I think verses 3, 7, and 10 are helpful. Here is the some of the passage (ESV)—
“I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit.
Already you are clean because of the word that I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned.
If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples. As the Father has loved me, so have I loved you. Abide in my love.
If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. This is my commandment, that you love one another as I have loved you."
While it may be tempting to immediately jump to other (apparently) similar passages, I would hang out here for a minute and exposit the passage with care. Some things to note—
1. Our Lord is speaking to all of the faithful disciples (Judas has already left). This is also after the Lord's Supper has been instituted (ordinance of the New Covenant).
2. The context of the previous chapter is our Lord leaving the Earth to be exalted with the Father, and the sending of the Holy Spirit. In other words, he is now giving instructions on how they are to remain in him when he is no longer physically present. While of course our Lord is with them everywhere as God, and promises as much in Matt. 28:19-20, the way to be in the Lord expressed here is to follow his commands. To import some terminology from systematic theology, this is a 'visible' way of being in the Lord, not an 'invisible.'
3. The other upshot of this interpretation is it allows us to maintain a reformed ordo salutis in the Old Testament. Because the coming of the Holy Spirit referred to in this interpretative scheme is not some new salvific benefit reserved for the last days, but rather a change of 'executives' if you will, a change of visible headship. Prior to Christ's coming, the people of God was ruled by Moses, the kings, the prophets, the high priest, etc. When Christ comes, he becomes the head of God's visible people on earth. He is to be physically followed. With his exaltation, he now extends his visible rule on Earth through the Spirit, especially through the Spirit working in the Apostles to complete the canon. Take a look at the Holy Spirit passages in this segment of the gospel, and see if they have more to do with salvation, or with leadership (executive) of the visible people of God on earth (cf. John 14:26; 15:26-27; 16:7-15). This passage has little to do with how the Holy Spirit operates in salvation. He has always operated the same way in that regards (John 3:10).
4. Another way in which this passage seems to be dealing with the visible 'heads' or 'presidents' of God's people is John 13:34-35— "A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another." This commandment is the one our Lord is expanding upon in the vine passage. I want to draw attention to the word 'new.' Obviously, this commandment in substance can be found in the Old Testament. But it is new in regards to its role and its giver. This commandment is being given
by Christ as a mark of
his church, in John 13:34-35; 15:10-12. It for substance has always been a command of God, and has indeed been part of how he set apart his people in the Old Covenant (Lev. 19:18), but it is now being used afresh for a similar function in the New Covenant.
5. This administrative change from Christ present in body to Christ leading the Church by his Holy Spirit is not actually completed until after his resurrection in John's gospel. See John 20:22-23— "And when he had said this, he breathed on them and said to them, 'Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.'" With these final administrative details handled, he then ascends.
6. Lastly, in regard to commands, notice John 15:3. See how the word creates the cleanness. Compare that to John 15:7. It appears that the cleanness, the sanctification here spoken of is a visible one related to the keeping of the commands of God.
Now, with all of that noted, the abiding in Christ discussed in the vine passage may be explained. I believe the quality of abiding marks those out who are united to Christ, and thus truly in the covenant of grace. However, abiding is not synonymous with being united to Christ. Rather it is a symptom of being united to Christ. Think of it this way, perseverance in faith is a symptom of being united to Christ, or a symptom of election, however, it is not election or unity with Christ per se. When I look at John 15:7; 15:10, it appears that abiding in Christ means obeying his words, or his commands. However, confusion results, because we usually think of 'bearing fruit' as bringing forth good works. I would like to contend that 'bearing fruit' in this passage, actually means something like 'make disciples, advance the kingdom' (cf. John 15:8), or perhaps more obviously in the context of a vine bearing fruit, 'reproduce and increase the kingdom of God.' Compare my definition to John 15:5. While it is true that we cannot keep the law of God but by the operation of the Spirit, and even then the flesh corrupts, if bearing fruit means good works, and abiding means keeping the commands of God, then this passage becomes quite circular. It would read something like, "He who does good works, will bring forth good works, because without me, you can't bring forth good works." However, if 'bear fruit' is to grow the kingdom, then Jesus is saying that those who would advance his kingdom without following his commands will fail. Here is proof text number 2, John 15:16. Jesus is sending forth the soon-to-be apostles to proclaim the Gospel. He is not sending them forth to do good works, though they certainly are to do that. Also, I might ask what it means for our fruit to 'abide', if fruit is 'good deeds.' Final proof text, at the very end Jesus explicitly prays for those who will believe through his disciples, John 17:20. While he does not use the word fruit, it makes it clear that in context he is commissioning his disciples to go and proclaim his message and make disciples.
So in context, John 15 seems to be teaching that abiding in Christ means obeying his commands. Jesus is teaching the necessity of this obedience for the furtherance of his kingdom. God's kingdom will not be advanced by sin. But if we ask according to his will, he will grant it. Thus we find in John 15 an extremely strong statement against antinomianism, and furthermore, perhaps an articulation of the regulative principle. It does not have election, or soteriology in view, but rather ecclesiology. Without faithfulness and obedience to the Gospel, and the commands of Christ, the church will wither. In this way, men can be branches of the visible kingdom of Christ on earth, and yet be broken away from that visible kingdom without ever being members of the covenant of grace. It is too much to say that all visible members of Christ are partakers of the covenant of grace. See WLC Q. 31. — "With whom was the covenant of grace made? A. The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed." Contending everyone in the visible church is a member of the covenant of grace causes theological confusion. No one partakes of the covenant of grace but the elect. However, in his visible kingdom on Earth, which is marked out by profession and obedience to him, there are many hypocrites and professors. See WLC Q. 62. — "What is the visible church? A. The visible church is a society made up of all such as in all ages and places of the world do profess the true religion, and of their children." And even the elect may attempt to further the kingdom of Christ and make disciples in a way that is disobedient to Christ's ordinance. Such things will not prosper, and Christ may very well close down their church and take away their candlestick. Please see Rev. 2; 3:1ff. I hope I have provided a reasonable interpretation of the vine passage.
Now, some disclaimers. This is my very first post on Puritanboard. Hello all! I have only a BA in English from a state university. I do not know Greek or Hebrew, have no formal training, and so the interpretation given above could be wildly inaccurate. I would appreciate if some of our ordained friends would come along and check my interpretation. I have tried to avoid importing theological truths taught in other passages directly into this one, and to exposit it in context. However, I very well could have missed the mark. Lastly, some quotations, none of which take quite the same line as I do, but I have highlighted possible overlap and disagreement.
Calvin,
Commentary on John 15—
"If 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."
"And that your fruit may abide. A question now arises, why does Christ say that this fruit will be perpetual? As the doctrine of the Gospel obtains souls to Christ for eternal salvation, many think that this is the perpetuity of the fruit. But I extend the statement much farther, as meaning that the Church will last to the very end of the world; for the labor of the apostles yields fruit even in the present day, and our preaching is not for a single age only, but will enlarge the Church, so that new fruit will be seen to spring up after our death."
Matthew Henry,
Commentary on John 15—
"We must honour God, and do good, and exemplify the purity and power of the religion we profess; and this is bearing fruit. The disciples here must be fruitful, as Christians, in all the fruits of righteousness, and as apostles, in diffusing the savour of the knowledge of Christ."
John Gill,
Commentary on John 15—
"The same bringeth forth much fruit. In the exercise of grace, and performance of good works; and continues to do so as long as he lives, not by virtue of his own free will, power, and strength, but by grace continually received from Christ."
"For without me ye can do nothing. Nothing that is spiritually good; no, not anything at all, be it little or great, easy or difficult to be performed; cannot think a good thought, speak a good word, or do a good action; can neither begin one, nor, when it is begun, perfect it. Nothing is to be done "without Christ"; without his Spirit, grace, strength, and presence; or as "separate from" him. Were it possible for the branches that are truly in him, to be removed from him, they could bring forth no fruits of good works, any more than a branch separated from the vine can bring forth grapes; so that all the fruitfulness of a believer is to be ascribed to Christ, and his grace, and not to the free will and power of man."
"If ye abide in me, and my words abide in you. Abiding in Christ is here explained by his words or doctrines abiding in his disciples; by which are meant his Gospel, and the truths of it. This abides when it comes in power, and becomes the engrafted word; and may be said to do so, when such, in whose hearts it has a place, and has taken deep root, continue to have a relish and savour of it, a true and hearty affection for it, esteeming it above their necessary food; when they hold fast the profession of it, stand fast in it, steadfastly abide by it, and constantly attend on it; all which is a considerable evidence that they do, yea, there is a promise that they "shall continue in the Son and in the Father", (1 John 2:24)."
"If ye keep my commandments ye shall abide in my love. Not that their continuance in the heart's love and affection of Christ depended upon their observation of his commands; for as the keeping of them is not the cause or reason of the saints having an interest in the love of Christ, so it is not the cause or reason of their abiding in it; but to such that observe the commandments of Christ he will continue to make further discoveries of his love, and let them see more clearly and largely what a value he has for them, and how much he loves them: or the sense is, that by keeping the commandments of Christ, his disciples and followers show that they love him, and continue in their affection to him."
D.A. Carson,
The Farewell Discourse and Final Prayer of Jesus (1988)—
"We also learn from this verse [John 15:16] something of the nature of the 'fruit' in this chapter. Some want it to be measured in terms of lives brought to Christ in evangelism; others prefer to think of the 'fruit of the Spirit' in Galatians 5. But if I understand the passage correctly, both interpretations are too narrow. The fruit is everything done in conformity to the will of Jesus Christ, not least praying and loving. Jesus does not become more specific than that; he does not need to. Loving one another because of Jesus is Christian fruit; praying in Jesus' name, 'according to his will,' as 1 John 5 puts it, is Christian fruit. Everything in our lives that brings glory to the Father (John 15:8) is Christian fruit. And the intimacy we enjoy with Jesus Christ, like the union of the branch with the vine, issues in such fruitfulness."
*I changed all quotations of scripture from KJV to ESV in a later edit.
