| John 15 | |
|---|---|
_recto_John_15%2c_25%25E2%2580%259316%2c2%3b_16%2c_21%25E2%2580%259332.jpg) John 15:25-16:2 on therecto side ofPapyrus 22, written about AD 250 | |
| Book | Gospel of John |
| Category | Gospel |
| Christian Bible part | New Testament |
| Order in the Christian part | 4 |
John 15 is the fifteenth chapter in theGospel of John in theNew Testament section of the ChristianBible. It is part of what New Testament scholars have called the 'farewell discourse' of Jesus. It has historically been a source of Christian teaching andChristological debate and reflection, and its images (particularly of Jesus as thevine) have been influential in Christian art andiconography. The chapter implies one of the highest and most developed Christologies to be found in the New Testament. The original text was written inKoine Greek. The book containing this chapter isanonymous, but early Christian tradition uniformly affirmed thatJohn composed thisGospel.[1]
The original text was written inKoine Greek.This chapter is divided into 27 verses.
Some early manuscripts containing the text of this chapter are:[a]
The events and discourses recorded in this chapter and in the whole of chapters 13 to 17 took place inJerusalem. The precise location is not specified, butJohn 18:1 states that afterwards, "Jesus left with hisdisciples and crossed theKidron Valley". Because theprevious chapter ends with the words "Come now, let us go",[6] Plummer, in theCambridge Bible for Schools and Colleges, suggests that Jesus and his disciples have "rise[n] from table and prepare[d] to depart, but that the contents of the next three chapters (15-17) are spoken before they leave the room".[7]
The chapter presentsJesus speaking in the first person. Although ostensibly addressing his disciples, most scholars[citation needed] conclude the chapter was written with events concerning the later church in mind. Jesus is presented as explaining the relationship between himself and his followers, seeking to model this relationship on his own relationship with his Father. Swedish-based commentatorRené Kieffer [sv] separates this "second" part of Jesus' farewell discourse from the first part (chapter 13 from verse 31 onwards, andchapter 14), suggesting that this part is "timeless", perhaps a later insertion, rather than being concerned with Jesus' impending departure from his disciples.[8]: 988
The chapter introduces the extendedmetaphor of Christ as thetrue vine: his Father is the vinedresser, vinegrower orhusbandman.[9] His disciples are said to be branches (Greek:τα κληματα,ta klémata, specifically meaningvine branches)[10] which must 'abide' in him if they are to 'bear fruit'. The disciples are warned that barren branches arepruned by the vinedresser: seeJohn 15:2: Every branch that does bear fruit is pruned so that it will bear more fruit - not barren branches.
The chapter proceeds by comparing the close relationship of Jesus and his disciples ('abiding',John 15:9–10) to that of himself and hisFather. The disciples are reminded of the love of the Father and the Son, and the love of theSon for thedisciples, and then exhorted to 'love one another' in the same manner.John 15:13 speaks of the 'greater love' as being the willingness to'lay down' one's life for friends. This text, which primarily refers to Jesus’ impending death, has since been widely used to affirm the sacrifice ofmartyrs and soldiers in war, and is thus often seen onwar memorials and graves.
Jesus then speaks of being hated by the world (John 15:18–25), but he sees this hatred as fulfillment of the words in eitherPsalm 69, "They hated Me without a cause",[11] orPsalm 35, "neither let them wink with the eye that hate me without a cause".[12]
The chapter concludes with Jesus warning his disciples to expect persecution,they will also persecute you,[13] and promising the gift of theparakletos (paraclete, orHoly Spirit).
In theNew American Bible Revised Edition the wording offered is "You are already pruned ...",[15] following on from the reference to pruning in verse 2. Since the "cleansing" of a believer is secured throughbaptism,Augustine asks, "Why does [Jesus] not say, ye are clean by reason of the baptism wherewith ye are washed? Because it is the word in the water which cleanseth. Take away the word, and what is the water, but water? Add the word to the element, and you have a sacrament."[16]
The words μένῃ (menē) or μείνατε (meinate) appear frequently in this chapter. Some early texts have μένητε (menēte): considering "the divided state" of the manuscript evidence, there in no certainty about whether μείνατε or μένητε is original.[18] Typical translations are "abide",[19] "remain",[20] or "continue".[21]Heinrich Meyer refers to "faithful persistence".[18]
Pope Francis suggests that here, "Jesus tells us something new about love: you are not only to love, but to abide in my love. In fact, the Christianvocation is to abide in God’s love".[23]
TheShrine of Remembrance in Melbourne, Australia, (pictured) is typical of thousands ofwar memorials around the world which use the words of this verse, "no greater love" in their tribute to those who havefallen in war. There is no intention here to emphasise "friends" as if suffering for friends is a greater good than suffering for strangers or enemies.[7]
The word "appointed" is translated as "ordained" in theKing James Version and some other translations. Referring to the allegory of trees which have been planted, the reformation theologianSebastian Castellio suggestsdestinavi, "I have marked out, or assigned you your place", as an alternative reading.[26]
Most English translations state this verse as Jesus' "commandment" to his disciples. Jesus speaks twice of this commandment in this chapter, in verses 12 and 17.[8]: 989
These verses speak of the world's hatred for the disciples.[28] Meyer makes the contents personal to the disciples: Jesus directs them now on "their relation to the world", calling the world's hatred a "community of destiny" with his own.[18] In thenext chapter, Jesus explains why he has told the disciples these things:[29]
The reference to the Spirit in verse 26, speaks of it as sent by the Son from the Father. This verse has been particularly influential in debates concerning the nature of theTrinity and in thefilioque disputes between Eastern and Western Christianity.
| Preceded by John 14 | Chapters of the Bible Gospel of John | Succeeded by John 16 |