The Vine and the Branches (15:1–17)
Vine imagery was common in the ancient world, as in the case of the cult of Dionysos, the Greek god of wine. The Old Testament frequently uses the vineyard or vine as a symbol for Israel, God’s covenant people, especially in two “vineyard songs” found in Isaiah.478 However, while the vine’s purpose for existence is the bearing of fruit for its owner, references to Israel as God’s vine regularly stress Israel’s failure to produce good fruit, issuing in divine judgment.479 In contrast to Israel’s failure, Jesus claims to be the “true vine,” bringing forth the fruit Israel has failed to produce. Thus Jesus, the Messiah and Son of God, fulfills Israel’s destiny as the true vine of God (Ps. 80:14–17).480 The intimate relationship between Jesus and his followers has already been depicted in terms of a shepherd and his flock (John 10). The illustration of a vine and its branches, even more than that of a shepherd and his flock, focuses on the organic, vital connection between the branches and the vine.
I am the true vine (15:1). Joseph is called a “fruitful vine” in Genesis 49:22. The expression “true vine” is also found in Jeremiah 2:21 (LXX): “I had planted you like a choice vine of sound and reliable stock.” Building on the Old Testament depiction of Israel as a vine, the vine in later years served as a symbol for wisdom (Sir. 24:17), the dominion of the Messiah (2 Bar. 39:7), and the Judaism of Jesus’ day. The Jerusalem temple was adorned with a golden vine with large clusters of grapes (see comments on John 14:31). Coins of the first Jewish revolt (A.D. 66–70) feature a vine and branches as a symbol of Jerusalem, and the rabbinic school at Jamnia headed by R. Yoḥanan ben Zakkai after the destruction of the temple was known as a “vineyard” (m. Ketub. 4:6). Philo, characteristically, interprets the reference to Israel as a vine in Isaiah 5:7 in terms of “that most holy vineyard,” the virtuous soul (Dreams 2.172–73).
My Father is the gardener (15:1). The gardener (geōrgos) may merely be the one who tills the soil (the term is translated “farmer” in 2 Tim. 2:6 and James 5:7), which in Palestine was frequently all that was done for the vineyard. Yet the term can also refer more specifically to a vinedresser, as in the Synoptic parable of the tenants (Matt. 21:33–41 par.). Isaiah’s first vineyard song, which constitutes the background of this parable, depicts God as spading, clearing, planting, and taking care of the vineyard, only to be rewarded with sour grapes (Isa. 5:1–7; cf. Ps. 80:8–9). The Roman writer Lucian portrays God as geōrgos, who acts without human collaboration (Phal. 2.8; second century A.D.).
THE GOLDEN VINE ON THE JERUSALEM TEMPLE
An artistic depiction of the golden vine on the entrance of the temple.
He cuts … he prunes (15:2). The term “prune” (kathairō) is found frequently with reference to agricultural processes (though not necessarily pruning) in secular Greek (e.g., Xenophon, Oecon. 18.6; 20.11). The vinedresser does two things to ensure maximum fruit production. In the winter, he cuts off the dry and withered branches. This may involve pruning the vines to the extent that only the stalks remain. Later, when the vine has sprouted leaves, he removes the smaller shoots so that the main fruitbearing branches receive adequate nourishment.481 Philo refers to “superfluous shoots … which are a great injury to the genuine shoots, and which the husbandmen cleanse and prune” (Dreams 2.9; cf. 2.64; Agriculture 10).
The pruning activity of the divine vinedresser resembles that of every earthly geōrgos.482 Since the term underlying “cut” (airō) can mean either “cut off” (negative purpose) or “lift up” (restorative), some have argued that the present reference should be understood in the latter sense. But this is almost certainly erroneous. More likely, the antithetical parallelism of the first part of each statement (“every branch in me that bears no fruit”/“every branch in me that does bear fruit”) is matched by corresponding divine action, be it judgment (negative; see 15:6) or discipline (positive).483 In the case of Jesus’ followers, Judas was an example of the former, Peter of the latter.
Branch (15:2). The term “branch” (klēma) occurs in the LXX regularly for the “shoot” of a vine (e.g., Num. 13:23; Ezek. 17:6) as distinct from the “branch” (klados) of other trees. The expression is used particularly of vine tendrils, though it occasionally refers to heavier branches as well.
Bears no fruit … does bear fruit … even more fruitful (15:2). The bearing of fruit is God’s creative (Gen. 1:11–12, 22, 28) and redemptive purpose (cf. 15:8, 16). The Old Testament prophets envisioned a time when Israel would “bud and blossom and fill all the world with fruit” (Isa. 27:6; cf. Hos. 14:4–8).
Clean (15:3). See 13:10–11. The adjective “clean” (katharos) is occasionally used in Greek literature in connection with the growth of vines (Xenophon, Oecon. 20.20).
Remain in me, and I will remain in you (15:4). “In” language harks back to Old Testament covenant theology, including prophetic texts regarding a future new covenant.484
Like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned (15:6). Verses 6 and 7 further develop the contrast of 15:2 (see comment). The present imagery may hark back to the parallel in Ezekiel, where a vine failing to produce fruit is said to be good for nothing but the fire (Ezek. 15:1–8; cf. 19:12). Fire is a common Jewish and biblical symbol for divine judgment.485
My joy may be in you and that your joy may be complete (15:11). See Psalm 19:8. In keeping with John’s focus on believers’ present experience of salvation blessings, he grounds their joy in Old Testament prophetic notions of end-time rejoicing.486 John the Baptist epitomizes this salvation-historical fulfillment of joy (John 3:29; even already in his mother’s womb: Luke 1:41, 44), as does Jesus’ mother Mary (1:46–48). The early Christians likewise experienced this complete joy (Acts 13:52; Rom. 15:13; 2 Tim. 1:4).
As in the case of love, John’s treatment of joy is remarkably restrained in comparison with other writings such as the Odes of Solomon (e.g., 15:1; 23:1; 31:3, 6; 40:4). In rabbinic thought, joy was imperfect in the present age, marred by the certain prospect of death and the worries of this life (Gen. Rab. 42:3; attributed to R. Samuel b. Naḥman, c. A.D. 260). Only the age to come, the messianic era, would see perfect joy.487 Jesus’ reference to “perfect joy” thus amounts to his claiming to be the Messiah.
Greater love has no one than this, that he lay down his life for his friends (15:13). Friendship was considered important in the Greco-Roman world. The supreme duty of friendship may involve self-sacrifice for one’s friend even to the point of death. Aristotle wrote “that a virtuous man’s conduct is often guided by the interests of his friends … and that he will if necessary lay down his life in their behalf” (Eth. Nic. IX.8.9).488 Plato, writing on “love’s peculiar power,” commented, “Only such as are in love will consent to die for others” (Symp. 179B). Of the Epicurean Philonides it was said that “for the most beloved of his relatives or friends he was ready to offer his neck” (Life Phil. 22). The present statement would thus resonate particularly with John’s Greco-Roman audience. Both the Old Testament and rabbinic literature recognize the sanctity of risking one’s life for another, though this was not commanded but left up to the individual, and one’s own life was often considered to take precedence over the life of another. Friendship was also the subject of extended reflection in intertestamental wisdom literature (esp. Sir. 6:5–17).489
You are my friends if you do what I command (15:14). In the Old Testament, only Abraham (2 Chron. 20:7; Isa. 41:8) and by implication Moses (Ex. 33:11) are called “friends of God.” Other Jewish writings apply this designation, besides Abraham490 and Moses,491 to other Old Testament figures such as Isaac, Jacob, and Levi (Jub. 30:20; CD 3:3–4), or to the Israelites in general (e.g., Jub. 30:21), “holy souls” (Wisd. Sol. 7:27), and students of Torah (m. ʾAbot 6:1). Because of Abraham’s and Moses’s unusual degree of access to God, later Jews speculated what revelations other than the ones recorded in Scripture they might have received, which sparked the development of a body of pseudepigraphal literature around these two figures. Here Jesus extends the same privilege of friendship to all believers, predicated on their obedience to his commands.
I no longer call you servants … I have called you friends (15:15). The disciples’ role as servants is intimated in 13:16 and implied in 13:13.492 Philo wrote, “It is folly to imagine that the servants of God take precedence over his friends in receiving their portion in the land of virtue” (Migration 45). The distinction between servants (douloi) and friends (philoi) is also found in Gnosticism and mystery religions. As Clement of Alexandria writes, “Wherefore also all men are His; some through knowledge, and others not yet so; and some as friends, some as faithful servants, some as servants merely” (Strom. 7.2). On friends, see comments on John 15:13–14.
You did not choose me, but I chose you (15:16). Election is hardly ever mentioned in the case of the Old Testament “friends of God” (Abraham and Moses). Only once is it said of Abraham (Neh. 9:7) and Moses (Ps. 106:23) that they were “chosen” by God. The Old Testament concept of election is primarily related to the king and people of Israel, God’s “chosen people” (see comments on John 6:70).493 In terms of teacher-pupil relationships, Jesus here breaks with contemporary custom, for it was common in first-century Palestine for disciples to attach themselves to a particular rabbi, not vice versa, as is summed up by the well-known dictum of R. Joshua b. Perahyah (c. 100 B.C.): “Provide yourself with a teacher” (m. ʾAbot 1:6).
Appointed you (15:16). The same or a similar expression is used in the Old Testament for God’s appointment of Abraham as father of many nations (Gen. 17:5; cf. Rom. 4:17), the ordination of Levites (Num. 8:10), and Moses’ commissioning of Joshua (27:18). In the New Testament, the word used here (tithēmi) refers to being “set apart” for a particular ministry, such as Paul’s apostolic work or a great number of other callings in the church; in Hebrews 1:2, the phrase even refers to Jesus’ being made heir.
The World’s Hatred of the Disciples (15:18–16:4)
If the world hates you (15:18). Jesus’ disciples are to be known by their love; the world is characterized by hatred. The Qumran community stressed love within the brotherhood but hatred toward outsiders, preaching “everlasting hatred for the men of the pit” (1QS 9:21–22). Hatred in the world was experienced by Christians long before John wrote. The Roman historians Tacitus and Suetonius both called Christianity “a mischievous superstition” (Annals 15.44; Nero 16).
The following charges were regularly leveled against the early Christians: (1) insurrectionism (claiming Jesus is Lord); (2) cannibalism (eating Christ’s body at the Lord’s Supper); (3) immorality (“love feasts” [Jude 12], the kiss of love); (4) incendiaries (teaching that the elements will be dissolved and consuming fire will destroy the world [2 Peter 3:10]; thus Nero fastened the blame for the fire of Rome on the Christians); (5) disintegrating family relationships (divided families if the wife became a Christian but the husband did not).494
If they obeyed my teaching, they will obey yours also (15:20). As God assured Samuel, “It is not you they have rejected, but they have rejected me” (1 Sam. 8:7). Or as he told the prophet Ezekiel, “The house of Israel is not willing to listen to you because they are not willing to listen to me” (Ezek. 3:7).
Because of my name (15:21). The expression “because of my name” reflects Old Testament terminology pertaining to God and his great name.495 The claim of Christians that Jesus—and he alone—is Lord (kyrios) pitted them against Roman imperial religion, which attributed this title to the Roman emperor. Domitian in particular, who probably reigned when John’s Gospel was being written (A.D. 81–96), insisted on the designation dominus et deus, that is, Lord and God (cf. 20:28). However, John’s Gospel is unequivocal that only those who know Jesus also know the Father.
They hated me without reason (15:25). The citation is from Psalm 35:19 or 69:4, the latter being more likely because Psalm 69 was widely regarded as messianic and frequently quoted elsewhere in the New Testament (see also 119:161, where the psalmist laments, “Rulers persecute me without cause”). In b. Yoma 9b, one of the causes for the destruction of the temple is given as “because therein prevailed hatred without cause,” and “groundless hatred is considered as of even gravity with the three sins of idolatry, immorality, and bloodshed.”
The Spirit of truth (15:26). In the present context, truth is required for the Spirit’s role as a witness. At Qumran, the title “spirit of truth” was given to the leader of the forces of good against the forces of evil (e.g., 1QS 3:18). In 1QS 4:21, the expressions “spirit of holiness” (i.e., holy spirit) and “spirit of truth” occur in parallelism (see also the comments on 14:17).
You also must testify (15:27). In Old Testament prophetic literature (esp. Isaiah), God’s end-time people are called God’s “witnesses” to the nations (e.g., Isa. 43:10–12; 44:8). In the New Testament, believers are frequently promised the Spirit’s help in times of persecution (Matt. 10:20; Mark 13:11; Luke 12:12). Particularly in Luke’s writings, the Spirit is presented as vitally engaged in missionary outreach (Acts 1:8; cf. Luke 24:48; Acts 5:32; 6:10).
So that you will not go astray (16:1). Literally, “lest you be caused to stumble” (skandalizō). Encouraging words from a departing figure to stay true to the Lord God are a regular feature of Jewish farewell discourses. Note how decades after the composition of John’s Gospel, Pliny the Younger, governor of Bithynia, wrote to the Roman emperor Trajan (A.D. 98–117):
The method I have observed toward those who have been denounced to me as Christians is this: I interrogated them whether they were Christians; if they confessed it I repeated the question twice again, adding the threat of capital punishment; if they still persevered, I ordered them to be executed…. Others … at first confessed themselves Christians, and then denied it; true, they had been of that persuasion but they had quit it … many years … ago. They all worshipped your statue and the images of the gods, and cursed Christ (Ep. 10.96).496
Put … out of the synagogue (16:2). See comments on 9:22.
A time is coming (16:2). The expression is reminiscent of prophetic or apocalyptic expressions such as “the days are coming.”497
Anyone who kills you will think he is offering a service to God (16:2). This probably refers to Jewish rather than Roman persecution.498 In his pre-Christian days, Paul certainly reflected such misguided zeal for his ancestral traditions.499 Some rabbinic authorities held that slaying heretics was an act of divine worship: “If a man sheds the blood of the wicked it is as though he had offered an offering” (Num. Rab. 21:3 with reference to Num. 25:13). However, such kinds of judgments rarely became public policy. For the most part, Jewish persecution of Christians was spontaneous, with seasoned voices counseling moderation.500 According to Josephus, the Jewish authorities (i.e., the high priest Ananus II) were responsible for the stoning death of James the brother of Jesus in A.D. 62 (Ant. 20.9.1 §200). Regarding the preparations for the martyrdom of John’s own disciple, the church father Polycarp, we read that “these things happened with so great speed, quicker than it takes to tell, and the crowd came together immediately, … and the Jews were extremely zealous, as is their custom, in assisting at this” (Mart. Pol. 13.1).
They will do such things because they have not known the Father or me (16:3). On the matter of passing judgment in want of all the facts, Epictetus writes, “When someone treats you ill or speaks ill of you, remember that he acts or speaks thus because he thinks that it is incumbent upon him…. If, therefore, you start from this point of view, you will be gentle with the man who reviles you. For you should say on each occasion, ‘He thought that way about it’ ” (Enchir. 42).