Down to Earth But Heavenly Minded

What does John Chapter 15 mean?

John chapter 15 is a unique section of the Bible. Chapter and verse divisions were not original to the text; they were added centuries later to make it easier to find certain statements. Still, this is one of the few chapters composed entirely of words ascribed to Jesus Christ. Some, like John chapters 14, 16, and 17, come very close, but not every single word in those texts is something spoken by Him. Leading up to this text, Jesus has been teaching about His status as the Way, Truth, and Life (John 14:6), and the work of the Holy Spirit.

This chapter begins with one of Jesus’ most famous analogies. His description of Himself as the True Vine, God as the Vinedresser, and human beings as branches has a specific context that makes its lessons clearer. Just as some branches are “in” a vine, but not connected to the lifegiving aspects, so too can people be “in” a church, or a Christian community, and not be truly saved. The evidence separating these two is fruitfulness: branches that aren’t legitimately part of the “true vine” are barren, eventually cut off, and destroyed. This is not about a loss of salvation: the discarded branches were never meaningfully part of the life of the vine in the first place (John 15:1–6).

As He does often in this discourse, Jesus connects obedience to love. Those who truly love and “abide in” Him will naturally adhere to His teachings. Those who don’t follow His teachings show, through disobedience, that His words are not abiding in them. This analogy also involves the depth to which born-again believers can access God’s power, in order to accomplish His will (John 15:7–11).

Jesus also repeats His earlier command: that Christians are to show love to each other (John 13:34). This love is mostly practical; it’s a matter of what we do, not necessarily about the emotions we feel. It is also meant to emulate the love Christ showed for us. That love is sacrificial, humble, and constant. Offering one’s life for the sake of others is the ultimate expression of this love; however, Jesus does not mean that Christian love is only shown in grand gestures. Rather, it’s to be the pattern of our entire lives (John 15:12–13).

Part of friendship with God is honoring His teachings. It also means God communicating with us in something more than simple orders. Abraham’s friendship with God (James 2:23) was demonstrated in God’s willingness to speak with Abraham. So too does Christ speak to us. His work in choosing us, saving us, sanctifying us, and teaching us is merciful and amazing (John 15:14–17).

As much as Christ loves believers, the world hates them. In this case, “the world” refers to the unbelieving, godless nature of humanity in general. Just as we should expect to serve as much as our Master served (John 13:15–16), we should expect to be hated just as our Master was hated. The world’s hatred is irrational and spiteful—driven by anger and conviction over sins which Christians do not endorse or join in (John 15:18–25).

Part of our help in enduring that persecution is the work of the Holy Spirit. The Spirit provides a reminder of Christ’s teachings. In a similar way, Christians serve to remind the world of Christ’s message (John 15:26–27).

In the next segment, Jesus will more explicitly describe the persecution Christians may endure from the unbelieving world.

Chapter Context
Jesus is in the middle of a long discourse given to the disciples, which began during the last supper. He presents the analogy of a vine and branches, then repeats His command for believers to love each other. Jesus also warns about how the unbelieving world will hate and persecute Christians. This leads into the teachings of chapter 16, which focus on perseverance in the face of trials.

Verse by Verse

Verse 1. “I am the true vine, and my Father is the vinedresser.

This is the seventh of seven times in the gospel of John where Jesus uses the “I Am” terminology. The phrasing echoes God’s words to Moses when speaking from the burning bush (Exodus 3:14). As with the other “I Am” comments (John 6:35; 8:12; 10:7–9, 11; 11:25; 14:6), Jesus not only makes a subtle claim to divinity, He reveals a crucial aspect of how God relates to mankind.

Metaphors for vine and vineyards are common in the Bible for a reason. Most people would have been familiar with the process of growing and tending grape vines. The disciples, being Jewish, would have recognized references to vines from the Old Testament. Jeremiah 2:21, for instance, compares the nation of Israel to a vine that was planted but then turned wild. Passages such as Ezekiel 15, Isaiah 5:1–7, and Hosea 10:1 continue this analogy.

As Jesus introduces this symbolism, He evokes Old Testament ideas of God as a “vinedresser,” relating to His people much the same way someone might grow and nurture a plant in their garden or farm. That process includes things like pruning and removal of dead or diseased branches (John 15:2).

Verse 2. 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.

References to vines and vineyards are common in Scripture, picturing God as someone who plants and tends to the “vine” of His people. In this verse, there is a clear sense of expected growth. First mentioned is barrenness, then productivity, then abundance. In terms of our spiritual lives, this is how God expects us to progress. As part of that process, God removes and prunes the branches.

While the analogy of the vine and branches is deep and important, it is like any other analogy in that it should not be taken out of context. When Jesus refers to a “branch in me,” in this instance, the context does not imply those who are “saved.” Rather, focus is entirely on the analogy of a vine and branches. Some branches appear to be connected to the main body, but are not—those branches are dead and will never produce fruit. The vinedresser removes those branches, to allow room and resources for the living branches to accomplish their purpose. This relates to upcoming comments where Jesus refers to those who “abide” in Him (John 15:6).

In both the vine, and in our relationship to God, merely being “around” or “attached” to the concept of Christ is not enough. It is possible for a person to claim the name of Christ, and to associate with believers, and yet not have a life-giving connection to the “true vine” which is Jesus. Like a branch “in the vine” which produces no fruit, these are people who have attached themselves to the church, but are not connected to the Source of life. The One with ultimate knowledge and authority—God as the “vinedresser”—will eventually remove those false branches and discard them.

Verse 3. Already you are clean because of the word that I have spoken to you.

This comment comes in the middle of Jesus’ analogy of the vine and branches (John 15:1–2). In prior verses, He mentioned that “branches” which do not produce fruit will be cut off and burned. This corresponds to those people who appear to be followers of Christ, but who are in fact just dead, lifeless impostors.

To both reassure and clarify this point, Jesus returns to a point He made after washing the feet of the disciples (John 13:10–11). Those who have saving faith in Christ are “clean,” as are the eleven men to whom Jesus now speaks. These “clean” ones correspond to branches that will eventually become abundantly productive. Those which are not “clean” are impostors like Judas, without saving faith, and correspond to the branches destined to be discarded and destroyed (John 6:71; Mark 14:21).

Jesus inserts this comment to clarify the “dead branches” reference: it is not to Christians somehow losing salvation or falling into damnation. Jesus is explicitly reassuring the disciples that they are not among the dead branches. As this analogy continues, we see further explanation that bearing spiritual fruit is evidence of a life-giving connection to Christ. It is not a prerequisite for being attached to the True Vine in the first place.

Verse 4. 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.

John uses the concept of “abiding” in Christ in slightly different ways, but always includes the idea of someone who expresses saving faith and “holds fast” to that belief (Hebrews 4:14; 10:23). Mostly, as in this case, emphasis is on those who submit to Christ’s power to enable their spiritual lives. That implies obedience (John 14:15; 15:10) and perseverance (Hebrews 2:1). For a person to be spiritually fruitful, they first must be connected to the source of life: Jesus, the True Vine.

To move from barrenness, to spiritual fruit, to “much fruit,” Christians must lovingly obey Christ (John 15:9–10). The more intimately we are connected to our spiritual Life-giver, the more effective and productive we will be. It’s crucial to note that none of these references are about material wealth, success, reputation, or ease. The fruit of the Spirit described in Galatians 5:22 speaks of our attitudes and behaviors, not our bank accounts and accolades.

Verse 5. 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.

Among Jesus’ more famous analogies is that of the vine and branches. In this passage, Jesus has compared the abundant life He offers (John 10:10) to that relationship. Some branches are “in the vine,” only in the sense that they’re intertwined or touching the other branches. Yet, they are not truly part of the life of the plant. In this context, these are the people Jesus refers to as “in me” but barren (John 15:2). Those “branches” merely associate with Christian faith, identify with believers, or attend a church. But only branches truly connected to the source of life will produce fruit—just as only truly born-again Christians will produce spiritual fruit (John 15:4).

This is the end of a progression which began in verse 2. The process of growing from spiritual barrenness, to spiritual productivity, to spiritual abundance, is possible only through Christ. In the context of this analogy, Jesus distinguishes between branches which are “in” the vine from those which truly “abide in” the vine. The discarded branches Christ speaks about here are those who were never saved in the first place. True salvation cannot be lost, but those who have only an appearance of faith will be judged accordingly (Matthew 7:21–23).

Verses 1 and 5 of this chapter are the seventh of seven times (John 6:35; 8:12; 10:7–9, 11; 11:25; 14:6) where Jesus uses this specific “I Am” terminology in the gospel of John. This echoes the way God identified Himself to Moses from the burning bush (Exodus 3:14).

Verse 6. 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.

Earlier in this passage, Jesus distinguished between branches “in” a vine and branches which “abide in” the vine. Merely being close to the source of life is not enough; neither is being intertwined with other branches. Only branches truly connected to the source of life—the vine—will bear fruit. A good vinedresser cuts out those dead, fruitless branches and destroys them. The analogy Jesus presents here is not about loss of salvation, which is impossible. Rather, His message is about those who “put on” an appearance of faith, but are disconnected from the True Vine that gives eternal life.

For the purposes of this statement, that is what Jesus means by those who “abide in [Him].” Bearing true spiritual fruit is only possible through the power of Christ (John 15:4–5). That fruit, like any other good works or holiness, is always presented as evidence of salvation, never as a requirement for it.

The pruning and destruction Jesus refers to here echoes a statement made in Matthew 7:21–23. There, Jesus likewise pointed out that putting on an appearance of faith is not the same as being born again.

Verse 7. If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you.

Context for Jesus’ statement not only comes from the immediate passage, but also from His other comments about prayer. Jesus has referred to the idea of “abiding in” Him, referring to those who are truly connected to the True Vine, and who bear spiritual fruit as a result (John 15:1–6). Surrounding context for this implies those who are truly born-again believers.

At the same time, Jesus refers to those in whom His words “abide.” That implies the same deeply rooted, intimate, life-giving relationship as between the vine and branches. In other places, Jesus clearly connected fulfilled prayer to the will of God the Father (Matthew 6:10; 26:39). When a person’s prayer is wholly, entirely aligned with the Word and will of God, that person is legitimately praying “in the name” of Christ (John 14:13–14).

This is not, then, a license for believers to treat God like a cosmic robot, or a vending machine. Bearing spiritual fruit only comes when we “abide” in the power of Christ, and answered prayer only happens when what we pray is part of the will of God.

Verse 8. By this my Father is glorified, that you bear much fruit and so prove to be my disciples.

During His earthly ministry, Jesus’ actions often inspired others to glorify God the Father (Matthew 9:8; Luke 17:15–16; John 11:4). He also made it clear that He acted only according to the will of God the Father (John 5:19; Matthew 26:39). When God’s people depend on His Word (John 15:7), and obey His will, He is glorified in it. This is not only the ultimate point of our service to Him, it is also proof for ourselves and others that we are truly born again.

The sequence Jesus uses here is important for our understanding of salvation. He does not say, “when you obey, you are saved.” He does not say, “when you bear fruit, that earns you the status of disciple.” Christ specifically says that bearing spiritual fruit is evidence of one’s relationship to Him. This is an important point when looking at Scriptures such as James 2:14–17. There, James says the same thing as Jesus, but with a different perspective. Good works, and spiritual fruit, are evidence of one’s salvation—not something one pays in order to buy it.

In the prior verse, Jesus pointed out that prayers from one “abiding in” Christ, in whom His words also “abide,” are aligned with the will of God and therefore guaranteed. It is His power and His will that make these things possible. Without a true connection to Christ, spiritual fruit cannot be produced (John 15:5). Merely pretending to have eternal life doesn’t result in spiritual abundance, or salvation (Matthew 7:21–23; John 15:6).

Verse 9. As the Father has loved me, so have I loved you. Abide in my love.

In prior verses, Jesus used the analogy of a vine and branches to explain the difference between those who merely “appear” to be Christians, versus those who are truly connected to the True Vine (John 15:1). Those “branches” which don’t bear fruit are destined to be cut off and destroyed. Their permanent barrenness proves they were never attached to the lifegiving aspects of the vine in the first place (John 15:2–6; Matthew 7:21–23). Part of that analogy is Jesus referring to those who “abide in [Him],” and in whom His Word “abides.”

Both of those facets are necessary to understand the statement given in this verse. Jesus’ ministry has always been according to the will of God; what Jesus does, He does in submission to the Father (John 5:19). True “life” requires a natural connection, but abundance requires cultivation. Jesus passes down the love of God the Father to us, and we ought to continue to transmit that love, much as a branch transfers the life given to it from the vine. The means by which we do that is the same as it is for Christ: obedience.

When Jesus says to “abide in my love,” He doesn’t only mean to rest securely in knowing He loves us (Hebrews 4:15–16). He also means we are to actively live in the love He gives to us. That requires us to obey His teachings (John 14:15; 15:10).

Verse 10. 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.

The “true vine” can bear fruit; only these will escape being pruned off and destroyed. Production of spiritual fruit is evidence of a real relationship with Christ, and comes only because of that connection (John 15:1–6). Second, abundance is achieved when one deeply “abides” in Christ and His love. Obedience to Christ’s teachings is a sign we are born again, the means by which we transmit His love to the world, and a method by which we glorify God (John 15:7–8).

Previously, Jesus tied authentic love for Him to obedience (John 14:15). The statement made here echoes remarks He made while washing the disciples’ feet earlier that same evening (John 13:15–17). Jesus exemplified what it means to live according to the will of God (John 5:19; Matthew 26:39). He does not—at all—ask us to endure anything which He Himself did not take on (Hebrews 4:15). Jesus obeyed God, as should we (1 John 5:3). Though we’re fallible and prone to make mistakes (1 John 1:9–10), to love Christ and to obey Him are one and the same.

The personal benefit of that obedience is explained by Jesus in the next verse.

Verse 11. These things I have spoken to you, that my joy may be in you, and that your joy may be full.

Earlier in His ministry, Jesus pointed out that His purpose was not to restrict our lives, but to give us an abundant life (John 10:10). He did this, in part, by giving us an example of what it means to follow the will of God, even when the situation seems dire (John 5:19; Matthew 26:39). Ultimately, that obedience not only leads to glory for God, it is also the best thing for us, from an eternal perspective.

The book of Hebrews expands on this idea. Christ experienced the temptations we do as human beings (Hebrews 4:15) yet was without sin. He willingly endured hardship and struggle (Hebrews 12:2), knowing that God had planned all of this for His own glory (Romans 8:28; John 12:23–26). Believers of centuries past had faith that God would make good, one day, on His promises (Hebrews 11:13–16). What we have seen in history since then validates their faith, and it should encourage ours (Hebrews 11:39–40).

Jesus will continue to remind the disciples—and born-again believers today—that obedience to His teachings may bring temporary hatred from the world, but that is all part of His plan to redeem us from sin (John 16:33). Part of that obedience, phrased in no uncertain terms, is the obligation to treat one another with love (John 15:12).

Verse 12. “This is my commandment, that you love one another as I have loved you.

In prior verses, Jesus used the analogy of a vine and branches to explain how behavior signifies a relationship with Him (John 15:1–11). In that discussion, Jesus reiterated that obedience to His teachings is an expected sign of those who truly believe (John 14:15). Among the more crucial commands given by Jesus is the requirement for believers to love one another (John 13:34). This instruction is echoed here.

It’s tempting to read this edict from Jesus Christ with discouragement. Christ was sinless and perfect (Hebrews 4:15), so when He commands us to love each other the way He loved us, it’s challenging. Worse, it can seem impossible: as fallible people, we don’t always feel happy thoughts about others, even fellow Christians. The thought that we’re obligated to feel perfect, joyful affection towards others is daunting. The prospect of martyrdom can be terrifying (John 15:13). However, that is not what Christ means in this statement.

Of course, His life and conduct are a born-again believer’s goal (John 13:15). So far as we can, we want to respond to other people in a Christlike way. But Jesus is not telling believers “feel about other people the way I do.” Nor is He demanding we be sinlessly, infallibly perfect. Rather, our love needs to echo the character of Christ’s love. This involves two main ideas.

First, we should realize the “love” Jesus speaks of is practical, not emotional. We don’t need to “feel warm thoughts” for others, but we do need to act lovingly towards them, even when they’re hostile to us (Romans 12:17–21; Matthew 5:43–48). When this evening of discussion and teaching began, Jesus initiated it with an act of love: washing the feet of the disciples (John 13:3–5). Affection will sometimes grow as we serve others. But, even when it doesn’t, the command to “love” remains.

Second, we are meant to echo the nature of Christ’s love. This means humility (John 13:6), sacrifice (John 15:13), and service (John 13:35). Our approach to others, especially between fellow Christians (1 John 4:20–21), should be characterized by those traits. The idea of laying down one’s life, stated in the next verse, means something more constant than a single act.

Context Summary
John 15:12–17 builds on Christ’s explanation of the vine and branches. Once again, Jesus commands His followers to demonstrate love toward each other. This is phrased, in no uncertain terms, as an obligation given directly by Christ. Jesus once again ties willingness to obey to the legitimacy of one’s love for Him. This contrasts with the hatred shown by the unbelieving world, which He discusses in the following passage.

Verse 13. Greater love has no one than this, that someone lay down his life for his friends.

This statement is often used in reference to those who die—or are willing to die—in the service of other people. That’s a valid interpretation, especially as Jesus is preparing the disciples for His impending arrest and death. However, there are additional applications to this teaching. The context of Jesus’ statements about Christian life shows it’s not “just” one’s physical body which is in mind here. Christ has spoken about the need for Christians to “abide” in Him (John 15:4), which includes emulating His love (John 15:12).

In the prior verse, Jesus gave a command which is repeated several times in this conversation: to love each other (John 13:34; 15:12, 17). In this same discourse, Jesus identified obedience to His commands as a sign of true belief (John 14:15). He noted that Christians have no right to avoid those things Christ was willing to do for others (John 13:15–17). The ultimate act of love, of course, is to willingly offer one’s life. For Christ to make such an offer to sinful people is indescribably merciful (John 10:17–18; Romans 5:7–8).

In daily Christian life, however, this verse still applies. Jesus’ comments about following His commands, loving others, being humble, and so forth mean that “laying down one’s life” is an attitude, as well as an action. When Jesus washed the feet of the disciples, He did something profoundly humble (John 13:3–5). Christian love is not meant to be “saved up” and exhibited only in grand gestures. Truly loving others, by “laying down” one’s life, means “abiding” in the love of Christ (John 15:8–11), in a consistent, moment-by-moment approach.

The use of the term “friends” is important, as Jesus will clarify that He sees the disciples—and by extension, all believers—as His friends (John 15:14).

Verse 14. You are my friends if you do what I command you.

During this discussion, Jesus has emphasized the connection between a person’s obedience to His teachings and the legitimacy of their relationship to Him (John 15:1–6). His point is not that every sin is hard proof of disbelief (1 John 1:9–10), nor that one must somehow earn salvation through good deeds (Titus 3:5). Rather, Jesus makes a relatively common-sense point: those who truly love and honor Him will naturally, and normally, seek to follow His teachings.

Among the commands Jesus has emphasized in this conversation is the importance of “love.” This concept is reiterated several times within a short set of verses (John 13:34; 15:12, 17). The main application of this is practical. Christians are obligated to live out love with a Christlike character. This means humility (John 13:16), service (John 13:14), and sacrifice (John 15:12).

The reference to believers as “friends” is important. Abraham, called a “friend of God” (James 2:23), is an Old Testament example of how God’s communication indicates a form of friendship in addition to obedience (Genesis 18:17).

Verse 15. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.

Abraham is referred to in Scripture as a “friend of God” (James 2:23). Here, Jesus calls the disciples—and by extension, those believers who “abide” in Him (John 15:9–10)—His “friends,” as proven by communication. God openly spoke with Abraham (Genesis 18:17), and Jesus openly speaks with us through His Word (John 15:7). That Christ instructs and informs us, beyond brute commands, as well as offering His life for our sake (John 15:13) are powerful proofs that He sees us as His “friends.”

This does not erase the idea that believers are “servants” of Christ (Romans 1:1). Jesus has used (John 13:16) and will continue to use (John 15:20) such terminology in reference to His followers. Rather, Jesus is indicating that His intended relationship with believers involves communication and support, rather than simple dictatorship. This also supports the “vine and branches” analogy Jesus used earlier in this passage (John 15:1–8). As God’s love and knowledge flow to Christ, Christ passes them down to us, as a vine passes life along to branches. We, in turn, are meant to pass the Word, and love, to other people (Matthew 28:19; John 13:34–35; 14:15).

Verse 16. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.

Jesus began this section with an analogy about vines and branches. Part of that imagery involves seeing God as the One ultimately in control of all that happens. The branches don’t weed each other out, and they don’t determine which other branches are removed. That’s the role of the Vinedresser (John 15:1–6). This statement reflects that perspective and echoes other comments Jesus made during His earthly ministry (John 6:37, 44, 65).

So far as this verse applies to the disciples, it doesn’t seem controversial. Jesus certainly selected these men as His students, before and beyond their own knowledge (John 1:39, 43; 6:70; Matthew 4:18–22). His purpose in choosing these men was to establish the Christian church after His resurrection and ascension (Matthew 28:19; Acts 1:8). Few people recoil at the idea of Jesus telling the Twelve that their positions—as disciples—are entirely due to Jesus’ choices, not theirs.

Where this verse creates controversy is in relation to how—or if—Jesus “chooses” people to become born-again Christians, and how—or if—the free will of those persons comes into play. Thousands of books have been written about concepts such as predestination, election, and God’s sovereignty. Verses such as this create a boundary for interpretation. That those who are saved are only those whom God chooses for salvation is beyond reasonable debate. Interpretations suggesting God does not choose, at all, are automatically invalid. What, exactly, that means in terms of those other debates is not the ultimate point of Jesus’ words in this context.

Jesus is echoing comments He made earlier regarding fruit, “abiding” in Him, and the way God answers prayer. Production of spiritual fruit is a primary sign that someone is vitally connected to the “True Vine” (John 15:1). God’s intent is that we “abide” in Christ, embracing and deeply engaging in the work to which He has called us (John 15:5). When the Word of God abides in us, and drives our thoughts and desires, it aligns our will with the will of God. Prayers are always—and only—answered in accordance with His will. Only when what we ask is His will, is it guaranteed to come to pass.

This also relates to the idea of asking for things “in the name” of Christ. This involves speaking on behalf of a greater authority. It does not mean forcing that authority to do what they are not willing to do. A police officer can arrest someone “in the name of the law,” when the government legitimately wants that person to be arrested. They cannot simply use the phrase “in the name of the law” to harass people or invent their own rules. In the same way, Christians are only truly praying “in the name of Jesus” when those prayers are offered in total submission to His sovereign will (John 15:7).

Verse 17. These things I command you, so that you will love one another.

For the third time in this discourse, Jesus refers to the Christian obligation to love others (John 13:34; 15:12). This is given an extremely high standard (John 15:12) and involves a very practical approach. Part of Jesus’ teaching here is that His followers are not “above” Him (John 13:16). Christ lived out an example of humble service (John 13:12–13). Therefore, anyone who claims to be a Christian ought to be humble and loving towards other people (John 13:34–35), and especially towards other Christians (1 John 4:20–21).

Jesus has also tied the concepts of obedience and love together. He made it clear that those who truly love Him will naturally follow His teachings (John 14:15; 15:14). Christians can and do succumb to sin, at times (1 John 1:9–10). However, the normal, expected pattern of a person’s life says a great deal about their relationship to Christ. Those who obey, and bear spiritual fruit, give evidence that they have been saved and are connected to the “True Vine” (John 15:1, 4). Those who do not obey are giving evidence they’re only “around” the truth, not a part of it (John 15:2).

Verse 18. “If the world hates you, know that it has hated me before it hated you.

A running theme of Jesus’ final teachings to the disciples is reassurance. They are about to see Jesus arrested and crucified (John 18:1–3; 19:18). Afterwards, they will experience the tremendous opposition that plagued the early church (Acts 8:1–3). Bible-believing Christians throughout history have been brutally persecuted. At several points in this discourse, Jesus indicated that He was telling the disciples something in order to prepare them for the future (John 13:9; 14:25, 29). Knowing what is about to happen, and that Christ already expected it, is meant to make those trials easier to endure (1 Peter 4:12–13).

Shortly, Jesus will remind the disciples that servants cannot consider themselves “above” the experiences of their master (John 15:20). He first mentioned this when commanding His followers to emulate His example of humble servanthood (John 13:14–16). In this case, Jesus provides a warning: if Christ suffered at the hands of unbelievers, then Christians can’t expect to be immune from suffering.

During His earthly ministry, Jesus and the disciples encountered a man who’d been born blind. The disciples echoed the common assumption of their culture: that the man’s suffering must be deserved, somehow. Jesus refuted that, stating clearly that the man’s blindness wasn’t a punishment for sin (John 9:1–3). There is a similar reassurance in this verse: hatred from the world is not always something a Christian has “earned” in some way. The unbelieving world hated Christ—we can expect the world to hate those who follow His example.

That’s not to say all struggles experienced by Christians are due to faith. Someone unkind, unfair, or immoral can expect to suffer normal consequences (1 Peter 4:14–15). Nor does it mean only those who experience harsh persecution are real believers—some cultures honor God more than others. But when a person faithfully follows Christ, and non-believers lash out in anger or hatred, that’s not the fault of the Christian.

Context Summary
John 15:18–27 predicts that those who follow Christ faithfully will experience hatred and persecution from the world. The intensity of this experience has varied according to time and culture, but the non-believing world is generally hostile to authentic faith. Jesus reminds His followers this is due to sin and rejection of God by those unbelievers. Just as Christians are never “too good” to serve as Christ served, they are never “too good” to suffer as Christ suffered. In the following passage, Jesus emphasizes that this warning is meant to bolster faith when those hard times come.

Verse 19. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.

First Peter 4:4 gives a parallel explanation of this idea. The unbelieving world prefers selfishness and pleasure over honoring God. Part of our sin nature is seeking approval in our sin, especially by reassuring ourselves that “other people do it, too.” The contrasting feeling is conviction, which our sin nature responds to with anger. In the modern era, biblical faith is slandered as evil, hateful, fearful, closed-minded, or ignorant—all deeply ironic and hypocritical criticisms. Despite their own demands to “tolerate,” the non-believing world levies hate at Christians who don’t conform (Romans 12:2; 2 Corinthians 5:17).

The idea of being called out by God as separated people (1 Peter 2:9), chosen for something more honorable than sin (2 Timothy 1:8–9), makes Christians offensive to the unbelieving world. When Christian believers don’t join in worldly sins, the world responds with hatred and mockery. Choosing to honor God shines an uncomfortable light on sin, and that “earns” the hatred of the world. Jesus’ words here are meant to reassure Christians that persecution for faith is a sign that we’re identified with Him. When we act in truly Christlike ways, and suffer for it, we can take comfort in knowing that it’s further proof of the validity of our beliefs (Acts 5:41).

In this passage, Jesus speaks only of hardships that come as a result of following His teachings (John 15:20). Christians who act in unChristlike ways, and suffer the natural consequences as a result, can’t interpret those consequences in the same way (1 Peter 4:14–15).

Verse 20. Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours.

Jesus is speaking these words shortly before He will be arrested and crucified (John 18:1–3; 19:18). A major theme of His words is reassurance: giving the disciples a perspective that will encourage them during the difficult times ahead (1 Peter 4:12–13). In prior verses, Jesus pointed out that those who faithfully follow Him will be hated by the world as a result (John 15:18–19). Knowing, in advance, that these hardships are expected and under God’s control can make them easier to endure (John 13:9; 14:25, 29; 16:4).

In this case, Jesus asks the disciples to remember something He said recently (John 13:16). The first time this teaching was given, His point then was that servants are expected to do anything their master would do. Here, the point is that servants can’t expect to be treated better than their master. Those who “keep [your word]” are those who hear the gospel and respond. The unbelieving world doesn’t want this, however (2 Corinthians 4:3–4; Ephesians 4:17–19). In fact, their natural response when Christians refuse to join in their sins is mockery and hatred (1 Peter 4:4).

Verse 21. But all these things they will do to you on account of my name, because they do not know him who sent me.

Those who commit crimes or sins can expect the natural consequences of those actions (1 Peter 4:14–15). A person fired from a job or thrown in jail as a result of theft cannot claim they are being “persecuted,” especially not for their Christian faith. People who attach themselves to the word “Christian” (John 15:2), but who disobey the teachings of Jesus, are not being hated for the sake of Christianity; they’re suffering for the things they’ve done contrary to the commands of Christ.

Christ’s point here is about someone who acts in a Christlike way and the unbelieving world attacks them because they are imitating Christ. This is the instinctive reaction of all people controlled by their sin nature (1 Peter 4:4).

In public discussions with His critics, Jesus pointed out that His detractors did not know God (John 8:55). That was the reason for their disbelief and hatred (John 8:43–44). Those who are separated from God don’t want to know the truth. They become angry when confronted with it (2 Corinthians 4:3–4; Ephesians 4:17–19). Even when Christians act in love and goodness (John 14:15; Matthew 5:16), they should not be surprised to see the unbelieving world react with spite.

Jesus’ motives for making these remarks is not to frighten the disciples. Rather, it’s to insulate them against the struggles they are about to endure. Soon, Jesus will be arrested and crucified (John 18:1–3; 19:18). The disciples will see the brutal opposition thrown against the early church (Acts 8:1–3). Knowing, in advance, that all of this is part of Christ’s knowledge and understanding (John 13:19; 14:25, 29; 16:4) gives believers confidence to “hold fast” to faith (Hebrews 4:14–16; 12:1–3).

Verse 22. If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin.

The context of this statement by Jesus is important; ripped out of this discourse, these words can be grossly misinterpreted. Jesus is explaining that those who “abide in” His Word and teachings (John 15:3–5) can expect hatred and persecution from the world (John 15:18–20).

This backlash is because the unbelieving world, which does not know God, hates to be told about their sin (John 15:21). A common tactic inspired by our sin nature is seeking others to sin alongside of us—and when Christians will not do that, the response is anger (1 Peter 4:4). Likewise, our fallen human nature prefers not to be informed about our sin. We fool ourselves into thinking that if we “don’t know,” then it’s not our fault. However, God has given us all more than enough evidence to know that good and evil exist (Romans 1:18–20), and that we ought to be seeking Him (Matthew 6:7–8).

That puts this comment into the same context as Jesus’ criticism of the Pharisees in John 9:39–41. The excuse “I did not know” cannot apply to those who hear the truth and choose to attack it. Those who persecute Christians because they act like Christ are not acting in ignorance; they are following the lead of their own sinful hearts. Jesus is not saying “anyone who has never explicitly heard the gospel is innocent of sin.” Rather, He is saying that those who hear His Word—including through His followers (Matthew 28:19)—have no excuse for persecuting and hating Christians.

Verse 23. Whoever hates me hates my Father also.

To see Jesus is to see God (John 14:9). The teachings of Jesus are the teachings of God (John 12:49–50). The actions of Jesus are the will of God (John 5:19). Jesus is, in fact, God (John 10:30). So, when a person hates Jesus, they hate God. The more a person turns away from the truths of who Jesus Christ is, and the message He brings, the more clearly that person is rejecting the Creator. No person can turn away from Christ and still find God (John 14:6).

This rejection can be expressed by persecuting those who speak and live as imitators of Christ (John 15:18–19). Hating Christians for acting like Christ is evidence of someone who doesn’t know God (John 15:21). Ignorance is no excuse for persecution: by definition, it means rejecting an example provided by God (John 15:22).

Likewise, the more a person should know about Christ, the less tolerance they can claim for misunderstanding who He is. God does not expect us to have perfect theology in order to be saved (Mark 10:15). However, those who have an ability to better understand the Word, yet still present a false version of Christ, are acting in rebellion, not ignorance (John 5:39–40; 7:17; 9:39–41).

Verse 24. If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father.

This verse mirrors the statement given by Jesus in John 15:22. That context is important to avoid misinterpretation. Those who “abide” in Christ’s teachings (John 15:3–5) should not be surprised when the non-believing world attacks them for it. Unbelievers do not know God, so they hate to be reminded of their sin (John 15:21). Rage and hatred are common responses when believers refuse to join non-believers in evil (1 Peter 4:4). Still, God gives enough evidence in everyone’s daily experience (Romans 1:18–20) that failure to seek God is our own fault (Matthew 6:7–8).

This is an even more potent point when those who reject Christ do so in the face of His Words and His followers (John 9:39–41). Jesus’ point here is not that anyone who has never seen His miracles is innocent of sin. His point—shown by the context of this very passage—is that those who persecute the church are not acting in ignorance. Nor are they being rational (John 15:25). They’re reacting in hatred.

Verse 25. But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’

Sin is inherently irrational. Despite significant efforts to justify rejection of God, nothing in human experience makes sense outside of the Christian worldview. Every other approach ends in blatant contradiction, or despair, or both. Those who hate and revile the gospel aren’t acting reasonably. They’re reacting, like instinctive animals (2 Peter 2:12), according to the temptations of Satan (John 3:19; 8:44). The more a person knows—or ought to know—about God, the more obvious their rejection of Him will be (John 5:39–40; 9:39–41).

Jesus is probably quoting Psalm 109:3, though Psalm 35:19 and Psalm 69:4 use similar phrases. Belief in God is not “only” moral, spiritual, or emotional. It is also rational: it is the expected response of beings created for a purpose and given all the tools necessary to realize it (Romans 1:18–20; Psalm 19:1; Matthew 7:7–8). To reject God is not “only” immoral, unspiritual, or emotional. It is also irrational: it represents beings rebelling against their created purpose and ignoring what they already know (1 Peter 4:4).

Verse 26. “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.

Verses 26 and 27 form a preview of Jesus’ next major theme: the work of the Holy Spirit. That explanation will begin in earnest in John 16:5. For now, Jesus mentions the Holy Spirit as part of His encouragement in the face of persecution. Over the last several verses, Jesus has been warning the disciples—and, by extension, all believers—that the unbelieving world will hate them for their faith (John 15:18–25). Telling us about this in advance (John 13:19; 14:25, 29; 16:4) is meant to help us “hold fast” (Hebrews 4:14–16; 12:1–3). Instead of panicking, and wondering if Jesus was wrong, we can remember His words and know He is still in control (1 Peter 4:12–13).

Another aspect of comfort that Jesus brings is predicting the influence of the Holy Spirit. Jesus uses the same term He applied in John 14:16, paraklētos, also translated as “helper,” “counselor,” “comforter,” or “advocate.” Part of the Holy Spirit’s role in helping us endure persecution is reminding us of these teachings from Jesus (John 14:16; 16:13). The Spirit comes from God in exactly the same sense in which Christ comes from God (John 8:42; 14:26).

This brief mention of the Holy Spirit also helps to take some of the sting out what comes next. At the beginning of chapter 16, Jesus will give a much more specific, dire description of what persecution can look like.

Verse 27. And you also will bear witness, because you have been with me from the beginning.

Recent verses mostly focused on how the world will hate Christians, specifically because Christians follow the teachings of Jesus (John 15:18–20). That hatred reflects unbelief; it’s one of many ways those who hate truth attempt to resist it (John 15:21–25). As Jesus continues, with the verses starting chapter 16, He will return to that theme in more specific detail (John 16:1–4). For now, though, His intent is to preview the work of the Holy Spirit (John 16:5–14).

A major role of the Holy Spirit is to “bear witness” about Christ in the hearts and minds of believers (John 14:16; 15:26). The influence of the Spirit leads us towards the truth, which is Christ (John 14:6). This makes sense, since the Holy Spirit and Jesus Christ are both sent from God the Father (John 8:42; 14:26).

The reference to people being with Jesus “from the beginning” seems specifically aimed at the disciples. Their eyewitness accounts of Christ’s teaching began at the very start of His public ministry. Those accounts would not merely inform the apostles as they spread the gospel. Those memories would also serve as the foundation of the written records we have preserved in the four Gospels and the book of Acts (Luke 1:2; Acts 1:21-22), as well as other writings of the New Testament (2 Peter 1:16; 1 John 1:1).

Christians, themselves, also serve as reminders of the teachings of Jesus Christ. The Greek root verb here is martyr󠅍eō, and the noun form is martys. In the literal Greek, this is someone who serves as a witness, such as in a legal setting, or who provides evidence. Over time, the term became associated with those who “gave evidence” of their faith by enduring violence and death: the modern English term is martyr.

That is the theme Jesus introduces in the next verses, as He explains the extent to which God’s enemies will assault God’s people.

End of Chapter 15.

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