João 15
Theophylact of Ohrid
João 15:1
What mystery does He teach them? "I," He says, "am the vine, that is, the root, and you are the branches, and My Father is the vinedresser." For whom then does the Father care? Surely for the root? No, but for the branches. — Commentary on John
João 15:2
For, He says, "every branch not bearing fruit, He cuts off," that is, every person who through faith has become part of the root, has been united with the Lord and made a member of His body, must also bear fruit, that is, lead a virtuous life, so that if someone has only a mere profession of faith, but does not bear fruit through the keeping of the commandments, he becomes a dead branch; for "faith, if it has no works, is dead" (James 2:17). So then, every believer remains in Christ as long as he believes. "For," He says, "every branch that is in Me, if it does not bear fruit, the Father 'cuts off,' that is, deprives it of communion with the Son, 'but the one that bears fruit He cleanses.'" From this we learn that even a very virtuous person still needs the care of God. For a fruitless branch cannot remain on the vine, while the fruitful one the Father makes even more fruitful. Understand these words also concerning the tribulations of the disciples. Since tribulations are similar to what gardeners call pruning, the Lord shows the disciples that through tribulations they will become more fruitful, just as branches become through pruning. For through trials they proved to be stronger and stronger. — Commentary on John
João 15:3
Then, lest they ask, "About whom are You saying this?", He says, "You are already clean through the word which I have preached to you." Look, above He said that the Father cleanses, but now He presents Himself as the one caring for the branches. Thus, the Father and the Son have one activity. "I," He says, "have cleansed you through My teaching: now it is necessary that you too show in deed what is required on your part." Therefore He also adds: — Commentary on John
João 15:4
"I," He says, "have cleansed you through My word and teaching, and on My part nothing has been left unfulfilled. Now your own work must begin." "Abide in Me." Lest they should separate from Him out of fear, He strengthens their weakened soul, joins them to Himself, and now gives them good hope: "Whatever you ask, you will receive, if you abide in Me" (Jn. 15:7). — Commentary on John
João 15:5
By the example of the branch He clearly represents to us that from Him are bestowed strength and life to those who are well-pleasing to Him. For just as that branch bears fruit which abides on the vine and receives from it the assistance for life, so you also, if you abide in Me through the keeping of the commandments, will bear more fruit. — Commentary on John
João 15:6
And whoever does not abide will "wither," that is, he loses what he had from the root, and if he received any spiritual grace, he is deprived of it and of the help and life communicated from it. And what then in the end? "They are thrown into the fire, and they burn." With these same words He also gives them no small consolation, showing that those who plot against Him, such as Judas, will be burned, while they who abide in Him will bear fruit. For without the power and life-giving energy that are supplied from Him, they will be able to do nothing. — Commentary on John
João 15:7
Here the Lord explains to us what the words "if you abide in Me" mean. Namely: if you keep My commandments. For the words "if My words abide in you" mean that He desires union with them through deeds. For each one who lives in a God-pleasing way abides on the Vine by his own will, being united with It through love and the keeping of the commandments and cleaving to It in spirit; just as, conversely, the one who ceases to keep the commandments voluntarily alienates himself from the Lord. — Commentary on John
João 15:8
[(as quoted by Aquinas, AD 1274)] The fruit of the Apostles are the Gentiles, who through their teaching were converted to the faith, and brought into subjection to the glory of God. — Catena Aurea by Aquinas
João 15:8
"In this," He says, "My Father is glorified, if you bear much fruit." The glory of God the Father consists in the worthiness of the disciples of His Son. For when the light of the apostles shone before men, then they also glorified the Heavenly Father (Matt. 5:14–16). The fruit of the apostles is also those nations which were brought to the faith by their teaching and began to glorify God. And if the Father is glorified when you bear fruit, then He will undoubtedly not neglect His own glory, but will help you bear more fruit, so that He too may be more glorified. My Father is glorified when you bear much fruit "and become My disciples." Do you see? He who bears fruit is a true disciple. And the Father is "glorified" by this, that is, He rejoices and considers this His glory. — Commentary on John
João 15:9
He persuades them not to be afraid, and for this reason says: "I have loved you and loved you just as the Father has loved Me." He said this in a human manner. So, "abide in My love" — for this depends on you. And having heard that I have loved you, do not be careless, but strive to abide in My love. — Commentary on John
João 15:10
Then He explains how they can abide in this love, namely: if they keep His commandments. For, as has been said many times, he who keeps His commandments loves Him. By all this He shows that they will be safe when they lead a pure life. And He says this in condescension to the weakness of His listeners. For it is utterly absurd to think that He who gives laws to all was subject to commandments and could not govern His own life without the Father's commandments. He says this in order to comfort them more. He told them: "I love you." Meanwhile, they would subsequently have to struggle with sorrows. Lest in this case they be scandalized, as though His love served them no purpose, He says: "Do not be troubled. For behold, the Father loves Me, yet delivers Me to sufferings for the world. And just as the Father's love does not diminish because I suffer, so also My love for you will not diminish, even though you will be subjected to calamities." — Commentary on John
João 15:11
"I," He says, "said this to you so as not to cut short your joy." For they rejoiced when they were with Him, when He worked miracles and was glorified. They also rejoiced because they themselves cast out demons, as He Himself said: "Do not rejoice that you cast out demons" (Luke 10:20). But since now sufferings had come, and sorrowful words were interrupting their joy, He says: "I spoke these comforting words to you so that your joy might always and to the end remain uninterrupted, be full and perfect. And the present events are worthy not of sorrow, but of joy, even though the cross, shame, and dishonor lie ahead." — Commentary on John
João 15:12
[(as quoted by Aquinas, AD 1274)] Having said, If ye keep My commandments, ye shall abide in My love, He shows what commandments they are to keep: This is My commandment, That ye love one another. — Catena Aurea by Aquinas
João 15:12
Above He said: "You will then abide in Me when you keep My commandments." Now He shows which commandments they must keep, and sets before them love: "That you love one another, as I have loved you." He desires that we love one another not simply and haphazardly, but in the way that He loved us. Note that He said above in the plural "commandments," but here He says in the singular "this is My commandment." In my opinion, love is called both commandments and commandment because it embraces all the commandments and is their chief. At the same time, He shows us the way to keep the commandments, namely: through the keeping of one commandment — the commandment of love. And when He says: "Love one another just as I have loved you," by this He indicates the measure and perfection of love. — Commentary on John
João 15:13
For "there is no greater love than this, that someone lay down his life for his friends." Therefore you also lay down your lives for one another, just as I am dying for you. So do not think that I am now departing from you out of ill will toward you; on the contrary, this is done out of love, and moreover the most perfect love. — Commentary on John
João 15:14
He constantly introduces the subject of love, and by these many discourses shows us that the commandment of love is more important than the others and requires great diligence. He also presents the greatest proof of His love. — Commentary on John
João 15:15
"I," He says, "love you so much that I have revealed to you ineffable mysteries. For I have communicated to you all that I heard from My Father." How then does He say in another place (John 16:12): "I have many things to say to you, but you cannot bear them now"? He communicated to them everything that they were able to hear and that they could now understand. And when He says "all things that I have heard from My Father," do not think that He needs to be taught, but rather He shows that He proclaims nothing foreign, but only what belongs to the Father, and that all His words are the words of the Father. — Commentary on John
João 15:15
[(as quoted by Aquinas, AD 1274)] As if He said, The servant knoweth not the counsels of his lord; but since I esteem you friends, I have communicated my secrets to you. — Catena Aurea by Aquinas
João 15:16
Having said that the proof of My love for you is the sharing of secrets with you, He adds another sign of love as well. "I," He says, "chose you," that is, you did not attach yourselves to My friendship, but I to you, and I was the first to love you. How then shall I abandon you in the time to come? "And I appointed you," that is, I planted you, "that you should go," that is, that you should grow, multiply, expand, spread, and bear fruit. Here He clearly presents Himself as the husbandman. He also declared Himself above to be the pruner, when He said: "You are clean through the word which I have spoken to you" (John 15:3), and now even more clearly, when He said: "I chose you and appointed you." For it is well known that the husbandman selects and places the branches in the ground. Do you see the equality of the Father and the Son? Above, the Father is called the worker, but here the worker is the Son. Be ashamed, Arius, along with those who together with you have enslaved themselves to impiety. Here is also another sign of love. "That whatever you ask of the Father, He may give you," that is, I will give you. Although according to the connection it should have said "whatever you ask of the Father, He will give you," but He said "I will give you"; He said this, without doubt, because of the equality of power. For the Father, when He gives, gives by His right hand, and His right hand is the Son. Observe, I pray you, this also, that when we, having been planted, bear fruit, then He will also give us whatever we ask; but if we do not bear fruit, then we will not receive. For whoever does not bear fruit does not ask for what is beneficial and saving for the soul, but inevitably asks for what is worldly and useless, and therefore does not receive. For it is said: "You ask and do not receive, because you ask amiss" (James 4:3). — Commentary on John
João 15:17
Lest the apostles think that the Lord speaks to reproach them by saying that He lays down His life for them and that He chose them, He therefore says: "I command you this not as a reproach to you, nor in praise of Myself as though for some merit, but to more firmly establish your souls in love for one another; for this reason I enumerate the perfections of My love toward you. These things I command you, that you love one another." — Commentary on John
João 15:18
Since enduring persecution and hatred is a difficult and very grievous thing, He says to comfort them: "If they hate you, this is nothing new, for they hated Me before you. Therefore you should find great consolation in the fact that you become My companions in bearing hatred." — Commentary on John
João 15:19
After this, he adds another way of consolation, one that is more compelling. "You," he says, "on the contrary, ought to grieve in the event that the world, that is, evil people, loved you. For if they loved you, it would be a sign that you yourselves also have fellowship with them in the same malice and wickedness. But now, when the evil hate you, you should rejoice. For they hate you on account of your virtue; otherwise, if you were not virtuous, the world would love its own. But since I have separated you from the wickedness of the world, the world hates you because you do not participate in its works." — Commentary on John
João 15:20
What He said above, namely, that they hated Me before they hated you, He now sets forth more extensively, offering them greater consolation. "Remember," He says, "My word that a servant is not greater than his master. And you are not greater than Me. See then how they treated Me. If they persecuted Me—the Master, all the more will they persecute you—the servants. If they did not persecute Me but kept My word, then they will keep yours as well." — Commentary on John
João 15:20
[(as quoted by Aquinas, AD 1274)] Or thus: If, Me says, they have persecuted your Lord, much more will they persecute you; if they had persecuted Him, but kept His commandments, they would keep yours also. — Catena Aurea by Aquinas
João 15:21
But this is not so. They will keep neither My word nor yours. But all that they will do to you on account of Me. Therefore, if you love Me, endure what you suffer for My sake, Whom, by your own words, you love. Here is yet another reason for consolation. They, by wronging you, insult at the same time also Him Who sent Me. Therefore, if nothing else, then this very fact—that the same people are enemies to you and to Me and to My Father—should serve as your consolation. — Commentary on John
João 15:22
Is it really just that they do this? They hate both Me and My Father and you? Did they really find in My words or deeds a reason for such behavior? No, their sin is unforgivable. For did I not come and teach? If I had not come, if I had not spoken, they could have said "we did not hear." But now their malice is inexcusable. — Commentary on John
João 15:23
Then, since they everywhere appealed to nothing other than the claim that they were defending the Father (for they say: "This man is not from God," and the like (John 9:16)), He therefore adds: "He who hates Me hates My Father also." Thus, even this serves in no way to justify them. — Commentary on John
João 15:24
I did not merely deliver teaching, but also performed works such as no one else had done—for example, the miracle with the blind man, with Lazarus, and other similar ones. What justification, then, do they have? For My part, I delivered teaching in words and added the proof of works. And Moses (Deut. 18:18–22) commands to heed the one who performs miracles and teaches piety. But they have now both seen such works and yet hated both Me and My Father. — Commentary on John
João 15:25
Then He refers to the testimony of the prophet: "They hated Me without a cause" (Ps. 68:5). Their hatred was born from malice alone, and from no other reason. By "Law," as we have often said, He means not only the Law of Moses, but also the Books of the Prophets, as here He called the Book of David "Law." David, by the Holy Spirit, foretold what their malice would do; and they, without doubt, out of malice fulfilled what the prophet had predicted, and thereby confirmed the truth of the prophecy. — Commentary on John
João 15:26
The Lord said to the disciples: "You will be persecuted, your word will not be kept." They could have said: "Lord, why then are You sending us? How will they believe us? Who will heed us? Who will listen to us?" Lest they say this, the Lord adds: "When the Comforter comes, He will testify of Me." He is a trustworthy witness. Therefore, those convicted by the Spirit that they sin without excuse will accept your preaching. The words "Whom I will send" show His equality with the Father. For in another place He said that the Father will send the Spirit (John 14:26), but here He says that He Himself will send Him. By this He shows nothing other than equality. And lest they think that He rises up against the Father when He sends the Spirit by a different authority, He added "from the Father." I will send Him Myself, but "from the Father," that is, by the good pleasure of the Father, and I will send Him together with Him. For I do not bring forth the Spirit from My own bosom, but from the Father He is bestowed through Me. When you hear "proceeds," do not understand by procession a sending forth, as the ministering spirits are sent forth; rather, procession is the natural mode of being of the Spirit. If we were to understand procession not in this way, but as an external sending forth, it would not be clear which Spirit He is speaking of. For countless are the spirits "sent forth to minister for those who will inherit salvation" (Heb. 1:14). But here, procession is a certain particular and distinctive property belonging properly to the one Spirit alone. Therefore, by procession we must understand not a sending forth, but the natural mode of being from the Father. — Commentary on John
João 15:26
[(as quoted by Aquinas, AD 1274)] Elsewhere He says that the Father sends the Spirit; now He says He does: Whom I will send unto you; thus declaring the equality of the Father and the Son. That He might not be thought however to be opposed to the Father, and to be another and rival source, as it were, of the Spirit, He adds, From the Father; i. e. the Father agreeing, and taking an equal part in sending Him. When it is said that He proceedeth, do not understand His procession to be an external mission, such as is given to ministering spirits, but a certain peculiar, and distinct procession, such as is true of the Holy Spirit alone. To proceed is not the same as being sent, but is the essential nature of the Holy Ghost, as coming from the Father. — Catena Aurea by Aquinas
João 15:27
And you who have been with Me from the beginning will also bear witness, that both by words and by deeds I have left them without excuse. Therefore, do not be troubled. The preaching will not be without testimony; but the Spirit will bear witness through signs and wonders, and His testimony will be trustworthy. For He is the Spirit of truth. As the Spirit of truth, He will bear witness to the truth. As proceeding from the Father, He knows all things precisely, for He is from the One from Whom all knowledge comes. This same Spirit will bear witness concerning the preaching. And you also will bear witness, because you did not hear from others, but you yourselves have been with Me from the very beginning. And the testimony of those who were with Him from the beginning is no small matter. The apostles themselves later said before the people: "Witnesses of His resurrection are we, who ate and drank with Him" (Acts 10:41). So the testimony is from two sides: both from you and from the Spirit. Concerning you, people might think that you testify to please Me; but the Spirit will in no way testify out of flattery. — Commentary on John