John 15 · The Lantern

Jesus the True Vine

“I myself am the true vine, and My Father is the vinedresser.

Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever.

"I am the Vine, ye are the branches." What willeth He to imply by the comparison? That the man who gives no heed to His words can have no life, and that the miracles about to take place, would be wrought by the power of Christ. "My Father is the Husbandman." "How then? Doth the Son need a power working within?" Away with the thought! this example does not signify this.

1978 In this talk our Lord especially wants to comfort his disciples about two things: one was near, in the present, and this was his passion; the other was what they feared in the future, and this was the troubles which would come upon them.

Every branch in Me myself not bearing fruit, He takes it away; and every one bearing the fruit, He prunes it, that it may bear more fruit.

Now it is evident that no one can terrify or subdue us who have believed in Jesus over all the world. For it is plain that, though beheaded, and crucified, and thrown to wild beasts, and chains, and fire, and all other kinds of torture, we do not give up our confession; but the more such things happen, the more do others and in larger numbers become faithful, and worshippers of…

"Every branch in Me that beareth not fruit the Father taketh away." Here He alludeth to the manner of life, showing that without works it is not possible to be in Him.

1983 The vinedresser is concerned about two things: the vine and its branches. Now the vine considered here was perfect, and did not need care by the vinedresser. And so the entire care of the vinedresser will be directed to the branches. He says, every branch of mine and so forth.

Already you yourselves are clean because of the word that I have spoken to you.

The world, that is, life enslaved by the affections of the flesh, can no more receive the grace of the Spirit than a weak eye the light of a sunbeam. But the Lord, who by his teaching bore witness to purity of life, gives to his disciples the power of now both beholding and contemplating the Spirit.

He makes then His disciples a palpable and convincing demonstration of the art of the purifier of their souls; for already, He says, they are purged, not through a participation in anything else, but merely by the word spoken unto them, that is, the divine guidance of the Gospel. And this word proceeds from Christ.

1986 Now he passes from this picture to his main intention. Two things were noticed in the above picture when comparing the branches to the vine: the union of the branches to the vine, and the pruning of the branches. First, he considers the union of the branches with the vine; secondly, their pruning (v 18).

Abide in Me myself, and I myself in you. Even as the branch is not able to bear fruit of itself unless it shall abide in the vine, so neither are you able unless you shall abide in Me myself.

Therefore, the vine has clearly indicated itself as an example to be drawn upon for the establishment of our way of life, which is first said to bud when warmed by the temperature of spring: then to produce fruit from the very joints of its branches, from which the budding grape is formed, and gradually growing, it retains the bitterness of its immature offspring, and can only…

We shall know then, by an accurate investigation of the words before us, that the being received of Christ through faith pure and true is the first work of that zeal which is requisite and dear to God. For this is the |385 meaning of being numbered among the branches, which cling to the true Vine, I mean Christ.

1988 Here he urges them to persevere. He is saying in effect: Because you are now cleansed and have received such a great benefit, you should remain this way. He says, Abide in me, by charity: "He who abides in love abides in God" (1 Jn 4:16); and by means of the sacraments: "He who eats my flesh and drinks my blood abides in me" (6:56).

I myself am the vine, you are the branches. The one abiding in Me myself and I myself in him, he bears much fruit; for apart from Me you are not able to do anything.

This is beautiful, but much more beautiful is the vine branch that signifies the spiritual, of which we are the branch, and we can bear fruit if we abide in the vine; but if not, we are cut off. The holy patriarch Nephthalim was an abundant vine.

Just as the branches are of the same substance as the vine and [come] from it, so we, who have the same kind of body as the Lord's body, receive from his fullness and have it as a root for resurrection and salvation. And the Father is called the vinedresser, because through the Word he took care of the vine, which is the Lord's body.

1991 Here he shows that being united to Christ is efficacious: first, he shows that it is efficacious; secondly, the reason for this efficacy (v 5b).

Unless someone shall abide in Me myself, he is thrown out like the branch and is dried up; and they gather them and cast into the fire, and it is burned.

"He is cast forth," He saith. No longer enjoying the benefit of the husbandman's hand. "And is withered." That is, if he had aught of the root, he loses it; if any grace, he is stripped of this, and is bereft of the help and life which proceed from it. And what the end? "He is cast into the fire." Not such he who abideth with Him.

And men gather them, i. e. the reapers, the Angels, and cast them into the fire, everlasting fire, and they are burned.

1994 Here he mentions the second reason for remaining united to Christ, which is the threat of punishment, for unless we abide in him, we will not escape punishment. He mentions five things which describe this punishment. Some of these belong to the punishment of loss, that is to say, the exclusion from glory; so he says, he is cast forth.

If you shall abide in Me myself and My declarations shall abide in you, whatever you shall wish, ask, and it will happen to you.

He who has the almighty God, the Word, lacks nothing and never is in dire straits for what he needs. For the Word is a possession that lacks nothing and is the cause of all abundance. If someone says that he has often seen the righteous person in need of food, this is rare, and it happens only where there is not another righteous person.

Shall we say that faith bare and alone is sufficient for one to attain the fellowship that is from above—will even the band of demons rise up to fellowship with God, since they acknowledge God's unity and have believed that God exists? How could this be? For the mere knowledge that the one God is the creator and producer of all things is useless.

1995 Now we have the third reason for abiding in Christ: our prayers become effective. He is saying, in effect, If you abide in me, you will obtain this fruit, that is, ask whatever you will, and it shall be done for you. Note that when before he urged them to remain united to him, he mentioned two things; and he repeats them here.

In this My Father is glorified, that you may bear much fruit and may become disciples to Me.

"Ye shall ask what ye will, and it shall be done unto you." This He said to show that they who plotted against Him should be burnt up, but that they should bear fruit.

"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).

1996 Now the fourth reason for abiding in Christ is mentioned, and it is the glory of the Father. All our works should be directed to the glory of God: "Not to us, O Lord, not to us, but to your name give glory" (Ps 115:1); "So, whether you eat or drink, or whatever you do, do all to the glory of God" [1 Cor 10:31].

No Greater Love

Even as the Father has loved Me, I myself also loved you; abide in My love.

For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one,] continuing in His love and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who…

We must consider the mysteries set forth in the text with the clearer eye of the understanding; for the saying has a deep meaning, and puts before us in its completeness, so to speak, the significance of the Incarnation.

1997 Above, our Lord urged his disciples to remain united with him; here he shows what this involves. He makes three points: first, to abide in him is to abide in his love; secondly, to abide in his love is to keep his commandments (v 10); thirdly, that his commandment is to love (v 12).

If you shall keep My commandments, you will abide in My love; even as I myself have kept the commandments of My Father, and I abide in His love.

And how shall this be? "If ye keep My commandments, even as I have kept my Father's commandments." Again, His discourse proceedeth in a human way; for certainly the Lawgiver would not be subject to commandments. Seest thou that here also, as I am always saying, this is declared because of the infirmity of the hearers?

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.

2001 Now he shows what it means to abide in his love. First, he shows that it means to keep his commandment; secondly, he illustrates it with an example, as I have kept my Father's commandments; thirdly, he eliminates an assumption (v 11). 2002 He says, Abide in my love, and you will do this if you keep my commandments, for this is the way you will abide in my love.

These things I have spoken to you that My joy may be in you, and your joy may be full.

"Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself;" for it is said, "On these commandments the law and the prophets hang and are suspended." With these also agree the following: "These things have I spoken to you, that My joy might be fulfilled: and this is My commandment, That ye love one another, as I have loved you." "For the Lord is merciful…

Here it is as though when Jesus says, "All this I have spoken to you that my joy may be in you," he's saying that those things which encourage me may give you encouragement as well. You can face danger bravely, fortifying yourselves with the hope of those who will be saved.

2004 Now so they do not think he is urging them to keep his commandments for his own benefit and not for their benefit, he says, These things I have spoken to you, that you keep my commandments, for your own good, so that my joy may be in you. Now love is the cause of joy, for everyone takes joy in what he loves.

This is My commandment, that you may love one another even as I loved you.

Discord cannot attain to the kingdom of heaven. The one who has done violence to the love of Christ by faithless dissension will not attain to the reward of Christ, who said, "This is my commandment, that you love one another." Whoever does not have charity does not have God.

He now makes clearer by the illustration here given the meaning of the preceding passage; that is, the necessity of His disciples having His joy in them; and clearly says, "I give you this injunction, and teach those who think they ought to follow Me to do this, and be thus minded to practise such manner of love towards one another as I have heretofore shown and fulfilled." How…

2005 Now our Lord states what his precepts are: first, he states his commandment; secondly, he presents an example (v 12b); thirdly, he recalls a benefit (v 14). 2006 The commandment he gives is the commandment of charity, which he wants us to keep: This is my commandment, that you love one another.

Greater love than this no one has, that one may lay down his life for his friends.

You yourselves are My friends if you shall do what things I myself command you.

Now sinners are called enemies of God—enemies, that is, of the commands that they do not obey, just as those who obey become friends. The latter are named so from their fellowship; the former from their estrangement, which is freely chosen. For there is neither enmity nor sin without the enemy and the sinner.

In contrast to the terrors which will sometimes assail those inclined towards obedience and love of virtue He has set the gain of their love towards Him, in order that by the consolations ensuing from this, and by their aiming at what is greater, that which is burdensome may disappear and that which sometimes seems to cause pain sink into insignificance.

2010 Above, our Lord urged us to love our neighbor, based on his example. Here, Christ shows his disciples the benefit conferred upon them which obliges them to imitate him, which is, that he has embraced them in his love. First, he mentions a sign of friendship; secondly, the cause of this friendship (v 16).

No longer do I name you servants, for the servant does not know what his master is doing. You, however, I have called friends, because all things that I heard from My Father I have made known to you.

Inasmuch, then, as all natural precepts are common to us and to them (the Jews), they had in them indeed the beginning and origin; but in us they have received growth and completion.

But we must consider this point especially at this juncture, for it will be of no small profit. For if friendship towards Christ will be sufficient in the case of any for the dignity of freedom and the being no longer called slaves, how could He be a slave except as made and created, according to the thoughtlessness of some?

2013 The sign of Christ's friendship for them is mentioned when he says, No longer do I call you servants. First, he excludes what seems opposed to friendship; secondly, he mentions the sign of true friendship (v 15b). 2014 Servitude is opposed to friendship; and he rejects this by saying, No longer do I call you servants.

You yourselves did not choose Me, but I myself chose you and appointed you, that you yourselves may go and may bear fruit, and your fruit may remain; so that whatever you may ask the Father in My name, He may give you.

In the beginning, therefore, did God form Adam, not as if He stood in need of man, but that He might have [some one] upon whom to confer His benefits.

For shall we not allow that the choosing out of those still faithless and astray to obedience to God is the work of the highest love of all? But this is undeniable. And Paul hastened to do this when he said: We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God.

2019 Now he mentions the cause of this friendship. It is the usual practice for each one of us to say that he or she is the cause of friendship: "Every friend will say, 'I started the friendship'" [Sir 37:1]. And so many people attribute to themselves the cause of God's friendship when they attribute to themselves, and not to God, the source of their good actions.

These things I command you, that you may love one another.

"These things I command you, that ye love one another." That is, "It is not to upbraid, that I tell you that I lay down My life for you, or that I ran to meet you, but in order to lead you into friendship." Then, since the being persecuted and insulted by the many, was a grievous and intolerable thing, and enough to humble even a lofty soul, therefore, after having said ten tho…

And in view of this recompense they ought to keep the commandment of Christ; therefore he repeats it: These things I command you, that you love one another.

2029 These things I command you so that you will love one another. Here he is giving the reason for what he has said. Someone might ask: Why did Christ tell them all these things? So our Lord answers, These things I command you so that you will love one another.

The Hatred of the World

If the world hates you, you know that it has hated Me myself before you.

That it was before predicted that the world would hold us in abhorrence, and that it would stir up persecutions against us, and that no new thing is happening to the Christians, since from the beginning of the world the good have suffered, and the righteous have been oppressed and slain by the unrighteous.

We shall find the course pursued in each case by our Saviour in no way whatever inferior, as I suppose, to the skill and fine art of physicians, as He everywhere follows a plan profitable to His hearers. For physicians check the stubborn maladies which sometimes arise in bodies by means of the resources of their art.

2030 After presenting the picture of the vine and the branches and explaining the part about the branches being united to the vine, he now explains it in regard to the pruning or cleansing they will receive from their trials. So our Lord now consoles them against the tribulations they were going to endure.

If you were of the world, the world would then be loving you as its own; but because you are not of the world, but I myself chose you out of the world, on account of this the world hates you.

That which is promised to us is already present with you, and the object of your prayers is with you. You are of this world and yet not in this world. This age has held you but has not been able to retain you.

For the detraction of the perverse is the approbation of our life, because it is already shown that we have something of justice if we begin to displease those who do not please God. For no one can be pleasing in one and the same matter to the Almighty Lord and to His enemies. For he denies himself a friend to God who pleases His enemy.

2033 Now he mentions a second point for their consolation, and this is based on the reason for their being hated. When a person endures another's hatred because of his own sins, there is reason for regret and sorrow; but when he is hated because of his virtue he should rejoice.

Remember the word that I myself said to you: ‘A servant is not greater than his master.’ If they persecuted Me myself, they will persecute you also; if they kept My word, they will keep yours also.

Receive also those that are persecuted on account of the faith, and who "fly from city to city" on account of the Lord's commandment; and assist them as martyrs, rejoicing that ye are made partakers of their persecution, as knowing that they are esteemed blessed by the Lord; for Himself says: "Blessed are ye when men shall reproach you, and persecute you, and say all manner of…

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.

2039 Now he amplifies on the reasons just given for their consolation: first, the one using himself as an example; secondly, the one relating to the reason why they are hated (v 21).

But all these things they will do against you on account of My name, because they do not know the One having sent Me.

"But all these things will they do unto you for My Name's sake, because they know not Him that sent Me." That is, "they insult Him also." Besides this, depriving those others of excuse, and putting also another source of comfort, He saith, "If I had not come and spoken unto them, they had not had sin." Showing that they shall do unjustly both what they do against Him and agains…

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.

2043 Now he amplifies on the second consideration that would console them, which is based on the reason for their being hated. The apostles were chosen and raised above the world insofar as they had been made sharers of divinity and joined to God. This is why the world hated them. From this it follows that the world rather hated God in them than hated them.

Unless I come and I said to them, they had not sin; now, however, they have no excuse for their sin.

That declaration in the Gospel, "If I had not come and spoken to them, they would not have had sin, but now they have no excuse for their sin," makes it clear to all who are rational just how long a time a person is without sin and just when he is liable to sin.

It remains for us to inquire, whether those who, prior to the coming of Christ in His Church to the Gentiles and to their hearing of His Gospel, have been, or are now being, overtaken by the close of this life, can have such an excuse? Evidently they can, but not on that account can they escape damnation.

2044 Before, when our Lord said that the Jews would persecute his disciples, he gave as the reason that the Jews did not know the one who sent him. Now, since ignorance usually excuses one, he here shows that they are inexcusable.

The one hating Me myself hates My Father also.

If I had not done the works among them that no other did, they had not sin; now, however, they have both seen and have hated both Me myself and My Father;

For, since they continually pretended that they persecuted Him on account of the Father, to deprive them of this excuse He spake these words. "They have no excuse.

(xxv. Moral.) It is one thing not to do good, another to hate the teacher of goodness; as there is a difference between sudden and deliberate sins. Our state generally is that we love what is good, but from infirmity cannot perform it. But to sin of set purpose, is neither to do nor to love what is good.

2053 Now he shows they are without excuse because of the witness of his signs. They could say that they were not convinced by the words he spoke in opposition to them. So he corroborates his words with marvelous actions, saying, If I had not done among them the works which no one else did, they would not have sin.

but this is that the word may be fulfilled, the one written in their law, that ‘They hated Me without cause.’

This Spirit, (according to the apostle's showing, ) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: "Thou shalt love the Lord with all thine heart and soul…

But those persons sinned intentionally, of whom the Master Himself said, "If I had not come, and spoken unto them, they would not have sin, but now they have no excuse for their sin." And a little after, "They have both seen, and hated, both Me and My Father." For not to do good is one thing, to hate a teacher of goodness another: as it is one thing to sin from precipitancy, an…

2057 Yet some could say: If it is true that the Jews hated you and your Father, why did you perform miracles among them? He answers and says It is to fulfill the word that is written in their law. Here we could ask why he says that this was written in their law when it was written in the Psalms? We can say to this that the "law" is understood in three ways in scripture.

When the Helper may come, whom I myself will send to you from the Father, the Spirit of truth who goes forth from the Father, He will bear witness concerning Me;

Wherefore also the Lord promised to send the Comforter, who should join us to God. For as a compacted lump of dough cannot be formed of dry wheat without fluid matter, nor can a loaf possess unity, so, in like manner, neither could we, being many, be made one in Christ Jesus without the water from heaven.

(Didym. De Spir. Sanct.) The Holy Spirit He calls the Comforter, a name taken from His office, which is not only to relieve the sorrows of the faithful, but to fill them with unspeakable joy. Everlasting gladness is in those hearts, in which the Spirit dwells.

2058 Now he shows that they are inexcusable because of what will come to pass after him: because they would have other testimonies, namely, those of the Holy Spirit and of the apostles. First, he states what was to come from the Holy Spirit; secondly, from the apostles (v 27). He indicates four things about the Spirit: his freedom, tenderness, procession and activity.

and you yourselves also bear witness, because from the beginning you are with Me.

John15

Jesus the True Vine

No Greater Love

The Hatred of the World