John 15 John 15:1–11 Under the parable of a vine Christ sets forth God’s government of his church, and exhorts his disciples to abide in his faith and doctrine.

Chapter Introduction As our Saviour in the former chapter had chiefly spent his discourse for the relief of his disciples under their trouble for the want of his bodily presence, so he seemeth in this chiefly to bend his discourse for the comfort of them under their disturbance, for fear they…

And concerning his Father’s care, he tells us, that as the good vine dresser cutteth off those branches in the vine which bring forth no fruit, so his Father will take away such branches in him as bring forth no fruit. But here ariseth a question, viz.

Now that the traitor is gone out from you, ye are all clean; not by any works which you do, much less upon the account of any legal and ceremonial rites and purifyings; but through my word, your believing and obeying, Eph. 5:26, 1 Pet. 1:22.

This our abiding in Christ is expounded, by an abiding in his words, John 15:7, by abiding in his love, John 15:10, an abiding in his Spirit, 1 John 2:27, a walking as Christ walked, 1 John 2:6, an abiding in the light, John 15:10, not sinning, 1 John 3:6.

I am the vine, ye are the branches; that is, I am as the vine, you are as the branches: without the continual influence of the vine upon the branches, they bring forth no fruit; but that influence continuing, no plant is more fruitful than a vine is: so without the continual influence of my Spirit…

Our Lord yet pursueth the metaphor of the vine, the branches, and the husbandman: Look (saith he) its it is with a vine, when the time of pruning the vine cometh, the vine dresser cutteth off the fruitless, luxuriant branches, and throws them by; which being done, their greenness presently abates,…

Here our Lord expounds what he meaneth by that abiding in him which he before mentioned by another phrase, and my words abide in you, my precepts and promises; so its you by faith embrace the promises, and by obedience live up to the precepts which I have given you: for without these, though the…

Here are two arguments to press his disciples’ abiding in him, that so they might bring forth much fruit. Herein (saith our Saviour) is my Father glorified. The glorifying of God is the great end of our lives, 1 Cor. 10:31. God is glorified by men and women’s bringing forth much fruit, Matt.

What our Saviour before called an abiding in him, and his words abiding in us, and a bearing and bringing forth much fruit, he here calleth a continuing in his love; though indeed this phrase also may be interpreted by a continuance in the favour of God and Christ, in that state of love into which…

Abiding in Christ’s love, in this verse, may be interpreted as before; either actively, you shall continue your love to me, according to what we had, John 14:15; obedience to the commandments of Christ being the only way to show and declare the truth of our love to Christ.

The end of my pressing so much the duty of holiness upon you, under the notions of abiding in me, abiding in my love in my words, bringing forth much fruit, &c. is, that I might have a continual cause to rejoice in you.

This is that which our Lord called the new commandment. John 13:34; See Poole on “John 13:34”. He had before pressed the keeping of his words, continuing and abiding in his words, keeping his commandments, &c.

The reason of this is because life is the greatest earthly good to men under ordinary circumstances: Skin for skin, yea, all that a man hath will he give for his life, Job 2:4.

Our Lord presseth obedience to his commandments as a means, and indeed the only means, by which we can declare our love to Christ; and also useth a new argument to press their obedience, from his assuming them into the state and dignity of his friends.

By his saying, I call you not servants, he doth not discharge them of that duty and service which they owed to him; for in pressing them to obey his commandments, he declares that duty they owed to him; he only showeth that they were no ordinary servants, but taken into a state of dignity, favour,…

Ye have not chosen me to be your Lord, Master, Saviour, but I have chosen and ordained you; so we have it in our translation; but the Greek is, εθηκα, I have set you, or placed you in a station. What choosing Christ here speaks of is doubted amongst various divines.

This is but the repetition of the same precept we before had; unless we will understand it as a more special charge upon them, considered as ministers of the gospel; the mutual love of ministers being highly necessary for the good and peace of the church of God, over which God hath set them.

In the latter part of this chapter our Lord cometh to comfort those who were his true disciples, against that third trouble, from the prospect they had of that hatred which the world would pour out and execute upon them, as soon as he should be withdrawn from them.

Men and women may be in the world, yet not of the world. Of the world here signifies carnal men, such as are like to the men of the world in their studies, designs, counsels, affections; as of the devil, and of God, signifies, John 8:44, John 8:47.

The word that I said unto you, John 13:16, to press you to humility, and a mutual serving of one another in love; and which I spake to you, Matt. 10:24, when I first sent you out; and I spake it then to you upon the very same account that I now speak it.

For my name’s sake here signifies no more than for my sake, as Matt. 10:22; for your preaching, owning, and professing me and my gospel. And this they would not do, if they had any true knowledge of faith in or love for him that sent me: for knowing, (as hath been often said), in holy writ, and…

They had not had this particular sin, of not knowing him that sent me; or they had not had such degrees of sin as they now have; or they had had more to say in excuse, or for a cover for their sin. Ignorance of the will of God will not excuse sinners wholly, but it will excuse them in part.

This agreeth with what we had, John 5:23. It is a common error of the world, that many in it would pretend to love God, while yet they are manifest haters of Christ and his gospel. Now, saith our Saviour, this is impossible; whosoever hateth him who is sent, hateth also him that sent him.

Our Saviour often appeals to his works, both to own his mission from God, and also to prove the Jews inexcusable in their not receiving and embracing him; for which latter purpose he mentions them here, and saith, that he had done such works as no man did, and by his own power and virtue.

The particle that here again denotes not the final cause, but only the consequent; and the law here signifieth not strictly the law of Moses, but the whole Scripture, in which sense we have once and again met with the term.

Concerning the Holy Ghost as a Comforter we have spoken largely, John 14:16, John 14:26; as also his mission from the Father and the Son, and in what sense he is called the Spirit of truth: See Poole on “John 14:16”. See Poole on “John 14:26”.

He adds also, they should testify, &c.: the apostles, and their successors, by the preaching of the gospel; but particularly the apostles, Acts 10:39, 1 John 1:2–3, being chosen witnesses, Acts 10:41.