John chapter 15 has been a much-debated text. The controversy largely centers on the first six to

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1 John chapter 15 has been a much-debated text. The controversy largely centers on the first six to eight verses and how they apply to Christians today. Are true believers those whom are taken away in verse 2? To be more specific, can a true believer be fatally fruitless? What does the word mean and what are the implications? Who (or what) is gathered and cast into the fire in verse 6? These are just a few of the questions that arise from this passage, a text that the New American Standard Bible translates as follows: I am the true vine, and My Father is the vinedresser. 2 Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it, that it may bear more fruit. 3 You are already clean because of the word which I have spoken to you. 4 Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, so neither can you, unless you abide in Me. 5 I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing. 6 If anyone does not abide in Me, he is thrown away as a branch, and dries up; and they gather them, and cast them into the fire, and they are burned. 7 If you abide in Me, and My words abide in you, ask whatever you wish, and it shall be done for you. Some relevant observations that flow from this text include, in no particular order: Jesus is speaking (as determined by the context) and is using a metaphor to illustrate his main point. Jesus refers to Himself as is the "true vine" (v. 1). Jesus refers to the Father as the "vinedresser" (v. 1). The Father "takes away" ( ) branches not bearing fruit (v. 2). The Father "prunes" ( ) branches that bear fruit (v. 2). He does so that they may "bear more fruit" (v. 2). Followers of Christ are being addressed, specifically the eleven disciples (as determined by the context). These followers of Christ as commanded to "abide" ( ) in Him, that is Christ (v. 4a), even as He abides (same word) in them (v. 4b). The qualitative "much" is used in reference to those who bear fruit (v. 5). There are several third-class conditional statements used in this passage (see Appendix A). Those who fulfill the negative condition of verse 6, namely those who do not abide in Christ, will be thrown away and cast into the fire The word "fire" is articular. There is a four-fold consequence for those who are "thrown away." The word "abide" ( ) is used seven times in this passage.

2 Verses 4-5 parallel verse 7 (abide in me, and I in you... he bears much fruit if you abide in me and my words abide in you, ask whatever you wish...). True disciples prove themselves by bearing fruit (v. 8). 1 There Greek verbs (to abide) and (to take away) demand further attention. The verb is used seven times in this passage. 2 According to BAG,, used intransitively means "remain," or "stay." 3 In order of occurrence, the NASB translates as: 1) "abides" (27x); 2) "remain" (20x); 3) "abide" (18x); 4) "stayed" (11x); 5) "stay" (10x); 6) "remains" (7x); 7) "remained" (6x); 8) "abiding" (6x); 9) "continue" (3x); 10) "staying" (3x); 11) "await" (1x); 12) "endures" (1x); 13) "lasting" (1x); 14) "living" (1x); 15); "remaining" (1x); 16) "stand" (1x); 17) "waiting" (1x). The semantic range for the verb may be illustrated as follows: Intransitive - Literal (locative) Intransitive - Figurative (sphere) Transitive (expectation) To physically remain or stay with someone or something (John 1:38-39; Acts 18:3, 27:31) To figuratively remain or abide in the sphere or influence of someone or something (John 5:38; 1 Timothy 2:15) "wait for" "await" (Acts 20:23) Every use of in John 15:1-7, with the exception of verse 6), is figurative and is used with a dative (locative) of sphere as its antecedent. The second word under observation is the verb, translated by the NASB in 15:2 as "takes away." 4 is used in 23 verses in John, but only once in this particular passage. The common rendering of is "lift up, take up, pick up." 5 The NASB translation of "takes away" is also well supported (cf. John 1:29). In order of occurrence, the NASB translates as: 1) "taken away" (13x); 2) "take up" (11); 1 Additional observations will be made from Nestle-Aland's 26 th edition of the Greek New Testament and will appear in the appendix to this assignment. 2 Of the one hundred twelve passages in which occurs in the NT, sixty six are found in the Johannine writings. 3 Strong's number is 3306g. 4 Strong's number is 142g. 5 A Greek-English Lexicon of the New Testament and Other Early Christian Literature (s.v. ).

3 3) "take away" (9x); 4) "picked up" (8x); 5) "take" (8x); 6) "takes away" (8x); 7) "away" (5x); 8) "bear" (4x); 9) "took away" (4x); 10) "took up" (4x); 11) "get" (4x); 12) "removed" (3x); 13) "taken up" (2x); 14) "lifted" (2x); 15) "pick up" (2x); 16) "pulls away" (2x); 17) "raised" (2x); 18) "carry" (1x); 19) "carried" (1x); 20) "hoisted" (1x); 21) "keep in suspense" (1x); 22) "put away" (1x); 23) "remove" (1x); 24) "taken" (1x); 25) "taking up" (1x); 26) "took" (1x); 27) "weighed anchor" (1x). The semantic range for may be charted as follows: Literal Figurative With explicit intent of lifting something up (can be multi-directional) To lift something up or away To pick something up To put away or remove To pull away To hoist Weighed anchor With no explicit intent of lifting something up To take, to take away To bear Remove Away To get To carry "to look up" (as in prayer); "to keep in suspense;" "to lift up or take/carry away" in a figurative sense (cf. John 1:29; Acts 8:33). Clearly, the use of in John 15:2 is figurative. However, debate exists as to the nature of the figurative expression. This question will be addressed later in this paper. Indeed, John 15 is filled with figurative language (e.g. "I AM the true vine, and My Father is the vinedresser," v. 1; "I am the vine, you are the branches," v. 5; If anyone does not abide in Me, he is thrown away as a branch," v. 6). Specifically, the main figure of speech used in this passage is that of metaphor. In regard to the immediate context, I will argue for the following: 1) "the true vine" and "the vinedresser" (v. 1) refer to Jesus Christ and the Father, respectively; 2) the "branches" of verse 2, mentioned twice, refer to momentarily non-fruit-bearing Christians and fruit-bearing Christians,

4 respectively; 3) the plural "you" of verse 3 directly refers to the eleven disciples in the upper room; 6 4) the "they" of verse 6 refers to the angels who will gather the non-elect together for judgement at the end of the age (cf. Matthew 13:39-42). We should note that John 15 is part of a greater passage of Scripture that is referred to as "The Upper Room Discourse." This discourse includes chapters In chapter 13, the celebration of the Last Supper, Jesus and his disciples are in the upper room. The Feast of the Passover was at hand and Jesus understood that the time of His passion had come (13:1). The twelve, including Judas Iscariot, are with Him. John indicates in 13:2 that Satan had already taken hold of Judas' heart to betray Jesus. In verses 3-20, Jesus shares with the disciples an object lesson of service by washing their feet. The next section in chapter 13 (verses 21-30) addresses the prediction by Jesus of His betrayal and the departure of Judas. Verses contain a further prediction by Jesus of His coming death and resurrection, an exhortation to the disciples to love one another, and the prediction of Peter's denial. These things set the stage for chapter 14, in part referred to as "The Farewell Discourse." Chapter 14 begins with Jesus addressing the disciples' despair over the fact that Jesus would soon be leaving them (13:33,36, cf. 14:1a). Jesus is now addressing those who are truly His; Judas has since departed (cf. 13:18). Therefore, Jesus comforts the eleven by stating his purpose for leaving (vv. 1-14), the promise of the Holy Spirit (vv ), and of peace (vv ). Chapter 15 contains the discourse on fruitfulness, the subject of this paper (vv. 1-17), as well as warnings and exhortations concerning the world words that extend into chapter 16 (15:18-16:6). Chapter 16 continues with further instruction regarding the Holy Spirit (vv. 7-15) as well as some final exhortations concerning Jesus' departure (death), resurrection, and ascension. The purpose of these latter exhortations was to prepare and encourage the disciples as to their mission and message (cf. vv ). Finally, 6 However, I would contend that, by extension, this verse applies to all true believers as it relates to their justification.

5 chapter 17 contains the high priestly prayer of Jesus as He intercedes for the eleven and for the church through the centuries that would be the fruit of their work (v. 20). As to the structural relationship of 15:1-7 to The Upper Room Discourse, and The Upper Room Discourse to the Gospel of John itself, it is noteworthy that this Upper Room Discourse comes between the triumphal entry of Jesus into Jerusalem (chapter 12) and His arrest and subsequent trials in chapter 18). There is a change in emphasis away from Israel to the soteriological mission of Jesus in establishing His church. This illuminates the central purpose of the gospel as stated by John in 20: The discourse on fruitfulness hones in on the fact that the disciples were to abide in the vine, to be fruitful. 7 This begs the question, "What was to be the focal point of the disciple's fruitfulness?" Clearly, the focal point was to be their work in proclaiming the gospel of the kingdom. Hence, a connection is made between John 15 and John The gospel of John in general, and John 15 in particular, falls into a pre-pentecost economy. The temple was yet in use by the Jews and Jesus had not yet died to pay for the sins of His people. Pentecost was yet future. It is clear, however, that John 15 anticipates the economical change that was to come. 9 The basis for abiding in Christ and subsequent fruitfulness is His death, burial, and resurrection, as well as the coming of the Holy Spirit. 10 The events of John 15 come before the Feast of the Passover (13:1). This feast finds its inception in Exodus 12 whereby families of Israel, upon the eve of their departure from Egypt, were to slay a lamb at 7 While I believe that all true believers will abide, that abiding and the resultant fruitfulness may vary by degree as it relates to the progress of sanctification. 8 This immediate application to the first century disciples does not sever the connection that exists to all believers throughout the history of the church as evidenced by Jesus' statement in 17:20. vine (15:1). departure. 9 For the Jews, national Israel was the true vine (Hosea 10:1). Jesus explains that He is the true 10 Hence this was Jesus' point in explaining to His "troubled" disciples (14:1) the reason for His

6 twilight applying its blood to the doorposts of their homes. Thus, in demonstration of the Jew's faith in YHWH, the Angel of Death would "passover" these homes during the last plague of the Exodus. Thereafter, Passover was to be celebrated in Israel on the fourteenth day of the first month of the year (Nisan) as a commemoration of that historical event (Mishnah Pesahim 9:5). In New Testament times, the Passover service followed a candlelight search for any forbidden leaven (cf. Mk. 14:12-16 and parallels). The Paschal supper proper was then taken while reclining. The supper included roasted lamb, unleavened bread, bitter herbs, some minor condiments and four cups of wine at specified points. Stipulated ritual hand-washings were also carefully observed. The table, or more likely the floor, was cleared before the second cup of wine. Then, the story of Egypt, Passover and Exodus were recounted in dialogue form between father and son, or some suitable substitutes. The dishes of food were then brought back, part of the Hallel was sung, the second cup of wine followed. Then came the breaking of bread. In the Last Supper, it was probably at this point that Judas received the sop, and departed into the night to betray his Master (Jn. 13:30). On that fateful night, it may be assumed that the institution of the Lord s Supper or Eucharist was associated with the third cup of wine. The singing of the Hallel was completed with the fourth cup-doubtless the hymn of Mt. 26: Some of the traditional elements are evident in the Upper Room Discourse. For example, the posture of reclining while eating (13:23,25,28), the use of a basin (in the Passover service it was to carry the blood of the lamb, in John 13 a basin was used to wash the disciple's feet), 12 the dipping of the morsel (13:26), perhaps the reference to vines as a parallel to the wine that was taken (15:1ff.), and the final prayer offered up by Jesus to the Father (17:1ff.) The New Bible Dictionary, (Wheaton, Illinois: Tyndale House Publishers, Inc.) The use of the definite article in 13:5 ( may indicate that it was the same basin used for the blood of the Passover. If this is true there are striking implications in the symbolism involved in this act of service as it relates to the Passover and Jesus' pending death. 13 There is some contention as to how John's account fits that of the Synoptic Gospels (cf. Ralph Gower, The New Manners and Customs of Bible Times, ).

7 At the time of the Upper Room Discourse, the major world power was Rome. Israel was subject to Roman rule under the oversight of vassal kings, and procurators all of whom were subject to the King of Rome. Religiously, the Jews were subject to the Sanhedrin, a group of 70 men, the majority of which were Sadducees. This governing body of Israel was officiated by the High Priest (at the time of the Upper Room discourse and the trial and crucifixion of Christ, the High Priest was Caiaphas, who ruled from AD 18 to 36). My conclusion is that Jesus is teaching the eleven disciples a lesson regarding spiritual fruitfulness. He does so by way of a metaphor, using an analogy of familiar grapevines which were, and are, so plentiful in Palestine. Every true believer will exhibit some level of fruitfulness (Matthew 13:23). Those who are momentarily unfruitful, the Father, as the ultimate caretaker of His vineyard, "lifts up." Therefore, I would argue that the verb (v. 2) would be better translated "lifts up," reflecting the gracious work of God, "stooping down in His overalls" to help the faltering believer. 14 According to Bullinger, is used 102 times in the New Testament and is translated "take up," or "lift up" in more than 40 of these instances. Thus, "lift up" is the primary meaning of the word. He further suggests that the translation "take away" is only a secondary sense. 15 While these facts, in themselves, do not necessitate that be translated "lift up" in John 15:2, they are an important consideration. This interpretation fits the cultural and theological context, as well. 16 Theologically, God perfects His work in the lives of His children. He does so by encouragement and by discipline. Faltering believers are encouraged, even disciplined (is not discipline a form of encouragement according to Hebrews 12?) so that they become fruitful again. 17 In this sense, 14 Old Testament parallels are found in Psalm 41:10, 113:7, and 146:8. 15 E.W. Bullinger, The Companion Bible, Years ago I took a class on Hermeneutics taught by Dr. Earl Radmacher in which he related a story of his visit to Israel. Upon seeing the wealth of grape vines, and upon reflecting upon John 15, he discovered that the Palestinian farmers indeed take the less fruitful vines and place them in a better position upon the trellis, thus "lifting them up" so that they receive more light and increase in fruitfulness. 17 Note how this view of "lifting up" fits the context of Peter's life, for example.

8 abiding is tantamount to believing in this particular context. 18 There is no monolithic standard of interpretation for the verb. The word can be used with contrasting meanings, even in a single passage (cf. 1 John 2:24,27). Therefore, in this writer's humble opinion, 15:2-3 refer to true believers while 15:6 references false believers, tares among the wheat. 19 It is noteworthy that the use of in verse 2 parallels that of in verse 3. It may be that the former refers to the process of sanctification while the latter, justification. 18 The verb is used by John in a similar, salvific, sense in 5:38, 6:56, 8:31, 14: It is significant in this regard that Jesus is addressing the eleven disciples, minus Judas. Judas is the archetype of those who profess faith, yet do not possess it (cf. John 13:18). Perhaps, when Jesus spoke of those who do not abide in Him, the disciples were looking at the empty place on the floor vacated by Judas.

9 APPENDIX A Translation and Syntactical Analysis of John 15:1-7 I. Verse 1 A. Greek Text II. Verse 2 B. Translational and Syntactical Analysis of Key Words 1. (emphatic: "I am"). Subject nominative. 2. (nominative feminine singular from a[mpelo" meaning "vine"). Predicate nominative. 3. (nominative feminine singular adjective from meaning "true"). 4. (nominative masculine singular from meaning "tiller of the soil," or "vinedresser"). Predicate nominative. C. Author's Translation "I am the true vine and my Father is the vinedresser." A. Greek Text B. Translational and Syntactical Analysis of Key Words 1. (accusative neuter singular from meaning "a vine" or "a branch"). Accusative of direct object. 2. (dative singular 1st person plural emphatic independent personal pronoun). Dative/locative of sphere. 3. meaning "to bear"). Attributive participle. 4. (third person singular present indicative active from meaning to "lift up" or "raise up"). Gnomic present. Used with making "He" emphatic. 5. (accusative masculine singular from meaning "fruit"). Accusative of direct object. 6. (accusative neuter singular present active participle from fevrw meaning "to bear"). Attributive participle. 7. (third person singular present indicative active from meaning "to make clean," "to clear," "to prune" [a vine]). Gnomic present. 8. (third person singular present active subjunctive from ). Subjunctive with forming a purpose or result clause.

10 III. Verse 3 C. Author's Translation "Every vine in Me that is not bearing fruit He lifts up, and every one that bears fruit He prunes so that it may bear more fruit." A. Greek Text IV. Verse 4 B. Translational and Syntactical Analysis of Key Words 1. (nominative masculine plural adjective from, "clean"). Predicate nominative. Perhaps a word-play with used in verse (accusative masculine singular from ). Accusative of cause. 3. (first person singular perfect indicative active from ). Consummative perfect. C. Author's Translation "You are already clean because of the Word which I have spoken to you." A. Greek Text B. Translational and Syntactical Analysis of Key Words 1. (second person plural aorist imperative active from ). Imperative of command. Ingressive aorist. Used with the emphatic which is a dative/locative of sphere. 2. (nominative neuter singular from ). Subject nominative. 3. (third person singular present passive indicative from ). Gnomic present. 4. (present active infinitive from ). Descriptive present. Infinitive of result. 5. (third person singular present active subjunctive from ). Used with forming a subjunctive used in a subordinate conditional clause. Third class condition. 6., (dative feminine singular from ). Dative/Locative of place. 7. (second person plural present active subjunctive from ). Used with forming a subjunctive used in a subordinate conditional clause. Third class condition.

11 V. Verse 5 8. (dative singular 1st person plural emphatic independent personal pronoun). Dative/locative of sphere. C. Author's Translation "Abide in Me, and I in you. Just as the branch does not have power to bear fruit by itself if it does not abide in the vine, thus neither can you if you do not abide in Me. A. Greek Text VI. Verse 6 B. Translational and Syntactical Analysis of Key Words 1. (emphatic: "I am"). Subject nominative. 2. (nominative feminine singular from meaning "vine"). Predicate nominative. 3. (nominative neuter plural from ). Predicate nominative. 4. (nominative masculine singular present active participle from ). Substantival participle. 5. (dative singular 1st person plural emphatic independent personal pronoun). Dative/locative of sphere. 6. (dative masculine singular independant third person pronoun). Dative/locative of sphere. 7. (third person singular present active indicative from ). Descriptive present. 8. (accusative masculine singular from ). Accusative of direct object. 9. (genitive first person singular emphatic independent personal pronoun). Genetive/Ablative of seperation. 10. (second person plural present passive indicative from ). 11. (present active infinitive from ). C. Author's Translation "I am the vine, you are the branches. He who abides in Me and I in him, this person continually bears much fruit; for apart from Me you can do nothing. A. Greek Text

12 VII. Verse 7 B. Translational and Syntactical Analysis of Key Words 1. (third person singular present active subjunctive from ). Used with forming a subjunctive used in a subordinate conditional clause. Third class condition. 2. (dative singular 1st person plural emphatic independent personal pronoun). Dative/locative of sphere. 3. (third person singular aorist passive indicative from ). Gnomic aorist. 4. (nominative neuter singular from ). Predicate nominative. 5. (third person singular aorist passive indicative from meaning "to dry up," "to wither." Gnomic aorist. 6. (third person plural present indicative active from meaning "to gather"). Futuristic present. 7. (third person plural present indicative active from ). Futuristic present. 8. (third person singular present passive indicative from meaning "to kindle" or "to burn"). Futuristic present. C. Author's Translation "If anyone does not abide in Me, he is thrown away as a branch and dries up, and they will gather them and they will cast them into the fire and they will be burned." A. Greek Text B. Translational and Syntactical Analysis of Key Words 1. (second person plural aorist active subjunctive from ). Used with forming a subjunctive used in a subordinate conditional clause. Third class condition. 2. (dative singular 1st person plural emphatic independent personal pronoun). Dative/locative of sphere. 3. (nominative neuter plural from ). Subject nominative. 4. (second person plural dative independant personal pronoun). Dative/locative of sphere. 5. (third person singular aorist active subjunctive from ). Subjunctive used in a dependant clause (result?). Or perhaps a conditional clause if grammatically connected with? 6. (second person plural present active subjunctive from ). Subjunctive used in a dependent clause. Indefinite local, future clause where there is future expectation. 7. (second person plural aorist middle imperative from ). Imperative of command.

13 8. (third person singular future middle indicative from ). 9. (dative second person plural independent person pronoun). Dative of advantage. C. Author's Translation "If you abide in Me and My Words abide in you, ask whatever you wish and it will be done for you."

14 Appendix B Structural Diagram of John 15:

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