Lange\'s -A Commentary on the Holy Scriptures - John

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Ver.​ ​1.​ ​I​ ​am​ ​the​ ​true​ ​vine​,​ ​etc.​ ​[Ἐ ​ γώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστι].—The​ ​new​ ​meditation​ ​takes​ ​for​ ​granted​ ​a​ ​preceding​ ​pause;​ ​the​ ​figure chosen​ ​by​ ​the​ ​Lord​ ​presupposes​ ​a​ ​particular​ ​inducement​ ​to​ ​its​ ​selection.​ ​Various conjectures​ ​as​ ​to​ ​the​ ​inducement: 1.​ ​It​ ​was​ ​presented​ ​by​ ​the​ ​golden​ ​vine​ ​on​ ​the​ ​door​ ​of​ ​the​ ​temple​ ​(Josephus​ ​Ant​.​ ​XV.​ ​11, 3;​ ​De​ ​bello​ ​Jud​.​ ​V.​ ​5,​ ​4),​ ​viewed​ ​during​ ​a​ ​stay​ ​in​ ​the​ ​temple​ ​(Jerome,​ ​Rosenmüller),​ ​or​ ​seen from​ ​a​ ​distance​ ​in​ ​the​ ​moonlight​ ​(Lampe).​ ​[This​ ​golden​ ​vine​ ​was​ ​one​ ​of​ ​the​ ​chief ornaments​ ​of​ ​Herod’s​ ​temple​ ​and​ ​no​ ​doubt​ ​a​ ​symbol​ ​of​ ​the​ ​theocracy​ ​which​ ​is​ ​called​ ​‘a noble​ ​vine’​ ​(Jer.​ ​2:21;​ ​comp.​ ​Isa.​ ​5:1​ ​ff.;​ ​Ezek.​ ​19:10​ ​ff.;​ ​Ps.​ ​80:8–19);​ ​yet​ ​Christ​ ​would scarcely​ ​set​ ​Himself​ ​over​ ​against​ ​a​ ​dead​ ​image​ ​of​ ​man’s​ ​workmanship.—P.​ ​S.] 2.​ ​The​ ​sight​ ​of​ ​the​ ​wine-cup​ ​at​ ​the​ ​Lord’s​ ​supper​ ​(see​ ​Matt.​ ​26:28;​ ​Grotius,​ ​Nösselt, Meyer).​ ​[Ewald,​ ​Trench.​ ​The​ ​Communion​ ​wine,​ ​the​ γ​ έννημα τοῦ ἀμπέλου​ ​(Matt.​ ​26:28), which​ ​He​ ​had​ ​declared​ ​to​ ​be​ ​the​ ​symbol​ ​of​ ​His​ ​blood​ ​shed​ ​for​ ​the​ ​remission​ ​of​ ​sins, presented​ ​undoubtedly​ ​the​ ​nearest​ ​motive​ ​for​ ​this​ ​discourse​ ​on​ ​the​ ​closest​ ​union​ ​between Christ​ ​and​ ​His​ ​people,​ ​which​ ​is​ ​embodied​ ​in​ ​the​ ​sacrament​ ​of​ ​union​ ​with​ ​Christ​ ​and​ ​His people.​ ​Yet​ ​this​ ​does​ ​not​ ​exclude​ ​an​ ​external​ ​occasion​ ​such​ ​as​ ​is​ ​suggested​ ​by​ ​Lange,​ ​sub 6.—P.​ ​S.] 3.​ ​A​ ​vine​ ​which,​ ​from​ ​the​ ​house,​ ​had​ ​shot​ ​its​ ​tendrils​ ​into​ ​the​ ​guest-chamber​ ​(Knapp, Tholuck). 4.​ ​The​ ​view​ ​of​ ​vineyards​ ​reposing​ ​outside​ ​in​ ​the​ ​full​ ​moon​ ​(Storr). 5.​ ​Only​ ​the​ ​mental​ ​recollection​ ​of​ ​the​ ​Old​ ​Testament​ ​figure​ ​(Is.​ ​5:1;​ ​Jer.​ ​2:21;​ ​Ezek. 15:2;​ ​19:10;​ ​Ps.​ ​80:8;​ ​Lücke,​ ​Baumg.​ ​-Crusius.​ ​[Alford​ ​who,​ ​however,​ ​combines​ ​with​ ​this the​ ​second​ ​conjecture]​ ​considered​ ​as​ ​relating​ ​to​ ​Christ​ ​and​ ​the​ ​disciples​ ​who​ ​were​ ​about Him​ ​(Hofmann). 6.​ ​The​ ​walk​ ​down​ ​to​ ​Kedron​ ​through​ ​the​ ​vineyards​ ​(Lampe,​ ​Lange)​ ​[in​ ​his​ ​Leben​ ​Jesu​, followed​ ​by​ ​Godet​ ​(II.​ ​406),​ ​who​ ​supposes​ ​that​ ​Christ,​ ​seeing​ ​a​ ​vine​ ​with​ ​branches,​ ​stopped on​ ​the​ ​way,​ ​gathered​ ​His​ ​disciples​ ​around​ ​Him​ ​and​ ​spoke​ ​this​ ​parable.—P.​ ​S.] We,​ ​however,​ ​in​ ​upholding​ ​this​ ​latter​ ​view,​ ​proceed​ ​from​ ​the​ ​supposition​ ​that​ ​there were​ ​burning​ ​along​ ​the​ ​sides​ ​of​ ​the​ ​valley​ ​of​ ​Kedron​ ​nocturnal​ ​vineyard-fires,—for​ ​the burning​ ​of​ ​the​ ​cut-off​ ​branches​ ​is​ ​a​ ​principal​ ​point​ ​of​ ​consideration.​ ​It​ ​was​ ​1.​ ​the​ ​time​ ​of year​ ​for​ ​the​ ​vineyard-fires,​ ​2.​ ​for​ ​the​ ​cleansing​ ​of​ ​the​ ​vine,​ ​3.​ ​for​ ​the​ ​burning​ ​of​ ​the​ ​offal from​ ​the​ ​Paschal​ ​lamb;​ ​this​ ​last​ ​was​ ​strictly​ ​commanded​ ​(Ex.​ ​12:10;​ ​Num.​ ​9:12)​ ​and​ ​might easily​ ​have​ ​been​ ​performed​ ​in​ ​connection​ ​with​ ​the​ ​duties​ ​appertaining​ ​to​ ​vine-dressing​ ​(see Leben​ ​Jesu​ ​II.​ ​3,​ ​p.​ ​1425).​ ​The​ ​Easter-fires​ ​which​ ​the​ ​Gallic​ ​and​ ​British​ ​Churches​ ​caused​ ​to be​ ​kindled​ ​in​ ​the​ ​night​ ​following​ ​Maundy-Thursday,​ ​point​ ​to​ ​the​ ​celebration​ ​of​ ​the​ ​Lord’s Supper​ ​as​ ​obtaining​ ​in​ ​Asia​ ​Minor​ ​and,​ ​through​ ​this,​ ​back​ ​to​ ​the​ ​Jewish​ ​Paschal-fires. Jesus’​ ​discourse​ ​concerning​ ​the​ ​vine​ ​is​ ​neither​ ​an​ ​allegory​ ​nor​ ​a​ ​parable,​ ​but​ ​a​ ​parabolic discourse,​ ​and​ ​that​ ​a​ ​symbolical​ ​one​ ​(see​ ​chap.​ ​10). The​ ​essential​ ​Vine,​ ​not​ ​the​ ​“real.”​ ​[Comp.​ ​on​ ἀ ​ ληθινός​ ​the​ ​first​ ​TEXTUAL​ ​NOTE​.—P.​ ​S.] That​ ​which​ ​the​ ​earthly​ ​vine​ ​is​ ​figuratively​ ​as​ ​a​ ​symbol,​ ​that​ ​which​ ​the​ ​people​ ​of​ ​Israel​ ​was as​ ​a​ ​type​ ​(Ps.​ ​80:8;​ ​Jer.​ ​ii.​ ​21),​ ​Christ​ ​is​ ​in​ ​radical​ ​essentiality;​ ​He​ ​is​ ​the​ ​trunk-root​ ​and​ ​stem of​ ​the​ ​kingdom​ ​of​ ​love,​ ​of​ ​its​ ​invigorating​ ​and​ ​inspiriting​ ​fruit​ ​and​ ​effect:​ ​festive​ ​joy​ ​doth the​ ​vine​ ​represent​ ​in​ ​an​ ​earthly​ ​figure,​ ​more​ ​a​ ​child​ ​of​ ​the​ ​heavenly​ ​sun​ ​than​ ​of​ ​earthly​ ​soil. [The​ ​comparison​ ​with​ ​the​ ​O.​ ​T.​ ​theocracy​ ​(defended​ ​also​ ​by​ ​Ebrard​ ​and​ ​Hengstenberg​ ​who find​ ​in​ ἀ ​ ληθινή​ ​an​ ​antithesis​ ​to​ ​the​ ​unfruitful​ ​vine​ ​of​ ​the​ ​Jewish​ ​theocracy)​ ​is​ ​not​ ​so​ ​natural

here,​ ​since​ ​Christ​ ​represents​ ​Himself​,​ ​and​ ​not​ ​His​ ​Church,​ ​as​ ​the​ ​true​ ​Vine,​ ​i.e​.​ ​the​ ​reality​ ​of the​ ​idea​ ​which​ ​is​ ​figuratively​ ​represented​ ​in​ ​the​ ​natural​ ​vine.—P.S.] Ye​ ​the​ ​branches​​ ​[​ὑμεῖς τὰ κλήματα,​ ​ver.​ ​5.—P.​ ​S.]​ ​1.​ ​Christ​ ​the​ ​principle​ ​of discipleship,​ ​bearing​ ​and​ ​quickening​ ​all​ ​through​ ​His​ ​Spirit;​ ​2.​ ​they​ ​an​ ​organic​ ​whole​ ​with Him,​ ​through​ ​the​ ​communion​ ​of​ ​His​ ​Spirit. The​ ​husbandman​.​ ​[​γεωργοίς​,​ ​the​ ​owner​ ​of​ ​the​ ​vineyard​ ​as​ ​well​ ​as​ ​the​ ​laborer,​ ​is​ ​a more​ ​dignified​ ​term​ ​than​ ἀ ​ μπελουργός,​ ​i.e​.​ ​the​ ​vine​ ​dresser​ ​or​ ​actual​ ​cultivator​ ​of​ ​the vine.​ ​King​ ​Uzziah​ ​is​ ​called​ ​γεωργοίς​,​ ​2​ ​Chr.​ ​26:10,​ ​and​ ​the​ ​leaders​ ​of​ ​the​ ​Jewish theocracy​ ​γεωργοί​,​ ​Matt.​ ​21:31–41.​ ​Trench:​ ​“Not​ ​that​ ​the​ ​γεωργοίς​​ ​need​ ​be​ ​assumed​ ​to ‘purge’​ ​or​ ​prune​ ​only​ ​by​ ​the​ ​hand​ ​of​ ​others.​ ​The​ ​labor​ ​of​ ​the​ ​vineyard​ ​is​ ​exactly​ ​of​ ​that lighter​ ​kind,​ ​in​ ​which​ ​the​ ​proprietor​ ​might​ ​be​ ​well​ ​pleased​ ​himself​ ​to​ ​take​ ​a​ ​share.” Wordsworth:​ ​“He​ ​tills​ ​our​ ​hearts​ ​with​ ​the​ ​ploughshare​ ​of​ ​His​ ​word,​ ​and​ ​scatters​ ​the​ ​seeds of​ ​His​ ​precepts​ ​there,​ ​and​ ​sends​ ​us​ ​the​ ​dew​ ​and​ ​rain​ ​of​ ​the​ ​Spirit,​ ​that​ ​He​ ​may​ ​reap​ ​the fruits​ ​of​ ​holiness.”—P.​ ​S.]​ ​God’s​ ​rule​ ​over​ ​the​ ​world​ ​is​ ​1.​ ​a​ ​personal​ ​government;​ ​2.​ ​a teleological​ ​government:​ ​establishment,​ ​culture,​ ​perfection​ ​of​ ​the​ ​kingdom​ ​of​ ​love;​ ​3.​ ​a government​ ​exercised​ ​upon​ ​Christ​ ​as​ ​the​ ​centre​ ​of​ ​the​ ​world​ ​and​ ​upon​ ​His​ ​disciples​ ​as​ ​His organs;​ ​a​ ​strict​ ​and​ ​wise​ ​government​ ​corresponding​ ​with​ ​the​ ​noble​ ​nature​ ​of​ ​the​ ​Vine;​ ​a government​ ​realizing​ ​the​ ​destiny​ ​of​ ​the​ ​Vine,​ ​partly​ ​through​ ​a​ ​cutting​ ​off​ ​of​ ​the​ ​useless, partly​ ​through​ ​a​ ​pruning​ ​of​ ​the​ ​serviceable,​ ​branches​ ​(judgments​ ​and​ ​purifyings).​ ​[Arians used​ ​this​ ​passage,​ ​as​ ​implying​ ​that​ ​the​ ​Son​ ​was​ ​a​ ​creature​ ​and​ ​entirely​ ​subordinated​ ​to​ ​the Father.​ ​But​ ​Christ​ ​calls​ ​Himself​ ​the​ ​true​ ​Vine,​ ​not​ ​in​ ​His​ ​eternal​ ​divine​ ​nature,​ ​but​ ​in​ ​His historical​ ​mediatorial​ ​character​ ​and​ ​work.​ ​Augustine:​ ​Quamvis​ ​autem​ ​Christus​ ​vitis​ ​non esset,​ ​nisi​ ​homo​ ​esset,​ ​tamen​ ​istam​ ​gratiam​ ​palmitibus​ ​non​ ​præberet,​ ​nisi​ ​etiam​ ​Deus esset​.—P.​ ​S.] Ver.​ ​2.​ ​Every​ ​branch​ ​in​ ​me​ ​that​ ​beareth​ ​not​ ​fruit,​ ​he​ ​taketh​ ​away​​ ​[Ι​ Ιᾶν κλῆμα ἐν 1 ἐμοὶ μὴ φέρον καρπόν, αἳρει αὐτσ́].—​In​ ​Me​;​ ​namely​ ​in​ ​organic​ ​intimacy,​ ἐ​ ν ἐμοί. * Antithesis​ ​of​ ​the​ ​non-fruit-bearing​ ​and​ ​fruit-bearing​ ​branches.​ ​The​ ​circumstance​ ​that​ ​the fruit-bearing​ ​branches​ ​are​ ​not​ ​placed​ ​in​ ​the​ ​fore-ground,​ ​is​ ​indicative​ ​of​ ​the​ ​occasion​ ​which suggested​ ​the​ ​figure:​ ​the​ ​view​ ​of​ ​the​ ​vineyard-fires.​ ​The​ ​ground​ ​of​ ​unfruitfulness​ ​is declared​ ​in​ ​the​ ​following,​ ​ver.​ ​4.​ ​The​ ​natural​ ​degeneracy​ ​of​ ​the​ ​proud​ ​shoots​ ​(Luther) which​ ​are​ ​not​ ​governed​ ​by​ ​the​ ​noble​ ​impulse​ ​of​ ​the​ ​vine,​ ​but​ ​are​ ​common,​ ​useless​ ​wood,​ ​is made​ ​a​ ​figure​ ​of​ ​the​ ​moral​ ​misconduct​ ​of​ ​such​ ​of​ ​Christ’s​ ​members​ ​as​ ​stand​ ​in​ ​the​ ​external connection​ ​of​ ​discipleship,​ ​without,​ ​however,​ ​remaining​ ​internally​ ​connected​ ​with​ ​Him. [The​ ​fruits​ ​of​ ​the​ ​Spirit​ ​are​ ​enumerated​ ​Gal.​ ​5:22.—P.​ ​S.] Every​ ​(branch)​ ​that​ ​beareth​ ​fruit,​ ​he​ ​pruneth​ ​(cleanseth)​ ​it​​ ​[​καθαίρει αὐτό].—Seeming​ ​to​ ​attack​ ​their​ ​lives​ ​also​ ​with​ ​the​ ​knife,​ ​as​ ​is​ ​indicated​ ​by​ ​the​ ​similarity​ ​of

[Trench emphasizes the ἐν ἐμοί. “All infants baptized into Christ are in Him; planted together in​ ​the​ ​likeness​ ​of​ ​His​ ​death,​ ​but​ ​it​ ​remains​ ​for​ ​themselves​ ​to​ ​determine​ ​whether​ ​by​ ​believing​ ​and obeying​ ​they​ ​shall​ ​make​ ​the​ ​potential​ ​blessings​ ​of​ ​this​ ​position​ ​actually​ ​their​ ​own;​ ​whether​ ​that fellowship​ ​with​ ​Christ,​ ​which​ ​has​ ​been​ ​so​ ​freely​ ​given​ ​to​ ​them,​ ​shall​ ​unfold​ ​itself​ ​into​ ​the​ ​new creation.”—P.​ ​S.] 1*​

2

sound:​ ​αἴρει, καθαίρει. †​​ ​The​ ​purgings​ ​here​ ​mentioned​ ​are​ ​to​ ​be​ ​referred​ ​to​ ​the​ ​providences of​ ​the​ ​Father.​ ​Chrysostom​ ​calls​ ​them​ ​πειρασμοί​;​ ​Augustine:​ ​castigationes​ ​dei​ ​(“sunt emendatoriæ,​ ​non​ ​interfectoriæ​”).​ ​[Bengel:​ ​afflictiointerna​ ​et​ ​externa​;​ ​Trench​ ​and​ ​others refer​ ​the​ ​purging​ ​to​ ​the​ ​whole​ ​process​ ​of​ ​sanctification​ ​which​ ​includes​ ​temptations​ ​and afflictions.—P.​ ​S.]​ ​The​ ​purging​ ​itself​ ​is​ ​not,​ ​indeed,​ ​accomplished​ ​without​ ​the​ ​co-operation of​ ​the​ ​internal​ ​judgment​ ​of​ ​the​ ​Spirit​ ​(Gal​ ​2:19);​ ​here,​ ​however,​ ​Christ​ ​has​ ​in​ ​view​ ​those divine​ ​judgments,​ ​such​ ​as​ ​overtook​ ​the​ ​disciples​ ​in​ ​the​ ​Passion-night.—​That​ ​it​ ​may​ ​bear more​ ​fruit​​ ​[ἳ​ να καρπο͂ν πλείονα φέρῃ].—The​ ​relation​ ​between​ ​Christ​ ​and​ ​His​ ​disciples is​ ​here​ ​indicated​ ​in​ ​such​ ​general​ ​terms​ ​as​ ​to​ ​render​ ​it​ ​impossible​ ​for​ ​the​ ​branches​ ​to​ ​denote only​ ​the​ ​Apostles,​ ​or​ ​the​ ​fruits​ ​official​ ​fruits​ ​merely.​ ​The​ ​general​ ​fruits​ ​of​ ​spiritual fellowship​ ​with​ ​Christ,​ ​particularly​ ​as​ ​fruits​ ​of​ ​love,​ ​constitute​ ​the​ ​meaning.​ ​Such​ ​fruits were,​ ​doubtless,​ ​to​ ​make​ ​their​ ​first​ ​appearance​ ​as​ ​results​ ​of​ ​the​ ​ministry​ ​of​ ​the​ ​Apostles, there​ ​being,​ ​indeed​ ​no​ ​true​ ​official​ ​fruits​ ​independent​ ​of​ ​the​ ​fruits​ ​of​ ​their​ ​labors. Ver.​ ​3.​ ​Ye​ ​are​ ​clean​ ​already​​ ​[​Ἤδη ὑμεῖς καθαροί ἐστε,​ ​clean​ ​by​ ​virtue​ ​of​ ​your connection​ ​with​ ​the​ ​root​ ​and​ ​stem,​ ​and​ ​yet​ ​in​ ​need​ ​of​ ​being​ ​cleansed​ ​as​ ​branches,​ ​ver.​ ​2 (​καθαίρει​);​ ​mundi​ ​atque​ ​mundandi…quis​ ​enim​ ​in​ ​hac​ ​vita​ ​sic​ ​mundus,​ ​ut​ ​non​ ​sit​ ​magis magisque​ ​mundandus?​ ​(Augustine).​ ​Clean​ ​objectively,​ ​as​ ​being​ ​justified​ ​in​ ​Christ,​ ​in​ ​need of​ ​cleansing​ ​subjectively,​ ​as​ ​to​ ​sanctifieation.—P.​ ​S.]—See​ ​chap.​ ​13:10.​ ​It​ ​is​ ​a​ ​question whether​ ​the​ ​idea​ ​presented​ ​is​ ​that​ ​of​ ​men​ ​already​ ​purified​ ​in​ ​antithesis​ ​to​ ​those​ ​whose purification​ ​is​ ​yet​ ​future​ ​(Meyer),​ ​or​ ​that​ ​of​ ​an​ ​internal​ ​principial​ ​purification,​ ​which​ ​they already​ ​possess,​ ​in​ ​antithesis​ ​to​ ​the​ ​external​ ​purification​ ​which​ ​they​ ​still​ ​lack​ ​and​ ​must​ ​now receive​ ​(​Leben​ ​Jesu​,​ ​Tholuck).​ ​We​ ​regard​ ​the​ ​latter​ ​antithesis​ ​as​ ​the​ ​one​ ​intended​ ​and agreeing​ ​with​ ​the​ ​context.—The​ ​noble​ ​vine-branch​ ​is​ ​clean​ ​in​ ​respect​ ​of​ ​its​ ​inward​ ​vitality, but,​ ​nevertheless,​ ​it​ ​must​ ​be​ ​purged​ ​from​ ​wild​ ​outgrowths,​ ​shoots​ ​and​ ​appendicles.​ ​The purifying​ ​word​ ​of​ ​Jesus​ ​that​ ​made​ ​the​ ​disciples​ ​clean​ ​from​ ​within​ ​(see​ ​chap.​ ​6:57),​ ​must​ ​be supplemented​ ​from​ ​without​ ​by​ ​the​ ​Father’s​ ​school​ ​of​ ​suffering;​ ​the​ ​latter,​ ​however,​ ​was​ ​not to​ ​give​ ​them​ ​the​ ​principle​ ​of​ ​purity,​ ​but​ ​to​ ​strengthen​ ​it​ ​and​ ​free​ ​it​ ​from​ ​the​ ​danger​ ​of degeneration.​ ​In​ ​this​ ​school​ ​of​ ​suffering​ ​their​ ​purification​ ​must​ ​be​ ​rendered​ ​complete through​ ​their​ ​abiding​ ​in​ ​Him. [​By​ ​reason​ ​of​ ​the​ ​word​ ​which​ ​I​ ​have​ ​spoken​ ​to​ ​you​,​ δ ​ ιὰ τὸν λόγον—διὰ​ ​indicates the​ ​ground​ ​or​ ​reason,​ ​as​ ​6:57.​ ​The​ ​living​ ​word​ ​of​ ​Christ​ ​received​ ​by​ ​faith​ ​into​ ​the​ ​heart​ ​and dwelling​ ​there​ ​(comp.​ ​ver.​ ​7,​ ​τᾶ ῥήματά μου ἐν ὑμῖν μείνοντα)​ ​is​ ​the​ ​principle​ ​of regeneration​ ​and​ ​purification​ ​(17:17;​ ​James​ ​1:18;​ ​1​ ​Pet.​ ​1:23;​ ​Eph.​ ​5:26).​ ​It​ ​is​ ​not​ ​said​ ​by reason​ ​of​ ​baptism​;​ ​the​ ​apostles​ ​were​ ​not​ ​baptized​ ​(except​ ​with​ ​the​ ​preparatory​ ​baptism​ ​of John),​ ​and​ ​regeneration​ ​is​ ​possible​ ​still​ ​without​ ​water​ ​baptism,​ ​which​ ​receives​ ​its​ ​force​ ​and efficacy​ ​only​ ​from​ ​the​ ​word​ ​and​ ​power​ ​of​ ​the​ ​Spirit​ ​present​ ​with​ ​it​ ​and​ ​working​ ​through​ ​it. Augustine​ ​who​ ​otherwise,​ ​as​ ​most​ ​of​ ​the​ ​fathers,​ ​has​ ​an​ ​exaggerated​ ​view​ ​of​ ​the​ ​efficacy 2†​

​ ​[Bengel:​ ​“​suavis​ ​rhythmus​.”​ ​Yet​ ​no​ ​more​ ​than​ ​a​ ​rhythm,​ ​for​ ​καθαίρω​ ​is​ ​not​ ​derived​ ​from αἵρω (which would require καταίρω), but is a technical term for pruning or cleansing a vine​ ​or​ ​tree​ ​of​ ​useless​ ​branches.​ ​But​ ​there​ ​is​ ​a​ ​connection​ ​between​ ​καθαίρειν​ ​and καθαρός:​ ​we​ ​are​ ​purified​ ​by​ ​being​ ​pruned.​ ​“Cleanliness​ ​and​ ​fruitfulness,”​ ​says​ ​Bengel, “mutually assist one another.” The two πάν κλῆμα are absolute nominatives emphatically placed​ ​first,​ ​as​ ​1:12;​ ​6:39;​ ​17:2.—P.​ ​S.]

and​ ​necessity​ ​of​ ​water​ ​baptism,​ ​remarks:​ ​“Why​ ​did​ ​Ho​ ​not​ ​say:​ ​‘Ye​ ​are​ ​clean​ ​by​ ​baptism?’ Because​ ​it​ ​is​ ​the​ ​word​ ​which​ ​cleanses​ ​in​ ​the​ ​water.​ ​Take​ ​away​ ​the​ ​word,​ ​and​ ​what​ ​is​ ​the water?​ ​Add​ ​the​ ​word​ ​to​ ​the​ ​element,​ ​and​ ​it​ ​becomes​ ​a​ ​sacrament.​ ​Whence​ ​is​ ​this​ ​power​ ​of the​ ​water​ ​that​ ​it​ ​touches​ ​the​ ​body​ ​and​ ​the​ ​heart​ ​is​ ​cleansed?​ ​Whence,​ ​but​ ​because​ ​the​ ​word operates​ ​not​ ​merely​ ​in​ ​being​ ​spoken,​ ​but​ ​in​ ​being​ ​believed.”—P.​ ​S.] Ver.​ ​4.​ ​Abide​ ​in​ ​Me​ ​and​ ​I​ ​in​ ​you​​ ​[​Μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν].—Not​ ​“on​ ​Me” (Meyer)​ ​but​ ​“in​ ​Me,”​ ​i​ ​e​.​ ​in​ ​the​ ​true​ ​internal​ ​vital​ ​connection​ ​of​ ​spiritual​ ​communion​ ​with Christ.​​ ​The​ ​abiding​ ​in​ ​Him​ ​is​ ​the​ ​condition​ ​whereon​ ​depends​ ​His​ ​ability​ ​to​ ​abide​ ​in​ ​them. The​ ​interpretation:​ ​“Take​ ​heed​ ​that​ ​I​ ​may​ ​abide​ ​in​ ​you”​ ​(Grotius),​ ​likewise​ ​converts​ ​the promise​ ​into​ ​a​ ​condition,​ ​and​ ​that​ ​the​ ​one​ ​already​ ​declared:​ ​“Abide​ ​in​ ​Me.”​ ​[Meyer supplies​ ​to​ κ​ ἀγὼ ε̇ν ὑμῖν,​ ​with​ ​Lange,​ μ ​ ενῶ,​ ​I​ ​shall​ ​abide​;​ ​but​ ​Bengel,​ ​Godet,​ ​Trench supply,​ ​with​ ​Grotius,​ ​μείνω​,​ ​I​ ​abide​.​ ​Bengel:​ ​Facite​ ​ut​ ​maneatis​ ​in​ ​me,​ ​et​ ​ut​ ​ego​ ​maneam in​ ​vobis​.​ ​Trench:​ ​“​Take​ ​heed​ ​that​ ​ye​ ​abide​ ​in​ ​Me,​ ​and​ ​that​ ​I​ ​abide​ ​in​ ​you.”​ ​This​ ​is​ ​supported by​ ​ver.​ ​7​ ​(​μείνῃ),​ ​but​ ​it​ ​is​ ​grammatically​ ​less​ ​natural​ ​than​ ​the​ ​usual​ ​interpretation,​ ​which makes​ ​the​ ​second​ ​clause​ ​a​ ​promise.—P.​ ​S.] As​ ​the​ ​branch​ ​cannot​ ​bear​ ​fruit​ ​of​ ​itself​​ ​[κ​ αθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ’ ἑαυτοῦ ].—The​ ​thing​ ​treated​ ​of​ ​here​ ​is,​ ​manifestly,​ ​the​ ​abiding​ ​of​ ​the​ ​branch​ ​as a​ ​noble​ ​branch​ ​in​ ​the​ ​vine,​ ​not​ ​merely​ ​as​ ​a​ ​shoot​ ​on​ ​the​ ​vine.​ ​This​ ​is​ ​the​ ​condition​ ​of fruit-bearing.​ ​The​ ​same​ ​law​ ​applies​ ​to​ ​the​ ​disciples:​ ​so​ ​neither​ ​can​ ​ye​​ ​[​οὔτως οὐδὲ ὑμεῖς, ἐὰν μὴ ἐν ἐμοὶ μένητε].—It​ ​is​ ​no​ ​question​ ​here​ ​of​ ​the​ ​natural​ ​inability​ ​of​ ​the​ ​old​ ​man (Augustine),​ ​but​ ​of​ ​the​ ​simple​ ​organic​ ​dependence​ ​of​ ​the​ ​believer​ ​on​ ​Christ;​ ​though​ ​with this​ ​dependence,​ ​the​ ​effect​ ​of​ ​such​ ​inability,​ ​or​ ​the​ ​constant​ ​danger​ ​of​ ​turning​ ​into​ ​a​ ​proud shoot​ ​again,​ ​is​ ​taken​ ​for​ ​granted​ ​also.​ ​The​ ​sort​ ​of​ ​synergism​ ​expressed​ ​under​ ​the supposition​ ​of​ ​abiding​ ​in​ ​Christ​ ​is​ ​explained​ ​by​ ​the​ ​figure​ ​itself;​ ​nothing​ ​without​ ​Him, everything​ ​in​ ​connection​ ​with​ ​Him.​ ​This​ ​is​ ​fulfilled,​ ​in​ ​the​ ​case​ ​of​ ​the​ ​branch,​ ​in​ ​organic vitality;​ ​in​ ​the​ ​case​ ​of​ ​the​ ​disciples,​ ​in​ ​free​ ​personality. Ver.​ ​5.​ ​I​ ​am​ ​the​ ​Vine,​ ​ye​ ​are​ ​the​ ​branches​​ ​[​Ἐγώ εἰμι ἡ ἄμπελος τὰ κλήματα].—The positive​ ​antithesis​ ​to​ ​the​ ​negative​ ​declaration​ ​ver.​ ​4.​ ​At​ ​the​ ​same​ ​time,​ ​however,​ ​an emphasizing​ ​of​ ​the​ ​organic​ ​contrast:​ ​I​ ​the​ ​Vine=principle;​ ​ye​ ​the​ ​branches=organs​ ​entirely conditional​ ​upon​ ​the​ ​Vine​ ​and​ ​dependent​ ​upon​ ​it.—​And​ ​I​ ​in​ ​him​,​ ​abide​,​ ​namely.—​For apart​ ​from​ ​Me​.—Without​ ​fellowship​ ​with​ ​Me​ ​[χ ​ ωρὶς ἐμοῦ = χωρισθέντες ἀπ’ ἐμοῦ , separate​ ​from​ ​Me,​ ​which​ ​is​ ​more​ ​than​ ​without​ ​Me​.—P.​ ​S.]—​Ye​ ​can​ ​do​ ​nothing​​ ​[​οὐ δύνασθε ποιεῖν οὐδέν].—Properly,​ ​ye​ ​cannot​ ​be​ ​productive​ ​and​ ​creative​ ​as vine-branches.​ ​Hence,​ ​Christ​ ​is​ ​speaking​ ​of​ ​specifically​ ​Christian​ ​labors​ ​and​ ​achievements. Christian​ ​vital​ ​activity​ ​is​ ​entirely​ ​dependent​ ​upon​ ​vital​ ​communion​ ​with​ ​Christ.​ ​Even​ ​such noble​ ​things​ ​as​ ​precede​ ​conversion​ ​are,​ ​so​ ​far​ ​as​ ​they​ ​are​ ​noble,​ ​done​ ​in​ ​the​ ​truth​ ​of​ ​the Logos​ ​(Olshausen);​ ​but​ ​it​ ​is​ ​only​ ​through​ ​communion​ ​with​ ​the​ ​Christ​ ​of​ ​history​ ​that​ ​a​ ​man attains​ ​to​ ​the​ ​performance​ ​of​ ​Christian​ ​acts,​ ​new​ ​works,​ ​deeds​ ​of​ ​faith,​ ​God-like deeds,—or,​ ​in​ ​fine,​ ​that​ ​a​ ​man​ ​brings​ ​forth​ ​fruit.​ ​Luther:​ ​“He​ ​doth​ ​not​ ​here​ ​speak​ ​of​ ​a natural​ ​or​ ​worldly​ ​life​ ​and​ ​conduct,​ ​but​ ​of​ ​fruits​ ​of​ ​the​ ​Gospel.” [The​ ​passage​ ​plainly​ ​asserts​ ​the​ ​total​ ​spiritual​ ​inability​ ​and​ ​unfruitfulness​ ​of​ ​man without​ ​vital​ ​connection​ ​with​ ​Christ,​ ​and​ ​so​ ​far​ ​is​ ​a​ ​strong​ ​proof-text​ ​for​ ​Augustinian​ ​and against​ ​Pelagian​ ​views.​ ​Augustine​ ​says​ ​that​ ​Christ​ ​spoke​ ​thus​ ​“​ut​ ​respondent​ ​futuro Pelagio​.”​ ​Calvin:​ ​“​Non​ ​tantum​ ​co-operantis​ ​suæ​ ​gratiæ​ ​auxilium​ ​hic​ ​commendat,​ ​sed​ ​nos penitus​ ​privat​ ​omni​ ​virtute​ ​nisi​ ​quam​ ​suppeditat​ ​ipse​ ​nobis​.”​ ​Yet​ ​the​ ​passage​ ​has​ ​frequently

been​ ​applied​ ​without​ ​proper​ ​discrimination.​ ​Christ​ ​speaks​ ​here​ ​not​ ​of​ ​natural​ ​morality​ ​and civil​ ​righteousness,​ ​which​ ​has​ ​nothing​ ​to​ ​do​ ​with​ ​man’s​ ​salvation,​ ​but​ ​of​ ​spiritual righteousness​ ​and​ ​fruits​ ​of​ ​the​ ​gospel;​ ​nor​ ​does​ ​He​ ​speak​ ​of​ ​unconverted​ ​men,​ ​but​ ​of Christians​ ​who​ ​even​ ​after​ ​their​ ​conversion​ ​are​ ​in​ ​constant​ ​need​ ​of​ ​His​ ​grace​ ​for​ ​the performance​ ​of​ ​any​ ​Christian​ ​work.​ ​Christ​ ​is​ ​the​ ​beginning,​ ​middle​ ​and​ ​end​ ​of​ ​spiritual​ ​life; we​ ​can​ ​do​ ​nothing​ ​without​ ​Him,​ ​but​ ​much,​ ​yea,​ ​every​ ​thing​ ​with​ ​Him.​ ​Trench​ ​says:​ ​“It​ ​is​ ​a poor​ ​and​ ​inadequate​ ​interpretation​ ​of​ ​the​ ​words​ ​‘Without​ ​Me’​ ​to​ ​make​ ​them​ ​to​ ​mean,​ ​‘Ye can​ ​do​ ​nothing​ ​until​ ​ye​ ​are​ ​in​ ​Me​ ​and​ ​have​ ​My​ ​grace.’​ ​It​ ​is​ ​rather,​ ​‘​After​ ​ye​ ​are​ ​in​ ​Me,​ ​ye can​ ​even​ ​then​ ​accomplish​ ​nothing​ ​except​ ​ye​ ​draw​ ​life​ ​and​ ​strength​ ​from​ ​Me.​ ​.​ ​.​ ​.​ ​From​ ​first to​ ​last​ ​it​ ​is​ ​I​ ​that​ ​must​ ​work​ ​in​ ​and​ ​through​ ​you.’​ ​We​ ​have​ ​a​ ​warning​ ​here​ ​to​ ​the​ ​regenerate man​ ​that​ ​he​ ​never​ ​seek​ ​to​ ​do​ ​aught​ ​of​ ​himself;​ ​not​ ​a​ ​declaration​ ​that​ ​the​ ​unregenerate​ ​is unable​ ​to​ ​do​ ​aught.”—P.​ ​S.] Ver.​ ​6.​ ​If​ ​any​ ​one​ ​abide​ ​not​ ​in​ ​Me​​ ​[​ἐὰν μή τις μένῃ ἐν ἐμοί].—Properly,​ ​shall​ ​not have​ ​abode.—​He​ ​is​ ​cast​ ​forth​​ ​[​ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξαράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν, καὶ καίεται].—​I.e.​ ​already​ ​cast​ ​forth​ ​(or cast​ ​out,​ ​ἔξω,​ ​viz​.​ ​from​ ​the​ ​vineyard,​ ​i.e​.​ ​the​ ​true​ ​Church),​ ​like​ ​the​ ​branch​ ​[​τὸ κλη̇μα,​ ​sc.​ τ​ ὸ ἄχρηστον​ ​(Euthym.),​ ​the​ ​useless​ ​branch.—P.​ ​S.]​ ​The​ ​article,​ ​as​ ​well​ ​as​ ​what​ ​follows,​ ​very distinctly​ ​intimates​ ​that​ ​Jesus​ ​and​ ​His​ ​disciples​ ​are​ ​viewing​ ​the​ ​burning​ ​up​ ​of​ ​withered branches.​ ​He​ ​is​ ​cast​ ​forth​ ​and​ ​is​ ​withered,​ ​and​ ​is​ ​now,​ ​in​ ​company​ ​with​ ​other​ ​similar branches,​ ​gathered​ ​for​ ​the​ ​fire.​ ​Interpretations​ ​of​ ​the​ ​Aorists​ ​[​ἐβλήθη​ ​and​ ​έξαράνθη​]: 1.​ ​As​ ​is​ ​the​ ​custom​ ​(Grotius); 2.​ ​They​ ​have​ ​a​ ​Future​ ​signification​ ​(Kuinoel,​ ​Baumg.-Crusius); 3.​ ​They​ ​are​ ​expressive​ ​of​ ​what​ ​is​ ​immediately​ ​to​ ​happen:​ ​very​ ​soon,​ ​etc.​ ​(Beza,​ ​Lücke, 3 etc.​); * 4.​ ​The​ ​events​ ​described​ ​are​ ​things​ ​past​ ​as​ ​viewed​ ​in​ ​presence​ ​of​ ​the​ ​Last​ ​Day.​ ​The​ ​fire, 4 therefore,​ ​meaning​ ​the​ ​fire​ ​of​ ​the​ ​final​ ​judgment​ ​(Meyer). † But​ ​we​ ​should​ ​not​ ​permit​ ​our​ ​interpretation​ ​to​ ​be​ ​biased​ ​by​ ​this​ ​allusion​ ​tο​ ​the​ ​last​ ​fiery judgment,​ ​since​ ​fiery​ ​judgments​ ​manifold​ ​in​ ​their​ ​nature​ ​precede​ ​that​ ​final​ ​one,​ ​and​ ​every trial​ ​is​ ​directly​ ​converted​ ​into​ ​a​ ​fiery​ ​judgment​ ​to​ ​him​ ​who​ ​has​ ​not​ ​stood​ ​the​ ​test,​ ​Mal.​ ​3:3; Matt.​ ​3:12.​ ​Therefore​ ​the​ ​Aorists​ ​are​ ​indicative​ ​of​ ​time​ ​past,​ ​because​ ​the​ ​things​ ​which​ ​they denote​ ​are​ ​viewed​ ​from​ ​the​ ​stand-point​ ​of​ ​judgments​ ​already​ ​present​ ​in​ ​time.​ ​When​ ​we​ ​see branches​ ​gathered​ ​together​ ​and​ ​blazing​ ​up,​ ​we​ ​know​ ​that​ ​these​ ​were​ ​withered​ ​because​ ​they were​ ​cut​ ​off,​ ​and​ ​they​ ​were​ ​cut​ ​off​ ​because​ ​they​ ​had​ ​not​ ​abode​ ​in​ ​the​ ​vine.​ ​Jesus​ ​is​ ​induced to​ ​select​ ​this​ ​tense:​ ​1.​ ​by​ ​the​ ​sight​ ​of​ ​the​ ​burning​ ​branches;​ ​2.​ ​by​ ​proximate​ ​reference​ ​to Judas​ ​who​ ​but​ ​now​ ​is​ ​being​ ​gathered​ ​up​ ​together​ ​with​ ​the​ ​withered​ ​branches​ ​of​ ​the Sanhedrin.​ ​Hence​ ​the​ ​fire​ ​is,​ ​primarily,​ ​only​ ​a​ ​prelude​ ​to​ ​the​ ​fire​ ​of​ ​Gehenna,​ ​though,​ ​at​ ​the ​ ​[So​ ​also​ ​Winer,​ ​Tholuck,​ ​De​ ​Wette,​ ​Luthardt,​ ​Hengstenberg,​ ​Wordsworth.—P.​ ​S.]

3*​

4†​

​ ​[Meyer​ ​(p.​ ​535)​ ​refers​ ​to​ ​Heb.​ ​6:8;​ ​10:27.​ ​So​ ​also​ ​Alford:​ ​“The​ ​aorists​ ​I​ ​take​ ​with​ ​Meyer​ ​as​ ​a consequence​ ​of​ ​the​ ​whole​ ​being​ ​spoken​ ​by​ ​our​ ​Lord​ ​as​ ​if​ ​the​ ​great​ ​day​ ​were​ ​come:​ ​hence​ ​also​ ​the presents,​ ​βάλλουσιν​ ​and​ ​καίεται.”​ ​Alford​ ​regards​ ​this​ ​verse​ ​as​ ​“a​ ​most important​ ​testimony​ ​against​ ​supra-lapsarian​ ​error,​ ​showing​ ​us​ ​that​ ​falling​ ​from​ ​grace​ ​is​ ​possible, and​ ​pointing​ ​out​ ​the​ ​steps​ ​of​ ​the​ ​fall.”—P.​ ​S.]

5

same​ ​time,​ ​it​ ​points​ ​towards​ ​it;​ ​and​ ​the​ ​gatherers *​​ ​are​ ​all​ ​divinely​ ​ordained​ ​instruments​ ​of judgment,​ ​and​ ​not​ ​merely​ ​the​ ​angels​ ​at​ ​the​ ​end​ ​of​ ​the​ ​world,​ ​Matt.​ ​13:41​ ​(24:31;​ ​Rev. 19:24);​ ​see​ ​Ps.​ ​104:4.​ ​Similarly​ ​Tholuck​ ​in​ ​reference​ ​to​ ​Heb.​ ​6:8. And​ ​they​ ​burn​​ ​[​καὶ καίεται,​ ​sc.​ ​τὰ κλήματα].—Emphatic.​ ​Like​ ​dry​ ​brush​ ​they​ ​flame up​ ​quickly​ ​and​ ​are​ ​speedily​ ​consumed.​ ​Indicative​ ​of​ ​the​ ​conspicuous,​ ​rapid​ ​and​ ​shocking ruin​ ​of​ ​apostates,​ ​or,​ ​in​ ​general,​ ​of​ ​dead​ ​members​ ​of​ ​Christ. [​They​ ​burn​,​ ​is​ ​more​ ​graphic​ ​and​ ​terrible​ ​than​ ​the​ ​E.​ ​V.,​ ​they​ ​are​ ​burned​;​ ​comp.​ ​the​ ​Pass. part.​ ​καιόμενος​,​ ​burning,​ ​flaming​,​ ​and​ ​Ezek.​ ​15:5,​ ​where​ ​it​ ​is​ ​said​ ​of​ ​the​ ​wood​ ​of​ ​the vine-tree: ‘Lo,​ ​to​ ​the​ ​fire​ ​it​ ​hath​ ​been​ ​given​ ​for​ ​fuel, Its​ ​two​ ​ends​ ​have​ ​the​ ​fire​ ​eaten, And​ ​its​ ​midst​ ​has​ ​been​ ​scorched!’

Bengel:​ ​“​Magna​ ​vi​ ​positum​ ​eximia​ ​cum​ ​majestate​.”​ ​Trench:​ ​“All​ ​which​ ​is​ ​here​ ​expressed​ ​or implied,​ ​of​ ​‘the​ ​fire’​ ​(Matt.​ ​3:10),​ ​‘the​ ​flame’​ ​(Luke​ ​16:24),​ ​‘the​ ​flaming​ ​fire’​ ​(2​ ​Thes.​ ​1:8), ‘the​ ​furnace​ ​of​ ​fire’​ ​(Matt.​ ​13:42,​ ​50),​ ​‘the​ ​gehenna​ ​of​ ​fire’​ ​(Matt.​ ​5:22;​ ​Mark​ ​9:43),​ ​‘the lake​ ​of​ ​fire’​ ​(Rev.​ ​20:15;​ ​21:8),​ ​‘the​ ​everlasting​ ​fire’​ ​(Matt.​ ​25:41;​ ​Jude​ ​7),​ ​with​ ​all​ ​the secrets​ ​of​ ​anguish​ ​which​ ​words​ ​like​ ​these,​ ​if​ ​there​ ​be​ ​any​ ​truth​ ​in​ ​words,​ ​must​ ​involve, demands​ ​rather​ ​to​ ​be​ ​trembled​ ​at​ ​than​ ​needs​ ​to​ ​be​ ​expounded.”—P.​ ​S.] Ver.​ ​7.​ ​If​ ​ye​ ​abide​ ​in​ ​Me​,​ ​etc.​ ​[Ἐ ​ ὰν μείνητε ἐν ἐμοὶ καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνη, ὅ ἐὰν θέλητε αἰτήσασθε​ ​(imperative,​ ​which​ ​some​ ​MSS.​ ​have​ ​changed​ ​into​ ​the future​ ​tense​ κ​ αὶ γενήσεται ὑμῖν].​ ​The​ ​shocking​ ​judgment​ ​of​ ​the​ ​withered​ ​branches​ ​inspires them​ ​with​ ​the​ ​ardent​ ​wish​ ​that​ ​they​ ​may​ ​be​ ​preserved​ ​from​ ​a​ ​like​ ​catastrophe.​ ​The​ ​Lord’s answer​ ​anticipates​ ​the​ ​expression​ ​of​ ​this​ ​wish.​ ​Ye​ ​shall​ ​not​ ​only​ ​be​ ​preserved,​ ​but​ ​the​ ​most glorious​ ​gain​ ​shall​ ​accrue​ ​to​ ​you;​ ​but​ ​ye​ ​must​ ​pray​ ​aright.​ ​Βut​ ​in​ ​order​ ​to​ ​pray​ ​aright,​ ​ye must​ ​retain​ ​my​ ​words​ ​within​ ​you,—and​ ​for​ ​this​ ​end,​ ​again,​ ​ye​ ​must​ ​steadfastly​ ​continue​ ​in the​ ​true​ ​fellowship​ ​of​ ​love​ ​with​ ​Me,​ ​1​ ​John​ ​5:14.—​What​ ​ye​ ​will​​ ​(ὅ​ ἐὰν θέλητε, emphatically​ ​put​ ​first).—​I.e​.​ ​not​ ​in​ ​the​ ​sense​ ​of​ ​arbitrary​ ​choice,​ ​but​ ​in​ ​the​ ​way​ ​of​ ​love​ ​and of​ ​Christ’s​ ​word​ ​[or​ ​“in​ ​the​ ​way​ ​of​ ​God’s​ ​will​ ​and​ ​as​ ​tending​ ​to​ ​πολὺν καρπὸν φέρειν” (Alford)​ ​].​ ​In​ ​this​ ​direction​ ​(in​ ​His​ ​name)​ ​no​ ​request​ ​which​ ​they​ ​may​ ​venture,​ ​can​ ​be​ ​too bold.​ ​How​ ​far​ ​did​ ​their​ ​deliverance​ ​and​ ​exaltation​ ​by​ ​means​ ​of​ ​the​ ​night​ ​of​ ​the​ ​Passion exceed​ ​all​ ​that​ ​they​ ​could​ ​ask​ ​or​ ​understand!​ ​[They​ ​who​ ​abide​ ​in​ ​Christ,​ ​can​ ​only​ ​pray​ ​in conformity​ ​or​ ​at​ ​least​ ​in​ ​entire​ ​submission​ ​to​ ​His​ ​will,​ ​and​ ​for​ ​things​ ​which​ ​tend​ ​to​ ​His glory​ ​and​ ​the​ ​salvation​ ​of​ ​souls.​ ​Such​ ​prayers​ ​must​ ​be​ ​heard,​ ​as​ ​to​ ​their​ ​true​ ​spiritual​ ​intent, although​ ​very​ ​often​ ​they​ ​are​ ​heard​ ​at​ ​a​ ​time​ ​and​ ​in​ ​a​ ​manner​ ​which​ ​differs​ ​widely​ ​from​ ​our short-sighted​ ​vision.​ ​God​ ​sometimes​ ​hears​ ​the​ ​substance​ ​of​ ​our​ ​prayers​ ​best​ ​by​ ​denying their​ ​form.​ ​On​ ​prayer​ ​in​ ​Christ’s​ ​name,​ ​see​ ​notes​ ​on​ ​chap.​ ​14:13​ ​f.—P.​ ​S.] Ver.​ ​8.​ ​Therein​ ​is​ ​My​ ​Father​ ​glorified​​ ​[​Ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου).—We agree​ ​with​ ​Meyer​ ​in​ ​considering​ ἐ​ ν τούτῳ​ ​as​ ​relating​ ​not​ ​to​ ​the​ ἴ​ να​ ​following​ ​it​ ​(Lücke), but​ ​to​ ​the​ ​verse​ ​preceding​ ​it:​ ​“by​ ​this​ ​granting​ ​of​ ​prayer,​ ​conceded​ ​to​ ​the​ ​fulfilling​ ​of​ ​the ​ ​[The​ ​subjects​ ​in​ ​συνάγουσιν​ ​and​ ​βάλλουσιν.​ ​In​ ​the​ ​image​ ​they​ ​are​ ​the servants​ ​of​ ​the​ ​vineyard,​ ​in​ ​the​ ​application​ ​the​ ​instruments​ ​of​ ​God​ ​generally​ ​in​ ​the​ ​execution​ ​of His​ ​judgments,​ ​but​ ​especially​ ​the​ ​angel​ ​reapers.—P.​ ​S.] 5*​

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condition,—the​ ​μένειν ἐν ἐμοί.” *​​ ​The​ ​first​ ​object​ ​to​ ​be​ ​accomplished​ ​by​ ​the​ ​granting​ ​of the​ ​disciples’​ ​prayers​ ​is​ ​the​ ​glorification​ ​of​ ​the​ ​Father,​ ​in​ ​pursuance​ ​of​ ​the​ ​glorification​ ​of the​ ​Son,—the​ ​latter​ ​being​ ​accomplished​ ​subsequently​ ​to​ ​the​ ​effusion​ ​of​ ​the​ ​Holy​ ​Ghost upon​ ​the​ ​disciples.​ ​This,​ ​the​ ​Father’s​ ​glorification,​ ​should,​ ​however,​ ​react​ ​upon​ ​the disciples,​ ​causing​ ​them​ ​to​ ​bear​ ​much​ ​fruit​ ​and​ ​to​ ​become,​ ​more​ ​thoroughly​ ​than​ ​ever,​ ​the disciples​ ​of​ ​Jesus.​ ​The​ ​bearing​ ​of​ ​much​ ​fruit​ ​was​ ​not​ ​to​ ​be​ ​the​ ​means​ ​of​ ​their​ ​entering​ ​into new​ ​discipleship​ ​with​ ​Him;​ ​the​ ​two​ ​things​ ​were​ ​to​ ​appear​ ​simultaneously.—​So​ ​shall​ ​ye grow​ ​up​ ​to​ ​be​ ​true​ ​disciples​ ​to​ ​Me​.—[​καὶ γενήσεσθε​ ​(Codd.​ ​Sin.​ ​and​ ​A.,​ ​text.​ ​rec., Tischend.​ ​8,​ ​Mey.,​ ​etc.​),​ ​or​ ​γένησθε​​ ​(B.​ ​D.,​ ​etc.​,​ ​Lachm.,​ ​Treg.,​ ​Alf.,​ ​Westcott​ ​and​ ​Hort) ἐμοὶ μαθηταί.—P.​ ​S.].​ ​It​ ​is​ ​most​ ​fitting​ ​to​ ​interpret​ ​γενήσεσθε​​ ​as​ ​a​ ​consecutive​ ​promise, not​ ​as​ ​a​ ​further​ ​demand;​ ​hence​ ​it​ ​is​ ​independent​ ​of​ ἴ​ να.​ ​[This​ ​is​ ​preferable.​ ​Τεςήσεσθε expresses​ ​the​ ​results​ ​of​ π ​ ολύν καρπὸν (φέρειν)​ ​with​ ​the​ ​additional​ ​idea​ ​of​ ​a​ ​gradual process​ ​of​ ​growth.​ ​Discipleship​ ​of​ ​Christ​ ​is​ ​the​ ​beginning​ ​and​ ​the​ ​end,​ ​or,​ ​as​ ​Bengel​ ​has​ ​it, the​ ​foundation​ ​and​ ​top​ ​(​fundamentum​ ​et​ ​fastigium​),​ ​of​ ​Christianity.​ ​Μαθηταί​​ ​here​ ​is,​ ​of course,​ ​pregnant,​ ​such​ ​as​ ​are​ ​worthy​ ​of​ ​Me​ ​and​ ​worthy​ ​of​ ​the​ ​name​ ​of​ ​Christians​ ​which means​ ​followers​ ​or​ ​imitators​ ​of​ ​Christ.—P.​ ​S.] Ver.​ ​9.​ ​As​ ​My​ ​Father​ ​hath​ ​loved​ ​Me​.​ ​[​Kαθὼς ἠγάπησέν με ὁ πατήρ, κἀγὼ υμᾶς ἡγάπησα].—The​ ​apodosis​ ​commences,​ ​not​ ​at​ ​μείνατε​​ ​(Grotius)​ ​but​ ​at​ ​κἀτώ,​ ​as​ ​is demonstrated​ ​by​ ​the​ ​distinction​ ​ver.​ ​10.​ ​Aside​ ​from​ ​this​ ​fact,​ ​the​ ​construction​ ​of​ ​Grotius would​ ​certainly​ ​afford​ ​a​ ​good​ ​sense.​ ​According​ ​as​ ​My​ ​Father​ ​hath​ ​loved​ ​Me,​ ​i.e​.​ ​in accordance​ ​with​ ​the​ ​mystery​ ​of​ ​the​ ​Trinity,—and​ ​as​ ​I​ ​have​ ​loved​ ​you,​ ​i.e.​ ​in​ ​accordance with​ ​the​ ​mystery​ ​of​ ​redemption.​ ​Continue​ ​in​ ​My​ ​love​ ​[​μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῆ].​ ​Thus the​ ​whole​ ​weight​ ​would​ ​rest​ ​in​ ​the​ ​modification​ ​of​ ​the​ ​continuing​.​ ​The​ ​continuing, however,​ ​has​ ​already​ ​been​ ​the​ ​subject​ ​of​ ​discourse;​ ​this​ ​continuing​ ​in​ ​Christ​ ​is​ ​modified here​ ​as​ ​a​ ​continuing​ ​in​ ​His​ ​love​.​ ​It​ ​is​ ​a​ ​question​ ​whether​ ​the​ ​Aorists​ ​are​ ​employed​ ​because Jesus​ ​is​ ​standing​ ​upon​ ​the​ ​boundary​ ​of​ ​His​ ​life​ ​and​ ​looking​ ​back​ ​(Meyer),​ ​or​ ​whether​ ​the meaning​ ​of​ ​the​ ​expression​ ​is​ ​not:​ ​recognized​ ​in​ ​love,​ ​conceived​ ​a​ ​love​ ​for,​ ​as,​ ​similarly,​ ​the term​ ​πεπἰστευκα​ ​means:​ ​I​ ​have​ ​become​ ​a​ ​believer.​ ​We​ ​take​ ​the​ ​latter​ ​for​ ​granted;​ ​in​ ​this view​ ​of​ ​the​ ​case,​ ​the​ ​Aorists​ ​mark​ ​the​ ​love​ ​of​ ​God​ ​and​ ​Jesus​ ​as​ ​an​ ​accomplished​ ​fact,​ ​not simply​ ​from​ ​the​ ​boundary​ ​of​ ​Jesus’​ ​life,​ ​but​ ​from​ ​the​ ​whole​ ​future​ ​of​ ​the​ ​disciples.​ ​In​ ​the glorification​ ​of​ ​Jesus​ ​they​ ​should​ ​contemplate​ ​the​ ​fact​ ​of​ ​the​ ​Father’s​ ​love​ ​to​ ​the​ ​Son;​ ​also, however,​ ​the​ ​measure​ ​of​ ​the​ ​Son’s​ ​love​ ​to​ ​them—a​ ​love​ ​which​ ​was​ ​analogously​ ​to​ ​glorify them.​ ​They​ ​must​ ​continue,​ ​must​ ​take​ ​root​ ​in​ ​the​ ​contemplation​ ​of​ ​this​ ​love;​ ​their regeneration,​ ​their​ ​fruits,​ ​their​ ​discipleship,​ ​shall​ ​all​ ​spring​ ​from​ ​their​ ​thus​ ​abiding​ ​(​i.e​.​ ​it shall​ ​be​ ​the​ ​source​ ​of​ ​their​ ​justification).​ ​The​ ​ἀγάπη ἡ ἐμή​ ​not​ ​love​ ​to​ ​Jesus​ ​(Grotius​ ​and others),​ ​though​ ​grammatically​ ​the​ ​expression​ ​might​ ​have​ ​this​ ​signification,​ ​but​ ​the​ ​love​ ​of Jesus​ ​to​ ​them,​ ​as​ ​is​ ​proved​ ​by​ ​the​ ​foregoing​ ​(ver.​ ​11​ ​ἡ χαρὰ ἡ ἐμή).​ ​Love​ ​to​ ​Jesus​ ​is​ ​here, as​ ​throughout​ ​the​ ​section,​ ​expressed​ ​by​ ​the​ ​continuing​ ​in​ ​Him​. [Comp. ἐν τούτῳ, ch. 4:37; 16:30, where it likewise has a retrospective reference, while 6:39​ ​may​ ​be​ ​quoted​ ​for​ ​the​ ​prospective​ ​reference,​ ​which​ ​is​ ​also​ ​adopted​ ​by​ ​Alford​ ​and​ ​Barnes.​ ​But Lange and Meyer are right, for ἵνα is not=ὅτι, and in its proper teleological sense it would here​ ​convey​ ​the​ ​wrong​ ​idea​ ​that​ ​God​ ​is​ ​glorified​ ​by​ ​the​ ​intention​ ​(instead​ ​of​ ​the​ ​actual​ ​fact​)​ ​of bearing​ ​fruit.—P.​ ​S.] 6*​

Ver.​ ​10.​ ​If​ ​ye​ ​keep​ ​My​ ​commandments​.—The​ ​commandments​ ​of​ ​Jesus​ ​are,​ ​in​ ​this place​ ​as​ ​elsewhere,​ ​the​ ​provisions​ ​that​ ​He​ ​has​ ​made​ ​for​ ​the​ ​spiritual​ ​regulation​ ​of​ ​men’s lives:​ ​precepts,​ ​promises,​ ​instructions,​ ​consolations​ ​and​ ​warnings​ ​in​ ​a​ ​mass.​ ​The​ ​warmth and​ ​sincerity​ ​of​ ​vital​ ​communion​ ​is​ ​conditioned​ ​by​ ​fidelity​ ​in​ ​“will-oneness”​ ​(Tholuck). But,​ ​again,​ ​the​ ​singleness​ ​of​ ​our​ ​view​ ​of​ ​the​ ​life​ ​of​ ​Christ​ ​is​ ​conditioned​ ​by​ ​our​ ​faithful perception​ ​of​ ​His​ ​word​ ​in​ ​detail.​ ​True​ ​unity​ ​is​ ​conditioned​ ​by​ ​the​ ​plenitude​ ​of manifoldness,​ ​true​ ​synthesis​ ​by​ ​analysis,​ ​fidelity​ ​in​ ​great​ ​things​ ​by​ ​fidelity​ ​in​ ​small things.—​Even​ ​as​ ​I​ ​have​ ​kept​ ​My​ ​Father’s​ ​commandments​.—The​ ​obedience​ ​of​ ​Jesus even​ ​to​ ​the​ ​death​ ​upon​ ​the​ ​cross;​ ​the​ ​conservation​ ​of​ ​the​ ​love​ ​the​ ​Father​ ​bore​ ​His​ ​human form​ ​and​ ​conduct. Ver.​ ​11.​ ​These​ ​things​ ​have​ ​I​ ​spoken​ ​unto​ ​you​.—Now​ ​follows​ ​the​ ​section​ ​bearing upon​ ​the​ ​joy​ ​that​ ​the​ ​new​ ​life​ ​in​ ​brotherly​ ​love​ ​and​ ​friendship​ ​with​ ​Jesus​ ​brings.​ ​The discourse​ ​upon​ ​the​ ​love​ ​of​ ​Christ​ ​was​ ​to​ ​be​ ​the​ ​means​ ​of​ ​developing​ ​joy​ ​within​ ​them.​ ​Thus it​ ​is​ ​written​ ​of​ ​the​ ​fruit​ ​of​ ​the​ ​Spirit,​ ​Gal.​ ​5:22:​ ​love,​ ​joy​.—​That​ ​My​ ​joy​ ​might​ ​be​ ​in​ ​you [​ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ .​ ​Observe​ ​the​ ​collocation​ ​of​ ​ἡ ἐμή​ ​and​ ​ἐν ὑμῖν].—Interpretations: 1.​ ​My​ ​joy​ ​in​ ​you​ ​[​mea​ ​de​ ​vobis​ ​lætitia​]​ ​(χ ​ αίρειν ἐν;​ ​Augustine,​ ​Lampe:​ ​the​ ​joy​ ​inspired by​ ​His​ ​viewing​ ​their​ ​life​ ​as​ ​pictured​ ​in​ ​predestination,—which​ ​joy​ ​was​ ​always​ ​perfect). That​ ​I​ ​may​ ​rejoice​ ​in​ ​you,—that​ ​ye​ ​may​ ​be​ ​a​ ​cause​ ​and​ ​subject​ ​for​ ​my​ ​joy​ ​(Luthardt). 2.​ ​Your​ ​joy​ ​over​ ​Me​ ​[​gaudium​ ​vestrum​ ​de​ ​me​]​ ​(Euth.​ ​Zigab.,​ ​Grotius,​ ​Piscator;​ ​over Christ’s​ ​merit). 3.​ ​That​ ​the​ ​joyfulness​ ​occasioned​ ​by​ ​Me​ ​may​ ​be​ ​in​ ​you​ ​(Calvin,​ ​De​ ​Wette). 4.​ ​The​ ​joy​ ​experienced​ ​by​ ​Christ​ ​Himself,​ ​the​ ​joy​ ​of​ ​His​ ​own​ ​Spirit​ ​(Cyril,​ ​Lücke, Meyer​ ​[Alford]).​ ​Doubtless​ ​this​ ​is​ ​the​ ​meaning​ ​of​ ​the​ ​passage.​ ​The​ ​holy​ ​joyfulness​ ​of Christ,​ ​the​ ​untrammeled,​ ​glad​ ​upsoaring​ ​of​ ​His​ ​soul​ ​in​ ​the​ ​midst​ ​of​ ​all​ ​His​ ​tribulations shall,​ ​through​ ​the​ ​Spirit,​ ​by​ ​means​ ​of​ ​the​ ​communication​ ​and​ ​awakening​ ​of​ ​love,​ ​devolve upon​ ​the​ ​disciples​ ​themselves​ ​(see​ ​1​ ​John​ ​3:21;​ ​4:17;​ ​Gosp.​ ​16:22;​ ​Phil.​ ​2:17;​ ​4:4​ ​and​ ​many passages​ ​in​ ​the​ ​epistles​ ​of​ ​St.​ ​Paul).​ ​It​ ​is​ ​impossible​ ​to​ ​maintain​ ​the​ ​distinction​ ​of​ ​a​ ​joy​ ​that Christ​ ​tastes​ ​in​ ​Himself​ ​(Chrysostom,​ ​Bengel),​ ​and​ ​of​ ​one​ ​which​ ​He​ ​occasions​ ​(Calvin, Hofmann,​ ​Tholuck);​ ​for​ ​Christ​ ​communicates​ ​to,​ ​and​ ​occasions​ ​in,​ ​His​ ​people​ ​precisely that​ ​which​ ​He​ ​possesses​ ​in​ ​Himself.​ ​That,​ ​moreover,​ ​Christ’s​ ​joy​ ​itself​ ​was​ ​first​ ​made humanly​ ​complete​ ​in​ ​His​ ​exaltation​ ​and​ ​communication​ ​of​ ​salvation​ ​to​ ​the​ ​world,​ ​is certainly​ ​a​ ​fact​ ​to​ ​be​ ​insisted​ ​upon,​ ​in​ ​accordance​ ​with​ ​Chrysostom​ ​and​ ​Bengel,​ ​although they​ ​specialize​ ​individual​ ​considerations​ ​too​ ​much.​ ​From​ ​the​ ​following​ ​it​ ​also​ ​results​ ​that Christ’s​ ​joy​ ​in​ ​the​ ​redeemed​ ​is​ ​likewise​ ​particularly​ ​treated​ ​of.​ ​“And​ ​good​ ​pleasure​ ​in men.”—​In​ ​you​,​ ​i.e​.​ ​as​ ​a​ ​new​ ​and​ ​resident​ ​vital​ ​principle.​ ​They​ ​have​ ​not​ ​this​ ​perfect joyfulness yet; it must come to them from Christ; and for this reason also the reading ῇ is better​ ​than​ ​[​μέινη​.—​And​ ​your​ ​joy​ ​may​ ​be​ ​made​ ​perfect​​ ​[κ​ αὶ ἡ χαρὰ ὑμῶν πληρωθῇ].—Man’s​ ​natural​ ​impulse​ ​to​ ​joy​ ​has,​ ​even​ ​in​ ​the​ ​disciples,​ ​already​ ​developed into​ ​the​ ​beginnings​ ​of​ ​a​ ​sacred​ ​joy;​ ​these​ ​beginnings​ ​are,​ ​however,​ ​as​ ​yet​ ​imperfect; through​ ​Christ’s​ ​joy,​ ​their​ ​joy​ ​shall​ ​be​ ​made​ ​complete​ ​[“uplifted​ ​and​ ​ennobled​ ​even​ ​to fulness—to​ ​the​ ​extreme​ ​of​ ​their​ ​capability​ ​and​ ​satisfaction”​ ​(Alford)].​ ​And,​ ​again,​ ​the​ ​joy shall​ ​be​ ​theirs​,​ ​existing​ ​under​ ​a​ ​peculiar​ ​phase​ ​in​ ​each​ ​one.​ ​For​ ​the​ ​dominion​ ​of​ ​Christ’s

personality​ ​in​ ​the​ ​hearts​ ​of​ ​His​ ​people​ ​does​ ​not​ ​destroy,​ ​but​ ​quicken,​ ​develop​ ​and​ ​glorify 7 their​ ​own​ ​personality,​ ​1​ ​John​ ​1:4;​ ​2​ ​John​ ​12.

​ ​John​ ​Peter​ ​Lange​ ​and​ ​Philip​ ​Schaff,​ ​A​ ​Commentary​ ​on​ ​the​ ​Holy​ ​Scriptures:​ ​John​ ​(Bellingham,​ ​WA: Logos​ ​Bible​ ​Software,​ ​2008),​ ​461–465. 7