to be witnesses (see Acts 1:21, 22). Compare the use of the phrase “from the beginning” in 1 John 2:7, 24; 3:11; 2 John 1:5, 6.

Ellen G. White comments

1 DA 674, 675, 676; 5T 230

1, 2 Ev 361; 1T 300; 4T 353; 6T 133; 8T 186

1–87T 171

1–27DA 674–678; TM 271

2 DA 676; SL 82; 3T 387; 4T 354; 5T 18, 344

3 1T 339

4 4T 355; 5T 232

4, 5 AA 284; CSW 30; CT 329; SC 68; SL 80; TM 151, 324; 1T 289, 340; 5T 47, 228, 254

4–6DA 676; 1T 300; 2T 263, 441, 454; 4T 542; 5T 49

4–16MH 514

5 CG 232; COL 52, 332; CSW 94, 158, 165, 168; CT 231, 412; DA 675; Ev 343, 643; EW 73; FE 110, 178, 196, 200, 225, 249, 284, 292, 349, 476; GC 73; GW 392; MH 513; ML 11, 15, 74; MM 41, 99, 150; SL 55; TM 142, 154, 339, 381; 3T 387, 522; 4T 320, 354, 560; 5T 229, 230, 306, 344, 425, 583, 586, 591; 6T 45, 247, 438; 7T 39, 152, 194, 298; 9T 152, 203

6 DA 739; ML 93; 5T 229

7 CG 499; COL 144; LS 80, 207; ML 20; 3T 209; 4T 259, 355

7, 8 DA 677; EW 29, 73

8 COL 301; CS 302; CSW 181; DA 251; GW 287; MYP 314; SL 84; 3T 528; 5T 239, 348; 6T 42; 8T 243, 246

9, 10 FE 399

10 COL 283, 312; DA 287; Ed 78; FE 135, 402; GC 469; MH 426, 451; ML 311; SC 61; SL 67, 80; TM 138; 7T 141; 8T 289, 312

11 MH 504; SC 124; 7T 273

12 CH 32; DA 641, 677; FE 210; ML 187; TM 158, 192; IT 150, 166, 371; 5T 35, 360, 604; 6T 455; WM 83

12, 13 2T 169

12–141T 690

13 3T 529

14 MM 43; 4T 188; 5T 553

15 Ed 94; FE 303; GW 267; 2T 510

16 CT 509; SC 100; TM 212, 217; 2T 426, 431; 7T 259

16–191T 285

17 COL 382; DA 504

17–202T 492

18 PP 559; 1T 418

18–21DA 678; 5T 433

19 2T 690

19, 20GC 144

20 GC 47

20, 21 AA 79

22 GC 164

25 MB 32

26 AA 51

26, 27 AA 22; TM 69, 285