{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.15.1.1","start":1,"end":1,"heading":"Homily LXXVI. John xiv. 31; xv. 1","excerpt":"... Then He addeth, and saith, “I am the Vine, ye are the branches.” What willeth He to imply by the comparison? That the man who gives no heed to His words can have no life, and that the miracles about to take place, would be wrought by the power of Christ. “My Father is the Husbandman.” “How then? Doth the Son need a power working within?” Away with the thought! this example does not signify this. Observe with what exactness He goeth through the comparison. He saith not that the “root” enjoys the care of the Husbandman, but, “the branches.” And the foot is brought in in this place for no other purpose, but that they may learn that they can work nothing without His power, and that they ought to be united with Him by faith as the branch with the vine.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxviii.html","locus":"76.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/76/#iv.lxxviii-p5"},{"id":"chrysostom.JHN.15.2.1","start":2,"end":2,"heading":"Homily LXXVI. John xiv. 31; xv. 1","excerpt":"Ver. 2. “Every branch in Me that beareth not fruit the Father taketh away.”\n\nHere He alludeth to the manner of life, showing that without works it is not possible to be in Him.\n\n“And every branch that beareth fruit, He purgeth it.”\n\nThat is, “causeth it to enjoy great care.” Yet the root requires care rather than the branches, in being dug about, and cleared, yet about this He saith nothing here, but all about the branches. Showing that He is sufficient to Himself, and that the disciples need much help from the Husbandman, although they be very excellent. Wherefore He saith, “that which beareth fruit, He purgeth it.” The one branch, because it is fruitless, cannot even remain in the Vine, but for the other, because it beareth fruit, He rendereth it more fruitful. This, some one might assert, was said with relation also to the persecutions then coming upon them. For the “purgeth it,” is “pruneth,” which makes the branch bear better. Whence it is shown, that persecutions rather make men stronger. Then, lest they should ask concerning whom He said these things, and lest He should throw them back into anxiety, He saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxviii.html","locus":"76.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/76/#iv.lxxviii-p12"},{"id":"chrysostom.JHN.15.3-4.1","start":3,"end":4,"heading":"Homily LXXVI. John xiv. 31; xv. 1","excerpt":"Ver. 3. “Now ye are clean through the word which I have spoken unto you.”\n\nSeest thou how He introduceth Himself as tending the branches? “I have cleansed you,” He saith; yet above He declareth that the Father doth this. But there is no separation between the Father and the Son. “And now your part also must be performed.” Then to show that He did not this as needing their ministry, but for their advancement, He addeth,\n\nVer. 4. “As the branch cannot bear fruit of itself except it abide in the vine, so neither can he who abideth not in Me.”\n\nFor that they might not be separated from Him by timidity, He fasteneth and glueth to Himself their souls slackened through fear, and holdeth out to them good hopes for the future. For the root remains, but to be taken away, or to be left, belongs to the branches. Then having urged them on in both ways, by things pleasant and things painful, He requireth first what is to be done on our side.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxviii.html","locus":"76.1","cites":[{"at":424,"text":"Ver. 4","label":"John 15:4","href":"/jhn/15/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/76/#iv.lxxviii-p18"},{"id":"chrysostom.JHN.15.5.1","start":5,"end":5,"heading":"Homily LXXVI. John xiv. 31; xv. 1","excerpt":"Ver. 5. “He that abideth in Me, and I in him.”\n\nSeest thou that the Son contributeth not less than the Father towards the care of the disciples? The Father purgeth, but He keepeth them in Himself. The abiding in the root is that which maketh the branches to be fruit-bearing. For that which is not purged, if it remain on the root, bears fruit, though perhaps not so much as it ought; but that which remains not, bears none at all. But still the “purging” also hath been shown to belong to the Son, and the “abiding in the root,” to the Father, who also begat the Root. Seest thou how all is common, both the “purging,” and the enjoying the virtue which is from the root?\n\n[2.] Now it were a great penalty, the being able to do nothing, but He stayeth not the punishment at this point, but carrieth on His discourse farther.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxviii.html","locus":"76.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/76/#iv.lxxviii-p26"},{"id":"chrysostom.JHN.15.6-7.1","start":6,"end":7,"heading":"Homily LXXVI. John xiv. 31; xv. 1","excerpt":"Ver. 6. “He is cast forth,” He saith.\n\nNo longer enjoying the benefit of the husbandman’s hand. “And is withered.” That is, if he had aught of the root, he loses it; if any grace, he is stripped of this, and is bereft of the help and life which proceed from it. And what the end? “He is cast into the fire.” Not such he who abideth with Him. Then He showeth what it is to “abide,” and saith,\n\nVer. 7. “If My words abide in you.”\n\nSeest thou that with reason I said above, that He seeketh the proof by works? For when He had said, “Whatsoever ye shall ask I will do it” ( c. xiv. 14, 15 ), He added, “If ye love Me, ye will keep My commandments.” And here, “If ye abide in Me, and My words abide in you.”\n\n“Ye shall ask what ye will, and it shall be done unto you.”\n\nThis He said to show that they who plotted against Him should be burnt up, but that “they” should bear fruit. Then transferring the fear from them to the others, and showing that they should be invincible, He saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxviii.html","locus":"76.2","cites":[{"at":393,"text":"Ver. 7","label":"John 15:7","href":"/jhn/15/#v7","status":"detected"},{"at":571,"text":"c. xiv. 14, 15","label":"John 14:14–15","href":"/jhn/14/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/76/#iv.lxxviii-p31"},{"id":"chrysostom.JHN.15.8-9.1","start":8,"end":9,"heading":"Homily LXXVI. John xiv. 31; xv. 1","excerpt":"Ver. 8. “Herein is My Father glorified, that ye be My disciples, and bear much fruit.”\n\nHence He maketh His discourse credible, for if the bearing fruit pertains to the glory of the Father, He will not neglect His own glory. “And ye shall be My disciples.” Seest thou how he that beareth fruit, he is the disciple? But what is, “In this is the Father glorified”? “He rejoiceth when ye abide in Me, when ye bear fruit.”\n\nVer. 9. “As the Father hath loved Me, so have I loved you.”\n\nHere at length He speaketh in a more human manner, for this, as spoken to men, has its peculiar force. Since what a measure of love did He manifest, who chose to die, who counted worthy of such honor those who were His slaves, His haters, His open enemies, and led them up to the heavens! “If then I love you, be bold; if it be the glory of My Father that ye bear fruit, imagine nothing ill.” Then that He may not make them supine, observe how He braceth them again,\n\n“Continue ye in My love.”\n\n“For this ye have the power to do.” And how shall this be?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxviii.html","locus":"76.2","cites":[{"at":420,"text":"Ver. 9","label":"John 15:9","href":"/jhn/15/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/76/#iv.lxxviii-p40"},{"id":"chrysostom.JHN.15.10.1","start":10,"end":10,"heading":"Homily LXXVI. John xiv. 31; xv. 1","excerpt":"Ver. 10. “If ye keep My commandments, even as I have kept my Father’s commandments.”\n\nAgain, His discourse proceedeth in a human way; for certainly the Lawgiver would not be subject to commandments. Seest thou that here also, as I am always saying, this is declared because of the infirmity of the hearers? For He chiefly speaketh to their suspicions, and by every means showeth them that they are in safety, and that their enemies are being lost, and that all, whatever they have, they have from the Son, and that, if they show forth a pure life, none shall ever have the mastery over them. And observe that He discourseth with them in a very authoritative manner, for He said not, “abide in the love of My Father,” but, “in Mine”; then, lest they should say, “when Thou hast set us at war with all men, Thou leavest us, and departest,” He showeth that He doth not leave them, but is so joined to them if they will, as the branch in the vine. Then, lest from confidence they should become supine, He saith not that the blessing cannot be removed if they are slack-minded. And in order not to refer the action to Himself, and so make them more apt to fall, He saith, “Herein is My Father glorified.” For everywhere He manifesteth His own and His Father’s love towards them. Not the things of the Jews, then, were “glory,” but those which they were about to receive. And that they might not say, “we have been driven from the possessions of our fathers, we have been deserted, we have become naked, and destitute of all things,” “Look,” He saith, “on Me. I am loved by the Father, yet still I suffer these things appointed. And so I am not now leaving you because I love you not. For if I am slain, and take not this for a proof of not being loved by the Father, neither ought ye to be troubled. For, if ye continue in My love, these dangers shall not be able to do you any mischief on the score of love.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxviii.html","locus":"76.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/76/#iv.lxxviii-p47"},{"id":"chrysostom.JHN.15.11-12.1","start":11,"end":12,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"... A thing which Christ now effecteth in the case of the disciples. ( Rom. ii. 7.) For since He had accepted them, and they rejoiced in Him, and then the sudden coming of the Passion and His sad words were likely to cut short their pleasure; after having conversed with them sufficiently to soothe them, He addeth, “These things have I spoken unto you, that My joy might remain in you, and that your joy might be fulfilled”; that is, “that ye might not be separated from Me, that ye might not cut short your course. Ye were rejoicing in Me, and ye were rejoicing exceedingly, but despondency hath fallen upon you. This then I remove, that joy may come at the last, showing that your present circumstances are fit cause, not for pain, but for pleasure. I saw you offended; I despised you not; I said not, ‘Why do ye not continue noble?’ But I spake to you words which brought comfort with them. And so I wish ever to keep you in the same love. Ye have heard concerning a kingdom, ye rejoiced. In order therefore that your joy might be fulfilled, I have spoken these things unto you.” But “this is the commandment, that ye love one another as I have loved you.” Seest thou that the love of God is intertwined with our own, and connected like a sort of chain? Wherefore it sometimes saith that there are two commandments, sometimes only one. For it is not possible that the man who hath taken hold on the first should not possess the second also. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.1","cites":[{"at":71,"text":"Rom. ii. 7","label":"Romans 2:7","href":"/rom/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p4"},{"id":"chrysostom.JHN.15.14-15.1","start":14,"end":15,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ver. 14, 15. “Ye are My friends —henceforth I call you not servants, for the servant knoweth not what his lord doeth. Ye are My friends, for all things which I have heard of My Father I have made known unto you.”\n\nHow then saith He, “I have many things to tell you, but ye cannot bear them now”? ( c. xvi. 12.) By the “all” and the “hearing” He showeth nothing else, but that He uttered nothing alien, but only what was of the Father. And since to speak of secrets appears to be the strongest proof of friendship, “ye have,” He saith, “been deemed worthy even of this communion.” When however He saith “all,” He meaneth, “whatever things it was fit that they should hear.” Then He putteth also another sure proof of friendship, no common one. Of what sort was that?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.1","cites":[{"at":298,"text":"c. xvi. 12","label":"John 16:12","href":"/jhn/16/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p8"},{"id":"chrysostom.JHN.15.16.1","start":16,"end":16,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ver. 16. “Ye have not chosen Me, but I have chosen you.”\n\nThat is, I ran upon your friendship. And He stayed not here, but,\n\n“I set you,” He saith, (that is, “I planted you,”) “that ye should go,” (He still useth the metaphor of the vine,) that is, “that ye should extend yourselves”; “and bring forth fruit, and that your fruit should remain.”\n\n“Now if your fruit remain, much more shall ye. For I have not only loved you,” He saith, “but have done you the greatest benefits, by extending your branches through all the world.” Seest thou in how many ways He showeth His love? By telling them things secret, by having in the first instance run to meet their friendship, by granting them the greatest blessings, by suffering for them what then He suffered. After this, He showeth that He also remaineth continually with those who shall bring forth fruit; for it is needful to enjoy His aid, and so to bear fruit.\n\n“That whatsoever ye shall ask of the Father in My Name, He may give it you.”\n\nYet it is the part of the person asked to do the thing asked; but if the Father is asked, how is it that the Son doeth it? It is that thou mayest learn that the Son is not inferior to the Father.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p12"},{"id":"chrysostom.JHN.15.17.1","start":17,"end":17,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ver. 17. “These things I command you, that ye love one another.”\n\nThat is, “It is not to upbraid, that I tell you that I lay down My life for you, or that I ran to meet you, but in order to lead you into friendship.” Then, since the being persecuted and insulted by the many, was a grievous and intolerable thing, and enough to humble even a lofty soul, therefore, after having said ten thousand things first, Christ entered upon this matter. Having first smoothed their minds, He thus proceedeth to these points, showing that these things too were for their exceeding advantage, as He had also shown that the others were. For as He had told them that they ought not to grieve, but rather to rejoice, “because I go to the Father,” (since He did this not as deserting but as greatly loving them,) so here also He showeth that they ought to rejoice, not grieve. And observe how He effecteth this. He said not, “I know that the action is grievous, but bear for My sake, since for My sake also ye suffer,” for this reason was not yet sufficient to console them; wherefore letting this pass, He putteth forward another. And what is that? It is that this thing would be a sure proof of their former virtue. “And, on the contrary, ye ought to grieve, not because ye are hated now but if ye were likely to be loved”; for this He implieth by saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p19"},{"id":"chrysostom.JHN.15.19-20.1","start":19,"end":20,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ver. 19. “If ye were of the world, the world would love its own.”\n\nSo that had ye been loved it would be very clear that ye had shown forth signs of wickedness. Then, when by saying this first, He did not effect his purpose, He goeth on again with the discourse.\n\nVer. 20. “The servant is not greater than his lord. If they have persecuted Me, they will also persecute you.”\n\nHe showed that in this point they would be most His imitators. For while Christ was in the flesh, men had war with Him, but when He was translated, the battle came in the next place upon them. Then because owing to their fewness they were terrified at being about to encounter the attack of so great a multitude, He raiseth their souls by telling them that it was an especial subject of joy that they were hated by them; “For so ye shall share My sufferings. Ye should not therefore be troubled, for ye are not better than I,” as I before told you, “The servant is not greater than his lord.” Then there is also a third source of consolation, that the Father also is insulted together with them.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.1","cites":[{"at":264,"text":"Ver. 20","label":"John 15:20","href":"/jhn/15/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p23"},{"id":"chrysostom.JHN.15.21-22.1","start":21,"end":22,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ver. 21. “But all these things will they do unto you for My Name’s sake, because they know not Him that sent Me.”\n\nThat is, “they insult Him also.” Besides this, depriving those others of excuse, and putting also another source of comfort, He saith,\n\nVer. 22. “If I had not come and spoken unto them, they had not had sin.”\n\nShowing that they shall do unjustly both what they do against Him and against them. “Why then didst Thou bring us into such calamities? Didst Thou not foreknow the wars, the hatred?” Therefore again He saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.1","cites":[{"at":251,"text":"Ver. 22","label":"John 15:22","href":"/jhn/15/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p29"},{"id":"chrysostom.JHN.15.23.1","start":23,"end":23,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ver. 23. “He that hateth Me, hateth My Father also.”\n\nFrom this also proclaiming beforehand no small punishment against them. For, since they continually pretended that they persecuted Him on account of the Father, to deprive them of this excuse He spake these words. “They have no excuse. I gave them the teaching which is by words, that by works I added, according to the Law of Moses, who bade all men obey one speaking and doing such things, when he should both lead to piety, and exhibit the greatest miracles.” And He spake not simply of “signs,” but,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:22–24","href":"/jhn/15/#v22-catena"}],"inFull":"/works/chrysostom/77/#iv.lxxix-p35"},{"id":"chrysostom.JHN.15.24.1","start":24,"end":24,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ver. 24. “Which none other man did.”\n\nAnd of this they themselves are witnesses, speaking in this way; “It was never so seen in Israel” ( Matt. ix. 33 ); and, “Since the world began was it not heard that any man opened the eyes of one that was born blind” ( c. ix. 32 ); and the matter of Lazarus was of the same kind, and all the other acts the same, and the mode of wonder-working new, and all beyond thought. “Why then,” saith one, “do they persecute both Thee and us?” “Because ye are not of the world. If ye were of the world, the world would love its own.” ( Ver. 19.) He first remindeth them of the words which He spake also to His own brethren ( c. vii. 7 ); but there he spake more by way of a reflection, lest He should offend them, while here, on the contrary, He revealed all. “And how is it clear that it is on this account that we are hated?” “From what was done to Me. For, tell Me, which of My words or deeds could they lay hold on, that they would not receive Me?” Then since the thing would be astounding to us, He telleth the cause; that is, their wickedness. And He stayeth not here either, but introduceth the Prophet ( Ps. xxxv. 19; lxix. 4 ), showing him proclaiming before of old time, and saying, that,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.1","cites":[{"at":138,"text":"Matt. ix. 33","label":"Matthew 9:33","href":"/mat/9/#v33","status":"detected"},{"at":258,"text":"c. ix. 32","label":"John 9:32","href":"/jhn/9/#v32","status":"detected"},{"at":565,"text":"Ver. 19","label":"John 15:19","href":"/jhn/15/#v19","status":"detected"},{"at":654,"text":"c. vii. 7","label":"John 7:7","href":"/jhn/7/#v7","status":"detected"},{"at":1141,"text":"Ps. xxxv. 19","label":"Psalms 35:19","href":"/psa/35/#v19","status":"detected"},{"at":1155,"text":"lxix. 4","label":"Psalms 69:4","href":"/psa/69/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p38"},{"id":"chrysostom.JHN.15.25.1","start":25,"end":25,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ver. 25. “They hated Me without a cause.”\n\n[3.] Which Paul doth also. For when many wondered how that the Jews believed not, he brings in Prophets foretelling it of old, and declaring the cause; that their wickedness and pride were the cause of their unbelief. “Well then; if they kept not Thy saying, neither will they keep ours; if they persecuted Thee, therefore they will persecute us also; if they saw signs, such as none other man wrought; if they heard words such as none other spake, and profited nothing; if they hate Thy Father and Thee with Him, wherefore,” saith one, “hast Thou sent us in among them? How after this shall we be worthy of belief? which of our kindred will give-heed to us?” That they may not therefore be troubled by such thoughts, see what sort of comfort he addeth.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p43"},{"id":"chrysostom.JHN.15.26-27.1","start":26,"end":27,"heading":"Homily LXXVII. John xv. 11, 12","excerpt":"Ver. 26, 27. “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning.”\n\n“He shall be worthy of belief, for He is the Spirit of Truth.” On this account He called It not “Holy Spirit,” but “Spirit of Truth.” But the, “proceedeth from the Father,” showeth that He knoweth all things exactly, as Christ also saith of Himself, that “I know whence come and whither I go” ( c. viii. 14 ), speaking in that place also concerning truth. “Whom will send.” Behold, it is no longer the Father alone, but the Son also who sendeth. “And ye too,” He saith, “have a right to be believed, who have been with Me, who have not heard from others.” Indeed, the Apostles confidently rely on this circumstance, saying, “We who did eat and drink with Him.” ( Acts x. 41.) And to show that this was not merely said to please, the Spirit beareth witness to the words spoken. ( Acts x. 44.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","locus":"77.3","cites":[{"at":547,"text":"c. viii. 14","label":"John 8:14","href":"/jhn/8/#v14","status":"detected"},{"at":915,"text":"Acts x. 41","label":"Acts 10:41","href":"/act/10/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/77/#iv.lxxix-p46"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.15.1.1","start":1,"end":1,"heading":"Tractate LXXX. Chapter XV. 1–3.","excerpt":"1. This passage of the Gospel, brethren, where the Lord calls Himself the vine, and His disciples the branches, declares in so many words that the Mediator between God and men, the man Christ Jesus, is the head of the Church, and that we are His members. For as the vine and its branches are of one nature, therefore, His own nature as God being different from ours, He became man, that in Him human nature might be the vine, and we who also are men might become branches thereof. What mean, then, the words, “I am the true vine”? Was it to the literal vine, from which that metaphor was drawn, that He intended to point them by the addition of “true”? For it is by similitude, and not by any personal propriety, that He is thus called a vine; just as He is also termed a sheep, a lamb, a lion, a rock, a corner-stone, and other names of a like kind, which are themselves rather the true ones, from which these are drawn as similitudes, not as realities. But when He says, “I am the true vine,” it is to distinguish Himself, doubtless, from that [vine] to which the words are addressed: “How art thou turned into sourness, as a strange vine?” For how could that be a true vine which was expected to bring forth grapes and brought forth thorns?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxi.html","locus":"80.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:1","href":"/jhn/15/#v1-catena"}],"inFull":"/works/augustine/80/#iii.lxxxi-p3"},{"id":"augustine.JHN.15.1-2.1","start":1,"end":2,"heading":"Tractate LXXX. Chapter XV. 1–3.","excerpt":"2. “I am,” He says, “the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, He taketh away; and every one that beareth fruit, He purgeth it, that it may bring forth more fruit.” Are, then, the husbandman and the vine one? Christ is the vine in the same sense as when He said, “The Father is greater than I;” but in that sense wherein He said, “I and my Father are one,” He is also the husbandman. And yet not such a one as those, whose whole service is confined to external labor; but such, that He also supplies the increase from within. “For neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” But Christ is certainly God, for the Word was God; and so He and the Father are one: and if the Word was made flesh,—that which He was not before,—He nevertheless still remains what He was. And still more, after saying of the Father, as of the husbandman, that He taketh away the fruitless branches, and pruneth the fruitful, that they may bring forth more fruit, He straightway points to Himself as also the purger of the branches, when He says, “Now ye are clean through the word which I have spoken unto you.” Here, you see, He is also the pruner of the branches—a work which belongs to the husbandman, and not to the vine; and more than that, He maketh the branches His workmen. For although they give not the increase, they afford some help; but not of themselves: “For without me,” He says, “ye can do nothing.” And listen, also, to their own confession: “What, then, is Apollos, and what is Paul? but ministers by whom ye believed, even as the Lord gave to every man. I have planted, Apollos watered.” And this, too, “as the Lord gave to every man;” and so not of themselves. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxi.html","locus":"80.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/80/#iii.lxxxi-p8"},{"id":"augustine.JHN.15.3.1","start":3,"end":3,"heading":"Tractate LXXX. Chapter XV. 1–3.","excerpt":"3. “Now ye are clean through the word which I have spoken unto you. Why does He not say, Ye are clean through the baptism wherewith ye have been washed, but “through the word which I have spoken unto you,” save only that in the water also it is the word that cleanseth? Take away the word, and the water is neither more nor less than water. The word is added to the element, and there results the Sacrament, as if itself also a kind of visible word. For He had said also to the same effect, when washing the disciples’ feet, “He that is washed needeth not, save to wash his feet, but is clean every whit.” And whence has water so great an efficacy, as in touching the body to cleanse the soul, save by the operation of the word; and that not because it is uttered, but because it is believed? For even in the word itself the passing sound is one thing, the abiding efficacy another. “This is the word of faith which we preach,” says the apostle, “that if thou shalt confess with thy mouth that Jesus is the Lord, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.” Accordingly, we read in the Acts of the Apostles, “Purifying their hearts by faith;” and, says the blessed Peter in his epistle, “Even as baptism doth also now save us, not the putting away of the filth of the flesh, but the answer of a good conscience.” “This is the word of faith which we preach,” whereby baptism, doubtless, is also consecrated, in order to its possession of the power to cleanse. For Christ, who is the vine with us, and the husbandman with the Father, “loved the Church, and gave Himself for it.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxi.html","locus":"80.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:3","href":"/jhn/15/#v3-catena"}],"inFull":"/works/augustine/80/#iii.lxxxi-p11"},{"id":"augustine.JHN.15.4.1","start":4,"end":4,"heading":"Tractate LXXXI. Chapter XV. 4–7.","excerpt":"1. Jesus called Himself the vine, and His disciples the branches, and His Father the husbandman; whereon we have already discoursed as we were able. But in the present passage, while still speaking of Himself as the vine, and of His branches, or, in other words, of the disciples, He said, “Abide in me, and I in you.” They are not in Him in the same kind of way that He is in them. And yet both ways tend to their advantage, and not to His. For the relation of the branches to the vine is such that they contribute nothing to the vine, but from it derive their own means of life; while that of the vine to the branches is such that it supplies their vital nourishment, and receives nothing from them. And so their having Christ abiding in them, and abiding themselves in Christ, are in both respects advantageous, not to Christ, but to the disciples. For when the branch is cut off, another may spring up from the living root; but that which is cut off cannot live apart from the root.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxii.html","locus":"81.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/81/#iii.lxxxii-p3"},{"id":"augustine.JHN.15.4.2","start":4,"end":4,"heading":"Tractate LXXXI. Chapter XV. 4–7.","excerpt":"2. And then He proceeds to say: “As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.” A great encomium on grace, my brethren,—one that will instruct the souls of the humble, and stop the mouths of the proud. Let those now answer it, if they dare, who, ignorant of God’s righteousness, and going about to establish their own, have not submitted themselves unto the righteousness of God. Let the self-complacent answer it, who think they have no need of God for the performance of good works. Fight they not against such a truth, those men of corrupt mind, reprobate concerning the faith, whose reply is only full of impious talk, when they say: It is of God that we have our existence as men, but it is of ourselves that we are righteous? What is it you say, you who deceive yourselves, and, instead of establishing freewill, cast it headlong down from the heights of its self-elevation through the empty regions of presumption into the depths of an ocean grave? Why, your assertion that man of himself worketh righteousness, that is the height of your self-elation. But the Truth contradicts you, and declares, “The branch cannot bear fruit of itself, except it abide in the vine.” Away with you now over your giddy precipices, and, without a spot whereon to take your stand, vapor away at your windy talk. These are the empty regions of your presumption. But look well at what is tracking your steps, and, if you have any sense remaining, let your hair stand on end. For whoever imagines that he is bearing fruit of himself is not in the vine, and he that is not in the vine is not in Christ, and he that is not in Christ is not a Christian. Such are the ocean depths into which you have plunged.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxii.html","locus":"81.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/81/#iii.lxxxii-p4"},{"id":"augustine.JHN.15.5-6.1","start":5,"end":6,"heading":"Tractate LXXXI. Chapter XV. 4–7.","excerpt":"3. Ponder again and again what the Truth has still further to say: “I am the vine,” He adds, “ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing.” For just to keep any from supposing that the branch can bear at least some little fruit of itself, after saying, “the same bringeth forth much fruit,” His next words are not, Without me ye can do but little, but “ye can do nothing.” Whether then it be little or much, without Him it is impracticable; for without Him nothing can be done. For although, when the branch beareth little fruit, the husbandman purgeth it that it may bring forth more; yet if it abide not in the vine, and draw its life from the root, it can bear no fruit whatever of itself. And although Christ would not have been the vine had He not been man, yet He could not have supplied such grace to the branches had He not also been God. And just because such grace is so essential to life, that even death itself ceases to be at the disposal of free-will, He adds, “If any one abide not in me, he shall be cast forth as a branch, and wither; and they shall gather him, and cast him into the fire, and he is burned.” The wood of the vine, therefore, is in the same proportion the more contemptible if it abide not in the vine, as it is glorious while so abiding; in fine, as the Lord likewise says of them in the prophet Ezekiel, when cut off, they are of no use for any purpose of the husbandman, and can be applied to no labor of the mechanic. The branch is suitable only for one of two things, either the vine or the fire: if it is not in the vine, its place will be in the fire; and that it may escape the latter, may it have its place in the vine.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxii.html","locus":"81.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:4–5","href":"/jhn/15/#v4-catena"}],"inFull":"/works/augustine/81/#iii.lxxxii-p7"},{"id":"augustine.JHN.15.7.1","start":7,"end":7,"heading":"Tractate LXXXI. Chapter XV. 4–7.","excerpt":"4. “If ye abide in me,” He says, “and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” For abiding thus in Christ, is there aught they can wish but what will be agreeable to Christ? So abiding in the Saviour, can they wish anything that is inconsistent with salvation? Some things, indeed, we wish because we are in Christ, and other things we desire because still in this world. For at times, in connection with this our present abode, we are inwardly prompted to ask what we know not it would be inexpedient for us to receive. But God forbid that such should be given us if we abide in Christ, who, when we ask, only does what will be for our advantage. Abiding, therefore, ourselves in Him, when His words abide in us we shall ask what we will, and it shall be done unto us. For if we ask, and the doing follows not, what we ask is not connected with our abiding in Him, nor with His words which abide in us, but with that craving and infirmity of the flesh which are not in Him, and have not His words abiding in them. For to His words, at all events, belongs that prayer which He taught, and in which we say, “Our Father, who art in heaven.” Let us only not fall away from the words and meaning of this prayer in our petitions, and whatever we ask, it shall be done unto us. For then only may His words be said to abide in us, when we do what He has commanded us, and love what He has promised. But when His words abide only in the memory, and have no place in the life, the branch is not to be accounted as in the vine, because it draws not its life from the root. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxii.html","locus":"81.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:7","href":"/jhn/15/#v7-catena"}],"inFull":"/works/augustine/81/#iii.lxxxii-p9"},{"id":"augustine.JHN.15.8.1","start":8,"end":8,"heading":"Tractate LXXXII. Chapter XV. 8–10.","excerpt":"1. The Saviour, in thus speaking to the disciples, commends still more and more the grace whereby we are saved, when He says, “Herein is my Father glorified, that ye bear very much fruit, and be made my disciples.” Whether we say glorified, or made bright, both are the rendering given us of one Greek verb, namely doxazein (δοξάζειν). For what is doxa (δόξα) in Greek, is in Latin glory. I have thought it worth while to mention this, because the apostle says, “If Abraham was justified by works, he hath glory, but not before God.” For this is the glory before God, whereby God, and not man, is glorified, when he is justified, not by works, but by faith, so that even his doing well is imparted to him by God; just as the branch, as I have stated above, cannot bear fruit of itself. For if herein God the Father is glorified, that we bear much fruit, and be made the disciples of Christ, let us not credit our own glory therewith, as if we had it of ourselves. For of Him is such a grace, and accordingly therein the glory is not ours, but His. Hence also, in another passage, after saying, “Let your light so shine before men that they may see your good works;” to keep them from the thought that such good works were of themselves, He immediately added, “and may glorify your Father who is in heaven.” For herein is the Father glorified, that we bear much fruit, and be made the disciples of Christ. And by whom are we so made, but by Him whose mercy hath forestalled us? For we are His workmanship, created in Christ Jesus unto good works.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiii.html","locus":"82.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/82/#iii.lxxxiii-p3"},{"id":"augustine.JHN.15.9.1","start":9,"end":9,"heading":"Tractate LXXXII. Chapter XV. 8–10.","excerpt":"2. “As the Father hath loved me,” He says, “so have I loved you: continue ye in my love.” Here, then, you see, is the source of our good works. For whence should we have them, were it not that faith worketh by love? And how should we love, were it not that we were first loved? With striking clearness is this declared by the same evangelist in his epistle: “We love God because He first loved us.” But when He says, “As the Father hath loved me, so have I loved you,” He indicates no such equality between our nature and His as there is between Himself and the Father, but the grace whereby the Mediator between God and men is the man Christ Jesus. For He is pointed out as Mediator when He says, “The Father—me, and I—you.” For the Father, indeed, also loveth us, but in Him; for herein is the Father glorified, that we bear fruit in the vine, that is, in the Son, and so be made His disciples.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiii.html","locus":"82.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/82/#iii.lxxxiii-p9"},{"id":"augustine.JHN.15.9-10.1","start":9,"end":10,"heading":"Tractate LXXXII. Chapter XV. 8–10.","excerpt":"3. “Continue ye,” He says, “in my love.” How shall we continue? Listen to what follows: “If ye keep my commandments, ye shall abide in my love.” Love brings about the keeping of His commandments; but does the keeping of His commandments bring about love? Who can doubt that it is love which precedes? For he has no true ground for keeping the commandments who is destitute of love. And so, in saying, “If ye keep my commandments, ye shall abide in my love,” He shows not the source from which love springs, but the means whereby it is manifested. As if He said, Think not that ye abide in my love if ye keep not my commandments; for it is only if ye have kept them that ye shall abide. In other words, it will thus be made apparent that ye shall abide in my love if ye keep my commandments. So that no one need deceive himself by saying that he loveth Him, if he keepeth not His commandments. For we love Him just in the same measure as we keep His commandments; and the less we keep them, the less we love. And although, when He saith, “Continue ye in my love,” it is not apparent what love He spake of; whether the love we bear to Him, or that which He bears to us: yet it is seen at once in the previous clause. For He had there said, “So have I loved you;” and to these words He immediately adds, “Continue ye in my love:” accordingly, it is that love which He bears to us. What, then, do the words mean, “Continue ye in my love,” but just, continue ye in my grace? And what do these mean, “If ye keep my commandments, ye shall abide in my love,” but, hereby shall ye know that ye shall abide in the love which I bear to you, if ye keep my commandments? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiii.html","locus":"82.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/82/#iii.lxxxiii-p13"},{"id":"augustine.JHN.15.9-10.2","start":9,"end":10,"heading":"Tractate LXXXII. Chapter XV. 8–10.","excerpt":"4. But what are we to make of that which follows: “Even as I have kept my Father’s commandments, and abide in His love”? Here also He certainly intended us to understand that fatherly love wherewith He was loved of the Father. For this was what He has just said, “As the Father hath loved me, so have I loved you;” and then to these He added the words, “Continue ye in my love;” in that, doubtless, wherewith I have loved you. Accordingly, when He says also of the Father, “I abide in His love,” we are to understand it of that love which was borne Him by the Father. But then, in this case also, is that love which the Father bears to the Son referable to the same grace as that wherewith we are loved of the Son: seeing that we on our part are sons, not by nature, but by grace; while the Only-begotten is so by nature and not by grace? Or is this even in the Son Himself to be referred to His condition as man? Certainly so. For in saying, “As the Father hath loved me, so have I loved you,” He pointed to the grace that was His as Mediator. For Christ Jesus is the Mediator between God and men, not in respect to His Godhead, but in respect to His manhood. And certainly it is in reference to this His human nature that we read, “And Jesus increased in wisdom and age, and in favor [grace] with God and men.” In harmony, therefore, with this, we may rightly say that while human nature belongs not to the nature of God, yet such human nature does by grace belong to the person of the only-begotten Son of God; and that by grace so great, that there is none greater, yea, none that even approaches equality. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiii.html","locus":"82.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/82/#iii.lxxxiii-p14"},{"id":"augustine.JHN.15.11.1","start":11,"end":11,"heading":"Tractate LXXXIII. Chapter XV. 11, 12.","excerpt":"1. You have just heard, beloved, the Lord saying to His disciples, “These things have I spoken unto you, that my joy might be in you, and that your joy might be full.” And what else is Christ’s joy in us, save that He is pleased to rejoice over us? And what is this joy of ours which He says is to be made full, but our having fellowship with Him? On this account He had said to the blessed Peter, “If I wash thee not, thou shall have no part with me.” His joy, therefore, in us is the grace He hath bestowed upon us: and that is also our joy. But over it He rejoiced even from eternity, when He chose us before the foundation of the world. Nor can we rightly say that His joy was not full; for God’s joy was never at any time imperfect. But that joy of His was not in us: for we, in whom it could be, had as yet no existence; and even when our existence commenced, it began not to be in Him. But in Him it always was, who in the infallible truth of His own foreknowledge rejoiced that we should yet be His own. Accordingly, He had a joy over us that was already full, when He rejoiced in foreknowing and foreordaining us: and as little could there be any fear intermingling in that joy of His, lest there should be any possible failure in what He foreknew would be done by Himself. Nor, when He began to do what He foreknew that He would do, was there any increase to His joy as the expression of His blessedness; otherwise His making of us must have added to His blessedness. Be such a supposition, brethren, far from our thoughts; for the blessedness of God was neither less without us, nor became greater because of us. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiv.html","locus":"83.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:9–11","href":"/jhn/15/#v9-catena"}],"inFull":"/works/augustine/83/#iii.lxxxiv-p3"},{"id":"augustine.JHN.15.12.1","start":12,"end":12,"heading":"Tractate LXXXIII. Chapter XV. 11, 12.","excerpt":"2. “This,” He says, “is my injunction, that ye love one another, as I have loved you.” Whether we call it injunction or commandment, both are the rendering of the same Greek word, entolé (ἐντολή). But He had already made this same announcement on a former occasion, when, as ye ought to remember, I repounded it to you to the best of my ability. For this is what He says there, “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another.” And so the repetition of this commandment is its commendation: only that there He said, “A new commandment I give unto you;” and here, “This is my commandment:” there, as if there had been no such commandment before; and here, as if He had no other commandment to give them. But there it is spoken of as “new,” to keep us from persevering in our old courses; here, it is called “mine,” to keep us from treating it with contempt.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiv.html","locus":"83.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/83/#iii.lxxxiv-p6"},{"id":"augustine.JHN.15.12.2","start":12,"end":12,"heading":"Tractate LXXXIII. Chapter XV. 11, 12.","excerpt":"3. But when He said in this way here, “This is my commandment,” as if there were none else, what are we to think, my brethren? Is, then, the commandment about that love wherewith we love one another, His only one? Is there not also another that is still greater,—that we should love God? Or has God in very truth given us such a charge about love alone, that we have no need of searching for others? There are three things at least that the apostle commends when he says, “But now abide faith, hope, charity, these three; but the greatest of these is charity.” And although in charity, that is, in love, are comprehended the two commandments; yet it is here declared to be the greatest only, and not the sole one. Accordingly, what a host of commandments are given us about faith, what a multitude about hope! who is there that could collect them together, or suffice to number them? But let us ponder the words of the same apostle: “Love is the fullness of the law.” And so, where there is love, what can be wanting? and where it is not, what is there that can possibly be profitable? The devil believes, but does not love: no one loveth who doth not believe. One may, indeed, hope for pardon who does not love, but he hopes in vain; but no one can despair who loves. Therefore, where there is love, there of necessity will there be faith and hope; and where there is the love of our neighbor, there also of necessity will be the love of God. For he that loveth not God, how loveth he his neighbour as himself, seeing that he loveth not even himself? Such an one is both impious and iniquitous; and he that loveth iniquity, manifestly loveth not, but hateth his own soul. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiv.html","locus":"83.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:12","href":"/jhn/15/#v12-catena"}],"inFull":"/works/augustine/83/#iii.lxxxiv-p10"},{"id":"augustine.JHN.15.13.1","start":13,"end":13,"heading":"Tractate LXXXIV. Chapter XV. 13.","excerpt":"1. The Lord, beloved brethren, hath defined that fullness of love which we ought to bear to one another, when He said: “Greater love hath no man than this, that a man lay down his life for his friends.” Inasmuch, then, as He had said before, “This is my commandment, that ye love one another, as I have loved you;” and appended to these words what you have just been hearing, “Greater love hath no man than this, that a man lay down his life for his friends;” there follows from this as a consequence, what this same Evangelist John says in his epistle, “That as Christ laid down His life for us, even so we also ought to lay down our lives for the brethren;” loving one another in truth, as He hath loved us, who laid down His life for us. Such also is doubtless the meaning of what we read in the Proverbs of Solomon: “If thou sittest down to supper at the table of a ruler, consider wisely what is set before thee; and so put to thy hand, knowing that thou art bound to make similar preparations.” For what is the table of the ruler, but that from which we take the body and blood of Him who laid down His life for us? And what is it to sit thereat, but to approach in humility? And what is it to consider intelligently what is set before thee, but worthily to reflect on the magnitude of the favor? And what is it, so to put to thy hand, as knowing that thou art bound to make similar preparations, but as I have already said, that, as Christ laid down His life for us, so we also ought to lay down our lives for the brethren? For as the Apostle Peter also says, “Christ suffered for us, leaving us an example, that we should follow His steps.” This is to make similar preparations. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxv.html","locus":"84.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/84/#iii.lxxxv-p3"},{"id":"augustine.JHN.15.13.2","start":13,"end":13,"heading":"Tractate LXXXIV. Chapter XV. 13.","excerpt":"2. But let us not be supposed to have so spoken as if on such grounds we might possibly arrive at an equality with Christ the Lord, if for His sake we have undergone witness-bearing even unto blood. He had power to lay down His life, and to take it again; but we have no power to live as long as we wish; and die we must, however unwilling: He, by dying, straightway slew death in Himself; we, by His death, are delivered from death: His flesh saw no corruption; ours, after corruption, shall in the end of the world be clothed by Him with incorruption: He had no need of us, in order to work out our salvation; we, without Him, can do nothing: He gave Himself as the vine, to us the branches; we, apart from Him, can have no life. Lastly, although brethren die for brethren, yet no martyr’s blood is ever shed for the remission of the sins of brethren, as was the case in what He did for us; and in this respect He bestowed not on us aught for imitation, but something for congratulation. In as far, then, as the martyrs have shed their blood for the brethren, so far have they exhibited such tokens of love as they themselves perceived at the table of the Lord. (One might imitate Him in dying, but no one could, in redeeming.) In all else, then, that I have said, although it is out of my power to mention everything, the martyr of Christ is far inferior to Christ Himself. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxv.html","locus":"84.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/84/#iii.lxxxv-p7"},{"id":"augustine.JHN.15.14.1","start":14,"end":14,"heading":"Tractate LXXXV. Chapter XV. 14, 15.","excerpt":"1. When the Lord Jesus had commended the love which He manifested toward us in dying for us, and had said, “Greater love hath no man than this, that a man lay down his life for his friends,” He added, “Ye are my friends, if ye do whatsoever I command you.” What great condescension! when one cannot even be a good servant unless he do his lord’s commandments; the very means, which only prove men to be good servants, He wished to be those whereby His friends should be known. But the condescension, as I have termed it, is this, that the Lord condescends to call those His friends whom He knows to be His servants. For, to let us know that it is the duty of servants to yield obedience to their master’s commands, He actually in another place reproaches those who are servants, by saying, “And why call ye me, Lord, Lord, and do not the things that I say?” Accordingly, when ye say Lord, prove what you say by doing my commandments. Is it not to the obedient servant that He is yet one day to say, “Well done, thou good servant; because thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord”? One, therefore, who is a good servant, can be both servant and friend.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxvi.html","locus":"85.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/85/#iii.lxxxvi-p3"},{"id":"augustine.JHN.15.15.1","start":15,"end":15,"heading":"Tractate LXXXV. Chapter XV. 14, 15.","excerpt":"2. But let us mark what follows. “Henceforth I call you not servants; for the servant knoweth not what his lord doeth.” How, then are we to understand the good servant to be both servant and friend, when He says, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth”? He introduces the name of friend in such a way as to withdraw that of servant; not as if to include both in the one term, but in order that the one should succeed to the place vacated by the other. What does it mean? Is it this, that even in doing the Lord’s commandments we shall not be servants? Or this, that then we shall cease to be servants, when we have been good servants? And yet who can contradict the Truth, when He says, “Henceforth I call you not servants?” and shows why He said so: “For the servant,” He adds, “knoweth not what his lord doeth.” Is it that a good and tried servant is not likewise entrusted by his master with his secrets? What does He mean, then, by saying, “The servant knoweth not what his lord doeth”? Be it that “he knoweth not what he doeth,” is he ignorant also of what he commands? For if he were so, how can he serve? Or how is he a servant who does no service? And yet the Lord speaks thus: “Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants.” Truly a marvellous statement! Seeing we cannot serve the Lord but by doing His commandments, how is it that in doing so we shall cease to be servants? If I be not a servant in doing His commandments, and yet cannot be in His service unless I so do, then, in my very service, I am no longer a servant.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxvi.html","locus":"85.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/85/#iii.lxxxvi-p6"},{"id":"augustine.JHN.15.15.2","start":15,"end":15,"heading":"Tractate LXXXV. Chapter XV. 14, 15.","excerpt":"3. Let us, brethren, let us understand, and may the Lord enable us to understand, and enable us also to do what we understand. And if we know this, we know of a truth what the Lord doeth; for it is only the Lord that so enables us, and by such means only do we attain to His friendship. For just as there are two kinds of fear, which produce two classes of fearers; so there are two kinds of service, which produce two classes of servants. There is a fear, which perfect love casteth out; and there is another fear, which is clean, and endureth for ever. The fear that lies not in love, the apostle pointed to when he said, “For ye have not received the spirit of service again to fear.” But he referred to the clean fear when he said, “Be not high-minded, but fear.” In that fear which love casteth out, there has also to be cast out the service along with it: for both were joined together by the apostle, that is, the service and the fear, when he said, “For ye have not received the spirit of service again to fear.” And it was the servant connected with this kind of service that the Lord also had in His eye when He said, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth.” Certainly not the servant characterized by the clean fear, to whom it is said, “Well done, thou good servant: enter thou into the joy of thy lord;” but the servant who is characterized by the fear which love casteth out, of whom He elsewhere saith, “The servant abideth not in the house for ever, but the Son abideth ever.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxvi.html","locus":"85.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:15","href":"/jhn/15/#v15-catena"}],"inFull":"/works/augustine/85/#iii.lxxxvi-p7"},{"id":"augustine.JHN.15.15.3","start":15,"end":15,"heading":"Tractate LXXXVI. Chapter XV. 15, 16.","excerpt":"1. It is a worthy subject of inquiry how these words of the Lord are to be understood, “But I have called you friends: for all things that I have heard of my Father I have made known unto you.” For who is there that dare affirm or believe that any man knoweth all things that the only-begotten Son hath heard of the Father; when there is no one that can comprehend even how He heareth any word of the Father, being as He is Himself the only Word of the Father? Nay more, is it not the case that a little afterwards, in this same discourse, which He delivered to the disciples between the Supper and His passion, He said, “I have yet many things to say unto you, but ye cannot bear them now”? How, then, are we to understand that He made known unto the disciples all that He had heard of the Father, when there are many things that He saith not, just because He knows that they cannot bear them now? Doubtless what He is yet to do He says that He has done as the same Being who hath made those things which are yet to be. For as He says by the prophet, “They pierced my hands and my feet,” and not, They will yet pierce; but speaking as it were of the past, and yet predicting what was still in the future: so also in the passage before us He declares that He has made known to the disciples all, that He knows He will yet make known in that fullness of knowledge, whereof the apostle says, “But when that which is perfect is come, then that which is in part shall be done away.” For in the same place he adds: “Now I know in part, but then shall I know, even as also I am known; and now through a glass in a riddle, but then face to face.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxvii.html","locus":"86.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/86/#iii.lxxxvii-p3"},{"id":"augustine.JHN.15.16.1","start":16,"end":16,"heading":"Tractate LXXXVI. Chapter XV. 15, 16.","excerpt":"2. “Ye have not chosen me,” He says, “but I have chosen you.” Grace such as that is ineffable. For what were we so long as Christ had not yet chosen us, and we were therefore still destitute of love? For he who hath chosen Him, how can he love Him? Were we, think you, in that condition which is sung of in the psalm: “I had rather be an abject in the house of the Lord, than dwell in the tents of wickedness”? Certainly not. What were we then, but sinful and lost? We had not yet come to believe on Him, in order to lead to His choosing us; for if it were those who already believed that He chose, then was He chosen Himself, prior to His choosing. But how could He say, “Ye have not chosen me,” save only because His mercy anticipated us? Here surely is at fault the vain reasoning of those who defend the foreknowledge of God in opposition to His grace, and with this view declare that we were chosen before the foundation of the world, because God foreknew that we should be good, but not that He Himself would make us good. So says not He, who declares, “Ye have not chosen me.” For had He chosen us on the ground that He foreknew that we should be good, then would He also have foreknown that we would not be the first to make choice of Him. For in no other way could we possibly be good: unless, forsooth, one could be called good who has never made good his choice. What was it then that He chose in those who were not good? For they were not chosen because of their goodness, inasmuch as they could not be good without being chosen. Otherwise grace is no more grace, if we maintain the priority of merit. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxvii.html","locus":"86.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:16","href":"/jhn/15/#v16-catena"}],"inFull":"/works/augustine/86/#iii.lxxxvii-p14"},{"id":"augustine.JHN.15.16.2","start":16,"end":16,"heading":"Tractate LXXXVI. Chapter XV. 15, 16.","excerpt":"3. See then, beloved, how it is that He chooseth not the good, but maketh those whom He has chosen good. “I have chosen you,” He saith, “and appointed you that ye should go and bring forth fruit, and [that] your fruit should remain.” And is not that the fruit, whereof He had already said, “Without me ye can do nothing”? He hath chosen therefore, and appointed that we should go and bring forth fruit; and no fruit, accordingly, had we to induce His choice of us. “That ye should go,” He said, “and bring forth fruit.” We go to bring forth, and He Himself is the way wherein we go, and wherein He hath appointed us to go. And so His mercy hath anticipated us in all. “And that your fruit,” He saith, “should remain; that whatsoever ye shall ask of the Father in my name, He may give it you.” Accordingly let love remain; for He Himself is our fruit. And this love lies at present in longing desire, not yet in fullness of enjoyment; and whatsoever with that longing desire we shall ask in the name of the only-begotten Son, the Father giveth us. But what is not expedient for our salvation to receive, let us not imagine that we ask that in the Saviour’s name: but we ask in the name of the Saviour only that which really belongs to the way of salvation.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxvii.html","locus":"86.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:16","href":"/jhn/15/#v16-catena"}],"inFull":"/works/augustine/86/#iii.lxxxvii-p20"},{"id":"augustine.JHN.15.16-17.1","start":16,"end":17,"heading":"Tractate LXXXVII. Chapter XV. 17–19.","excerpt":"1. In the Gospel lesson which precedes this one, the Lord had said: “Ye have not chosen me, but I have chosen you, and appointed you, that ye should go and bring forth fruit, and [that] your fruit should remain; that whatsoever ye shall ask of the Father in my name, He may give it you.” On these words you remember that we have already discoursed, as the Lord enabled us. But here, that is, in the succeeding lesson which you have heard read, He says: “These things I command you, that ye love one another.” And thereby we are to understand that this is our fruit, of which He had said, “I have chosen you, that ye should go and bring forth fruit, and [that] your fruit should remain.” And what He subjoined, “That whatsoever ye shall ask of the Father in my name, He may give it you,” He will certainly give us if we love one another; seeing that this very thing He has also given us, in choosing us when we had no fruit, because we had chosen Him not; and appointing us that we should bring forth fruit,—that is, that we should love one another,—a fruit that we cannot have apart from Him, just as the branches can do nothing apart from the vine. Our fruit, therefore, is charity, which the apostle explains to be, “Out of a pure heart, and a good conscience, and faith unfeigned.” So love we one another, and so love we God. For it would be with no true love that we loved one another, if we loved not God. For every one loves his neighbor as himself if he loves God; and if he loves not God, he loves not himself. For on these two commandments of love hang all the law and the prophets: this is our fruit. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxviii.html","locus":"87.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:17","href":"/jhn/15/#v17-catena"}],"inFull":"/works/augustine/87/#iii.lxxxviii-p3"},{"id":"augustine.JHN.15.18-19.1","start":18,"end":19,"heading":"Tractate LXXXVII. Chapter XV. 17–19.","excerpt":"2. But alongside of this love we ought also patiently to endure the hatred of the world. For it must of necessity hate those whom it perceives recoiling from that which is loved by itself. But the Lord supplies us with special consolation from His own case, when, after saying, “These things I command you, that ye love one another,” He added, “If the world hate you, know that it hated me before [it hated] you.” Why then should the member exalt itself above the head? Thou refusest to be in the body if thou art unwilling to endure the hatred of the world along with the Head. “If ye were of the world,” He says, “the world would love its own.” He says this, of course, of the whole Church, which, by itself, He frequently also calls by the name of the world: as when it is said, “God was in Christ, reconciling the world unto Himself.” And this also: “The Son of man came not to condemn the world, but that the world through Him might be saved.” And John says in his epistle: “We have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins; and not for ours only, but also [for those] of the whole world.” The whole world then is the Church, and yet the whole world hateth the Church. The world therefore hateth the world, the hostile that which is reconciled, the condemned that which is saved, the polluted that which is cleansed.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxviii.html","locus":"87.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:19","href":"/jhn/15/#v19-catena"}],"inFull":"/works/augustine/87/#iii.lxxxviii-p7"},{"id":"augustine.JHN.15.19.1","start":19,"end":19,"heading":"Tractate LXXXVII. Chapter XV. 17–19.","excerpt":"3. But that world which God is in Christ reconciling unto Himself, which is saved by Christ, and has all its sins freely pardoned by Christ, has been chosen out of the world that is hostile, condemned, and defiled. For out of that mass, which has all perished in Adam, are formed the vessels of mercy, whereof that world of reconciliation is composed, that is hated by the world which belongeth to the vessels of wrath that are formed out of the same mass and fitted to destruction. Finally, after saying, “If ye were of the world, the world would love its own,” He immediately added, “But because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” And so these men were themselves also of that world, and, that they might no longer be of it, were chosen out of it, through no merit of their own, for no good works of theirs had preceded; and not by nature, which through free-will had become totally corrupted at its source: but gratuitously, that is, of actual grace. For He who chose the world out of the world, effected for Himself, instead of finding, what He should choose: for “there is a remnant saved according to the election of grace. And if by grace,” he adds, “then is it no more of works: otherwise grace is no more grace.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxviii.html","locus":"87.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/87/#iii.lxxxviii-p11"},{"id":"augustine.JHN.15.20.1","start":20,"end":20,"heading":"Tractate LXXXVIII. Chapter XV. 20, 21.","excerpt":"1. The Lord, in exhorting His servants to endure with patience the hatred of the world, proposes to them no greater and better example than His own; seeing that, as the Apostle Peter says, “Christ suffered for us, leaving us an example, that we should follow His steps.” And if we really do so, we do it by His assistance, who said, “Without me ye can do nothing.” But further, to those to whom He had already said, “If the world hate you, know that it hated me before [it hated] you,” He now also says in the word you have just been hearing, when the Gospel was read, “Remember my word that I said unto you, The servant is not greater than his lord: if they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.” Now in saying, “The servant is not greater than his lord,” does He not clearly indicate how He would have us understand what He had said above, “Henceforth I call you not servants”? For, you see, He calleth them servants. For what else can the words imply, “The servant is not greater than his lord: if they have persecuted me, they will also persecute you”? It is clear, therefore, that when it is said, “Henceforth I call you not servants,” He is to be understood as speaking of that servant who abideth not in the house for ever, but is characterized by the fear which love casteth out; whereas, when it is here said, “The servant is not greater than his lord: if they have persecuted me, they will also persecute you,” that servant is meant who is distinguished by the clean fear which endureth for ever. For this is the servant who is yet to hear, “Well done, thou good servant: enter thou into the joy of thy Lord.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxix.html","locus":"88.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:19–20","href":"/jhn/15/#v19-catena"}],"inFull":"/works/augustine/88/#iii.lxxxix-p3"},{"id":"augustine.JHN.15.21.1","start":21,"end":21,"heading":"Tractate LXXXVIII. Chapter XV. 20, 21.","excerpt":"2. “But all these things,” He says, “will they do unto you for my name’s sake, because they know not Him that sent me.” And what are “all these things” that “they will do,” but what He has just said, namely, that they will hate and persecute you, and despise your word? For if they kept not their word, and yet neither hated nor persecuted them; or if they even hated, but did not persecute them: it would not be all these things that they did. But “all these things will they do unto you for my name’s sake,”—what else is that but to say, they will hate me in you, they will persecute me in you; and your word, just because it is mine, they will not keep? For “all these things will they do unto you for my name’s sake:” not for yours, but mine. So much the more miserable, therefore, are those who do such things on account of that name, as those are blessed who suffer such things in its behalf: as He Himself elsewhere saith, “Blessed are they that suffer persecution for righteousness’ sake.” For that is on my account, or “for my name’s sake:” because, as we are taught by the apostle, “He is made of God unto us wisdom, and righteousness, and santification, and redemption; that, according as it is written, He that glorieth, let him glory in the Lord.” For the wicked do such things to the wicked, but not for righteousness’ sake; and therefore both are alike miserable, those who do, and those who suffer them. The good also do such things to the wicked: where, although the former do so for righteousness’ sake, yet the latter suffer them not on the same behalf.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxix.html","locus":"88.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/88/#iii.lxxxix-p11"},{"id":"augustine.JHN.15.21.2","start":21,"end":21,"heading":"Tractate LXXXVIII. Chapter XV. 20, 21.","excerpt":"3. But some one says, If, when the wicked persecute the good for the name of Christ, the good suffer for righteousness’ sake, then surely it is for righteousness’ sake that the wicked do so to them; and if such is the case, then also, when the good persecute the wicked for righteousness’ sake, it is for righteousness’ sake likewise that the wicked suffer. For if the wicked can assail the good with persecution for the name of Christ, why cannot the wicked suffer persecution at the hands of the good on the same account; and what is that, but for righteousness’ sake? For if the good act not so on the same account as that on which the wicked suffer, because the good do so for righteousness’ sake, while the wicked suffer for unrighteousness, so then neither can the wicked act so on the same account as that for which the good suffer, because the wicked do so by unrighteousness, while the good suffer for righteousness’ sake. And how then will that be true, “All these things will they do unto you for my name’s sake,” when the former do it not for the name of Christ, that is, for righteousness’ sake, but because of their own iniquity? Such a question is solved in this way, if only we understand the words, “All these things will they do unto you for my name’s sake,” as referring entirely to the righteous, as if it had been said, All these things will ye suffer at their hands for my name’s sake, so that the words, “they will do unto you,” are equivalent to these, Ye will suffer at their hands. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxix.html","locus":"88.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/88/#iii.lxxxix-p14"},{"id":"augustine.JHN.15.21.3","start":21,"end":21,"heading":"Tractate LXXXVIII. Chapter XV. 20, 21.","excerpt":"4. It may also be inquired, if the wicked also persecute the wicked, just as ungodly princes and judges, while they were the persecutors of the godly, certainly also punished murderers and adulterers, and all classes of evil-doers whom they ascertained to be acting contrary to the public laws, how are we to understand the words of the Lord, “If ye were of the world, the world would love its own”? (ver. 19.) For those whom it punisheth cannot be loved by the world, which, we see, generally punisheth the classes of crimes mentioned above, save only that the world is both in those who punish such crimes, and in those that love them. Therefore that world, which is to be understood as existing in the wicked and ungodly, both hateth its own in respect of that section of men in whose case it inflicts injury on the criminal, and loveth its own in respect of that other section in whose case it shows favor to its own partners in criminality. Hence, “All these things will they do unto you for my name’s sake,” is said either in reference to that for the sake of which ye suffer, or to that on account of which they themselves so deal with you, because that which is in you they both hate and persecute. And He added, “Because they know not Him that sent me.” This is to be understood as spoken of that knowledge of which it is also elsewhere recorded, “But to know Thee is perfect intelligence.” For those who with such a knowledge know the Father, by whom Christ was sent, can in no wise persecute those whom Christ is gathering; for they also themselves are being gathered by Christ along with the others.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxix.html","locus":"88.4","cites":[{"at":401,"text":"ver. 19","label":"John 15:19","href":"/jhn/15/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/88/#iii.lxxxix-p15"},{"id":"augustine.JHN.15.22.1","start":22,"end":22,"heading":"Tractate LXXXIX. Chapter XV. 22, 23.","excerpt":"1. The Lord had said above to His disciples, “If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not Him that sent me.” And if we inquire of whom He so spake, we find that He was led on to these words from what He had said before, “If the world hate you, know ye that it hated me before [it hated] you;” and now in adding, “If I had not come and spoken unto them, they had not had sin,” He more expressly pointed to the Jews. Of them, therefore, He also uttered the words that precede, for so does the context itself imply. For it is of the same parties that He said, “If I had not come and spoken unto them, they had not had sin;” of whom He also said, “If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also; but all these things will they do unto you for my name’s sake, because they know not Him that sent me;” for it is to these words that He also subjoins the following: “If I had not come and spoken unto them, they had not had sin.” The Jews, therefore, persecuted Christ, as the Gospel very clearly indicates, and Christ spake to the Jews, not to other nations; and it is they, therefore, that He meant to be understood by the world, that hateth Christ and His disciples; and, indeed, not those alone, but even these latter were shown by Him to belong to the same world. What, then, does He mean by the words, “If I had not come and spoken unto them, they had not had sin”? Was it that the Jews were without sin before Christ came to them in the flesh? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xc.html","locus":"89.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/89/#iii.xc-p3"},{"id":"augustine.JHN.15.22.2","start":22,"end":22,"heading":"Tractate LXXXIX. Chapter XV. 22, 23.","excerpt":"2. But when He went on to say, “But now they have no excuse for their sin,” some may be moved to inquire whether those to whom Christ neither came nor spake, have an excuse for their sin. For if they have not, why is it said here that these had none, on the very ground that He did come and speak to them? And if they have, have they it to the extent of thereby being barred from punishment, or of receiving it in a milder degree? To these inquiries, with the Lord’s help and to the best of my capacity, I reply, that such have an excuse, not for every one of their sins, but for this sin of not believing on Christ, inasmuch as He came not and spake not to them. But it is not in the number of such that those are to be included, to whom He came in the persons of His disciples, and to whom He spake by them, as He also does at present; for by His Church He has come, and by His Church He speaks to the Gentiles. For to this are to be referred the words that He spake, “He that receiveth you, receiveth me;” and, “He that despiseth you, despiseth me.” “Or would ye,” says the Apostle Paul, “have a proof of Him that speaketh in me, namely Christ.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xc.html","locus":"89.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/89/#iii.xc-p5"},{"id":"augustine.JHN.15.23.1","start":23,"end":23,"heading":"Tractate LXXXIX. Chapter XV. 22, 23.","excerpt":"5. “He that hateth me,” He says, “hateth my Father also.” Here it may be said to us, Who can hate one whom he knows not? And certainly before saying, “If I had not come and spoken unto them, they had not had sin,” He had said to His disciples, “These things will they do unto you, because they know not Him that sent me.” How, then, do they both know not, and hate? For if the notion they have formed of Him is not that which He is in Himself, but some unknown conjecture of their own, then certainly it is not Himself they are found to hate, but that figment which they devise or rather suspect in their error. And yet, were it not that men could hate that which they know not, the Truth would not have asserted both, namely, that they both know not, and hate His Father. But such a possibility, if by the Lord’s help we are able to show it, cannot be demonstrated at present, as this discourse must now be brought to a close.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xc.html","locus":"89.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/89/#iii.xc-p14"},{"id":"augustine.JHN.15.23.2","start":23,"end":23,"heading":"Tractate XC. Chapter XV. 23.","excerpt":"1. The Lord says, as you have just been hearing, “He that hateth me, hateth my Father also:” and yet He had said a little before, “These things will they do unto you, because they know not Him that sent me.” A question therefore arises that cannot be overlooked, how they can hate one whom they know not? For if it is not God as He really is, but something else, I know not what, that they suspect or believe Him to be, and hate this; then assuredly it is not God Himself that they hate, but the thing they conceive in their own erroneous suspicion or baseless credulity; and if they think of Him as He really is, how can they be said to know Him not? It may be the case, indeed, with regard to men, that we frequently love those whom we have never seen; and in this way it can, on the other hand, be none the less impossible that we should hate those whom we have never seen. The report, for instance, whether good or bad, about some preacher, leads us not improperly to love or to hate the unknown. But if the report is truthful, how can one, of whom we have got such true accounts, be spoken of as unknown? Is it because we have not seen his face? And yet, though he himself does not see it, he can be known to no one better than to himself. The knowledge of any one, therefore, is not conveyed to us in his bodily countenance, but only lies open to our apprehension when his life and character are revealed. Otherwise no one would be able to know himself, because unable to see his own face. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xci.html","locus":"90.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/90/#iii.xci-p3"},{"id":"augustine.JHN.15.24.1","start":24,"end":24,"heading":"Tractate XCI. Chapter XV. 24, 25.","excerpt":"1. The Lord had said, “He that hateth me, hateth my Father also.” For of a certainty he that hateth the truth must also hate Him of whom the truth is born; on which subject we have already spoken, as we were granted ability. And then He added the words on which we have now to discourse: “If I had not done among [in] them the works which none other man did, they had not had sin.” To wit, that great sin whereof He also says before, “If I had not come and spoken unto them, they had not had sin.” Their sin was that of not believing on Him who thus spake and wrought. For they were not without sin before He so spake to them and did such works among them; but this sin of theirs, in not believing on Him, is thus specially mentioned because really inclusive in itself of all sins besides. For had they been clear of this one, and believed on Him, all else would also have been forgiven.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcii.html","locus":"91.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/91/#iii.xcii-p3"},{"id":"augustine.JHN.15.24.2","start":24,"end":24,"heading":"Tractate XCI. Chapter XV. 24, 25.","excerpt":"2. But what is meant when, after saying, “If I had not done among them works,” He immediately added, “which none other man did”? Of a certainty, among all the works of Christ, none seem to be greater than the raising of the dead; and yet we know that the same was done by the prophets of olden time. For Elias did so; and Elisha also, both when alive in the flesh, and when he lay buried in his sepulchre. For when certain men, who were carrying a dead person, had fled thither for refuge from an onset of their enemies, and had laid him down therein, he instantly came again to life. And yet there were some works that Christ did which none other man did: as, when He fed the five thousand men with five loaves, and the four thousand with seven; when He walked on the waters, and gave Peter power to do the same; when He changed the water into wine; when He opened the eyes of a man that was born blind, and many besides, which it would take long to mention. But we are answered, that others also have done works which even He did not, and which no other man has done. For who else save Moses smote the Egyptians with so many and mighty plagues, as when He led the people through the parted waters of the sea, when he obtained manna for them from heaven in their hunger, and water from the rock in their thirst? Who else save Joshua the son of Nun divided the stream of the Jordan for the people to pass over, and by the utterance of a prayer to God bridled and stopped the revolving sun? Who save Samson ever quenched his thirst with water flowing forth from the jawbone of a dead ass? Who save Elias was carried aloft in a chariot of fire? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcii.html","locus":"91.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/91/#iii.xcii-p4"},{"id":"augustine.JHN.15.24.3","start":24,"end":24,"heading":"Tractate XCI. Chapter XV. 24, 25.","excerpt":"3. I pass by other examples, as these I consider to be sufficient to show that some of the saints have done wonderful works, which none other man did. But we read of no one whatever of the ancients who cured with such power so many bodily defects, and bad states of the health, and troubles of mortals. For, to say nothing of those individual cases which He healed, as they occurred, by the word of command, the Evangelist Mark says in a certain place: “And at even, when the sun had set, they brought unto Him all that were diseased, and them that were possessed with devils. And all the city was gathered together at the door. And He healed many that were sick of divers diseases, and cast out many devils.” And Matthew, in giving us the same account, has also added the prophetic testimony, when he says: “That it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our sickness.” In another passage also it is said by Mark: “And whithersoever He entered, into villages, or cities, or country, they laid the sick in the streets, and besought Him that they might touch if it were but the border of His garment: and as many as touched Him were made whole.” None other man did such things in them. For so are we to understand the words in them, not among them, or in their presence; but directly in them, because He healed them. For He wished them to understand the works as those which not only occasioned admiration, but conferred also manifest healing, and were benefits which they ought surely to have requited with love, and not with hatred. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcii.html","locus":"91.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 15:22–24","href":"/jhn/15/#v22-catena"}],"inFull":"/works/augustine/91/#iii.xcii-p23"},{"id":"augustine.JHN.15.24-25.1","start":24,"end":25,"heading":"Tractate XCI. Chapter XV. 24, 25.","excerpt":"4. The works, then, are doubtless those miracles of healing in connection with their bodily complaints which He exhibited to such an extent as no one before had furnished amongst them: for these they saw, and it is in reproaching them therewith that He proceeds to say, “But now have they both seen and hated both me and my Father: but [this cometh to pass] that the word might be fulfilled that is written in their law, They hated me without a cause [gratuitously].” He calls it, their law, not as invented by them, but given to them: just as we say, “Our daily bread;” which, nevertheless, we ask of God in conjoining the words “Give us.” But one hates gratuitously who neither seeks advantage from the hatred nor avoids inconvenience: so do the wicked hate the Lord; and so also is He loved by the righteous, that is to say, gratuitously [gratis, freely,] inasmuch as they expect no other gifts beyond Himself, for He Himself will be all in all. But whoever would be disposed to look for something more profound in the words of Christ, “If I had not done among them the works which none other man did” (for although such were done by the Father, or the Holy Spirit, yet no one else did them, for the whole Trinity is one and the same in substance), he will find that it was He who did it even when some man of God did something similar. For in Himself He can do everything by Himself; but without Him no one can do anything. For Christ with the Father and the Holy Spirit are not three Gods, but one God, of whom it is written, “Blessed be the Lord God of Israel, who only doeth wondrous things.” No one else, therefore, really himself did the works which He did amongst them; for any one else who did any such works, did them only through His doing. But He Himself did them without any doing on their part.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcii.html","locus":"91.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/91/#iii.xcii-p27"},{"id":"augustine.JHN.15.26.1","start":26,"end":26,"heading":"Tractate XCII. Chapter XV. 26, 27.","excerpt":"1. The Lord Jesus, in the discourse which He addressed to His disciples after the supper, when Himself in immediate proximity to His passion, and, as it were, on the eve of departure, and of depriving them of His bodily presence while continuing His spiritual presence to all His disciples till the very end of the world, exhorted them to endure the persecutions of the wicked, whom He distinguished by the name of the world: and from which He also told them that He had chosen the disciples themselves, that they might know it was by the grace of God they were what they were, and by their own vices they had been what they had been. And then His own persecutors and theirs He clearly signified to be the Jews, that it might be perfectly apparent that they also were included in the appellation of that damnable world that persecuteth the saints. And when He had said of them that they knew not Him that sent Him, and yet hated both the Son and the Father, that is, both Him who was sent and Him who sent Him,—of all which we have already treated in previous discourses,—He reached the place where it is said, “This cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.” And then He added, as if by way of consequence, the words whereon we have undertaken at present to discourse: “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, who proceedeth from the Father, He shall bear witness of me: and ye also shall bear witness, because ye have been with me from the beginning.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xciii.html","locus":"92.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/92/#iii.xciii-p3"},{"id":"augustine.JHN.15.27.1","start":27,"end":27,"heading":"Tractate XCII. Chapter XV. 26, 27.","excerpt":"2. “And ye also,” He says, “shall bear witness, because ye have been with me from the beginning.” The Holy Spirit shall bear witness, and so also shall ye. For, just because ye have been with me from the beginning, ye can preach what ye know; which ye cannot do at present, because the fullness of that Spirit is not yet present within you. “He therefore shall testify of me, and ye also shall bear witness:” for the love of God shed abroad in your hearts by the Holy Spirit, who shall be given unto you, will give you the confidence needful for such witness-bearing. And that certainly was still wanting to Peter, when, terrified by the question of a lady’s maid, he could give no true testimony; but, contrary to his own promise, was driven by the greatness of his fear thrice to deny Him. But there is no such fear in love, for perfect love casteth out fear. In fine, before the Lord’s passion, his slavish fear was questioned by a bond-woman; but after the Lord’s resurrection, his free love by the very Lord of freedom: and so on the one occasion he was troubled, on the other tranquillized; there he denied the One he had loved, here he loved the One he had denied. But still even then that very love was weak and straitened, till strengthened and expanded by the Holy Spirit. And then that Spirit, pervading him thus with the fullness of richer grace, kindled his hitherto frigid heart to such a witness-bearing for Christ, and unlocked those lips that in their previous tremor had suppressed the truth, that, when all on whom the Holy Spirit had descended were speaking in the tongues of all nations to the crowds of Jews collected around, he alone broke forth before the others in the promptitude of his testimony in behalf of the Christ, and confounded His murderers with the account of His resurrection. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xciii.html","locus":"92.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/92/#iii.xciii-p6"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.15.1.1","start":1,"end":1,"heading":"I am the true vine, and my Father is the hus- bandman.","excerpt":"Hilary. He rises in haste to perform the sacrament of His final passion in the flesh, (such is His desire to fulfil His Father's commandment:) and therefore takes occasion to unfold the mystery of His assumption of His flesh, whereby He supports us, as the vine doth its branches: I am the true vine. Aug. He says this as being the Head of the Church, of which we are the members, the Man Christ Jesus; for the vine and the branches are of the same nature. When He says, am the true vine, He does not mean really a vine; for He is only called so metaphorically, not literally, even as He is called the Lamb, the Sheep, and the like; but He distinguishes Himself from that vine to whom it is said, How art thou turned into the degenerate plant of a strange vine unto me. For how is that a true vine, which when grapes are expected from it, produces only thorns? Hilary. But He wholly separates this humiliation in the flesh from the form of the Paternal Majesty, by setting forth the Father as the diligent Husbandman of this vine: And My Father is the Husbandman. Aug. For we cultivate God, and God cultivates us. But our culture of God does not make Him better: our culture is that of adoration, not of ploughing: His culture of us makes us better. His culture consists in extirpating all the seeds of wickedness from our hearts, in opening our heart to the plough, as it were, of His word, in sowing in us the seeds of His commandments, in waiting for the fruits of piety.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 80, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxi.html#iii.lxxxi-p3","status":"detected","href":"/jhn/15/#v1-augustine","ref":"John 15:1"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.2.1","start":2,"end":2,"heading":"Every branch in me that beareth not fruit he taketh away : and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.","excerpt":"Chrys. And forasmuch as Christ was sufficient for Himself, but His disciples needed the help of the Husbandman, of the vine He says nothing, but adds concerning the branches, Every branch in Me that beareth not fruit, He taketh away. By fruit is meant life, i. that no one can be in Him without good works. ! Hilary. The useless and deceitful branches He cuts down for burning. And inasmuch as even the best of men require the tne husbandman, He adds, And every branch that beareth fruit, He purgeth it, that it may bring forth more fruit. He alludes here to the tribulations and trials which were coming upon them, the effect of which would be to purge, and so to strengthen them. By pruning the branches we make the tree shoot out the more.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 76","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.3.1","start":3,"end":3,"heading":"Now ye are clean through the word which I have spoken unto you.","excerpt":"Aug. And who is there in this world so clean, that he cannot be more and more changed? Here, if we say that we have no sin, we deceive ourselves. He cleanseth then the clean, i. the fruitful, that the cleaner they be, the more fruitful they may be. Christ is the vine, in that He saith, My Father is greater than I; but in that He saith, I and My Father are one, He is the husbandman; not like those who carry on an external ministry only; for He giveth increase within. Thus He calls Himself immediately the cleanser of the branches: Now ye are clean through the word, which I have spoken unto you. He performs the part of the husbandman then, as well as of the vine. But why does He 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. Whence hath the water such virtue as that by touching the body, it cleanseth the heart, but by the power of the word, not spoken only, but believed? For in the word itself, the passing sound is one thing, the abiding virtue another. This word of faith is of such avail in the Church of God, that by Him who believes, presents, blesses, sprinkles the infant, it cleanseth that infant, though itself is unable to believe. Chrys. Ye are clean through the word which I have spoken unto you, i. ye have been enlightened by My doctrine, and been delivered from Jewish error.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 80, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxi.html#iii.lxxxi-p11","status":"detected","href":"/jhn/15/#v3-augustine","ref":"John 15:3"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.4.1","start":4,"end":4,"heading":"Abide in me, and I in you. As the branch can- not bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me.","excerpt":"Chrys. Having said that they were clean through the word which He had spoken unto them, He now teaches them that they must do their part. Aug. Abide in Me, occ I in you: not they in Him, as He in them; for both are for the profit not of Him, but them. The branches do confer any advantage upon the vine, but receive their support from it: the vine supplies nourishment to the branches, takes none from them: so that the abiding in Christ, and the having Christ abiding in them, are both for the profit of the disciples, not of Christ; according to what follows, As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in Me. Great display of grace ! He strengthened the hearts of the humble, stoppeth the mouth of the proud. They who hold that God is not necessary for the doing of good works, the subverters, not the assertors, of free will, contradict this truth. For he who thinks that he bears fruit of himself, is not in the vine; he who is not in the vine, is not in Christ; he who is not in Christ, is not a Christian.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 81","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.4-5.1","start":4,"end":5,"heading":"Abide in me, and I in you. As the branch can- not bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me.","excerpt":"Alcuin. All the fruit of good works proceeds from this root. He who hath delivered us by His grace, also carries us onward by his help, so that we bring forth more fruit. Wherefore He repeats, and explains what He has said: am the vine, ye are the branches. He that abideth in Me, by believing, obeying, persevering, and I in Him, by enlightening, assisting, giving perseverance, the same, and none other, bringeth forth much fruit. Aug. But lest any should suppose that a branch could bring forth a little fruit of itself, He adds, For without Me ye can do nothing. He does not say, ye can do little. Unless the branch abides in the vine, and lives from the root, it can bear no fruit whatever. Christ, though He would not be the vine, except He were man, yet could not give this grace to the branches, except He were God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 81, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxii.html#iii.lxxxii-p7","status":"detected","href":"/jhn/15/#v5-augustine","ref":"John 15:5–6"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.6.1","start":6,"end":6,"heading":"If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.","excerpt":"Chrys. The then contributes no less than the Father to the help of the disciples. The Father changeth, but the Son keepeth them in Him, which is that which makes the branches fruitful. And again, the cleansing is attributed to the Son also, and the abiding in the root to the Father who begat the root. It is a great loss to be able to do nothing, but He goes on to say more than this: If a man abide not in Me, he is cast forth as a branch, i. shall not benefit by the care of the husbandman, and withereth, i. shall lose all that it desires from the root, all that supports its life, and shall die. Alcuin. And men gather them, i. the reapers, the Angels, and cast them into the fire, everlasting fire, and they are burned. For the branches of the vine are as contemptible, if lxxxi abide not in the vine, as they are glorious, if they abide. One of the two the branch must be in, either the vine, or the fire: if it is not in the vine, it will be in the fire.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 76","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.7.1","start":7,"end":7,"heading":"If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.","excerpt":"Chrys. Then He shews what it is to abide in Him- If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you. It is to be shewn by their works. Aug. For then may His words be said to abide in us when we do what He has commanded, and love what He has promised. But when His words abide in the memory, and are not found in the life, the branch is not accounted to be in the vine, because it derives no life from its root. So far as we abide in the Saviour we cannot will any thing that is foreign to our salvation. We have one will, in so far as we are in Christ, another, in so far as we are in this world. And by reason of our abode in this world, it sometimes happens that we ask for that which is not expedient, through ignorance. But never, if vve abide in Christ, will He grant it us, Who does not grant except what is expedient for us. And here we are directed to the prayer, Our Father. Let us adhere to the words and the meaning of this prayer in our petitions, and whatever we ask will be done for us.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 81, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxii.html#iii.lxxxii-p9","status":"detected","href":"/jhn/15/#v7-augustine","ref":"John 15:7"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.9.1","start":9,"end":9,"heading":"As the Father hath loved me, so have I loved you: continue ye in my love. ,","excerpt":"Aug. Made bright or glorified; the Greek word may be translated either way. signifies glory; not our own glory, we must remember, as if we had it of ourselves: it is of His grace that we have it; and therefore it is not our own but His glory. For from whom shall we derive our fruitfulness, but from His mercy preventing us. Wherefore He adds, As My Father hath loved Me, even so love I you. This then is the source of our good works. Our good works proceed from faith which worketh by love: but we could not love unless we were loved first: As My Father hath loved Me, even so love I you. This does not prove that our nature is equal to His, as His is to the Father's, but the grace, whereby He is the Mediator between God and man, the man Christ Jesus. The Father loves us, but in Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 82","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.9-10.1","start":9,"end":10,"heading":"As the Father hath loved me, so have I loved you: continue ye in my love. ,","excerpt":"Aug. Who doubts that love precedes the observance of the commandments? For who loves not, has not that whereby to keep the commandments. These words then do not declare whence love arises, but how it is shewn, that no one might deceive himself into thinking that he loved our Lord, when he did not keep His commandments. Though the words, Continue ye in My love, do not of themselves make it evident which love He means, ours to Him, or His to us, yet the preceding words do: I love you, He says: and then immediately after, Continue ye in My love. Continue ye in My love, then, is, continue in My grace: and, If ye keep My commandments, ye shall abide in My love, is, Your keeping of My commandments, will be evidence to you that ye abide in My love. It is not that we keep His commandments first, and that then He loves; but that He loves us, and then we keep His commandments. This is that grace, which is revealed to the humble, but hidden from the proud. But what means the next words, Even as I have kept My Father's commandments, and abide in His love: i. the Father's love, wherewith He loveth the Son. Must this grace, wherewith the Father loves the Son, be understood to be like the grace wherewith the Son loveth us? No; for whereas we are sons not by nature, but by grace, the Only Begotten is Son not by grace, but by nature. We must understand this then to refer to the manhood in the Son, even as the words themselves imply: As My Father hath loved Me, even so love I you....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 82","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.9-11.1","start":9,"end":11,"heading":"As the Father hath loved me, so have I loved you: continue ye in my love. ,","excerpt":"... The grace of a Mediator is expressed here; and Christ is Mediator between God and man, not as God, but as man. This then we may say, that since human nature does not pertain to the nature of God, but does by grace pertain to the Person of the Son, grace also pertains to that Person; such grace as has nothing superior, nothing equal to it. For no merits on man's part preceded the assumption of that nature. Alcuin. Even as I have kept My Father's commandments. The Apostle explains what these commandments were: Christ became obedient unto death, even the death of Phil. the cross. Chrys. Then because the Passion was now approaching to interrupt their joy, He adds, These things have spoken unto you, that my joy may remain in you: as if He said, And if sorrow fall upon you, I will take it away; so that ye shall rejoice in the end. Aug. And what is Christ's joy in us, but that He deigns to rejoice on our account? And what is our joy, which He says shall be full, but to have fellowship with Him? He had perfect joy on our account, when He rejoiced in foreknowing, and predestinating us; but that joy was not in us, because then we did not exist: it began to be in us, when He called us. And this joy we rightly call our own, this joy wherewith we shall be blessed; which is begun in the faith of them who are born again, and shall be fulfilled in the reward of them who rise again.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 83, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiv.html#iii.lxxxiv-p3","status":"detected","href":"/jhn/15/#v11-augustine","ref":"John 15:11"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.12.1","start":12,"end":12,"heading":"This is my commandment, That ye love one another, as I have loved you.","excerpt":"Theophyl. Having said, If ye keep My commandments, ye shall abide in My love, He shews what commandments they are to keep: This is My commandment, That ye love one another. Greg. But when all our Lord's sacred discourses. xxvn are full of His commandments, why does He give this special commandment respecting love, if it is not that every commandment teaches love, and all precepts are one? Love and love only is the fulfilment of every thing that is enjoined. As all the boughs of a tree proceed from one root, so all the virtues are produced from one love: nor hath the branch, the good work, any life, except it abide in the root of love. Aug. Where then love is, what can be wanting? where it is not, what can profit? But this love is distinguished from men's love to each other as men, by adding, As I have loved you. To what end did Christ love us, but that we should reign with Him? Let us therefore so love one another, as that our love be different from that of other men; who do not love one another, to the end that God may be loved, because they do not really love at all. They who love one another for the sake of having God within them, they truly love one another.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 83, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxiv.html#iii.lxxxiv-p10","status":"detected","href":"/jhn/15/#v12-augustine","ref":"John 15:12"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.12.2","start":12,"end":12,"heading":"This is my commandment, That ye love one another, as I have loved you.","excerpt":"... This the martyrs have done with ardent love. And therefore in commemorating them at Christ's table, do not pray for them, as we do for others, but we rather that we may follow their steps. For they have shewn the same love for their brother, that has been shewn them at the Lord's table.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.13.1","start":13,"end":13,"heading":"Greater love hath no man than this, that a man lay down his life for his friends.","excerpt":"Greg. The highest, the only proof is to love our adversary; as did the Truth Himself, who while He suffered on the cross, shewed His love for His Luke. persecutors: Father, forgive them, for they know not what they do. Of which love the consummation is given in the next words: Greater love hath no man than this, that a man lay down his life for his friends. Our Lord came to die for His enemies, but He says that He is going to lay down His life for His friends, to shew us that by loving, we are able to gain over our enemies, so that they who persecute us are by anticipation our friends.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.14.1","start":14,"end":14,"heading":"Ye are my friends, if ye do whatsoever I com- mand you.","excerpt":"Greg. Hut whoso in time of tranquillity will not give his time to God, how in persecution will he give up his soul? Let the virtue of love then, that it may be victorious in tribulation, be nourished in tranquillity by deeds of mercy. Aug. From one the same love, we love God and our neighbour; but God for His own sake, our neighbour for God's. So that, there being two precepts of love, on which hang all the Law and the Prophets, to love God, and to love our neighbour, Scripture often unites them into one precept. For if a man love God, it follows that he does what God commands, and if so, that he loves his neighbour, God having commanded this. Wherefore He proceeds: Ye are My friends, if ye do whatsoever I command you.","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.14.2","start":14,"end":14,"heading":"Ye are my friends, if ye do whatsoever I com- mand you.","excerpt":"Greg. A friend is as it were a keeper of the soul. He who keeps God's commandments, is rightly called His friend.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.15.1","start":15,"end":15,"heading":"Henceforth I call you not servants; for the ser- vant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.","excerpt":"Aug. Great condescension! Though to keep his Lord's commandments, is only what good servant is obliged to do, yet, if they do so, He calls them His friends. The good servant is both the servant, and the friend. But how is this? He tells us: Henceforth I call you not servants, for the servant knoweth not what his Lord doeth. Shall we therefore cease to be servants, as soon as ever we are good servants? And is not a good and tried servant sometimes entrusted with his master's secrets, still remaining a servant? We must understand then that there are two kinds of servitude, as there are two kinds of fear. There is a fear which perfect love casteth out; which also hath in it a servitude, which will be cast out together with the fear. And there is another, a pure fear, which remaineth for ever. It is the former state of servitude, which our Lord refers to, when He says, Henceforth I call you not servants, for the servant knoweth not what his Lord doeth; not the state of that servant to whom it is said, Well done, thou good servant, enter thou into the joy of thy Lord-, but of him of whom it was said below, The servant abideth not in the house for ever, but the Son abideth ever. Forasmuch then as God hath given us power to become the sons of God, so that in a wonderful way, we are servants, and yet not servants, we know that it is the Lord who doth this. This that servant is ignorant of, who knoweth not what his Lord doeth, and when he doeth any good thing, is exalted in his own conceit, as if he himself did it, and not his Lord; and boasts of himself, not of his Lord. But I have called you friends, for all things that I have heard of My Father, have made known unto you.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 85, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxvi.html#iii.lxxxvi-p7","status":"detected","href":"/jhn/15/#v15-augustine","ref":"John 15:15"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.15.2","start":15,"end":15,"heading":"Henceforth I call you not servants; for the ser- vant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.","excerpt":"Theophyl. As if He said, The servant knoweth not the counsels of his lord; but since I esteem you friends, I have communicated my secrets to you. Aug. But how did He make known to His disciples all things that He had heard from the Father, when He forebore saying many things, because He knew they as yet could not bear them? He made all things known to His disciples, i. He knew that He should make them known to them in that fulness of which the Apostle saith, Then we shall know, even as we are known. For as we look for the death of the flesh, and the salvation of the soul; so should we look for that knowledge of all things, which the heard from the Father. Greg. Or all things which He heard from the Father, which He wished to be made known to His servants; the joys of spiritual love, the pleasures of our heavenly country, which He impresses daily on our minds by the inspiration of His love. For while we love the heavenly things we hear, we know them by loving, because love is itself knowledge. He had made all things known to them then, because being withdrawn from earthly desires, they burned with the fire of divine love. Chrys. All things, i. all things that they ought to hear. I have heard, shews that what He had taught was no strange doctrine, but received from the Father.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.16.1","start":16,"end":16,"heading":"Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that what- soever ye shall ask of the Father in my name, he may give it you.","excerpt":"Greg. But let no who has attained to this dignity of being called the friend of God, attribute this superhuman gift to his own percipit merits: Ye have not chosen Me, but I have chosen you. se Aug. Ineffable grace ! For what were we before Christ had chosen us, but wicked, and lost? We did not believe in so as be chosen by Him: for had He chosen believing, He would have chosen us choosing. This passage refutes the vain opinion of those who say that we were chosen before the foundation of the world, because God foreknew that we should be good, not that He Himself would make us good. For had He chosen us, because He foreknew that we should be good, He would have foreknown also that we should first choose Him, for without choosing Him we cannot be good; unless indeed he can be called good, who hath not chosen good. What then hath He chosen in them who are not good? Thou canst not say, I am chosen because I believed; for hadst thou believed in Him, thou hadst chosen Him....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 86, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxvii.html#iii.lxxxvii-p14","status":"detected","href":"/jhn/15/#v16-augustine","ref":"John 15:16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.16.2","start":16,"end":16,"heading":"Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that what- soever ye shall ask of the Father in my name, he may give it you.","excerpt":"Aug. Observe, He does not choose the A good; but those, whom He hath chosen, He makes good: Tract. And I have ordained you that ye should go, and bring forth fruit. This is the fruit which He meant, when He said, Without Me ye can do nothing. He Himself is the way which He hath set us to go. Greg. have set you, i. have planted you by grace, that ye should go by will; to will being to go in mind, and bring forth fruit, by works. kind of fruit they should bring forth He then shews: that your fruit may remain: for worldly labour hardly produces fruit to last our life: and if it does, death comes at last, and deprives us of it all. But the fruit of our spiritual labours endures even after death; and begins to be seen at the very time that the results of our carnal labour begin to disappear. Let us then produce such fruits as may remain, and of which death, which destroys every thing, will be the commencement. Aug. Love then is one fruit, now Aug. existing in desire only, not yet in fulness. Yet even this desire whatever we ask in the name of the Son, the Father giveth us: That whatsoever ye shall ask the Father in My name, He may give it you. We ask in the Saviour's name, whatever we ask, that will be profitable to our salvation.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 86, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxvii.html#iii.lxxxvii-p20","status":"detected","href":"/jhn/15/#v16-augustine","ref":"John 15:16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.17.1","start":17,"end":17,"heading":"These things I command you, that ye love one another.","excerpt":"Aug. Our Lord had said, have ordained that ye should walk, and bring forth fruit. Love is this fruit. Wherefore He proceeds: These things I command you, that ye love one another. Hence the Apostle saith: The fruit of the Spirit is love; and enumerates all other graces as springing from this source. Well then doth our Lord commend love, as if it were the only thing commanded: seeing that without it nothing can profit, with it nothing be wanting, whereby a man is made good. Chrys. Or thus: I have said that I lay down My life for you, and that first chose you. I have said this not by way of reproach, but to induce you to love one another. Then as they were about to suffer persecution and reproach, He bids them not to grieve, but rejoice on that account: If the world hate you, ye know that it hated Me before it hated you: as if to say, I know it is a hard trial, but will endure it for My sake.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 87, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxviii.html#iii.lxxxviii-p3","status":"detected","href":"/jhn/15/#v16-augustine","ref":"John 15:16–17"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.19.1","start":19,"end":19,"heading":"If ye were of the world, the world would love 3 own : but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.","excerpt":"Aug. For why should the members exalt themselves above the head? Thou refusest to be in the body, if thou art not willing, with the head, to endure the hatred of the world. For love's sake let us be patient: the world must hate us, whom it sees hate whatever it loves; If ye were of the world, the world would love his own. Chrys. As if Christ's suffering were not consolation enough, He consoles them still further by telling them, the hatred of the world would be an evidence of their goodness; so that they ought rather to grieve if they were loved by the world: as that would be evidence of their wickedness.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 87, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxviii.html#iii.lxxxviii-p7","status":"detected","href":"/jhn/15/#v18-augustine","ref":"John 15:18–19"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 77","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.19.2","start":19,"end":19,"heading":"If ye were of the world, the world would love 3 own : but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.","excerpt":"Aug. He saith this to the whole Church, which is often called the world: as, God was in Christ, reconciling the world unto Himself. The whole world then is the Church, and the whole world hateth the Church. The world hateth the world, the world in enmity, the world reconciled, the defiled world, the changed world. Here it may be asked, If the wicked can be said to persecute the wicked if impious kings, and judges, who persecute the righteous, punish murderers and adulterers also; how are we to understand our Lord's words, If ye were of the world, the world would love his own In this way; The world is in them who punish these offences, and the world is in them who love them. The world then hates its own so far as it punishes the wicked, loves its own so far as it favours them. Again, if it be asked how the world loves itself, when it hates the means of its redemption, the answer is, that it loves itself with a false, not a true love, loves what hurts it; hates nature, loves vice. Wherefore we are forbidden to love what it loves in itself; commanded to love what it hates in itself, The vice in it we are forbidden, the nature in it we are commanded, to love. And to separate us from this lost world, we are chosen out of it, not by merit of our own, for we had no merits to begin with, not by nature which was radically corrupt, but by grace: But because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. For the dispraise of the perverse, is our praise....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 87","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.19-20.1","start":19,"end":20,"heading":"If ye were of the world, the world would love 3 own : but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.","excerpt":"... There is nothing wrong in not pleasing those, who do not please God. For no one can one and the same act please God, and the enemies of God. He proves himself no friend to God, who pleases His enemy; and he whose soul is in subjection to the Truth, will have to contend with the enemies of that Truth. Aug. Our Lord, exhorting His servants to bear patiently the hatred of the world, proposes to them an example than which there can be no better and higher one, viz. Himself: Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you: if they have kept My saying, they will keep yours also. Gloss. They observed it in order to calumniate keptit, as we read in the Psalms, The ungodly seeth the righteous.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 88, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxix.html#iii.lxxxix-p3","status":"detected","href":"/jhn/15/#v20-augustine","ref":"John 15:20"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.20.1","start":20,"end":20,"heading":"Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.","excerpt":"Chrys. As if He said, Ye must not be disturbed at having to share My sufferings; for ye are not better than I.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.21.1","start":21,"end":21,"heading":"But all these things will they do unto you for my name's sake, because they know not him that sent me.","excerpt":"Chrys. Then follows another consolation, viz. that the Father is despised and injured with them: But all these things will they do unto you for My name's sake, because they know not Him that sent Me. Aug. All these things, viz. what He had mentioned, that the world would hate them, persecute them, despise their word. For My Name's sake, i. in you they will hate Me, in you persecute Me, your word they will not keep, because it is mine. They who do these things for His name's sake are as miserable, as they who suffer them are blessed: except when they do them to the wicked as well; for then both they who do, and they who suffer, are miserable. But how do they do all these things for His name's sake, when they do nothing for Christ's name's sake, i. for justice sake? We shall do away with this difficulty, if we take the words as applying to the righteous; as if it were, All these things will ye suffer from them, for My name's sake. If, for My name's sake, mean this, i. My name which they hate in you, justice which they hate in you; of the good, when they persecute the wicked, it may be said in the same way, that they do so both for righteousness' sake, which they love, which love is their motive in persecuting, and for unrighteousness' sake, the unrighteousness of the wicked, which they hate....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 88","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxxxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.22.1","start":22,"end":22,"heading":"If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.","excerpt":"Chrys. Then by way of another consolation, He declares the injustice of these persecutions both towards Him them: If I had not come and spoken unto them, they had not had sin.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.22.2","start":22,"end":22,"heading":"If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.","excerpt":"Aug. Christ spoke to the Jews only, not to any other nation. In them then was that world which hated Christ and His disciples; and not only in them, but in also. Were the Jews then without sin before Christ came in the flesh, because Christ had not spoken to them? By sin here He means not every sin, but a certain great sin, which includes all, and which alone hinders the remission of other sins, viz. unbelief. They did not believe in Christ, who came that they might believe on Him. This sin then they would not have had, had not Christ come; for Christ's advent, as it was the salvation of the believing, so was the perdition of the unbelieving. But now they have no cloke for their sin. If those to whom Christ had not come or spoken, had not an excuse for their sin, why is it said here that these had no excuse, because Christ had come and spoken to them? If the first had excuse, did it do away with their punishment altogether, or only mitigate it? answer, that this excuse covered, not all their sin, but only this one, viz. that they did not believe in Christ. But they are not of this number to whom Christ came by His disciples: they are not to be let off with a lighter punishment, who altogether refused to receive Christ's love, and, as far as concerned them; wished its destruction. This excuse they may have who died before they heard of Christ's Gospel; but this will not shield them from damnation. For whoever are not saved in the Saviour, who came to seek what was lost, shall without doubt go to perdition: though some will have lighter, others severer punishments....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 89, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xc.html#iii.xc-p11","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.22-24.1","start":22,"end":24,"heading":"If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.","excerpt":"... They hated the Truth then, because, they hated the punishment which He would inflict upon such as they. But at the same time they did not know that He was the Truth, who came to condemn them. They did not know that the Truth was born of God the Father, and therefore they did not know God the Father Himself. Thus they both hated, an knew not, the Father. Chrys. Thus then they have no excuse, He says; I gave them doctrine, I added miracles, which, according to Moses' law, should convince all if the doctrine itself is good also: If I had not done among them the works that none other man did, they had not had sin.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 77, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html#iv.lxxix-p36","status":"detected","href":"/jhn/15/#v23-chrysostom","ref":"John 15:23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.22-24.2","start":22,"end":24,"heading":"If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.","excerpt":"Aug. The sin of not believing Him, notwithstanding His doctrine and His miracles. But why does He add, Which none other man did? Christ did no work greater than the raising of the dead, which we know the ancient Prophets did before Him. Is it that He did some things which no one else did? But others also did what neither He nor any one else did. True: yet none of the ancient prophets, that we read of, healed so many bodily defects, sicknesses, infirmities. For to say nothing of single cases, Mark says, that whit 'her' soever He entered, into villages, or cities, or country, they laid the sick in the streets, and besought Him that they might touch if it were but the border of His garment: and as many as touched Him were made whole. Such works as these no one else had done in them. In them, meaning, not amongst them, or before them, but within them. But even where particular works, like some of these, had been done before, whoever worked such did not really do them; for He did them through them; whereas He performs these miracles by His own power. For even if the Father or the Holy Spirit did them, yet it was none other than He; for the Three Persons are of one substance. For these benefits then they ought to have returned Him not hatred, but love. And this He reproaches them with; But now they have both seen and hated both Me and My Father.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 91, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xcii.html#iii.xcii-p23","status":"detected","href":"/jhn/15/#v24-augustine","ref":"John 15:24"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.23.1","start":23,"end":23,"heading":"He that hateth me hateth my Father also.","excerpt":"... He perishes to God, who is punished with an exclusion from that happiness which is given to the saints. But there is as great a diversity of punishments, as there is of sins: though how this is too deep for human conjecture to examine or pronounce upon. Chrys. As the Jews persecuted Him out of professed regard for the Father, He takes away this excuse: He that hateth Me, haleth My Father also. Alcuin. For as he who loves the Son, loves the Father also, the love of the Father being one with that of the Son, even as their nature is one: so he who hateth the Son, hateth the Father also.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.23.2","start":23,"end":23,"heading":"He that hateth me hateth my Father also.","excerpt":"Aug. But He has just said, Because they know not Him that sent Me. How could they hate one whom they did not know? For if they hated God, believing Him to be something else, and not God, this was not hatred of God. In the case of men, it often happens that we hate or love persons whom we have never seen, simply in consequence of what we have heard of them. But if a man's character is known to us, he cannot properly be said to be unknown. And a man's character is not shewn by his face, but by his habits and way of life: else we should not be able to know ourselves, for we cannot see our own face. But history and fame sometimes lie; and our faith is imposed upon. We cannot penetrate into men's hearts; we only know that such things are right, and others wrong; and if we escape error here, to be mistaken in men is a venial matter. A good man may hate a good man ignorantly, or rather love him ignorantly, for he loves the good man, though he hates the man whom he supposes him to be. A bad man may love a good man, supposing him to be a bad man like himself, and therefore not, properly speaking, loving him, but the person whom he takes him to be. And in the same way with respect to God. If the Jews were asked whether they loved God, they would reply that they did love Him, not intending to lie, but only being mistaken in so saying. For how could they who hated the Truth, love the Father of the Truth? They did not wish their actions to be judged, and this the Truth did....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 90, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xci.html#iii.xci-p7","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.25.1","start":25,"end":25,"heading":"But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.","excerpt":"Chrys. And that the disciples may not say, Why then hast Thou brought into such difficulties?' Couldest not thou foresee the resistance and hatred we should meet with, He quotes the prophecy: But this cometh to pass, that the word might be fulfilled that is written in their law, They hated Me without a cause.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 77","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.25.2","start":25,"end":25,"heading":"But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.","excerpt":"Aug. Their law, He says, not as made by them, but as given to them. A man hates without a cause, who seeks no advantage from his hatred. Thus the ungodly hate God; the righteous love Him, i. looking for no other good but Him: He is their all in all. Greg. It is one thing Moral, not to do good, another to hate the teacher of goodness; as there is a difference between sudden and deliberate sins. Our state generally is that we love what is good, but from infirmity cannot perform it. But to sin of set purpose, is neither to do nor to love what is good. As then it is sometimes a heavier offence to love than to do, so is it more wicked to hate justice than not to do it. There are some in the Church, who not only do not do what is good, but even persecute it, and hate in others what they neglect to do themselves. The sin of these men is not that of infirmity or ignorance, but deliberate wilful sin.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.26.1","start":26,"end":26,"heading":"But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me :","excerpt":"... The Spirit, the Comforter, Is by the Son, not as Angels, or Prophets, or Apostles, are sent, but as the Spirit must be sent which is of one nature with the Divine wisdom and power that sends Him. The Son when sent by the Father, is not separated from Him, but abides in the Father, and the Father in Him. In the same way the Holy Spirit is not sent by the Son, and proceedeth from the Father, in the sense of change of place. For as the Father's nature, being incorporeal, is not local, so neither hath the Spirit of truth, Who is incorporeal also, and superior to all created things, a local nature. Chrys. He Chrys. calls Him not the Holy Spirit, but the Spirit of truth, to shew the perfect faith that was due to Him. He knew proceedeth from the Father, for He knew all things; He knew where He Himself came from, as He says of Himself above, I know whence I came, and whither I go. Didymus. He does not say, from God, or, from the Almighty, hut, from the Father: because though the Father and God Almighty are the same, yet the Spirit of truth properly proceeds from God, as the Father, the Begetter. The Father and the Son together send the Spirit of truth: He comes by the will both of the Father and the Son.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.26.2","start":26,"end":26,"heading":"But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me :","excerpt":"Theophyl. Elsewhere He says that the Father sends the Spirit; now He says He does: Whom I will send unto you; thus declaring the equality of the Father and the Son. That He might not be thought however to be opposed to the Father, and to be another and rival source, as it were, of the Spirit, He adds, From the Father; i. the Father agreeing, and taking an equal part in sending Him. When it is said that He proceedeth, do not understand His procession to be an external mission, such as is given to ministering spirits, but a certain peculiar, and distinct procession, such as is true of the Holy Spirit alone. To proceed is not the same as being sent, but is the essential nature of the Holy Ghost, as coming from Aug!; the Father.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.26.3","start":26,"end":26,"heading":"But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me :","excerpt":"Aug. If it be asked here whether the Holy 'et proceeds from the Son also, we may answer thus: The Son is the Son of the Father alone, and the Father is the Father of the Son only; but the Holy Spirit is not the Spirit of one, but of both; since Christ Himself saith, The Spirit of your Father which speaketh in you. And the Gal. Apostle says, God hath sent the Spirit of His Son into your hearts. This indeed, I think, is the reason why He is called peculiarly the Spirit. For both of the Father and the Son separately we may pronounce, that each is a Spirit. But what each is separately in a general sense, He who is not either one separately, but the union of both, is spiritually. But if the Holy Spirit is the Spirit of the Son, why should we not believe that He proceeds from the Son? Indeed if He did not proceed from the Son, Christ would not after the resurrection have breathed on His disciples, and said, Receive ye the Holy Ghost. This too is what is meant by the virtue which went out of Him, and healed all. If the Holy Ghost then proceeds both from the Father and the Son, why does Christ say, Who proceedeth from the Father? He says it in accordance with His general way of referring all that He has to Him from whom He is; as where He says, My doctrine is not Mine, but His that sent Me. If the doctrine was His, which He says was not His own, but the Father's, much more does the Holy Spirit proceed from Him, consistently with His proceeding from the Father....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.26.4","start":26,"end":26,"heading":"But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me :","excerpt":"... From whom the Son hath His Godhead, from Him He hath it that the Holy Ghost proceedeth from Him. And this explains why the Holy Ghost is not said to be born, but to proceed. For if He were born, He would be the Son of both Father and Son, an absurd supposition; for if two together have a Son, those two must be father and mother. But to imagine any such relation as this between God the Father, and God the Son, is monstrous. Even the human offspring does not proceed from father or mother at the same time; when it proceeds from the father, it does not proceed from the mother. Whereas the Holy Spirit does not proceed from the Father into the Son, and from the Son into the creature to be sanctified; but proceeds from Father and Son at once. And the Father is life, and the Son is life, so the Holy Ghost is life also. Just then as the Father when He had life Himself, gave also to the Son to have life in Himself; so gave to the Son also that life should proceed from Him, even as it proceeded from Himself.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.26-27.1","start":26,"end":27,"heading":"But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me :","excerpt":"Chrys. The disciples might say, If they have heard words from Thee, such as none other hath spoken, if they have seen works of Him, such as none other hath done, and yet have not been convinced, but have hated Thy Father, and Thee with Him, why dost Thou send us to preach? How shall we be believed? Such thoughts as these He now answers: But when the Comforter is come, Whom I send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of Me. As if He said, Seeing Me, they hated and killed Me: but the Comforter shall give such testimony concerning Me, as shall make them believe, though they see Me not. And because He shall testify, ye shall testify also: And ye also shall bear witness: He will inspire your hearts, and ye shall proclaim with your voices. And ye will preach what ye know; Because ye have been with Me from the beginning; which now ye do not do, because ye have not yet the fulness of the Spirit....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.15.26-27.2","start":26,"end":27,"heading":"But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me :","excerpt":"... The Holy Spirit by His testimony made others testify; taking away fear from the friends of Christ's, and converting the hatred of His enemies into love. Didymus. The Holy Spirit He calls the Comforter, a name taken from His office, which is not only to relieve the sorrows of the faithful, but to fill them with unspeakable joy. Everlasting gladness is in those hearts, in which the Spirit dwells....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.15.1.1","start":1,"end":1,"heading":"","excerpt":"... Now, vitis (a vine) strictly denotes the plant itself, and not a field planted with vines, which the Latin writers call vinea, (a vineyard;) although it is sometimes taken for vinea a vineyard; as, for example, when Cicero mentions in the same breath, pauperum agellos et vlticulas, the small fields and small vineyards of the poor Palmites (branches) are what may be called the arms of the tree, which it sends out above the ground. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.1.2","start":1,"end":1,"heading":"","excerpt":"... On that point, however, I will not enter into a debate with any person; only I wish to remind the reader, that he ought to adopt that view which appears to him to derive greater probability from the context.\n\nFirst, let him remember the rule which ought to be observed in all parables; that we ought not to examine minutely every property of the vine, but only to take a general view of the object to which Christ applies that comparison. Now, there are three principal parts; first, that we have no power of doing good but what comes from himself; secondly, that we, having a root in him, are dressed and pruned by the Father; thirdly, that he removes the unfruitful branches, that they may be thrown into the fire and burned.\n\nThere is scarcely any one who is ashamed to acknowledge that every thing good which he possesses comes from God; but, after making this acknowledgment, they imagine that universal grace has been given to them, as if it had been implanted in them by nature. But Christ dwells principally on this, that the vital sap — that is, all life and strength — proceeds from himself alone. Hence it follows, that the nature of man is unfruitful and destitute of everything good; because no man has the nature of a vine, till he be implanted in him. But this is given to the elect alone by special grace. So then, the Father is the first Author of all blessings, who plants us with his hand; but the commencement of life is in Christ, since we begin to take root in him. When he calls himself the true vine the meaning is, I am truly the vine, and therefore men toil to no purpose in seeking strength anywhere else, for from none will useful fruit proceed but from the branches which shall be produced by me.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.2.1","start":2,"end":2,"heading":"Every branch in me that beareth not fruit","excerpt":"2. Every branch in me that beareth not fruit As some men corrupt the grace of God, others suppress it maliciously, and others choke it by carelessness, Christ intends by these words to awaken anxious inquiry, by declaring that all the branches which shall be unfruitful will be cut off from the vine But here comes a question. Can any one who is engrafted into Christ be without fruit? I answer, many are supposed to be in the vine, according to the opinion of men, who actually have no root in the vine Thus, in the writings of the prophets, the Lord calls the people of Israel his vine, because, by outward profession, they had the name of The Church.\n\nAnd every branch that beareth, fruit he pruneth. By these words, he shows that believers need incessant culture that they may be prevented from degenerating; and that they produce nothing good, unless God continually apply his hand; for it will not be enough to have been once made partakers of adoption, if God do not continue the work of his grace in us. He speaks of pruning or cleansing, because our flesh abounds in superfluities and destructive vices, and is too fertile in producing them, and because they grow and multiply without end, if we are not cleansed or pruned by the hand of God. When he says that vines are pruned, that they may yield more abundant fruit, he shows what ought to be the progress of believers in the course of true religion?","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.3.1","start":3,"end":3,"heading":"You are already clean, on account of the word","excerpt":"3. You are already clean, on account of the word. He reminds them that they have already experienced in themselves what he had said; that they have been planted in him, and have also been cleansed or pruned He points out the means of pruning, namely, doctrine; and there can be no doubt that he speaks of outward preaching, for he expressly mentions the word, which they had heard from his mouth. Not that the word proceeding from the mouth of a man has so great efficacy, but, so far as Christ works in the heart by the Spirit, the word itself is the instrument of cleansing Yet Christ does not mean that the apostles are pure from all sin, but he holds out to them their experience, that they may learn from it that the continuance of grace is absolutely necessary. Besides, he commends to them the doctrine of the gospel from the fruit which it produces, that they may be more powerfully excited to meditate on it continually, since it resembles the vine-dresser’s knife to take away what is useless.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.4.1","start":4,"end":4,"heading":"Abide in me","excerpt":"4. Abide in me. He again exhorts them to be earnest and careful in keeping the grace which they had received, for the carelessness of the flesh can never be sufficiently aroused. And, indeed, Christ has no other object in view than to keep us\n\nas a hen keepeth her chickens under her wings, (Matthew 23:37)\n\nlest our indifference should carry us away, and make us fly to our destruction. In order to prove that he did not begin the work of our salvation for the purpose of leaving it imperfect in the middle of the course, he promises that his Spirit will always be efficacious in us, if we do not prevent him. Abide in me, says he; for I am ready to abide in you And again, He who abideth in me beareth much fruit. By these words he declares that all who have a living root in him are fruit-bearing branches","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.i.html","locus":null,"cites":[{"at":292,"text":"Matthew 23:37","label":"Matthew 23:37","href":"/mat/23/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.5.1","start":5,"end":5,"heading":"","excerpt":"5. Without me you can do nothing. This is the conclusion and application of the whole parable. So long as we are separate from him, we bear no fruit that is good and acceptable to God, for we are unable to do anything good. The Papists not only extenuate this statement, but destroy its substance, and, indeed, they altogether evade it; for, though in words they acknowledge that we can do nothing without Christ, yet they foolishly imagine that they possess some power, which is not sufficient in itself, but, being aided by the grace of God, co-operates (as they say,) that is, works along with it; for they cannot endure that man should be so much annihilated as to do nothing of himself. But these words of Christ are too plain to be evaded so easily as they suppose. The doctrine invented by the Papists is, that we can do nothing without Christ, but that, aided by him, we have something of ourselves in addition to his grace. But Christ, on the other hand, declares that we can do nothing of ourselves. The branch, he says, beareth not fruit of itself; and, therefore, he not only extols the aid of his co-operating grace, but deprives us entirely of all power but what he imparts to us. Accordingly, this phrase, without me, must be explained as meaning, except from me.\n\nNext follows another sophism; for they allege that the branch has something from nature, for if another branch, which is not fruit-bearing, be engrafted in the vine, it will produce nothing. But this is easily answered; for Christ does not explain what the branch has naturally, before it become united to the vine, but rather means that we begin to become branches at the time when we are united to him. And, indeed, Scripture elsewhere shows that, before we are in him, we are dry and useless wood.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.6.1","start":6,"end":6,"heading":"If any one abide not in me","excerpt":"6. If any one abide not in me. He again lays before them the punishment of ingratitude, and, by doing so, excites and urges them to perseverance. It is indeed the gift of God, but the exhortation to fear is not uncalled for, lest our flesh, through too great indulgence, should root us out.\n\nHe is cast out, and withered, like a branch. Those who are cut off from Christ are said to wither like a dead branch; because, as the commencement of strength is from him, so also is its uninterrupted continuance. Not that it ever happens that any one of the elect is dried up, but because there are many hypocrites who, in outward appearance, flourish and are green for a time, but who afterwards, when they ought to yield fruit, show the very opposite of that which the Lord expects and demands from his people.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.7.1","start":7,"end":7,"heading":"If you abide in me","excerpt":"7. If you abide in me. Believers often feel that they are starved, and are very far from that rich fatness which is necessary for yielding abundant fruit. For this reason it is expressly added, whatever those who are in Christ may need, there is a remedy provided for their poverty, as soon as they ask it from God. This is a very useful admonition; for the Lord often suffers us to hunger, in order to train us to earnestness in prayer. But if we fly to him, we shall never want what we ask, but, out of his inexhaustible abundance, he will supply us with every thing that we need, (1 Corinthians 1:5.)\n\nIf my words abide in you. He means that we take root in him by faith; for as soon as we have departed from the doctrine of the Gospel, we seek Christ separately from himself. When he promises that he will grant whatever we wish, he does not give us leave to form wishes according to our own fancy. God would do what was ill fitted to promote our welfare, if he were so indulgent and so ready to yield to us; for we know well that men often indulge in foolish and extravagant desires. But here he limits the wishes of his people to the rule of praying in a right manner, and that rule subjects, to the good pleasure of God, all our affections. This is confirmed by the connection in which the words stand; for he means that his people will or desire not riches, or honors, or any thing of that nature, which the flesh foolishly desires, but the vital sap of the Holy Spirit, Which enables them to bear fruit.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.ii.html","locus":null,"cites":[{"at":584,"text":"1 Corinthians 1:5","label":"1 Corinthians 1:5","href":"/1co/1/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.8.1","start":8,"end":8,"heading":"In this my Father is glorified","excerpt":"8. In this my Father is glorified This is a confirmation of the former statement; for he shows that we ought not to doubt that God will listen to the prayers of his people, when they desire to be rendered fruitful; for this contributes very greatly to his glory. But by this end or effect he likewise kindles in them the desire of doing good; for there is nothing which we ought to value more highly than that the name of God may be glorified by us. To the same effect is the latter clause, that you may become my disciples; for he declares that he has no one in his flock who does not bear fruit to the glory of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.9.1","start":9,"end":9,"heading":"As the Father hath loved me","excerpt":"9. As the Father hath loved me. He intended to express something far greater than is commonly supposed; for they who think that he now speaks of the sacred love of God the Father, which he always had towards the Son, philosophize away from the subject; for it was rather the design of Christ to lay, as it were, in our bosom a sure pledge of God’s love towards us. That abstruse inquiry, as to the manner in which the Father always loved himself in the Son, has nothing to do with the present passage. But the love which is here mentioned must be understood as referring to us, because Christ testifies that the Father loves him, as he is the Head of the Church. And this is highly necessary for us; for he who without a Mediator, inquires how he is loved by God, involves him in a labyrinth, in which he will neither discover the entrance, nor the means of extricating himself. We ought therefore to cast our eyes on Christ, in whom will be found the testimony and pledge of the love of God; for the love of God was fully poured out on him, that from him it might flow to his members. He is distinguished by this title, that he is the beloved Son, in whom the will of the Father is satisfied, (Matthew 3:17.) But we ought to observe the end, which is, that God may accept us in him. So, then, we may contemplate in him, as in a mirror, God’s paternal love towards us all; because he is not loved apart, or for his own private advantage, but that he may unite us with him to the Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.ii.html","locus":null,"cites":[{"at":1195,"text":"Matthew 3:17","label":"Matthew 3:17","href":"/mat/3/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.9.2","start":9,"end":9,"heading":"Abide in my love","excerpt":"Abide in my love. Some explain this to mean, that Christ demands from his disciples mutual love; but others explain it better, who understand it to mean the love of Christ towards us. He means that we should continually enjoy that love with which he once loved us, and, therefore, that we ought to take care not to deprive ourselves of it; for many reject the grace which is offered to them, and many throw away what they once had in their hands. So, then, since we have been once received into the grace of Christ, we must see that we do not fall from it through our own fault.\n\nThe conclusion which some draw from these words, that there is no efficacy in the grace of God. unless it be aided by our steadfastness, is frivolous. For I do not admit that the Spirit demands from us no more than what is in our own power, but he shows us what we ought to do, that, if our strength be deficient, we may seek it from some other quarter. In like manner, when Christ exhorts us, in this passage, to perseverance, we must; not rely on our own strength and industry, but we ought to pray to him who commands us, that he would confirm us in his love.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.10.1","start":10,"end":10,"heading":"If you keep my commandments","excerpt":"10. If you keep my commandments. He points out to us the method of perseverance. his, to follow where he calls, for, as Paul says,\n\nThey who are in Christ walk not according to the flesh, but according to the Spirit, (Romans 8:1.)\n\nFor these two things are continually united, that faith which perceives the undeserved love of Christ toward us, and a good conscience and newness of life. And, indeed, Christ does not reconcile believers to the Father, that they may indulge in wickedness without reserve, and without punishment; but that, governing them by his Spirit, he may keep them under the authority and dominion of his Father. Hence it follows, that the love of Christ is rejected by those who do not prove, by true obedience, that they are his disciples.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.ii.html","locus":null,"cites":[{"at":218,"text":"Romans 8:1","label":"Romans 8:1","href":"/rom/8/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.10.2","start":10,"end":10,"heading":"","excerpt":"If any one object that, in that case, the security of our salvation depends on ourselves, I reply, it is wrong to give such a meaning to Christ’s words; for the obedience which believers render to him is not the cause why he continues his love toward us, but is rather the effect of his love. For whence comes it that they answer to their calling, but because they are led by the Spirit of adoption of free grace?\n\nBut again, it may be thought that the condition imposed on us is too difficult, that we should keep the commandments of Christ, which contain the absolute perfection of righteousness, — a perfection which far exceeds our capacity, — for hence it follows, that the love of Christ will be useless, if we be not endued with angelical purity. The answer is easy; for when Christ speaks of the desire of living a good and holy life, he does not exclude what is the chief article in his doctrine, namely, that which alludes to righteousness being freely imputed, in consequence of which, through a free pardon, our duties are acceptable to God, which in themselves deserved to be rejected as imperfect and unholy. Believers, therefore, are reckoned as keeping the commandments of Christ when they apply their earnest attention to them, though they be far distant from the object at which they aim; for they are delivered from that rigorous sentence of the law,\n\nCursed be he that hath not confirmed all the words of this law to do them, (Deuteronomy 27:26).","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.10.3","start":10,"end":10,"heading":"As I also have kept my Father’s commandments","excerpt":"As I also have kept my Father’s commandments. As we have been elected in Christ, so in him the image of our calling is exhibited to us in a lively manner; and therefore he justly holds himself out to us as a pattern, to the imitation of which all the godly ought to be conformed. “In me,” says he, “is brightly displayed the resemblance of those things which I demand from you; for you see how sincerely I am devoted to obedience to my Father, and how I persevere in this course. My Father, too, hath loved me, not for a moment, or for a short time, but his love toward me is constant.” This conformity between the Head and the members ought to be always placed before our eyes, not only that believers may form themselves after the example of Christ, but that, they may entertain a confident hope that his Spirit will every day form them anew to be better and better, that they may walk to the end in newness of life.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.11.1","start":11,"end":11,"heading":"These things I have spoken to you","excerpt":"11. These things I have spoken to you. He adds, that his love is far from being unknown to the godly, but that it is perceived by faith, so that they enjoy blessed peace of conscience; for the joy which he mentions springs from that peace with God which is possessed by all that have been justified by free grace. As often, then, as God’s fatherly love towards us is preached, let us know that there is given to us ground for true joy, that, with peaceable consciences, we may be certain of our salvation.\n\nMy joy and your joy. It is called Christ’s joy and our joy in various respects. It is Christ’s, because it is given to us by him; for he is both the Author and the Cause of it. I say that he is the Cause of it, because we were freed from guilt, when\n\nthe chastisement of our peace was laid on him, (Isaiah 53:5.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.11.2","start":11,"end":11,"heading":"","excerpt":"I call him also the Author of it, because by his Spirit he drives away dread and anxiety in our hearts, and then arises that calm cheerfulness. It is said to be ours for a different reason; because we enjoy it since it has been given to us. Now since Christ declares that he spake these things, that the disciples might have joy, we conclude from these words, that all who have duly profited by this sermon have something on which they can rest.\n\nThat my joy may abide in you. By the word abide he means, that it is not a fleeting or temporary joy of which he speaks, but a joy which never fails or passes away. Let us therefore learn that we ought to seek in the doctrine of Christ the assurance of salvation, which retains its vigor both in life and in death.\n\nThat your joy may be full. He adds, that this joy will be solid and full; not that believers will be entirely free from all sadness, but that the ground for joy will be far greater, so that no dread, no anxiety, no grief, will swallow them up; for those to whom it has been given to glory in Christ will not be prevented, either by life, or by death, or by any distresses, from bidding defiance to sadness.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.12.1","start":12,"end":12,"heading":"This is my commandment","excerpt":"12. This is my commandment. Since it is proper that we regulate our life according to the commandment of Christ, it is necessary, first of all, that we should understand what it is that he wills or commands He now therefore repeats what he had formerly said, that it is his will, above all things, that believers should cherish mutual love among themselves. True, the love and reverence for God comes first in order, but as the true proof of it is love toward our neighbors, he dwells chiefly on this point. Besides, as he formerly held himself out for a pattern in maintaining the general doctrine, so he now holds himself out for a pattern in a particular instance; for he loved all his people, that they may love each other. Of the reason why he lays down no express rule, in this passage, about loving unbelievers, we have spoken under the former chapter.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.13.1","start":13,"end":13,"heading":"Greater love hath no one than this","excerpt":"13. Greater love hath no one than this. Christ sometimes proclaims the greatness of his love to us, that he may more fully confirm our confidence in our salvation; but now he proceeds further, in order to inflame us, by his example, to love the brethren. Yet he joins both together; for he means that we should taste by faith how inestimably delightful his goodness is, and next he allures us, in this way, to cultivate brotherly love. Thus Paul writes:\n\nWalk in love, as Christ also hath loved us, and hath given himself for us an offering and sacrifice to God of a sweet-smelling savor, (Ephesians 5:2.)\n\nGod might have redeemed us by a single word, or by a mere act of his will, if he had not thought it better to do otherwise for our own benefit, that, by not sparing his own well-beloved Son, he might testify in his person how much he cares for our salvation. But now our hearts, if they are not softened by the inestimable sweetness of Divine love, must be harder than stone or iron.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iii.html","locus":null,"cites":[{"at":590,"text":"Ephesians 5:2","label":"Ephesians 5:2","href":"/eph/5/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.13.2","start":13,"end":13,"heading":"","excerpt":"But a question is put. How did Christ die for friends, since\n\nwe were enemies, before he reconciled us, (Romans 5:10;)\n\nfor, by expiating our sins through the sacrifice of his death, he destroyed the enmity that was between God and us? The answer to this question will be found under the third chapter, where we said that, in reference to us, there is a state of variance between us and God, till our sins are blotted out by the death of Christ; but that the cause of this grace, which has been manifested in Christ, was the In this way, too, Christ laid down his life for those who were strangers, but whom, even while they were strangers, he loved, otherwise he would not have died for them.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iii.html","locus":null,"cites":[{"at":105,"text":"Romans 5:10","label":"Romans 5:10","href":"/rom/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.14.1","start":14,"end":14,"heading":"You are my friends","excerpt":"14. You are my friends. He does not mean that we obtain so great an honor by our own merit, but only reminds them of the condition on which he receives us into favor, and deigns to reckon us among his friends; as he said a little before,\n\nIf you keep my commandments, you will abide in my love, (John 15:10.)\n\nFor the grace of God our Savior hath appeared, teaching us that, denying ungodliness and worldly desires, we should live soberly, and righteously, and piously, in this world, (Titus 2:11.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iii.html","locus":null,"cites":[{"at":296,"text":"John 15:10","label":"John 15:10","href":"/jhn/15/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.15.1","start":15,"end":15,"heading":"Henceforth I will not call you servants","excerpt":"15. Henceforth I will not call you servants. By another argument he shows his love toward the disciples, which was, that he opened his mind fully to them, as familiar communication is maintained among friends. “I have condescended,” he says, “far more to you than a mortal man is wont to condescend to his servants Let this be regarded by you, therefore, as a pledge of my love toward you, that I have, in a kind and friendly manner, explained to you the secrets of heavenly wisdom which I had heard from the Father.” It is indeed a noble commendation of the Gospel, that we have the heart of Christ opened (so to speak) in it, so that we can no longer doubt of it or perceive it slightly. We have no reason for desiring to rise above the clouds, or to penetrate into the deep, (Romans 10:6, 7) to obtain the certainty of our salvation. Let us be satisfied with this testimony of his love toward us which is contained in the Gospel, for it will never deceive us. Moses said to the ancient people,\n\nWhat nation under heaven is so highly favored as to have God near to them, as God talked, with you this day? (Deuteronomy 4:7.)\n\nBut far higher is the distinction which God hath conferred on us, since God hath entirely conveyed himself to us in his Son. So much the greater is the ingratitude and wickedness of those who, not satisfied with the admirable wisdom of the Gospel, fly with proud eagerness to new speculations.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iii.html","locus":null,"cites":[{"at":779,"text":"Romans 10:6, 7","label":"Romans 10:6–7","href":"/rom/10/#v6","status":"detected"},{"at":1108,"text":"Deuteronomy 4:7","label":"Deuteronomy 4:7","href":"/deu/4/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.15.2","start":15,"end":15,"heading":"All that I have heard from my Father","excerpt":"All that I have heard from my Father. It is certain that the disciples did not know all that Christ knew, and indeed it was impossible that they should attain to so great a height; and because the wisdom of God is incomprehensible, he distributed to each of them a certain measure of knowledge, according as he judged to be necessary. Why then does he say that he revealed all things? I answer, this is limited to the person and office of the Mediator. He places himself between God and us, having received out of the secret sanctuary of God those things which he should deliver to us — as the phrase is — from hand to hand. Not one of those things, therefore, which related to our salvation, and which it was of importance for us to know was omitted by Christ in the instructions given to his disciples. Thus, so far as he was appointed to be the Master and Teacher of the Church, he heard nothing from the Father which he did not faithfully teach his disciples. Let us only have an humble desire and readiness to learn, and we shall feel that Paul has justly called the Gospel wisdom to make men perfect, (Colossians 1:28.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.16.1","start":16,"end":16,"heading":"You have not chosen me","excerpt":"16. You have not chosen me. He declares still more clearly that it must not be ascribed to their own merit, but to his grace, that they have arrived at so great an honor; for when he says that he was not chosen by them, it is as if he had said, that whatever they have they did not obtain by their own skill or industry. Men commonly imagine some kind of concurrence to take place between the grace of God and the will of man; but that contrast, I chose you, I was not chosen by you, claims, exclusively, for Christ alone what is usually divided between Christ and man; as if he had said, that a man is not moved of his own accord to seek Christ, until he has been sought by him.\n\nTrue, the subject now in hand is not the ordinary election of believers, by which they are adopted to be the children of God, but that special election, by which he set apart his disciples to the office of preaching the Gospel. But if it was by free gift, and not by their own merit, that they were chosen to the apostolic office, much more is it certain that the election, by which, from being the children of wrath and an accursed seed, we become the children of God, is of free grace. Besides, in this passage Christ magnifies his grace, by which they had been chosen to be Apostles, so as to join with it that former election by which they had been engrafted into the body of the Church; or rather, he includes in these words all the dignity and honor which he had conferred on them. Yet I acknowledge that Christ treats expressly of the apostleship; for his design is, to excite the disciples to execute their office diligently and faithfully.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.16.2","start":16,"end":16,"heading":"","excerpt":"He takes, as the ground of his exhortation, the undeserved favor which he had bestowed on them; for the greater our obligations to the Lord, the more earnest ought we to be in performing the duties which he demands from us; otherwise it will be impossible for us to avoid the charge of base ingratitude. Hence it appears that there is nothing which ought more powerfully to kindle in us the desire of a holy and religious life, than when we acknowledge that we owe every thing to God, and that we have nothing that is our own; that both the commencement of our salvation, and all the parts which follow from it, flow from his undeserved mercy. Besides, how true this statement of Christ is, may be clearly perceived from the fact, that Christ chose to be his apostles those who might have been thought to be the most unfit of all for the office; though in their person he intended to preserve an enduring monument of his grace. For, as Paul says, (1 Corinthians 2:16,) who among men shall be found fit for discharging the embassy by which God reconciles mankind to himself? Or rather, what mortal is able to represent the person of God? It is Christ alone who makes them fit by his election. Thus Paul ascribes his apostleship to grace, (Romans 1:5,) and again mentions that\n\nhe had been separated from his mother’s womb, (Galatians 1:15.)\n\nNay more, since we are altogether useless servants, those who appear to be the most excellent of all will not be fit for the smallest calling, till they have been chosen. Yet the higher the degree of honor to which any one has been raised, let him remember that he is under the deeper obligations to God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iv.html","locus":null,"cites":[{"at":948,"text":"1 Corinthians 2:16","label":"1 Corinthians 2:16","href":"/1co/2/#v16","status":"detected"},{"at":1238,"text":"Romans 1:5","label":"Romans 1:5","href":"/rom/1/#v5","status":"detected"},{"at":1323,"text":"Galatians 1:15","label":"Galatians 1:15","href":"/gal/1/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.16.3","start":16,"end":16,"heading":"And I have appointed you","excerpt":"And I have appointed you. The election is hidden till it is actually made known, when a man receives an office to which he had been appointed; as Paul, in the passage which I quoted a little ago, where he says that he had been separated from his mother’s womb, adds, that he was created an apostle, because it so pleased God His words are:\n\nWhen it pleased God, who separated me from my mother’s womb, and called me by his grace, (Galatians 1:15.)\n\nThus also the Lord testifies that he knew Jeremiah before he was in his mother’s womb, (Jeremiah 1:5,) though he calls him to the prophetical office at the proper and appointed time. It may happen, no doubt, that one who is duly qualified enters into the office of teaching; or rather, it usually happens in the Church that no one is called till he be endued and furnished with the necessary qualifications. That Christ declares himself to be the Author of both is not wonderful; since it is only by him that God acts, and he acts along with the Father. So then, both election and ordination belong equally to both.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iv.html","locus":null,"cites":[{"at":431,"text":"Galatians 1:15","label":"Galatians 1:15","href":"/gal/1/#v15","status":"detected"},{"at":537,"text":"Jeremiah 1:5","label":"Jeremiah 1:5","href":"/jer/1/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.17.1","start":17,"end":17,"heading":"These things I command you","excerpt":"17. These things I command you. This too, was appropriately added, that the Apostles might know that mutual love among ministers is demanded above all things, that they may be employed, with one accord, in building up the Church of God; for there is no greater hindrance than when every one labors apart, and when all do not direct their exertions to the common good. If, then, ministers do not maintain brotherly intercourse with each other, they may possibly erect some large heaps, but latterly disjointed and confused; and, all the while, there will be no building of a Church.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.18.1","start":18,"end":18,"heading":"If the world hate you","excerpt":"18. If the world hate you. After having armed the Apostles for the battle, Christ exhorts them likewise to patience; for the Gospel cannot be published without instantly driving the world to rage. Consequently, it will never be possible for godly teachers to avoid the hatred of the world. Christ gives them early information of this, that they may not be instances of what usually happens to raw recruits, who, from wont of experience, are valiant before they have seen their enemies, but who tremble as soon as the battle is commenced. And not only does Christ forewarn his disciples, that nothing may happen to them which is new and unexpected, but likewise confirms them by his example; for it is not reasonable that Christ should be hated by the world, and that we, who represent his person, should have the world on our side, which is always like itself.\n\nYou know. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.19.1","start":19,"end":19,"heading":"If you were of the world","excerpt":"19. If you were of the world. This is another consolation, that the reason why they are hated by the world is, that they have been separated from it. Now, this is their true happiness and glory, for in this manner they have been rescued from destruction.\n\nBut I have chosen you out of the world. To choose means here to separate Now, if they were chosen out of the world, it follows that they were a part of the world, and that it is only by the mercy of God that they are distinguished from the rest who perish. Again, by the term, the world, Christ describes, in this passage, all who have not been regenerated by the Spirit of God; for he contrasts the Church with the world, as we shall see more fully under the seventeenth chapter. And yet this doctrine does not contradict the exhortation of Paul,\n\nBe at peace with all men, as far as lieth in you, (Romans 12:18;)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.19.2","start":19,"end":19,"heading":"","excerpt":"for the exception which he adds amounts to saying, that we ought to see what is right and proper for us to do that no man, by seeking to please the world, may give himself up to its corruptions.\n\nBut there is still another objection that may be urged; for we see that it commonly happens that wicked men, who are of the world, are not only hated, but accursed by others. In this respect, certainly, the world loveth not what is its own. I reply, earthly men, who are regulated by the perception of their flesh, never have a true hatred of sin, but only so far as they are affected by the consideration of their own convenience or injury. And yet the intention of Christ was not to deny that the world foams and rages within itself by internal quarrels. He only intended to show, that the world hates nothing in believers but what is of God. And hence, too, it plainly appears how foolish are the dreams of the Anabaptists, who conclude, from this single argument that they are the servants of God, because they displease the greater part of men. For it is easy to reply, that many who are of the world favor their doctrine, because they are delighted at the thought of having every thing in shameful confusion; while many who are out of the world hate it, because they are desirous that the good order of the state should remain unbroken.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.20.1","start":20,"end":20,"heading":"Remember the word","excerpt":"20. Remember the word. It might also be read in the indicative mood, You remember the word, and the meaning is not very different; but I think that it is more suitable to read it in the imperative mood, Remember the word. It is a confirmation of what Christ had spoken immediately before, when he said that he was hated by the world, though he was far more excellent than his disciples; for it is unreasonable that the condition of the servant should be better than that of his master Having spoken of persons, he likewise makes mention of doctrine.\n\nIf they have heard my word, they will keep yours also. Nothing gives greater uneasiness to the godly than when they see the doctrine, which is of God, haughtily despised by men; for it is truly shocking and dreadful, and the sight of it might shake the stoutest heart. But when we remember on the other hand, that not less obstinate resistance was manifested against the Son of God himself, we need not wonder that the doctrine of God is so little reverenced among men. When he calls it his doctrine and their doctrine, this refers to the ministry. Christ is the only Teacher of the Church; but he intended that his doctrine, of which he had been the first Teacher, should be afterwards preached by the apostles.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.21.1","start":21,"end":21,"heading":"But all these things they will do to you","excerpt":"21. But all these things they will do to you. As the fury of the world is monstrous, when it is so enraged against the doctrine of its own salvation, Christ assigns the reason to be, that it is hurried on by blind ignorance to its own destruction; for no man would deliberately engage in battle against God. It is blindness and ignorance of God, therefore, that hurries on the world, so that it does not hesitate to make war with Christ. We ought, then, always to observe the cause of this conduct, and the true consolation consists in nothing else than the testimony of a good conscience. It should also excite gratitude in our minds, that, while the world perishes in its blindness, God hath given to us his light. Yet let it be understood that hatred of Christ arises from stupidity of mind, when God is not known; for, as I have often said, unbelief is blind; not that wicked men do not understand or know anything, but because all the knowledge that they have is confused, and quickly vanishes away. On this subject I have elsewhere treated more largely.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.22.1","start":22,"end":22,"heading":"If I had not come","excerpt":"22. If I had not come. He had said that the Jews regarded the Gospel with hatred, because they did not know God. Lest any one should think that this tended to alleviate their guilt, he adds, that it is through malice that they are blind, just as if one were to shut his eyes, that he might not be compelled to see the light. For otherwise it might have been brought as an objection against Christ. “If they do not know thy Father, how comes it that thou dost not cure their ignorance? Why didst thou not at least make trial whether they were altogether incapable of being taught, or not?” He replies, that he has performed the duty of a good and faithful Teacher, but without success, because their malice would not suffer them to acquire soundness of mind. In the person of those men he intended to strike terror into all who reject the truth of God, when it is offered to them, or intentionally fight against it, when it is known. And though a dreadful vengeance awaits them, still Christ, in this passage, looks chiefly to his own disciples, to animate them by the confident and well-grounded expectation of victory, lest, at any time, they should yield to the malice of wicked men; for when we learn that such will be the issue, we may already triumph, as if we were in the midst of the battle.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.22.2","start":22,"end":22,"heading":"They would not have sin","excerpt":"They would not have sin. It may be thought that Christ intended by these words to say, that there is no other sin but unbelief; and there are some who think so. Augustine speaks more soberly, but he approaches to that opinion; for, since faith forgives and blots out all sins, he says, that the only sin that damns a man is unbelief. This is true, for unbelief not only hinders men from being delivered from the condemnation of death, but is the source and cause of all evils. But the whole of that reasoning is inapplicable to the present passage; for the word sin is not taken in a general sense, but as related to the subject which is now under consideration; as if Christ had said, that their ignorance is utterly inexcusable, because in his person they maliciously rejected God; just as if we were to pronounce a person to be innocent, just, and pure, when we wished merely to acquit him of a single crime of which he had been accused. Christ’s acquittal of them, therefore, is confined to one kind of sin, because it takes away from the Jews every pretense of ignorance in this sin, of despising and hating the Gospel.\n\nBut there is still another question that arises: “Was not unbelief sufficient to condemn men before the coming of Christ?” There are fanatics who reason inconclusively from this passage, that all who died before the coming of Christ died without faith, and remained in a state of doubt and suspense till Christ manifested himself to them; as if there were not many passages of Scripture which testify that their conscience alone was sufficient to condemn them. Death, says Paul, reigned in the world even to Moses, (Romans 5:14.) And again he declares, that\n\nthey who have sinned without law shall perish without law, (Romans 2:12.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[{"at":1642,"text":"Romans 5:14","label":"Romans 5:14","href":"/rom/5/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.22.3","start":22,"end":22,"heading":"","excerpt":"What, then, does Christ mean? There is undoubtedly an admission made in these words, by which he means that the Jews have nothing more to offer in extenuation of their guilt, since they knowingly and willfully rejected the life which was offered to them. Thus the excuse which he makes for them does not free them from all blame, but only extenuates the heinousness of their crime, according to that saying, The servant, who knoweth the will of his master, and despiseth it, shall be severely punished? For it was not the intention of Christ here to promise pardon to any, but to hold his enemies convicted, who had obstinately rejected the grace of God, that it might be fully evident that they were unworthy of all pardon and mercy.\n\nIf I had not come and SPOKEN TO THEM. It ought to be observed, that he does not speak of his coming, as viewed by itself, but as connected with his doctrine, for they would not have been held guilty of so great a crime on account of his bodily presence alone, but the contempt of the doctrine made them utterly inexcusable.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.23.1","start":23,"end":23,"heading":"He who hateth me hateth my Father also","excerpt":"23. He who hateth me hateth my Father also. This is a remarkable passage, which teaches us that no man can hate the doctrine of the Gospel without manifesting his impiety against God. There are many, indeed, who profess differently in words; for, though they abhor the Gospel, still they wish to be thought very good servants of God; but it is false, for a contempt of God is concealed within. In this manner Christ discovers the hypocrisy of many by the light of his doctrine; and on this subject we have spoken more largely under that passage,\n\nWhosoever doeth what is evil hateth the light (John 3:20,)\n\nand under that passage,","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[{"at":594,"text":"John 3:20","label":"John 3:20","href":"/jhn/3/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.24.1","start":24,"end":24,"heading":"If I had not done among them the works","excerpt":"24. If I had not done among them the works Under the word works he includes, in my opinion, all the proofs which he gave of his Divine glory; for by miracles, and by the power of the Holy Spirit, and by other demonstrations, he clearly proved that he was the Son of God, so that in him was plainly seen the majesty of the Only-begotten Son, as we have seen under John 1:14 It is commonly objected, that he did not perform more miracles or greater miracles than Moses and the Prophets. The answer is well known, that Christ is more eminent in miracles in this respect, that he was not merely a minister, like the rest, but was strictly the Author of them; for he employed his own name, his own authority, and his own power, in performing miracles. But, as I have said, he includes in general all the testimonies of heavenly and spiritual power by which his Divinity was displayed.\n\nThey have seen and hated. He concludes that his enemies cannot escape by any shifts to which they may have recourse, since they despised his power, which evidently was altogether Divine; for God had openly manifested his Divinity in the Son; and therefore it would serve no purpose for them to say that they had only to do with a mortal man. This passage reminds us to consider attentively the works of God, in which, by displaying his power, he wishes us to render the honor which is due to him. Hence it follows, that all who obscure the gifts of God, or who contemptuously overlook them, are ungrateful to God, and malicious.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[{"at":363,"text":"John 1:14","label":"John 1:14","href":"/jhn/1/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.25.1","start":25,"end":25,"heading":"But that the word may be fulfilled","excerpt":"25. But that the word may be fulfilled. What is contrary to nature appears to be incredible. But nothing is more contrary to reason than to hate God; and, therefore, Christ says that so great was the malice with which their minds were envenomed, that they hated him without a cause Christ quotes a passage from Psalm 35:19, which, he says, is now fulfilled Not that the same thing did not happen, formerly, to David, but to reprove the obstinate malice of the nation, which reigned perpetually from age to age, being continued from grandfathers to grandchildren in unbroken succession; as if he had said, that they were in no respect better than their fathers, who hated David without a cause.\n\nWhich is written in their Law. By the word Law, he means the Psalms; for the whole doctrine of the Prophets was nothing else than an appendage to the Law; and we know that the ministry of Moses lasted till the time of Christ. He calls it their Law, not as an expression of respect for them, but to wound them more deeply by a designation which was well known among them; as if he had said, “They have a Law transmitted to them by hereditary right, in which they see their morals painted to the life.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[{"at":311,"text":"Psalm 35:19","label":"Psalms 35:19","href":"/psa/35/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.26.1","start":26,"end":26,"heading":"But when the Comforter is come","excerpt":"26. But when the Comforter is come. After having explained to the apostles that the Gospel ought not to be less highly valued by them, because it has many adversaries, even within the Church itself; Christ now, in opposition to the wicked fury of those men, produces the testimony of the Spirit, and if their consciences rest on this testimony, they will never be shaken; as if he had said, “True, the world will rage against you; some will mock, and others will curse your doctrine; but none of their attacks will be so violent as to shake the firmness of your faith, when the Holy Spirit shall have been given to you to establish you by his testimony.” And, indeed, when the world rages on all sides, our only protection is, that the truth of God, scaled by the Holy Spirit on our hearts, despises and defies all that is in the world; for, if it were subject to the opinions of men, our faith would be overwhelmed a hundred times in a day.\n\nWe ought, therefore, to observe carefully in what manner we ought to remain firm among so many storms. It is because\n\nwe have received, not the spirit of the world, but the Spirit which is of God, that we may know the things which have been given to us by God, (1 Corinthians 2:12.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.26.2","start":26,"end":26,"heading":"","excerpt":"This single witness powerfully drives away, scatters, and overturns, all that the world rears up to obscure or crush the truth of God. All who are endued with this Spirit are so far from being in danger of falling into despondency on account of the hatred or contempt of the world, that every one of them will obtain glorious victory over the whole world. Yet we must beware of relying on the good opinion of men; for so long as faith shall wonder in this manner, or rather, as soon as it shall have gone out of the sanctuary of God, it must become involved in miserable uncertainty. It must, therefore, be brought back to the inward and secret testimony of the Spirit, which, believers know, has been given to them from heaven.\n\nThe Spirit is said to testify of Christ, because he retains and fixes our faith on him alone, that we may not seek elsewhere any part of our salvation. He calls him also the Comforter, that, relying on his protection, we may never be alarmed; for by this title Christ intended to fortify our faith, that it may not yield to any temptations. When he calls him the Spirit of truth, we must apply the term to the matter in hand; for we must presuppose a contrast to this effect, that, when they have not this Witness, men are carried about in various ways, and have no firm resting-place, but, wherever he speaks, he delivers the minds of men from all doubt and fear of being deceived.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.26.3","start":26,"end":26,"heading":"","excerpt":"When he says that he will send him from the Father, and, again, that he proceedeth from the Father, he does so in order to increase the weight of his authority; for the testimony of the Spirit would not be sufficient against attacks so powerful, and against efforts so numerous and fierce, if we were not convinced that he proceedeth from God So then it is Christ who sends the Spirit, but it is from the heavenly glory, that we may know that it is not a gift of men, but a sure pledge of Divine grace. Hence it appears how idle was the subtlety of the Greeks, when they argued, on the ground of these words, that the Spirit does not proceed from the Son; for here Christ, according to his custom, mentions the Father in order to raise our eyes to the contemplation of his Divinity.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.27.1","start":27,"end":27,"heading":"And you also bear testimony","excerpt":"27. And you also bear testimony. Christ means that the testimony of the Spirit will not be of such a nature that the apostles shall have it for their private advantage, or that they alone shall enjoy it, but that by them it will be widely diffused, because they will be organs of the Holy Spirit, as indeed, he spoke by their mouth. We now see in what way faith is by hearing, (Romans 10:17,) and yet it derives its certainty from the seal and earnest of the Spirit, (Ephesians 1:13, 14.) ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[{"at":378,"text":"Romans 10:17","label":"Romans 10:17","href":"/rom/10/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.27.2","start":27,"end":27,"heading":"","excerpt":"which is near us, in our mouth and heart, (Romans 10:8,)\n\nmust keep all our senses bound and fixed on itself, as Isaiah says beautifully:\n\nMy Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed saith the Lord, from henceforth and for ever, (Isaiah 59:21.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[{"at":43,"text":"Romans 10:8","label":"Romans 10:8","href":"/rom/10/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.15.27.3","start":27,"end":27,"heading":"Because you are with me from the beginning","excerpt":"Because you are with me from the beginning. This clause was added in order to inform us that so much the greater credit is due to the apostles on this ground, that they were eye-witnesses of what they relate; as John says,\n\nwhat we have heard, what we have seen, what our hands have handled, we declare to you; (1 John 1:1)\n\nfor thus the Lord intended to provide for our welfare in every possible way, that nothing might be wanting for a full confirmation of the Gospel.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.v.v.html","locus":null,"cites":[{"at":312,"text":"1 John 1:1","label":"1 John 1:1","href":"/1jn/1/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.15.1.1","start":1,"end":1,"heading":"That Jesus Christ is the vine, the true vine","excerpt":"1. That Jesus Christ is the vine, the true vine. It is an instance of the humility of Christ that he is pleased to speak of himself under low and humble comparisons. He that is the Sun of righteousness, and the bright and morning Star, compares himself to a vine. The church, which is Christ mystical, is a vine (Ps. lxxx. 8), so is Christ, who is the church seminal. Christ and his church are thus set forth. (1.) He is the vine, planted in the vineyard, and not a spontaneous product; planted in the earth, for his is the Word made flesh. The vine has an unsightly unpromising outside; and Christ had no form nor comeliness, Isa. liii. 2. The vine is a spreading plant, and Christ will be known as salvation to the ends of the earth. The fruit of the vine honours God and cheers man (Judg. ix. 13), so does the fruit of Christ's mediation; it is better than gold, Prov. viii. 19. (2.) He is the true vine, as truth is opposed to pretence and counterfeit; he is really a fruitful plant, a plant of renown. He is not like that wild vine which deceived those who gathered of it (2 Kings iv. 39), but a true vine. Unfruitful trees are said to lie (Hab. iii. 17. marg.), but Christ is a vine that will not deceive. Whatever excellency there is in any creature, serviceable to man, it is but a shadow of that grace which is in Christ for his people's good. He is that true vine typified by Judah's vine, which enriched him with the blood of the grape (Gen. xlix. 11), by Joseph's vine, the branches of which ran over the wall (Gen. xlix. 22), by Israel's vine, under which he dwelt safely, 1 Kings iv. 25.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":313,"text":"Ps. lxxx. 8","label":"Psalms 80:8","href":"/psa/80/#v8","status":"detected"},{"at":627,"text":"Isa. liii. 2","label":"Isaiah 53:2","href":"/isa/53/#v2","status":"detected"},{"at":786,"text":"Judg. ix. 13","label":"Judges 9:13","href":"/jdg/9/#v13","status":"detected"},{"at":866,"text":"Prov. viii. 19","label":"Proverbs 8:19","href":"/pro/8/#v19","status":"detected"},{"at":1078,"text":"2 Kings iv. 39","label":"2 Kings 4:39","href":"/2ki/4/#v39","status":"detected"},{"at":1146,"text":"Hab. iii. 17","label":"Habakkuk 3:17","href":"/hab/3/#v17","status":"detected"},{"at":1448,"text":"Gen. xlix. 11","label":"Genesis 49:11","href":"/gen/49/#v11","status":"detected"},{"at":1523,"text":"Gen. xlix. 22","label":"Genesis 49:22","href":"/gen/49/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.1.2","start":1,"end":1,"heading":"","excerpt":"2. That believers are branches of this vine, which supposes that Christ is the root of the vine. The root is unseen, and our life is hid with Christ; the root bears the tree (Rom. xi. 18), diffuses sap to it, and is all in all to its flourishing and fruitfulness; and in Christ are all supports and supplies. The branches of the vine are many, some on one side of the house or wall, others on the other side; yet, meeting in the root, are all but one vine; thus all good Christians, though in place and opinion distant from each other, yet meet in Christ, the centre of their unity. Believers, like the branches of the vine, are weak, and insufficient to stand of themselves, but as they are borne up. See Ezek. xv. 2.\n\n3. That the Father is the husbandman, georgos—the land-worker. Though the earth is the Lord's, it yields him no fruit unless he work it. God has not only a propriety in, but a care of, the vine and all the branches. He hath planted, and watered, and gives the increase; for we are God's husbandry, 1 Cor. iii. 9. See Isa. v. 1, 2; xxvii. 2, 3. He had an eye upon Christ, the root, and upheld him, and made him to flourish out of a dry ground. He has an eye upon all the branches, and prunes them, and watches over them, that nothing hurt them. Never was any husbandman so wise, so watchful, about his vineyard, as God is about his church, which therefore must needs prosper.\n\nII. The duty taught us by this similitude, which is to bring forth fruit, and, in order to this, to abide in Christ.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":175,"text":"Rom. xi. 18","label":"Romans 11:18","href":"/rom/11/#v18","status":"detected"},{"at":706,"text":"Ezek. xv. 2","label":"Ezekiel 15:2","href":"/ezk/15/#v2","status":"detected"},{"at":1018,"text":"1 Cor. iii. 9","label":"1 Corinthians 3:9","href":"/1co/3/#v9","status":"detected"},{"at":1037,"text":"Isa. v. 1, 2","label":"Isaiah 5:1–2","href":"/isa/5/#v1","status":"detected"},{"at":1051,"text":"xxvii. 2, 3","label":"Isaiah 27:2–3","href":"/isa/27/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.2.1","start":2,"end":2,"heading":"The doom of the unfruitful","excerpt":"(1.) The doom of the unfruitful (v. 2): They are taken away. [1.] It is here intimated that there are many who pass for branches in Christ who yet do not bear fruit. Were they really united to Christ by faith, they would bear fruit; but being only tied to him by the thread of an outward profession, though they seem to be branches, they will soon be seen to be dry ones. Unfruitful professors are unfaithful professors; professors, and no more. It might be read, Every branch that beareth not fruit in me, and it comes much to one; for those that do not bear fruit in Christ, and in his Spirit and grace, are as if they bore no fruit at all, Hos. x. 1. [2.] It is here threatened that they shall be taken away, in justice to them and in kindness to the rest of the branches. From him that has not real union with Christ, and fruit produced thereby, shall be taken away even that which he seemed to have, Luke viii. 18. Some think this refers primarily to Judas.\n\n(2.) The promise made to the fruitful: He purgeth them, that they may bring forth more fruit. Note, [1.] Further fruitfulness is the blessed reward of forward fruitfulness. The first blessing was, Be fruitful; and it is still a great blessing. [2.] Even fruitful branches, in order to their further fruitfulness, have need of purging or pruning; kathairei—he taketh away that which is superfluous and luxuriant, which hinders its growth and fruitfulness. The best have that in them which is peccant, aliquid amputandum—something which should be taken away; some notions, passions, or humours, that want to be purged away, which Christ has promised to do by his word, and Spirit, and providence; and these shall be taken off by degrees in the proper season. [3.] The purging of fruitful branches, in order to their greater fruitfulness, is the care and work of the great husbandman, for his own glory.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":33,"text":"v. 2","label":"John 15:2","href":"/jhn/15/#v2","status":"detected"},{"at":643,"text":"Hos. x. 1","label":"Hosea 10:1","href":"/hos/10/#v1","status":"detected"},{"at":905,"text":"Luke viii. 18","label":"Luke 8:18","href":"/luk/8/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.3.1","start":3,"end":3,"heading":"","excerpt":"(3.) The benefits which believers have by the doctrine of Christ, the power of which they should labour to exemplify in a fruitful conversation: Now you are clean, v. 3. [1.] Their society was clean, now that Judas was expelled by that word of Christ, What thou doest, do quickly; and till they were got clear of him they were not all clean. The word of Christ is a distinguishing word, and separates between the precious and the vile; it will purify the church of the first-born in the great dividing day. [2.] They were each of them clean, that is, sanctified, by the truth of Christ (ch. xvii. 17); that faith by which they received the word of Christ purified their hearts, Acts xv. 9. The Spirit of grace by the word refined them from the dross of the world and the flesh, and purged out of them the leaven of the scribes and Pharisees, from which, when they saw their inveterate rage and enmity against their Master, they were now pretty well cleansed. Apply it to all believers. The word of Christ is spoken to them; there is a cleansing virtue in that word, as it works grace, and works out corruption. It cleanses as fire cleanses the gold from its dross, and as physic cleanses the body from its disease. We then evidence that we are cleansed by the word when we bring forth fruit unto holiness. Perhaps here is an allusion to the law concerning vineyards in Canaan; the fruit of them was as unclean, and uncircumcised, the first three years after it was planted, and the fourth year it was to be holiness of praise unto the Lord; and then it was clean, Lev. xix. 23, 24. The disciples had now been three years under Christ's instruction; and now you are clean.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":164,"text":"v. 3","label":"John 15:3","href":"/jhn/15/#v3","status":"detected"},{"at":587,"text":"ch. xvii. 17","label":"John 17:17","href":"/jhn/17/#v17","status":"detected"},{"at":678,"text":"Acts xv. 9","label":"Acts 15:9","href":"/act/15/#v9","status":"detected"},{"at":1564,"text":"Lev. xix. 23, 24","label":"Leviticus 19:23–24","href":"/lev/19/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.4.1","start":4,"end":4,"heading":"The duty enjoined","excerpt":"(1.) The duty enjoined (v. 4): Abide in me, and I in you. Note, It is the great concern of all Christ's disciples constantly to keep up a dependence upon Christ and communion with him, habitually to adhere to him, and actually to derive supplies from him. Those that are come to Christ must abide in him: \"Abide in me, by faith; and I in you, by my Spirit; abide in me, and then fear not but I will abide in you;\" for the communion between Christ and believers never fails on his side. We must abide in Christ's word by a regard to it, and it in us as a light to our feet. We must abide in Christ's merit as our righteousness and plea, and it in us as our support and comfort. The knot of the branch abides in the vine, and the sap of the vine abides in the branch, and so there is a constant communication between them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":24,"text":"v. 4","label":"John 15:4","href":"/jhn/15/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.4-5.1","start":4,"end":5,"heading":"The necessity of our abiding in Christ, in order to our fruitfulness","excerpt":"(2.) The necessity of our abiding in Christ, in order to our fruitfulness (v. 4, 5): \"You cannot bring forth fruit, except you abide in me; but, if you do, you bring forth much fruit; for, in short, without me, or separate from me, you can do nothing.\" So necessary is it to our comfort and happiness that we be fruitful, that the best argument to engage us to abide in Christ is, that otherwise we cannot be fruitful. [1.] Abiding in Christ is necessary in order to our doing much good. He that is constant in the exercise of faith in Christ and love to him, that lives upon his promises and is led by his Spirit, bringeth forth much fruit, he is very serviceable to God's glory, and his own account in the great day. Note, Union with Christ is a noble principle, productive of all good. A life of faith in the Son of God is incomparably the most excellent life a man can live in this world; it is regular and even, pure and heavenly; it is useful and comfortable, and all that answers the end of life. [2.] It is necessary to our doing any good. It is not only a means of cultivating ad increasing what good there is already in us, but it is the root and spring of all good: \"Without me you can do nothing: not only no great thing, heal the sick, or raise the dead, but nothing.\" ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":75,"text":"v. 4, 5","label":"John 15:4–5","href":"/jhn/15/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.4-5.2","start":4,"end":5,"heading":"","excerpt":"... Note, We have as necessary and constant a dependence upon the grace of the Mediator for all the actions of the spiritual and divine life as we have upon the providence of the Creator for all the actions of the natural life; for, as to both, it is in the divine power that we live, move, and have our being. Abstracted from the merit of Christ, we can do nothing towards our justification; and from the Spirit of Christ nothing towards our sanctification. Without Christ we can do nothing aright, nothing that will be fruit pleasing to God or profitable to ourselves, 2 Cor. iii. 5. We depend upon Christ, not only as the vine upon the wall, for support; but, as the branch on the root, for sap.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":571,"text":"2 Cor. iii. 5","label":"2 Corinthians 3:5","href":"/2co/3/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.6.1","start":6,"end":6,"heading":"The fatal consequences of forsaking Christ","excerpt":"(3.) The fatal consequences of forsaking Christ (v. 6): If any man abide not in me, he is cast forth as a branch. This is a description of the fearful state of hypocrites that are not in Christ, and of apostates that abide not in Christ. [1.] They are cast forth as dry and withered branches, which are plucked off because they cumber the tree. It is just that those should have no benefit by Christ who think they have no need of him; and that those who reject him should be rejected by him. Those that abide not in Christ shall be abandoned by him; they are left to themselves, to fall into scandalous sin, and then are justly cast out of the communion of the faithful. [2.] They are withered, as a branch broken off from the tree. Those that abide not in Christ, though they may flourish awhile in a plausible, at least a passable profession, yet in a little time wither and come to nothing. Their parts and gifts wither; their zeal and devotion wither; their credit and reputation wither; their hopes and comforts wither, Job viii. 11-13. Note, Those that bear no fruit, after while will bear no leaves. How soon is that fig-tree withered away which Christ has cursed! [3.] Men gather them. Satan's agents and emissaries pick them up, and make an easy prey of them. Those that fall off from Christ presently fall in with sinners; and the sheep that wander from Christ's fold, the devil stands ready to seize them for himself. When the Spirit of the Lord had departed from Saul, an evil spirit possessed him. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":49,"text":"v. 6","label":"John 15:6","href":"/jhn/15/#v6","status":"detected"},{"at":1026,"text":"Job viii. 11-13","label":"Job 8:11–13","href":"/job/8/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.6.2","start":6,"end":6,"heading":"","excerpt":"... [4.] They cast them into the fire, that is, they are cast into the fire; and those who seduce them and draw them to sin do in effect cast them there; for they make them children of hell. Fire is the fittest place for withered branches, for they are good for nothing else, Ezek. xv. 2-4. [5.] They are burned; this follows of course, but it is here added very emphatically, and makes the threatening very terrible. They will not be consumed in a moment, like thorns under a pot (Eccl. vii. 6), but kaietai, they are burning for ever in a fire, which not only cannot be quenched, but will never spend itself. This comes of quitting Christ, this is the end of barren trees. Apostates are twice dead (Jude 12), and when it is said, They are cast into the fire and are burned, it speaks as if they were twice damned. Some apply men's gathering them to the ministry of the angels in the great day, when they shall gather out of Christ's kingdom all things that offend, and shall bundle the tares for the fire.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":276,"text":"Ezek. xv. 2-4","label":"Ezekiel 15:2–4","href":"/ezk/15/#v2","status":"detected"},{"at":482,"text":"Eccl. vii. 6","label":"Ecclesiastes 7:6","href":"/ecc/7/#v6","status":"detected"},{"at":701,"text":"Jude 12","label":"Jude 1:12","href":"/jud/1/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.7.1","start":7,"end":7,"heading":"The blessed privilege which those have that abide in Christ","excerpt":"(4.) The blessed privilege which those have that abide in Christ (v. 7): If my words abide in you, you shall ask what you will of my Father in my name, and it shall be done. See here, [1.] How our union with Christ is maintained—by the word: If you abide in me; he had said before, and I in you; here he explains himself, and my words abide in you; for it is in the word that Christ is set before us, and offered to us, Rom. x. 6-8. It is in the word that we receive and embrace him; and so where the word of Christ dwells richly there Christ dwells. If the word be our constant guide and monitor, if it be in us as at home, then we abide in Christ, and he in us. [2.] How our communion with Christ is maintained—by prayer: You shall ask what you will, and it shall be done to you. And what can we desire more than to have what we will for the asking? Note, Those that abide in Christ as their heart's delight shall have, through Christ, their heart's desire. If we have Christ, we shall want nothing that is good for us. Two things are implied in this promise:—First, That if we abide in Christ, and his word in us, we shall not ask any thing but what is proper to be done for us. The promises abiding in us lie ready to be turned into prayers; and the prayers so regulated cannot but speed. Secondly, That if we abide in Christ and his word we shall have such an interest in God's favour and Christ's mediation that we shall have an answer of peace to all our prayers.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":66,"text":"v. 7","label":"John 15:7","href":"/jhn/15/#v7","status":"detected"},{"at":420,"text":"Rom. x. 6-8","label":"Romans 10:6–8","href":"/rom/10/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.8.1","start":8,"end":8,"heading":"","excerpt":"(4.) The glory that will redound to God by our fruitfulness, with the comfort and honour that will come to ourselves by it, v. 8. If we bear much fruit, [1.] Herein our Father will be glorified. The fruitfulness of the apostles, as such, in the diligent discharge of their office, would be to the glory of God in the conversion of souls, and the offering of them up to him, Rom. xv. 9, 16. The fruitfulness of all Christians, in a lower or narrower sphere, is to the glory of God. By the eminent good works of Christians many are brought to glorify our Father who is in heaven. [2.] So shall we be Christ's disciples indeed, approving ourselves so, and making it to appear that we are really what we call ourselves. So shall we both evidence our discipleship and adorn it, and be to our Master for a name and a praise, and a glory, that is, disciples indeed, Jer. xiii. 11. So shall we be owned by our Master in the great day, and have the reward of disciples, a share in the joy of our Lord. And the more fruit we bring forth, the more we abound in that which is good, the more he is glorified.\n\n2. In order to our fruitfulness, we must abide in Christ, must keep up our union with him by faith, and do all we do in religion in the virtue of that union. Here is,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":124,"text":"v. 8","label":"John 15:8","href":"/jhn/15/#v8","status":"detected"},{"at":374,"text":"Rom. xv. 9, 16","label":"Romans 15:9","href":"/rom/15/#v9","status":"detected"},{"at":374,"text":"Rom. xv. 9, 16","label":"Romans 15:16","href":"/rom/15/#v16","status":"detected"},{"at":859,"text":"Jer. xiii. 11","label":"Jeremiah 13:11","href":"/jer/13/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.9.1","start":9,"end":9,"heading":"Concerning the Father's love to him","excerpt":"I. Concerning the Father's love to him; and concerning this he here tells us, 1. That the Father did love him (v. 9): As the Father hath loved me. He loved him as Mediator: This is my beloved Son. He was the Son of his love. He loved him, and gave all things into his hand; and yet so loved the world as to deliver him up for us all. When Christ was entering upon his sufferings he comforted himself with this, that his Father loved him. Those whom God loves as a Father may despise the hatred of all the world. 2. That he abode in his Father's love, v. 10. He continually loved his Father, and was beloved of him. Even when he was made sin and a curse for us, and it pleased the Lord to bruise him, yet he abode in his Father's love. See Ps. lxxxix. 33. Because he continued to love his Father, he went cheerfully through his sufferings, and therefore his Father continued to love him. 3. That therefore he abode in his Father's love because he kept his Father's law: I have kept my Father's commandments, as Mediator, and so abide in his love. Hereby he showed that he continued to love his Father, that he went on, and went through, with his undertaking, and therefore the Father continued to love him. His soul delighted in him, because he did not fail, nor was discouraged, Isa. xlii. 1-4. We having broken the law of creation, and thereby thrown ourselves out of the love of God; Christ satisfied for us by obeying the law of redemption, and so he abode in his love, and restored us to it.\n\nII. Concerning his own love to his disciples. Though he leaves them, he loves them. And observe here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":111,"text":"v. 9","label":"John 15:9","href":"/jhn/15/#v9","status":"detected"},{"at":551,"text":"v. 10","label":"John 15:10","href":"/jhn/15/#v10","status":"detected"},{"at":739,"text":"Ps. lxxxix. 33","label":"Psalms 89:33","href":"/psa/89/#v33","status":"detected"},{"at":1279,"text":"Isa. xlii. 1-4","label":"Isaiah 42:1–4","href":"/isa/42/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.9.2","start":9,"end":9,"heading":"The pattern of this love","excerpt":"1. The pattern of this love: As the Father has loved me, so have I loved you. A strange expression of the condescending grace of Christ! As the Father loved him, who was most worthy, he loved them, who were most unworthy. The Father loved him as his Son, and he loves them as his children. The Father gave all things into his hand; so, with himself, he freely giveth us all things. The Father loved him as Mediator, as head of the church, and the great trustee of divine grace and favour, which he had not for himself only, but for the benefit of those for whom he was entrusted; and, says he, \"I have been a faithful trustee. As the Father has committed his love to me, so I transmit it to you.\" Therefore the Father was well pleased with him, that he might be well pleased with us in him; and loved him, that in him, as beloved, he might make us accepted, Eph. i. 6.\n\n2. The proofs and products of this love, which are four:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":858,"text":"Eph. i. 6","label":"Ephesians 1:6","href":"/eph/1/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.9.3","start":9,"end":9,"heading":"To continue in his love","excerpt":"1. To continue in his love, v. 9. \"Continue in your love to me, and in mine to you.\" Both may be taken in. We must place our happiness in the continuance of Christ's love to us, and make it our business to give continued proofs of our love to Christ, that nothing may tempt us to withdraw from him, or provoke him to withdraw from us. Note, All that love Christ should continue in their love to him, that is, be always loving him, and taking all occasions to show it, and love to the end. The disciples were to go out upon service for Christ, in which they would meet with many troubles; but, says Christ, \"Continue in my love. Keep up your love to me, and then all the troubles you meet with will be easy; love made seven years' hard service easy to Jacob. Let not the troubles you meet with for Christ's sake quench your love to Christ, but rather quicken it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":28,"text":"v. 9","label":"John 15:9","href":"/jhn/15/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.10.1","start":10,"end":10,"heading":"To evidence their love to him by keeping his commandments","excerpt":"3. To evidence their love to him by keeping his commandments: \"If you keep my commandments, you shall abide in my love, v. 10. This will be an evidence of the fidelity and constancy of your love to me, and then you may be sure of the continuance of my love to you.\" Observe here, (1.) The promise \"You shall abide in my love as in a dwelling place, at home in Christ's love; as in a resting place, at ease in Christ's love; as in a stronghold, safe in it. You shall abide in my love, you shall have grace and strength to persevere in loving me.\" If the same hand that first shed abroad the love of Christ in our hearts did not keep us in that love, we should not long abide in it, but, through the love of the world, should go out of love with Christ himself. (2.) The condition of the promise: If you keep my commandments. The disciples were to keep Christ's commandments, not only by a constant conformity to them themselves, but by a faithful delivery of them to others; they were to keep them as trustees, in whose hands that great depositum was lodged, for they were to teach all things that Christ had commanded, Matt. xxviii. 20. This commandment they must keep without spot (1 Tim. vi. 14), and thus they must show that they abide in his love.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":120,"text":"v. 10","label":"John 15:10","href":"/jhn/15/#v10","status":"detected"},{"at":1119,"text":"Matt. xxviii. 20","label":"Matthew 28:20","href":"/mat/28/#v20","status":"detected"},{"at":1183,"text":"1 Tim. vi. 14","label":"1 Timothy 6:14","href":"/1ti/6/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.10.2","start":10,"end":10,"heading":"","excerpt":"To induce them to keep his commandments, he urges, [1.] His own example: As I have kept my Father's commandments, and abide in his love. Christ submitted to the law of mediation, and so preserved the honour and comfort of it, to teach us to submit to the laws of the Mediator, for we cannot otherwise preserve the honour and comfort of our relation to him. [2.] The necessity of it to their interest in him (v. 14): \"You are my friends if you do whatsoever I command you and not otherwise.\" Note, First, Those only will be accounted Christ's faithful friends that approve themselves his obedient servants; for those that will not have him to reign over them shall be treated as his enemies. Idem velle et idem nolle ea demum vera est amicitia—Friendship involves a fellowship of aversions and attachments.—Sallust. Secondly, It is universal obedience to Christ that is the only acceptable obedience; to obey him in every thing that he commands us, not excepting, much less excepting against, any command.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":408,"text":"v. 14","label":"John 15:14","href":"/jhn/15/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.11.1","start":11,"end":11,"heading":"To let his joy remain in them, and fill them","excerpt":"2. To let his joy remain in them, and fill them, v. 11. This he designed in those precepts and promises given them.\n\n(1.) That his joy might remain in them. The words are so placed, in the original, that they may be read either, [1.] That my joy in you may remain. If they bring forth much fruit, and continue in his love, he will continue to rejoice in them as he had done. Note, Fruitful and faithful disciples are the joy of the Lord Jesus; he rests in his love to them, Zeph. iii. 17. As there is a transport of joy in heaven in the conversion of sinners, so there is a remaining joy in the perseverance of saints. Or, [2.] That my joy, that is, your joy in me, may remain. It is the will of Christ that his disciples should constantly and continually rejoice in him, Phil. iv. 4. The joy of the hypocrite is but for a moment, but the joy of those who abide in Christ's love is a continual feast. The word of the Lord enduring for ever, the joys that flow from it, and are founded on it, do so too.\n\n(2.) That your joy might be full; not only that you might be full of joy, but that your joy in me and in my love may rise higher and higher, till it come to perfection, when you enter into the joy of your Lord.\" Note, [1.] Those and those only that have Christ's joy remaining in them have their joy full; worldly joys are empty, soon surfeit but never satisfy. It is only wisdom's joy that will fill the soul, Ps. xxxvi. 8. [2.] The design of Christ in his world is to fill the joy of his people; see 1 John i. 4. This and the other he hath said, that our joy might be fuller and fuller, and perfect at last.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":49,"text":"v. 11","label":"John 15:11","href":"/jhn/15/#v11","status":"detected"},{"at":474,"text":"Zeph. iii. 17","label":"Zephaniah 3:17","href":"/zep/3/#v17","status":"detected"},{"at":772,"text":"Phil. iv. 4","label":"Philippians 4:4","href":"/php/4/#v4","status":"detected"},{"at":1415,"text":"Ps. xxxvi. 8","label":"Psalms 36:8","href":"/psa/36/#v8","status":"detected"},{"at":1506,"text":"1 John i. 4","label":"1 John 1:4","href":"/1jn/1/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.12.1","start":12,"end":12,"heading":"","excerpt":"IV. Concerning the disciples' love one to another, enjoined as an evidence of their love to Christ, and a grateful return for his love to them. We must keep his commandments, and this is his commandment, that we love one another, v. 12, and again, v. 17. No one duty of religion is more frequently inculcated, nor more pathetically urged upon us, by our Lord Jesus, than that of mutual love, and for good reason. 1. It is here recommended by Christ's pattern (v. 12): as I have loved you. Christ's love to us should direct and engage our love to each other; in this manner, and from this motive, we should love one another, as, and because, Christ has loved us. He here specifies some of the expressions of his love to them; he called them friends, communicated his mind to them, was ready to give them what they asked. Go you and do likewise. 2. It is required by his precept. He interposes his authority, has made it one of the statute-laws of his kingdom. Observe how differently it is expressed in these two verses, and both very emphatic. (1.) This is my commandment (v. 12), as if this were the most necessary of all the commandments. As under the law the prohibition of idolatry was the commandment more insisted on than any other, foreseeing the people's addictedness to that sin, so Christ, foreseeing the addictedness of the Christian church to uncharitableness, has laid most stress upon this precept. (2.) These things I command you, v. 17. He speaks as if he were about to give them many things in charge, and yet names this only, that you love one another; not only because this includes many duties, but because it will have a good influence upon all.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":230,"text":"v. 12, and again, v. 17","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":460,"text":"v. 12","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":1002,"text":"these two verses","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":1073,"text":"v. 12","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":1446,"text":"v. 17","label":"John 15:17","href":"/jhn/15/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.13.1","start":13,"end":13,"heading":"Christ loved his disciples, for he laid down his life for them","excerpt":"(1.) Christ loved his disciples, for he laid down his life for them (v. 13): Greater proof of love hath no man to show than this, to lay down his life for his friend. And this is the love wherewith Christ hath loved us, he is our antipsychos—bail for us, body for body, life for life, though he knew our insolvency, and foresaw how much the engagement would cost him. Observe here, [1.] The extent of the love of the children of men to one another. The highest proof of it is laying down one's life for a friend, to save his life, and perhaps there have been some such heroic achievements of love, more than plucking out one's own eyes, Gal. iv. 15. If all that a man has he will give for his life, he that gives this for his friend gives all, and can give no more; this may sometimes be our duty, 1 John iii. 16. Paul was ambitious of the honour (Phil. ii. 17); and for a good man some will even dare to die, Rom. v. 7. It is love in the highest degree, which is strong as death. [2.] The excellency of the love of Christ beyond all other love. He has not only equaled, but exceeded, the most illustrious lovers. Others have laid down their lives, content that they should be taken from them; but Christ gave up his, was not merely passive, but made it his own act and deed. The life which others have laid down has been but of equal value with the life for which it was laid down, and perhaps less valuable; but Christ is infinitely more worth than ten thousand of us. Others have thus laid down their lives for their friends, but Christ laid down his for us when we were enemies, Rom. v. 8, 10. Plusquam ferrea aut lapidea corda esse oportet, quæ non emolliet tam incomparabilis divini amoris suavitas—Those hearts must be harder than iron or stone which are not softened by such incomparable sweetness of divine love.—Calvin.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":69,"text":"v. 13","label":"John 15:13","href":"/jhn/15/#v13","status":"detected"},{"at":637,"text":"Gal. iv. 15","label":"Galatians 4:15","href":"/gal/4/#v15","status":"detected"},{"at":798,"text":"1 John iii. 16","label":"1 John 3:16","href":"/1jn/3/#v16","status":"detected"},{"at":848,"text":"Phil. ii. 17","label":"Philippians 2:17","href":"/php/2/#v17","status":"detected"},{"at":910,"text":"Rom. v. 7","label":"Romans 5:7","href":"/rom/5/#v7","status":"detected"},{"at":1583,"text":"Rom. v. 8, 10","label":"Romans 5:8","href":"/rom/5/#v8","status":"detected"},{"at":1583,"text":"Rom. v. 8, 10","label":"Romans 5:10","href":"/rom/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.14-15.1","start":14,"end":15,"heading":"Christ loved his disciples, for he took them into a covenant of friendship with himself","excerpt":"(2.) Christ loved his disciples, for he took them into a covenant of friendship with himself, v. 14, 15. \"If you approve yourselves by your obedience my disciples indeed, you are my friends, and shall be treated as friends.\" Note, The followers of Christ are the friends of Christ, and he is graciously pleased to call and account them so. Those that do the duty of his servants are admitted and advanced to the dignity of his friends. David had one servant in his court, and Solomon one in his, that was in a particular manner the king's friend (2 Sam. xv. 37; 1 Kings iv. 5); but this honour have all Christ's servants. We may in some particular instance befriend a stranger; but we espouse all the interests of a friend, and concern ourselves in all his cares: thus Christ takes believers to be his friends. He visits them and converses with them as his friends, bears with them and makes the best of them, is afflicted in their afflictions, and takes pleasure in their prosperity; he pleads for them in heaven and takes care of all their interests there. Have friends but one soul? He that is joined to the Lord is one spirit, 1 Cor. vi. 17. Though they often show themselves unfriendly, he is a friend that loves at all times. Observe how endearingly this is expressed here. [1.] He will not call them servants, though they call him Master and Lord. Those that would be like Christ in humility must not take a pride in insisting upon all occasions on their authority and superiority, but remember that their servants are their fellow-servants. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":94,"text":"v. 14, 15","label":"John 15:14–15","href":"/jhn/15/#v14","status":"detected"},{"at":547,"text":"2 Sam. xv. 37","label":"2 Samuel 15:37","href":"/2sa/15/#v37","status":"detected"},{"at":562,"text":"1 Kings iv. 5","label":"1 Kings 4:5","href":"/1ki/4/#v5","status":"detected"},{"at":1131,"text":"1 Cor. vi. 17","label":"1 Corinthians 6:17","href":"/1co/6/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.14-15.2","start":14,"end":15,"heading":"","excerpt":"... But, [2.] He will call them his friends; he will not only love them, but will let them know it; for in his tongue is the law of kindness. After his resurrection he seems to speak with more affectionate tenderness of and to his disciples than before. Go to my brethren, ch. xx. 17. Children, have you any meat? ch. xxi. 5. But observe, though Christ called them his friends, they called themselves his servants: Peter, a servant of Christ (1 Pet. i. 1), and so James, ch. i. 1. The more honour Christ puts upon us, the more honour we should study to do him; the higher in his eyes, the lower in our own.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":273,"text":"ch. xx. 17","label":"John 20:17","href":"/jhn/20/#v17","status":"detected"},{"at":314,"text":"ch. xxi. 5","label":"John 21:5","href":"/jhn/21/#v5","status":"detected"},{"at":443,"text":"1 Pet. i. 1","label":"1 Peter 1:1","href":"/1pe/1/#v1","status":"detected"},{"at":471,"text":"ch. i. 1","label":"James 1:1","href":"/jas/1/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.15.1","start":15,"end":15,"heading":"Christ loved his disciples, for he was very free in communicating his mind to them","excerpt":"(3.) Christ loved his disciples, for he was very free in communicating his mind to them (v. 15): \"Henceforth you shall not be kept so much in the dark as you have been, like servants that are only told their present work; but, when the Spirit is poured out, you shall know your Master's designs as friends. All things that I have heard of my Father I have declared unto you.\" As to the secret will of God, there are many things which we must be content not to know; but, as to the revealed will of God, Jesus Christ has faithfully handed to us what he received of the Father, ch. i. 18; Matt. xi. 27. The great things relating to man's redemption Christ declared to his disciples, that they might declare them to others; they were the men of his counsel, Matt. xiii. 11.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":89,"text":"v. 15","label":"John 15:15","href":"/jhn/15/#v15","status":"detected"},{"at":587,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.16.1","start":16,"end":16,"heading":"","excerpt":"(4.) Christ loved his disciples, for he chose and ordained them to be the prime instruments of his glory and honour in the world (v. 16): I have chosen you, and ordained you, His love to them appeared,\n\n[1.] In their election, their election to their apostleship (ch. vi. 70): I have chosen you twelve. It did not begin on their side: You have not chosen me, but I first chose you. Why were they admitted to such an intimacy with him, employed in such an embassy for him, and endued with such power from on high? It was not owing to their wisdom and goodness in choosing him for their Master, but to his favour and grace in choosing them for his disciples. It is fit that Christ should have the choosing of his own ministers; still he does it by his providence and Spirit. Though ministers make that holy calling their own choice, Christ's choice is prior to theirs and directs and determines it. Of all that are chosen to grace and glory it may be said, They have not chosen Christ, but he had chosen them, Deut. vii. 7, 8.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":130,"text":"v. 16","label":"John 15:16","href":"/jhn/15/#v16","status":"detected"},{"at":264,"text":"ch. vi. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.16.2","start":16,"end":16,"heading":"In their ordination","excerpt":"[2.] In their ordination: I have ordained you; hetheka hymas—\"I have put you into the ministry (1 Tim. i. 12), put you into commission.\" By this it appeared that he took them for his friends when he crowned their heads with such an honour, and filled their hands with such a trust. It was a mighty confidence he reposed in them, when he made them his ambassadors to negotiate the affairs of his kingdom in this lower world, and the prime ministers of state in the administration of it. The treasure of the gospel was committed to them, First, That it might be propagated: that you should go, hina hymeis hypagete—\"that you should go as under a yoke or burden, for the ministry is a work, and you that go about it must resolve to undergo a great deal; that you may go from place to place all the world over, and bring forth fruit.\" They were ordained, not to sit still, but to go about, to be diligent in their work, and to lay out themselves unweariedly in doing good. They were ordained, not to beat the air, but to be instrumental in God's hand for the bringing of nations into obedience to Christ, Rom. i. 13. Note, Those whom Christ ordains should and shall be fruitful; should labour, and shall not labour in vain. Secondly, That it might be perpetuated; that the fruit may remain, that the good effect of their labours may continue in the world from generation to generation, to the end of time. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":96,"text":"1 Tim. i. 12","label":"1 Timothy 1:12","href":"/1ti/1/#v12","status":"detected"},{"at":1101,"text":"Rom. i. 13","label":"Romans 1:13","href":"/rom/1/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.16.3","start":16,"end":16,"heading":"","excerpt":"... The church of Christ was not to be a short-lived thing, as many of the sects of the philosophers, that were a nine days' wonder; it did not come up in a night, nor should it perish in a night, but be as the days of heaven. The sermons and writings of the apostles are transmitted to us, and we at this day are built upon that foundation, ever since the Christian church was first founded by the ministry of the apostles and seventy disciples; as one generation of ministers and Christians has passed away, still another has come. By virtue of that great charter (Matt. xxviii. 19), Christ has a church in the world, which, as our lawyers say of bodies corporate, does not die, but lives in a succession; and thus their fruit remains to this day, and shall do while the earth remains.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":567,"text":"Matt. xxviii. 19","label":"Matthew 28:19","href":"/mat/28/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.16.4","start":16,"end":16,"heading":"His love to them appeared in the interest they had at the throne of grace","excerpt":"[3.] His love to them appeared in the interest they had at the throne of grace: Whatsoever you shall ask of my Father, in my name, he will give it you. Probably this refers in the first place to the power of working miracles which the apostles were clothed with, which was to be drawn out by prayer. \"Whatever gifts are necessary to the furtherance of your labours, whatever help from heaven you have occasion for at any time, it is but ask and have.\" Three things are here hinted to us for our encouragement in prayer, and very encouraging they are. First, That we have a God to go to who is a Father; Christ here calls him the Father, both mine and yours; and the Spirit in the word and in the heart teaches us to cry, Abba, Father. Secondly, That we come in a good name. Whatever errand we come upon to the throne of grace according to God's will, we may with a humble boldness mention Christ's name in it, and plead that we are related to him, and he is concerned for us. Thirdly, That an answer of peace is promised us. What you come for shall be given you. This great promise made to that great duty keeps up a comfortable and gainful intercourse between heaven and earth.\n\nIII. Concerning the disciples' love to Christ, enjoined in consideration of the great love wherewith he had loved them. Three things he exhorts them to:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.17.1","start":17,"end":17,"heading":"","excerpt":"... We must keep his commandments, and this is his commandment, that we love one another, v. 12, and again, v. 17. No one duty of religion is more frequently inculcated, nor more pathetically urged upon us, by our Lord Jesus, than that of mutual love, and for good reason. 1. It is here recommended by Christ's pattern (v. 12): as I have loved you. Christ's love to us should direct and engage our love to each other; in this manner, and from this motive, we should love one another, as, and because, Christ has loved us. He here specifies some of the expressions of his love to them; he called them friends, communicated his mind to them, was ready to give them what they asked. Go you and do likewise. 2. It is required by his precept. He interposes his authority, has made it one of the statute-laws of his kingdom. Observe how differently it is expressed in these two verses, and both very emphatic. (1.) This is my commandment (v. 12), as if this were the most necessary of all the commandments. As under the law the prohibition of idolatry was the commandment more insisted on than any other, foreseeing the people's addictedness to that sin, so Christ, foreseeing the addictedness of the Christian church to uncharitableness, has laid most stress upon this precept. (2.) These things I command you, v. 17. He speaks as if he were about to give them many things in charge, and yet names this only, that you love one another; not only because this includes many duties, but because it will have a good influence upon all.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":90,"text":"v. 12, and again, v. 17","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":320,"text":"v. 12","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":862,"text":"these two verses","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":933,"text":"v. 12","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":1306,"text":"v. 17","label":"John 15:17","href":"/jhn/15/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.18.1","start":18,"end":18,"heading":"","excerpt":"(1.) To mitigate the trouble of his followers, arising from the world's hatred, and to make it the less strange, and the less grievous (v. 18): You know that it hated me before you, proton hymon. We read it as signifying priority of time; he began in the bitter cup of suffering, and then left us to pledge him; but it may be read as expressing his superiority over them: \"You know that it hated me, your first, your chief and captain, your leader and commander.\" [1.] If Christ, who excelled in goodness, and was perfectly innocent and universally beneficent, was hated, can we expect that any virtue or merit of ours should screen us from malice? [2.] If our Master, the founder of our religion, met with so much opposition in the planting of it, his servants and followers can look for no other in propagating and professing it. For this he refers them (v. 20) to his own word, at their admission into discipleship: Remember the word that I said unto you. It would help us to understand Christ's latter sayings to compare them with his former sayings. Nor would any thing contribute more to the making of us easy than remembering the words of Christ, which will expound his providences. Now in this word there is, First, A plain truth: The servant is not greater than his Lord. This he had said to them. Matt. x. 24. Christ is our Lord, and therefore we must diligently attend all his motions, and patiently acquiesce in all his disposals, for the servant is inferior to his lord. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":136,"text":"v. 18","label":"John 15:18","href":"/jhn/15/#v18","status":"detected"},{"at":857,"text":"v. 20","label":"John 15:20","href":"/jhn/15/#v20","status":"detected"},{"at":1307,"text":"Matt. x. 24","label":"Matthew 10:24","href":"/mat/10/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.18.2","start":18,"end":18,"heading":"","excerpt":"... The plainest truths are sometimes the strongest arguments for the hardest duties; Elihu answers a multitude of Job's murmurings with this one self-evident truth, that God is greater than man, Job xxxiii. 12. So here is, Secondly, A proper inference drawn from it: \"If they have persecuted men, as you have seen, and are likely to see much more, they will also persecute you; you may expect it and count upon it: for,\" 1. \"You will do the same that I have done to provoke them; you will reprove them for their sins, and call them to repentance, and give them strict rules of holy living, which they will not bear.\" 2. \"You cannot do more than I have done to oblige them; after so great an instance, let none wonder if they suffer ill for doing well.\" He adds, \"If they have kept my sayings, they will keep yours also; as there have been a few, and but a few, that have been wrought upon by my preaching, so there will be by yours a few, and but a few.\" Some give another sense of this, making eteresan to be put for pareteresan. \"If they have lain in wait for my sayings, with a design to ensnare me, they will in like manner lie in wait to entangle you in your talk.\"\n\n(2.) To aggravate the wickedness of this unbelieving world, and to discover its exceeding sinfulness; to hate and persecute the apostles was bad enough, but in them to hate and persecute Christ himself was much worse. The world is generally in an ill name in scripture, and nothing can put it into a worse name than this, that it hated Jesus Christ. There is a world of people that are haters of Christ. Two things he insists upon to aggravate the wickedness of those that hated him:—\n\n[1.] That there was the greatest reason imaginable why they should love him; men's good words and good works usually recommend them; now as to Christ,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":196,"text":"Job xxxiii. 12","label":"Job 33:12","href":"/job/33/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.19.1","start":19,"end":19,"heading":"The world hates the disciples of Christ","excerpt":"1. The world hates the disciples of Christ: The world hateth you (v. 19); and he speaks of it as that which they must expect and count upon, v. 18, as 1 John iii. 13.\n\n(1.) Observe how this comes in here. [1.] Christ had expressed the great kindness he had for them as friends; but, lest they should be puffed up with this, there was given them, as there was to Paul, a thorn in the flesh, that is, as it is explained there, reproaches and persecutions for Christ's sake, 2 Cor. xii. 7, 10. [2.] He had appointed them their work, but tells them what hardships they should meet with in it, that it might not be a surprise to them, and that they might prepare accordingly. [3.] He had charged them to love one another, and need enough they had to love one another, for the world would hate them; to be kind to one another, for they would have a great deal of unkindness and ill-will from those that were without. \"Keep peace among yourselves, and this will fortify you against the world's quarrels with you.\" Those that are in the midst of enemies are concerned to hold together.\n\n(2.) Observe what is here included.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":66,"text":"v. 19","label":"John 15:19","href":"/jhn/15/#v19","status":"detected"},{"at":141,"text":"v. 18","label":"John 15:18","href":"/jhn/15/#v18","status":"detected"},{"at":151,"text":"1 John iii. 13","label":"1 John 3:13","href":"/1jn/3/#v13","status":"detected"},{"at":472,"text":"2 Cor. xii. 7, 10","label":"2 Corinthians 12:7","href":"/2co/12/#v7","status":"detected"},{"at":472,"text":"2 Cor. xii. 7, 10","label":"2 Corinthians 12:10","href":"/2co/12/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.19.2","start":19,"end":19,"heading":"The world's enmity against the followers of Christ","excerpt":"[1.] The world's enmity against the followers of Christ: it hateth them. Note, Whom Christ blesseth the world curseth. The favourites and heirs of heaven have never been the darlings of this world, since the old enmity was put between the seed of the woman and of the serpent. Why did Cain hate Abel, but because his works were righteous? Esau hated Jacob because of the blessing; Joseph's brethren hated him because his father loved him; Saul hated David because the Lord was with him; Ahab hated Micaiah because of his prophecies; such are the causeless causes of the world's hatred.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.19.3","start":19,"end":19,"heading":"Because they do not belong to it","excerpt":"First, Because they do not belong to it (v. 19): \"If you were of the world, of its spirit, and in its interests, if you were carnal and worldly, the world would love you as its own; but, because you are called out of the world, it hates you, and ever will.\" Note, 1. We are not to wonder if those that are devoted to the world are caressed by it as its friends; most men bless the covetous, Ps. x. 3; xlix. 18. 2. Nor are we to wonder if those that are delivered from the world are maligned by it as its enemies; when Israel is rescued out of Egypt, the Egyptians will pursue them. Observe, The reason why Christ's disciples are not of the world is not because they have by their own wisdom and virtue distinguished themselves from the world, but because Christ hath chosen them out of it, to set them apart for himself; and this is the reason why the world hates them; for, (1.) The glory which by virtue of this choice they are designed for sets them above the world, and so makes them the objects of its envy. The saints shall judge the world, and the upright have dominion, and therefore they are hated. (2.) The grace which by virtue of this choice they are endued with sets them against the world; they swim against the stream of the world, and are not conformed to it; they witness against it, and are not conformed to it. This would support them under all the calamities which the world's hatred would bring upon them, that they were hated because they were the choice and the chosen ones of the Lord Jesus, and were not of the world. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":41,"text":"v. 19","label":"John 15:19","href":"/jhn/15/#v19","status":"detected"},{"at":391,"text":"Ps. x. 3","label":"Psalms 10:3","href":"/psa/10/#v3","status":"detected"},{"at":401,"text":"xlix. 18","label":"Psalms 49:18","href":"/psa/49/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.19.4","start":19,"end":19,"heading":"","excerpt":"... Now, [1.] This was no just cause for the world's hatred of them. If we do any thing to make ourselves hateful, we have reason to lament it; but, if men hate us for that for which they should love and value us, we have reason to pity them, but no reason to perplex ourselves. Nay, [2.] This was just cause for their own joy. He that is hated because he is rich and prospers cares not who has the vexation of it, while he has the satisfaction of it.\n\n—Populus me sibilat, at mihi plaudo\n\nIpse domi—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.20.1","start":20,"end":20,"heading":"The fruits of that enmity, two of which we have here","excerpt":"[2.] The fruits of that enmity, two of which we have here, v. 20. First, They will persecute you, because they hate you, for hatred is a restless passion. It is the common lot of those who will live godly in Christ Jesus to suffer persecution, 2 Tim. iii. 12. Christ foresaw what ill usage his ambassadors would meet with in the world, and yet, for the sake of those few that by their ministry were to be called out of the world, he sent them forth as sheep in the midst of wolves. Secondly, Another fruit of their enmity is implied, that they would reject their doctrine. When Christ says, If they have kept my sayings, they will keep yours, he means, They will keep yours, and regard yours, no more than they have regarded and kept mine. Note, The preachers of the gospel cannot but take the despising of their message to be the greatest injury that can be done to themselves; as it was a great affront to Jeremiah to say, Let us not give heed to any of his words, Jer. xviii. 18.\n\n[3.] The causes of that enmity. The world will hate them,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":59,"text":"v. 20","label":"John 15:20","href":"/jhn/15/#v20","status":"detected"},{"at":244,"text":"2 Tim. iii. 12","label":"2 Timothy 3:12","href":"/2ti/3/#v12","status":"detected"},{"at":967,"text":"Jer. xviii. 18","label":"Jeremiah 18:18","href":"/jer/18/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.21.1","start":21,"end":21,"heading":"\"Another cause of the world's hating you will be because you do belong to Christ","excerpt":"Secondly, \"Another cause of the world's hating you will be because you do belong to Christ (v. 21): For my name's sake.\" Here is the core of the controversy; whatever is pretended, this is the ground of the quarrel, they hate Christ's disciples because they bear his name, and bear up his name in the world. Note, 1. It is the character of Christ's disciples that they stand up for his name. The name into which they were baptized is that which they will live and die by. 2. It has commonly been the lot of those that appear for Christ's name to suffer for so doing, to suffer many things, and hard things, all these things. It is matter of comfort to the greatest sufferers if they suffer for Christ's name's sake. If you be reproached for the name of Christ, happy are you (1 Pet. iv. 14), happy indeed, considering not only the honour that is imprinted upon those sufferings (Acts v. 41), but the comfort that is infused into them, and especially the crown of glory which those sufferings lead to. If we suffer with Christ, and for Christ, we shall reign with him.\n\nThirdly, After all, it is the world's ignorance that is the true cause of its enmity to the disciples of Christ (v. 21): Because they know not him that sent me. 1. They know not God. If men had but a due acquaintance with the very first principles of natural religion, and did but know God, though they did not embrace Christianity, yet they could not hate and persecute it. Those have no knowledge who eat up God's people, Ps. xiv. 4. 2. They know not God as he that sent our Lord Jesus, and authorized him to be the great Mediator of the peace. We do not rightly know God if we do not know him in Christ, and those who persecute those whom he sends make it to appear that they know not that he was sent of God. See 1 Cor. ii. 8.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":92,"text":"v. 21","label":"John 15:21","href":"/jhn/15/#v21","status":"detected"},{"at":776,"text":"1 Pet. iv. 14","label":"1 Peter 4:14","href":"/1pe/4/#v14","status":"detected"},{"at":879,"text":"Acts v. 41","label":"Acts 5:41","href":"/act/5/#v41","status":"detected"},{"at":1182,"text":"v. 21","label":"John 15:21","href":"/jhn/15/#v21","status":"detected"},{"at":1493,"text":"Ps. xiv. 4","label":"Psalms 14:4","href":"/psa/14/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.22.1","start":22,"end":22,"heading":"His words were such as merited their love","excerpt":"First, His words were such as merited their love (v. 22): \"If I had not spoken unto them, to court their love, they had not had sin, their opposition had not amounted to a hatred of me, their sin had been comparatively no sin. But now that I have said so much to them to recommend myself to their best affections they have no pretence, no excuse for their sin.\" Observe here, 1. The advantage which those have that enjoy the gospel; Christ in it comes and speaks to them; he spoke in person to the men of that generation, and is still speaking to us by our Bibles and ministers, and as one that has the most unquestionable authority over us, and affection for us. Every word of his is pure, carries with it a commanding majesty, and yet a condescending tenderness, able, one would think, to charm the deafest adder. 2. The excuse which those have that enjoy not the gospel: \"If I had not spoken to them, if they had ever heard of Christ and of salvation by him, they had not had sin.\" (1.) Not this kind of sin. They had not been chargeable with a contempt of Christ if he had not come and made a tender of his grace to them. As sin is not imputed where there is no law, so unbelief is not imputed where there is no gospel; and, where it is imputed, it is thus far the only damning sin, that, being a sin against the remedy, other sin would not damn if the guilt of them were not bound on with this. (2.) Not such a degree of sin. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":50,"text":"v. 22","label":"John 15:22","href":"/jhn/15/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.22.2","start":22,"end":22,"heading":"","excerpt":"... If they had not had the gospel among them, their other sins had not been so bad; for the times of ignorance God winked at, Luke xii. 47, 48. 3. The aggravated guilt which those lie under to whom Christ has come and spoken in vain, whom he has called and invited in vain, with whom he has reasoned and pleaded in vain; They have no cloak for their sin; they are altogether inexcusable, and in the judgment day will be speechless, and will not have a word to say for themselves. Note, The clearer and fuller the discoveries are which are made to us of the grace and truth of Jesus Christ, the more is said to us that is convincing and endearing, the greater is our sin if we do not love him and believe in him. The word of Christ strips sin of its cloak, that it may appear sin.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":127,"text":"Luke xii. 47, 48","label":"Luke 12:47–48","href":"/luk/12/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.23.1","start":23,"end":23,"heading":"In Christ the world hates God himself","excerpt":"3. In Christ the world hates God himself; this is twice said here (v. 23): He that hateth me, though he thinks his hatred goes no further, yet really he hates my Father also. And again, v. 24, They have seen and hated both me and my Father. Note, (1.) There are those that hate God, notwithstanding the beauty of his nature and the bounty of his providence; they are enraged at his justice, as the devils that believe it and tremble, are vexed at his dominion, and would gladly break his bands asunder. Those who cannot bring themselves to deny that there is a God, and yet wish there were none, they see and hate him. (2.) Hatred of Christ will be construed and adjudged hatred of God, for he is in his person his Father's express image, and in his office his great agent and ambassador. God will have all men to honour the Son as they honour the Father, and therefore what entertainment the Son has, that the Father has. Hence it is easy to infer that those who are enemies to the Christian religion, however they may cry up natural religion, are really enemies to all religion. Deists are in effect atheists, and those that ridicule the light of the gospel would, if they could, extinguish even natural light, and shake off all obligations of conscience and the fear of God. Let an unbelieving malignant world know that their enmity to the gospel of Christ will be looked upon in the great day as an enmity to the blessed God himself; and let all that suffer for righteousness' sake, according to the will of God, take comfort from this; if God himself be hated in them, and struck at through him, they need not be either ashamed of their cause or afraid of the issue.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":67,"text":"v. 23","label":"John 15:23","href":"/jhn/15/#v23","status":"detected"},{"at":186,"text":"v. 24","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.24.1","start":24,"end":24,"heading":"His works were such as merited their love, as well as his words","excerpt":"Secondly, His works were such as merited their love, as well as his words (v. 24): \"If I had not done among them, in their country, and before their eyes, such works as no other man ever did, they had not had sin; their unbelief and enmity had been excusable, and they might have had some colour to say that my word was not to be credited, if not otherwise confirmed;\" but he produced satisfactory proofs of his divine mission, works which no other man did. Note, 1. As the Creator demonstrates his power and Godhead by his works (Rom. i. 20), so doth the Redeemer. His miracles, his mercies, works of wonder and works of grace, prove him sent of God, and sent on a kind errand. 2. Christ's works were such as no man ever did. No common person that had not a commission from heaven, and God with him, could work miracles, ch. iii. 2. And no prophet ever wrought such miracles, so many, so illustrious. Moses and Elias wrought miracles as servants, by a derived power; but Christ, as a Son, by his own power. This was it that amazed the people, that with authority he commanded diseases and devils (Mark i. 27); they owned they never saw the like, Mark ii. 12. They were all good works, works of mercy; and this seems especially intended here, for he is upbraiding them with this, that they hated him. One that was so universally useful, more than ever any man was, one would think, should have been universally beloved, and yet even he is hated. 3. The works of Christ enhance the guilt of sinners' infidelity and enmity to him, to the last degree of wickedness and absurdity. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":75,"text":"v. 24","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"},{"at":531,"text":"Rom. i. 20","label":"Romans 1:20","href":"/rom/1/#v20","status":"detected"},{"at":822,"text":"ch. iii. 2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"},{"at":1098,"text":"Mark i. 27","label":"Mark 1:27","href":"/mrk/1/#v27","status":"detected"},{"at":1147,"text":"Mark ii. 12","label":"Mark 2:12","href":"/mrk/2/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.24.2","start":24,"end":24,"heading":"","excerpt":"... If they had only heard his words, and not seen his works,—if we had only his sermons upon record, and not his miracles, unbelief might have pleaded want of proof; but now it has no excuse. Nay, the rejecting of Christ, both by them and us, has in it the sin, not only of obstinate unbelief, but of base ingratitude. They saw Christ to be most amiable, and studious to do them a kindness; yet they hated him, and studied to do him mischief. And we see in his word that great love wherewith he loved us, and yet are not wrought upon by it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.25.1","start":25,"end":25,"heading":"That there was no reason at all why they should hate him","excerpt":"[2.] That there was no reason at all why they should hate him. Some that at one time will say and do that which is recommending, yet at another time will say and do that which is provoking and disobliging; but our Lord Jesus not only did much to merit men's esteem and good-will, but never did any thing justly to incur their displeasure; this he pleads by quoting a scripture for it (v. 25): \"This comes to pass, this unreasonable hatred of me, and of my disciples for my sake, that the word might be fulfilled which is written in their law\" (that is, in the Old Testament, which is a law, and was received by them as a law), \"They hated me without a cause;\" this David speaks of himself as a type of Christ, Ps. xxxv. 19; lxix. 4. Note, First, Those that hate Christ hate him without any just cause; enmity to Christ is unreasonable enmity. We think those deserve to be hated that are haughty and froward, but Christ is meek and lowly, compassionate and tender; those also that under colour of complaisance are malicious, envious, and revengeful, but Christ devoted himself to the service of those that used him, nay, and of those that abused him; toiled for others' ease, and impoverished himself to enrich us. Those we think hateful that are hurtful to kings and provinces, and disturbers of the public peace; but Christ, on the contrary, was the greatest blessing imaginable to his country, and yet was hated. He testified indeed that their works were evil, with a design to make them good, but to hate him for this cause was to hate him without cause. Secondly, Herein the scripture was fulfilled, and the antitype answered the type. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":385,"text":"v. 25","label":"John 15:25","href":"/jhn/15/#v25","status":"detected"},{"at":710,"text":"Ps. xxxv. 19","label":"Psalms 35:19","href":"/psa/35/#v19","status":"detected"},{"at":724,"text":"lxix. 4","label":"Psalms 69:4","href":"/psa/69/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.25.2","start":25,"end":25,"heading":"","excerpt":"... Saul and his courtiers hated David without cause, for he had been serviceable to him with his harp, and with his sword; Absalom and his party hated him, though to him he had been an indulgent father, and to them a great benefactor. Thus was the Son of David hated, and hunted most unjustly. Those that hated Christ did not design there in to fulfil the scripture; but God, in permitting it, had that in his eye; and it confirms our faith in Christ as the Messiah that even this was foretold concerning him, and, being foretold, was accomplished in him. And we must not think it strange or hard if it have a further accomplishment in us. We are apt to justify our complaints of injuries done us with this, that they are causeless, whereas the more they are so the more they are like the sufferings of Christ, and may be the more easily borne.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.26-27.1","start":26,"end":27,"heading":"","excerpt":"Christ having spoken of the great opposition which his gospel was likely to meet with in the world, and the hardships that would be put upon the preachers of it, lest any should fear that they and it would be run down by that violent torrent, he here intimates to all those that were well-wishers to his cause and interest what effectual provision was made for supporting it, both by the principal testimony of the Spirit (v. 26), and the subordinate testimony of the apostles (v. 27), and testimonies are the proper supports of truth.\n\nI. It is here promised that the blessed Spirit shall maintain the cause of Christ in the world, notwithstanding the opposition it should meet with. Christ, when he was reviled, committed his injured cause to his Father, and did not lose by his silence, for the Comforter came, pleaded it powerfully, and carried it triumphantly. \"When the Comforter or Advocate is come, who proceedeth from the Father, and whom I will send to supply the want of my bodily presence, he shall testify of me against those that hate me without cause.\" We have more in this verse concerning the Holy Ghost than in any one verse besides in the Bible; and, being baptized into his name, we are concerned to acquaint ourselves with him as far as he is revealed.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":423,"text":"v. 26","label":"John 15:26","href":"/jhn/15/#v26","status":"detected"},{"at":478,"text":"v. 27","label":"John 15:27","href":"/jhn/15/#v27","status":"detected"},{"at":1084,"text":"this verse","label":"John 15:26","href":"/jhn/15/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.26-27.2","start":26,"end":27,"heading":"Here is an account of him in his essence, or subsistence rather","excerpt":"1. Here is an account of him in his essence, or subsistence rather. He is the Spirit of truth, who proceedeth from the Father. Here, (1.) He is spoken of as a distinct person; not a quality or property, but a person under the proper name of a Spirit, and proper title of the Spirit of truth, a title fitly given him where he is brought in testifying. (2.) As a divine person, that proceedeth from the Father, by out-goings that were of old, from everlasting. The spirit or breath of man, called the breath of life, proceeds from the man, and by it modified he delivers his mind, by it invigorated he sometimes exerts his strength to blow out what he would extinguish, and blow up what he would excite. Thus the blessed Spirit is the emanation of divine light, and the energy of divine power. The rays of the sun, by which it dispenses and diffuses its light, heat, and influence, proceed from the sun, and yet are one with it. The Nicene Creed says, The Spirit proceedeth from the Father and the Son, for he is called the Spirit of the Son, Gal. iv. 6. And the Son is here said to send him. The Greek church chose rather to say, from the Father by the Son.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":1041,"text":"Gal. iv. 6","label":"Galatians 4:6","href":"/gal/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.26-27.3","start":26,"end":27,"heading":"In his mission","excerpt":"2. In his mission. (1.) He will come in a more plentiful effusion of his gifts, graces, and powers, than had ever yet been. Christ had been long the ho erchomenos—he that should come; now the blessed Spirit is so. (2.) I will send him to you from the Father. He had said (ch. xiv. 16), I will pray the Father, and he shall send you the Comforter, which bespeaks the Spirit to be the fruit of the intercession Christ makes within the veil: here he says, I will send him, which bespeaks him to be the fruit of his dominion within the veil. The Spirit was sent, [1.] By Christ as Mediator, now ascended on high to give gifts unto men, and all power being given to him. [2.] From the Father: \"Not only from heaven, my Father's house\" (the Spirit was given in a sound from heaven, Acts ii. 2), \"but according to my Father's will and appointment, and with his concurring power and authority.\" [3.] To the apostles to instruct them in their preaching, enable them for working, and carry them through their sufferings. He was given to them and their successors, both in Christianity and in the ministry; to them and their seed, and their seed's seed, according to that promise, Isa. lix. 21.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":272,"text":"ch. xiv. 16","label":"John 14:16","href":"/jhn/14/#v16","status":"detected"},{"at":776,"text":"Acts ii. 2","label":"Acts 2:2","href":"/act/2/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.26-27.4","start":26,"end":27,"heading":"In his office and operations, which are two","excerpt":"3. In his office and operations, which are two:—(1.) One implied in the title given to him; he is the Comforter, or Advocate. An advocate for Christ, to maintain his cause against the world's infidelity, a comforter to the saints against the world's hatred. (2.) Another expressed: He shall testify of me. He is not only an advocate, but a witness for Jesus Christ; he is one of the three that bear record in heaven, and the first of the three that bear witness on earth. 1 John v. 7, 8. He instructed the apostles, and enabled them to work miracles; he indited the scriptures, which are the standing witnesses that testify of Christ, ch. v. 39. The power of the ministry is derived from the Spirit, for he qualifies ministers; and the power of Christianity too, for he sanctifies Christians, and in both testifies of Christ.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":472,"text":"1 John v. 7, 8","label":"1 John 5:7–8","href":"/1jn/5/#v7","status":"detected"},{"at":635,"text":"ch. v. 39","label":"John 5:39","href":"/jhn/5/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.27.1","start":27,"end":27,"heading":"That the apostles were appointed to be witnesses for Christ in the world","excerpt":"1. That the apostles were appointed to be witnesses for Christ in the world. When he had said, The Spirit shall testify, he adds, And you also shall bear witness. Note, The Spirit's working is not to supersede, but to engage and encourage ours. Though the Spirit testify, ministers also must bear their testimony, and people attend to it; for the Spirit of grace witnesses and works by the means of grace. The apostles were the first witnesses that were called in the famous trial between Christ and the prince of this world, which issued in the ejectment of the intruder. This intimates, (1.) The work cut out for them; they were to attest the truth, the whole truth, and nothing but the truth, concerning Christ, for the recovering of his just right, and the maintaining of his crown and dignity. Though Christ's disciples fled when they should have been witnesses for him upon his trial before the high priest and Pilate, yet after the Spirit was poured out upon them they appeared courageous in vindication of the cause of Christ against the accusations it was loaded with. The truth of the Christian religion was to be proved very much by the evidence of matter of fact, especially Christ's resurrection, of which the apostles were in a particular manner chosen witnesses (Acts x. 41), and they bore their testimony accordingly, Acts iii. 15; v. 32. Christ's ministers are his witnesses. (2.) The honour put upon them hereby—that they should be workers together with God. \"The Spirit shall testify of me, and you also, under the conduct of the Spirit, and in concurrence with the Spirit (who will preserve you from mistaking in that which you relate on your own knowledge, and will inform you of that which you cannot know but by revelation), shall bear witness.\" This might encourage them against the hatred and contempt of the world, that Christ had honoured them, and would own them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":1278,"text":"Acts x. 41","label":"Acts 10:41","href":"/act/10/#v41","status":"detected"},{"at":1334,"text":"Acts iii. 15","label":"Acts 3:15","href":"/act/3/#v15","status":"detected"},{"at":1348,"text":"v. 32","label":"Acts 5:32","href":"/act/5/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.15.27.2","start":27,"end":27,"heading":"That they were qualified to be so","excerpt":"2. That they were qualified to be so: You have been with me from the beginning. They not only heard his public sermons, but had constant private converse with him. He went about doing good, and, while others saw the wonderful and merciful works that he did in their own town and country only, those that went about with him were witnesses of them all. They had likewise opportunity of observing the unspotted purity of his conversation, and could witness for him that they never saw in him, nor heard from him, any thing that had the least tincture of human frailty. Note. (1.) We have great reason to receive the record which the apostles gave of Christ, for they did not speak by hearsay, but what they had the greatest assurance of imaginable, 2 Pet. i. 16; 1 John i. 1, 3. (2.) Those are best able to bear witness for Christ that have themselves been with him, by faith, hope, and love, and by living a life of communion with God in him. Ministers must first learn Christ, and then preach him. Those speak best of the things of God that speak experimentally. It is particularly a great advantage to have been acquainted with Christ from the beginning, to understand all things from the very first, Luke i. 3. To have been with him from the beginning of our days. An early acquaintance and constant converse with the gospel of Christ will make a man like a good householder.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xvi.html","locus":null,"cites":[{"at":747,"text":"2 Pet. i. 16","label":"2 Peter 1:16","href":"/2pe/1/#v16","status":"detected"},{"at":761,"text":"1 John i. 1, 3","label":"1 John 1:1","href":"/1jn/1/#v1","status":"detected"},{"at":761,"text":"1 John i. 1, 3","label":"1 John 1:3","href":"/1jn/1/#v3","status":"detected"},{"at":1202,"text":"Luke i. 3","label":"Luke 1:3","href":"/luk/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.15.1-2.1","start":1,"end":2,"heading":"","excerpt":"I) Jesus Christ. ... vine) The explanation of this parabolic illustration ... branch) A most delightful simile, Rom. vi. 5, xi. 17, 18; 1 Cor. iii. 6, ... A sweet rhythm (similarity of sounds), even though ... does not come, as if it were xara/pa, from ... of a divine and solemn character, among the ancients, as ... Our heavenly Father requires that all things should be ‘ clean’ ( ... Cleanness and fruitfulness mutually assist one another. ... has no article, as this has, ... more abundant) Those excrescences which are redundant are taken away by internal and external affliction: by those very means the fruit is increased. [But if thou shouldest be unwilling that the things which are bad should be taken away from thee, it will become necessary that thou thyself shouldest be taken away.—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":112,"text":"Rom. vi. 5","label":"Romans 6:5","href":"/rom/6/#v5","status":"detected"},{"at":124,"text":"xi. 17, 18","label":"Romans 11:17–18","href":"/rom/11/#v17","status":"detected"},{"at":136,"text":"1 Cor. iii. 6","label":"1 Corinthians 3:6","href":"/1co/3/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.3-4.1","start":3,"end":4,"heading":"","excerpt":"The Word is in itself altogether clean or pure: owing to this it imparts cleanness (purity), or holiness, to the disciples. Comp. the use of di ... Oxod judy, ‘ through, i.e. “ owing to the tender mercy of our God”), Luke i. 78. ... and I) The first person here is to be supplied from the imperative, ye/vare, abide, by the following periphrasis (circumlocution or paraphrase) : See that ye abide in Me, and that I abide in you. ... even as) This passage admirably sets forth the distinction there is between nature and grace. ... of itself) This is explained in the following clause, ... “ except it abide in the vine ; so ... “ without Me ye can do nothing,” ver. 5.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":217,"text":"Luke i. 78","label":"Luke 1:78","href":"/luk/1/#v78","status":"detected"},{"at":661,"text":"ver. 5","label":"John 15:5","href":"/jhn/15/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.5-6.1","start":5,"end":6,"heading":"","excerpt":"do) This verb is taken in the strict sense. Elsewhere we have the expression ... to make or produce fruit: but here ... in Me) as in the vine. ... By that very fact he is (he renders himself) deserving of being cast out: and accordingly he shall surely be cast out. The first Aorist. ... a man shall not abide in Me, is in the Future: and so in the Apodosis the 8274 [“ He is at once cast out”] denotes that which forthwith ensues. ... “If he shall hear thee, thou hast (by the very fact) gained thy brother,” occurs in Matt. xviii. 15. ... out) from the vineyard. ... he is withered) as a branch cast into the highway. See Matt. xii. 12. ... gather together) Matt. xii. 40, 41. ... them) viz. all the rejected (worthless) branches. ... they are burned) The simple verb is here employed with great force and striking majesty.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":520,"text":"Matt. xviii. 15","label":"Matthew 18:15","href":"/mat/18/#v15","status":"detected"},{"at":624,"text":"Matt. xii. 12","label":"Matthew 12:12","href":"/mat/12/#v12","status":"detected"},{"at":660,"text":"Matt. xii. 40, 41","label":"Matthew 12:40–41","href":"/mat/12/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.7-8.1","start":7,"end":8,"heading":"","excerpt":"My words, which impart cleanness; “ and if I Myself abide in you” [comp. ver. 4]. The correlatives are, the words of Jesus which are obeyed, and the prayers of the believing which are hearkened to. ... ye shall ask: ye shall be able and also shall have the will to ask. Prayer itself is a fruit, and increases our fruit. ... has been (is) glorified) and hath appointed that He should be glorified. ... much) The multitude of the grapes reflects honour on the vine-dresser. ... What the Latin translator (Jerome) read in the Greek, is not quite clear. The same decision may be come to as regards the other versions.’ The construction would not be amiss, Wa ... comp. the note on Mark iii. 27.27, But we rather thus explain the construction, In this (namely, that ye bear much fruit), both My FaTHER is glorified, and I shall have disciples who reflect honour on Me. ... ) to or for Me (comp. Matt. xxvii. 57, Joseph, who also himself ... rH Inoot, was a disciple for Jesus, not merely of Jesus, but one who was both a disciple himself, and strove to win others also to Him), or else of Me, My. ... This is to be taken in a pregnant sense, “ ye shall be disciples, i.e. worthy of Me :” ch. xii. 35, “ By this shall all men know that ye are My disciples, if ye have love one to another.” The foundation of Christianity in a man is for him to become a disciple of Christ : its complete superstructure is to be a disciple of Christ.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":73,"text":"ver. 4","label":"John 15:4","href":"/jhn/15/#v4","status":"detected"},{"at":678,"text":"Mark iii. 27","label":"Mark 3:27","href":"/mrk/3/#v27","status":"detected"},{"at":891,"text":"Matt. xxvii. 57","label":"Matthew 27:57","href":"/mat/27/#v57","status":"detected"},{"at":1188,"text":"xii. 35","label":"John 12:35","href":"/jhn/12/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.9-11.1","start":9,"end":11,"heading":"","excerpt":"in My love) viz. towards you. ... I have kept) even up to the moment of My departure from the world: 1 John iv. 17, “ Herein is our love made perfect, that we may have boldness in the day of judgment; because as He is, so are we in this world.” As He was when He went out of the world, so He is always. ... My joy) the joy which I feel at My departure to the Father, a joy which flows from love.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":101,"text":"1 John iv. 17","label":"1 John 4:17","href":"/1jn/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.12-13.1","start":12,"end":13,"heading":"","excerpt":"commandment) Previously, in this and the preceding chapter, He said in the Plural commandments. They all are comprised in the one, ‘love.’ —iva ... even as I have loved you: this clause is handled, ver. 13-16. The inference of the former clause from this, viz. that ye love one another, is deduced in ver. 17. ... love) towards friends. He does not in this place speak of His love to enemies.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":198,"text":"ver. 13-16","label":"John 15:13–16","href":"/jhn/15/#v13","status":"detected"},{"at":301,"text":"ver. 17","label":"John 15:17","href":"/jhn/15/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.14-15.1","start":14,"end":15,"heading":"","excerpt":"whatsoever things) not merely some things. ... servants) So for instance He had called them, ch. xi. 16, 13, “The servant is not greater than His Lord :” “Ye call Me Master and Lord; and ye say well, for so I am.” And the former sentiment is repeated in this chapter, at ver. 20, but in a milder tone. ... because) This particle being employed twice in this verse, renders the antithesis very beautifully striking. ... knows not) The servant is treated as a mere instrument, ... What kind of thing, and for what cause. ... I have called you) just now, by a new appellation, ver. 13, and that appellation used in a more choice sense than in Luke xii. 4, “I say unto you, my friends, Be not afraid of them,” etc.; where there is no contrast intended, as here, of this appellation with the nomenclature of a servant. ... because) Comp. Gen. xviii. 17, where God says, “ Shall I hide from Abraham [called peculiarly “the Friend of God,” James ii. 23] that thing which I do?” Ps. xxv. 14, “The secret of the Lord is with them that fear Him.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":97,"text":"xi. 16, 13","label":"John 11:16","href":"/jhn/11/#v16","status":"detected"},{"at":271,"text":"ver. 20","label":"John 15:20","href":"/jhn/15/#v20","status":"detected"},{"at":574,"text":"ver. 13","label":"John 15:13","href":"/jhn/15/#v13","status":"detected"},{"at":640,"text":"Luke xii. 4","label":"Luke 12:4","href":"/luk/12/#v4","status":"detected"},{"at":833,"text":"Gen. xviii. 17","label":"Genesis 18:17","href":"/gen/18/#v17","status":"detected"},{"at":933,"text":"James ii. 23","label":"James 2:23","href":"/jas/2/#v23","status":"detected"},{"at":971,"text":"Ps. xxv. 14","label":"Psalms 25:14","href":"/psa/25/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.18.1","start":18,"end":18,"heading":"","excerpt":"So far from loving you. [In this there is described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl. Vers. ye know]. They did know it: ch. xi. 8, “The disciples say, Master, the Jews of late sought to stone Thee :” and yet they are ordered now more to reflect on this very fact: ver. 20, Remember, etc., ch. xvi. 4.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":105,"text":"ver. 18-25","label":"John 15:18–25","href":"/jhn/15/#v18","status":"detected"},{"at":189,"text":"ver. 26, 27","label":"John 15:26–27","href":"/jhn/15/#v26","status":"detected"},{"at":261,"text":"xvi. 1-4","label":"John 16:1–4","href":"/jhn/16/#v1","status":"detected"},{"at":313,"text":"ver. 5-11","label":"John 15:5–11","href":"/jhn/15/#v5","status":"detected"},{"at":393,"text":"xi. 8","label":"John 11:8","href":"/jhn/11/#v8","status":"detected"},{"at":533,"text":"ver. 20","label":"John 15:20","href":"/jhn/15/#v20","status":"detected"},{"at":562,"text":"xvi. 4","label":"John 16:4","href":"/jhn/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.19.1","start":19,"end":19,"heading":"","excerpt":"own) It would love you for its own sake, not for yours. Its own is said instead of you, and so the fact of it being the interest of the world to do so is marked. ... I have chosen you) My own, ch. xiii. 1, “Jesus having loved His own which were in the world, He loved them unto the end.” Believers are no better than the world, as considered in themselves, but are so only by election. This it is which makes the great distinction.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":197,"text":"xiii. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.20.1","start":20,"end":20,"heading":"","excerpt":"I said) ch. xiii. 16; Matt. x. ... if they have persecuted: if they have watched) The if is not a mere condition, but has the force of affirming [As surely as they ... in this passage is to watch in a hostile manner, as in Matt. xxvii. 36, “Sitting down, they watched Him there” ... at the crucifixion) ; Gen. iii. 15, “ The seed of the woman shall watch with hostile intent thy head, and thou shalt watch His heel ... They persecuted Him when ‘doing’ good, ver. 24 ; they watched Him whilst He was ‘speaking,’ ver. 22.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":12,"text":"xiii. 16","label":"John 13:16","href":"/jhn/13/#v16","status":"detected"},{"at":223,"text":"Matt. xxvii. 36","label":"Matthew 27:36","href":"/mat/27/#v36","status":"detected"},{"at":305,"text":"Gen. iii. 15","label":"Genesis 3:15","href":"/gen/3/#v15","status":"detected"},{"at":458,"text":"ver. 24","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"},{"at":511,"text":"ver. 22","label":"John 15:22","href":"/jhn/15/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.21-23.1","start":21,"end":23,"heading":"","excerpt":"My name, which, to wit, they knew not. ... stand, and the name of Him who sent Me. ... Him who sent Me) Supply, and [because they knew not] Me: ch. xvi. 8. ... this sin, viz. the sin of unbelief, conjoined: with hatred of Me. ... not) Now they have sin, whilst they have no excuse ... It would have been better for them, if they had not ‘seen’ at all (ver. 24). ... he that hateth) Love accompanies faith ; hatred, unbelief: ch. iii, 18, 19. ... also) Implying the enormity of that sin of theirs.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":148,"text":"xvi. 8","label":"John 16:8","href":"/jhn/16/#v8","status":"detected"},{"at":352,"text":"ver. 24","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.24-25.1","start":24,"end":25,"heading":"","excerpt":"they have seen) the works. ... but that) But, viz. this cometh to pass. ... the word) the word of prophecy, the true word. ... in their law) which they read over and over again, and make their boast of. The Psalms constitute a portion of the law in the wide sense of that term. Comp. Matt. v. 18, 17, “One tittle shall in nowise pass from the law” (including the prophets, etc., as appears from ver. 17), etc., “Think not that I am come to destroy the law or the prophets.” We say the Bible.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":284,"text":"Matt. v. 18, 17","label":"Matthew 5:18","href":"/mat/5/#v18","status":"detected"},{"at":395,"text":"ver. 17","label":"John 15:17","href":"/jhn/15/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.26.1","start":26,"end":26,"heading":"","excerpt":"but) The testimony of the Paraclete (Comforter) and of the disciples i is put in contrast with the ignorance and hatred of the world. ... from the Father) The Spirit of God is the same as the Spirit of Christ : Rom. viii. 9; Gal. iv. 6. Both are here implied ; for as the Son is said to “ send the Paraclete” (Comforter), not to the exclusion of the Father: so “the Spirit of Truth” is said to ‘proceed’ from the Father (not to the exclusion of the Son). ... proceedeth) Rev. xxii. 1. Separation from the person or thing from which the procession takes place is not always denoted by this verb. Lxx., Exod. xxv. 35, “ According to the six branches that proceed out of the candlestick” ... He; ye also) Acts v. 82, “ We are His witnesses of these things, and so also is the Holy Ghost, whom God hath given to them that obey Him.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":211,"text":"Rom. viii. 9","label":"Romans 8:9","href":"/rom/8/#v9","status":"detected"},{"at":225,"text":"Gal. iv. 6","label":"Galatians 4:6","href":"/gal/4/#v6","status":"detected"},{"at":471,"text":"Rev. xxii. 1","label":"Revelation 22:1","href":"/rev/22/#v1","status":"detected"},{"at":601,"text":"Exod. xxv. 35","label":"Exodus 25:35","href":"/exo/25/#v35","status":"detected"},{"at":702,"text":"Acts v. 82","label":"Acts 5:82","href":"/act/5/#v82","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.15.27.1","start":27,"end":27,"heading":"","excerpt":"moreover) The Antithesis is between the future ... He shall testify, ver. 26, and the Present, ... ye bear witness) viz., of Me. ... from the beginning) ch. xvi. 4, “ These things I said not unto you at the beginning ... from the beginning, i.e., Ye have been from the beginning, and still are with Me. A similar phrase occurs, 1 John ii. 8, where see the note, “The devil sinneth from the beginning,’ an abbreviated expression for [He hath sinned from the beginning and still sinneth.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":69,"text":"ver. 26","label":"John 15:26","href":"/jhn/15/#v26","status":"detected"},{"at":157,"text":"xvi. 4","label":"John 16:4","href":"/jhn/16/#v4","status":"detected"},{"at":328,"text":"1 John ii. 8","label":"1 John 2:8","href":"/1jn/2/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.15.1.1","start":1,"end":1,"heading":"I am...vine...Father...husbandman","excerpt":"In this and the following chapter, our Lord proceeds to give instruction rather than consolation. Having cheered and comforted the timid disciples in the fourteenth chapter, He now presses on their attention certain great truths which He would have them specially remember when He was gone. And He begins by urging the absolute necessity of close union and communion with Himself, by means of the illustration of a vine and its branches.\n\nWe must always remember that the passage before us is a parable, and as a parable must be interpreted. We must be careful not to press each, sentence in it too far ; and, in all parables, we must look at the great lesson which it contains, rather than at each clause. — The old saying is most true, that no parable stands on four legs ;\" and in all parables there are parts which are only the drapery of the figure, and not the figure itself. Neglect of this caution does much harm to the souls of Christians, and is the cause of much crude and unsound doctrine. — In the passage before us we must remember that our Lord Jesus Christ is not literally a vine, nor are believers literal branches, nor is the Father literally a husbandman. We are dealing with figures and pictures, mercifully used in order to meet our weak capacities ; and we must take care we do not draw doctrinal conclusions from them, which contradict other plain passages of Scripture.\n\nEven Maldonatus, the Romish commentator, here remarks : \"All the several parts of a parable are not always meant to be fitted to the thing signified by the parable. Many things in parables are said to fill up or adorn the narrative.\" Toletus says just the same.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.1.2","start":1,"end":1,"heading":"","excerpt":"Burgon remarks, \" Let us, instead of perplexing ourselves with minor details, bear in mind that in interpreting each of our Lord's parables, the great purpose for which it was delivered is ever to be borne in mind, if we would understand it rightly.\"\n\nOur Lord's reason for choosing the illustration of \" a vine \" has caused much speculation. Some think that He drew the figure from a vine trained over the walls and windows of the upper chamber which He and His disciples were leaving. — Some think that He drew it from the famous golden vine, which ornamented the principal gate of the temple. — Some think that He drew it from the vines which He saw by the wayside as He walked to the garden of Gethsemane. — Some refer it to the \" fruit of the vine \" at the Lord's Supper. — After all, these are only guesses and conjectures. It was night when our Lord spoke, and of course nothing could be seen very distinctly. Nor is it necessary to suppose that our Lord drew His illustration from anything but His own mind.\n\nThe expression \" the true \" applied to the vine is an argument much used by those who think our Lord founded His parable on a vine under His eyes. But is it not more likely that our Lord had in view those places in the Old Testament where the Jewish Church is compared to a vine ? (See Psalm lxxx. 8 ; Jer. ii. 21 ; Ezek. xv. 2 ; Hosea x. 1.) It would then mean : \" I, and not the decaying Jewish Church, am the true source of spiritual life.\" This to Jewish minds would be a very useful lesson.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1303,"text":"Psalm lxxx. 8","label":"Psalms 80:8","href":"/psa/80/#v8","status":"detected"},{"at":1319,"text":"Jer. ii. 21","label":"Jeremiah 2:21","href":"/jer/2/#v21","status":"detected"},{"at":1333,"text":"Ezek. xv. 2","label":"Ezekiel 15:2","href":"/ezk/15/#v2","status":"detected"},{"at":1347,"text":"Hosea x. 1","label":"Hosea 10:1","href":"/hos/10/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.1.3","start":1,"end":1,"heading":"","excerpt":"For the use of the word \" true \" in a precisely similar way, see John vi. 32 ; \" the true bread.\" It means the true, original, type vine, of which all other vines are only types and shadows.\n\nLightfoot says, \"Hitherto Israel had been the vine, into which every one that would worship the true God must be grafted. But from henceforward they were to be planted into the profession of Christ.\"\n\nThe meaning of the verse seems to be this : — \" The relation between you and Me is that of a vine and its branches. I am the true source of all your life and spiritual vigor ; and you are as entirely dependent on Me, as the branches of the vine are on the parent stem : and there is as close union between you and Me, as between a vine and its branches. My Father takes the same tender interest in you that the vine-dresser does in the branch of the vine ; and is continually watching over your health, fruitfulness, and fertility. Think not for a moment that my Father is not as deeply interested in your spiritual prosperity as I am myself.\"\n\nThe interpretation adopted by Alford and many others, that the vine means \" the visible Church,\" of which Christ is the inclusive Head, appears to me thoroughly unsatisfactory. Our Lord is speaking specially to eleven believers, and treating of their relation to himself. To apply all the language of this parable to so mixed and defective a body as the \" visible Church,\" seems to me to lower and degrade the whole passage.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":65,"text":"John vi. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.1-6.1","start":1,"end":6,"heading":"JOHN XV. 1—6.","excerpt":"These verses, we must carefully remember, contain a parable. In interpreting it we must not forget the great rule which applies to all Christ's parables. The general lesson of each parable is the main thing to be noticed. The minor details must not be tortured and pressed to an excess, in order to extract a meaning from them. The mistakes into which Christians have fallen by neglecting this rule, are neither few nor small.\n\nWe are meant to learn first, from these verses, that the union between Christ and believers is very close. He is \" the Vine,\" and they are \" the branches.\"\n\nThe union between the branch of a vine and the main stem, is the closest that can be conceived. It is the whole secret of the branch's life, strength, vigor, beauty, and fertility. Separate from the parent stem, it has no life of its own. The sap and juice that flow from the stem are the origin and maintaining power of all its leaves, buds, blossoms, and fruit. Cut off from the stem, it must soon wither and die.\n\nThe union between Christ and believers is just as close, and just as real. In themselves believers have no life, or strength, or spiritual power. All that they have of vital religion comes from Christ. They are what they are, and feel what they feel, and do what they do, because they draw out of Jesus a continual supply of grace, help, and ability. Joined to the Lord by faith, and united in mysterious union with Him by the Spirit, they stand, and walk, and continue, and run the Christian race. But every jot of good about them is drawn from their spiritual Head, Jesus Christ.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.2.1","start":2,"end":2,"heading":"and every branch...purgeth...fruit","excerpt":"The meaning of this part of the verse is happily more easy than the other. \" Just as a vine-dresser prunes and cuts all healthy branches of a vine, in order to prevent it running to wood and have it bear more fruit, so does my Father deal with all my believing members. He prunes and purifies them by affliction and trouble, in order to make them more fruitful in holiness.\"\n\nLet us remember that this sentence throws light on many of the afflictions and trials of God's people. They are all part of that mysterious process by which God the Father purifies and sanctifies Christ's people. They are the \" pruning \" of the vinebranches, for good and not for harm, to increase their fruitfulness. All the most eminent saints in every age have been men of sorrows, and often pruned.\n\nClement of Alexandria, and many writers in all ages, remark, on this verse, that the vine-branch, which is not sharply pruned, is peculiarly liable to run to wood and bear no fruit.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.2.2","start":2,"end":2,"heading":"","excerpt":"After all, in leaving this difficult verse, we must not forget that a man may appear to us to be a \" branch in Christ,\" and a true believer, and yet not be one in the sight of God. The end of that man will be death. He will be \" taken away \" at last to punishment. \" Every one that seems and appears to be a branch of the true vine, and yet is not really one, will be lost.\" — Two principles in any case we must never let go. One principle is that no one can be a branch in Christ, and a living member of His body, who does not bear fruit. Vital union with Christ not evidenced by life is an impossibility, and a blasphemous idea. — The other principle is that no living branch of the true vine, no believer in Christ, will ever finally perish. They that perish may have looked like believers, but they were not believers in reality.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.3.1","start":3,"end":3,"heading":"Now ye are clean...word...unto you","excerpt":"Having described the relation between Himself and His people generally, our Lord now turns to His disciples, and shows them their present position and immediate duty. \" Now you are comparatively cleansed and purified by the doctrine which I have taught, and you have received and believed. But do not be content with past attainments. Attend to the counsel which I am about to give you.\"\n\nWhen our Lord calls His disciples \" clean \" or \" pure \" in this place, we cannot doubt that He uses the phrase in a comparative sense. Compared to the unbelieving Scribes and Pharisees, compared indeed with themselves before their Lord called and taught them, the disciples were a cleansed and purified people, — imperfectly and very partially cleansed no doubt, but cleansed.\n\nWe should carefully note how our Lord speaks of His \" Word\" as the great instrument of cleansing His disciples. It is the same mighty principle that is found in Eph. v. 26 and 1 Peter i. 22. God's Word is God's grand means of converting and sanctifying souls.\n\nHenry remarks here, \" Those who are justified by the blood, and sanctified by the Spirit of Christ, are in Christ's account clean already, notwithstanding many spots and manifold imperfections.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":928,"text":"Eph. v. 26","label":"Ephesians 5:26","href":"/eph/5/#v26","status":"detected"},{"at":943,"text":"1 Peter i. 22","label":"1 Peter 1:22","href":"/1pe/1/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.4.1","start":4,"end":4,"heading":"Abide in me...I in you","excerpt":"Now comes the direct instruction which our Lord desired the disciples to receive : — \" Abide in Me. Cling to Me. Stick fast to Me. Live the life of close and intimate communion with Me. Get nearer and nearer to Me. Roll every burden on Me. Cast your whole weight on Me. Never let go your hold on Me for a moment. Be as it were rooted and planted in Me. Do this, and I will never fail you. I will ever abide in you.\"\n\nThis word \" abide,\" or \" remain,\" is used no less than ten times in the first eleven verses of this chapter. It implies a constant remaining or continuing in one spot or place. A true Christian must be always \" in Christ,\" as a man dwelling always inside the walls of a fortified city.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.4.2","start":4,"end":4,"heading":"As the branch...Abide in me","excerpt":"Here our Lord returns once more to the figure of the parable : — \" Just as the branch of the vine cannot bear fruit separately and of itself, and must keep up living union with the parent stem, and out of it draw life and strength, just so you cannot bear Christian fruit and walk in Christian ways, and live a Christian life, except you keep up constant union and communion with Me.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.5.1","start":5,"end":5,"heading":"am...vine...ye...branches","excerpt":"Once more our Lord repeats the leading idea of the parable, in order to impress the lesson He is teaching on the disciples' minds : — \" I repeat the assertion I made. The relation between you and Me must be as close and intimate as that between a vine and its branches.\"\n\n[He that abideth...much fruit.] Here our Lord gives encouragement to the disciples to keep up the habit of closest union with Him. This is the secret of bearing \" much fruit,\" and being an eminently holy and useful Christian. The experience of every age of the Church proves the truth of this saying. The greatest saints have always lived nearest to Christ.\n\nDo we not see here that there is a difference in the degrees of fruitfulness to which Christians attain ? Is there not a tacit distinction here between \" fruit \" and \" much fruit \" ?","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.5.2","start":5,"end":5,"heading":"for without me...do nothing","excerpt":"The marginal reading gives our Lord's meaning more completely : \" Severed from Me, separate from Me, you have no strength, and can do nothing. You are as lifeless as a branch cut off from the parent stem.\"\n\nWe must always take care that we do not misapply and misinterpret this text. Nothing is more common than to hear some ignorant Christians quoting it partially, as an excuse for indolence, and neglect of means of grace. \" Yo-u know we can do nothing,\" is the cry of such people.— This is dragging out of the text a lesson it was never meant to teach. He that spoke these words to His eleven chosen Apostles, is the same Lord who said to all men who would be saved, — \" Strive to enter in ; \" — \" Labor for the meat which endureth to everlasting life ; \" — \" Repent and believe.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.6.1","start":6,"end":6,"heading":"If a man abide not...burned","excerpt":"The consequence of not abiding in Christ, of refusing to live the life of faith in Christ, are here described under a terrible figure. The end of such false professors will be like the end of fruitless and dead branches of a vine. Sooner or later they are cast out of the vineyard as withered, useless things, and gathered as firewood to be burned. Such will be the last end of professing Christians who turn their backs on Jesus, and bear no fruit to God's glory. They will finally come to the fire that is never quenched in hell.\n\nThese are awful words. They seem, however, to apply specially to backsliders and apostates, like Judas Iscariot. There must be about a man some appearance of professed faith in Christ, before he can come to the state described here. Doubtless there are those who seem to depart from grace, and to go back from union with Christ ; but we need not doubt in such cases that the grace was not real, but seeming, and the union was not true, but fictitious. Once more we must remember that we are reading a parable.\n\nThat there is a hell, and that God can punish, seems plainly taught in this verse.\n\nIt is noteworthy that the Greek would be more literally rendered, \" He has been cast out,\" and \" Has been withered,\" in the past tense. Alford thinks that this is because the whole is spoken as if the great day of judgment were come. — Also the word \" men \" is supplied in our translation. Literally it would be, \" They gather,\" \" They cast,\" without referring to any per son in particular. This is a Hebraism which will be found in Matt. v. 15 ; Luke xvi. 9 ; Acts vii. 6.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1561,"text":"Matt. v. 15","label":"Matthew 5:15","href":"/mat/5/#v15","status":"detected"},{"at":1575,"text":"Luke xvi. 9","label":"Luke 16:9","href":"/luk/16/#v9","status":"detected"},{"at":1589,"text":"Acts vii. 6","label":"Acts 7:6","href":"/act/7/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.6.2","start":6,"end":6,"heading":"","excerpt":"After all, the final, miserable ruin and punishment of false professors, is the great lesson which the verse teaches. Abiding in Christ leads to fruitfulness in this life and everlasting happiness in the life to come. Departure from Christ leads to the everlasting fire of hell.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.7.1","start":7,"end":7,"heading":"If ye abide in me...done unto you","excerpt":"In this verse our Lord continues to encourage the disciples to \"abide in Him,\" by holding up to them a gracious promise. Abiding in Christ, their prayers will obtain signal and special replies. They shall ask what they will, and it shall be done for them.\n\nThe doctrine here laid down and implied is a very remarkable one. There are some Christians whose prayers are more powerful and effectual than those of others. The nearer a man lives to Christ, and the closer his communion with Him, the more effectual will his prayers be. The truth of the doctrine is so self-evident and reasonable, that no one on reflection can deny it. He that lives nearest to Christ will always be the man that feels most, and prays most earnestly, and fervently, and heartily. Common sense shows that such prayers are most likely to get answers. Many believers get little from God, because they ask little, or ask amiss. The holiest saints are the most earnest in prayer, and they consequently get the most.\n\nWe should note that our Lord says not only \" if ye abide in Me,\" but adds, \"and my words abide in you.\" This means, \" If my doctrine and teaching abide fresh in your memories, and is continually influencing your lives.\" Our Lord guards us against supposing that a mere indolent abiding in Him, with a dreamy, mystical kind of religion, is what He means. His words must be burning like fire within us, and constantly actuating our characters and lives.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.7.2","start":7,"end":7,"heading":"","excerpt":"When He says \" ye shall ask what ye will,\" we must of course understand that His promise only includes things according to God's mind and for God's glory. Paul asked for the \" thorn in the flesh \" to depart ; but his prayer was not granted. We need not, however, hesitate to believe that there is a special and peculiar power in the prayers of eminent saints. \" The effectual fervent prayer of a righteous man availeth much.\" (James v. 16.) The prayers of Luther, Latimer, Knox, Welsh, Baxter, Herbert, Romaine, and other great saints, are specially noted by their contemporaries as possessing power.\n\nThe Greek word rendered \" it shall be done,\" means literally \" it shall come to pass.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":427,"text":"James v. 16","label":"James 5:16","href":"/jas/5/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.7-11.1","start":7,"end":11,"heading":"JOHN XV. 7—11.","excerpt":"In the first place, our Lord declares, \" If ye abide in Me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.\" This is a distinct promise of power and success in prayer. And what does it turn upon ? We must \" abide in Christ,\" and Christ's \" words must abide in us.\"\n\nTo abide in Christ means to keep up a habit of constant close communion with Him, — to be always leaning on Him, resting on Him, pouring out our hearts to Him, and using Him as our Fountain of life and strength, as our chief Companion and best Friend. — To have His words abiding in us, is to keep His sayings and precepts continually before our memories and minds, and to make them the guide of our actions and the rule of our daily conduct and behavior.\n\nChristians of this stamp, we are told, shall not pray in vain. Whatever they ask they shall obtain, so long as they ask things according to God's mind. No work shall be found too hard, and no difficulty insurmountable. Asking they shall receive, and seeking they shall find. Such men were Martin Luther, the German Reformer, and our own martyr. Bishop Latimer. Such a man was John Knox, of whom Queen Mary said, that she feared his prayers more than an army of twenty thousand men. It is written in a certain place, \" The effectual fervent prayer of a righteous man availeth much.\" (James v. 16.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1343,"text":"James v. 16","label":"James 5:16","href":"/jas/5/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.8.1","start":8,"end":8,"heading":"Herein...Father glorified...disciples","excerpt":"In this verse our Lord supplies two more reasons why His disciples should abide in Him, and strive to bring forth much fruit of holiness. One reason is, that it will glorify His Father in heaven. Their good works will recommend their religion, and make the world honor the God who has such servants. The other reason is, that it will give evidence of their being real, true, genuine disciples. Their lives will prove plainly that they are followers of Christ.\n\nThe expression \" so shall ye be,\" is literally \" all ye shall be.\" It must mean, \" Ye shall be known and recognized by all men as my disciples, and shall feel in your own hearts the witness of the Spirit that ye are such.\"\n\nPoole remarks, \" In Scripture, being often signifieth appearing,\" as in John viii. 31, and Romans iii. 4.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":757,"text":"John viii. 31","label":"John 8:31","href":"/jhn/8/#v31","status":"detected"},{"at":776,"text":"Romans iii. 4","label":"Romans 3:4","href":"/rom/3/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.9.1","start":9,"end":9,"heading":"As...Father...loved...you","excerpt":"This remarkable statement seems intended to show the depth and magnitude of our Lord's love to His people. We can form no adequate idea of the love of the Father towards the Son. The feeling of one eternal Person in the Trinity to another Person is a high thing into which we cannot enter. Yet even such is the love of Christ towards those who believe in Him, — a vast, wide, deep, unmeasurable love that passeth knowledge, and can never be fully comprehended by man.\n\n[Continue ye in my love.] This must mean, — \" Continue resting your souls on this love of mine towards you, and live under a constant sense of it. Remain clinging to it, as within a fortress and place of refuge.\" Christ's free, and continued, and mighty love should be the home and abiding place of a believer's soul.\n\nThe word rendered \" continue \" is the same that is rendered \" abide \" in verse 4, and ought to have been the same here.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.10.1","start":10,"end":10,"heading":"If...keep my commandments...love","excerpt":"Once more our Lord returns to the subject of practical obedience to His laws, as the grand secret of a happy and comfortable religion. \" If you keep my commandments, you will live in the enjoyment of a continued sense of my love to your souls, and feel inwardly that you are my saved people.\" The doctrine here laid down is one of the great principles of experimental Christianity. Holy living and assurance of an interest in Christ are closely connected. Our own happiness and enjoyment of religion are inseparably bound up with our daily practical living. He that expects assurance, while he neglects Christ's commandments, and gives way to daily inconsistencies of temper and conduct, is expecting what he will never get. \" Hereby we know that we know Him, if we keep His commandments.\" (1 John ii. 3.) Let those who will call such doctrine \" legal.\" As a matter of fact, it will always be found true.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":791,"text":"1 John ii. 3","label":"1 John 2:3","href":"/1jn/2/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.10.2","start":10,"end":10,"heading":"even as I...my love","excerpt":"The statement of this sentence ig one of those which man can never fully grasp. That Christ kept the Father's commandments perfectly, while we can only keep His imperfectly, and that He abides in the Father's love continually and without defect, while our abiding in His love is at least fitful and uncertain, are truths which no intelligent Christian can dispute. In this, as in everything else, our Lord's example and pattern are propounded to us as things which we must strive to follow, though at a long distance, and not always with sensible comfort. But we may remember that, even when Jesus said on the cross, — \" My God, why hast thou forsaken Me ? \" — He was still abiding in the Father's love.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.11.1","start":11,"end":11,"heading":"These things...might be full","excerpt":"In this verse our Lord gives two reasons why all the things in His discourses were addressed to the disciples. One was that \" his joy might abide \" or remain \" in them,\" — that they might have a comfortable share of their Master's joy in their salvation and redemption. The other was that their own individual joy might be filled up and perfected. Two joys are named, we must observe. One is that special joy mentioned in Hebrews xii. 2, which our Lord feels in the redemption of His people. The other is that joy which His people feel from a sense of Christ's love to their souls.\n\nHere, as elsewhere, we should note, that the joy of believers is a thing that admits of degrees and increase.\n\nCyril, on this verse, remarks that it is the mark of prosperous Christians to rejoice in those things in which Christ rejoices ; and that this is the special object of the phrase, \"my joy,\" — \" that ye may continually rejoice in those things in which I rejoice, and so your own inward happiness may be increased.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":422,"text":"Hebrews xii. 2","label":"Hebrews 12:2","href":"/heb/12/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.12.1","start":12,"end":12,"heading":"This...commandment...love...loved you","excerpt":"In this verse our Lord returns to the old lesson which He has taught before : the great duty of love towards other Christians. He backs the command by His own example. Nothing less than His matchless love towards sinners should be the measure and standard of love to one another.\n\nThe frequent repetition of this command teaches the vast importance of Christian charity, and the great rarity of it. How any one can pretend to Christian hope who is ignorant of Christian love, it is hard to understand. He that supposes he is right in the sight of God, because his doctrinal views are correct, while he is unloving in his temper, and sharp, cross, snappish, and ill-natured in the use of his tongue, exhibits wretched ignorance of the first principles of Christ's Gospel. The crossness, spitefulness, jealousy, maliciousness, and general disagreeableness of many high professors of \" sound doctrine,\" are a positive scandal to Christianity. Where there is little love there can be little grace.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.12-16.1","start":12,"end":16,"heading":"JOHN XV. 12—16.","excerpt":"Three weighty points demand our attention in this passage. On each of these the language of our Lord Jesus Christ is full of striking instruction.\n\nWe should observe first, how our Lord speaks of the grace of brotherly love.\n\nHe returns to it a second time, though He has already spoken of it in the former part of His discourse. He would have us know that we can never think too highly of love, attach too much weight to it, labor too much to practice it. Truths which our Master thinks it needful to enforce on us by repetition, must needs be of firstclass importance.\n\nHe commands us to love one another. \" This is my commandment.\" It is a positive duty laid on our consciences to practice this grace. We have no more right to neglect it than any of the ten precepts given on Mount Sinai.\n\nHe supplies the highest standard of love : \" Love one another as I have loved you.\" No lower measure must content us. The weakest, the lowest, the most ignorant, the most defective disciple, is not to be despised. All are to be loved with an active, self-denying, self-sacrificing love. He that cannot do this, or will not try to do it, is disobeying the command of his Master.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.13.1","start":13,"end":13,"heading":"Greater love...for his friends","excerpt":"In this verse our Lord teaches what should be the measure and degree of the love which Christians should have to one another. It should be a selfsacrificing love, even to death, as His was. He proved the greatness of His love by dying for His friends, and even for His enemies. (Rom. v. 6 — 8.) It would be impossible for love to go further. There is no greater love than willingness to lay down life for those we love. Christ did this, and Christians should be willing to do the same.\n\nLet us note here that our Lord clearly speaks of His own death as a sacrificial and propitiatory death. Even His friends need a substitute to die for them.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":279,"text":"Rom. v. 6","label":"Romans 5:6","href":"/rom/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.14.1","start":14,"end":14,"heading":"Ye are my friends...command you","excerpt":"This verse seems closely connected with the preceding one. \" You are the friends for whom I lay down my life, if you do whatever things I command you.\" We are not to dream that we are Christ's friends, if we do not habitually practice His commands. Very striking is it to observe how frequently our Lord returns to this great principle, that obedience is the great test of vital Christianity, and doing the real mark of saving faith. Men who talk of being \" the Lord's people,\" while they live in sin and neglect Christ's plain commands, are in the broad way that leads to destruction.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.15.1","start":15,"end":15,"heading":"Henceforth I call you not servants, &c.","excerpt":"Having used the word \" friends,\" our Lord tells His disciples that He has used that word purposely to cheer and encourage them. \" Observe that I call you friends. I do so intentionally. I no longer call you servants ; because the servant from his position knows not all his master's mind, and is not in his confidence. But to you I have revealed all the truths which my Father sent me to teach the world, and have kept nothing back. I may therefore justly call you friends.\"\n\nWhen our Lord speaks of \" having made known all things \" to the disciples, we must reasonably suppose that He means all things needful to their spiritual good, and all things that they were able to bear.\n\nThe high privilege of a believer is strikingly taught here. He is a friend of Christ, as well as a child of God. No one need ever say I have no \" friend \" to turn to, so long as Christ is in heaven. Once only before this place does Christ call the disciples \" friends.\" (Luke xii. 4.)\n\nIt is noteworthy that Abraham is the only person in the Old Testament who is called \" the friend of God \" (Isa. xli. 8,) and of him the Lord says, \" Shall I hide from Abraham that thing which I do ? \" (Gen. xviii. 17.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":952,"text":"Luke xii. 4","label":"Luke 12:4","href":"/luk/12/#v4","status":"detected"},{"at":1074,"text":"Isa. xli. 8","label":"Isaiah 41:8","href":"/isa/41/#v8","status":"detected"},{"at":1169,"text":"Gen. xviii. 17","label":"Genesis 18:17","href":"/gen/18/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.16.1","start":16,"end":16,"heading":"Ye have not chosen me, &c.","excerpt":"The connecting link between this verse and the passage preceding it is not very clear.\n\nHengstenberg thinks that it refers to the commandment just laid down, to love one another. \" I may fairly lay down laws and rules for your conduct, because I first chose and called you to. be members of my church.\"\n\nI much prefer thinking that our Lord's object is to exalt the privilege of discipleship in the eyes of the eleven. \" Remember, when I call you friends, that I called you into the number of my people, and chose you before you chose Me. See then how great and free and deep is my love to you.\"\n\nWhen our Lord speaks of \" choosing \" in this verse, I think that He means two things : viz., His choice of the eleven to be His apostles, and their eternal election to salvation. There seems to be a peculiar fulness in the phrase. The choice of the believer to eternal life is not the whole idea that our Lord means to convey. True as that glorious doctrine is, it is not the whole doctrine of this verse. The \" choosing \" includes a choosing for an office, like John vi. 70, and seems to have a special reference to the choice of the eleven faithful apostles to be the first children of Christ's Church.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1060,"text":"John vi. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.16.2","start":16,"end":16,"heading":"","excerpt":"Calvin certainly says, \" the subject now in hand is not the ordinary election of believers, by which they are adopted to be God's children ; but that special election by which Christ sets apart His disciples to the office of preaching the gospel.\" (See John vi. 70.) This also is the view of Chrysostom and Cyril, — But most of the Latin fathers apply the \" choice \" to eternal election. So also does Lampe. My own impression is, that, for once, the expression includes both official and eternal election.\n\nThe Greek word rendered \" ordained \" means simply, \" I have placed you \" in a certain position as my apostles.\n\nWhen our Lord says, \" I have chosen and ordained you that ye should go and bring forth fruit,\" I think He refers to the work of conversion and building a Church in the world. \" I chose and set you apart for this great purpose, that ye should go into all the world preaching the Gospel, and gathering in the harvest and fruit of saved souls ; and that this work begun by you might remain and continue long after your deaths.\" And then to encourage the eleven, He adds, \" It was part of my plan that so bringing forth fruit, ye should obtain by prayer everything that ye need for your work.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":253,"text":"John vi. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.16.3","start":16,"end":16,"heading":"","excerpt":"It is vain to deny that the verse is a very difficult one both as to its connection and contents. As a general rule I hold strongly that the things spoken by our Lord in this last discourse decidedly belong to all believers in every age, and not to the eleven only. Yet there are perhaps exceptions, and this verse may be one. — The expression \" Go and bring forth fruit\" certainly seems to apply peculiarly to the eleven, who were to \" GO \" into all the world and preach the Gospel. It is as though our Lord said \" Take comfort in the thought that I chose you as my friends for this great purpose, to go and preach, to reap an abundant harvest of souls, to do lasting work, and to obtain a constant supply of grace and help, by prayer.\" — I cannot see how the word \"go \" can apply to any but the eleven to whom the Lord was speaking ; and this weighs heavily with me in interpreting it. — \" Th-at your fruit should remain,\" again, is a phrase that I cannot apply to anything but the lasting and abiding work which the Apostles did when they went through the world preaching the Gospel. But I freely admit that I find in the verse \" things hard to be understood.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.17.1","start":17,"end":17,"heading":"These things I command...love one another","excerpt":"The expression \" these things,\" must either refer backwards to what has just been said, or forwards to what is going to be said. I prefer the latter view. \" 1 press on you these repeated charges to love one another, because you must expect the hatred of the world. The more the world hates you, the more you ought to love one another and stick together.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.17-21.1","start":17,"end":21,"heading":"JOHN XV. 17—21.","excerpt":"The passage before us opens with a renewed exhortation to brotherly love. For the third time in this discourse our Lord thinks it needful to press this precious grace on the attention of His disciples. Rare, indeed, must genuine charity be, when such repeated mention of it is made ! In the present instance the connection in which it stands should be carefully observed. Christian love is placed in contrast to the hatred of the world.\n\nWe are shown first, in this passage, what true Christians must expect to meet in this world — hatred and persecution. If the disciples looked for kindness and gratitude from man they would be painfully disappointed. They must lay their account to be ill-treated like their Master. — \"The world hateth you. Be not moved or surprised. If they have persecuted Me, they will also persecute you ; if they have kept my saying, they will keep yours also.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.18.1","start":18,"end":18,"heading":"If...world hate...hated me...you","excerpt":"The object of this verse is to encourage and comfort the disciples under the hatred and enmity of the unbelieving Jews. \" Do not be surprised and discouraged if you find yourselves hated and persecuted by an unbelieving world. Do not think the fault is yours. You know, and have seen, and must remember that this same world has always hated and persecuted Me before you, although it could lay no fault to my charge.\"\n\nThe principle of the verse will be found true in every age. It is not the weaknesses and inconsistencies of Christians that the world hates, but their grace. Christians should carefully remember that their spotless and blameless Master was bitterly hated by the world when He was on earth, and they must count it no strange thing if they are treated in the same way.\n\nHengstenberg thinks that the words \" ye know \" should be taken as an imperative, and not an indicative, like \" remember,\" in verse 20. I doubt this ; but the construction of the Greek language makes it an open question.\n\nThe Greek word rendered \" before \" is literally \" first.\" It ia the same that is translated \" before \" in John i. 15 and 30.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1113,"text":"John i. 15","label":"John 1:15","href":"/jhn/1/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.19.1","start":19,"end":19,"heading":"If ye were of the world, &c.","excerpt":"In this verse our Lord shows the disciples that the hatred of the world, however painful to bear, is a satisfactory evidence of their state before God. It ia like \" Blessed are ye when men shall revile you and persecute you,\" and \" Woe unto you when all men shall speak well of you.\" This comes out more clearly if we invert the order of the verse. \" The world hates you because you are not like itself, but have a different faith and live a different life, and because I have drawn you out of it to be my disciples and apostles. The world always loves what is like itself, and would love you if your standard of faith and life was like its own. The very hatred of the world, therefore, is a satisfactory evidence that you are my disciples.\"\n\nLuther remarks, \" Towards each other, apart from Christ, the men of the world are as little friends as dogs and cats. In all that concerns Christ they are unanimous in hatred.\"\n\nThe expression \" his own,\" means literally \" its own thing,\" its own spirit, tone, character, faith, and life.\n\nThe whole verse contains rich experimental comfort for true Christians. There are few things that we are so slow to realize as the enmity of natural man against God, and all that have anything of God's image ; and forgetfulness of it often brings believers into much trouble and perplexity of mind. They do not expect the world's hatred, and are surprised when they meet with it. This verse teaches plainly that they ought not to be surprised.\n\nBurgon quotes a saying of Bishop Sanderson : \" The godly are in the world as strangers, and in a foreign, yea in an enemy's country ; and they look upon the world, and are looked upon by it, as strangers ; and are used by it accordingly.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.20.1","start":20,"end":20,"heading":"Remember the word, &c.","excerpt":"Our Lord continues in this verse the same subject: viz., what the disciples must expect from the world. He reminds the eleven of the things He had said before, when He first sent them out to preach. (Matt. x. 24 ; Luke vi. 40.) He had always told them that they must not expect to be better treated than He had been Himself. He quotes the proverbial saying that \" a servant must not expect to fare better than his master.\" \" Did they persecute Me ? Then they will persecute you. Did they keep, mind, and attend to my teaching ? As a rule the greater part did not, and you must expect the same.\"\n\nWe ought to observe carefully how strongly this lesson about the world is laid down by our Lord. It was doubtless spoken for all time, and with a special reference to believers' slowness to realize it. If there is anything that true Christians seem incessantly forgetting, and seem to need incessantly reminding of, it is the real feeling of unconverted people towards them, and the treatment they must expect to meet with. Wrong expectations are one great cause of Christians feeling troubled and perplexed. That word \" remember,\" — \" do you remember,\" — has a mine of meaning in it.\n\nGataker, Bengel, and some others, think that the Greek word rendered \" keep,\" here means \" to observe with a malicious intention\" to carp at it : but this seems improbable. Whether, however, there is not a latent irony in the sentence is doubtful.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":200,"text":"Matt. x. 24","label":"Matthew 10:24","href":"/mat/10/#v24","status":"detected"},{"at":214,"text":"Luke vi. 40","label":"Luke 6:40","href":"/luk/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.21.1","start":21,"end":21,"heading":"But all these things...name’s sake","excerpt":"Our Lord here tells His disciples that He Himself was the cause of all the enmity and hatred they would meet with. They would be hated on account of their Master, more than on account of themselves.\n\n\" These things \" must refer apparently to the expression, \"hate, persecute, and keep your saying.\"\n\nIt may be some comfort to a persecuted Christian to think that it is for his Master's sake that he is ill used. He is \" filling up that which is behind of the afflictions of Christ.\" (Coloss, i. 24.) He is \" bearing the reproach of Christ.\" (Heb. xi. 26.)\n\n[Because they know not. ..sent Me.] This sentence is elliptical. It means that dark ignorance was the great cause of the conduct of the unbelieving Jews. They did not rightly know God the Father who had sent Christ into the world. They did not know that Christ was the Messiah whom the Father had promised to send. In this state of ignorance they blindly persecuted Christ and His disciples.\n\nThis judicial blindness and hardness of the Jewish nation in the time of our Lord and His Apostles is a thing that ought to be carefully observed by all Bible-readers. (See Acts iii. 17 ; xiii. 27 ; xxviii. 25-27 ; 1 Cor. ii. 8 ; 2 Cor. iii. 14.) It was a peculiar judicial blindness, we must remember, to which the whole nation was given over, like Pharaoh, as a final punishment for many centuries of idolatry, wickedness and unbelief. Nothing but this seems thoroughly to account for the extraordinary unbelief of many of our Lord's hearers.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":542,"text":"Heb. xi. 26","label":"Hebrews 11:26","href":"/heb/11/#v26","status":"detected"},{"at":1123,"text":"Acts iii. 17","label":"Acts 3:17","href":"/act/3/#v17","status":"detected"},{"at":1138,"text":"xiii. 27","label":"Acts 13:27","href":"/act/13/#v27","status":"detected"},{"at":1149,"text":"xxviii. 25-27","label":"Acts 28:25–27","href":"/act/28/#v25","status":"detected"},{"at":1165,"text":"1 Cor. ii. 8","label":"1 Corinthians 2:8","href":"/1co/2/#v8","status":"detected"},{"at":1180,"text":"2 Cor. iii. 14","label":"2 Corinthians 3:14","href":"/2co/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.21.2","start":21,"end":21,"heading":"","excerpt":"In leaving this passage we should not fail to notice the singular frequency with which our Lord speaks of \" the world.\" Six times he mentions it. We should also notice the singular resemblance between the line of argument adopted in the passage, and the line of St. John in the third chapter of his first Epistle. The Apostle writes his Epistle in that part, as if he had this chapter before him.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.22.1","start":22,"end":22,"heading":"If I had not come, &c.","excerpt":"In this and the three following verses our Lord shows the peculiar guilt and wickedness of the Jews in not believing Him. — \" If I had not come among them and spoken such words as no one ever spake before, and taught such truths as no one ever taught before, they would not have been so guilty as they are. But now they have no excuse for their unbelief. They cannot say that they were not taught in the plainest way who I am and who sent Me.\"\n\nDoes not our Lord in this verse point to the famous prophecy (Deut. xviii. 18, 19) of a Prophet to be raised up like Moses, to whom the Jews were to hearken ? Does He not seem to say, \" I have come as that Prophet, and have spoken my Father's words, and they ought to have received and hearkened to them ? The refusal of the promised Prophet is of itself their condemnation, and leaves them without excuse.\"'\n\nThe word rendered \" cloke,\" would have been better as in the margin, \" excuse.\" The clause literally is, \" They have now no excuse concerning their sin.\"\n\nWhen our Lord says \" they had not had sin,\" He does not of course mean they would not have been sinners at all. It is only another way of putting the degree of their guilt. \" They would have been less guilty than they are now. To have heard Me and not believed will increase their condemnation.\" (Compare John ix. 41.)\n\nLet us note that there are degrees of sin, and that nothing seems to increase man's guiltiness so much as to have privileges, and not use them aright.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":507,"text":"Deut. xviii. 18, 19","label":"Deuteronomy 18:18–19","href":"/deu/18/#v18","status":"detected"},{"at":1315,"text":"John ix. 41","label":"John 9:41","href":"/jhn/9/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.22-27.1","start":22,"end":27,"heading":"JOHN XV. 22—27.","excerpt":"We should observe, for one thing, how our Lord speaks of the misuse of religious privileges. It intensifies man's guilt, and will increase his condemnation. He tells His disciples that if He had not \" spoken \" and \" done \" among the Jews things which none ever spoke or did before, \"they had not had sin.\" By this, we must remember, He means, \" they had not been so sinful and so guilty as they are now.\" But now they were utterly without excuse. They had seen Christ's works, and heard Christ's teaching, and yet remained unbelieving. What more could be done for them ? Nothing — absolutely nothing ! They wilfully sinned against the clearest possible light, and were of all men most guilty.\n\nLet us settle it down as a first principle in our religion, that religious privileges are in a certain sense very dangerous things. If they do not help us toward heaven, they will only sink us deeper into hell. They add to our responsibility. \"To whomsoever much is given, of him shall much be required.\" (Luke xii. 48.) He that dwells in a land of open Bibles and preached Gospel, and yet dreams that he will stand in the judgment day on the same level with an untaught Chinese, is fearfully deceived. He will find to his own cost, except he repents, that his judgment will be according to his light. The mere fact that he had knowledge and did not improve it, will of itself prove one of his greatest sins. \" He that knew His Master's will and did it not, shall be beaten with many stripes.\" (Luke xii. 47.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1000,"text":"Luke xii. 48","label":"Luke 12:48","href":"/luk/12/#v48","status":"detected"},{"at":1489,"text":"Luke xii. 47","label":"Luke 12:47","href":"/luk/12/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.23.1","start":23,"end":23,"heading":"He...hateth me...Father also","excerpt":"The object of this verse is to supply a reason why the guilt of hearing Christ without believing was so great. It was because Christ's words were not only His words but the Father's also. — \"He that hears Me, and hates and refuses my teachings, is hating not Me only but my Father, because I and my Father are one.\" — Once more we are reminded of the close union between the first and second Persons of the Trinity. The idea that we can worship and serve God while we neglect Christ, is a baseless dream. Neglecting Christ, we neglect the Father. (See Psalm lxix. 9.)\n\nPoole remarks, \" It is a common error of the world, that many pretend to love God, while yet they are manifest haters of Christ and His Gospel. Our Saviour saith, this is impossible ; whosoever hateth him who is sent, hateth also him who sent him.\"\n\nHengstenberg observes, \" The Jews professed that they loved God, and that on the ground of that love they hated Christ ; the God, however, whom they loved was not the true God, but a phantom which they named God. The fact that they rejected Christ, in spite of all His words of spirit and truth, showed them to be enemies of the Father.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":552,"text":"Psalm lxix. 9","label":"Psalms 69:9","href":"/psa/69/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.24.1","start":24,"end":24,"heading":"I had not done, &c.","excerpt":"In this verse our Lord gives another proof of the exceeding wickedness of the Jews. They had seen works and miracles done under their eyes, in confirmation of Christ's Divine mission, more numerous and mighty than any one had ever worked before, and yet they continued unbelieving. The more they saw of Him the more they hated Him ; and in so hating Him, they hated not Him only, but the Father which sent Him. — \" The Jews would not be so guilty as they now are, if they had not seen my miracles as well as heard my words. But now they have both seen and heard overwhelming proofs of my Divine mission, and yet remain unbelieving. They have had the clearest evidence that could be given — the evidence of works and words ; and yet they have persisted in hating both Me and the Father which sent Me.\"\n\nBurgon here remarks, \" It is not meant that every single miracle which our Lord performed, surpassed in wonder any single miracle recorded of Moses, Elijah, or Elisha ; for that would not be true. But Christ's works were made so great by the way He wrought them. Without effort, by a mere word, He showed that all creation was obedient to His will.\"\n\nLet us carefully observe how our Lord appeals to His miracles as a proof of His Messiahship, which ought to have convinced the Jews. They are a part of the evidences of Christianity which ought never to be kept back or omitted.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.25.1","start":25,"end":25,"heading":"But this cometh to pass, &c.","excerpt":"The manner in which our Lord quotes Scripture here is so common in the Gospels that it needs little remark. The things He mentions did not happen in order that Scripture might be fulfilled, but by their happening Scripture was fulfilled.\n\n\" Their law \" here is a general expression denoting the Old Testament Scripture.\n\n\" Without a cause \" means literally \" gratuitously, as a free gift.\" The word occurs only nine times in the New Testament. Six times it is rendered \"freely,\" once \"in vain,\" once \" for nought,\" and once \" without a cause.\"\n\nWhat precise text our Lord had in view is not quite clear, and some have thought that He only referred generally to Scripture testimony, like Matt. ii. 23. Others however point to Psalm xxxi. 19, and Psalm Ixix. 4.\n\nLet us note that gratuitous, ceaseless hatred was our Lord's portion on earth ; and His true disciples in every age must never wonder if they share His lot.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":687,"text":"Matt. ii. 23","label":"Matthew 2:23","href":"/mat/2/#v23","status":"detected"},{"at":725,"text":"Psalm xxxi. 19","label":"Psalms 31:19","href":"/psa/31/#v19","status":"detected"},{"at":745,"text":"Psalm Ixix. 4","label":"Psalms 69:4","href":"/psa/69/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.26.1","start":26,"end":26,"heading":"But when the Comforter, &c.","excerpt":"The object of this verse appears to be the encouragement of the disciples. They were not to despond or feel hopeless because of the unbelief and hardness of the Jews. A witness would be raised up by and by, whose evidence the Jews would not be able to resist. There would come One who would give such testimony to the Divine mission of Christ, that even the wicked Jews would be silenced and crushed, although unconverted. Who was this promised witness ? It was the Holy Ghost, who was to come forth with peculiar power in the day of Pentecost, and to abide in the early Church. The second chapter of Acts was the first fulfilment of the verse. The irresistible influence which the Gospel obtained in Jerusalem, in spite of all the efforts of scribe and priest, and Pharisee and Sadducee, was another fulfilment.\n\nThe \" proceeding \" here spoken of, we must remember, does not merely mean that the Spirit is sent by the Father, and comes from the Father. All the best interpreters agree in thinking, that it means the eternal procession of the Holy Spirit.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.26.2","start":26,"end":26,"heading":"","excerpt":"We should carefully note in this verse the language which our Lord uses concerning the Holy Ghost. He is the \" Comforter,\" or rather the Advocate, as we have seen before. He is the \" Spirit of truth,\" also, as we have seen before. But we should specially mark that Christ says, \" 1 will send Him ; \" and also says. He \" proceedeth from the Father.\" The singular number is used : \" He proceedeth,\" not \" will proceed.\" — This then is one of those texts which appears to supply evidence of the Holy Ghost proceeding both from the Father and from the Son, though not direct evidence. The whole Greek Church, however, denies the procession from the Son ; and it must be honestly conceded that the Scripture does not so distinctly and directly assert it as the procession from the Father. Yet, on the other hand, it is hard to understand how the Son can send the Spirit, and the Spirit in no sense proceed from the Son. The subject is a deep and mysterious one, and we have not eyes to see everything about it. The difference between the Eastern and Western Churches may after all be more apparent than real ; and we must beware of denouncing men as heretics, whom perhaps God has received. But in any case the text before us is one which ought to be carefully noted, as one on which much of the controversy hinges. Let us take that care we ourselves have the Holy Spirit in our hearts ; and when we die we shall know all about the point in dispute.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.26.3","start":26,"end":26,"heading":"","excerpt":"One thing at any rate comes out very plainly here, and that is the personality of the Holy Ghost. In the Greek it stands out very prominently in the gender of the pronouns, which our English language cannot reach. The word we render \" whom,\" in the Greek text is masculine ; — \" which \" is neuter ; — and \" he \" is masculine again.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.15.27.1","start":27,"end":27,"heading":"And ye also shall bear witness","excerpt":"In this verse our Lord continues the line of encouragement which He began in the preceding verse. Notwithstanding all the hardness and unbelief of the Jews, even the disciples would be enabled to bear a testimony to their Lord's Divine mission, which none of their enemies would be able to gainsay or resist. How remarkably this was fulfilled we know from the first seven chapters of the Acts of the Apostles. For instance, the verse, \" with great power gave the Apostles witness of the resurrection of the Lord Jesus \" (Acts iv. 32), is an exact accomplishment of the promise of the text. *\n\nIt is noteworthy that both the verbs in this verse are in the present tense. They would be naturally rendered, \" Ye do bear witness,\" and, \" Ye are with Me.\" Does this point to the certainty of the testimony being borne ? \" Ye do bear witness : \" you are sure to be enabled to do it.\n\nIn leaving this chapter, let us not fail to note how systematically our blessed Master gave His disciples instruction on three most important points. The first was their relation to Himself. They were to abide in close union with Him, like branches in a vine. The second was their relation to one another. They were to love one another with a deep, self-sacrificing love, like their Master's. The third was their relation to the world. They were to expect its hatred, not be surprised at it ; to bear it patiently, and not be afraid of it.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":521,"text":"Acts iv. 32","label":"Acts 4:32","href":"/act/4/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.15.1.1","start":1,"end":1,"heading":"am the true vine","excerpt":"... Christ in His Person brings to complete fulfilment these vital relations of the parts to the whole — of unity and multiplicity — of growth and identity, which are shadowed forth in the vine. But yet more than this, the vine was the symbol of the ancient Church (Hos. x. 1 ; Isai. v. 1 ff.; Jer. ii. 21 ; Ezek. xv. 2 ff., xix. 10 ff.; Ps. lxxx. 8 ff.; comp. Matt. xxi. 33 ; Luke xiii. 6; [Rev. xiv. 18 ff.]). Compare Lightfoot and Wünsche, ad loc. Thus two currents of thought are united by the Lord when He speaks of Himself as \"the true, the ideal, vine.\" Israel failed to satisfy the spiritual truths symbolized in the natural vine; the natural vine only imperfectly realises 2 \"Every branch in me that bear- word which I have spoken unto eth not fruit he taketh away: and you.\n\nthe husbandman] The \" husbandman \" here stands apart from the vine, because Christ brings forward His relation with believers in virtue of His true manhood. In this relation He stands even as they do to the Father (Hebr. v. 8), and (in some mysterious sense) He, in His Body, is still under the Father's discipline (comp. Col. i. 24). In the Synoptic parable the word is applied to the leaders of the people; Matt. xxi. 33, and parallels. Compare also Luke xiii. 7.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":266,"text":"Hos. x. 1","label":"Hosea 10:1","href":"/hos/10/#v1","status":"detected"},{"at":278,"text":"Isai. v. 1","label":"Isaiah 5:1","href":"/isa/5/#v1","status":"detected"},{"at":294,"text":"Jer. ii. 21","label":"Jeremiah 2:21","href":"/jer/2/#v21","status":"detected"},{"at":308,"text":"Ezek. xv. 2","label":"Ezekiel 15:2","href":"/ezk/15/#v2","status":"detected"},{"at":338,"text":"Ps. lxxx. 8","label":"Psalms 80:8","href":"/psa/80/#v8","status":"detected"},{"at":361,"text":"Matt. xxi. 33","label":"Matthew 21:33","href":"/mat/21/#v33","status":"detected"},{"at":377,"text":"Luke xiii. 6","label":"Luke 13:6","href":"/luk/13/#v6","status":"detected"},{"at":392,"text":"Rev. xiv. 18","label":"Revelation 14:18","href":"/rev/14/#v18","status":"detected"},{"at":1006,"text":"v. 8","label":"John 15:8","href":"/jhn/15/#v8","status":"detected"},{"at":1107,"text":"Col. i. 24","label":"Colossians 1:24","href":"/col/1/#v24","status":"detected"},{"at":1194,"text":"Matt. xxi. 33","label":"Matthew 21:33","href":"/mat/21/#v33","status":"detected"},{"at":1237,"text":"Luke xiii. 7","label":"Luke 13:7","href":"/luk/13/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.1-2.1","start":1,"end":2,"heading":"1—2.","excerpt":"The first two verses present the elements of symbolic teaching without any direct interpretation, the vine, the branches, the husbandman, the dressing. The whole usage of the Lord leads to the belief that the image of the vine was suggested by some external object. Those who think that the discourses were spoken in the chamber suppose that the symbol was supplied by a vine growing on the walls of the house and hanging over the window; or by \"the fruit of the vine\" (Matt. xxvi. 29).\n\nIf the discourses were spoken on the way to the Mount of Olives, the vineyards on the hill sides, or, more specially, the fires of the vine-prunings by Kidron, may have furnished the image. If however the discourses and the High Priestly prayer (ch. xvii.) were spoken in the court of the temple (xvii. 1, note), then it is most natural to believe that the Lord interpreted the real significance of the golden vine upon the gates, which was at once the glory and the type of Israel  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":470,"text":"Matt. xxvi. 29","label":"Matthew 26:29","href":"/mat/26/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.1-11.1","start":1,"end":11,"heading":"4. The (world and the Paraclete (xvi. i—n).","excerpt":"Sorrow turned to joy (xvi. 16 — 24). After failure victory (xvi. 25 — 33).\n\nI. The living union (xv. 1 — 10). This first section, like the corresponding section in the first group, contains the thought which is pursued in detail in the following sections, the thought of corporate, living, fruitful union between believers and Christ, which is developed afterwards in its manifold issues of joy and sorrow. The succession of ideas appears to be this. The life in union is begun but not perfected (vv. 1,2); and the vital relation must be \"freely\" maintained (vv. 3, 4) in view of the consequences which follow from its preservation and loss (vv. 5, 6). Such being the circumstances of union, the blessings of union (vv. 7, 8) and the absolute type of union (vv. 9, to) are set forth more fully.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":497,"text":"vv. 1,2","label":"John 15:1–2","href":"/jhn/15/#v1","status":"detected"},{"at":559,"text":"vv. 3, 4","label":"John 15:3–4","href":"/jhn/15/#v3","status":"detected"},{"at":642,"text":"vv. 5, 6","label":"John 15:5–6","href":"/jhn/15/#v5","status":"detected"},{"at":716,"text":"vv. 7, 8","label":"John 15:7–8","href":"/jhn/15/#v7","status":"detected"},{"at":758,"text":"vv. 9","label":"John 15:9","href":"/jhn/15/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.2.1","start":2,"end":2,"heading":"Every branch","excerpt":"The construction in the original, \"Every branch, if it bear not. ..every branch that beareth...,\" is slightly irregular. ...\n\nEvery branch] Believers are identified with Christ. We cannot conceive of a vine without branches. Yet the life is independent of any particular manifestation of it. A similar mystery lies in the image of the body (Eph. v. 30; Col. ii. 19).\n\nIn the old dispensation union with Israel was the condition of life; in the new, union with Christ.\n\nin me] Even the unfruitful branches are true branches. ... It is the work of the Great Husbandman to remove them. Comp. Matt. xiii. a 8 f., 47 ff. How a man can be \"in Christ,\" and yet afterwards separate himself from Him, is a mystery neither greater nor less than that involved in the fall of a creature created innocent.\n\ntaketh it away] It is not perhaps necessary to attempt to determine the mode of this removal. Death breaks the connexion between the unfaithful Christian and Christ (see Matt l. c.).\n\nhe purgeth  ... it] The word cleanseth  ..., which is used of lustrations, appears to be chosen with a view to its spiritual application. Everything is removed from the branch which tends to divert the vital power from the production of fruit.\n\nbring forth (bear) more fruit] Increased fruitfulness is the end of discipline, and to this all care is directed. The vine especially needs pruning. Every one who has seen a vineyard of choice vines knows how closely they are cut.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":341,"text":"Eph. v. 30","label":"Ephesians 5:30","href":"/eph/5/#v30","status":"detected"},{"at":353,"text":"Col. ii. 19","label":"Colossians 2:19","href":"/col/2/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.3.1","start":3,"end":3,"heading":"Now ye are","excerpt":"Already ye  ... are... The spiritual work represented by this \"cleansing\" was potentially completed for the apostles, the representatives of His Church. It remained that it should be realised by them (comp. Col. iii. 3, 5). They had been purified by the divine discipline (comp. xiii. 10). They were clean  ... \"because of the word.\" ... See viii. 31 f., v. 34 ; Eph. v. 26  ... ; James i. 18.\n\nclean] It is possible that the word may contain an allusion to Lev. xix. 23. For three years the fruit of \"trees planted for food\" was counted unclean  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":207,"text":"Col. iii. 3, 5","label":"Colossians 3:3","href":"/col/3/#v3","status":"detected"},{"at":207,"text":"Col. iii. 3, 5","label":"Colossians 3:5","href":"/col/3/#v5","status":"detected"},{"at":279,"text":"xiii. 10","label":"John 13:10","href":"/jhn/13/#v10","status":"detected"},{"at":355,"text":"v. 34","label":"John 15:34","href":"/jhn/15/#v34","status":"detected"},{"at":363,"text":"Eph. v. 26","label":"Ephesians 5:26","href":"/eph/5/#v26","status":"detected"},{"at":381,"text":"James i. 18","label":"James 1:18","href":"/jas/1/#v18","status":"detected"},{"at":458,"text":"Lev. xix. 23","label":"Leviticus 19:23","href":"/lev/19/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.3-4.1","start":3,"end":4,"heading":"3—4.","excerpt":"The relation which has been generally indicated in vv. 1, 2 is now applied to the disciples. Christ's work is accomplished for them; but they must themselves appropriate it (abide in me~)\\ their will must cooperate with His will.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":51,"text":"vv. 1, 2","label":"John 15:1–2","href":"/jhn/15/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.4.1","start":4,"end":4,"heading":"","excerpt":"But the permanence of the purity to which they had attained depended upon the permanence of their fellowship. The disciple must set his life in Christ, and let Christ live in him. The form of the sentence is necessarily obscure ; but the second clause is not to be taken as a future: \"Abide in me, and I will abide in you.\" Both parts are imperative in conception: \"Do ye abide in me, and admit me to abide in you, let me abide in you.\" \" Effect, by God's help, this perfect mutual fellowship, your abiding in me, my abiding in you.\" Both thoughts are essential to the completeness of the union. Comp. xiv. 10, 20. In one sense the union itself, even the abiding of Christ, is made to depend upon the will of the believer. The other side of the truth is given in v. 16.\n\nof itself] not simply \"in itself,\" but \" from itself,\" as the source of its own vital energy. Comp. v. 19, vii. 18, xi. 51, xvi. 13. The form is peculiar to St John (2 Cor. x. 7 is a false reading). Comp. v. 30, note.\n\nexcept it abide] The phrase is compressed. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":602,"text":"xiv. 10, 20","label":"John 14:10","href":"/jhn/14/#v10","status":"detected"},{"at":602,"text":"xiv. 10, 20","label":"John 14:20","href":"/jhn/14/#v20","status":"detected"},{"at":763,"text":"v. 16","label":"John 15:16","href":"/jhn/15/#v16","status":"detected"},{"at":871,"text":"v. 19","label":"John 15:19","href":"/jhn/15/#v19","status":"detected"},{"at":937,"text":"2 Cor. x. 7","label":"2 Corinthians 10:7","href":"/2co/10/#v7","status":"detected"},{"at":976,"text":"v. 30","label":"John 15:30","href":"/jhn/15/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.5.1","start":5,"end":5,"heading":"","excerpt":"The repetition of the \"theme\" (v. *) leads to the addition of the clause ye are the branches, which sums up definitely what has been implied in the former verses.\n\nHe that. ..the same  ... bringeth forth  ... much fruit] The thought is of the productiveness of the Christian life. The vine-wood is worthless. For fruitfulness there is need of \"abiding,\" continuance, patient waiting, on the part of those already \"in Christ.\"\n\nfor (because) without (apart from) me...] The force of the argument lies in the fact that, as the fruitfulness of the branch does not depend upon itself but upon Christ in whom it lives, He will fulfil His part while the vital connexion is maintained. In other words, he in whom Christ lives must be abundantly fruitful, for it is His life alone which brings forth fruit.\n\ndo nothing] accomplish nothing, bring out no permanent result. The thought is directly of Christian action, which can only be wrought in Christ. At the same time the words have a wider application. Nothing that really \"is\" can be done without the Word, whose activity must not be limited when He has not limited it : x. 16, i. 9.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.5-6.1","start":5,"end":6,"heading":"5—6.","excerpt":"The consequences of union and of loss of union with Christ are set out in the sharpest contrast.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.6.1","start":6,"end":6,"heading":"he is cast forth","excerpt":"This happens simultaneously with the cessation of the vital union with Christ ( ...). It is not a future consequence, as at the last judgment, but an inevitable accompaniment of the separation. The use of the adverb \"outside\"  ... suggests a new aspect of the union with Christ, the idea of a vineyard in addition to that of a vine.\n\na (the) branch] the unfruitful branch by which he is represented.\n\n(withered] inasmuch as it receives the living sap no longer.\n\nmen  ... gather them] The indefiniteness of the subject corresponds with the mysteriousness of the act symbolized. \"They gather them (the branches and their antitypes) to whom the office belongs.\" Comp. Luke xii. 20. The description is directly that of the fate of the severed branches (avra), out of which the application immediately follows. \" Ligna vitis...praecisa (Ezek. xv. 5) nullis agricolarum usibus prosunt, nullis fabrilibus operibus deputantur. Unum de duobus palmiti congruit aut vitis aut ignis...\" (Aug. ad loc.) the fire] The image is of the fires kindled to consume the dressings of the vineyards. Comp. Matt. xiii. 41 f. The Lord leaves the image, just as it is, to work its proper effect.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":666,"text":"Luke xii. 20","label":"Luke 12:20","href":"/luk/12/#v20","status":"detected"},{"at":833,"text":"Ezek. xv. 5","label":"Ezekiel 15:5","href":"/ezk/15/#v5","status":"detected"},{"at":1084,"text":"Matt. xiii. 41","label":"Matthew 13:41","href":"/mat/13/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.7.1","start":7,"end":7,"heading":"If ye abide in me, and my words abide in you","excerpt":"The second clause is changed in form (not \"and I in you,\" as v. 4), because the thought now is of the communion of prayer. The words  ..., the definite sayings, here specified, go to make up \"the word\" (o \\oyos, v. 3). Comp. viii. 43, 47, 51, xii. 47, 48, xvii. 6, 8, 14.\n\nye shall ask what ye wilt] According to the true reading, ask whatsoever ye will. The petitions of the true disciples are echoes (so to speak) of Christ's words. As He has spoken so they speak. Their prayer is only some fragment of His teaching transformed into a supplication, and so it will necessarily be heard. It is important to notice how the promise of the absolute fulfilment of prayer is connected with the personal fellowship of the believer with Christ, both in the Synoptists, and in St John. Comp. Matt, xviii. 19, 20, and below v. 16. In the original \"whatsoever ye will\" stands first, to mark the freedom of the believer's choice, or (in other words) the coincidence of his will with the will of Christ. Comp. 1 John iii. 22.\n\nit shall be done] More literally, \" it shall come to pass  ... for you.\" The result is not due to any external or arbitrary exertion of power, but to the action of a law of life.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":61,"text":"v. 4","label":"John 15:4","href":"/jhn/15/#v4","status":"detected"},{"at":212,"text":"v. 3","label":"John 15:3","href":"/jhn/15/#v3","status":"detected"},{"at":225,"text":"viii. 43, 47, 51","label":"John 8:43","href":"/jhn/8/#v43","status":"detected"},{"at":225,"text":"viii. 43, 47, 51","label":"John 8:47","href":"/jhn/8/#v47","status":"detected"},{"at":225,"text":"viii. 43, 47, 51","label":"John 8:51","href":"/jhn/8/#v51","status":"detected"},{"at":815,"text":"v. 16","label":"John 15:16","href":"/jhn/15/#v16","status":"detected"},{"at":998,"text":"1 John iii. 22","label":"1 John 3:22","href":"/1jn/3/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.7-8.1","start":7,"end":8,"heading":"7—8.","excerpt":"In these two verses the blessings of union are shewn in prayer fulfilled and fruit borne.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.8.1","start":8,"end":8,"heading":"Herein","excerpt":"In this, that is, in the necessary that ye bear much fruit ; so shall ye be my disciples.\n\nif glorified] The tense (as in v. 6) marks the absolute coincidence of the extension of the Father's glory with the realisation of the believer's effectual union with Christ. In the fruitfulness of the vine lies the joy and glory of the \"husbandman\" (v. 1).\n\nbear much fruit] The words point to the future activity of the apostles as founders of the Church through which the Risen Christ acts. Comp. v. 16.\n\na n d so shall ye be (b e c o m e) my disciples] O r, according to another reading, and ye shall become... Something is always wanting to the completeness of discipleship. A Christian never \"is,\" but always \"is becoming\" a Christian. And it is by his fruitfulness that he vindicates his claim to the name.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":122,"text":"v. 6","label":"John 15:6","href":"/jhn/15/#v6","status":"detected"},{"at":342,"text":"v. 1","label":"John 15:1","href":"/jhn/15/#v1","status":"detected"},{"at":491,"text":"v. 16","label":"John 15:16","href":"/jhn/15/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.9.1","start":9,"end":9,"heading":"","excerpt":"This verse admits of two renderings. The last clause may be the conclusion to the two former: Even as the Father loved me and I loved you, abide in my love. Or it may be independent: Even as the Father loved me I also loved you. Abide in my love. Both constructions are in harmony with St John's style. (Comp. vi. 57, xiv. 12.) The latter perhaps brings out most distinctly the mysterious truth that the relation of the Father to the Son corresponds with that of the Son to believers (comp. vi. 57, x. 14, 15), which is further applied in v. 10. The use of the aorist (loved) in both cases may perhaps carry the relation out of time, and make it absolute in the divine idea. Comp. xvii. 14. But it is simpler to regard the tense as chosen with regard to a work now looked upon as completed, according to the usage which is not unfrequent in these discourses. Comp. xiii. 31.\n\ncontinue (abide) ye in my love] The love of Christ is, as it were, the atmosphere in which the disciple lives. It is not something realised at a momentary crisis, but enjoyed continuously. And this enjoyment depends, on the human side, upon the will of man. It can be made the subject of a command.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":310,"text":"vi. 57","label":"John 6:57","href":"/jhn/6/#v57","status":"detected"},{"at":491,"text":"vi. 57","label":"John 6:57","href":"/jhn/6/#v57","status":"detected"},{"at":539,"text":"v. 10","label":"John 15:10","href":"/jhn/15/#v10","status":"detected"},{"at":681,"text":"xvii. 14","label":"John 17:14","href":"/jhn/17/#v14","status":"detected"},{"at":865,"text":"xiii. 31","label":"John 13:31","href":"/jhn/13/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.9.2","start":9,"end":9,"heading":"my love","excerpt":"The exact form of the phrase, which is found here only  ..., as distinguished from that used in the next verse  ..., emphasizes the character of the love, as Christ's: the love that is mine, the love that answers to my nature and my work. Thus the meaning of the words cannot be limited to the idea of Christ's love for men, or to that of man's love for Christ : they describe the absolute love which is manifested in these two ways, the love which perfectly corresponds with Christ's Being. There are npitris T) e/*ij, v. 30, viii. 16) ; \"the commandments that are mine\" (xiv. 15); \"peace that is mine\"  ... ?) C'/MJI, xiv. 27). Comp. v. 30, vi. 38, vii. 6, 8, viii. 31, 37, 43, 51, 56, x. 26, 27, xii. 26, xv. 12, xvii. 24, xviii. 36.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":520,"text":"v. 30","label":"John 15:30","href":"/jhn/15/#v30","status":"detected"},{"at":636,"text":"v. 30","label":"John 15:30","href":"/jhn/15/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.9-10.1","start":9,"end":10,"heading":"9—10.","excerpt":"The sphere and the condition of union are revealed in the absolute type of union, the relation of the Son to the Father.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.10.1","start":10,"end":10,"heading":"","excerpt":"The promise here is the exact converse of that in xiv. 15. Obedience and love are perfectly correlative. Love assures obedience; obedience assures love. The love of the disciples for Christ carries with it the purpose and the power of obedience; the spirit of obedience is more than the sign of love (xiii. 35) ; it secures to the disciples the enjoyment of Christ's love. The love of Christ as it is realised unites and includes inseparably man's love for Christ, and Christ's love for man.\n\neven as I  ... have kept my (the) Father's ...] The Filial relation of the Son to \"the Father\" (not \"His Father\") is set forth as the type of that of the disciple for his Master (comp. viii. 29). Though the terms in which this relation is described belong properly to the life of the Incarnate Son, yet the emphatic pronoun shews that the statement is true of the eternal being of the Son in His unchanged personality. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":678,"text":"viii. 29","label":"John 8:29","href":"/jhn/8/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.10.2","start":10,"end":10,"heading":"in his love","excerpt":"The pronoun stands emphatically first, so that there is a complete parallel between the corresponding clauses  .... The perfect love of complete devotion to God is the highest conceivable good.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.11.1","start":11,"end":11,"heading":"","excerpt":"The love of Christ was the love of absolute self-sacrifice. Such self-sacrifice is the fulness of joy. Thus by enjoining continuance in His love Christ prepares His hearers to suffer for love's sake. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.11.2","start":11,"end":11,"heading":"my joy","excerpt":"Literally, \" the joy that is mine,\" characteristic of me (see v. 9, note) : the joy of complete self- surrender in love to love. Other interpretations of the phrase, \"the joy which I inspire,\" or \"your joy in me,\" fall far short of the meaning required by the context. The rendering \" that my joy may find its foundation and support in you,\" is even more alien from the sense of the passage.\n\nyour joy] There appears to be a marked contrast between \"the joy that is Christ's,\" and \"the joy of the disciples.\" The one is absolute (may be in), the other is progressive (may be fulfilled). The latter may perhaps be rightly taken to include all the elements of true human joy. This natural joy, in itself incomplete and transitory, had been ennobled by the self-surrender of the disciples to Christ ; and the completion of their joy in the indirect sense was to be found in the consummation of the union thus commenced. That consummation however was to be accomplished through suffering.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":62,"text":"v. 9","label":"John 15:9","href":"/jhn/15/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.11-16.1","start":11,"end":16,"heading":"2. The issues of union : the disciples and Christ (xv. ii—16).","excerpt":"The Revelation which has been made in the first section is applied in the sections which follow. ...\n\n3. lJ°hn loved you. 15 Henceforth I call you not serand to preserve faith unshaken (xvi.^. The first object is gained by shewing the issues of union for the believer in relation to Christ (vv. 11 — 16), and to the world (vv. 17 — a?). True joy, Christ's joy, springs out of the selfsacrifice of love (vv. 12, 13). The connexion of believers with Christ is one of love (vv. 14, 15) ; and it is stable because it rests on His choice (v. 16).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":291,"text":"vv. 11","label":"John 15:11","href":"/jhn/15/#v11","status":"detected"},{"at":323,"text":"vv. 17","label":"John 15:17","href":"/jhn/15/#v17","status":"detected"},{"at":403,"text":"vv. 12, 13","label":"John 15:12–13","href":"/jhn/15/#v12","status":"detected"},{"at":471,"text":"vv. 14, 15","label":"John 15:14–15","href":"/jhn/15/#v14","status":"detected"},{"at":534,"text":"v. 16","label":"John 15:16","href":"/jhn/15/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.12.1","start":12,"end":12,"heading":"my commandment","excerpt":"Literally, \" the commandment that is mine,\" that answers to my nature and my mission (v. 9, note). Comp. 1 John iii. 16.\n\nThat ye love] The exact phrase of the original  ... emphasizes the purpose as distinguished from the simple substance of the command.\n\nas I have loved] More closely, even as I loved. See v. 9.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":86,"text":"v. 9","label":"John 15:9","href":"/jhn/15/#v9","status":"detected"},{"at":105,"text":"1 John iii. 16","label":"1 John 3:16","href":"/1jn/3/#v16","status":"detected"},{"at":309,"text":"v. 9","label":"John 15:9","href":"/jhn/15/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.12-13.1","start":12,"end":13,"heading":"12—13.","excerpt":"The connexion of v. 12 with v. 1 1 lies in the thought of joy springing out of self-sacrifice, of which Christ gives the absolute pattern. The many \"commandments\" (v. 10) are gathered up in the one \" new commandment \" (xiii. 34), the commandment which was emphatically Christ's, of which the end and purport was that Christians should love one another after the pattern of their Master, who gave up His life for them. He is the model (v. 13), the source (vv. 14, 15), and the support of love (v. 16).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":17,"text":"v. 12","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":28,"text":"v. 1","label":"John 15:1","href":"/jhn/15/#v1","status":"detected"},{"at":164,"text":"v. 10","label":"John 15:10","href":"/jhn/15/#v10","status":"detected"},{"at":435,"text":"v. 13","label":"John 15:13","href":"/jhn/15/#v13","status":"detected"},{"at":455,"text":"vv. 14, 15","label":"John 15:14–15","href":"/jhn/15/#v14","status":"detected"},{"at":493,"text":"v. 16","label":"John 15:16","href":"/jhn/15/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.13.1","start":13,"end":13,"heading":"","excerpt":"The love of Christ for men was the supreme ideal of love. Greater love than this, which I have shewn and still shew, no one hath or could have ; a love so framed in its divine law and last issue, that one should lay down his life for his friends. Comp. 1 John iii. 16.\n\nThe implied end of Christ's love — death for another — is regarded as the final aim of human self-devotion. This points backward to I have loved you; and that one lay down does not seem to be a simple explanation of this, but rather a declaration of the spirit and purpose of love. Comp. iv. 34, v. 8, xvii. 3 ; 1 John iv. 17 ; 3 John 4.\n\nlay down] Comp. x. 11, note. for his friends] Love is contemplated here from the side of him who feels it, so that the objects of it are spoken of as \" friends,\" that is, \" loved by him.\" In Rom. v. 8 the sacrifice of Christ is regarded from the opposite side, from the side of those for whom it was offered, and men are described as being in themselves sinners.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":253,"text":"1 John iii. 16","label":"1 John 3:16","href":"/1jn/3/#v16","status":"detected"},{"at":558,"text":"iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"},{"at":566,"text":"v. 8","label":"John 15:8","href":"/jhn/15/#v8","status":"detected"},{"at":582,"text":"1 John iv. 17","label":"1 John 4:17","href":"/1jn/4/#v17","status":"detected"},{"at":625,"text":"x. 11","label":"John 10:11","href":"/jhn/10/#v11","status":"detected"},{"at":800,"text":"Rom. v. 8","label":"Romans 5:8","href":"/rom/5/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.14.1","start":14,"end":14,"heading":"Ye are","excerpt":"Christ returns from the general case (any one) to Himself, and shews what is required on man's side to complete the conception of that relationship which He has established with His disciples.\n\nfriends] The true believer receives the title which is characteristic of Abraham, \"the father of the faithful,\" \"the friend of God\" (Isai. xli. 8 ; James ii. 43). The title occurs Luke xii. 4 in connexion with the prospect of suffering. The true disciples had been in Christ's sight all along what He now solemnly entitles them.\n\nwhatsoever] the things which, but probably the true reading is that which, so that the emphasis is still laid upon the unity of Christ's command (v. 12).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":327,"text":"Isai. xli. 8","label":"Isaiah 41:8","href":"/isa/41/#v8","status":"detected"},{"at":342,"text":"James ii. 43","label":"James 2:43","href":"/jas/2/#v43","status":"detected"},{"at":374,"text":"Luke xii. 4","label":"Luke 12:4","href":"/luk/12/#v4","status":"detected"},{"at":670,"text":"v. 12","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.15.1","start":15,"end":15,"heading":"","excerpt":"The relation of the believer to Christ, out of which springs his relation to his fellowbeliever, is essentially one not of service but of love.\n\nHenceforth I call you not] No longer do I call you, as in the time when Christ had not fully revealed Himself. The relation of God to His people under the Law had been that of Master to servant. Comp. Matt. x. 24 f., and the imagery of the parables: Matt. xiii. 27 f., xviii. 23 ff., xxii. 4 ff., xxiv. 45 ff. ; Mark xiii. 34; Luke xii. 37 ff., xiv. 17 ff., xvii. 10, xix. 13 ff. See also xiii. 16, xii. 26  ....\n\nservants] The disciples however still claimed the title for themselves. The less was included in the greater. Comp. v. 20.\n\nfor (because) ...] ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":346,"text":"Matt. x. 24","label":"Matthew 10:24","href":"/mat/10/#v24","status":"detected"},{"at":395,"text":"Matt. xiii. 27","label":"Matthew 13:27","href":"/mat/13/#v27","status":"detected"},{"at":457,"text":"Mark xiii. 34","label":"Mark 13:34","href":"/mrk/13/#v34","status":"detected"},{"at":472,"text":"Luke xii. 37","label":"Luke 12:37","href":"/luk/12/#v37","status":"detected"},{"at":675,"text":"v. 20","label":"John 15:20","href":"/jhn/15/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.15.2","start":15,"end":15,"heading":"knoweth not what his lord doeth","excerpt":"At the very moment of action there is no sympathy between the lord and the slave, by which the mind of one is known to the other. The slave is an instrument  ... and not a person. Comp. Rom. vii. 15.\n\nhis lord] The order of the original  ... emphasizes the contrast of persons.\n\nThe order is changed in the second clause : but you I have called friends. The emphasis is laid on the personal character of the eleven. The title also is one finally conferred  ..., and not simply used as the occasion arises  ....\n\nfor (because)] The perfect revelation of the Father's will involves the relation of friendship. To know God is to love Him. To receive the knowledge of Him is to experience His love. The Son therefore called those to whom He revealed the Father \" friends \" in act before He called them so in word.\n\nThe revelation both in communication . ... and in reception  ... is here presented as complete. This is one side of the truth. But the complete revelation given in the Lord's Presence needed a fuller unfold- ' ing (xvi. 12). He had not yet died and risen. It was the work of the Spirit to interpret afterwards little by little what He had revealed in word and life implicitly once for all (xiv. 26, (v TO) ofo/iart /iou, xvii. 26, TO oi/o/ia <rov).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":186,"text":"Rom. vii. 15","label":"Romans 7:15","href":"/rom/7/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.16.1","start":16,"end":16,"heading":"","excerpt":"The Lord having set forth the aim of Christian joy through self-devotion, resting on a personal relation to Himself, shews how it is within reach of attainment. The stability of the connexion of \"friendship\" between the Lord and His disciples is assured by the fact that its origin lies with the Lord and not with man. This manifestation of love, like the divine love itself (1 John iv. 10), was not called out by anything in man. It was of divine grace, and therefore essentially sure. Ye did not choose me, or more exactly, It was not ye that chose me as your master, as scholars ordinarily choose their master — the pronoun stands emphatically first — but I chose you as my friends. The choice may be either generally to discipleship, or specially to the apostolate. The use of the word in vi. 70 and xiii. 18 (comp. Acts i. 2), no less than the context, in which the eleven are regarded as representatives of the Lord in relation to His Church, favours the second interpretation. The power of the office of the apostles lay for them in the fact that it was not self-chosen.\n\nI have chosen] I chose. The reference is to the historic fact of the calling, Luke vi. 13 ; Acts i. 2. Comp. ch. vi. 70.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":376,"text":"1 John iv. 10","label":"1 John 4:10","href":"/1jn/4/#v10","status":"detected"},{"at":820,"text":"Acts i. 2","label":"Acts 1:2","href":"/act/1/#v2","status":"detected"},{"at":1157,"text":"Luke vi. 13","label":"Luke 6:13","href":"/luk/6/#v13","status":"detected"},{"at":1171,"text":"Acts i. 2","label":"Acts 1:2","href":"/act/1/#v2","status":"detected"},{"at":1192,"text":"vi. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.16.2","start":16,"end":16,"heading":"","excerpt":"that ye  ... on your part, in virtue of your peculiar knowledge and gifts, should go. . .] The repetition of the pronoun  ... brings out the distinctive responsibility of the apostles. At the same time the verb  ... marks their separation from their Master (Matt. xx. 4, 7, &c.), while they went into the world as heralds of the gospel (Mark xvi. 15; Luke x. 3). Three points are noticed in their activity. They take up an independent place ; they are effective ; the effect which they work is lasting. In all this lies the promise of the foundation and perpetuity of the Church. Moreover even in apparent separation the strength of the disciple comes from union with his Lord, and thus for a moment the imagery of vv. 2 ff. is resumed (been fruit, fruit abide).\n\nthat whatsoever] This clause is in one aspect subordinate to the former; and in another coordinate with it. The consummation of faith grows out of fruitful obedience ; and on the other hand fruitful obedience coincides with the fulfilment of prayer.\n\nThe direct personal application of vv. 15, 1 6, to the apostles is emphatically marked by the ninefold repetition of the pronoun (ye, you). At the same time the words are to be extended in due measure to all disciples whom the eleven represented.\n\nin my name] See xiv. 13, note. This clause marks the proper object of prayer as spiritual and eternal, and not transitory. Comp. 1 John v. 14, 15. \" Hoc petimus in nomine Salvatoris quod pertinet ad rationem salutis \"  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":258,"text":"Matt. xx. 4, 7","label":"Matthew 20:4","href":"/mat/20/#v4","status":"detected"},{"at":258,"text":"Matt. xx. 4, 7","label":"Matthew 20:7","href":"/mat/20/#v7","status":"detected"},{"at":337,"text":"Mark xvi. 15","label":"Mark 16:15","href":"/mrk/16/#v15","status":"detected"},{"at":351,"text":"Luke x. 3","label":"Luke 10:3","href":"/luk/10/#v3","status":"detected"},{"at":715,"text":"vv. 2","label":"John 15:2","href":"/jhn/15/#v2","status":"detected"},{"at":1050,"text":"vv. 15, 1","label":"John 15:15","href":"/jhn/15/#v15","status":"detected"},{"at":1392,"text":"1 John v. 14, 15","label":"1 John 5:14–15","href":"/1jn/5/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.17.1","start":17,"end":17,"heading":"","excerpt":"This verse must be taken as the introduction of a new line of thought, and not, according to the modern texts, as the summing up in conclusion of what has gone before. On this point the usage in St John is conclusive against the received arrangement. Comp. xiv. 25, xv. 11, xvi. 1, 25, 33. The love of Christ for Christians is the antidote to and the occasion of the world's hatred, which is directed against the virtues rather than against the failings of Christians. Christ first establishes the foundation of this love, and then lays open the antagonism which believers must support.\n\nThese things I command] The commands are involved in the teaching which has developed the original injunction, abide in me (v. 4). The scope of all was to create mutual love  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":257,"text":"xiv. 25","label":"John 14:25","href":"/jhn/14/#v25","status":"detected"},{"at":712,"text":"v. 4","label":"John 15:4","href":"/jhn/15/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.17-21.1","start":17,"end":21,"heading":"17—21.","excerpt":"The disciples' work, as a work of love, corresponds not only in character but also in issue with that of their Master ; it is met by hatred which marks an opposition of natures between believers and the world, and so witnesses in fact to the true fellowship of Christians with Christ, and to their knowledge of God. Comp. 1 John iii. i. At first sight the hatred of the world for that which is essentially good and beautiful could not but be a strange trial to believers (comp. 1 Peter iv. 12 ff.). Christ meets the temptation beforehand by tracing the hatred to its origin. The lesson was soon applied : Acts v. 41.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":478,"text":"1 Peter iv. 12","label":"1 Peter 4:12","href":"/1pe/4/#v12","status":"detected"},{"at":605,"text":"Acts v. 41","label":"Acts 5:41","href":"/act/5/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.17-27.1","start":17,"end":27,"heading":"3. The issues of union: the disciples and the world (xv. 17—27).","excerpt":"The love of Christians for Christ and for one another, which is the end of Christ's commandment, involves hatred on the part of the world (vv. 17, 1 8), which springs from an essential opposition of nature, and finally from ignorance of the Father (vv. 19 — 21). But none the less such hatred is inexcusable, for Christ fulfilling His mission both in word and work left no plea for those who rejected Him (vv. 22 — 25) ; and the conflict which He had begun the disciples are commissioned to continue with the help of the Paraclete (vv. 26, 27).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":139,"text":"vv. 17, 1","label":"John 15:17","href":"/jhn/15/#v17","status":"detected"},{"at":249,"text":"vv. 19","label":"John 15:19","href":"/jhn/15/#v19","status":"detected"},{"at":406,"text":"vv. 22","label":"John 15:22","href":"/jhn/15/#v22","status":"detected"},{"at":532,"text":"vv. 26, 27","label":"John 15:26–27","href":"/jhn/15/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.18.1","start":18,"end":18,"heading":"If the world hate you","excerpt":"This is assumed to be the actual fact. Compare vii. 7. The verb which follows  ... may be either indicative, \"ye know,\" or imperative, \"know ye\"  .... In favour of the latter rendering the imperative in v. 20 (remember) can be quoted; and at the same time it is more natural to suppose that the attention of the disciples is now definitely called to a truth which they had but just learnt to recognise, than that reference should be made to a knowledge which at any rate they had been very slow to gain. Comp. 1 John iv. 2. Now that the issue was at hand the past could at length be more certainly interpreted than at an earlier time; and yet more, the immediate experience of the disciples interpreted the history of their Master.\n\n ... The \" Jews \" are treated as part of the \" world.\"\n\nhated me before it hated you] The original phrase is very remarkable  ...^ me first of you, first in regard of you. Comp. i. 15. The force of it appears to lie in the stress laid upon the essential union of those which follow with the source. The later life is drawn from the original life. It is not only that Christ was \" before\" the disciples as separate from them ; He was also their Head.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":203,"text":"v. 20","label":"John 15:20","href":"/jhn/15/#v20","status":"detected"},{"at":510,"text":"1 John iv. 2","label":"1 John 4:2","href":"/1jn/4/#v2","status":"detected"},{"at":911,"text":"i. 15","label":"John 1:15","href":"/jhn/1/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.19.1","start":19,"end":19,"heading":"","excerpt":"The hatred of the world to the disciples could not but follow necessarily from the choice of Christ, by which they were drawn out of the world to Him. This hatred, therefore, became to them a memorial of their great hopes. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.19.2","start":19,"end":19,"heading":"of","excerpt":"his (Its) own... you] The love of the world is marked as selfish. It is directed to that which specially belongs to itself: to a quality and not to a person (TO idiov, Vulg. quod suum erat). The fivefold repetition of \"the world \" brings out vividly the antagonist of Christ.\n\nI have chosen] I chose. See v. 16, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":305,"text":"v. 16","label":"John 15:16","href":"/jhn/15/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.20.1","start":20,"end":20,"heading":"the word","excerpt":"The reference appears to be not to xiii. 16, but to some earlier occasion on which the words were used, with an application like the present one, Matt. x. 24.\n\nIf they have persecuted (they persecuted) ...if they have kept (they kept)...] The subject is left indefinite, being naturally supplied from \" the world,\" and the alternatives are simply stated. The disciples could look back and discern what they had to expect: some courageous followers, some faithful hearers, out of misunderstanding, or careless, or hostile multitudes.\n\nkept  ......] my word; \"observed,\" \"obeyed,\" and not (as it has been taken) watched with a malicious purpose. Comp. viii. 51 ff., xiv. 23, xvii. 6; 1 John ii. 5; Rev. iii. 8, 10, xxii. 7, 9. The phrase is peculiar to St John.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":146,"text":"Matt. x. 24","label":"Matthew 10:24","href":"/mat/10/#v24","status":"detected"},{"at":650,"text":"viii. 51","label":"John 8:51","href":"/jhn/8/#v51","status":"detected"},{"at":682,"text":"1 John ii. 5","label":"1 John 2:5","href":"/1jn/2/#v5","status":"detected"},{"at":696,"text":"Rev. iii. 8, 10","label":"Revelation 3:10","href":"/rev/3/#v10","status":"detected"},{"at":696,"text":"Rev. iii. 8, 10","label":"Revelation 3:8","href":"/rev/3/#v8","status":"detected"},{"at":713,"text":"xxii. 7, 9","label":"Revelation 22:7","href":"/rev/22/#v7","status":"detected"},{"at":713,"text":"xxii. 7, 9","label":"Revelation 22:9","href":"/rev/22/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.21.1","start":21,"end":21,"heading":"But","excerpt":"The Lord, with an abrupt transition, anticipates the judgment and deals with it. Persecution and rejection were inevitable ; but they were not really to be feared. The disciples could bear them, because they sprang from ignorance of God, and so indirectly witnessed that the disciples knew Him.\n\nall these things] all that is included in the activity of antagonism.\n\ndo unto you] The original phrase, according to the true text, is very remarkable  .... The disciples were to be not only in fact the victims of the world's hatred, but the object which the world deliberately sought to overpower.\n\nfor my name's sake] Comp. Acts v. 41 (for the name) ; 1 Pet. iv. 14. The hostility of the Jews to the disciples was called out by the fact that these proclaimed Christ as being what He had revealed Himself to be, the Christ, the Son of the living God. This was His \" name ; \" and it became the ground of accusation, because the Jews knew not God, that God whom they professed to honour, from whom Christ came.\n\nTo emphasize this idea God is spoken of simply as \"He that sent me,\" and not as \" God,\" or \" the Father,\" or \" the Father that sent me.\" Comp. iv. 34, v. 24, 30, vi. 38, 39, vii. 16, 18, 28, 33, viii. 26, 29, ix. 4, xii. 44 f., xiii. 20, xvi. 5. See also xvi. 3, note.\n\nbecause] The true knowledge of God carries with it the knowledge of Christ (viii. 42 (comp. 1 John v. 1) ; and conversely the knowledge of Christ is the knowledge of God (xii. 44). Comp. Luke xxiii. 34.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":623,"text":"Acts v. 41","label":"Acts 5:41","href":"/act/5/#v41","status":"detected"},{"at":651,"text":"1 Pet. iv. 14","label":"1 Peter 4:14","href":"/1pe/4/#v14","status":"detected"},{"at":1151,"text":"iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"},{"at":1159,"text":"v. 24, 30","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"},{"at":1159,"text":"v. 24, 30","label":"John 15:30","href":"/jhn/15/#v30","status":"detected"},{"at":1370,"text":"1 John v. 1","label":"1 John 5:1","href":"/1jn/5/#v1","status":"detected"},{"at":1465,"text":"Luke xxiii. 34","label":"Luke 23:34","href":"/luk/23/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.22.1","start":22,"end":22,"heading":"come","excerpt":"The word appears to be used in its technical sense : \" If I had not claimed the true functions of Messiah, and spoken in that capacity, and wrought \"the works of the Christ,\" they might then have treated me as a mere man and rejected me without sin.\" Comp. ix. 41. The Jews had the power and the opportunity of discerning Christ's real nature, so that they were inexcusable. Compare Deut. xviii. 18, 19, where the responsibility of discernment is laid upon the people.\n\nhad sin] Compare ix. 41, note. The phrase is peculiar to St John (v. 24, xix. 11 ; 1 John i. 8). Compare the corresponding phrase \"bear sin\"  ..., Num. ix. 13, xiv. 34-, xviii. 22, &c. ... ...\n\nbut now] as it is, they have incurred sin and have... The words mark a sharp contrast. ...\n\ncloke] excuse  .... Compare Ps. cxl. 4 (LXX.).\n\nfor (irtpi) their sin] in the matter of, concerning their sin. They have nothing which they can even plead in their own defence as in times of ignorance (1 Pet. 1-14; Acts xvii. 30; Rom. iii. 25).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":257,"text":"ix. 41","label":"John 9:41","href":"/jhn/9/#v41","status":"detected"},{"at":383,"text":"Deut. xviii. 18, 19","label":"Deuteronomy 18:18–19","href":"/deu/18/#v18","status":"detected"},{"at":536,"text":"v. 24","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"},{"at":553,"text":"1 John i. 8","label":"1 John 1:8","href":"/1jn/1/#v8","status":"detected"},{"at":617,"text":"Num. ix. 13","label":"Numbers 9:13","href":"/num/9/#v13","status":"detected"},{"at":630,"text":"xiv. 34","label":"Numbers 14:34","href":"/num/14/#v34","status":"detected"},{"at":784,"text":"Ps. cxl. 4","label":"Psalms 140:4","href":"/psa/140/#v4","status":"detected"},{"at":971,"text":"Acts xvii. 30","label":"Acts 17:30","href":"/act/17/#v30","status":"detected"},{"at":986,"text":"Rom. iii. 25","label":"Romans 3:25","href":"/rom/3/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.22-25.1","start":22,"end":25,"heading":"22—25.","excerpt":"The Lord, having shewn the fact and the ground of the hatred which His disciples would experience, shews also that the hatred is without excuse and yet inevitable. To this end He marks the double testimony which He had Himself offered to His Person and to His office, the testimony of teaching (vv. 22, 23), and the testimony of works (24). He had made the Father known. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":295,"text":"vv. 22, 23","label":"John 15:22–23","href":"/jhn/15/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.23.1","start":23,"end":23,"heading":"He that hateth me hateth","excerpt":"It is assumed that \"the Jews\" hate Christ; and so the necessary consequences of this feeling are laid open. Hatred of the Son as Son carries with it hatred of the Father, in which character He had revealed God. Here in connexion with teaching (v. 22) the inward disposition of hatred only is touched upon, and that in a general form (he that hateth). In v. 24 the feeling is marked in its historic form (have seen and have hated). For the combination me. ..my Father see 1 John ii. 23, v. 10.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":244,"text":"v. 22","label":"John 15:22","href":"/jhn/15/#v22","status":"detected"},{"at":354,"text":"v. 24","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"},{"at":471,"text":"1 John ii. 23","label":"1 John 2:23","href":"/1jn/2/#v23","status":"detected"},{"at":486,"text":"v. 10","label":"1 John 5:10","href":"/1jn/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.24.1","start":24,"end":24,"heading":"","excerpt":"For those who could not enter into the witness of words Christ added the subordinate witness of works (xiv. 10 ff., note). The works are characterized (which none other did: comp. Matt. ix. 33); the words are undefined (come and spoken). The works of Christ might be compared with other works ; His words had an absolute power (vii. 46. Comp. Matt. vii. 29). Augustine  ... has an interesting comparison of other miracles with the miracles of Christ.\n\nboth seen] so far as the works revealed outwardly the majesty and will of God, and of Christ, as the representative of God. Comp. xiv. 9. . Contrast v. 23.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":180,"text":"Matt. ix. 33","label":"Matthew 9:33","href":"/mat/9/#v33","status":"detected"},{"at":343,"text":"Matt. vii. 29","label":"Matthew 7:29","href":"/mat/7/#v29","status":"detected"},{"at":582,"text":"xiv. 9","label":"John 14:9","href":"/jhn/14/#v9","status":"detected"},{"at":601,"text":"v. 23","label":"John 15:23","href":"/jhn/15/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.25.1","start":25,"end":25,"heading":"But this cometh to pass , that...might","excerpt":"... However startling it might be that the Jews should reject Him whom they professed to reverence, by doing so they fulfilled the Scripture. Comp. Acts xiii. 27. It could not but be that the divine type, foreshadowed in the history of king and prophet, should be completely realised. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":148,"text":"Acts xiii. 27","label":"Acts 13:27","href":"/act/13/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.25.2","start":25,"end":25,"heading":"in their law","excerpt":"The Lord separates His society from the unfaithful synagogue (their law). The very books which the Jews claimed to follow condemned them. For the extension of the term \" Law\" to the Psalms see x. 34, note. The phrase occurs in Ps. xxxv. (xxxiv.) 19, and in Ps. lxix. (lxviii.) 4.\n\nwithout a cause] \"gratuitously\"  .... Compare 1 S. xix. 5, xxv. 31; 1 K. ii. 31; Ps. xxxv. (xxxiv.) 7 [LXX.]. The hostility of the Jews to Christ, who was absolutely holy and loving, could have no justification. It was pure hatred without ground.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.26.1","start":26,"end":26,"heading":"But when the Comforter is come","excerpt":"Comp. xiv. 16, note.\n\nI  ... will send] Comp. xvi. 7. The use of this phrase, involving the claim to divine power at this crisis of rejection, is made most significant by the emphatic pronoun.\n\nfrom the Father] The preposition (irapa) which is used in both clauses expresses properly position (\" from the side of\"), and not source  .... The remarkable use in Luke vi. 19 is explained by Luke viii. 44.\n\nthe Spirit of truth] xiv. 17, xvi. 13; 1 John iv. 6. Christianity is itself \" the Truth.\" It was the office of the Spirit to interpret and enforce it. The genitive describes the substance of that with which the Spirit dealt, and not a mere characteristic of the Spirit, thai His witness is true.\n\nproceedeth] The original term  ... may in itself either describe proceeding from a source, or proceeding on a mission. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"xiv. 16","label":"John 14:16","href":"/jhn/14/#v16","status":"detected"},{"at":46,"text":"xvi. 7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"},{"at":359,"text":"Luke vi. 19","label":"Luke 6:19","href":"/luk/6/#v19","status":"detected"},{"at":387,"text":"Luke viii. 44","label":"Luke 8:44","href":"/luk/8/#v44","status":"detected"},{"at":442,"text":"1 John iv. 6","label":"1 John 4:6","href":"/1jn/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.15.26-27.1","start":26,"end":27,"heading":"26—27.","excerpt":"There is a pause after v. 25. The Lord had dwelt on the hatred with which He had been met. Yet that was not to prevail. The hostility of the world is therefore contrasted with the power by which it should be overcome. In -vv. 26, 27 the thought is of the vindication of the Lord ; in ch. xvi. this passes into the thought of the support of the disciples.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":23,"text":"v. 25","label":"John 15:25","href":"/jhn/15/#v25","status":"detected"},{"at":222,"text":"vv. 26, 27","label":"John 15:26–27","href":"/jhn/15/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"westcott.JHN.13.30.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:30","href":"/jhn/13/#v30-westcott","text":"xv. 1","snippet":"Comp. xv. 1 8 ff.; xvi. 1 ff.), on the Paraclete (xiv. 16 f., 25 f.; comp. xv. 26, xvi. 8 ff.), and on Christ's coming (xiv. 3, 18, 28; comp. xvi. 1 6, 22), is examined in detail."},{"id":"westcott.JHN.15.3-4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:3–4","href":"/jhn/15/#v3-westcott","text":"vv. 1, 2","snippet":"The relation which has been generally indicated in vv. 1, 2 is now applied to the disciples."},{"id":"westcott.JHN.15.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:8","href":"/jhn/15/#v8-westcott","text":"v. 1","snippet":"In the fruitfulness of the vine lies the joy and glory of the \"husbandman\" (v. 1)."},{"id":"westcott.JHN.15.12-13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:12–13","href":"/jhn/15/#v12-westcott","text":"v. 1","snippet":"The connexion of v. 12 with v. 1 1 lies in the thought of joy springing out of self-sacrifice, of which Christ gives the absolute pattern."}],"2":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"westcott.JHN.15.3-4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:3–4","href":"/jhn/15/#v3-westcott","text":"vv. 1, 2","snippet":"The relation which has been generally indicated in vv. 1, 2 is now applied to the disciples."},{"id":"westcott.JHN.15.16.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:16","href":"/jhn/15/#v16-westcott","text":"vv. 2","snippet":"Moreover even in apparent separation the strength of the disciple comes from union with his Lord, and thus for a moment the imagery of vv. 2 ff. is resumed (been fruit, fruit abide)."}],"3":[{"id":"chrysostom.JHN.17.17.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:17","href":"/jhn/17/#v17-chrysostom","text":"c. xv. 3","snippet":"As when He saith, “Ye are clean through the word which I spake unto you” ( c. xv. 3 ), so now He saith the same thing, “Instruct them, teach them the truth."},{"id":"henry.JHN.13.10-11.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:10–11","href":"/jhn/13/#v10-henry","text":"ch. xv. 3","snippet":"He pronounces his disciples clean, clean through the word he had spoken to them, ch. xv. 3."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.13.10-11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:10–11","href":"/jhn/13/#v10-bengel","text":"xv. 3","snippet":"not) Jesus brings back the feeling of Peter to due bounds. ... feet) which are the last in being washed, and the first in being soiled. ... all over) when the feet have been washed. ... clean) ch. xv. 3, “ Now ye are clean through the word, which I have spoken unto you.” ... who should betray Him) who, like the rest, had received the washing of his feet."},{"id":"westcott.JHN.13.10.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:10","href":"/jhn/13/#v10-westcott","text":"xv. 3","snippet":"(Comp. xv. 3.)"},{"id":"westcott.JHN.15.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:7","href":"/jhn/15/#v7-westcott","text":"v. 3","snippet":"The words ..., the definite sayings, here specified, go to make up \"the word\" (o \\oyos, v. 3)."}],"4":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.7-8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:7–8","href":"/jhn/15/#v7-bengel","text":"ver. 4","snippet":"My words, which impart cleanness; “ and if I Myself abide in you” [comp. ver. 4]."},{"id":"ryle.JHN.6.56.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:56","href":"/jhn/6/#v56-ryle","text":"John XV. 4","snippet":"See also John XV. 4, where \" Abide in me and I in you,\" might have been equally well rendered, \" dwell in me and I in you."},{"id":"westcott.JHN.15.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:7","href":"/jhn/15/#v7-westcott","text":"v. 4","snippet":"The second clause is changed in form (not \"and I in you,\" as v. 4), because the thought now is of the communion of prayer."},{"id":"westcott.JHN.15.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:17","href":"/jhn/15/#v17-westcott","text":"v. 4","snippet":"These things I command] The commands are involved in the teaching which has developed the original injunction, abide in me (v. 4)."}],"5":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.3-4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:3–4","href":"/jhn/15/#v3-bengel","text":"ver. 5","snippet":"“ without Me ye can do nothing,” ver. 5."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 5-11","snippet":"… general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"westcott.JHN.1.3.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:3","href":"/jhn/1/#v3-westcott","text":"xv. 5","snippet":"Literally, apart from Him (comp. xv. 5)."}],"6":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 5-11","snippet":"… general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"ryle.JHN.12.2.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:2","href":"/jhn/12/#v2-ryle","text":"John xv. 6","snippet":"(Compare Matthew v. 15; x. 10; xiii. 48, and John xv. 6."},{"id":"westcott.JHN.3.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:23","href":"/jhn/3/#v23-westcott","text":"xv. 6","snippet":"Comp. xv. 6, xx. 2; Mark x. 13; Acts iii. 2."},{"id":"westcott.JHN.15.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:8","href":"/jhn/15/#v8-westcott","text":"v. 6","snippet":"if glorified] The tense (as in v. 6) marks the absolute coincidence of the extension of the Father's glory with the realisation of the believer's effectual union with Christ."}],"7":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.14.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:13","href":"/jhn/14/#v13-bengel","text":"xv. 7","snippet":"ye shall have asked) A comprehensive promise, ver. 14; ch. xv. 7, ... abide in Me, etc., ye shall ask what ye will, and it shall be done unto you;” 16, “ That whatsoever ye shall ask the Father in My name, He may give it you;” xvi. 23, 26, “ At that day ye shall ask in My name; and …"},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 5-11","snippet":"… general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"bengel.JHN.16.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:22","href":"/jhn/16/#v22-bengel","text":"xv. 7, 16","snippet":"… 13, “ Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the -Son;” and that whoever would “abide in Christ and bear fruit,” ‘whatsoever they would ask,” they should receive, ch. xv. 7, 16."},{"id":"ryle.JHN.8.31.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:31","href":"/jhn/8/#v31-ryle","text":"John xv. 7","snippet":"In John xv. 7, we have both expressions together: \" If ye abide in Me, and My words abide in you.\""},{"id":"westcott.JHN.11.41.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:41","href":"/jhn/11/#v41-westcott","text":"xv. 7","snippet":"Comp. xv. 7, note."}],"8":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.6.40.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:40","href":"/jhn/6/#v40-bengel","text":"xv. 8","snippet":"I will raise up again) The Future, as at ver. 44, and ch. xv. 8, “bear much fruit: so shall ye be My disciples.” ..."},{"id":"bengel.JHN.13.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:35","href":"/jhn/13/#v35-bengel","text":"xv. 8","snippet":"… are manifest, and the children of the devil : whosoever, etc., is not of God, neither He that loveth not his brother.’ ... of Me, who love even to [the endurance of ] death for the sake of others. ... disciples) ch. xv. 8, “ That ye bear much fruit: so shall ye be My disciples.” ... love) and this, for My sake, and even as I have loved."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 5-11","snippet":"… general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"westcott.JHN.13.35.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:35","href":"/jhn/13/#v35-westcott","text":"xv. 8","snippet":"Comp. xv. 8, iv. 34."},{"id":"westcott.JHN.15.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:1","href":"/jhn/15/#v1-westcott","text":"v. 8","snippet":"In this relation He stands even as they do to the Father (Hebr. v. 8), and (in some mysterious sense) He, in His Body, is still under the Father's discipline (comp."},{"id":"westcott.JHN.15.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:13","href":"/jhn/15/#v13-westcott","text":"v. 8","snippet":"Comp. iv. 34, v. 8, xvii. 3 ; 1 John iv. 17 ; 3 John 4."}],"9":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 5-11","snippet":"… general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"westcott.JHN.3.29.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:29","href":"/jhn/3/#v29-westcott","text":"xv. 9","snippet":"Comp. xv. 9, note."},{"id":"westcott.JHN.8.31.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:31","href":"/jhn/8/#v31-westcott","text":"xv. 9","snippet":"Comp. xv. 9 note. ..."},{"id":"westcott.JHN.10.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:26","href":"/jhn/10/#v26-westcott","text":"xv. 9","snippet":"Comp. xv. 9, note."},{"id":"westcott.JHN.13.30.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:30","href":"/jhn/13/#v30-westcott","text":"xv. 9","snippet":"Comp. xv. 9 ff., 1 7), on the world (xiv. 22 ff."},{"id":"westcott.JHN.13.34.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:34","href":"/jhn/13/#v34-westcott","text":"xv. 9, 12","snippet":"Comp. xv. 9, 12, xvii. 4."},{"id":"westcott.JHN.15.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:11","href":"/jhn/15/#v11-westcott","text":"v. 9","snippet":"Literally, \" the joy that is mine,\" characteristic of me (see v. 9, note) : the joy of complete self- surrender in love to love."},{"id":"westcott.JHN.15.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:12","href":"/jhn/15/#v12-westcott","text":"v. 9","snippet":"Literally, \" the commandment that is mine,\" that answers to my nature and my mission (v. 9, note)."}],"10":[{"id":"calvin.JHN.15.14.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 15:14","href":"/jhn/15/#v14-calvin","text":"John 15:10","snippet":"If you keep my commandments, you will abide in my love, (John 15:10."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.15.9.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:9","href":"/jhn/15/#v9-henry","text":"v. 10","snippet":"That he abode in his Father's love, v. 10."},{"id":"bengel.JHN.8.28-29.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:28–29","href":"/jhn/8/#v28-bengel","text":"xv. 10","snippet":"and) and so. ... hath not left me) The Pussies rite signifies that He is never at any time abandoned. ... because) Comp. ch. xv. 10, “ If ye keep My commandments, ye shall abide in My love, even as I have kept My Father's commandments, and abide in His love.” ... which are pleasing to Him) The same argument, by which the Jews were led to believe in …"},{"id":"bengel.JHN.14.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:31","href":"/jhn/14/#v31-bengel","text":"xv. 10","snippet":"… its prince ; by divesting itself of its character, however, that the world may cease to be the world, and may recognise to its salvation that the good pleasure of the Father is in Me. ... that so I do) from love; ch. xv. 10, “ Even as I have kept My Father’s commandments, and ..."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 5-11","snippet":"… general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"westcott.JHN.8.55.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:55","href":"/jhn/8/#v55-westcott","text":"xv. 10","snippet":"Comp. xv. 10."},{"id":"westcott.JHN.14.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:15","href":"/jhn/14/#v15-westcott","text":"xv. 10","snippet":"Comp. xv. 10, xiv. 21, 23 ; (1 John v. 3)."},{"id":"westcott.JHN.14.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:21","href":"/jhn/14/#v21-westcott","text":"xv. 10","snippet":"Comp. xv. 10."},{"id":"westcott.JHN.15.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:9","href":"/jhn/15/#v9-westcott","text":"v. 10","snippet":"The latter perhaps brings out most distinctly the mysterious truth that the relation of the Father to the Son corresponds with that of the Son to believers (comp. vi. 57, x. 14, 15), which is further applied in v. 10."},{"id":"westcott.JHN.15.12-13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:12–13","href":"/jhn/15/#v12-westcott","text":"v. 10","snippet":"The many \"commandments\" (v. 10) are gathered up in the one \" new commandment \" (xiii. 34), the commandment which was emphatically Christ's, of which the end and purport was that Christians should love one another after the pattern of their Master, …"}],"11":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.16.5-6.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:5–6","href":"/jhn/16/#v5-henry","text":"ch. xv. 11","snippet":"Christ had said enough to fill them with joy (ch. xv. 11); but by looking at that only which made against them, and overlooking that which made for them, they were so full of sorrow that there was no room left for joy."},{"id":"bengel.JHN.14.29-30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:29–30","href":"/jhn/14/#v29-bengel","text":"xv. 11, 17","snippet":"So ch. xv. 11, 17, xvi. 1, 4, 33. ... no longer henceforth) For which reason ye ought the more diligently to hold fast these things which I speak. ... cometh) is already now coming : having been “cast out,” ch. xii. 31, he rushes upon …"},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 5-11","snippet":"… general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"westcott.JHN.17.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:13","href":"/jhn/17/#v13-westcott","text":"xv. 11","snippet":"… was offered while He was still on the scene of human conflict, that the disciples, conscious of His intercession, might be able when alone to realise in themselves (comp. xiv. 23) that joy, characteristic of Him (comp. xv. 11, note), which they had hitherto found in His presence."},{"id":"westcott.JHN.18.36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:36","href":"/jhn/18/#v36-westcott","text":"xv. 11","snippet":"Comp. xv. 11, note, xii. 26."}],"12":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.15.17.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:17","href":"/jhn/15/#v17-henry","text":"v. 12, and again, v. 17","snippet":"We must keep his commandments, and this is his commandment, that we love one another, v. 12, and again, v. 17."},{"id":"bengel.JHN.14.23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:23","href":"/jhn/14/#v23-bengel","text":"xv. 12","snippet":"Comp. ch. xv. 12, note [“ This is My commandment ..."},{"id":"westcott.JHN.13.34.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:34","href":"/jhn/13/#v34-westcott","text":"xv. 9, 12","snippet":"Comp. xv. 9, 12, xvii. 4."},{"id":"westcott.JHN.15.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:14","href":"/jhn/15/#v14-westcott","text":"v. 12","snippet":"whatsoever] the things which, but probably the true reading is that which, so that the emphasis is still laid upon the unity of Christ's command (v. 12)."},{"id":"westcott.JHN.17.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:3","href":"/jhn/17/#v3-westcott","text":"xv. 12","snippet":"The construction which occurs here (avrq f ... is characteristic of St John, ch. xv. 12; 1 John iii. 11, 23, v. 3; a John 6."},{"id":"westcott.JHN.21.15.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:15","href":"/jhn/21/#v15-westcott","text":"xv. 12","snippet":"The reference is probably to St Peter's words (ch. xiii. 37 ; Matt. xxvi. 33), in which he had claimed for himself the possession of supreme devotion (comp. xv. 12 ff.)."}],"13":[{"id":"henry.JHN.13.34.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:34","href":"/jhn/13/#v34-henry","text":"ch. xv. 13","snippet":"Greater love hath no man than this, ch. xv. 13."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.14-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:14–15","href":"/jhn/15/#v14-bengel","text":"ver. 13","snippet":"I have called you) just now, by a new appellation, ver. 13, and that appellation used in a more choice sense than in Luke xii. 4, “I say unto you, my friends, Be not afraid of them,” etc.; where there is no contrast intended, as here, of this appellation with the nomenclature …"},{"id":"ryle.JHN.10.15.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:15","href":"/jhn/10/#v15-ryle","text":"John xv. 13","snippet":"(John xv. 13."}],"14":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.15.10.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:10","href":"/jhn/15/#v10-henry","text":"v. 14","snippet":"[2.] The necessity of it to their interest in him (v. 14): \"You are my friends if you do whatsoever I command you and not otherwise."},{"id":"bengel.JHN.15.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:12–13","href":"/jhn/15/#v12-bengel","text":"ver. 13-16","snippet":"They all are comprised in the one, ‘love.’ —iva ... even as I have loved you: this clause is handled, ver. 13-16."},{"id":"westcott.JHN.11.11.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:11","href":"/jhn/11/#v11-westcott","text":"xv. 14","snippet":"Comp. xv. 14 f. ; Luke xii. 4."},{"id":"westcott.JHN.15.12-13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:12–13","href":"/jhn/15/#v12-westcott","text":"vv. 14, 15","snippet":"He is the model (v. 13), the source (vv. 14, 15), and the support of love (v. 16)."}],"15":[{"id":"chrysostom.JHN.3.31-32.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 3:31–32","href":"/jhn/3/#v31-chrysostom","text":"c. xv. 15","snippet":"And if this be proved, the testimony is indubitable, and so when Christ Himself saith, “As I hear, I judge” ( c. v. 30 ); and, “What I have heard from My Father, that I speak” ( c. xv. 15 ); and, “We speak that We have seen” ( c. iii. 11 ); and whatsoever other sayings He uttereth of the kind, are uttered not that we might imagine that He saith what He doth being taught of any, (it were extreme folly to …"},{"id":"henry.JHN.1.18.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 1:18","href":"/jhn/1/#v18-henry","text":"ch. xv. 15","snippet":"The servant is not supposed to know so well what his Lord does as the Son, ch. xv. 15."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.11.42.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:42","href":"/jhn/11/#v42-bengel","text":"xv. 15","snippet":"Vers.], ch. xv. 15, of something that had been just said.”"},{"id":"bengel.JHN.15.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:12–13","href":"/jhn/15/#v12-bengel","text":"ver. 13-16","snippet":"They all are comprised in the one, ‘love.’ —iva ... even as I have loved you: this clause is handled, ver. 13-16."},{"id":"ryle.JHN.1.18.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:18","href":"/jhn/1/#v18-ryle","text":"John xv. 15","snippet":"(John xv. 15."},{"id":"westcott.JHN.15.12-13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:12–13","href":"/jhn/15/#v12-westcott","text":"vv. 14, 15","snippet":"He is the model (v. 13), the source (vv. 14, 15), and the support of love (v. 16)."},{"id":"westcott.JHN.15.16.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:16","href":"/jhn/15/#v16-westcott","text":"vv. 15, 1","snippet":"The direct personal application of vv. 15, 1 6, to the apostles is emphatically marked by the ninefold repetition of the pronoun (ye, you)."},{"id":"westcott.JHN.17.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:26","href":"/jhn/17/#v26-westcott","text":"xv. 15","snippet":"This revelation, complete in one sense (7 made known ; comp. xv. 15), is none the less continuous (7 will make known)."}],"16":[{"id":"calvin.JHN.4.36.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 4:36","href":"/jhn/4/#v36-calvin","text":"John 15:16","snippet":"I have chosen you, that you may go and bear fruit, and that your fruit may remain, (John 15:16."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:12–13","href":"/jhn/15/#v12-bengel","text":"ver. 13-16","snippet":"They all are comprised in the one, ‘love.’ —iva ... even as I have loved you: this clause is handled, ver. 13-16."},{"id":"bengel.JHN.16.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:22","href":"/jhn/16/#v22-bengel","text":"xv. 7, 16","snippet":"… 13, “ Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the -Son;” and that whoever would “abide in Christ and bear fruit,” ‘whatsoever they would ask,” they should receive, ch. xv. 7, 16."},{"id":"ryle.JHN.4.36.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:36","href":"/jhn/4/#v36-ryle","text":"John XV. 16","snippet":"See Daniel xii. 3; John XV. 16; and 1 Cor. ix. 17."},{"id":"westcott.JHN.15.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:4","href":"/jhn/15/#v4-westcott","text":"v. 16","snippet":"The other side of the truth is given in v. 16."},{"id":"westcott.JHN.15.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:7","href":"/jhn/15/#v7-westcott","text":"v. 16","snippet":"Matt, xviii. 19, 20, and below v. 16."},{"id":"westcott.JHN.15.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:8","href":"/jhn/15/#v8-westcott","text":"v. 16","snippet":"Comp. v. 16."},{"id":"westcott.JHN.15.12-13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:12–13","href":"/jhn/15/#v12-westcott","text":"v. 16","snippet":"He is the model (v. 13), the source (vv. 14, 15), and the support of love (v. 16)."},{"id":"westcott.JHN.15.19.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:19","href":"/jhn/15/#v19-westcott","text":"v. 16","snippet":"See v. 16, note."}],"17":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.15.12.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:12","href":"/jhn/15/#v12-henry","text":"v. 17","snippet":"These things I command you, v. 17."},{"id":"bengel.JHN.14.29-30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:29–30","href":"/jhn/14/#v29-bengel","text":"xv. 11, 17","snippet":"So ch. xv. 11, 17, xvi. 1, 4, 33. ... no longer henceforth) For which reason ye ought the more diligently to hold fast these things which I speak. ... cometh) is already now coming : having been “cast out,” ch. xii. 31, he rushes upon …"},{"id":"bengel.JHN.15.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:12–13","href":"/jhn/15/#v12-bengel","text":"ver. 17","snippet":"The inference of the former clause from this, viz. that ye love one another, is deduced in ver. 17. ... love) towards friends."},{"id":"bengel.JHN.15.24-25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:24–25","href":"/jhn/15/#v24-bengel","text":"ver. 17","snippet":"Matt. v. 18, 17, “One tittle shall in nowise pass from the law” (including the prophets, etc., as appears from ver. 17), etc., “Think not that I am come to destroy the law or the prophets."},{"id":"westcott.JHN.15.11-16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:11–16","href":"/jhn/15/#v11-westcott","text":"vv. 17","snippet":"The first object is gained by shewing the issues of union for the believer in relation to Christ (vv. 11 — 16), and to the world (vv. 17 — a?)."}],"18":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.15.19.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:19","href":"/jhn/15/#v19-henry","text":"v. 18","snippet":"The world hates the disciples of Christ: The world hateth you (v. 19); and he speaks of it as that which they must expect and count upon, v. 18, as 1 John iii. 13."}],"19":[{"id":"chrysostom.JHN.8.23.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 8:23","href":"/jhn/8/#v23-chrysostom","text":"c. xv. 19","snippet":"For He even saith, that His disciples were “not of the world” ( c. xv. 19 ), yet they had flesh."},{"id":"chrysostom.JHN.15.24.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 15:24","href":"/jhn/15/#v24-chrysostom","text":"Ver. 19","snippet":"( Ver. 19."},{"id":"chrysostom.JHN.17.14.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:14","href":"/jhn/17/#v14-chrysostom","text":"c. xv. 19","snippet":"( c. xv. 19."},{"id":"augustine.JHN.15.21.3","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 15:21","href":"/jhn/15/#v21-augustine","text":"ver. 19","snippet":"(ver. 19."},{"id":"henry.JHN.7.6-8.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:6–8","href":"/jhn/7/#v6-henry","text":"ch. xv. 19","snippet":"… in showing themselves to the world, did not expose themselves: \"The world cannot hate you, for you are of the world, its children, its servants, and in with its interests; and no doubt the world will love its own;\" see ch. xv. 19."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 18-25","snippet":"[In this there is described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... …"},{"id":"ryle.JHN.7.7.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:7","href":"/jhn/7/#v7-ryle","text":"John xv. 19","snippet":"(John xv. 19."},{"id":"ryle.JHN.8.23.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:23","href":"/jhn/8/#v23-ryle","text":"John xv. 19","snippet":"(See John xv. 19; xvii. 16; and 1 John iv 5."},{"id":"westcott.JHN.15.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:4","href":"/jhn/15/#v4-westcott","text":"v. 19","snippet":"Comp. v. 19, vii. 18, xi. 51, xvi. 13."}],"20":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.15.18.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:18","href":"/jhn/15/#v18-henry","text":"v. 20","snippet":"For this he refers them (v. 20) to his own word, at their admission into discipleship: Remember the word that I said unto you."},{"id":"bengel.JHN.7.33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:33","href":"/jhn/7/#v33-bengel","text":"xv. 20","snippet":"Comp. ch. xv. 20. 34, 36."},{"id":"bengel.JHN.15.14-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:14–15","href":"/jhn/15/#v14-bengel","text":"ver. 20","snippet":"And the former sentiment is repeated in this chapter, at ver. 20, but in a milder tone. ... because) This particle being employed twice in this verse, renders the antithesis very beautifully striking. ... knows not) The servant is treated as a mere instrument, ..."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 18-25","snippet":"[In this there is described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... …"},{"id":"ryle.JHN.8.45.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:45","href":"/jhn/8/#v45-ryle","text":"John xv. 20","snippet":"(John xv. 20.)"},{"id":"ryle.JHN.16.26.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 16:26","href":"/jhn/16/#v26-ryle","text":"xv. 20","snippet":"(See John xvii. 9 ; xv. 20.)"},{"id":"westcott.JHN.15.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:15","href":"/jhn/15/#v15-westcott","text":"v. 20","snippet":"Comp. v. 20."},{"id":"westcott.JHN.15.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:18","href":"/jhn/15/#v18-westcott","text":"v. 20","snippet":"In favour of the latter rendering the imperative in v. 20 (remember) can be quoted; and at the same time it is more natural to suppose that the attention of the disciples is now definitely called to a truth which they had but just learnt to recognise, than that reference …"}],"21":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 18-25","snippet":"[In this there is described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... …"},{"id":"ryle.JHN.16.3.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 16:3","href":"/jhn/16/#v3-ryle","text":"xv. 21","snippet":"(See Ch. xv. 21.)"},{"id":"westcott.JHN.14.13.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:13","href":"/jhn/14/#v13-westcott","text":"xv. 21","snippet":"Comp. xv. 21."}],"22":[{"id":"chrysostom.JHN.3.19.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 3:19","href":"/jhn/3/#v19-chrysostom","text":"John xv. 22","snippet":"( John xv. 22."},{"id":"calvin.JHN.9.41.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 9:41","href":"/jhn/9/#v41-calvin","text":"John 15:22","snippet":"If I had not come and spoken to them, they would have no sin, (John 15:22."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 18-25","snippet":"[In this there is described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... …"},{"id":"bengel.JHN.15.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:20","href":"/jhn/15/#v20-bengel","text":"ver. 22","snippet":"They persecuted Him when ‘doing’ good, ver. 24 ; they watched Him whilst He was ‘speaking,’ ver. 22."},{"id":"bengel.JHN.16.9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:9","href":"/jhn/16/#v9-bengel","text":"xv. 22","snippet":"concerning sin) He is speaking not of sin generally, but concerning the sin of unbelief, ch. xv. 22, “If I had not come and spoken unto them, they had not had sin,” etc., which sin is an aberration from the primitive truth; ch. viii. 46, “ Which of you convinceth me of sin?"},{"id":"westcott.JHN.9.41.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:41","href":"/jhn/9/#v41-westcott","text":"xv. 22, 24","snippet":"Comp. xv. 22, 24, xix. 11; 1 John i. 8."},{"id":"westcott.JHN.15.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:23","href":"/jhn/15/#v23-westcott","text":"v. 22","snippet":"Here in connexion with teaching (v. 22) the inward disposition of hatred only is touched upon, and that in a general form (he that hateth)."}],"23":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 18-25","snippet":"[In this there is described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... …"},{"id":"westcott.JHN.15.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:24","href":"/jhn/15/#v24-westcott","text":"v. 23","snippet":"Contrast v. 23."}],"24":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.15.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:23","href":"/jhn/15/#v23-henry","text":"v. 24","snippet":"And again, v. 24, They have seen and hated both me and my Father."},{"id":"bengel.JHN.12.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:35","href":"/jhn/12/#v35-bengel","text":"xv. 24","snippet":"… ... were supposing that the Christ, when once He came, would never be but with them [would always remain with them ... among [with] you) The Light itself remains, but not always among [with] you. ... among them, ch. xv. 24. ’Ev is for the Hebrew 3. ... walk) with onward progress."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 18-25","snippet":"[In this there is described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... …"},{"id":"bengel.JHN.15.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:20","href":"/jhn/15/#v20-bengel","text":"ver. 24","snippet":"They persecuted Him when ‘doing’ good, ver. 24 ; they watched Him whilst He was ‘speaking,’ ver. 22."},{"id":"bengel.JHN.15.21-23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:21–23","href":"/jhn/15/#v21-bengel","text":"ver. 24","snippet":"It would have been better for them, if they had not ‘seen’ at all (ver. 24). ... he that hateth) Love accompanies faith ; hatred, unbelief: ch. iii, 18, 19. ... also) Implying the enormity of that sin of theirs."},{"id":"ryle.JHN.3.2.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:2","href":"/jhn/3/#v2-ryle","text":"xv. 24","snippet":"(John v. 36 ; x. 25 ; xv. 24."},{"id":"ryle.JHN.5.36.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:36","href":"/jhn/5/#v36-ryle","text":"xv. 24","snippet":"(John iii. 2; x. 25 ; xv. 24."},{"id":"westcott.JHN.9.41.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:41","href":"/jhn/9/#v41-westcott","text":"xv. 22, 24","snippet":"Comp. xv. 22, 24, xix. 11; 1 John i. 8."},{"id":"westcott.JHN.14.10.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:10","href":"/jhn/14/#v10-westcott","text":"xv. 24","snippet":"Comp. xv. 24, note."},{"id":"westcott.JHN.15.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:21","href":"/jhn/15/#v21-westcott","text":"v. 24, 30","snippet":"Comp. iv. 34, v. 24, 30, vi. 38, 39, vii. 16, 18, 28, 33, viii. 26, 29, ix. 4, xii. 44 f., xiii. 20, xvi. 5."},{"id":"westcott.JHN.15.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:22","href":"/jhn/15/#v22-westcott","text":"v. 24","snippet":"The phrase is peculiar to St John (v. 24, xix. 11 ; 1 John i. 8)."},{"id":"westcott.JHN.15.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:23","href":"/jhn/15/#v23-westcott","text":"v. 24","snippet":"In v. 24 the feeling is marked in its historic form (have seen and have hated)."}],"25":[{"id":"chrysostom.JHN.3.19.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 3:19","href":"/jhn/3/#v19-chrysostom","text":"John xv. 25","snippet":"And this charge He hath brought in another place, where He saith, “They hated Me without a cause” ( John xv. 25 ): and again, “If I had not come and spoken unto them, they had not had sin."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 18-25","snippet":"[In this there is described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... …"},{"id":"ryle.JHN.10.31-42.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:31–42","href":"/jhn/10/#v31-ryle","text":"John xv. 25","snippet":"(John xv. 25."},{"id":"westcott.JHN.2.17.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:17","href":"/jhn/2/#v17-westcott","text":"John xv. 25","snippet":"Other passages from it are quoted as Messianic, John xv. 25 (i>. 4), xix. 28 and parallels (v. 21); Rom. xi. 9, 10 (v. 22) ; Acts i. 20 (v. 25)."},{"id":"westcott.JHN.15.26-27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:26–27","href":"/jhn/15/#v26-westcott","text":"v. 25","snippet":"There is a pause after v. 25."}],"26":[{"id":"henry.JHN.14.16-17.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:16–17","href":"/jhn/14/#v16-henry","text":"ch. xv. 26","snippet":"The Son is said to send the Comforter (ch. xv. 26), but the Father is the prime agent."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 26, 27","snippet":"[In this there is described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"bengel.JHN.15.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:27","href":"/jhn/15/#v27-bengel","text":"ver. 26","snippet":"He shall testify, ver. 26, and the Present, ... ye bear witness) viz., of Me. ... from the beginning) ch. xvi. 4, “ These things I said not unto you at the beginning ... from the beginning, i.e., Ye have been from the beginning, and still are …"},{"id":"bengel.JHN.16.8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:8","href":"/jhn/16/#v8-bengel","text":"xv. 26","snippet":"He shall testify, ch. xv. 26, is put the verb ... is taken in a good sense, ... in a bad sense."},{"id":"ryle.JHN.7.39.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:39","href":"/jhn/7/#v39-ryle","text":"xv. 26","snippet":"It is clear as daylight, from our Lord's language about the Spirit, in John xiv. 16, 17, 26; xv. 26; xvi. 7—15, that believers were meant to receive a far more full and complete outpouring of the Holy Spirit after His ascension than they had received before."},{"id":"westcott.JHN.13.30.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:30","href":"/jhn/13/#v30-westcott","text":"xv. 26","snippet":"Comp. xv. 1 8 ff.; xvi. 1 ff.), on the Paraclete (xiv. 16 f., 25 f.; comp. xv. 26, xvi. 8 ff.), and on Christ's coming (xiv. 3, 18, 28; comp. xvi. 1 6, 22), is examined in detail."}],"27":[{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xv. and xvi.","snippet":"He had a great deal of good talk with them after this (ch. xv. and xvi.), but, in comparison with what he had said, it was not much."},{"id":"henry.JHN.16.2.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:2","href":"/jhn/16/#v2-henry","text":"ch. xv. 27","snippet":"Christ had said (ch. xv. 27), You shall bear witness, martyreite—you shall be martyrs, shall seal the truth with your blood, your heart's blood."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"ver. 26, 27","snippet":"[In this there is described, 1) the unreasonable hatred of the world in general, ver. 18-25 : 2) the confirmation of the truth which stands in contrast to the same, ver. 26, 27: 3) the hatred accompanied with more violent paroxysms, ch. xvi. 1-4: 4) the greater force of the confirmation, ver. 5-11.—V. g.] ... know ye) [But Engl."},{"id":"ryle.JHN.8.25.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:25","href":"/jhn/8/#v25-ryle","text":"xv. 27","snippet":"(John vi. 64; xv. 27; xvi. 4."}]}}