Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh15.rwp

Text File | 1993-03-13 | 15KB | 273 lines

15:1 {The true vine} (\hê ampelos hê alêthinê\). "The vine the
genuine." Assuming that the Lord's Supper had just been
instituted by Jesus the metaphor of the vine is naturally
suggested by "the fruit of the vine" (#Mr 14:25; Mt 26:29|).
\Ampelos\ in the papyri (Moulton and Milligan's _Vocabulary_) is
sometimes used in the sense of _ampelôn_ (vineyard), but not so
here. Jesus uses various metaphors to illustrate himself and his
work (the light, #8:12|; the door, #10:7|; the shepherd, #10:11|;
the vine, #15:1|). The vine was common in Palestine. See #Ps
80:8f|. "On the Maccabean coinage Israel was represented by a
vine" (Dods). Jesus is the genuine Messianic vine. {The
husbandman} (\ho geôrgos\) as in #Mr 12:1; Jas 5:7; 2Ti 2:6|. cf.
#1Co 3:9|, \theou geôrgion\ (God's field).

15:2 {Branch} (\klêma\). Old word from \klaô\, to break, common
in LXX for offshoots of the vine, in N.T. only here (verses
#2-6|), elsewhere in N.T. \klados\ (#Mr 4:32|, etc.), also from
\klaô\, both words meaning tender and easily broken parts. {In
me} (\en emoi\). Two kinds of connexion with Christ as the vine
(the merely cosmic which bears no fruit, the spiritual and vital
which bears fruit). The fruitless (not bearing fruit, \mê pheron
karpon\) the vine-dresser "takes away" (\airei\) or prunes away.
Probably (Bernard) Jesus here refers to Judas. {Cleanseth}
(\kathairei\). Present active indicative of old verb \kathairô\
(clean) as in verse #3|, only use in N.T., common in the
inscriptions for ceremonial cleansing, though \katharizô\ is more
frequent (#Heb 10:2|). {That it may bear more fruit} (\hina
karpon pleiona pherêi\). Purpose clause with \hina\ and present
active subjunctive of \pherô\, "that it may keep on bearing more
fruit" (more and more). A good test for modern Christians and
church members.

15:3 {Already ye are clean} (\êdê humeis katharoi este\).
Potentially cleansed (Westcott) as in #13:10| which see and
#17:19|.

15:4 {Abide in me} (\meinate en emoi\). Constative aorist active
imperative of \menô\. The only way to continue "clean" (pruned)
and to bear fruit is to maintain vital spiritual connexion with
Christ (the vine). Judas is gone and Satan will sift the rest of
them like wheat (#Lu 22:31f.|). Blind complacency is a peril to
the preacher. {Of itself} (\aph' heautou\). As source (from
itself) and apart from the vine (cf. #17:17|). {Except it abide}
(\ean mê menêi\). Condition of third class with \ean\, negative
\mê\, and present active (keep on abiding) subjunctive of \menô\.
Same condition and tense in the application, "except ye abide in
me."

15:5 {Ye the branches} (\humeis ta klêmata\). Jesus repeats and
applies the metaphor of verse #1|. {Apart from me} (\chôris
emou\). See #Eph 2:12| for \chôris Christou\. There is nothing
for a broken off branch to do but wither and die. For the cosmic
relation of Christ see #Joh 1:3| (\chôris autou\).

15:6 {He is cast forth} (\eblêthê exô\). Timeless or gnomic use
of the first aorist passive indicative of \ballô\ as the
conclusion of a third-class condition (see also verses #4,7| for
the same condition, only constative aorist subjunctive \meinête\
and \meinêi\ in verse #7|). The apostles are thus vividly warned
against presumption. Jesus as the vine will fulfil his part of
the relation as long as the branches keep in vital union with
him. {As a branch} (\hôs to klêma\). {And is withered}
(\exêranthê\). Another timeless first aorist passive indicative,
this time of \xêrainô\, same timeless use in #Jas 1:11| of grass,
old and common verb. They gather (\sunagousin\). Plural though
subject not expressed, the servants of the vine-dresser gather up
the broken off branches. {Are burned} (\kaietai\). Present
passive singular of \kaiô\, to burn, because \klêmata\ (branches)
is neuter plural. See this vivid picture also in #Mt
13:41f.,49f|.

15:7 {Ask whatsoever ye will} (\ho ean thelête aitêsasthe\).
Indefinite relative with \ean\ and present active subjunctive of
\thelô\, to wish, to will, and aorist middle imperative of
\aiteô\, to ask. This astounding command and promise
(\genêsetai\, future middle of \ginomai\, it will come to pass)
is not without conditions and limitations. It involves such
intimate union and harmony with Christ that nothing will be asked
out of accord with the mind of Christ and so of the Father.
Christ's name is mentioned in #15:16|; cf. #14:13; 16:23|.

15:8 {Herein} (\en toutôi\). That is in the vital union and the
much fruit bearing. It points here backwards and forwards. {Is
glorified} (\edoxasthê\). Another gnomic or timeless first aorist
passive indicative. {Bear} (\pherete\). Present active
subjunctive, "keep on bearing" much fruit. {And so shall ye be}
(\kai genêsesthe\). Rather "become." Future middle indicative of
\ginomai\, though B D L read \genêsthe\ (after \hina\ like
\pherête\). "Become" my disciples (learners) in the fullest sense
of rich fruit-bearing according to the text in

15:9 {Abide} (\meinate\). Constative first aorist active
imperative of \menô\, summing up the whole. {In my love} (\en têi
agapêi têi emêi\). Subjunctive possessive pronoun, "in the love
that I have for you." Our love for Christ is the result of
Christ's love for us and is grounded at bottom in the Father's
love for the world (#3:16|). John has \emos\ 37 times and always
in the words of Jesus (Bernard). But he uses \mou\ also (verse
#10|).

15:10 {Ye will abide} (\meneite\). Future tense of \menô\,
conclusion of the third-class condition (\ean\ and first aorist
active subjunctive \têrêsête\). The correlative of #14:15|. Each
involves the other (love and keeping the commandments of Jesus).
{And abide} (\kai menô\). The high example of Jesus (the Son) in
relation to the Father is set before us as the goal.

15:11 {That my joy may be in you} (\hina hê chara hê emê en humin
êi\). Purpose clause with \hina\ and the present subjunctive \êi\
(some MSS. have \meinêi\, may remain), Christ's permanent
absolute joy in the disciples. {And that your joy be fulfilled}
(\Kai hê chara humôn plêrôthêi\). Same construction with first
aorist (effective) passive subjunctive of \plêroô\, consummation
of the process preceding.

15:12 {That ye love one another} (\hina agapâte allêlous\).
Non-final use of \hina\, introducing a subject clause in
apposition with \entolê\ (commandment) and the present active
subjunctive of \agapaô\, "that ye keep on loving one another."
See #13:34|.

15:13 {Than this} (\tautês\). Ablative case after the comparative
adjective \meizona\ and feminine agreeing with \tês agapês\
(love) understood. {That a man lay down his life} (\hina tis tên
psuchên autou thêi\). Object clause (non-final use of \hina\ in
apposition with the ablative pronoun \tautês\ and the second
aorist active subjunctive of \tithêmi\. For the phrase see
#10:11| of the good shepherd. Cf. #1Jo 3:16; Ro 5:7f|. {For his
friends} (\huper tôn philôn autou\). "In behalf of his friends"
and so "in place of his friends." "Self-sacrifice is the
high-water mark of love" (Dods). For this use of \huper\ see #Joh
11:50; Ga 3:13; 2Co 5:14f.; Ro 5:7f|.

15:14 {If ye do} (\ean poiête\). Condition of third class with
\ean\ and the present active subjunctive, "if ye keep on doing,"
not just spasmodic obedience. Just a different way of saying what
is in verse #10|. Obedience to Christ's commands is a
prerequisite to discipleship and fellowship (spiritual friendship
with Christ). He repeats it in the Great Commission (#Mt 28:20|,
\eneteilamên\, I commanded) with the very word used here
(\entellomai\, I command).

15:15 {No longer} (\ouketi\). As he had done in #13:16|. He was
their Rabbi (#1:38; 13:13|) and Lord (#13:13|). Paul gloried in
calling himself Christ's \doulos\ (bond-slave). {Servants}
(\doulous\). Bond-servants, slaves. {I have called you friends}
(\humas eirêka philous\). Perfect active indicative, permanent
state of new dignity. They will prove worthy of it by continued
obedience to Christ as Lord, by being good \douloi\. Abraham was
called the Friend of God (#Jas 2:23|). Are we friends of Christ?

15:16 {But I chose you} (\all' egô exelexamên humas\). First
aorist middle indicative of \eklegô\. See this same verb and
tense used for the choice of the disciples by Christ (#6:70;
13:18; 15:19|). Jesus recognizes his own responsibility in the
choice after a night of prayer (#Lu 6:13|). So Paul was "a vessel
of choice" (\skeuos eklogês\, #Ac 9:15|). Appointed (\ethêka\).
First aorist active indicative (\k\ aorist) of \tithêmi\. Note
three present active subjunctives with \hina\ (purpose clause) to
emphasize continuance (\hupagête\, keep on going, \pherête\, keep
on bearing fruit, \menêi\, keep on abiding), not a mere spurt,
but permanent growth and fruit-bearing. {He may give} (\dôi\).
Second aorist active subjunctive of \didômi\ with \hina\ (purpose
clause). Cf. #14:13| for the same purpose and promise, but with
\poiêsô\ (I shall do). See also #16:23f.,26|.

15:17 {That ye may love one another} (\hina agapâte allêlous\).
Repetition of #13:34; 15:12|. This very night the disciples had
been guilty of jealousy and wrangling (#Lu 22:24; Joh 13:5,15|).

15:18 {If the world hateth you} (\ei ho kosmos humas misei\).
Condition of the first class. As it certainly does. {Ye know}
(\ginôskete\). Present active second person plural indicative of
\ginôskô\ or present active imperative (know), same form. {Hath
hated} (\memisêken\). Perfect active indicative, "has hated and
still hates." {Before it hateth you} (\prôton humôn\). Ablative
case \humôn\ after the superlative \prôton\ as with \prôtos mou\
in #1:15|.

15:19 {The world would love its own} (\ho kosmos an to idion
ephilei\). Conclusion of second-class condition (determined as
unfulfilled), regular idiom with \an\ and imperfect indicative in
present time. {But because ye are not of the world} (\hoti de ek
tou kosmou ouk este\). Definite and specific reason for the
world's hatred of real Christians whose very existence is a
reproach to the sinful world. Cf. #7:7; 17:14; 1Jo 3:13|. Does
the world hate us? If not, why not? Has the world become more
Christian or Christians more worldly?

15:20 {Remember} (\mnêmoneuete\). Present active imperative of
\mnêmoneuô\, old verb from \mnêmôn\, in John again in #16:4,21|.
See #13:16| for this word. {If they persecuted me} (\ei eme
ediôxan\). Condition of first class. They certainly did persecute
(first aorist active of \diôkô\, to chase like a wild beast like
the Latin _persequor_, our "persecute") Jesus (#5:16|). They will
persecute those like Jesus. Cf. #16:33; Mr 10:30; Lu 21:12; 1Co
4:12; 2Co 4:9; Ga 4:29; 2Ti 3:12| for proof that this prophecy
came true. But the alternative is true and is stated by Jesus
with a like condition of the first class, "if they kept my word"
(\ei ton logon mou etêrêsan\). The world does praise the word of
Jesus, but dreads to follow it.

15:21 {Unto you} (\eis humas\). Like the dative \humin\ (Textus
Receptus) as in the papyri and modern Greek (Robertson,
_Grammar_, p. 594). {For my name's sake} (\dia to onoma mou\).
See verse #20|. See this same warning and language in #Mt 10:22;
Mr 13:13; Mt 24:9; Lu 21:17|). There is little difference in
meaning from \heneken mou\ (#Mr 13:9; Lu 21:12|). Loyalty to the
name of Christ will bring persecution as they will soon know (#Ac
5:41; Php 1:29; 1Pe 4:14|). About the world's ignorance of God
see #Lu 23:34; Ac 3:17; Joh 16:3|.

15:22 {They had not had sin} (\hamartian ouk eichosan\).
Conclusion of condition of second class without \an\ because
context makes it clear (\nun de\) without it (Robertson,
_Grammar_, p. 1013). The imperfect active indicative with \-osan\
instead of \-on\ (also in verse #24|) as common in the LXX, and
occurs in the papyri and the inscriptions and the Boeotian
dialect. {Excuse} (\prophasin\). Old word (#1Th 2:5|) either from
\prophainô\, to show forth, or \prophêmi\, to speak forth. Mere
pretence, in John only here and verse #24|.

15:23 {My Father also} (\kai ton patera mou\). Because Christ
reveals God (#14:9|) and to dishonour Christ is to dishonour God
(#5:23|). The coming of Christ has revealed the weight of sin on
those who reject him.

15:24 {They have both seen and hated} (\kai heôrakasin kai
memisêkasin\). Perfect active indicative of \horaô\ and \miseô\,
permanent attitude and responsibility. The "world" and the
ecclesiastics (Sanhedrin) had united in this attitude of
hostility to Christ and in reality to God.

15:25 {But this cometh to pass} (\all'\). Ellipsis in the Greek
(no verb), as in #9:3; 13:18|. {In their law} (\en tôi nomôi
autôn\). Cf. #8:17; 10:34| for this standpoint. "Law" (\nomos\)
here is for the whole of Scripture as in #12:34|. The allusion is
to #Ps 69:4| (or #Ps 35:19|). The hatred of the Jews toward Jesus
the promised Messiah (#1:11|) is "part of the mysterious purpose
of God" (Bernard) as shown by \hina plêrôthêi\ (first aorist
passive subjunctive of \plêroô\, to fulfil). {Without a cause}
(\dôrean\). Adverbial accusative of \dôrea\ from \didômi\,
gratuitously, then unnecessarily or _gratis_ (in two _Koiné_
tablets, Nageli) as here and #Ga 2:21|.

15:26 {When the Comforter is come} (\hotan elthêi ho
paraklêtos\). Indefinite temporal clause with \hotan\ and the
second aorist active subjunctive of \erchomai\, "whenever the
Comforter comes." {Whom I will send unto you from the Father}
(\hon egô pempsô humin para tou patros\). As in #16:7|, but in
#14:16,26| the Father sends at the request of or in the name of
Jesus. Cf. #Lu 24:49; Ac 2:33|. This is the Procession of the
Holy Spirit from the Father and from the Son. {Which} (\ho\).
Grammatical neuter to agree with \pneuma\, and should be rendered
"who" like \ho\ in #14:26|. {Proceedeth from the Father} (\para
tou patros ekporeuetai\). "From beside the Father" as in the
preceding clause. {He} (\ekeinos\). Emphatic masculine pronoun,
not neuter (\ekeino\) though following \ho\. {Shall bear witness
of me} (\marturêsei peri emou\). Future active of \martureô\.
This is the mission of the Paraclete (#16:14|) as it should be
ours.

15:27 {And ye also bear witness} (\kai humeis de martureite\).
Present active indicative or imperative (do ye bear witness),
same form of \martureô\. "Ye also" as well as the Holy Spirit, ye
also when filled with and taught by the Holy Spirit the things
concerning Jesus. It is here that Christians fail most. {Have
been} (\este\). Progressive present of \eimi\, "are with me from
the beginning of my ministry as in #14:9|. They were chosen to be
with Christ (#Mr 3:14|).