Joh 14:26-15:4 | RWP | e4.org | Whom ( ο ). Grammatical neuter, but "whom" is correct translation. The Father will send the Holy Spirit ( ; ; ), but so will the Son ( ; ) as Jesus breathes the Holy Spirit upon the disciples ( ). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in ; ; ) is identified with the Paraclete. He ( εκεινος ). Emphatic demonstrative pronoun and masculine like παρακλητος . Shall teach you all things ( υμας διδαξε παντα ). The Holy Spirit knows "the deep things of God" ( ) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (verse ) and old. Bring to your remembrance ( υπομνησε υμας ). Future active indicative of υπομιμνησκω , old verb to remind, to recall, here only in this Gospel (cf. ; ) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea).

‏ John 14:26-31

Whom ( ο ). Grammatical neuter, but "whom" is correct translation. The Father will send the Holy Spirit (14:16; Lu 24:49; Ac 2:33), but so will the Son (Joh 15:26; 16:7) as Jesus breathes the Holy Spirit upon the disciples (20:22). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in Mr 3:29; Mt 12:32; Lu 12:10) is identified with the Paraclete.

He ( εκεινος ). Emphatic demonstrative pronoun and masculine like παρακλητος.

Shall teach you all things ( υμας διδαξε παντα ). The Holy Spirit knows "the deep things of God" (1Co 2:10) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (verse 25) and old.

Bring to your remembrance ( υπομνησε υμας ). Future active indicative of υπομιμνησκω, old verb to remind, to recall, here only in this Gospel (cf. 3Jo 1:10; 2Ti 2:14) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea).

My peace ( ειρηνην την εμην ). This is Christ's bequest to the disciples before he goes, the shalom of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (20:19, 21, 26) as in 2Jo 1:3; 3Jo 1:14, but here and in 16:33 in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Lu 2:14).

Neither let it be fearful ( μεδη δειλιατω ). Added to the prohibition in verse 1, only N.T. example of δειλιαω (rare word in Aristotle, in a papyrus of one condemned to death), common in LXX, like palpitating of the heart (from δειλος ).

I go away, and I come ( υπαγω κα ερχομα ), both futuristic presents (7:33; 14:3, 18).

If ye loved me ( ε ηγαπατε με ). Second-class condition with the imperfect active of αγαπαω referring to present time, implying that the disciples are not loving Jesus as they should.

Ye would have rejoiced ( εχαρητε αν ). Second aorist passive indicative of χαιρω with αν, conclusion of second-class condition referring to past time, "Ye would already have rejoiced before this" at Christ's going to the Father (verse 12).

Greater than I ( μειζων μου ). Ablative case μου after the comparative μειζων (from positive μεγας ). The filial relation makes this necessary. Not a distinction in nature or essence (cf. 10:30), but in rank in the Trinity. No Arianism or Unitarianism here. The very explanation here is proof of the deity of the Son (Dods).

The prince of the world ( ο του κοσμου αρχων ). Satan as in 12:31 which see.

But that the world may know ( αλλ' ινα γνω ο κοσμος ). Purpose clause with ινα and the second aorist active subjunctive of γινωσκω. Elliptical construction (cf. 9:3; 13:18; 15:25). "But I surrendered myself to death," etc., before ινα.

Arise, let us go hence ( εγειρεσθε, αγωμεν εντευθεν ). Imperative present middle of εγειρω and the volitive (hortatory) subjunctive αγωμεν (the word used in 11:7, 16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane.

‏ John 15:1-4

The true vine ( η αμπελος η αληθινη ). "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). Αμπελος in the papyri (Moulton and Milligan's Vocabulary) is sometimes used in the sense of ampelon (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 ( ο γεωργος ) as in Mr 12:1; Jas 5:7; 2Ti 2:6. cf. 1Co 3:9, θεου γεωργιον (God's field).

Branch ( κλημα ). Old word from κλαω, to break, common in LXX for offshoots of the vine, in N.T. only here (verses 2-6), elsewhere in N.T. κλαδος (Mr 4:32, etc.), also from κλαω, both words meaning tender and easily broken parts.

In me ( εν εμο ). 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, μη φερον καρπον ) the vine-dresser "takes away" ( αιρε ) or prunes away. Probably (Bernard) Jesus here refers to Judas.

Cleanseth ( καθαιρε ). Present active indicative of old verb καθαιρω (clean) as in verse 3, only use in N.T., common in the inscriptions for ceremonial cleansing, though καθαριζω is more frequent (Heb 10:2).

That it may bear more fruit ( ινα καρπον πλειονα φερη ). Purpose clause with ινα and present active subjunctive of φερω, "that it may keep on bearing more fruit" (more and more). A good test for modern Christians and church members.

Already ye are clean ( ηδη υμεις καθαρο εστε ). Potentially cleansed (Westcott) as in 13:10 which see and 17:19.

Abide in me ( μεινατε εν εμο ). Constative aorist active imperative of μενω. 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 ( αφ' εαυτου ). As source (from itself) and apart from the vine (cf. 17:17).

Except it abide ( εαν μη μενη ). Condition of third class with εαν, negative μη, and present active (keep on abiding) subjunctive of μενω. Same condition and tense in the application, "except ye abide in me."