João 15
Bob Utley · Citado em PreceptAustin
João 15
Utley - The PRESENT PASSIVE PARTICIPLE occurs twice in this verse. Fruit bearing, not germination, is the evidence of salvation (cf. Matt. 7:16,20; 13:18ff; 21:18-22; Luke 6:43-45). The context implies that Jesus was speaking of (1) Judas' betrayal (cf. John 15:6; 13:10; 17:12), (2) false disciples (cf. John 2:23-25; 8:30-47; 1 John 2:19; 2 Peter 2) and (3) There are levels of belief in John. Steven Cole on "IN ME" - what about the phrase “in Me”? That sounds like it describes someone who is a true believer. But this is an allegory or analogy, and you can’t press every point in such figures of speech. Also, in Matthew 3:7–10+, John the Baptist reams out the Pharisees who thought that being children of Abraham would get them into God’s kingdom, even though their lives did not bear the fruit of repentance. He tells them (Matt. 3:10b), “Therefore every tree that does not bear good fruit is cut down and thrown into the fire.” Also, in Romans 11, the apostle Paul pictures Israel as an olive tree, where some branches were broken off because of unbelief, while the believing Gentiles were grafted in. The Jewish branches who thought that they had a sure place in God’s kingdom because of their Jewish religion, but who rejected Christ, would be cut off. Only those who truly believe in Him will be saved. Since Jesus is the true vine, the fulfillment of how Israel is pictured in the Old Testament, the branches in Him that are taken away and cast into the fire do not represent true believers, but rather those who think that they’re Christians because they go to church. But they lack the genuine evidence that they are believers; they lack the fruit of Christlikeness in their lives. They are like those that James speaks about who say they have faith, but have no works. Their claim is bogus. (Fulfilling Your Purpose in Life John 15:1-6) Edwin Blum - Every branch in Me that does not bear fruit He cuts off. The phrase "in Me" does not mean the same thing as Paul's words "in Christ." Here it is part of the metaphor of the Vine and seems to mean, "every person who professes to be My disciple (a 'branch') is not necessarily a true follower." A branch that bears no fruit is obviously dead. Therefore, like Judas, it is cut off. (See comments on John 15:6) Every year in Palestine gardeners prune their vines. They cut off the dead wood which has no life in it and trim the living branches so that their yield will be greater. (See Bible Knowledge Commentary - Page 325) John
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Utley - "He prunes it" This is literally "cleanses." The word was used by Philo for pruning grapevines (BDB 386). It is found only here in the NT. It is another word chosen by John for its dual connotations (i.e., pruning and cleansing, cf. John 15:3; 13:10). This is a PRESENT ACTIVE INDICATIVE. Suffering has a purpose in believers' lives (cf. John 15:17-22). It maximizes fruit bearing, exposes fakes, and keeps them dependent on God (cf. Matt. 13:20-23; Rom. 8:17; 1 Pet. 4:12-16). A prayer to consider: Father, prune me so I might bear more fruit for Your glory. Amen Brian Bill on prunes it - New shoots, called “sucker shoots,” must be sliced off because they can end up sucking the life out of the vine, causing grapes to not grow. I’m told that most new grape growers fail because they don’t prune enough. Good pruning creates a strong root system, improves the health of the vine and most importantly, increases the yield. Pruning must take place in order for grapes to grow. Dead wood must be ruthlessly removed and live wood must be cut back drastically. Are you being pruned right now? If so, ponder these points: • God does not prune us indiscriminately. He knows what He’s doing because He always follows a precise plan. Since He’s working to make us more like Christ, He only removes what is necessary and avoids unnecessary injury. • Pruning involves pain. The Father’s pruning knife is sharp but it is not designed to ultimately damage or destroy us. He uses all sorts of unpleasant things to prune us – circumstances, failures, ruptured relationships, illnesses, and trials in order to get us to bear more fruit. • Pruning can last a long time. The pruning process doesn’t continue for one day, or for one week, or one year. We really can’t say, “Well, I’ve been through that, and I’m glad there’s no more pain coming my way.” In fact, the longer a grapevine is alive, the more pruning it needs. Some of us who are older in our faith may need more pruning than we think we do. Is God pruning you right now? If so, remember it’s not ultimately for your pain but for your gain and for His glory. David realized this when he wrote in Psalm 119:67, 71 “Before I was afflicted I went astray, but now I obey your word…It was good for me to be afflicted so that I might learn your decrees.” Do you want to be more fruitful than you are right now? The only way for that to happen is to go under the knife. You may wonder what the difference is between discipline and pruning. While they both hurt and they’re both for our good, discipline primarily comes as a result of sin while pruning deals with the problem of self. You don’t have to stay where you are right now. You can fast forward to fruitfulness but you must run to Him, not away from Him any longer. God’s discipline is always intended to be redemptive and restorative. He is more interested in propelling you toward fruitfulness than He is in punishing you. Is there a meager amount of fruit in your basket? Don’t spend a minute longer languishing in the muck and mire of sin. You are not stuck where you are with no way out. Allow Him to lift you up. If we are faithful, God will make us fruitful. I love the prayer found in Psalm 80: “Turn again, O God of hosts! Look down from heaven and see; have regard for this vine…Then we shall not turn back from you; give us life, and we will call upon your name! Restore us, O Lord God of hosts!” (Psalm 80:14, 18-19). (Brian Bill ) NET NOTE on prunes - Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kathairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples—there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse. Spiros Zodhiates - It is evident from a study of John 15 that Christ expects much fruit from His branches. If there is no fruit on a branch, that branch is not truly attached to Christ. He is not satisfied with little, but demands that our fruit may be commensurate to His investment in us as indicated by the parable of the talents (Matt. 25:14-30 [cf. Luke 12:48]). Our rewards or lack of rewards in heaven are commensurate with the fruits of our labor on earth. (BORROW The Complete Word Study Dictionary – New Testament PAGE 820). (BOLDING ADDED) R. Hensel - In John the expression karpon pherein (bear fruit) is used especially in Jn. 15:2ff., where Jesus’ disciples’ close fellowship with the Lord is seen as the secret of the power to bear fruit. His death is the soil out of which rich fruit grows (Jn. 12:24); his death on the cross brings about redemption for men. As the vine (i.e. here the tree of life), he sends through his branches that life-giving power which is the prerequisite and means of faith. Man can indeed accomplish moral and technical achievements by his natural gifts. But the “fruit of the gospel” (Luther)—that which God expects from man—can grow only from the soil of obedience, which essentially consists in recognition of the bond between creator and creature, established by the death of Christ. He no longer needs to consider his own achievements. Freed from the anxiety of failure, he is capable of the highest endeavour (“more fruit”, Jn. 15:2, 5, 8). Because the source of his capacity to bear fruit lies outside himself, the yield is certain. It counts and abides for eternal life (Jn. 4:36; 15:16). (See THE full discussion of karpos NIDNTT page 720) A true branch, united with the vine, will always bear fruit. --Warren Wiersbe Warren
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Utley - Persecution is the norm for followers of Christ in a fallen world (Matt. 5:10-12; John 16:1-3; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; 2 Cor. 4:16-18; 6:3-10; 11:23-30; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; 1 Pet. 4:12-16). if (SINCE) they kept (tereo) My word (logos), they will keep (tereo) yours also - Jesus balances the negative promise with an encouraging prophetic promise. What's He saying here? Who would keep His word? Those who love Him would keep His word (Jn 14:15)? Jesus is describing believers. The implication is that as they disciples went out sowing seeds of the Gospel, some would persecute them, but others would welcome the word and be saved. This group that receives and responds to the word of Jesus is testimony to the authenticity of the Gospel as "the power (dunamis - the Word of the Gospel has intrinsic power to save!!!) of God for salvation to everyone who believes, to the Jew first and also to the Greek." (Ro 1:16+). John
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Utley explains that this If" is another second class condition which means "contrary to fact." It should be translated "If I had not done the works among them which no one else did (but which I did), then they would not have sin, which they do." Light brings responsibility (cf. John 1:5; 8:12; 12:35,46; 1 John 1:5; 2:8,9,11; Matt. 6:23)." And they sinned against a flood of light! John 15:25 “But they have done this to fulfill the word that is written in their Law, ‘THEY HATED ME WITHOUT A CAUSE.’ the: John 10:34 19:36 Lu 24:44 Ro 3:19 They: Ps 7:4, Ps 35:19 Ps 69:4 Ps 109:3 without: Mt 10:8 Ro 3:24 2Co 11:7 Ga 2:21 2Th 3:8 Rev 21:6 22:17 John 15 Resources - Multiple Sermons and Commentaries Related Passage: Psalm 35:19 (PSALM OF DAVID) Do not let those who are wrongfully my enemies rejoice over me; Nor let those who hate me without cause wink maliciously. Psalm 69:4 (PSALM OF DAVID) Those who hate me without a cause are more than the hairs of my head; Those who would destroy me are powerful, being wrongfully my enemies; What I did not steal, I then have to restore. HATRED OF JESUS FULFILLS PROPHECY But they have done this to fulfill the word that is written in their Law, ‘THEY HATED ME WITHOUT A CAUSE - The hatred of the Jews for both the Son and the Father was not unexpected. In the foreknowledge of God, the Spirit had inspired the prophecy to be recorded in Psalm 69:4 and now He inspires John to record the fact that the prophecy had been fulfilled. Bob Utley comments that "The mystery of the Jewish rejection of Jesus in the face of such obvious revelation was attributed to willful unbelief (cf. Isa. 6:9-13; Jer. 5:21; Rom. 3:9-18)." NET NOTE - A quotation from Ps 35:19 and Ps 69:4. As a technical term law (no,moj, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John's Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus' suffering and death). C H SPURGEON - Hatred without cause (SEE FULL SERMON Hatred Without Cause) “They hated me without a cause.” John 15:25 Take care, if the world does hate you, that it hates you without a cause. If the world is to oppose you, it is of no use making the world oppose you. This world is bitter enough, without my putting vinegar in it. Some people seem to fancy the world will persecute them; therefore, they put themselves into a fighting posture, as if they invited persecutions. Now, I do not see any good in doing that. Do not try and make other people dislike you. Really, the opposition some people meet with is not for righteousness’ sake, but for their own sin’s sake, or their own nasty temper’s sake. Many a Christian lives in a house—a Christian servant girl perhaps; she says she is persecuted for righteousness’ sake. But she is of a bad disposition; she sometimes speaks sharp, and then her mistress reproves her. That is not being persecuted for righteousness’ sake. There is another, a merchant in the city, perhaps; he is not looked upon with much esteem. He says he is persecuted for righteousness’ sake; whereas, it is because he did not keep a bargain some time ago. Another man says he is persecuted for righteousness’ sake; but he goes about assuming authority over everybody, and now and then persons turn round and reproach him. Look to it, Christian people, that if you are persecuted, it is for righteousness’ sake; for if you get any persecution yourself you must keep it yourself. The persecutions you bring on yourself for your own sins, Christ has nothing to do with them; they are chastisements on you. They hated Christ without a cause; then fear not to be hated. They hated Christ without a cause; then court not to be hated, and give the world no cause for it. John 15:26 “When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, when: John 14:16,17,26 16:7,13,14 Lu 24:49 Ac 2:33 which: John 8:42 Rev 22:1 he: John 16:14,15 Ac 2:32,33 5:32 15:8 1Co 1:6 Heb 2:4 1Jn 5:6-10 John 15 Resources - Multiple Sermons and Commentaries Related Passages: John 14:16+ “I will ask the Father, and He will give you another Helper (parakletos), that He may be with you forever; John 14:17 that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. John 14:26 “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you. John 15:26 “When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, John 16:13 “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. ONE ROLE OF THE SPIRIT OF TRUTH When the Helper (parakletos) comes, Whom I will send to you from the Father (pater) - The Helper (parakletos) is the Holy Spirit. Note the clear evidence of the Trinity in this verse. In this passage Jesus is the One Who sends the Helper, whereas in John 14:16 it is the Father Who sends the Helper. That is the Spirit of truth (aletheia) Who proceeds from the Father (pater) - The Holy Spirit is the Spirit of truth because He is God and God is the essence of truth. The Spirit inspires truth in the Scripture and illuminates truth when the Scripture is read.
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Utley - This must refer to the inspiration of the authors of the NT (i.e., Apostles and their friends) who were with Jesus during His earthly life (cf. Luke 24:48). (See WITNESSES TO JESUS) John 15:27 The "Go" in the Gospel? - The other evening I heard a man on the radio emphatically state that he did not believe in the resurrection of Jesus Christ. I could sense that he had a real feeling of scorn for those who do. Prominent men in public places have also expressed their con-tempt for "born-againers." This is typical of the general attitude toward orthodox Christians and the truths they confess. Although the worldling may not show personal animosity toward a believer, yet he looks upon him as "narrow" or "bigoted." While he may treat Christians in a rather cordial manner, the fact remains that the worldly man is against us. We can never know when this secret hostility will flame out into violent persecution. In the face of the world's hatred what are we to do? The answer is: witness! We are not to return "evil for evil," or retort in scorn to their words of contempt. As graciously and as sweetly as God enables us, we are to give to them a message of life. We will be greatly helped if we bear in mind the words of the Lord Jesus: "If the world hate you, ye know that it hated me before it hated you" (John 15:18). The world rejected Jesus Christ. Few homes opened their doors to Him and His small band of followers. The multitude enjoyed the scene as the Roman soldiers mocked Him, spit upon Him, and pressed the crown of thorns upon His head. They cried out for His death, and taunted Him as He hung in agony on the cross. Let us never forget this, for "the servant is not greater than his Lord!" Though the world may scorn and hate us, And the devil strong oppose, We must tell the lost of Jesus — That He died, and for them 'rose! — Anon. Every Christian must witness, for there is an impelling GO in the Gospel! The Unfruitful Branches in John 15 Charles R. Smith Charles R. Smith - Professor of English Bible and Theology, Miami Bible College (NOTE: FOR ALL THE FOOTNOTE NUMBERS SEE DOCUMENTATION AT BOTTOM OF PAGE) Introduction The text of John 15 has been one of the historical battlegrounds of doctrinal interpretation. Perhaps only the passage in Hebrews 6 has been the scene of more battles between the Calvinistic and Arminian schools of interpretation concerning the matter of eternal security. Not only has this text provided the field for many battles between these two schools of theology, but there have also been a great many skirmishes within the two camps upon this same battlefield. Particularly among Calvinists there has been disagreement as to the interpretation of this passage. Though there are other important problems in the parable of John 15:1–8, the most significant question concerns the identification of the unfruitful branches mentioned in the parable. Arminians have generally understood the unfruitful branches as representative of true believers who, because they become unfruitful, lose their salvation and consequently are ultimately cast into the fires of hell. Calvinists have been divided as to the identification of these branches. Some have taught that they represent true believers. Most have taught that they represent unbelievers who profess to be believers. Still others have taught that two kinds of unfruitful branches are discussed: professing Christians, and true Christians who do not produce the fruits of Christianity. Though Arminian views will be rebutted briefly, the primary purpose of this study is to investigate the major interpretations of the passage that have been suggested by Calvinists and to determine, by a careful study of the text and its context, wherein these interpretations have departed from the intent of the Speaker. The identification of the unfruitful branches will be the principal concern. The Occasion and Background for the Parable The parable (ED: D A CARSON CALLS IT AN EXTENDED METAPHOR) of John 15:1–8 is part of a very lengthy series of instructions given by our Lord on the last evening before His crucifixion. The scope and significance of the revelations given by Christ on that evening have never been exceeded. On no other single occasion has so much of God’s revelation been given to man. Christ knew that His crucifixion was near and every moment was spent in imparting important information to His disciples. Since the time was so short only vital matters were discussed. The fact that the parable under discussion was given during the middle part of that evening’s instruction is indicative of its importance. The evening had begun with the “Last Supper” and the institution of the Christian memorial of Christ’s death—the ordinance of the “Lord’s Supper.” During the supper He had washed the disciples’ feet and had taught them that this was a picture of the daily cleansing from sin that is necessary after the original bath of salvation if believers are to have fellowship with Him (“part,” John 13:8). Then He had told them that one of their number was actually a pretender, not a real believer, and would that night betray Him. He then proceeded to teach Peter and the others that they had no strength of themselves to be faithful disciples, rather the strength and comfort which they needed was to be supplied only through their relationship with Him. This relationship was soon to assume a new form in that He was leaving, but the Holy Spirit would come as His Representative. With the arrival of the Holy Spirit there was to begin a new and vital relationship (John 14). The parable of John 15:1–8 was given at this point in His instruction, in order to illustrate this new relationship. After the parable the Lord explains that this relationship, this union of the disciples with their Lord, would mean that they would be persecuted. Only the Holy Spirit’s ministry could sustain them in this persecution and enable them to perform the task set before them (John 16). Just before His arrest, He prays earnestly that the unity of believers with Himself and with one another may be fully realized by His disciples (John 17). There have been numerous suggestions as to the specific occasion for the choice of the figure here employed. 1. Meyer, Trench, and others have suggested that the figure was prompted by the wine that had been used in the Lord’s Supper just initiated. This does not seem likely, however, since they were no longer in the upper room (Jn 14:31). 2. Others have suggested that there may have been a vine which hung over or into the window of the upper room. This should be rejected for the same reason as the preceding view was rejected. 3. Jerome thought that the great golden vine which was on the wall of the temple was in view. Many have followed this interpretation. This vine was one of the chief ornaments of the temple. “Many a great man had counted it an honour to give gold to mould a new bunch of grapes, or even a new grape on to that vine.”1 But again, this does not seem to be a likely explanation. During Passover season the temple was kept open at night but because of the huge crowds it seems unlikely that such an intimate discussion would be appropriate, or even possible, in the busy temple area. 4. Some have suggested that a real vine was encountered, either on the side of a city street or more likely, on the walk down to Cedron. While this is, of course, possible, it is not required by the context. This view may be combined with one or both of the following views. 5. Lange and others have taught that this was the time of year for pruning-fires, and that it was very likely that the slopes of the Cedron valley were dotted with the fires which indicated to Jesus and His disciples that the worthless prunings were being burned. The same comments apply with this as with the preceding view.2 6. Others suppose that the figure was used by Jesus because of the usage of the figure of the vine and vineyard in the Old Testament. A mental reflection would thus furnish the occasion for the parable, rather than any external stimulus. As has been suggested, however, it is entirely possible that Jesus had in mind the Old Testament figure and also used some visible object such as a vine or a pruning-fire, as an object lesson. A careful study of the passage clearly indicates that Jesus did have in mind the familiar Old Testament usage of the vine as a symbol of Israel. This symbol was well-known to all Jews. Everyone knew of the temple-vine already mentioned and they no doubt had been taught from childhood the significance of this symbol. The vine was the recognized emblem of the nation Israel just as the eagle is the recognized emblem of the United States. During the Maccabean period the figure of a vine was stamped on the coins of the Jewish nation.3 The figure of the vine was suggested by numerous Old Testament passages. Now will I sing to my well beloved a song of my beloved touching his vineyard. My well beloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry (Isa 5:1–7 AV). Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? (Jer 2:21 AV). Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. She sent out her boughs unto the sea, and her branches unto the river. Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her? The boar out of the wood doth waste it, and the wild beast of the field doth devour it. Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself. It is burned with fire, it is cut down: they perish at the rebuke of thy countenance (Ps 80:8–16 AV). And the word of the LORD came unto me, saying, Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work? Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned? Therefore thus saith the Lord GOD: As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. And I will set my face against them; they shall go out from one fire, and another fire shall devour them; and ye shall know that I am the LORD, when I set my face against them. And I will make the land desolate, because they have committed a trespass, saith the Lord GOD (Ezek 15 AV). Israel is an empty [luxuriant with many leaves but little fruit] vine, he bringeth forth fruit unto himself…[but not unto God] (Hos 10:1 AV) Many other Old Testament passages use this figure, but the major thoughts from which Jesus drew and which would have been aroused in the disciples’ minds may be found in the passages quoted above. For this reason these passages should be examined in detail, and for this reason they have been quoted in full. It is clear from the way that Jesus introduced the parable that He had in mind this unproductive Jewish vine. He begins by saying, “I am the vine, the genuine one,”—the one that is all that a vine should be. He is thus placing Himself in sharp contrast to the unproductiveness of Israel. Barclay’s comment is noteworthy. “It is a curious fact that the symbol of the vine is never used in the Old Testament apart from the idea of degeneration.”4 In contrast to that vine, Christ is the true vine that must produce fruit. With this as background, preparation has been made for an attempt, to identify those who are represented by the unfruitful branches. An Incorrect Interpretation: The Unfruitful Branches Represent Believers Who Lose Their Salvation Arminians have consistently argued that those represented by the unfruitful branches are those who were once true believers, who had once been born again, but who subsequently lost their salvation. Because they are lost they are consequently doomed to hell (15:6) as are all whose names are not written in the Lamb’s book of life (Rev 20:15). This means that the Arminians must teach that a true believer’s name may be blotted from the book of life—something which the Scriptures clearly state will never happen (Rev 3:S). They must also teach that the Holy Spirit is taken from such a person after a period of indwelling—something which is never intimated in Scripture and is clearly denied by several Scriptural concepts. When Christ promised the Holy Spirit, He said, “I will come to you” (in the person of the Spirit), He also said, “I will never leave thee nor forsake thee” (John 14:18; Heb 13:5). Adam Clarke seems to have given one of the clearest presentations of this Arminian interpretation. As the vinedresser will remove every unfruitful branch from the vine, so will my Father remove every unfruitful member from my mystical body, even those that have been in me by true faith (for only such are branches). But such as have given way to iniquity, and made shipwreck of their faith and of their good conscience, he taketh away…. Our Lord, in the plainest manner, indicates that a person may as truly be united to him as the branch is to the tree that produces it, and yet be afterward cut off and cast into the fire. A branch cannot be cut off from a tree to which it was never united: It is absurd, and contrary to the letter and spirit of the metaphor, to talk of being seemingly in Christ—because this means nothing. If there is only a seeming union, there could only be a seeming excision; but that which is here spoken of is terribly real. 5 This Arminian view is also strongly stated by Sadler. It is impossible to avoid the inference from this that a branch may abide for a time in Christ, and then be taken away. All attempts to get rid of this conclusion are dishonest and futile….6 It is admitted that this parable contains difficulties, but it is not dishonest to attempt to harmonize its teaching with clear Scriptural statements elsewhere. It is certainly as bad as dishonesty, however, to interpret this passage as contradicting Christ’s clear statement on security only a few chapters earlier. And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand (John 10:28–29, AV). To build upon a parable, such as this one in John 15, a doctrine that contradicts clear Scriptures elsewhere is certainly a dangerous procedure. It should be remembered that a parable or type is for the purpose of illustrating truth that is being taught. No doctrine, not clearly taught elsewhere, should be deduced from a parable. A Possible Interpretation: The Unfruitful Branches Represent Believers Who Are Chastened A number of recent conservative and Calvinistic Bible teachers have taught that the unfruitful branches represent true believers who are chastened because of their failure to produce spiritual fruit. Some have varied this view by teaching that the unfruitful branches in verse 2 are true believers, but the unfruitful branches in verse 6 are only professors. A. W. Pink is one who has suggested this interpretation. This view, however, runs into grammatical difficulties in both verse 2 and verse 6 . The interpretation of John 15:2 in this manner is built upon a special significance of the word airō. It cannot be a mere professor who is here in view—taken away unto judgment. Again a difficulty has been needlessly created here by the English rendering of the Greek verb. Airō is frequently translated in the A.V. “lifted up.”. For example: “And they lifted up their voices” (Luke 17:13, so also in Acts 4:24), “And Jesus lifted up his eyes” (John 11:41), “Lifted up his hand” (Rev 10:5) etc. In none of these places could the verb be rendered “taken away.” Therefore, we are satisfied that it would be more accurate and more in accord with the “analogy of faith” to translate, “Every branch in me that beareth not fruit he lifteth up from trailing on the ground.7 Since Pink’s suggestion has been accepted by so many, it should be helpful to list the usages of airō. It is used 101 times in the N.T. and in its various forms is translated in the King James Version in the following eleven ways: TRANSLATION NUMBER OF TIMES SO TRANSLATED “bear” 3 “bear up” 2 “carry” 1 “lift up” 4 “loose” 1 “put away” 1 “remove” 2 “take” 25 “take away” 25 “take up” 32 “away with” 5 This list should make it obvious that airō only indicates a removal of some kind and that the object, purpose, and direction of that removal can be determined only from the context—not just from the word itself. This can be supported by examining any good lexicon.8 Since the context must determine what kind of removal is in view, it is certainly not the best method of exegesis to interpret the word in a manner that is contradictory to the context. But that is exactly what has been done by Pink and the others who make airō mean “lift up” or “take up” in a good sense. In the context, verse 6 describes the taking away in no uncertain terms as a taking away to judgment. Dr. L. S. Chafer of Dallas Theological Seminary was one who followed Pink’s interpretation. When he wrote his book Salvation, he thus sharply distinguished between the unfruitful branches in verses 2 and 6 . Every branch in me that beareth not fruit he taketh away. The reference is evidently to true branches, which is not the case in verse six. From the fact that the Greek word airō has the meaning ‘lifting up out of its place,’ …it would seem probable that the reference is to the last form of chastisement mentioned in 1 Cor 11:30. Such branches are taken home to be with the Lord….9 As has been pointed out, this interpretation makes the removal of John 15:2 a loving one involving believers, whereas the removal of verse 6 is understood as referring to the doom of unbelievers. But it should be noted that believers taken to heaven are not removed from the “Vine.” Apparently because there is no contextual support for so sharply distinguishing between the two kinds of removals and thus requiring two kinds of unfruitful branches, Dr. Chafer in his later work, Systematic Theology, presented the view that both verses refer to believers. His understanding of verse 2 remained as quoted above, but concerning John 15:6 he wrote as follows: With the background of what has gone before, approach may be made to John 15:6, in which the truth is declared that if a man abide not in Christ, he will come under the condemning judgment of men. The believer’s testimony to the world becomes as a branch “cast forth” and “withered.” The judgment of the world upon the believer is described in the severest of terms…. If it be asked how in practical experience men burn each other, it will be seen that the language is highly figurative, for men do not in any literal sense burn each other; but they do abhor and repel an inconsistent profession.10 Dr. Charles Ryrie, also of Dallas Theological Seminary, agrees with Pink and Chafer that the unfruitful branches in John 15:2 refer to believers. He differs from Chafer, however, in that he does not understand airō to refer to the taking of a believer to heaven, rather he understands that the believer is encouraged or “lifted up” in this life.11 But again it may be objected that the passage seems to indicate a removal from association with the Vine. This view allows no such removal. Concerning verse 6, it is frequently taught that the being “cast forth and withered” refers to the believer’s loss of testimony, and that the judgment of fire refers to the judgment of the believer’s works as described in 2 Corinthians 3. There is no warrant, however, for interpreting airō in a bad sense in John 15:6, while declaring that it is used in a good sense in John 15:2. In fact, as it will be pointed out later, verse 6 requires the burning of the “branch” itself—not its “fruit” (works) or its “leaves” (testimony). From the above discussion it can be clearly seen that there is no legitimate basis, grammatical or otherwise, for interpreting verse 2 and verse 6 as referring to two different kinds of unfruitful branches. To be consistent and true to the context one must say that both verses refer to the same kind of branches. Those who try to interpret both verses as referring to non-producing believers, however, run into serious difficulty with verse 6. To use Dr. Chafer’s terminology, they must interpret the verse in a “highly figurative manner.” In fact it would be hard to choose words that would better picture the fate of unbelieving professors than those used in verse 6. More will be said about the interpretation of this verse in a later section of this study. A Preferable Interpretation: The Unfruitful Branches Represent Unsaved Professors The Problem of the Phrase “in me.” (ED: SEE JAMES ROSSCUP'S ANALYSIS OF "IN ME") That the unfruitful branches represent unsaved professors, has been the standard interpretation of the great majority of Calvinistic commentators. But neither is this view without its difficulties. The major difficulty with this view is the phrase “in me” in John 15:2. Those who hold that the unfruitful branches represent Christians base their interpretation largely upon this phrase and allow it to determine their view of the rest of the passage. Most commentators, however, have felt that the rest of the passage is so clear that this one phrase should be carefully weighed in the light of the whole context. It should be recalled that the baptism of the Holy Spirit whereby a believer is placed into the body of Christ was not explained until Paul wrote about it in 1 Corinthians 12:13. The familiar technical usage of the phrase “in Christ,” as it is found in Paul’s prison epistles, was not until many years later. At the time when Jesus spoke these words no one was “in Christ” in this technical sense because the baptism of the Holy Spirit did not begin until Pentecost. When these words were spoken, to be “in Christ” was no different from being “in the kingdom.” Jesus’ parables about the kingdom being composed of wheat and tares, good and bad, fruitful and unfruitful, are very familiar. It is true that the word “kingdom” is sometimes used in a more restricted sense of believers only. But there is a “kingdom” during this age which contains unbelievers, and even the millennial kingdom after the first few years, will contain unbelievers. It is also true that those who merely profess to be in right relationship to God will be excluded from entering the millennial kingdom. “But the children of the kingdom shall be cast into outer darkness: there shall be weeping and gnashing of teeth” (Matt 8:12, AV). Some have suggested that there is a mystical sense in which all humanity may be said to be “in Christ.” In the very first chapter of this book, John says that every man receives life, and therefore light, from Christ (John 1:3–9). As life-giver and Creator there is a sense in which all are in Him and share in His Life.12 But this is obviously not what Jesus had in mind in John 15. He is not referring to all of humanity but only to those who profess a certain relationship but do not evidence that relationship by their lives. Also, by designating Himself as the “genuine vine,” He has implied the existence of a non-genuine vine (or vines). The “in me” of John 15:2, then, is not a designation for all of humanity. Concerning the phrase “in me,” John Gill has commented as follows: There are two sorts of branches in Christ the vine; the one sort are such who have only an historical faith in him…. they are such who only profess to believe in him, as Simon Magus did; are in him by profession only; they submit to outward ordinances, become church members, and so are reckoned to be in Christ, being in a church-state, as the churches of Judea, and Thessalonica, and others, are said, in general, to be in Christ; though it is not to be thought that every person in these churches was truly and savingly in him.13 Alexander Maclaren has presented in masterful fashion the view that the unfruitful branches represent unsaved professors. It seems to me that the very language of the metaphor before us requires us to interpret the fruitless branches as meaning all those who have a mere superficial, external adherence to the True Vine. For according to the whole teaching of the parable, if there be any real union there will be some life, and if there be any life, there will be some fruit, and, therefore, the branch that has no fruit has no life, because it has no real union. And so the application, as I take it, is necessarily to those professing Christians, nominal adherents to Christianity or to Christ’s church, people that come to church and chapel, and if you ask them to put down in the census paper what they are, they will say Christians…but who have no real hold upon Jesus Christ, and no real reception of anything from Him.14 As Dr. Maclaren has stated, verses 4 and 5, taken alone, would most naturally lead one to conclude that the unfruitful branches represent professing unbelievers. Likewise, it should be conceded by all that the judgment of verse 6 can most naturally be understood as the judgment that lies ahead for professing unbelievers. But not only do verses 4, 5, and 6 support this identification—verse 3 also supports it. In fact, it can hardly be denied that Jesus’ choice of the word “clean” in verse 3 was intended to remind the disciples of His discussion with them only a little earlier that evening. In His conversation with Peter concerning the washing of his feet, Jesus remarked that the disciples were all “clean” except for one, the son of perdition, who was about to betray him (cf.John 13:10, 21; 6:70–71; and 17:12). With this usage in mind, the disciples would have understood that Jesus, in John 15:3, was telling them again that he knew them to be true believers and not just professors as was Judas. His terminology clearly implies that there are (and will be) others who, like Judas, are mere pretenders. These eleven, however, are true believers. As such He wishes them to realize that their only source of strength was in Him, not in themselves. Verse 1 also supports the identification of the unfruitful branches as false professors. By introducing Himself as the vine, “the genuine one,” Jesus is clearly contrasting Himself to the well-known unproductive vine—Israel. So He is saying in effect, “I am God’s true vine, the one through whom all of Israel’s promises will be fulfilled, and the One in and through whom Israel, and the rest of redeemed humanity, will at last produce fruit for God. Just as there were those in Israel (the old unproductive vine) who were not really “of Israel, that is, who were not true believers, there were also some who, outwardly at least, appeared to be “of Christ,” but who were not inwardly united with Christ. These were in the “Jesus movement” just as the Sadducees were in the “Jewish movement.” Hengstenberg believed that Jesus had in mind, throughout this whole parable, the unbelieving Jews who were to be severed from the “True Vine” because of their unbelief. Concerning the phrase, “Every branch in me that beareth not fruit,” he makes the following remarks: …the Jewish branch is primarily meant; as by the contrasted fruit-bearing branch we are to understand primarily the Apostles, the Christian church having its germ in them. That even the Jews were a branch in Christ the True Vine, is as certain as that, according to chapter 1:11, when He came to the Jews, He came to His own property… But the evidence that Jesus had primarily in view the Jews, when He spoke of the branches not bearing fruit, is found in the fact that the same thought recurs in verse six, where the reference to Ezekiel 15 places the allusion to the Jews beyond doubt.15 The validity of these statements is obvious and will be supported by an exegesis of the passage, but application should not be limited only to the Jews. Any who merely profess to be in union with God face the consequences stated by Jesus in verses 2 and 6. The Jews, of course, would have been particularly in view at the time when Jesus spoke these words. The famous Greek exegete, Godet, suggested that the phrase “in me” may refer to the “branch” or to the participle “bearing.” In the latter case the verse would read, “every branch which is not bearing fruit in me He takes away.”16 The text, however, while it allows this construction, favors the common reading. With these considerations in mind it is evident that it is not impossible to harmonize the “in me” with the identification of the unfruitful branches as merely professors. The later exegetical sections of this study will further support this identification. Do All Christians Produce Fruit? Another problem that has sometimes been urged against this interpretation is that it requires that all true believers will produce fruit. It is objected that the Scriptures clearly teach that it is possible for Christians to be carnal, out of fellowship, and walking in darkness. That such a condition is possible is admitted by all, but this is not the same as saying that such a Christian does not, never has, or never will produce fruit. In fact, it must be insisted, on the basis of Scripture that all who are truly saved do produce fruit. But what is this fruit? A popular conception, frequently heard in testimonies, is that a Christian’s sole purpose is to win souls and that soul-winning is therefore the fruit bearing for which a Christian is responsible. But of the sixty-six times the word fruit is used in the New Testament, only one verse uses it for soul-winning (John 4:36).17 The other non-literal usages of the word all refer to spiritual fruit; the fruit of the Spirit, or the fruits of righteousness which are the general result of the Holy Spirit’s work in and through the believer. These “fruits” are primarily attitudes produced in the believer. These attitudes are of course, manifested in the believer’s actions. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith[fulness], meekness, temperance [self-control]: against such there is no law (Gal 5:22–23, AV). Can a believer conceive of a Christian who has never experienced the love, joy, or peace, that the Holy Spirit produces? If such fruit has never been produced, then it may be affirmed that the Holy Spirit is not resident in such a person. This present generation of Christians has emphasized the doctrine of carnality while de-emphasizing the doctrine that a true faith must produce fruit. Earlier generations of Christians were more insistent upon this latter point as well as the first. Only a generation ago Dr. Ironside spoke emphatically upon this point. ....when you are born again, you love to follow Jesus, and if you do not, you are not a Christian. Take that home. Examine your own foundations a bit…. It makes a tremendous difference what you do. If you do not behave yourself, it shows that you are not a real Christian. I know that a real Christian may fail, but the difference can be seen in Peter and Judas. Peter failed, and failed terribly, but he was genuine, and one look from Jesus sent him out weeping bitterly; his heart was broken to think that he had so dishonored his Lord. But Judas companied with the Lord almost three-and-a-half years, and was a devil all the time; he was a thief, and was seeking his own interest. He was even made the treasurer of the company, and he held the bag, but we read, “He bare away what was put therein” (John 12:6), as this has been literally translated. At last remorse overtook him, not genuine repentance, and what was the result? He went and hanged himself. He was never a child of God. There is a great difference, you see, between a Christian and a false professor.18 The only proof that a person is a real Christian is the “fruit” produced in his life. “By their fruits ye shall know them” (Matt 7:20). Indeed, this very truth is taught by the parable under consideration. The following comments are appropriate. …no one can be a branch in Christ, and a living member of His body, who does not bear fruit. Vital union with Christ not evidenced by life is an impossibility and a blasphemous idea.19 Can anyone who is engrafted into Christ be without fruit? I answer, many are supposed to be in the vine, according to the opinion of men, who actually have no root in the vine…. By these words He declares that all who have a living root in him are fruit-bearing branches.20 So, one should not consider himself to be a branch of the Vine just because he is a Jew. Rather, is the test a matter of bearing “fruit” (15:2). Indeed many professed to believe in Jesus who really did not (see 2:23–25). These nonfruit-bearing ‘branches’ the Cultivator would remove.21 …by their fruitfulness or unfruitfulness they declare themselves to be true or counterfeit branches, and to be really, or in show only, engrafted in Christ… The true touchstone whereby to discern one sort of branches from another is, not their leaves or profession, but their fruit….22 Can one be in Christ yet remain fruitless?… This at least is certain, that as the fruitless branch can have no living connection with the vine, no more can the fruitless professing Christian with Christ. Something is as it should not be; though man’s eye may not detect the cause, the union is not the same kind of union as that of the fruitful branch or Christian.23 …so will God take away from his church all professed Christians who give no evidence by their lives that they are truly united to the Lord Jesus….’Every branch that beareth fruit,’ that is, all true Christians; for all such bear fruit.24 These quotations represent the consensus of conservative commentators on this subject. They agree that true Life is evidenced by fruit. Where there is no fruit, there is no Life. This is what Jesus said in Matthew 7:15–20 (AV). Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Fruit will be produced if the union with Christ is real. Paul tells believers that they were saved “unto good works” (Eph 2:10). He also states that when believers stand before the Bema, “then shall every man have his praise of God” (1 Cor 4:5). The objections, then, do not prohibit the identification of the unfruitful branches as merely professors. In view of his recognition as a godly defender of the faith, Dr. Ironside’s endorsement of this view is noteworthy. There are a great many believers who bear very little fruit for God, but all bear some fruit for Him. There are many people in the Vine (and the Vine speaks of profession here on earth) who bear no fruit for Him, and will eventually be cut off altogether when Jesus comes. There will be no place with Him because there is no union with Him.25 Contextual Support for this View It has already been mentioned that verse 6 provides perhaps the strongest support for this view. “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.” It should be noted that the preceding verse used personal pronouns and was addressed directly to the Apostles. It is not insignificant, then, that the Holy Spirit here changes to the indefinite pronoun “anyone” (tis). Jesus knew that the disciples, who were true believers (“clean,” v. 3), would not come into the judgment here described. But what is meant by “abiding” in Him? According to 1 John 4:15, the one who confesses that Jesus is the Son of God “abides” in God. Also according to 1 John 3:24, “he that keepeth his commandments (the chief of which is named in the preceding verse as believing on him) ‘abides’ in him.” Thus to “abide in Christ” is equivalent to “believe in Christ.” The relationship of abiding is initiated by saving faith and is continued by walking in faith.26 Marcus Dodds translates this phrase, “If anyone shall not have abided in me….”27 This would be the equivalent of saying, “If anyone does not produce fruit because he is not vitally united to the vine and consequently is removed (as verse 2 describes) then that one has nothing to look forward to but the same type of judgment that awaits literal branches that have been cut off.” John Owen’s comment on this phrase is appropriate. The expression ‘if a man abide not in me,’ does not imply the termination of a living connection, but that true union and fellowship with Christ was never enjoyed by this worthless branch.28 The “withering” described may well be taken as a graphic picture of what happens to the unbeliever’s body during the period between his death and the resurrection of his body in order that it may be cast into hell. The phrase in the King James text, “men gather them,” is incorrect and should be simply, “they gather them.” The statement was undoubtedly made without a noun or pronoun as subject so as to include men in the case of the literal branches and angels in the case of the unbelievers represented. The phrase, “they are burned,” is again an incorrect translation. The Greek text uses a present passive singular verb which should be translated simply “it burns,” or “it is burning.” The present tense is for vividness and allows for a continual burning in hell. The singular verb is in agreement with the singular noun “branch.” It is thus the unfruitful branch itself that burns. The view that this branch is a believer and that only his testimony is destroyed during this life does not satisfy the grammar of this verse. Neither is the view that the burning refers to the judgment of the believer’s works satisfactory. The change from the plural to the singular specifically rejects both views. The judgment described is the same as that described by Jesus in Matthew 13:49, 50 (AV). So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. It is interesting to note that in the same chapter Jesus had just described a sowing which had produced two kinds of plants that for a time looked like the real thing, but never produced any fruit and consequently withered and died (Matt 13:20–22). He also describes a sowing which produced tares as well as real wheat. The tares could not outwardly be distinguished from the wheat until the absence of ‘fruit’ could be noticed at harvest-time. At that time the tares were to be consigned to the fire. A proper exegesis of verse 6 not only supports the identifying of the unfruitful branches as unsaved professors, but eliminates any view which would make them represent believers. It is admitted that the verse is figurative but to make it apply to believers it must be taken as “highly figurative,” as before noted. The following comment by Powell is an example of the treatment which must be given to this verse by those who make it refer to believers: “There is no doctrinal significance in the burning of the branch; this was the natural procedure, with dead wood.”29 But if John 15:6 is determinative, the other verses in the parable also support the same conclusion. In John 15:1, the usage of the adjective “genuine” has already been mentioned as support. In John 15:2, the expression “he taketh away” offers strong support for this view. As before noted, the basic idea of airō involves a removal. If this refers to the removal of unbelievers, then the removal is from any supposed connection with Christ. Unbelievers may be removed from the sphere of profession (as was Judas), by discipline, by persecution, by tribulations, by temptations, or by death.30 Any and all of these removals will result in the judgment of John 15: 6 . But if these branches be taken as Christians, what can the removal signify? The taking to heaven of sinning believers, as suggested by Chafer, does not remove them from Christ or from profession in Christ. If Jesus wanted to teach the truth that sinning believers may be removed to heaven it does not seem likely that He would have chosen this figure. What happens to dead and removed branches is not good. Nor is it satisfactory to say that airō refers to a “lifting up” or encouragement during this life, as Pink, Powell, and others have stated. Again this is no removal from Christ—the true vine, or from profession in him, and therefore, does not fit the common usage of airō or the remainder of the context. Powell’s comment indicates the force of these considerations. This verse as it stands suggests severance from the main vine, the result of cutting or pruning by a husbandman who had lost patience with an unproductive branch. But this is not true.31 The meaning of the word, however, and the context, support the contention that a removal is described. Concerning the “purging” mentioned in John 15:2, Barnes has given a helpful comment. ‘He purgeth it,’ or rather he prunes it, or cleanseth it by pruning. There is a use of words here—a paranomasia in the original—which cannot be retained in the translation. It may be imperfectly seen by retaining the Greek words. ‘Every branch in me that beareth not fruit, he taketh away (airei); every branch that beareth fruit, he purgeth it (kathairei) now ye are clean (katharoi)….32 The “purging,” or “pruning,” or “cleansing” is something quite different from the “taking away” of the unfruitful branches. As has been noted, all Christians bear some fruit, so when He said “every branch that beareth fruit he purgeth it, that it may bring forth more fruit,” He was referring to a work done with all believers. This is the same truth as that stated in Hebrews 13:8. “But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.” Dr. Tenney has properly noted the distinction between the two actions involved in John 15:2. “In pruning a vine, two principles are generally observed: first, all dead wood must be ruthlessly removed; and second, the live wood must be cut back drastically.”33 The use of the word “clean” in John 15:3 has already been cited as evidence to support the view being presented. Hutcheson’s comment on this verse is adequate at this point. In this verse is contained a declaration what sort of branches they were—namely, not fruitless; but “clean” ones, that is, who, by being purged and cleansed from their superfluities, (as is promised, John 15:2), are assured that they are fruitful branches, really and internally engrafted in Christ; and so were they regenerated, justified, and sanctified in part.34 John 15:4 harmonizes with all that has been said. Using John’s definition of “abiding” (1 John 4:15), the thought of the verse may be expressed as follows; “continue believing in me; your belief ensures the vital union with me that is absolutely necessary if fruit is to be borne.” The fact that an imperative is used may indicate that a choice is involved, but this does not mean that one who was a true believer may stop “abiding.” If one should stop “abiding,” then that would indicate that he was not truly a believer in the first place. To continue in the vine is for a branch the condition of life, and consequently its only law.35 They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out, that they might be made manifest that they were not all together of us (1 John 2:19, AV). To “abide,” then, is to maintain a vital connection to Him by virtue of believing in Him. This relationship is initiated and continued by faith. “As ye have therefore received Christ Jesus the Lord, so walk ye in Him (Col 2:6). John 15:5 repeats the theme that union with Him is necessary for fruitfulness. The phrase translated “without me,” is literally, “apart from me”—meaning “not simply without my help, but separated from me.”36 In other words, a branch that is not united to the vine cannot produce fruit. This again supports the view that the unfruitful branches represent unsaved people because believers are not separated from him even when they have sin in their lives. For true believers the variable factor in John 15:7 is not whether they abide, but whether they allow His Word to abide in them. “If you abide in me (that is, if you are a true believer), and (if you allow) my Words (to) abide in you, whatever you wish you shall ask and it shall come to pass for you. “ The remainder of the passage is of interest to all believers but has little bearing on the question of identifying the unfruitful branches and so will not be discussed. Conclusion The conclusion drawn from this study is that our Lord, in His remarks about the unfruitful branches and what happens to them, is referring to unbelievers. Many reasons for this conclusion have been discussed, the major reasons found in the passage itself may be summarized as follows. 1. John 15:6 seems to demand this conclusion and the rest of the context also favors it. 2. The word airō, in John 15:2, best harmonizes with this view since it usually signifies a removal. 3. John 15:4 and John 15:5 seem to teach that a branch truly united to the Vine must produce fruit. Any branch, therefore, which does not produce fruit is a dead branch not vitally united with Him, and will eventually be removed. 4. John 15:3, and also the whole passage, seems to indicate that the example of Judas was in mind. Judas was certainly an unsaved pretender. 5. By the statement, “I am the vine, the genuine one,” Jesus was most certainly drawing the disciples’ attention to the familiar Old Testament figure of the vine. Gill and others have remarked that not only was the nation Israel frequently designated as a vine, but the Targums also refer to Messiah himself as a vine.37 Since the disciples would have thought of the Old Testament imagery it is interesting that several Old Testament passages describe the burning of unfruitful branches (see particularly Ps 80:15–16). There can be no question but that in these passages the fire refers to the judgment of unbelievers. There is much merit to Hengstenberg’s “dispensational” interpretation of the passage. …Jesus, in the whole verse [v. 6 ], has primarily in view the unbelieving Jews, who were as certainly branches in Christ, as they belonged to the people of God: the Jews had originally stood in relation to Christ—He was their divinely-appointed Shepherd, and they His flock; but they did not abide in Him, they violently sundered themselves from Him. A comparison with Ezekiel 15 makes this allusion to the Jews indubitable. There the Jews appear under the image of a degenerate and wild vine, which was fit for nothing in the world but to be burnt….38 It appears certain that Jesus had in mind those unbelieving Jews who pretended to be in right relationship to God (like the Pharisees—even like the high priest), but who were actually not united to the true Vine. The figure is wide enough to insist that He also had in mind those who “believed in his name” (superficially), but in whom He did not believe (Greek text, John 2:23–24). These were professors like Judas,and like much of “Christendom” today. In Romans 11, Paul gives a similar analogy which describes the removal of branches because of unbelief. And if some of the branches be broken off, and thou, being a wild olive [branch], wert graffed in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? (Rom 11:17–24 AV). 6. The word “branch” (klēma) used in John 15 is not used elsewhere in the New Testament. It means a “cutting” or a “slip.”39 Our Lord may have chosen this word as a designation for branches that are grafted into the vine. Based upon this possibility, Dr. Ironside’s comment is very interesting. There are no natural branches in the living vine. We are grafted in by faith. I do not know much about grafting, but I do know that it is one thing to put a graft in, and it is another thing for a graft to strike. It is one thing for a person to be outwardly linked with Him, and quite another for that person to have life in Christ. What is the test that proves whether he is really in the vine? If he bears fruit. All who have life bear some fruit for God. If there is no fruit, you can be sure there is no life, no real union with Christ.40 Such a grafting, then, would be to make a profession of faith in Him—to profess a relationship with God. With this agree the words of Jesus, “every planting which my heavenly Father hath not planted, shall be rooted up” (Matt 15:13). The words of another famous Bible teacher of the past generation, Dr. Gaebelein, are an appropriate conclusion. The branches which bear no fruit, which are taken away and finally perish do not represent true believers at all. Whenever a person takes upon himself the profession of a Christian, he claims by that outward profession to take the place, the position, the privileges and responsibilities of a believer in Christ, a separated one and also a branch in the vine. But while his profession in church membership indicates all this, in reality this person is only nominally a follower of Christ. He has not the reality of it, he does not possess what he has taken upon himself in profession, for he was never born again. As a result there is no fruit, because there is no life…. That there are thousands upon thousands of such branches, dead and unfruitful in the professing church, does not need any demonstration…. It is only too evident.41 DOCUMENTATION 1. William Barclay, The Gospel of John (Philadelphia: The Westminster Press, 1956), II, 201 2. John Peter Lange, Commentary on the Holy Scriptures, The Gospel According to John, translated and edited by Philip Schaff (Grand Rapids: Zondervan Publishing House: 1960), p. 461. Dr, Lange and Dr. Schaff have given here a useful summary of these various views. 3. Barclay, p. 201. 4. Ibid. 5. Adam Clarke, The New Testament with Commentary and Critical Notes (New York: Eaton and Mains, n.d.) V. 381-2. 6. M. F. Sadler, The Gospel According to St. John (New York: James Pott and Co., 1890), pp. 369-70. 7. A. W. Pink, Exposition of the Gospel of John (Ohio: Cleveland Bible Truth Depot, 1929), III, 337. 8. See William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 1964) 23-4 9. Lewis Sperry Chafer, Salvation (Findlay, Ohio: Dunham Publishing Company, 1917), p. 110. 10. Lewis Sperry Chafer, Systematic Theology (Dallas, .Texas: Dallas Seminary Press, 1962), III, 300. These volumes were originally published m 1948. In this writer's opinion these volumes offer the most Scriptural presentation available of the whole system of Christian theology. 11. Charles C. Ryrie, Unpublished class lectures on Soteriology (Dallas Theological Seminary, Dec. 1957). Dr. Ryrie's skill as a theologian is highly respected and consequently it is with a certain amount of reluctance that the writer prefers another interpretation. 12. George Reith, The Gospel According to St. John (Edinburg: T & T Clark, 1948), II, 103. 13. John Gill, An Exposition of the New Testament (London: William Hill Collingridge, 1960), I, 740. 14. Alexander MacClaren, Expositions of Holy Scripture (Grand Rapids: Wm. B. Eerdmans Publishing Company), Publishing Company, 1952), VII, 5. 15. E. W. Hengstenberg, Commentary on the Gospel of John (Ediriburg: T & T Clark, 1865), p. 245. 16. See Frederick Louis Godet, Commentary on the Gospel of John (Grand Rapids: Zondervan PublIshmg House, n. d.), II, 294. 17. It is even possible that this verse may be interpreted so that soul-winning is not the fruit designated. 18. H. A. Ironside, The Eternal Security of the Believer (New York: Loizeaux Brothers, 1934), p. 18. 19. J. C. Ryle, Expository Thoughts on the Gospels (Grand Rapids: Zondervan Publishing House, n.d.), John 10:10 to end, p. 335. 20. John Calvin, Commentary on the Gospel According to John, trans. by William Pringle (Grand Rapids: Wm. B. Eerdman's Publishing Company~49), II, 108-9. 21. V. Wayne Barton, The Gospel of John, Shield Bible Series (Grand Rapids: Baker Book House, 1965), p. 73. 22. George Hutcheson, An Exposition of the Gospel According to John, Puritan Classic Series (Evansville, Indiana: The Sovereign Grace Book Club, 1959), p. 314. 23. Reith p. 102. 24. Albert Barnes, Notes, Explanatory and Practical, on the New Testament (Glasgow: Blackie and Son, n. d.), II, 352. 25. Ironside, p.47. 26. Homer A. Kent, Jr., "The Gospel of John," (unpublished class syllabus, Grace Theological Seminary, n.d.), p. 81. 27. Marcus Dodds, "The Gospel of St. John," The Expositor's Greek Testament, edited by W. Robertson Nicoll (Grand Rapids: Wm. B. Eerdmans Publishing Company: 1956), I. 829. 28. John J. Owen, A Commentary on the Gospel of John (New York: Charles Scribner and 1869), p. 363. 29. Ivor Powell, John's Wonderful Gospel (Grand Rapids: Zondervan Publishing Houose, 1962), p. 320. 30. Barnes, p. 352. 31. Powell, p. 316. 32. Barnes, p. 352-3. 33. Merrill C. Tenney, John: The Gospel of Belief (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953), p. 227. 34. Hutcheson, p. 315. 35. Godet, II, 295. 36. B. F. Westcott, The Gospel According to St. John (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1964), p. 218. 37. Gill, p. 739. 38. Hengstenberg, pp. 250-1. Hengstenberg, however, failed to distinguish between the individual Jewish "branches" and the nation. The individual unbelievers are eternally condemned. The nation will be revived and its future members will again be in the place of blessing. 39. Robert Young, Analytical Concordance to the Bible (Grand Rapids: Wm. B. Eerdmans Publishing Company, n.d.), p. 109. 40. Ironside, p. 48. 41. A. C. Gaebelein, The Gospel of John (New York: Publication Office "Our Hope," 1925), pp. 296-7. This material is cited with gracious permission from: Grace Theological Seminary 200 Seminary Dr. Winona Lake, IN 46590 www.grace.edu
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Utley - The lives (fruit) of believers reveal who they are! The VERB TENSE is not as important as the reality of a changed and effective life of love, obedience, and service. These are marks of a true believer! We are not saved by our love, obedience, service (cf. Eph. 2:8,9), but they are the evidence that we are believers (cf. Eph. 2:10). W Hall Harris explains that "the two actions are really one and the same: bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second—in bearing fruit the disciples show themselves to be disciples indeed (cf. Jn 15:5)." (COMMENT - THIS BEGS THE QUESTION, DEAR READER, ARE YOU BEARING FRUIT? NO FRUIT COULD SIGNIFY NO ROOT, WHICH IN TURN SIGNIFIES NO LIFE!) Steven Cole on bearing fruit that glorifies God - To bear fruit that glorifies God, it’s important to keep two things in mind: First, check your motives. Why do you want to bear fruit? It’s easy to fall into the trap of serving the Lord so that others will say nice things to you and about you. If you feel hurt when people don’t give you enough praise, it probably indicates that you were not serving for God’s glory, but for your own glory. Or, if you want to build an impressive ministry so that others will say, “What a great man of God!” your motives are wrong, because you’re seeking your own glory, not God’s glory. Second, check your source of power. If you’re serving the Lord in your own strength and just asking Him for a little help now and then, you’re not serving in His power. (ED: THAT'S WHY I LIKE THE NAME OF THE HOLY SPIRIT AS "THE ENABLER" [SUPERNATURAL ENABLER] RATHER THAN "THE HELPER," BECAUSE HELPER SUGGESTS I JUST NEED A LITTLE PUSH TO BEAR THIS FRUIT! WRONG!) Serving in His power doesn’t mean that you don’t work hard, but rather that you work hard as you rely on God’s power. Paul put it (Col. 1:29+), “For this purpose also I labor, striving according to His power, which mightily works within me.” (ED: cf 1Co 15:10+) If you feel burned out, chances are you were serving in your power, not in God’s power. (Growing Closer to Christ John 15:7-11) (See my discussion of the "Paradoxical Principle of 100% Dependent and 100% Responsible") Q. 1. What is the chief end of man? A. Man’s chief end is to glorify God, and to enjoy him forever. -- Westminster Short Catechism D L Moody - The root can only show its strength and glory in the branches. Fruitful branches bend low. W. B. JENNINGS. JOHN 15:8. Herein is my Father glorified, that ye bear much fruit. “Herein is My Father glorified, that ye bear much fruit,” said Jesus. What a possibility, what an inspiration, that we can enhance the glory of “our Father”! Our hearts leap at the thought. How can this be done? By bearing “leaves,”—a profession of love for Him? No. By bearing some fruit? No. “That ye bear much fruit.” In the abundance of the yield is the joy, the glory, of the husbandman. We should therefore aim to be extraordinary, “hundredfold” Christians, satisfied with none but the largest yield. Our lives should be packed with good deeds. Then at harvest-time we can say “Father, I have glorified thee on the earth.” This fruitfulness depends on the condition of the heart to receive the seed, the way in which we hear the Word. Combining the three versions of the parable of the sower, we find that the characteristics of a good hearer are,—he understandeth the Word, he receiveth it, he keepeth it. Apprehension of the Word, faith in the Word, obedience to the Word,—these three are indispensable to fruitfulness. “Take heed, therefore, how ye hear.” Meditate, believe, obey, “that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.” Norman Geisler - WHEN CULTISTS ASK JOHN 15:8—Is soul-winning a necessary sign of fruit-bearing, as the authoritarian discipleship movement claims? MISINTERPRETATION: “By this My Father is glorified, that you bear much fruit, and so prove to be My disciples” (John 15:8 NASB). In the Boston Church of Christ movement, people are accused of being unfruitful unless they personally bring others to Christ. CORRECTING THE MISINTERPRETATION: This verse says nothing about winning souls. That may be included in fruit-bearing, but it is not stated as the evidence of fruit-bearing here or anywhere else in the Bible. There are many gifts in the body (Rom. 12; 1 Cor. 12; Eph. 4). Evangelism is only one of them, and only some people have it (Eph. 4:11). Likewise, “fruit” is far broader than evangelism. According to Galatians 5:22–23, “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.” In fact, spiritual fruit is anything that brings glory to God (cf. 1 Cor. 10:31). Bearing Fruit By this My Father is glorified, that you bear much fruit. — John 15:8 Today's Scripture : John 15:1-8 Jesus didn’t ask you or me to evangelize the world all by ourselves. We can’t. But He did ask us to bear much fruit (Jn. 15:8). One way is to lead someone to Christ. If we bring even one person to the Lord, and that one brings one, and so on, there is great potential for multiplying just as a planted seed reproduces. A few years ago, the Museum of Science and Industry in Chicago had a fascinating display. It showed a checkerboard with 1 grain of wheat on the first square, 2 on the second, 4 on the third, then 8, 16, 32, 64, and so on until they could no longer fit the seeds on the square. Then it asked the question, “At this rate of doubling each successive square, how much would you have on the checkerboard by the 64th square?” You could punch a button at the bottom of the display to find out. The answer? “Nine sextillion—enough grain to cover the entire subcontinent of India 50 feet deep.” Incredible! If each of us leads just one person to Christ each year, and each of those persons leads one to Christ each year, the harvest would soon be enormous. It’s happening in some parts of the world. I want to be a fruitful Christian, Winning precious souls for Thee; Telling them of how my Savior Gave His life to set them free. —Ozbun A fruitful harvest requires a faithful witness. WHY WE WITNESS By this My Father is glorified, that you bear much fruit; so you will be My disciples. JOHN 15:8 Most people probably think we should be saved for reasons other than to glorify God. Many Christians will usually give the following as the reasons they witness: • To keep people out of hell. They want them to avoid eternal punishment. • To manifest God’s love. • To obey Christ’s command. In Matthew 28:18–20 and Acts 1:8, Jesus tells us to evangelize. Those are all valid, biblical reasons for evangelism, but the main reason we should preach the gospel is for the glory of God. (BORROW Truth for Today) A Life That Glorifies God - Henry Blackaby “This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples.” John 15:8 You may be a brand-new Christian, or perhaps you’ve known Jesus for years. Regardless, it should be obvious to others that you belong to Jesus. Jesus said that when people look at you, they should see evidence of God at work. What kind of evidence? Jesus called it fruit. When you put others first instead of yourself, that’s fruit. When you get rid of an ungodly habit and seek to live a pure life, that’s fruit. When you refuse to gossip but choose instead to build up others, that’s fruit. When you control your temper, even when others are losing theirs, that’s fruit. When you forgive someone who hurt you, that’s fruit. The types of fruit are endless. God doesn’t expect you to produce all this fruit on your own. In fact, Jesus said you’re not capable, apart from him, of living a life that glorifies God. He wants to live through you, as a way to show others that he is alive and powerful. In fact, the only way Christ will not produce fruit in your life is if you resist what he is trying to do. If, on the other hand, you cooperate with all Christ is doing in your life, you will see amazing things taking place in your life. Think back to when you first became a Christian. Are you the same person you were then, or have you allowed God to produce fruit in your life as a testimony to his greatness? (BORROW The Experience page 358) ANDREW MURRAY - Like Christ: In Glorifying The Father. "Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. I have glorified Thee on the earth."—John 17:1, 4. "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples."—John 15:8. The glory of an object is, that in its sort its intrinsic worth and excellence answers perfectly to all that is expected of it. That excellence or perfection may be so hidden or unknown, that the object has no glory to those who behold it. To glorify is to remove every hindrance, and so to reveal the full worth and perfection of the object, that its glory is seen and acknowledged by all. (THIS IS ONLY A SHORT EXCERPT - CLICK HERE FOR FULL DEVOTIONAL BY ANDREW MURRAY) You Can Do Something By this My Father is glorified, that you bear much fruit. — John 15:8 Today's Scripture : John 15:1-8 John Warr, an 18th-century apprentice shoemaker, was determined to be a faithful witness for Christ. Another apprentice was hired, and John repeatedly talked to him about spiritual things. That new worker, however, didn’t want to be bothered. Then one day he was caught exchanging a counterfeit shilling for a good one. In his guilty humiliation he asked John for help and prayer. Through the faithful witness of John Warr, that man put his faith in Christ and developed into a committed disciple. The young apprentice was William Carey, who later became a remarkably fruitful missionary to India. Carey’s life and ministry had a tremendous influence on the cause of worldwide gospel outreach in modern times. Jesus said in John 15:8, “By this My Father is glorified, that you bear much fruit.” This could be discouraging to Christians who can’t preach, sing, teach, or go to the mission field. They might see themselves as stuck in a situation that makes fruitful service impossible. You do not have to cross the seas, Nor foreign lands explore, To share God's Word with needy souls— You'll find them at your door. —Anon. Witness for Christ with your life as well as your lips. Bob Utley - SPECIAL TOPIC: DISCIPLES The term "disciples" is used in John's Gospel to denote those true believers and followers who do God's will and reflect His character. John does not use the term "church" (ekklēsia; CHURCH) even one time, therefore, "disciples" become the way he denotes Christian fellowship and gatherings. Discipleship is the daily life of the new age lived out in the old age. This is why the early church is called "the Way" in Acts (Acts 9:2, Acts 19:9, 23, Acts 24:14, 22). It is supremely characterized by love, light, obedience, service, and perseverance (SPECIAL TOPIC: PERSEVERANCE)! By these others know them as Jesus' disciples. Believers are commanded to abide in (ED: ACTUALLY THE ONLY DEFINITIVE COMMAND IN GREEK IN JOHN 15 IS Jn 15:4, cp Jn 15:12, 17) prayer (John 15:7; 14:14) obedience (John 15:10,14,17; 14:15,21,23,24) joy (John 15:11) love (John 15:12; 14:21,23,24) These are all evidences of a personal relationship with God. "Characteristics of Disciples" are spelled out in John 17:6-19 They are elect They are obedient They know God and Christ They accept truth They are prayed for by Jesus They stay in the world They are kept by His power They are one as the Father and Jesus are one They have His joy They are not of this world They are consecrated by truth They are sent as He was sent They are loved as the Father loved Jesus Warnings about discipleship must be priority ‒ Matt. 8:19-22; Luke 9:57-62 cost everything ‒ Matt. 10:37-38; 16:24-26; Mark 8:34-38; Luke 9:23-26 count the cost of discipleship first ‒ Luke 14:25-33 discipleship involves divine discipline ‒ Heb. 12:5-11 John 15:9 “Just as the Father has loved Me, I have also loved you; abide in My love. the Father: John 15:13 17:23,26 Eph 3:18 Rev 1:5 abide: John 15:11 1Jn 2:28 Jude 1:20 John 15 Resources - Multiple Sermons and Commentaries Related Passages: 1 John 4:16+ We have come to know and have believed the love which God has for us. God is love, and the one who abides (meno in present tense) in love abides (meno in present tense) in God, and God abides (meno in present tense) in him. Ephesians 3:16-19+ (PAUL PRAYS THAT THE SAINTS AT EPHESUS WOULD GRASP THE LOVE OF JESUS FOR US!) that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, 17 so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, 18 may be able to comprehend with all the saints what is the breadth and length and height and depth, 19 (NOTE THE PARADOX THAT PAUL PRAYS FOR THE SAINTS TO KNOW THE UNKNOWABLE! CHEW ON THAT A FEW MINUTES!) and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. (COMMENT - SADLY THIS WAS THE VERY CHURCH THAT A FEW DECADES LATER JESUS HIMSELF HAD TO SAY "But I have this against you, that you have left your first love." Rev 2:4+!) WHAT IS JESUS' LOVE COMPARED TO? Just as the Father (pater) has loved (agapao) Me, I have also loved (agapao) you - How much does the Father love the Son? That's essentially a rhetorical question, for His love is infinite, incomprehensible and eternal. What is the character (quality and quantity) of Jesus' love for us? That's also rhetorical and should evoke at least an "Oh my!" but even better a joyous, grateful "Hallelujah!"
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Utley - This chain of loving relationships characterizes God's family - (1) the Father loves the Son (2) the Son loves His followers (3) His followers love one another (4) true believers love a lost world (cf. John 3:16; Matt. 28:19-20) (ED: NOTE THAT LAST ONE! THE THOUGHT IS "LOVE [present imperative] YOUR ENEMIES!" Mt 5:44+ - TRY THAT ONE IN YOUR OWN STRENGTH. IF YOU CAN LOVE YOUR ENEMY, YOU KNOW YOU ARE FILLED WITH AND WALKING BY THE SPIRIT!) Abide (meno) in (locative of sphere - in the "atmosphere" of) My love (agape) - Jesus commands us to abide (remain, stay) in His love. He uses the "Nike Commercial Command" ("JUST DO IT!), the aorist imperative which calls for our need to depend on the Holy Spirit to obey. Obeying this command should be the joy of our heart. Who would not want to abide (remain, stay) in the Savior's love? (Rhetorical albeit only believers of course) Oh The Deep, Deep Love of Jesus! by Audrey Nicole Assad Oh-oh the deep, deep love of Jesus Vast unmeasured, boundless, free Rolling as a mighty ocean In its fullness over me Underneath me, all around me Is the current of His love Leading onward, leading homeward to Thy glorious rest above Oh-oh the deep, deep love of Jesus 'Tis a heav'n of heav'ns to me And it lifts me up to glory For it lifts me up to Thee Oh-oh the deep, deep love of Jesus Spread His praise from shore to shore How He loveth, ever loveth Changeth never, nevermore Love (26) agape os unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (fruit of the Spirit - Gal 5:22+). It is not surprising that Greek literature throws little light on its distinctive NT meaning. Biblical agape love is the love of choice, the love of serving with humility, the highest kind of love, the noblest kind of devotion, the love of the will (intentional, a conscious choice) and not motivated by superficial appearance, emotional attraction, or sentimental relationship. Agape is not based on pleasant emotions or good feelings that might result from a physical attraction or a familial bond. Agape chooses as an act of self-sacrifice to serve the recipient. From all of the descriptions of agape love, it is clear that true agape love is a sure mark of salvation. John
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Utley - This Greek term for love (agape) was not used much in Classical or Koine Greek literature until the church began to use it in a specialized sense. It began to be used as a description of YHWH's character: selfless, sacrificial, loyal, active love. Love is an action, not an emotion (cf. John 3:16). The NT term agape is theologically analogous to OT term hesed, which means covenant love and loyalty. (See SPECIAL TOPIC: LOVE (agapē)) AGAPE in John's writings - Jn. 5:42; Jn. 13:35; Jn. 15:9; Jn. 15:10; Jn. 15:13; Jn. 17:26; 1 Jn. 2:5; 1 Jn. 2:15; 1 Jn. 3:1; 1 Jn. 3:16; 1 Jn. 3:17; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:9; 1 Jn. 4:10; 1 Jn. 4:12; 1 Jn. 4:16; 1 Jn. 4:17; 1 Jn. 4:18; 1 Jn. 5:3; 2 Jn. 1:3; 2 Jn. 1:6; 3 Jn. 1:6; Rev. 2:4; Rev. 2:19 C H
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Utley - As Jesus relates to the Father, believers are to relate to Him. There is a unity between Father and Son that is meant to be reproduced among believers (cf. John 14:23; 17). SPECIAL TOPIC: "COMMANDMENT" IN JOHN'S WRITINGS Once used of the Mosaic Law, John 8:5 Commandments from the Father to Jesus control over His own redemptive sacrifice, John 10:18; 14:31 the Father sent Jesus and gave Him what to say, John 12:49-50 the world would know Jesus' love for the Father by His obedience, John 14:31 Jesus obeyed the Father's command and abided in His love, John 15:10 Commandments from Jesus to believers abide in His love, John 14:15; 15:10 (see SPECIAL TOPIC: "Abiding" in John's Writings) love one another, even as He loved them, John 13:34-35; 15:12,17; 1 John 2:7-8; 3:11,23; 4:21; 2 John 5 (see SPECIAL TOPIC: Love [agapē]) keep His commandment, John 14:15; 15:10,14; 1 John 2:3,4; 3:22,24; 5:1-3; 2 John 6 (see SPECIAL TOPIC: Keep) Commandments from the Father to believers believe in Jesus, 1 John 3:23 (cf. John 6:29; see SPECIAL TOPIC: Faith, Believe, or Trust) love one another, 2 John 3:23 (i.e., the major theme of 1 John) C H
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Utley - Joy is another evidence of true discipleship (cf. John 15:11 [twice]; Jn 16:20,21,22,24; 17:13). In this world there are pain and crises; in Christ there is joy, full joy, His joy.The NIDOTTE, vol. 1, p. 741, has a good comment about how "joy" and "full" are used together in John's writings. "In John and the Johannine letters there is a frequent connection between → joy (chara) as a subject and the verb plēroō in the pass., to be filled. This joy is the joy of Jesus (Jn. 15:11; 17:13) which he brings through his coming (Jn 3:29), his words (Jn 15:11; 17:13), and his return (Jn 16:22) to his disciples (Jn 15:11; 17:13). It replaces the sorrow that fills their hearts (Jn 16:16, 20). Thus Christ's joy becomes their joy (Jn 15:11; 16:24; cf. 1Jn. 1:4). This joy characterizes the life of the disciples in their walk with Jesus; it becomes complete (Jn. 3:29; 15:11; 16:24; 17:13; I Jn. 1:4; 2 Jn. 12). The passive underlies the fact that it is God who completes this joy." Lowell
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Utley on IF - This is a THIRD CLASS CONDITIONAL SENTENCE which means potential action. It gives the condition for friendship, which is obedience (cf. John 14:15, 23-24; 15:10; Luke 6:46). As Jesus abided in the Father and remained in His love, so too, must His disciples! NET NOTE This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1). Friend of Sinners, Lord of Glory Lowly, mighty, Brother, King! Musing o’er Thy wondrous story, Grateful we Thy praises sing: Friend to help us, cheer us, save us, In Whom pow’r and pity blend— Praise we must the grace which gave us Jesus Christ, the sinners’ Friend. Friendship With Jesus You are My friends if you do whatever I command you. — John 15:14 Today's Scripture : John 15:9-17 Joseph Scriven (1820-1886), writer of the much-loved hymn “What a Friend we have in Jesus,,” knew the pain of heartache and loneliness. His bride-to-be drowned the evening before their wedding. Later a second fiancée died, and again his hopes for marriage were dashed. Yet Christ’s friendship sustained him. Anyone can have that same friendship. About 17 years ago, I came to know John, a recovering addict who at the lowest point in his life met Jesus. He sensed that the Lord was asking him, “Do you want a friend forever?” As John wept over his broken condition, he sobbed, “Yes,” and Christ came into his life. Recently John told me that he urgently needs a liver transplant. “You know, John,” I said, “cynical people might say, ‘Some friend Jesus has turned out to be, considering your condition.'” John replied, “But I’m not saying that.” Then he added, “I certainly don’t want to leave my family. But however it goes, Jesus remains my friend.” In John 15:14, Jesus said that we are His friends, suggesting that this is a two-way relationship. But He added one important condition: We must walk obediently with Him. Only then can we testify, “Whatever happens, Jesus remains my friend.” By: Joanie Yoder There is no truer friend than Jesus. Friends of God - Henry Blackaby “You are my friends if you do what I command.” John 15:14 Have you heard people say, “Jesus is my best friend”? Perhaps you’ve said it yourself. If, by that, you mean Jesus loves you more than anyone else does, that is true. But have you ever asked yourself, “Does God consider me his friend?” Like any relationship, friendship is a two-way street. It’s easy for us to count God as one of our friends, but it is quite another thing for God to look upon us as his friend. You could simply accept all the gifts Christ has for you without ever considering what you could do for him. You could pray to him and regularly ask him for things that would meet your needs. But if you want to express your friendship to him, Jesus tells you how to know if you are a friend to him. If you do what he says, you are holding up your end of the relationship. Those who follow his commands are more than just his disciples; they are his friends. To be a friend to God, you must have a heart like his. You must be like him in spirit. God takes great delight in those who love what he loves. You may protest, “I am Jesus’ friend, but I just don’t always do what he says!” Jesus said this isn’t what his friends do. Jesus demonstrated his friendship for you on the cross, and he continues to confirm it daily. Ask him today what he wants you to do to show your friendship to him. (BORROW The Experience) C H
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Utley - Believers are one in Christ's love and one in Christ's persecution (cf. Ro 8:17; 2Cor. 1:5,7; Phil 3:10; 1Pe 4:13). Identification with Christ brings peace, joy, and persecution, even death! World (2889) kosmos related to the verb kosmeo = to order or adorn, to put in order [Mt 25:7 = "trimmed"], to adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9+]) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to an ordered system or a system where order prevails. As explained below however, kosmos as used here in James 4:4 and many places in the NT, takes on a considerably more negative shade of meaning. In this sense kosmos is much like the Greek word for flesh (sarx), which can be a neutral word, but which many times in the NT takes on an evil connotation. Kosmos defines the world not as a neutral influence but as an "evil force", the inveterate, incorrigible, intractable, intransigent, irrevocable enemy of God and of every believer. This begs the question "Why would any believer ever desire to befriend or be friends with such a 'ferocious' foe?" Trench summarizes the definition of the anti-God world system as "All that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitutes a most real and effective power, being the moral, or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale." KOSMOS is a key word in John's writings - Jn. 1:9; Jn. 1:10; Jn. 1:29; Jn. 3:16; Jn. 3:17; Jn. 3:19; Jn. 4:42; Jn. 6:14; Jn. 6:33; Jn. 6:51; Jn. 7:4; Jn. 7:7; Jn. 8:12; Jn. 8:23; Jn. 8:26; Jn. 9:5; Jn. 9:39; Jn. 10:36; Jn. 11:9; Jn. 11:27; Jn. 12:19; Jn. 12:25; Jn. 12:31; Jn. 12:46; Jn. 12:47; Jn. 13:1; Jn. 14:17; Jn. 14:19; Jn. 14:22; Jn. 14:27; Jn. 14:30; Jn. 14:31; Jn. 15:18; Jn. 15:19; Jn. 16:8; Jn. 16:11; Jn. 16:20; Jn. 16:21; Jn. 16:28; Jn. 16:33; Jn. 17:5; Jn. 17:6; Jn. 17:9; Jn. 17:11; Jn. 17:13; Jn. 17:14; Jn. 17:15; Jn. 17:16; Jn. 17:18; Jn. 17:21; Jn. 17:23; Jn. 17:24; Jn. 17:25; Jn. 18:20; Jn. 18:36; Jn. 18:37; Jn. 21:25; 1 Jn. 2:2; 1 Jn. 2:15; 1 Jn. 2:16; 1 Jn. 2:17; 1 Jn. 3:1; 1 Jn. 3:13; 1 Jn. 3:17; 1 Jn. 4:1; 1 Jn. 4:3; 1 Jn. 4:4; 1 Jn. 4:5; 1 Jn. 4:9; 1 Jn. 4:14; 1 Jn. 4:17; 1 Jn. 5:4; 1 Jn. 5:5; 1 Jn. 5:19; 2 Jn. 1:7; Rev. 11:15; Rev. 13:8; Rev. 17:8 Kosmos includes the ungodly (unsaved) multitude, the whole mass of men alienated from God and hostile to Him and His Son Jesus Christ (See also earth dwellers, the synonymous term used by John in The Revelation of Jesus Christ - the difference is that these are fixed and not redeemable, thus they are a unique subset in the time of the Revelation.). This meaning describes the system of values, priorities, and beliefs that unbelievers hold that excludes God. (E.g., Just mention the name "Jesus" in a positive sense in a secular setting! You can "feel" the hackles rising up on the back of their necks! Read the following related passages and see if you still want to be "friends" with the world! - Jn 7:7, 15:18, 19, 20, 23, 24, 25, 17:14, 3:19, 20, Lk 6:26, cp Ro 1:30-note, Ro 8:7, 8-note, 2Ti 3:4-note, 1Jn 3:1-note, 1Jn 4:5, Mt 5:10, 11, 12-note, Mt 10:22, 24:9, Mk 13:13, Lk 6:22). This negative meaning of kosmos includes the aggregate of things earthly -- earthly goods, endowments, riches, advantages, pleasures, etc., which, although empty and frail and fleeting, stir desire, seduce from God and are obstacles to the cause of Christ. (The antidote? Gal 6:14, 1Jn 2:15-note, 1Jn 2:16-note, 1Jn 2:17-note, and remember Mt 16:26, Mk 8:34, 35, 36, Lk 9:23, 24, 25,26) (See also study of the related Greek word aion which is translated age or ages 26x and world or worlds 8x [eg world is aion in 2Co 4:4; Eph 2:2-note; Ro 12:2-note]). NIDNTT - SEE PAGE 521 for 6 pages on KOSMO/KOSMEO - The noun kosmos, attested from Homer onwards, denoted originally building and construction (e.g. Homer, Od., 8, 492; Hdt., 3, 2). But more especially it denotes order, both generally (e.g. Homer, //., 2, 214 and often in the phrase kata kosmon, duly, in order) and in a specific sense (e.g. the seating position of the rowers, Od., 13, 76f.; battle array, //., 12, 225; later the regulation of life in human society, the constitution, Plato, Leg., 8, 846d). It also often means ornament and adornment (esp. of women; e.g. Hom. J//., 14, 187; Hes., Works 76; Hdt., 5, 92). In Gk. philosophy (see below, 2) kosmos is the basic term for the world-order, the world-system, the sum total of things preserved by this ordering, the world in the spatial sense, the cosmos, the universe, the earth, and also (in Koine Gk.) the inhabitants of the earth, humanity, the > oikoumené. The verb kosmed, corresponding with the basic meaning of kosmos as order, is used as a technical term, e.g. to marshal an army, to arrange battle formation (Homer, //., 2, 554; Xen. Cyr., 2, 1, 26), and also generally to organize, put in order, and very frequently to adorn (e.g. Hesiod, Works, 72). The cosmos-concept of Greek philosophy may be seen against the background of the question: How is it possible that, with all the individual things conflicting with one another (heaven and earth; God, men and living beings), the world is not destroyed? The answer was given that they are held together by an all-embracing order (cf. Anaximander, Frag. 9) (ED: THAT'S PHILOSOPHY WHICH IS ONLY HALF TRUE FOR IT IS CHRIST WHO HOLDS IT ALL TOGETHER! See Col 1:17+). This world-order is designated by the word kosmos_ which also comes to denote the world in the spatial sense. According to Democritus, man is a microcosm (Frag. 34). This enables him to perceive the order of the world and praises its beauty (Heracl., Frag. 124) and the perfection of its spherical form and circular movement...... The OT knows of no word for the world corresponding to the Gk. kosmos. It calls the universe “heaven and earth’’, and only in later writings hakkol (lit. the all), the universe (Jer. 10:16; Ps. 103:19; also without the art. (k6/, lit. all), Isa. 44:24; Ps. 8:7). As well as the word, the OT also lacks the Gk. concept of the cosmos. It never regards the world as an independent entity in itself, but always in its relation to God, the Creator (— Creation). It is true that the account of creation in Ge 1-2:4a is interested in cosmology, in that it speaks of the deep and the waters (the primeval flood and primeval darkness), the firmament, the heavenly ocean and the stars. But its statements have the sole intention of witnessing to God as the Lord over everything including chaos. Its objective is clearly the creation of man which stands at the focal point of the statements in Gen. 2:4b — 25. Man’s vocation is to recognize his task in the world as accountable to God and to exercise lordship over the creation (1:26, 28; 2:15, 19; cf. Ps. 18). The first account is not concerned (as the second is) to describe an immanent world-order, but rather to express God’s lordship over man, the nations of the world and their history...... In the NT, as in secular Gk. and Hel. Judaism, the noun kosmos denotes the world. The sole exception is 1 Pet. 3:3, where it means adornment. Of the 185 occurrences of the word 78 come in Jn., 24 in the Johannine letters, 47 in the Pauline letters, 14 in the Synoptics and 22 in the rest of the NT writings. This frequent usage indicates both its theological importance and the area of confrontation. The kosmos-concept demands clarification when the gospel comes into contact with Gk. thought. Related Resource: An Out-of-this-World Experience A Look at Kosmos in the Johannine Literature See 6 page article on Kosmos in New International Dictionary of NT Theology Hates (verb) (3404) miseo from misos = hatred) means to dislike strongly, to have a strong aversion to or to detest, all of these representing expressions of hostility of one person (or group) toward another (Mt 5:43, Lk 6:27, et al). Specifically the hatred can be directed toward God (Lk 1:71). Good hatred in Heb 1:9 (cf use of miseo in Lxx of Ps 101:3, Ps 119:104, 113, 128, 163, Ps 139:21-22). The majority of the NT uses of miseo convey the literal meaning of animosity towards God, people or particular attitudes. It is notable that except for Lk 1:71, miseo is always used by Jesus in the Gospels. The literal meaning of bearing ill will towards another person or persons is found in the majority of texts (e.g., Mt 5:43, 44; 6:24; Lk 1:71; Jn 7: 7; 17:14; Titus 3: 3; 1Jo. 2: 9 ff.; Rev. 17:16). The world’s hatred for the people of God is expressed in Lk 1:71; Jn 7: 7; 15:18; 17:14; 1Jo. 3:13. Mt 10:22; 24:9; Mk 13:13; Lk 21:17 describe suffering hatred for the cause of the Gospel. Miseo - 40x in 36v - hate(13), hated(12), hateful(1), hates(12), hating(2). - Matt. 5:43; Matt. 6:24; Matt. 10:22; Matt. 24:9; Matt. 24:10; Mk. 13:13; Lk. 1:71; Lk. 6:22; Lk. 6:27; Lk. 14:26; Lk. 16:13; Lk. 19:14; Lk. 21:17; Jn. 3:20; Jn. 7:7; Jn. 12:25; Jn. 15:18; Jn. 15:19; Jn. 15:23; Jn. 15:24; Jn. 15:25; Jn. 17:14; Rom. 7:15; Rom. 9:13; Eph. 5:29; Tit. 3:3; Heb. 1:9; 1 Jn. 2:9; 1 Jn. 2:11; 1 Jn. 3:13; 1 Jn. 3:15; 1 Jn. 4:20; Jude 1:23; Rev. 2:6; Rev. 17:16; Rev. 18:2 AS FOR ME AND MY HOUSE . . . “IF THE WORLD HATES YOU, KEEP IN MIND THAT IT HATED ME FIRST.”—John 15:18 You probably are aware that America has turned a dramatic corner. As a culture we are no longer committed to the Judeo-Christian principles that undergirded our law and society from the beginning. Americans have now moved into a neopagan environment where the values that Christians hold to be nonnegotiable are no longer politically correct. In fact, they are culturally unacceptable. Our views on sexuality that promote abstinence until marriage and the importance of heterosexual relationships are often scorned. Our view of the sacredness of life and resistance to abortion as being morally wrong are dramatically out of step. Claiming that there is truth to which we will be held accountable and a clear set of rights and wrongs makes us sound bigoted and intolerant. In a very real sense, we are becoming more and more of an underclass in our society. Our convictions are at best discounted and at worst mocked by the prevailing philosophies promoted by the media and other significant influences. Our choices are now clearer than ever before. We will either stay the course of righteousness, looking to Jesus as the highest value of our lives, or we will find our hearts silenced and intimidated by the forces of our day. The history of the church is littered with individual Christians and institutions that sought to remain “culturally relevant” and in the process eroded their distinctiveness in Christ. Maintaining a thoughtful, balanced, and just posture within a pagan culture is a worthy goal, but there comes a time when standing for truth may invite rejection by a culture whose values are dramatically opposed to the values of God’s kingdom. Our Lord warned clearly in John 15:18–20 that if this world rejected Him, His followers would suffer the same fate. Christ needs followers whose hearts are focused on pleasing Him even if it means rejection by friends and associates. This commitment, held in a spirit of compassion and love, is our only hope for becoming lights in the deepening darkness. In what ways are you intimidated by the changing values of our culture? Are you willing to embrace Christ’s values, regardless of the cost? The Blessings of Living in a Non-Christian World By Rev. Kevin Riggs SCRIPTURE: Various, especially John 15:18–21 INTRODUCTION: Now, like no other time in our country’s history, it is a great time to be a follower of Jesus Christ. With all the bad news in this fallen world, there is good news. Here are five blessings of living in a non-Christian world: 1. Our Lights Brighten (Matt. 5:14–16). Light shines best in total darkness; are you shining yours? 2. Our Hope Becomes Obvious (1 Pet. 3:15). In the context of so much despair in the world, are you ready to tell people about the hope you have in Christ? 3. Our Opportunities Become Limitless (Acts 2:41, 47). The more our culture rejects God, the more they will need Him. Are you helping people understand that God alone can meet their needs? 4. Our Christ Becomes Authentic (John 3:14; 12:32). As Mother Theresa said, “You will never know Jesus is all you need until Jesus is all you’ve got.” Is Jesus all you have? 5. Our Faith Becomes Genuine (Matt. 24:13). As our world becomes darker, phony believers will disappear in the darkness. Are you staying in the light despite the darkness around you? CONCLUSION: Praise the Lord for His blessings! John