John 15:7-12 sits inside this longer paragraph.
1“I am the true vine, and my Father is the farmer. 2Every branch in me that doesn’t bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. 3You are already pruned clean because of the word which I have spoken to you. 4Remain in me, and I in you. As the branch can’t bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. 5I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing. 6If a man doesn’t remain in me, he is thrown out as a branch and is withered; and they gather them, throw them into the fire, and they are burned. 7If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done for you.
8“In this my Father is glorified, that you bear much fruit; and so you will be my disciples. 9Even as the Father has loved me, I also have loved you. Remain in my love. 10If you keep my commandments, you will remain in my love; even as I have kept my Father’s commandments, and remain in his love. 11I have spoken these things to you, that my joy may remain in you, and that your joy may be made full.
12“This is my commandment, that you love one another, even as I have loved you. 13Greater love has no one than this, that someone lay down his life for his friends. 14You are my friends, if you do whatever I command you. 15No longer do I call you servants, for the servant doesn’t know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 16You didn’t choose me, but I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you.
John Calvin 1540 · Public Domain On vv7–12 7. If you abide in me. Believers often feel…
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.)
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv7–9 He abideth in Christ, which resteth in his doctrine,…
He abideth in Christ, which resteth in his doctrine, and therefore bringeth forth good fruit: And the Father will deny such an one nothing.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–12 7 If ye abide in me, and my words…
7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
Ver. 7. Ask what ye will, and it, &c.] Either in money or money’s worth. If ye ask and miss it is because ye ask amiss. One was wont to say of Luther that he could have from God what he would; Vir iste potuit quod voluit. And being one time very earnest with God for the recovery of a godly useful man, he cried out, Fiat voluntas mea, Let thy will be done; and then he falls off sweetly, My will, Lord, because thy will; Mea voluntas, Domine, quia tua.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–12 Here our Lord expounds what he meaneth by that…
Here our Lord expounds what he meaneth by that abiding in him which he before mentioned by another phrase,
and my words abide in you, my precepts and promises; so its you by faith embrace the promises, and by obedience live up to the precepts which I have given you: for without these, though the words of Christ may come unto men in the preaching of the gospel, their ears may receive the sound of them, yet the word doth not dwell and abide in the soul: but if the word abides in the souls of men and women, then they may in prayer ask of God what they will, keeping to the conditions and limitations elsewhere required in holy writ, according to God’s will, 1Jo 5:14, believing, Mat 21:22, in the name of Christ, Joh 14:13,14, for the honour and glory of God, (to which end all our actions must be directed), and they shall be granted to them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv7–12 Observe here, 1. A glorious privilege declared: Ask what…
Observe here, 1. A glorious privilege declared: Ask what ye will, and it shall be done unto you. Not that we are hereby warranted to ask what we please at God’s hand, but our will must be limited by the word and will of God; we must pray in faith, and in the name and mediation of Jesus Christ, and with a single eye at the glory of God.
Observe, 2. The condition upon which this privilege is attainable: If ye abide in me, and my words abide in you; that is, practically and experimentally. If my doctrine and commands abide in your hearts, and dispose you to an holy fruitfulness in your lives, then shall all your just requests be granted.
Read full note →
Learn, that such as by faith embrace the promises, and by obedience live up to the precepts, of the gospel, may in prayer humbly ask of God what they will, with a due submission to the wisdom and will of God.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v9 Christ, who is love itself, is here discoursing concerning…
Christ, who is love itself, is here discoursing concerning love, a fourfold love.
I. Concerning the Father's love to him; and concerning this he here tells us, 1. That the Father did love him (Joh 15:9): 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, Joh 15:10. 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 Psa 89:33. 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 42:1-4. 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.
Read full note →
II. Concerning his own love to his disciples. Though he leaves them, he loves them. And observe here,
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 1:6.
2. The proofs and products of this love, which are four: -
(1.) Christ loved his disciples, for he laid down his life for them (Joh 15:13): 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 antipsuchos - 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 4:15. 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, Jo1 3:16. Paul was ambitious of the honour (Phi 2:17); and for a good man some will even dare to die, Rom 5:7. 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 5:8, Rom 5:10. Plusquam ferrea aut lapidea corda esse oportet, quae 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
(2.) Christ loved his disciples, for he took them into a covenant of friendship with himself, Joh 15:14, Joh 15:15. "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 (Sa2 15:37; Kg1 4:5); 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, Co1 6:17. 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. 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, Joh 20:17. Children, have you any meat? Joh 21:5. But observe, though Christ called them his friends, they called themselves his servants: Peter, a servant of Christ (Pe1 1:1), and so James, Jam 1:1. 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.
(3.) Christ loved his disciples, for he was very free in communicating his mind to them (Joh 15:15): "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, Joh 1:18; Mat 11:27. 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, Mat 13:11.
(4.) Christ loved his disciples, for he chose and ordained them to be the prime instruments of his glory and honour in the world (Joh 15:16): I have chosen you, and ordained you, His love to them appeared,
[1.] In their election, their election to their apostleship (Joh 6:70): 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, Deu 7:7, Deu 7:8.
[2.] In their ordination: I have ordained you; hethēka humas - "I have put you into the ministry (Ti1 1:12), 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 humeis hupagēte - "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 1:13. 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. 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 (Mat 28:19), 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.
[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.
III. Concerning the disciples' love to Christ, enjoined in consideration of the great love wherewith he had loved them. Three things he exhorts them to: -
1. To continue in his love, Joh 15:9. "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.
2. To let his joy remain in them, and fill them, Joh 15:11. This he designed in those precepts and promises given them.
(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, Zep 3:17. 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, Phi 4:4. 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.
(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, Psa 36:8. [2.] The design of Christ in his world is to fill the joy of his people; see Jo1 1:4. This and the other he hath said, that our joy might be fuller and fuller, and perfect at last.
3. To evidence their love to him by keeping his commandments: "If you keep my commandments, you shall abide in my love, Joh 15:10. 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, Mat 28:20. This commandment they must keep without spot (Ti1 6:14), and thus they must show that they abide in his love.
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 (Joh 15:14): "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.
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, Joh 15:12, and again, Joh 15:17. 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 (Joh 15:12): 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 (Joh 15:12), 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, Joh 15:17. 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–12 Herein is my Father glorified,.... This does not so…
Herein is my Father glorified,.... This does not so much refer to what goes before, concerning the disciples abiding in Christ, and he and his words abiding in them, and doing for them whatever they ask, though by all this God is glorified; as to what follows, the fruitfulness of the disciples:
that ye bear much fruit; of doctrine, grace, and good works, which show them to be trees of righteousness, the planting of the Lord, and the work of his hands; wherein the glory of his power, grace, and mercy, is greatly displayed. All the fruits of righteousness, with which they were filled by Christ, were by him to the praise and glory of God; yea, by the fruitfulness of grace, and of life and conversation, by the lively exercise of grace, and conscientious discharge of duty, as well by light of doctrine, and usefulness in the ministration of the Gospel, the disciples and servants of Christ not only glorify God themselves, but are the means of others glorifying him. It follows,
Read full note →
so shall ye be my disciples; or "disciples to me"; to my honour and glory also, as well as to my Father's; not that their fruitfulness made them the disciples of Christ, but made them appear to be so, or made them honourable ones. Just as good fruit does not make the tree good; the tree is first good, and therefore it brings forth good fruit; but shows it to be good: as by continuing in his word, abiding by his Gospel they appeared to be "disciples indeed", Joh 8:31, really and truly such; and as by loving one another, so by other fruits of righteousness, other men, all men know that they are the disciples of Christ.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7–12 If ye abide in me, ye shall ask -…
If ye abide in me, ye shall ask - Prayers themselves are a fruit of faith, and they produce more fruit.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 8, 10, 11, 12 Verse 7. If ye abide in me, &c.] "Those,"…
Verse 7. If ye abide in me, &c.] "Those," says Creeshna, "whose understandings are in him, (God,) whose souls are in him, whose confidence is in him, whose asylum is in him, are by the inspired wisdom purified from all their offenses, and go from whence they shall never return." Geeta, p. 59.
Observe, in order to have influence with God, we must -
Read full note →
1. Be united to Christ - if ye abide in me.
2. That in order to be preserved in this union, we must have our lives regulated by the doctrine of Christ-and my words abide in you.
3. That to profit by this union and doctrine, we must pray - ye shall ask.
4. That every heavenly blessing shall be given to those who continue in this union, with a loving, obedient, praying spirit: - ye shall ask what ye will, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 8, 9, 12 Joh 15:7. If ye abide in me, &c. —…
Joh 15:7. If ye abide in me, &c. — Our Lord having laid before his disciples the awful consequences of falling from grace, now proceeds to point out some of the peculiar advantages which should accrue from a contrary spirit and conduct; the first of which is that all their prayers should be heard and answered. If ye abide in me — Through a faith working by love; and my words abide in you — Practically and experimentally; if you adhere steadfastly to the doctrine which I have taught you, firmly believing my declarations, conscientiously obeying my precepts, and affectionately embracing and relying on my promises; ye shall ask what ye will, and it shall be done unto you — Two things are implied in this promise: 1st, That the true disciples of Christ, who abide in him, and in whom his word abides, as above explained, will not ask any thing but what is proper to be done for them, and according to the will of God, 1Jn 5:14-15. They will, especially, ask spiritual blessings, which they know it is his will they should ask and receive; and will ask them in the way which he hath prescribed, namely, sincerely, earnestly, importunately, and perseveringly; and in the way of repentance, faith, and new obedience; and, in the name of Christ, relying for the success of their petitions on the mediation of Christ, and the mercy and promise of God through him. And, with respect to temporal blessings, they will ask them conditionally, and with entire resignation, desiring to receive them only so far as God foresees will be for their good and his glory. 2d, That they shall always have such an interest in Christ’s sacrifice and intercession, and in God’s favour through him, that all their prayers shall be accepted, and their petitions granted in the degree, time, and manner in which they themselves desire they should be granted, namely, when and as far as God sees will be for their good: which is all they desire; for they would not wish their requests to be granted to their own hurt, the hurt of others, or God’s dishonour. Thus the desire of the righteous shall be granted, and God will fulfil the desire of them that truly and consistently fear him: he also will hear their prayer, and will save them, Pro 10:24; Psa 145:19. To this purpose this apostle speaks, 1Jn 5:14-15, If we ask any thing according to his will he heareth us, and we have the petitions that we desired of him, and whatsoever we ask we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. Dr. Macknight, however, and many other commentators, suppose that whatever encouragement this promise of our Lord may give to pious Christians, of all nations and ages, to believe that their sincere prayer shall be granted, yet, that it was primarily addressed to the apostles; and that our Lord, having in the preceding verses exhorted the twelve, as disciples or private Christians, proceeds now to give them directions as apostles or preachers, commissioned by him to teach his religion to the rest of mankind. They accordingly paraphrase the passage thus; If ye abide in me, in the sincere profession and practice of my religion; and my words abide in you, if ye faithfully teach mankind my doctrines and precepts, notwithstanding the difficulties you may meet with in this work; ye shall ask what ye will, &c., ye may ask any miracle you please, in confirmation of your authority, and it shall be granted unto you.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7–12 My words - My doctrine; my commandments.
My words - My doctrine; my commandments.
Abide in you - Not only are remembered, but are suffered to remain in you as a living principle, to regulate your affections and life.
Read full note →
Ye shall ask ... - See Joh 14:13. This promise had particular reference to the apostles. It is applicable to other Christians only so far as they are in circumstances similar to the apostles, and only so far as they possess their spirit. We learn from it that it is only when we keep the commandments of Christ - only when we live by faith in him, and his words are suffered to control our conduct and affections, that our prayers will be heard. Were we perfect in all things, he would always hear us, and we should be kept from making an improper petition; but just so far as men regard iniquity in their heart, the Lord will not hear them, Psa 66:18.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 8, 10 On account of our being in this world, we…
On account of our being in this world, we sometimes ask for that, which is not expedient for us. But these things will not be granted us, if we remain in Christ, who never grants us any thing, unless it be profitable to us. (St. Augustine, tract. 81. in Joan.) --- If we abide in Christ, by a lively faith, and his words abide in us by a lively, ardent charity, which can make us produce the fruits of good works, all that we ask, will be granted us. (Bible de Vence) --- These conditional expressions, if you remain in the vine, if you keep my commandments, &c. give us to understand, that our perseverance and salvation are upon conditions, to be fulfilled by us. --- (St. Augustine, de cor. & gra. chap. 13.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7, 8, 9, 10, 12 If ye abide in me, and my words .…
If ye abide in me, and my words . . . in you--Mark the change from the inhabitation of Himself to that of His words, paving the way for the subsequent exhortations (Joh 15:9-10).
ask what ye will, and it shall be done unto you--because this indwelling of His words in them would secure the harmony of their askings with the divine will.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7–12 7. If ye abide… ask what ye will—The full…
7. If ye abide… ask what ye will—The full abiding in Christ, with Christ abiding in us, secures the privilege of answer to prayer. What we will in accordance with the Spirit of such a union as before explained (Joh_14:13) shall be granted unto us.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–12 7. my words] Better, My sayings: see on Joh_15:3…
7. my words] Better, My sayings: see on Joh_15:3 and Joh_5:47.
ye shall ask what ye will] The better reading gives, ask whatsoever ye will, in the imperative. The promise is similar to that in Joh_14:13-14 both in its comprehensiveness and in its limitation. One who abides in Christ and has His words abiding in him cannot ask amiss.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–12 (7) If ye abide in me, and my words…
(7) If ye abide in me, and my words abide in you . . .—He is now passing from the figure, which recurs again only in Joh_15:8; Joh_15:16. We should have expected here, “and I abide in you” (Joh_15:4); but His abiding in them necessarily accompanies their abiding in Him. The abiding of His words in them is the means by which, and the proof that they do abide in Him. (Comp. Joh_14:15; Joh_14:23-24.)
Ye shall ask what ye will, and it shall be done unto you.—The reading is not certain, but the first verb should probably be imperative, “Ask what ye will . . .” The promise in all its width is the same as that in Joh_14:13-14 (see Note there), and it is attended by the same condition, for they who abide in Christ, and in whom Christ’s words abide, cannot pray otherwise than in His name.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–12 In this verse he returns once more on the…
In this verse he returns once more on the principle of union with himself, and of what will come out of it. The disciples may be sorely distressed at this possible doom, for whatever may be the lot of those who do not obey the gospel and are ignorant of the Law of God, the curse here uttered fails heavily upon those who have been once enlightened, etc., and have apostatized. (Heb_6:4-6) The anxiety of the apostles]s grievous, and they desire deliverance from this doom. And our Lord next unfolds the principle of prayer which laid such hold on the mind of the Apostle John: If ye abide in me (and then, instead of adding, "And I abide in you," he says); and my words abide in you; i.e. if my teaching so abide with you as to control your thoughts and ideas, remain in you as your guide and inspiration, then askwhatsoever ye will, and it shall be done to you. A timid interpretation of this promise limits the "whatsoever" to deeds of service in the kingdom of God, and fears, with Augustine, to trust the sanctified will of the believer. But in such harmony with Christ as these words supply, all the conditions of acceptable prayer are present. The believer in Christ, full of his words, evermore consciously realizing union with Christ, charged with the thoughts, burning with the purposes, filled with words of Jesus, will have no will that is not in harmony with the Divine will. Then faith is possible in the fulfillment of his own desire, and prayer becomes a prophecy and pledge of the answer. The apostle, after many years of pondering and of putting these principles into practice, confirms the truth of them. (1Jn_5:14-16) This is the true philosophy of prayer. The psalmist had gone a long way in the same direction. (Psa_37:4, "Delight thyself in the Lord; and he shall give thee thy heart"s desire
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7–12 If ye abide in Me, and My words abide…
Joh_15:7
If ye abide in Me, and My words abide in you
Read full note →
The conditions of prevailing prayer
I.
WHAT IS REQUIRED OR SUPPOSED.
1. What is meant by our abiding in Him? This is called partaking of Him Heb_3:14), and implies in it our
(1) Being in Him (Rom_8:1; 2Co_5:17).
(a) By faith (Php_3:8-9).
(b) Obedience (Gal_5:24).
(c) Being members of His mystical body (Col_1:18; Eph_5:30).
(2) Continuing in Him as a branch in the vine (verses 1-6). Continuing in the profession of His doctrine (Joh_8:31), and hearty endeavours after perfection (Col_1:28).
2. What is meant by His words abiding in us?
(1) His words are that doctrine that He came to deliver in His Fathers Joh_7:16; Joh_12:49; Joh_17:8; Mar_1:22; Luk_4:23).
(2) These words abide in us by our
(a) Knowing them (chap 10:4, 5).
(b) Believing them (Joh_8:45; Joh_13:19; Joh_17:8; Mat_24:35; Rom_10:10; Heb_4:2).
(c) Remembering them (verse 20).
(d) Persevering in the observance of them (Mar_13:13; Lu Rev_2:26).
(3) The effect of their abiding in us.
(a) They purify us (Joh_15:3; Joh_17:17; 2Co_5:17).
(b) They bring forth fruit in us (Mat_13:23; Joh_15:5).
II. WHAT IS PROMISED (Mat_7:7). Such as abide in Christ shall be sure not to meet with disappointment, because
1. They will only according to Gods will (1Sa_3:18); herein following the example of their blessed Lord (Mat_26:39; Mat_26:42); submitting with those in Act_21:14; and praying as our Lord directs Mat_6:10).
2. They ask according to His will, and so are sure to be heard upon this account (1Jn_5:14-15). Particularly, they ask
(1) Nothing but what is lawful (Mat_7:11); avoiding the folly mentioned in Psa_50:21-22.
(2) And only to a good end (Jam_4:3).
3. They take a right method in asking: praying
(1) In faith (Mat_21:22; Jam_1:5-7).
(2) With fervency and devotion (Rom_1:9; 1Co_6:20).
(3) In humility (Luk_18:9, etc.; Psa_138:6).
(4) From a clean heart (Isa_1:11; Isa_1:16-18; 1Ti_2:8).
(5) With constancy and perseverance (Luk_18:1; Luk_11:8-10; Eph_6:8).
(6) In the name and through the merits of Christ (Joh_14:13-14). (Bp. Beveridge.)
I. THE NATURE OF THE CONDITIONS LAID DOWN.
The secret of prevailing prayer
1. If ye abide in Me, as the branches abide in the vine: union with and reception of the whole Christ by faith, as Saviour, Teacher, Example. If we accept Him in one aspect and not in another, we fail to fulfil the condition.
2. If My words abide in you.
(1) Christs words are His whole teaching, not the part of it which we most like.
(2) These words are to abide in us--not merely in our memories as words, nor in our understandings as facts, nor in our reasons as truths, nor in our feelings as sentiments; but pervading our whole spiritual being as principles of life and action, just as we assimilate food, which does not profit unless changed into blood, bone, sinew, etc. If we have Christs words thus abiding in us, we shall have Christ Himself, and that being so we shall breathe His Spirit and be transformed into His likeness.
II. THE CERTAINTY, IN THE FULFILMENT OF SUCH CONDITIONS, THAT ALL OUR PETITIONS WILL BE GRANTED. If we fulfil such conditions in the very fulfilment all our best desires are already granted. What more can we have than to be in Christ and to have Christ in us? The branch is already most fruitful if it is actually the branch of the most fruitful vine. But note the grounds on which this certainty rests.
1. God honours simplicity of trust. For what is this trust? It is to feel that truth cannot lie, that faithfulness cannot deceive, that wisdom cannot err, that power cannot fail, that holiness cannot blight the hope that perfect love has inspired. On the contrary, unbelief is absurd. Think of casting a shadow of doubt on infinite excellence, omnipotence, and wisdom. Let a man doubt that there is not enough light in the sun to enable him to see, or enough water in the sea to float his vessel. Besides, trust has naturally a drawing power on the heart of love.
2. Only such blessings will be sought for as are within the range of Gods promise. All the Christians hopes and yearnings are bounded by this. What lies beyond? Unholy honours, pleasures, etc.; but the Christian does not want these, he has done with these trifling or injurious toys. What lies within? Whatever is calculated to make us wiser, holier, happier, and more useful.
3. There is purity of desire in supplicating spiritual blessings. Prayer for other things necessarily arises from mixed motives.
4. We have further in this state of soul complete submissiveness to the Divine will. (J. M. Charlten, M. A.)
Ask great things from God
Sir Walter Raleigh one day asking a favour from Queen Elizabeth, the latter said to him, Raleigh, when will you leave off begging? To which he answered, When your Majesty leaves off giving. Ask great things of God. Expect great things from God. Let His past goodness make us instant in prayer. (W. Baxendale.)
Christs work for us the secret of successful prayer
All the promises in the Bible are so many bills of exchange drawn by God the Father in heaven upon His Son Jesus Christ, and payable to every pious bearer,--to everyone that comes to the mercy seat, and offers the promise or bill for acceptance, and pleads in the way of obedient faith and prayer. Jesus, the High Treasurer of heaven, knows every letter of His Fathers handwriting, and can never be imposed upon by any forged note. He will ever honour His Fathers bills: He accepts them all. It is for His Fathers honour that His bills never fail of acceptance and payment. (J. Beaumont, M. D.)
The necessity of specific prayer
In order to be prevailing our prayers must be pointed and personal. The old woman who interrupted an eloquent supplication, in which the attributes of God were being stated at great length, by saying, Ask Him for something, may teach us a much-needed lesson. (S. Pearson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv7, 10, 11 7, 8. Ask what ye will, and it shall…
7, 8. Ask what ye will, and it shall be done unto you. The condition of this blessed promise is that we abide in the Vine, by having Christ's words abide in us.
Herein is my Father glorified, that ye bear much fruit. The best comment on this is the Savior's injunction, “Let your light shine before men, that they, seeing your good works, shall glorify your Father who is in heaven.”
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Alexander MacLaren 1905 · Public Domain On vv9, 11, 12 Joh 15:9 - Joh 15:11.
John
ABIDING IN LOVE
Read full note →
Joh 15:9 - Joh 15:11.
The last of these verses shows that they are to be taken as a kind of conclusion of the great parable of the Vine and the branches, for it looks back and declares Christ’s purpose in His preceding utterances. The parable proper is ended, but the thoughts of it still linger in our Lord’s mind, and echo through His words, as the vibration of some great bell after the stroke has ceased. The main thoughts of the parable were these two, that participation in Christ’s life was the source of all good, and that abiding in Him was the means of participation in His life. And these same thoughts, though modified in their form, and free from the parabolical element, appear in the words that we have to consider on this occasion. The parable spoke about abiding in Christ; our text defines that abiding, and makes it still more tender and gracious by substituting for it, ‘abiding in His love.’ The parable spoke of conduct as ‘fruit,’ the effortless result of communion with Jesus. Our text speaks of it with more emphasis laid on the human side, as ‘keeping the commandments.’ The parable told us that abiding in Christ was the condition of bearing fruit. Our text tells us the converse, which is also true, that bearing fruit, or keeping the commandments, is the condition of abiding in Christ. So our Lord takes His thought, as it were, and turns it round before us, letting us see both sides of it, and then tells us that He does all this for one purpose, which in itself is a token of His love, namely, that our hearts may be filled with perfect and perennial joy, a drop from the fountain of His own.
These three verses have three words which may be taken as their key-notes-love, obedience, joy. We shall look at them in that order.
I. First, then, we have here the love in which it is our sweet duty to abide. ‘As the Father hath loved Me, so have I loved you. Abide ye in My love.’
What shall we say about these mysterious and profound first words of this verse? They carry us into the very depths of divinity, and suggest for us that wonderful analogy between the relation of the Father to the Son, and that of the Son to His disciples, which appears over and over again in the solemnities of these last hours and words of Jesus. Christ here claims to be, in a unique and solitary fashion, the Object of the Father’s love, and He claims to be able to love like God. ‘As the Father hath loved Me, so have I loved you’; as deeply, as purely, as fully, as eternally, and with all the unnameable perfectnesses which must belong to the divine affection, does Christ declare that He loves us.
I know not whether the majesty and uniqueness of His nature stand out more clearly in the one or in the other of these two assertions. As beloved of God, and as loving like God, He equally claims for Himself a place which none other can fill, and declares that the love which falls on us from His pierced and bleeding heart is really the love of God.
In this mysterious, awful, tender, perfect affection He exhorts us to abide. That comes yet closer to our hearts than the other phrase of which it is the modification, and in some sense the explanation. The command to abide in Him suggests much that is blessed, but to have all that mysterious abiding in Him resolved into abiding in His love is infinitely tenderer, and draws us still closer to Himself. Obviously, what is meant is not our continuance in the attitude of love to Him, but rather our continuance in the sweet and sacred atmosphere of His love to us. For the connection between the two halves of the verse necessarily requires that the love in which we are to abide should be identical with the love which had been previously spoken of, and that is clearly His love to us, and not ours to Him. But then, on the other hand, whosoever thus abides in Christ’s love to Him will echo it back again, in an equally continuous love to Him. So that the two things flow together, and to abide in the conscious possession of Christ’s love to me is the certain and inseparable cause of its effect, my abiding in the continual exercise and outgoing of my love to Him.
Now note that this continuance in Christ’s love is a thing in our power, since it is commanded. Although it is His affection to us of which my text primarily speaks, I can so modify and regulate the flow of that divine love to my heart that it becomes my duty to continue in Christ’s love to me.
What a quiet, blessed home that is for us! The image, I suppose, that underlies all this sweet speech in these last hours, about dwelling in Christ, in His joy, in His words, in His peace, and the like, is that of some safe house, into which going, we may be secure. And what sorrow or care or trouble or temptation would be able to reach us if we were folded in the protection of that strong love, and always felt that it was the fortress into which we might continually resort? They who make their abode there, and dwell behind those firm bastions, need fear no foes, but are lifted high above them all. ‘Abide in My love,’ for they who dwell within the clefts of that Rock need none other defence; and they to whom the riven heart of Christ is the place of their abode are safe, whatsoever befalls. ‘As the Father hath loved Me, so have I loved you. Abide ye in My love.’
II. Now note, secondly, the obedience by which we continue in Christ’s love.
The analogy, on which He has already touched, is still continued. ‘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.’ Note that Christ here claims for Himself absolute and unbroken conformity with the Father’s will, and consequent uninterrupted and complete communion with the Father’s love. It is the utterance of a nature conscious of no sin, of a humanity that never knew one instant’s film of separation, howsoever thin, howsoever brief, between Him and the Father. No more tremendous words were ever spoken than these quiet ones in which Jesus Christ declares that never, all His life long, had there been the smallest deflection or want of conformity between the Father’s will and His desires and doings, and that never had there been one grain of dust, as it were, between the two polished plates which adhered so closely in inseparable union of harmony and love.
And then notice, still further, how Christ here, with His consciousness of perfect obedience and communion, intercepts our obedience and diverts it to Himself. He does not say, ‘Obey God as I have done, and He will love you’; but He says, ‘Obey Me as I obey God, and I will love you.’ Who is this that thus comes between the child’s heart and the Father’s? Does He come between when He stands thus? or does He rather lead us up to the Father, and to a share in His own filial obedience?
He further assures us that, by keeping His commandments, we shall continue in that sweet home and safe stronghold of His love. Of course the keeping of the commandments is something more than mere outward conformity by action. It is the inward harmony of will, and the bowing of the whole nature. It is, in fact, the same thing {though considered under a different aspect, and from a somewhat different point of view}, as He has already been speaking about as the ‘fruit’ of the vine, by the bearing of which the Father is glorified. And this obedience, the obedience of the hands because the heart obeys, and does so because it loves, the bowing of the will in glad submission to the loved and holy will of the heavens-this obedience is the condition of our continuing in Christ’s love.
He will love us better, the more we obey His commandments, for although His tender heart is charged towards all, even the disobedient, with the love of pity and of desire to help, He cannot but feel a growing thrill of satisfied and gratified affection towards us, in the measure in which we become like Himself. The love that wept over us, when we were enemies, will ‘rejoice over us with singing,’ when we are friends. The love that sought the sheep when it was wandering will pour itself yet more tenderly and with selector gifts upon it when it follows in the footsteps of the flock, and keeps close at the heels of the Good Shepherd. ‘If ye keep My commandments, ye shall abide in My love,’ so we will put nothing between us and Him which will make it impossible for the tenderest tenderness of that holy love to come to your hearts.
The obedience which we render for love’s sake will make us more capable of receiving, and more blessedly conscious of possessing, the love of Jesus Christ. The lightest cloud before the sun will prevent it from focussing its rays to a burning point on the convex glass. And the small, thin, fleeting, scarcely visible acts of self-will that sometimes pass across our skies will prevent our feeling the warmth of that love upon our shrouded hearts. Every known piece of rebellion against Christ will shatter all true enjoyment of His favour, unless we are hopeless hypocrites or self-deceived. The condition of knowing and feeling the warmth and blessedness of Christ’s love to me is the honest submission of my nature to His commandments. You cannot rejoice in Jesus Christ unless you do His will. You will have no real comfort and blessedness in your religion unless it works itself out in your daily lives. That is why so many of you know nothing, or next to nothing, about the joy of Christ’s felt presence, because you do not, for all your professions, hourly and momentarily regulate and submit your wills to His commandments. Do what He wants, and do it because He wants it, if you wish that His love should fill your hearts.
And, further, we shall continue in His love by obedience, inasmuch as every emotion which finds expression in our daily life is strengthened by the fact that it is expressed. The love which works is love which grows, and the tree that bears fruit is the tree that is healthy and increases. So note how all these deepest things of Christian teaching come at last to a plain piece of practical duty. We talk about the mysticism of John’s Gospel, about the depth of these last sayings of Jesus Christ. Yes! they are mystical, they are deep-unfathomably deep, thank God!-but connected by the shortest possible road with the plainest possible duties. ‘Let no man deceive you. He that doeth righteousness is righteous.’ It is of no use to talk about communion with Jesus Christ, and abiding in Him, in possession of His love, and all those other properly mystical sides of Christian experience, unless you verify them for yourselves by the plain way of practice. Doing as Christ bids us, and doing that habitually, and doing it gladly, then, and only then, are we in no danger of losing ourselves on the heights, or of forgetting that Christ’s mission has for its last result the influencing of character and of conduct. ‘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.’
III. Lastly, note the joy which follows on this practical obedience. ‘These things have I spoken unto you, that my joy might remain,’ {or ‘might be’} ‘in you, and that your joy might be full.’
‘My joy might be in you’-a strange time to talk of His ‘joy.’ In half an hour he would be in Gethsemane, and we know what happened there. Was Christ a joyful man? He was a ‘Man of sorrows’ but one of the old Psalms says, ‘Thou hast loved righteousness . . . therefore God hath anointed Thee with the oil of gladness above Thy fellows.’ The deep truth that lies there is the same that He here claims as being fulfilled in His own experience, that absolute surrender and submission in love to the beloved commands of a loving Father made Him-in spite of sorrows, in spite of the baptism with which He was baptized, in spite of all the burden and the weight of our sins-the most joyful of men.
This joy He offers to us, a joy coming from perfect obedience, a joy coming from a surrender of self at the bidding of love, to a love that to us seems absolutely good and sweet. There is no joy that humanity is capable of to compare for a moment with that bright, warm, continuous sunshine which floods the soul, that is freed from all the clouds and mists of self and the darkness of sin. Self-sacrifice at the bidding of Jesus Christ is the recipe for the highest, the most exquisite, the most godlike gladnesses of which the human heart is capable. Our joy will remain if His joy is ours. Then our joy will be, up to the measure of its capacity, ennobled, and filled, and progressive, advancing ever towards a fuller possession of His joy, and a deeper calm of that pure and perennial rapture, which makes the settled and celestial bliss of those who have ‘entered into the joy of their Lord.’
Brother! there is only one gladness that is worth calling so-and that is, that which comes to us, when we give ourselves utterly away to Jesus Christ, and let Him do with us as He will. It is better to have a joy that is central and perennial-though there may be, as there will be, a surface of sorrow and care-than to have the converse, a surface of joy, and a black, unsympathetic kernel of aching unrest and sadness. In one or other of these two states we all live. Either we have to say, ‘as sorrowful yet always rejoicing’ or we have to feel that ‘even in laughter the heart is sorrowful, and the end of that mirth is heaviness.’ Let us choose for ourselves, and let us choose aright, the gladness which coils round the heart, and endures for ever, and is found in submission to Jesus Christ, rather than the superficial, fleeting joys which are rooted on earth and perish with time.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v8 much fruit
much fruit
Three degrees in fruit-bearing: "Fruit," Joh 15:2, "more fruit," Joh 15:2, "much fruit," Joh 15:5; Joh 15:8. As we bear "much fruit" the Father is glorified in us. The minor moralities and graces of Christianity are often imitated, but never the ninefold "fruit" of Gal 5:22; Gal 5:23. Where such fruit is the Father glorified. The Pharisees were moral and intensely "religious," but not one of them could say with Christ, "I have glorified thee on the earth" Joh 17:4.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v11 The New Status of Christ’s Disciples.
The New Status of Christ’s Disciples.
The joy of the Christians:
Read full note →
v. 11. These things have I spoken unto you that My joy might remain in you, and that your joy might be full.
v. 12. This is My commandment, That ye love one another, as I have loved you.
v. 13. Greater love hath no man than this, that a man lay down his life for his friends.
v. 14. Ye are My friends if ye do whatsoever I command you.
The parable of the Vine and the branches with its application had a definite object, namely, that the joy which Christ has enjoyed, which is His in a peculiar sense, may be in His disciples, may become their property, their special and cherished possession. The great joy of His life He found in the intimate communion with His Father, with whom He is united in one essence, in the consciousness of the Father’s love, and in the observance of His will. If this same mind would be found in the disciples, they would feel the same joy, they would rejoice in the constant communion with Christ and God. And by the same token their joy would be fulfilled, they would have the full measure of joy, of bliss which could not be taken from them. This joy, attained by the consciousness of their union with their Savior, will then also work willingness to fulfill the commandment of love, that the brotherly love among them should be so full and so perfect as Christ’s love toward the believers is full and perfect. And in order to emphasize utter unselfishness and forgetfulness of self as the keynote in the manifestation of true love, He gives them an instance, a specific case of love’s highest proof. A greater love than this love has no man, that he give and lay down his life for his friends. This general truth had a very specific application in the case of Jesus: He laid down His life for those whom He had chosen as His friends. And in His case the idea of ransom, of substitution, stands out very prominently. In the place of, in the stead of, the guilty ones He gave His own life, thus delivering them from the consequences of deeds which they should have borne. "That is called a great, powerful love if a man gives to another in his misfortune a hundred or a thousand dollars, or pays all his debts for him; but how great would that be if a king" or a prince would give to a poor beggar a duchy or principality, yea, even his own kingdom or land and people? There the whole world would sing and say of unheard-of love. But that is only a small matter when compared with this, that Christ gives His life and body for thee, which is indeed the highest love that any man on earth can show to another; for to serve with money and goods, yea, also with the body, is also called loving. But there is none that would not much rather give his money and goods, yea, his land and people, than that he should die for another; and if he did it, it would be nothing beside that fact that God’s Son comes down from heaven and steps forth in thy place, and willingly sheds His blood and dies, though thou hast been His enemy and a condemned person. That is the love which is much greater and higher than heaven and earth and everything that might be named. " This application of the great truth Christ makes Himself. His disciples are His friends, if the evidence of their works in performing His commandments indicates the faith of their hearts. He looked upon them as His friends for whom He intended to die; but they, in turn, should show and practice self-denial in loving and serving their neighbors, one another. Note: It is a name which honors the Christians very highly, to be called the friends of Jesus, the Savior, and to have such wonderful evidence of Christ’s friendship in His death.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 10, 12 My Father is glorified in this
My Father is glorified in this
You can translate this in an active form. AT: "It causes people to honor my Father" (See: Active or Passive)
Read full note →
My Father
This is an important title for God. (See: Translating Son and Father)
that you bear much fruit
Here "fruit" is a metaphor for living to please God. AT: "when you live in a way that pleases him" (See: Metaphor)
are my disciples
"show you are my disciples" or "demonstrate you are my disciples"
As the Father has loved me, I have also loved you
Jesus shares the love that God the Father has for him with those who trust in him. Here "Father" is an important title for God. (See: Translating Son and Father)
Remain in my love
"Continue to accept my love"
translationWords
God the Father
glory
disciple
love
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 8, 10, 12 15:7 Those whose lives are in harmony with Jesus…
15:7 Those whose lives are in harmony with Jesus may ask for anything because their prayers are controlled by his word. Their prayers will be answered and bring glory to God (14:10-13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.