Joh 15:1-11 | RWP | e4.org | 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" ( ; ). 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, ; the door, ; the shepherd, ; the vine, ). The vine was common in Palestine. See . "On the Maccabean coinage Israel was represented by a vine" (Dods). Jesus is the genuine Messianic vine. The husbandman ( ο γεωργος ) as in ; ; . cf. , θεου γεωργιον (God's field).

‏ John 15:1-11

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."

Ye the branches ( υμεις τα κληματα ). Jesus repeats and applies the metaphor of verse 1.

Apart from me ( χωρις εμου ). See Eph 2:12 for χωρις Χριστου. There is nothing for a broken off branch to do but wither and die. For the cosmic relation of Christ see Joh 1:3 ( χωρις αυτου ).

He is cast forth ( εβληθη εξω ). Timeless or gnomic use of the first aorist passive indicative of βαλλω as the conclusion of a third-class condition (see also verses 4, 7 for the same condition, only constative aorist subjunctive μεινητε and μεινη 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 ( ως το κλημα ).

And is withered ( εξηρανθη ). Another timeless first aorist passive indicative, this time of ξηραινω, same timeless use in Jas 1:11 of grass, old and common verb. They gather ( συναγουσιν ). Plural though subject not expressed, the servants of the vine-dresser gather up the broken off branches.

Are burned ( καιετα ). Present passive singular of καιω, to burn, because κληματα (branches) is neuter plural. See this vivid picture also in Mt 13:41f.,49f.

Ask whatsoever ye will ( ο εαν θελητε αιτησασθε ). Indefinite relative with εαν and present active subjunctive of θελω, to wish, to will, and aorist middle imperative of αιτεω, to ask. This astounding command and promise ( γενησετα, future middle of γινομα, 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.

Herein ( εν τουτω ). That is in the vital union and the much fruit bearing. It points here backwards and forwards.

Is glorified ( εδοξασθη ). Another gnomic or timeless first aorist passive indicative.

Bear ( φερετε ). Present active subjunctive, "keep on bearing" much fruit.

And so shall ye be ( κα γενησεσθε ). Rather "become." Future middle indicative of γινομα, though B D L read γενησθε (after ινα like φερητε ). "Become" my disciples (learners) in the fullest sense of rich fruit-bearing according to the text in

Abide ( μεινατε ). Constative first aorist active imperative of μενω, summing up the whole.

In my love ( εν τη αγαπη τη εμη ). 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 εμος 37 times and always in the words of Jesus (Bernard). But he uses μου also (verse 10).

Ye will abide ( μενειτε ). Future tense of μενω, conclusion of the third-class condition ( εαν and first aorist active subjunctive τηρησητε ). The correlative of 14:15. Each involves the other (love and keeping the commandments of Jesus).

And abide ( κα μενω ). The high example of Jesus (the Son) in relation to the Father is set before us as the goal.

That my joy may be in you ( ινα η χαρα η εμη εν υμιν η ). Purpose clause with ινα and the present subjunctive η (some MSS. have μεινη, may remain), Christ's permanent absolute joy in the disciples.

And that your joy be fulfilled ( Κα η χαρα υμων πληρωθη ). Same construction with first aorist (effective) passive subjunctive of πληροω, consummation of the process preceding.