Յովհաննէս / John - 15 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: В 15-й главе содержится вторая утешительная речь Христа к ученикам, заканчивающаяся в 16-й главе 11-м стихом. Здесь Господь сначала (1-17) внушает ученикам мысль о необходимости поддерживать постоянное жизненное общение со Христом и между собою. Только при этом условии они могут исполнить свое назначение в мире. Затем (18-27) Господь призывает учеников к терпеливому перенесению тех гонений, какие воздвигнет на них ненавидящий Христа мир.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is generally agreed that Christ's discourse in this and the next chapter was at the close of the last supper, the night in which he was betrayed, and it is a continued discourse, not interrupted as that in the foregoing chapter was; and what he chooses to discourse of is very pertinent to the present sad occasion of a farewell sermon. Now that he was about to leave them, I. They would be tempted to leave him, and return to Moses again; and therefore he tells them how necessary it was that they should by faith adhere to him and abide in him. II. They would be tempted to grow strange one to another; and therefore he presses it upon them to love one another, and to keep up that communion when he was gone which had hitherto been their comfort. III. They would be tempted to shrink from their apostleship when they met with hardships; and therefore he prepared them to bear the shock of the world's ill will. There are four words to which his discourse in this chapter may be reduced; 1. Fruit, ver. 1-8. 2. Love, ver. 9-17. 3. Hatred, ver. 18-25. 4. The Comforter, ver. 26, 27.
Adam Clarke: Commentary on the Bible - 1831
The union of Jesus Christ with his followers, represented by the parable of a vine and its branches, Joh 15:1-11. He exhorts them to mutual love, Joh 15:12. Calls them his friends, and promises to lay down his life for them, Joh 15:13-15. Appoints them their work, and promises them success in it, Joh 15:16. Renews the exhortation to mutual love, Joh 15:17, and foretells the opposition they would meet with from the world, Joh 15:18-21. The sin of the Jews in rejecting Christ, Joh 15:22-25. The Holy Spirit is promised as a witness for Christ, and the Comforter of the disciples, Joh 15:26, Joh 15:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 15:1, The union of Christ and his members shown under the parable of a vine; Joh 15:18, The hatred of the world; Joh 15:26, The office of the Holy Ghost.
15:115:1: Ե՛ս եմ ո՛րթն ճշմարիտ՝ եւ Հայր իմ մշակէ՛[1924]։ [1924] Ոսկան. Եւ Հայր իմ մշակ է։
1. «Ես եմ ճշմարիտ որթատունկը, եւ իմ Հայրը մշակն է:
15 «Ես եմ ճշմարիտ որթը եւ իմ Հայրս մշակն է։
Ես եմ որթն ճշմարիտ, եւ Հայր իմ մշակ է:

15:1: Ե՛ս եմ ո՛րթն ճշմարիտ՝ եւ Հայր իմ մշակէ՛[1924]։
[1924] Ոսկան. Եւ Հայր իմ մշակ է։
1. «Ես եմ ճշմարիտ որթատունկը, եւ իմ Հայրը մշակն է:
15 «Ես եմ ճշմարիտ որթը եւ իմ Հայրս մշակն է։
zohrab-1805▾ eastern-1994▾ western am▾
15:11: Я есмь истинная виноградная лоза, а Отец Мой--виноградарь.
15:1  ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν.
15:1. Ἐγώ (I) εἰμι (I-be) ἡ (the-one) ἄμπελος (a-vine) ἡ (the-one) ἀληθινή, (un-secluded-belonged-to,"καὶ (and) ὁ (the-one) πατήρ (a-Father) μου (of-me) ὁ (the-one) γεωργός (soil-worked) ἐστιν: (it-be)
15:1. ego sum vitis vera et Pater meus agricola estI am the true vine: and my Father is the husbandman.
1. I am the true vine, and my Father is the husbandman.
15:1. “I am the true vine, and my Father is the vinedresser.
15:1. I am the true vine, and my Father is the husbandman.
I am the true vine, and my Father is the husbandman:

1: Я есмь истинная виноградная лоза, а Отец Мой--виноградарь.
15:1  ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν.
15:1. ego sum vitis vera et Pater meus agricola est
I am the true vine: and my Father is the husbandman.
15:1. “I am the true vine, and my Father is the vinedresser.
15:1. I am the true vine, and my Father is the husbandman.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Я есмь истинная виноградная лоза.. . Речь Христа о Себе, как о виноградной лозе, есть такая же аллегория, как и речь Его о Себе, как двери во двор овчий, и Добром Пастыре (10:1-10). Подобные аллегории, имеющие своим содержанием идею развития Царства Божия на земле и изображающие это Царство под видом виноградника или виноградной лозы, встречаются и в Ветхом Завете (Ис. 5:1-7; Иер. 2:21; Иез. 15:1-6: и др.). Но очень вероятно, что Христос, предлагая ученикам такую аллегорию о виноградной лозе, имел в виду не только эти ветхозаветные параллели, но и только что закончившуюся Тайную Вечерю, на которой Он пил с учениками своими вино и под видом вина же преподал им Свою собственную кровь. Замечательно, что в запричастной молитве, сохранившейся в "Учении 12-ти апостолов" (9:2), имеется выражение "святая Лоза Давидова", относящееся ко Христу.

Почему Христос называет Себя лозой истинной? Разве обыкновенные лозы не истинные? 3десь прилагательное "истинный" (alhqinoV) имеет, несомненно, значение: "принадлежащий к вышнему миру, но действующий в этом мире среди людей подобно подчиненной закону органической жизни лозе" (Гольцман). Господь этим хочет сказать, что Его отношение к людям всего лучше (истинная) сравнить с отношением ствола виноградной лозы к ее веткам.

Отец Мой виноградарь, т. е., как показывает употребленное здесь греческое слово (o gewrgoV), не простой работник, а хозяин. Он насадил истинную виноградную лозу - Христа, пославши Его в мир.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 I am the true vine, and my Father is the husbandman. 2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3 Now ye are clean through the word which I have spoken unto you. 4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 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. 8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

Here Christ discourses concerning the fruit, the fruits of the Spirit, which his disciples were to bring forth, under the similitude of a vine. Observe here,

I. The doctrine of this similitude; what notion we ought to have of it.

1. That Jesus Christ is the vine, the true vine. It is an instance of the humility of Christ that he is pleased to speak of himself under low and humble comparisons. He that is the Sun of righteousness, and the bright and morning Star, compares himself to a vine. The church, which is Christ mystical, is a vine (Ps. lxxx. 8), so is Christ, who is the church seminal. Christ and his church are thus set forth. (1.) He is the vine, planted in the vineyard, and not a spontaneous product; planted in the earth, for his is the Word made flesh. The vine has an unsightly unpromising outside; and Christ had no form nor comeliness, Isa. liii. 2. The vine is a spreading plant, and Christ will be known as salvation to the ends of the earth. The fruit of the vine honours God and cheers man (Judg. ix. 13), so does the fruit of Christ's mediation; it is better than gold, Prov. viii. 19. (2.) He is the true vine, as truth is opposed to pretence and counterfeit; he is really a fruitful plant, a plant of renown. He is not like that wild vine which deceived those who gathered of it (2 Kings iv. 39), but a true vine. Unfruitful trees are said to lie (Hab. iii. 17. marg.), but Christ is a vine that will not deceive. Whatever excellency there is in any creature, serviceable to man, it is but a shadow of that grace which is in Christ for his people's good. He is that true vine typified by Judah's vine, which enriched him with the blood of the grape (Gen. xlix. 11), by Joseph's vine, the branches of which ran over the wall (Gen. xlix. 22), by Israel's vine, under which he dwelt safely, 1 Kings iv. 25.

2. That believers are branches of this vine, which supposes that Christ is the root of the vine. The root is unseen, and our life is hid with Christ; the root bears the tree (Rom. xi. 18), diffuses sap to it, and is all in all to its flourishing and fruitfulness; and in Christ are all supports and supplies. The branches of the vine are many, some on one side of the house or wall, others on the other side; yet, meeting in the root, are all but one vine; thus all good Christians, though in place and opinion distant from each other, yet meet in Christ, the centre of their unity. Believers, like the branches of the vine, are weak, and insufficient to stand of themselves, but as they are borne up. See Ezek. xv. 2.

3. That the Father is the husbandman, georgos--the land-worker. Though the earth is the Lord's, it yields him no fruit unless he work it. God has not only a propriety in, but a care of, the vine and all the branches. He hath planted, and watered, and gives the increase; for we are God's husbandry, 1 Cor. iii. 9. See Isa. v. 1, 2; xxvii. 2, 3. He had an eye upon Christ, the root, and upheld him, and made him to flourish out of a dry ground. He has an eye upon all the branches, and prunes them, and watches over them, that nothing hurt them. Never was any husbandman so wise, so watchful, about his vineyard, as God is about his church, which therefore must needs prosper.

II. The duty taught us by this similitude, which is to bring forth fruit, and, in order to this, to abide in Christ.

1. We must be fruitful. From a vine we look for grapes (Isa. v. 2), and from a Christian we look for Christianity; this is the fruit, a Christian temper and disposition, a Christian life and conversation, Christian devotions and Christian designs. We must honour God, and do good, and exemplify the purity and power of the religion we profess; and this is bearing fruit. The disciples here must be fruitful, as Christians, in all the fruits of righteousness, and as apostles, in diffusing the savour of the knowledge of Christ. To persuade them to this, he urges,

(1.) The doom of the unfruitful (v. 2): They are taken away. [1.] It is here intimated that there are many who pass for branches in Christ who yet do not bear fruit. Were they really united to Christ by faith, they would bear fruit; but being only tied to him by the thread of an outward profession, though they seem to be branches, they will soon be seen to be dry ones. Unfruitful professors are unfaithful professors; professors, and no more. It might be read, Every branch that beareth not fruit in me, and it comes much to one; for those that do not bear fruit in Christ, and in his Spirit and grace, are as if they bore no fruit at all, Hos. x. 1. [2.] It is here threatened that they shall be taken away, in justice to them and in kindness to the rest of the branches. From him that has not real union with Christ, and fruit produced thereby, shall be taken away even that which he seemed to have, Luke viii. 18. Some think this refers primarily to Judas.

(2.) The promise made to the fruitful: He purgeth them, that they may bring forth more fruit. Note, [1.] Further fruitfulness is the blessed reward of forward fruitfulness. The first blessing was, Be fruitful; and it is still a great blessing. [2.] Even fruitful branches, in order to their further fruitfulness, have need of purging or pruning; kathairei--he taketh away that which is superfluous and luxuriant, which hinders its growth and fruitfulness. The best have that in them which is peccant, aliquid amputandum--something which should be taken away; some notions, passions, or humours, that want to be purged away, which Christ has promised to do by his word, and Spirit, and providence; and these shall be taken off by degrees in the proper season. [3.] The purging of fruitful branches, in order to their greater fruitfulness, is the care and work of the great husbandman, for his own glory.

(3.) The benefits which believers have by the doctrine of Christ, the power of which they should labour to exemplify in a fruitful conversation: Now you are clean, v. 3. [1.] Their society was clean, now that Judas was expelled by that word of Christ, What thou doest, do quickly; and till they were got clear of him they were not all clean. The word of Christ is a distinguishing word, and separates between the precious and the vile; it will purify the church of the first-born in the great dividing day. [2.] They were each of them clean, that is, sanctified, by the truth of Christ (ch. xvii. 17); that faith by which they received the word of Christ purified their hearts, Acts xv. 9. The Spirit of grace by the word refined them from the dross of the world and the flesh, and purged out of them the leaven of the scribes and Pharisees, from which, when they saw their inveterate rage and enmity against their Master, they were now pretty well cleansed. Apply it to all believers. The word of Christ is spoken to them; there is a cleansing virtue in that word, as it works grace, and works out corruption. It cleanses as fire cleanses the gold from its dross, and as physic cleanses the body from its disease. We then evidence that we are cleansed by the word when we bring forth fruit unto holiness. Perhaps here is an allusion to the law concerning vineyards in Canaan; the fruit of them was as unclean, and uncircumcised, the first three years after it was planted, and the fourth year it was to be holiness of praise unto the Lord; and then it was clean, Lev. xix. 23, 24. The disciples had now been three years under Christ's instruction; and now you are clean.

(4.) The glory that will redound to God by our fruitfulness, with the comfort and honour that will come to ourselves by it, v. 8. If we bear much fruit, [1.] Herein our Father will be glorified. The fruitfulness of the apostles, as such, in the diligent discharge of their office, would be to the glory of God in the conversion of souls, and the offering of them up to him, Rom. xv. 9, 16. The fruitfulness of all Christians, in a lower or narrower sphere, is to the glory of God. By the eminent good works of Christians many are brought to glorify our Father who is in heaven. [2.] So shall we be Christ's disciples indeed, approving ourselves so, and making it to appear that we are really what we call ourselves. So shall we both evidence our discipleship and adorn it, and be to our Master for a name and a praise, and a glory, that is, disciples indeed, Jer. xiii. 11. So shall we be owned by our Master in the great day, and have the reward of disciples, a share in the joy of our Lord. And the more fruit we bring forth, the more we abound in that which is good, the more he is glorified.

2. In order to our fruitfulness, we must abide in Christ, must keep up our union with him by faith, and do all we do in religion in the virtue of that union. Here is,

(1.) The duty enjoined (v. 4): Abide in me, and I in you. Note, It is the great concern of all Christ's disciples constantly to keep up a dependence upon Christ and communion with him, habitually to adhere to him, and actually to derive supplies from him. Those that are come to Christ must abide in him: "Abide in me, by faith; and I in you, by my Spirit; abide in me, and then fear not but I will abide in you;" for the communion between Christ and believers never fails on his side. We must abide in Christ's word by a regard to it, and it in us as a light to our feet. We must abide in Christ's merit as our righteousness and plea, and it in us as our support and comfort. The knot of the branch abides in the vine, and the sap of the vine abides in the branch, and so there is a constant communication between them.

(2.) The necessity of our abiding in Christ, in order to our fruitfulness (v. 4, 5): "You cannot bring forth fruit, except you abide in me; but, if you do, you bring forth much fruit; for, in short, without me, or separate from me, you can do nothing." So necessary is it to our comfort and happiness that we be fruitful, that the best argument to engage us to abide in Christ is, that otherwise we cannot be fruitful. [1.] Abiding in Christ is necessary in order to our doing much good. He that is constant in the exercise of faith in Christ and love to him, that lives upon his promises and is led by his Spirit, bringeth forth much fruit, he is very serviceable to God's glory, and his own account in the great day. Note, Union with Christ is a noble principle, productive of all good. A life of faith in the Son of God is incomparably the most excellent life a man can live in this world; it is regular and even, pure and heavenly; it is useful and comfortable, and all that answers the end of life. [2.] It is necessary to our doing any good. It is not only a means of cultivating ad increasing what good there is already in us, but it is the root and spring of all good: "Without me you can do nothing: not only no great thing, heal the sick, or raise the dead, but nothing." Note, We have as necessary and constant a dependence upon the grace of the Mediator for all the actions of the spiritual and divine life as we have upon the providence of the Creator for all the actions of the natural life; for, as to both, it is in the divine power that we live, move, and have our being. Abstracted from the merit of Christ, we can do nothing towards our justification; and from the Spirit of Christ nothing towards our sanctification. Without Christ we can do nothing aright, nothing that will be fruit pleasing to God or profitable to ourselves, 2 Cor. iii. 5. We depend upon Christ, not only as the vine upon the wall, for support; but, as the branch on the root, for sap.

(3.) The fatal consequences of forsaking Christ (v. 6): If any man abide not in me, he is cast forth as a branch. This is a description of the fearful state of hypocrites that are not in Christ, and of apostates that abide not in Christ. [1.] They are cast forth as dry and withered branches, which are plucked off because they cumber the tree. It is just that those should have no benefit by Christ who think they have no need of him; and that those who reject him should be rejected by him. Those that abide not in Christ shall be abandoned by him; they are left to themselves, to fall into scandalous sin, and then are justly cast out of the communion of the faithful. [2.] They are withered, as a branch broken off from the tree. Those that abide not in Christ, though they may flourish awhile in a plausible, at least a passable profession, yet in a little time wither and come to nothing. Their parts and gifts wither; their zeal and devotion wither; their credit and reputation wither; their hopes and comforts wither, Job viii. 11-13. Note, Those that bear no fruit, after while will bear no leaves. How soon is that fig-tree withered away which Christ has cursed! [3.] Men gather them. Satan's agents and emissaries pick them up, and make an easy prey of them. Those that fall off from Christ presently fall in with sinners; and the sheep that wander from Christ's fold, the devil stands ready to seize them for himself. When the Spirit of the Lord had departed from Saul, an evil spirit possessed him. [4.] They cast them into the fire, that is, they are cast into the fire; and those who seduce them and draw them to sin do in effect cast them there; for they make them children of hell. Fire is the fittest place for withered branches, for they are good for nothing else, Ezek. xv. 2-4. [5.] They are burned; this follows of course, but it is here added very emphatically, and makes the threatening very terrible. They will not be consumed in a moment, like thorns under a pot (Eccl. vii. 6), but kaietai, they are burning for ever in a fire, which not only cannot be quenched, but will never spend itself. This comes of quitting Christ, this is the end of barren trees. Apostates are twice dead (Jude 12), and when it is said, They are cast into the fire and are burned, it speaks as if they were twice damned. Some apply men's gathering them to the ministry of the angels in the great day, when they shall gather out of Christ's kingdom all things that offend, and shall bundle the tares for the fire.

(4.) The blessed privilege which those have that abide in Christ (v. 7): If my words abide in you, you shall ask what you will of my Father in my name, and it shall be done. See here, [1.] How our union with Christ is maintained--by the word: If you abide in me; he had said before, and I in you; here he explains himself, and my words abide in you; for it is in the word that Christ is set before us, and offered to us, Rom. x. 6-8. It is in the word that we receive and embrace him; and so where the word of Christ dwells richly there Christ dwells. If the word be our constant guide and monitor, if it be in us as at home, then we abide in Christ, and he in us. [2.] How our communion with Christ is maintained--by prayer: You shall ask what you will, and it shall be done to you. And what can we desire more than to have what we will for the asking? Note, Those that abide in Christ as their heart's delight shall have, through Christ, their heart's desire. If we have Christ, we shall want nothing that is good for us. Two things are implied in this promise:--First, That if we abide in Christ, and his word in us, we shall not ask any thing but what is proper to be done for us. The promises abiding in us lie ready to be turned into prayers; and the prayers so regulated cannot but speed. Secondly, That if we abide in Christ and his word we shall have such an interest in God's favour and Christ's mediation that we shall have an answer of peace to all our prayers.
Adam Clarke: Commentary on the Bible - 1831
15:1: I am the true vine - Perhaps the vines which they met with, on their road from Bethany to Gethsemane, might have given rise to this discourse. Some of the disciples were probably making remarks on the different kinds of them, and our Lord took the opportunity of improving the conversation, according to his usual manner, to the instruction of their souls. He might here term himself the true vine, or vine of the right sort, in opposition to the wild and barren vine. Some MSS. and several of the fathers read the verse thus: I am the true vine, ye are the branches, and my Father is the husbandman. Some think that, as this discourse followed the celebration of the Eucharist, our Lord took occasion from the fruit of the vine, used in that ordinance, to introduce this similitude.
Albert Barnes: Notes on the Bible - 1834
15:1: I am the true vine - Some have supposed that this discourse was delivered in the room where the Lord's Supper was instituted, and that, as they had made use of wine, Jesus took occasion from that to say that he was the true vine, and to intimate that his blood was the real wine that was to give strength to the soul. Others have supposed that it was delivered in the temple, the entrance to which was adorned with a golden vine (Josephus), and that Jesus took occasion thence to say that he was the true vine; but it is most probable that it was spoken while they were going from the paschal supper to the Mount of Olives. Whether it was suggested by the sight of vines by the way, or by the wine of which they had just partaken, cannot now be determined. The comparison was frequent among the Jews, for Palestine abounded in vineyards, and the illustration was very striking. Thus, the Jewish people are compared to a vine which God had planted, Isa 5:1-7; Psa 80:8-16; Joe 1:7; Jer 2:21; Eze 19:10. When Jesus says he was the true vine, perhaps allusion is had to Jer 2:21. The word "true," here, is used in the sense of real, genuine. He really and truly gives what is emblematically represented by a vine. The point of the comparison or the meaning of the figure is this: A vine yields proper juice and nourishment to all the branches, whether these are large or small. All the nourishment of each branch and tendril passes through the main stalk, or the vine, that springs from the earth. So Jesus is the source of all real strength and grace to his disciples. He is their leader and teacher, and imparts to them, as they need, grace and strength to bear the fruits of holiness.
And my Father is the husbandman - The word "vine-dresser" more properly expresses the sense of the original word than husbandman. It means one who has the care of a vineyard; whose office it is to nurture, trim, and defend the vine, and who of course feels a deep interest in its growth and welfare. See the notes at Mat 21:33. The figure means that God gave, or appointed his Son to be, the source of blessings to man; that all grace descends through him; and that God takes care of all the branches of this vine - that is, of all who are by faith united to the Lord Jesus Christ. In Jesus and all his church he feels the deepest interest, and it is an object of great solicitude that his church should receive these blessings and bear much fruit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: true: Joh 1:9, Joh 1:17, Joh 6:32, Joh 6:55; Jo1 2:8
vine: Gen 49:10, Gen 49:11; Psa 80:8-19; Isa 4:2, Isa 5:1-7; Jer 2:21, Jer 12:10; Eze 15:2-6; Hos 10:1; Zac 3:8; Mat 21:33; Luk 13:6
husbandman: Sol 7:12, Sol 8:11, Sol 8:12; Isa 27:2, Isa 27:3, Isa 60:21, Isa 61:3; Mat 20:1; Mar 12:1; Co1 3:9
Geneva 1599
15:1 I (1) am the true vine, and my Father is the husbandman.
(1) We are by nature dry and fit for nothing but the fire. Therefore, in order that we may live and be fruitful, we must first be grafted into Christ, as it were into a vine, by the Father's hand: and then be daily moulded with a continual meditation of the word, and the cross: otherwise it will not avail any man at all to have been grafted unless he cleaves fast to the vine, and so draws juice out of it.
John Gill
15:1 I am the true vine,.... The fruit of which he had been just speaking of at supper with his disciples; and then informs them, that he himself is the vine from whence that fruit must be expected, which should be partook of by them in his Father's kingdom; for though Christ may be compared to a vine for its tenderness, weakness, and being subject to cuttings and prunings; all which may express his outward meanness in his birth, parentage, and education, Which exposed him to the contempt of men; the weakness of the human nature in itself, his being encompassed with the infirmities of his people, and his sufferings and death for their sakes; yet he is rather called so with respect to his fruitfulness: for as the vine is a fruitful tree, brings forth and bears fruit in clusters, so Christ, as man and Mediator, is full of grace and truth, of all spiritual blessings, and exceeding great and precious promises; from him come the wine of divine love, of Gospel truths and Gospel ordinances, the various blessings of grace, and the joys of heaven, which are the best wine reserved by him till last: Christ is the "true" vine; not that he is really and literally so, without a figure; but he is, as the Syriac renders it, , "the vine of truth". Just as Israel is called a noble vine, wholly a right seed, , "a seed of truth", Jer 2:21; right genuine seed; or, as the Septuagint render it, "a vine", bringing forth fruit, "wholly true"; to which the allusion may be here. Christ is the noble vine, the most excellent of vines, wholly a right seed, in opposition to, and distinction from, the wild and unfruitful, or degenerate plant of a strange vine: to him agree all the properties of a right and real vine; he really and truly communicates life, sap, juice, nourishment, and fruitfulness to the several branches which are in him. The metaphor Christ makes use of was well known to the Jews; for not only the Jewish church is often compared to a vine, but the Messiah too, according to them: thus the Targumist explains the phrase in Ps 80:15, "the branch thou madest strong for thyself", of the King Messiah: and indeed, by comparing it with Ps 80:17 it seems to be the true sense of the passage (g). The Cabalistic doctors say (h), that the Shekinah is called, "a vine"; see Gen 49:11; where the Jews observe (i), the King Messiah is so called. The Jews (k) say, there was a golden vine that stood over the gate of the temple, and it was set upon props; and whoever offered a leaf, or a grape, or a cluster, (that is, a piece of gold to the temple, in the form of either of these,) bought it, and hung it upon it. And of this vine also Josephus (l) makes mention, as being in Herod's temple; of which he says, that it was over the doors (of the temple), under the edges of the wall, having clusters hanging down from it on high, which filled spectators with wonder as for the size of it, so for the art with which it was made. And elsewhere he says (m), the inward door in the porch was all covered with gold, and the whole wall about it; and it had over it golden vines, from whence hung clusters as big as the stature of a man: now whether our Lord may refer to this, being near the temple, and in view of it, and point to it, and call himself the true vine, in distinction from it, which was only the representation of one; or whether he might take occasion, from the sight of a real vine, to compare himself to one, nay be considered; since it was usual with Christ, upon sight or mention of natural things, to take the opportunity of treating of spiritual ones: though it may be rather this discourse of the vine and branches might be occasioned by his speaking of the fruit of the vine, at the time he ate the passover, and instituted the ordinance of the supper.
And my Father is the husbandman; or vinedresser. So God is called by Philo the Jew (n), , "a good husbandman"; and the same the Targumist says of the word of the Lord (o),
"and my word shall be unto them, , "as a good husbandman".''
Now Christ says this of his Father, both with respect to himself the vine, and with respect to the branches that were in him: he was the husbandman to him; he planted the vine of his human nature, and filled it with all the graces of the Spirit; he supported it, upheld it, and made it strong for himself, for the purposes of his grace, and for his own glory; and took infinite delight in it, being to him a pleasant plant, a plant of renown. The concern this husbandman has with the branches, is expressed in the following verse.
(g) Vid. R. Mosem Hadersan in Galatin. de Arcan. Cathol. verit, l. 8. c. 4. (h) Zohar in Exod. fol. 70. 2. & Cabala denudata, par. 1. p. 241. (i) Zohar in Gen fol. 127. 3. (k) Misn. Middot, c. 3. sect. 8. T. Bab. Cholin, fol. 90. 2. & Tamid, fol. 29. 1, 2. (l) Antiqu. l. 15. c. 11. sect. 3. (m) De Bello Jud. l. 5. c. 5. sect. 4. (n) Leg. Allegor. l. 1. p. 48. (o) Targum in Hos. 11. 4.
John Wesley
15:1 I am the true vine - So the true bread, Jn 6:32; that is, the most excellent.
Robert Jamieson, A. R. Fausset and David Brown
15:1 DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27)
The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Is 5:1, &c.).
I am the true vine--of whom the vine of nature is but a shadow.
my Father is the husbandman--the great Proprietor of the vineyard, the Lord of the spiritual kingdom. (It is surely unnecessary to point out the claim to supreme divinity involved in this).
15:215:2: Ամենայն ուռ որ յի՛ս է՝ եւ ո՛չ բերէ պտուղ, կտրէ՛ զնա. եւ ամենայն որ բերէ պտուղ՝ սրբէ՛ զնա, զի առաւե՛լ եւս պտղաբե՛ր լիցի[1925]։ [1925] Ոմանք. Որ բերէ զպտուղ՝ սր՛՛։
2. Ամէն ճիւղ, որ իմ վրայ է եւ պտուղ չի տալիս, նա կտրում է այն. եւ այն ամէնը, որ պտուղ է տալիս, էտում է, որպէսզի առաւել եւս պտղաբեր լինի:
2 Ամէն ճիւղ որ իմ վրաս է ու պտուղ չի բերեր, կը կտրէ զանիկա։ Ան որ պտուղ կը բերէ, կը մաքրէ զանիկա, որպէս զի ա՛լ աւելի պտուղ բերէ։
Ամենայն ուռ որ յիս է եւ ոչ բերէ պտուղ` կտրէ զնա. եւ ամենայն որ բերէ պտուղ` սրբէ զնա, զի առաւել եւս պտղաբեր լիցի:

15:2: Ամենայն ուռ որ յի՛ս է՝ եւ ո՛չ բերէ պտուղ, կտրէ՛ զնա. եւ ամենայն որ բերէ պտուղ՝ սրբէ՛ զնա, զի առաւե՛լ եւս պտղաբե՛ր լիցի[1925]։
[1925] Ոմանք. Որ բերէ զպտուղ՝ սր՛՛։
2. Ամէն ճիւղ, որ իմ վրայ է եւ պտուղ չի տալիս, նա կտրում է այն. եւ այն ամէնը, որ պտուղ է տալիս, էտում է, որպէսզի առաւել եւս պտղաբեր լինի:
2 Ամէն ճիւղ որ իմ վրաս է ու պտուղ չի բերեր, կը կտրէ զանիկա։ Ան որ պտուղ կը բերէ, կը մաքրէ զանիկա, որպէս զի ա՛լ աւելի պտուղ բերէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:22: Всякую у Меня ветвь, не приносящую плода, Он отсекает; и всякую, приносящую плод, очищает, чтобы более принесла плода.
15:2  πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπόν, αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ.
15:2. πᾶν (to-all) κλῆμα (to-a-branch) ἐν (in) ἐμοὶ (unto-ME) μὴ (lest) φέρον (to-bearing) καρπὸν (to-a-fruit) αἴρει (it-lifteth) αὐτό, (to-it,"καὶ (and) πᾶν (to-all) τὸ (to-the-one) καρπὸν (to-a-fruit) φέρον (to-bearing) καθαίρει (it-cleanseth) αὐτὸ (to-it) ἵνα (so) καρπὸν (to-a-fruit) πλείονα (to-more-beyond) φέρῃ. (it-might-bear)
15:2. omnem palmitem in me non ferentem fructum tollet eum et omnem qui fert fructum purgabit eum ut fructum plus adferatEvery branch in me that beareth not fruit, he will take away: and every one that beareth fruit, he will purge it, that it may bring forth more fruit.
2. Every branch in me that beareth not fruit, he taketh it away: and every that beareth fruit, he cleanseth it, that it may bear more fruit.
15:2. Every branch in me that does not bear fruit, he will take away. And each one that does bear fruit, he will cleanse, so that it may bring forth more fruit.
15:2. Every branch in me that beareth not fruit he taketh away: and every [branch] that beareth fruit, he purgeth it, that it may bring forth more fruit.
Every branch in me that beareth not fruit he taketh away: and every [branch] that beareth fruit, he purgeth it, that it may bring forth more fruit:

2: Всякую у Меня ветвь, не приносящую плода, Он отсекает; и всякую, приносящую плод, очищает, чтобы более принесла плода.
15:2  πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπόν, αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ.
15:2. omnem palmitem in me non ferentem fructum tollet eum et omnem qui fert fructum purgabit eum ut fructum plus adferat
Every branch in me that beareth not fruit, he will take away: and every one that beareth fruit, he will purge it, that it may bring forth more fruit.
15:2. Every branch in me that does not bear fruit, he will take away. And each one that does bear fruit, he will cleanse, so that it may bring forth more fruit.
15:2. Every branch in me that beareth not fruit he taketh away: and every [branch] that beareth fruit, he purgeth it, that it may bring forth more fruit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Ветви лозы - Христа - это все верующие или обратившиеся в христианскую веру (Господь здесь взор Свой обращает на далекое будущее). Среди христиан будет немало таких, которые будут христианами только по имени, внутренне же будут далеки от Христа. Таких Бог отсекает от общения со Христом. Это отсечение сначала происходит невидимо, а потом совершится и на страшном последнем суде. Наоборот, ветви добрые Бог очищает, удаляя из них все, что портит чистоту и вкус получаемого из лоз вина: это так называемые водянистые ветви. В отношении к истинным христианам, которые должны приносить только плоды добродетели, Бог действует так же. Он очищает, зачастую, путем тяжелых испытаний (1Пет. 1:6, 7) их от всего, что мешает им идти по пути духовного самоусовершенствования.
Adam Clarke: Commentary on the Bible - 1831
15:2: Every branch in me - I stand in the same relation to my followers, and they to me, as the vine to the branches, and the branches to the vine.
He taketh away - As the vine-dresser will remove every unfruitful branch from the vine, so will my Father remove every unfruitful member from my mystical body - such as Judas, the unbelieving Jews, the apostatizing disciples, and all false and merely nominal Christians, who are attached to the vine by faith in the word and Divine mission of Christ, while they live not in his life and Spirit, and bring forth no fruit to the glory of God; and also every branch which has been in him by true faith - such as have given way to iniquity, and made shipwreck of their faith and of their good conscience: all these he taketh away.
He purgeth it - He pruneth. The branch which bears not fruit, the husbandman αερει αυτο, taketh It away; but the branch that beareth fruit, καθαιρει αυτο, he taketh away From it, i.e. he prunes away excrescences, and removes every thing that might hinder its increasing fruitfulness. The verb καθαιρω; from κατα, intens. and αιρω, I take away, signifies ordinarily to cleanse, purge, purify, but is certainly to be taken in the sense of pruning, or cutting off, in this text, as the verb purgare is used by Horace, Epist. lib. i. ep. vii. v. 51.
Cultello proprios purgantem leniter ungues.
"Composedly Paring his own nails with a penknife."
He who brings forth fruit to God's glory, according to his light and power, will have the hinderances taken away from his heart; for his very thoughts shall be cleansed by the inspiration of the Holy Ghost.
Albert Barnes: Notes on the Bible - 1834
15:2: Every branch in me - Everyone that is a true follower of me, that is united to me by faith, and that truly derives grace and strength from me, as the branch does from the vine. The word "branch" includes all the boughs, and the smallest tendrils that shoot out from the parent stalk. Jesus here says that he sustains the same relation to his disciples that a parent stalk does to the branches; but this does not denote any physical or incomprehensible union. It is a union formed by believing on him; resulting from our feeling our dependence on him and our need of him; from embracing him as our Saviour, Redeemer, and Friend. We become united to him in all our interests, and have common feelings, common desires, and a common destiny with him. We seek the same objects, are willing to encounter the same trials, contempt, persecution, and want, and are desirous that his God shall be ours, and his eternal abode ours. It is a union of friendship, of love, and of dependence; a union of weakness with strength; of imperfection with perfection; of a dying nature with a living Saviour; of a lost sinner with an unchanging Friend and Redeemer. It is the most tender and interesting of all relations, but not more mysterious or more physical than the union of parent and child, of husband and wife Eph 5:23, or friend and friend.
That beareth not fruit - As the vinedresser will remove all branches that are dead or that bear no fruit, so will God take from his church all professed Christians who give no evidence by their lives that they are truly united to the Lord Jesus. He here refers to such cases as that of Judas, the apostatizing disciples, and all false and merely nominal Christians (Dr. Adam Clarke).
He taketh away - The vine-dresser cuts it off. God removes such in various ways:
1. by the discipline of the church.
2. by suffering them to fall into temptation.
3. by persecution and tribulation, by the deceitfulness of riches, and by the cares of the world Mat 13:21-22; by suffering the man to be placed in such circumstances as Judas, Achan, and Ananias were such as to show what they were, to bring their characters fairly out, and to let it be seen that they had no true love to God.
4. by death, for God has power thus at any moment to remove unprofitable branches from the church.
Every branch that beareth fruit - That is, all true Christians, for all such bear fruit. To bear fruit is to show by our lives that we are under the influence of the religion of Christ, and that that religion produces in us its appropriate effects, Gal 5:22-23. Notes, Mat 7:16-20. It is also to live so as to be useful to others, As a vineyard is worthless unless it bears fruit that may promote the happiness or subsistence of man, so the Christian principle would be worthless unless Christians should live so that others may be made holy and happy by their example and labors, and so that the world may be brought to the cross of the Saviour.
He purgeth it - Or rather he prunes it, or cleanses it by pruning. There is a use of words here - a paronomasia - in the original which cannot be retained in the translation. It may be imperfectly seen by retaining the Greek words "Every branch in me that beareth not fruit he taketh away αἴρει airei; every branch that beareth fruit, he purgeth it καθαίρει kathairei; now ye are clean καθαροί katharoi," etc. The same Greek word in different forms is still retained. God purifies all true Christians so that they may be more useful. He takes away that which hindered their usefulness; teaches them; quickens them; Rev_ives them; makes them more pure in motive and in life. This he does by the regular influences of his Spirit in sanctifying them, purifying their motives, teaching them the beauty of holiness, and inducing them to devote themselves more to him. He does it by taking away what opposes their usefulness, however much they may be attached to it, or however painful to part with it; as a vine-dresser will often feel himself compelled to lop off a branch that is large, apparently thrifty, and handsome, but which bears no fruit, and which shades or injures those which do. So God often takes away the property of his people, their children, or other idols. He removes the objects which bind their affections, and which render them inactive. He takes away the things around man, as he did the valued gourds of Jonah Jon 4:5-11, so that he may feel his dependence, and live more to the honor of God, and bring forth more proof of humble and active piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: branch: Joh 17:12; Mat 3:10, Mat 15:13, Mat 21:19; Luk 8:13, Luk 13:7-9; Co1 13:1; Heb 6:7, Heb 6:8; Jo1 2:19
and: Job 17:9; Psa 51:7-13; Pro 4:18; Isa 27:9, Isa 29:19; Hos 6:3; Mal 3:3; Mat 3:12, Mat 13:12, Mat 13:33; Rom 5:3-5, Rom 8:28; Co2 4:17, Co2 4:18; Phi 1:9-11; Th1 5:23, Th1 5:24; Tit 2:14; Heb 6:7, Heb 12:10, Heb 12:11, Heb 12:15; Rev 3:19
may: Joh 15:8, Joh 15:16; Gal 5:22, Gal 5:23; Phi 1:11; Col 1:5-10
John Gill
15:2 Every branch in me that beareth not fruit,.... There are two sorts of branches in Christ the vine; the one sort are such who have only an historical faith in him, believe but for a time, and are removed; they are such who only profess to believe in him, as Simon Magus did; are in him by profession only; they submit to outward ordinances, become church members, and so are reckoned to be in Christ, being in a church state, as the churches of Judea and Thessalonica, and others, are said, in general, to he in Christ; though it is not to be thought that every individual person in these churches were truly and savingly in him. These branches are unfruitful ones; what fruit they seemed to have, withers away, and proves not to be genuine fruit; what fruit they bring forth is to themselves, and not to the glory of God, being none of the fruits of his Spirit and grace: and such branches the husbandman
taketh away; removes them from that sort of being which they had in Christ. By some means or another he discovers them to the saints to be what they are; sometimes he suffers persecution to arise because of the word, and these men are quickly offended, and depart of their own accord; or they fall into erroneous principles, and set up for themselves, and separate from the churches of Christ; or they become guilty of scandalous enormities, and so are removed from their fellowship by excommunication; or if neither of these should be the case, but these tares should grow together with the wheat till the harvest, the angels will be sent forth, who will gather out of the kingdom of God all that offend and do iniquity, and cast them into a furnace of fire, as branches withered, and fit to be burnt.
And every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. These are the other sort of branches, who are truly and savingly in Christ; such as are rooted in him; to whom he is the green fir tree, from whom all their fruit is found; who are filled by him with all the fruits of his Spirit, grace, and righteousness. These are purged or pruned, chiefly by afflictions and temptations, which are as needful for their growth and fruitfulness, as the pruning and cutting of the vines are for theirs; and though these are sometimes sharp, and never joyous, but grievous, yet they are attended with the peaceable fruits of righteousness, and so the end of bringing forth more fruit is answered; for it is not enough that a believer exercise grace, and perform good works for the present, but these must remain; or he must be constant herein, and still bring forth fruit, and add one virtue to another, that it may appear he is not barren and unfruitful in the knowledge of Christ, in whom he is implanted. These different acts of the vinedresser "taking away" some branches, and "purging" others, are expressed by the Misnic doctors (p) by and The former, the commentators (q) say, signifies to cut off the branches that are withered and perished, and are good for nothing; and the latter signifies the pruning of the vine when it has a superfluity of branches, or these extend themselves too far; when some are left, and others taken off.
(p) Misn. Sheviith, c, 2. sect. 3. (q) Maimon. & Bartenora in ib.
John Wesley
15:2 Every one that beareth fruit, he purifieth - by obeying the truth, 1Pet 1:22; and by inward or outward sufferings, Heb 12:10-11. So purity and fruitfulness help each other. That it may bear more fruit - For this is one of the noblest rewards God can bestow on former acts of obedience, to make us yet more holy, and fit for farther and more eminent service.
Robert Jamieson, A. R. Fausset and David Brown
15:2 Every branch in me that beareth not fruit . . . every branch that beareth fruit--As in a fruit tree, some branches may be fruitful, others quite barren, according as there is a vital connection between the branch and the stock, or no vital connection; so the disciples of Christ may be spiritually fruitful or the reverse, according as they are vitally and spiritually connected with Christ, or but externally and mechanically attached to Him. The fruitless He "taketh away" (see on Jn 15:6); the fruitful He "purgeth" (cleanseth, pruneth)--stripping it, as the husbandman does, of what is rank (Mk 4:19), "that it may bring forth more fruit"; a process often painful, but no less needful and beneficial than in the natural husbandry.
15:315:3: Դուք արդէն իսկ սո՛ւրբ էք վասն բանին՝ զոր խօսեցայ ընդ ձեզ։
3. Դուք արդէն իսկ մաքուր էք այն խօսքի համար, որ ձեզ ասացի:
3 Դուք հիմա մաքուր էք այն խօսքով որ ձեզի խօսեր եմ։
Դուք արդէն իսկ սուրբ էք վասն բանին զոր խօսեցայ ընդ ձեզ:

15:3: Դուք արդէն իսկ սո՛ւրբ էք վասն բանին՝ զոր խօսեցայ ընդ ձեզ։
3. Դուք արդէն իսկ մաքուր էք այն խօսքի համար, որ ձեզ ասացի:
3 Դուք հիմա մաքուր էք այն խօսքով որ ձեզի խօսեր եմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:33: Вы уже очищены через слово, которое Я проповедал вам.
15:3  ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν·
15:3. ἤδη (Which-then) ὑμεῖς (ye) καθαροί ( cleansed ) ἐστε (ye-be) διὰ (through) τὸν (to-the-one) λόγον (to-a-forthee) ὃν (to-which) λελάληκα (I-had-come-to-speak-unto) ὑμῖν: (to-ye)
15:3. iam vos mundi estis propter sermonem quem locutus sum vobisNow you are clean, by reason of the word which I have spoken to you.
3. Already ye are clean because of the word which I have spoken unto you.
15:3. You are clean now, because of the word that I have spoken to you.
15:3. Now ye are clean through the word which I have spoken unto you.
Now ye are clean through the word which I have spoken unto you:

3: Вы уже очищены через слово, которое Я проповедал вам.
15:3  ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν·
15:3. iam vos mundi estis propter sermonem quem locutus sum vobis
Now you are clean, by reason of the word which I have spoken to you.
15:3. You are clean now, because of the word that I have spoken to you.
15:3. Now ye are clean through the word which I have spoken unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Апостолы уже очищены чрез слово Христово (ср. 13:8-11), т. е. через учение Христа, которое они принимали с верою (ср. Деян. 15:9). Это дает им силу отражать вредные для их духовного организма влияния грешного мира.
Adam Clarke: Commentary on the Bible - 1831
15:3: Now ye are clean - Καθαροι εστε, Ye are pruned. As our Lord has not changed the metaphor, it would be wrong to change the expression.
Through the word - Δια τον λογον, Through that word - that doctrine of holiness which I have incessantly preached unto you, and which ye have received. Perhaps our Lord more immediately refers here to the words which he had spoken concerning Judas, Joh 13:21-30, in consequence of which Judas went out and finished his bargain with the chief priests; he being gone off, the body of the apostles was purified; and thus he might say, Now ye are clean through the word which I have spoken unto you.
Albert Barnes: Notes on the Bible - 1834
15:3: Now ye are clean - Still keeping up the figure καθαροί katharoi. It does not mean that they were perfect, but that they had been under a process of purifying by his instructions all the time he had been with them. He had removed their erroneous notions of the Messiah; he had gradually reclaimed them from their fond and foolish views respecting earthly honors; he had taught them to be willing to forsake all things; and he had so trained and disciplined them that immediately after his death they would be ready to go and bear fruit among all nations to the honor of his name. In addition to this, Judas had been removed from their number, and they were now all true followers of the Saviour. See the notes at Joh 13:10.
Through the word - By means of the teachings of Jesus while he had been with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: Joh 13:10, Joh 17:17; Eph 5:26; Pe1 1:22
John Gill
15:3 Now ye are clean through the word which I have spoken unto you. These words being inserted in the discourse concerning the vine and branches, and the pruning and purging them to make them fruitful, are thought, by the learned Dr. Lightfoot, to be an allusion to the law in Lev 19:23; by which the fruit of trees, for the first three years, were accounted uncircumcised or unclean, and in the fourth year fit for use; concerning which the Talmudists have a whole tract, called "Orla"; the apostles having enjoyed the ministry of Christ, and been his disciples about such a time. Though the "now" seems to refer to the removal and taking away of that withered and unfruitful branch, Judas. Christ, in Jn 13:10, had told his disciples, that they "were clean, but not all", because the betrayer was among them; but he being discovered by Christ, and ordered by him to be gone, went out from among them about his wicked design; and now Christ could say of them all, that they were clean: which may be understood of their regeneration and sanctification, in which their hearts were sprinkled with clean water; were washed with the washing of regeneration; had their hearts purified by faith in the blood of Christ, and had pure principles of grace formed in their souls; of all which the Gospel of Christ was the instrumental means: or of their justification by the righteousness of Christ, by which they were justified from all sin; and were all fair, and without spot; which was through the Gospel of Christ revealing his righteousness to them, or through the sentence of justification he, by his Spirit, passed upon their consciences.
John Wesley
15:3 Ye are clean - All of you, to whom I now speak, are purged from the guilt and power of sin; by the word - Which, applied by the Spirit, is the grand instrument of purifying the soul.
Robert Jamieson, A. R. Fausset and David Brown
15:3 Now--rather, "Already."
ye are clean through--by reason of.
the word I have spoken to you--already in a purified, fruitful condition, in consequence of the long action upon them of that searching "word" which was "as a refiner's fire" (Mal 3:2-3).
15:415:4: Կացէ՛ք յիս՝ եւ ես ՚ի ձե՛զ. որպէս ո՛ւռն ո՛չ կարէ պտուղ բերել յանձնէ իւրմէ, եթէ չիցէ՛ հաստատեալ յո՛րթն, նոյնպէս եւ դո՛ւք՝ եթէ ո՛չ յի՛ս հաստատեալ իցէք[1926]։ [1926] Ոմանք. Եթէ ոչ իցէ հաստա՛՛։
4. Մնացէ՛ք իմ մէջ, եւ ես՝ ձեր մէջ. ինչպէս ճիւղը, որ ինքն իրեն չի կարող պտուղ տալ, եթէ որթատունկի վրայ հաստատուած չլինի, նոյնպէս եւ դուք՝ եթէ իմ վրայ հաստատուած չլինէք:
4 Իմ մէջս կեցէք ու ես ձեր մէջ։ Ինչպէս ճիւղը չի կրնար ինքնիրմէ պտուղ բերել, եթէ որթին վրայ հաստատուած չըլլայ, նոյնպէս ալ դուք չէք կրնար՝ եթէ իմ վրաս հաստատուած չըլլաք։
Կացէք յիս եւ ես ի ձեզ. որպէս ուռն ոչ կարէ պտուղ բերել յանձնէ իւրմէ, եթէ չիցէ հաստատեալ յորթն, նոյնպէս եւ դուք եթէ ոչ յիս հաստատեալ իցէք:

15:4: Կացէ՛ք յիս՝ եւ ես ՚ի ձե՛զ. որպէս ո՛ւռն ո՛չ կարէ պտուղ բերել յանձնէ իւրմէ, եթէ չիցէ՛ հաստատեալ յո՛րթն, նոյնպէս եւ դո՛ւք՝ եթէ ո՛չ յի՛ս հաստատեալ իցէք[1926]։
[1926] Ոմանք. Եթէ ոչ իցէ հաստա՛՛։
4. Մնացէ՛ք իմ մէջ, եւ ես՝ ձեր մէջ. ինչպէս ճիւղը, որ ինքն իրեն չի կարող պտուղ տալ, եթէ որթատունկի վրայ հաստատուած չլինի, նոյնպէս եւ դուք՝ եթէ իմ վրայ հաստատուած չլինէք:
4 Իմ մէջս կեցէք ու ես ձեր մէջ։ Ինչպէս ճիւղը չի կրնար ինքնիրմէ պտուղ բերել, եթէ որթին վրայ հաստատուած չըլլայ, նոյնպէս ալ դուք չէք կրնար՝ եթէ իմ վրաս հաստատուած չըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
15:44: Пребудьте во Мне, и Я в вас. Как ветвь не может приносить плода сама собою, если не будет на лозе: так и вы, если не будете во Мне.
15:4  μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ᾽ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε.
15:4. μείνατε (ye-should-have-stayed) ἐν (in) ἐμοί, (unto-ME,"κἀγὼ (and-I) ἐν (in) ὑμῖν. (unto-ye) καθὼς (Down-as) τὸ (the-one) κλῆμα (a-branch) οὐ (not) δύναται ( it-ableth ) καρπὸν (to-a-fruit) φέρειν (to-bear) ἀφ' (off) ἑαυτοῦ (of-self) ἐὰν (if-ever) μὴ (lest) μένῃ (it-might-stay) ἐν (in) τῇ (unto-the-one) ἀμπέλῳ, (unto-a-vine,"οὕτως (unto-the-one-this) οὐδὲ (not-moreover) ὑμεῖς (ye) ἐὰν (if-ever) μὴ (lest) ἐν (in) ἐμοὶ (unto-ME) μένητε. (ye-might-stay)
15:4. manete in me et ego in vobis sicut palmes non potest ferre fructum a semet ipso nisi manserit in vite sic nec vos nisi in me manseritisAbide in me: and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me.
4. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me.
15:4. Abide in me, and I in you. Just as the branch is not able to bear fruit of itself, unless it abides in the vine, so also are you unable, unless you abide in me.
15:4. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me:

4: Пребудьте во Мне, и Я в вас. Как ветвь не может приносить плода сама собою, если не будет на лозе: так и вы, если не будете во Мне.
15:4  μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ᾽ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε.
15:4. manete in me et ego in vobis sicut palmes non potest ferre fructum a semet ipso nisi manserit in vite sic nec vos nisi in me manseritis
Abide in me: and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me.
15:4. Abide in me, and I in you. Just as the branch is not able to bear fruit of itself, unless it abides in the vine, so also are you unable, unless you abide in me.
15:4. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: - 5: Апостолы должны сохранять такую чистоту и пребывать только во Христе, как в истинной благородной лозе. Если они думают, что могут сделать что-нибудь, не получая живительных соков из этой лозы, то они ошибаются: ничего доброго без Христа они не сделают.
Adam Clarke: Commentary on the Bible - 1831
15:4: Abide in me - Hold fast faith and a good conscience; and let no trials turn you aside from the truth. And I will abide in you - ye shall receive every help and influence from me that your souls can require, in order to preserve and save them to eternal life.
These two things are absolutely necessary to our salvation:
1. That we continue closely united to Christ by faith and love, and live in and to him.
2. That we continually receive from him the power to do good; for as the branch, however good in itself, cannot bear fruit from itself, through its own juice, which it has already derived from the tree, and can be no longer supported than it continues in union with the parent stock, neither can ye, unless ye abide in me. As the branch partakes of the nature of the tree, is nourished by its juice, and lives by its life, so ye must be made partakers of my Divine nature, be wise in my wisdom, powerful in my might, and pure through my holiness.
Albert Barnes: Notes on the Bible - 1834
15:4: Abide in me - Remain united to me by a living faith. Live a life of dependence on me, and obey my doctrines, imitate my example, and constantly exercise faith in me.
And I in you - That is, if you remain attached to me, I will remain with you, and will teach, guide, and comfort you. This he proceeds to illustrate by a reference to the vine. If the branch should be cut off an instant, it would die and be fruitless. As long as it is in the vine, "from the nature of the case," the parent stock imparts its juices, and furnishes a constant circulation of sap adapted to the growth and fruitfulness of the branch. So our piety, if we should be separate from Christ, or if we cease to feel our union to him and dependence on him, withers and droops. While we are united to him by a living faith, from the nature of the case, strength flows from him to us, and we receive help as we need. Piety then, manifested in good works, in love, and self-denial, is as natural, as easy, as unconstrained. and as lovely as the vine covered with fruitful branches is at once useful and enticing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: Abide: Joh 6:68, Joh 6:69, Joh 8:31; Sol 8:5; Luk 8:15; Act 11:23, Act 14:22; Gal 2:20; Col 1:23; Col 2:6; Th1 3:5; Heb 10:39; Jo1 2:6, Jo1 2:24-28; Jo2 1:9; Jde 1:20, Jde 1:21
I: Joh 6:56, Joh 14:20, Joh 17:23; Rom 8:9, Rom 8:10; Co2 13:5; Eph 3:17; Col 1:27
As: Isa 27:10, Isa 27:11; Eze 15:2-5; Hos 14:8; Co2 12:8-10; Gal 2:20; Phi 1:11
John Gill
15:4 Abide in me, and I in you,.... The former of these is an exhortation to continue in the exercise of faith and love upon Christ, holding to him the head, cleaving to him with full purpose of heart, and so deriving life, grace, strength, and nourishment from him; the latter is a promise encouraging to the former; for as Christ is formed in the hearts of his people, he continues there as the living principle of all grace. And so,
as the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me; which strongly expresses the necessity of abiding in Christ by fresh repeated acts of faith: and it is easy to observe, that when believers depart from Christ, though it be but partially, and for a time, for they cannot finally and totally depart from him, in what a poor, withered, fruitless condition they are, both in their frames and duties.
John Wesley
15:4 Abide in me - Ye who are now pure by living faith, producing all holiness; by which alone ye can be in me.
Robert Jamieson, A. R. Fausset and David Brown
15:4 Abide in me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine, &c.--As all spiritual fruitfulness had been ascribed to the mutual inhabitation, and living, active interpenetration (so to speak) of Christ and His disciples, so here the keeping up of this vital connection is made essential to continued fruitfulness.
15:515:5: Ես եմ որթ՝ եւ դուք ո՛ւռ. որ հաստատեալ է յիս՝ եւ ես ՚ի նա, նա՛ բերէ պտուղ յոյժ. զի առանց իմ ո՛չինչ կարէք առնել[1927]։ [1927] Ոմանք. Եւ ես ՚ի նմա, նա։
5. Ես եմ որթատունկը, իսկ դուք՝ ճիւղերը: Ով բնակւում է իմ մէջ, եւ ես՝ նրա մէջ, նա շատ պտուղ է տալիս, որովհետեւ առանց ինձ ոչինչ անել չէք կարող:
5 Ես որթն եմ ու դուք ճիւղերն էք։ Ան որ իմ վրաս հաստատուած է՝ եւ ես անոր վրայ, անիկա շատ պտուղ պիտի բերէ, վասն զի առանց ինծի բան մը չէք կրնար ընել։
Ես եմ որթ եւ դուք ուռ. որ հաստատեալ է յիս եւ ես ի նա, նա բերէ պտուղ յոյժ. զի առանց իմ ոչինչ կարէք առնել:

15:5: Ես եմ որթ՝ եւ դուք ո՛ւռ. որ հաստատեալ է յիս՝ եւ ես ՚ի նա, նա՛ բերէ պտուղ յոյժ. զի առանց իմ ո՛չինչ կարէք առնել[1927]։
[1927] Ոմանք. Եւ ես ՚ի նմա, նա։
5. Ես եմ որթատունկը, իսկ դուք՝ ճիւղերը: Ով բնակւում է իմ մէջ, եւ ես՝ նրա մէջ, նա շատ պտուղ է տալիս, որովհետեւ առանց ինձ ոչինչ անել չէք կարող:
5 Ես որթն եմ ու դուք ճիւղերն էք։ Ան որ իմ վրաս հաստատուած է՝ եւ ես անոր վրայ, անիկա շատ պտուղ պիտի բերէ, վասն զի առանց ինծի բան մը չէք կրնար ընել։
zohrab-1805▾ eastern-1994▾ western am▾
15:55: Я есмь лоза, а вы ветви; кто пребывает во Мне, и Я в нем, тот приносит много плода; ибо без Меня не можете делать ничего.
15:5  ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῶ οὖτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν.
15:5. ἐγώ (I) εἰμι (I-be) ἡ (the-one) ἄμπελος, (a-vine,"ὑμεῖς (ye) τὰ (the-ones) κλήματα. (branches) ὁ (The-one) μένων (staying) ἐν (in) ἐμοὶ (unto-ME) κἀγὼ (and-I) ἐν (in) αὐτῷ (unto-it) οὗτος (the-one-this) φέρει (it-beareth) καρπὸν (to-a-fruit) πολύν, (to-much) ὅτι (to-which-a-one) χωρὶς (of-spaced) ἐμοῦ (of-ME) οὐ (not) δύνασθε ( ye-able ) ποιεῖν (to-do-unto) οὐδέν. (to-not-moreover-one)
15:5. ego sum vitis vos palmites qui manet in me et ego in eo hic fert fructum multum quia sine me nihil potestis facereI am the vine: you the branches. He that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing.
5. I am the vine, ye are the branches: He that abideth in me, and I in him, the same beareth much fruit: for apart from me ye can do nothing.
15:5. I am the vine; you are the branches. Whoever abides in me, and I in him, bears much fruit. For without me, you are able to do nothing.
15:5. I am the vine, ye [are] the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
I am the vine, ye [are] the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing:

5: Я есмь лоза, а вы ветви; кто пребывает во Мне, и Я в нем, тот приносит много плода; ибо без Меня не можете делать ничего.
15:5  ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῶ οὖτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν.
15:5. ego sum vitis vos palmites qui manet in me et ego in eo hic fert fructum multum quia sine me nihil potestis facere
I am the vine: you the branches. He that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing.
15:5. I am the vine; you are the branches. Whoever abides in me, and I in him, bears much fruit. For without me, you are able to do nothing.
15:5. I am the vine, ye [are] the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:5: Without me ye can do nothing - Χωρις εμου ου δυνασθε ποιειν ουδεν - Separated from me, ye can do nothing at all. God can do without man, but man cannot do without God. Following the metaphor of our Lord, it would be just as possible to do any good without him, as for a branch to live, thrive, and bring forth fruit, while cut off from that tree from which it not only derives its juices, but its very existence also.
Nearly similar to this saying of our Lord, is that of Creeshna (the incarnate God of the Hindoos) to his disciple Arjoon: "God is the gift of charity; God is the offering: God is the fire of the altar; by God the sacrifice is performed; and God is to be obtained by him who maketh God alone the object of his works." And again: "I am the sacrifice; I am the worship; I am the spices; I am the invocation; I am the fire; and I am the victim. I am the Father and Mother of this world, and the Preserver. I am the Holy One, worthy to be known; the mystic figure Om; (see on Joh 1:14 (note)) I am the journey of the good; the Comforter; the Creator; the Witness; the resting-place; the asylum, and the Friend. I am the place of all things; and the inexhaustible seed of nature; I am sunshine, and I am rain; I now draw in, and now let forth." See Bhagvat Geeta, pp. 54 and 80. Could such sentiments as these ever come from any other source than Divine revelation? There is a saying in Theophilus very similar to one of those above: Θεος ου χωρειται, αλλα αυτος εστι τοπος των ὁλων. - God is not comprehended, but he is the place of all things.
Albert Barnes: Notes on the Bible - 1834
15:5: I am the vine - Joh 15:1.
Without me ye can do nothing - The expression "without me" denotes the same as separate from me. As the branches, if separated from the parent stock, could produce no fruit, but would immediately wither and die, so Christians, if separate from Christ, could do nothing. The expression is one, therefore, strongly implying dependence. The Son of God was the original source of life, Joh 1:4. He also, by his work as Mediator, gives life to the world Joh 6:33, and it is by the same grace and agency that it is continued in the Christian. We see hence:
1. that to him is due all the praise for all the good works the Christian performs.
2. that they will perform good works just in proportion as they feel their dependence on him and look to him. And,
3. that the reason why others fail of being holy is because they are unwilling to look to him, and seek grace and strength from him who alone is able to give it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: vine: Rom 12:5; Co1 10:16, Co1 12:12, Co1 12:27; Pe1 2:4
same: Joh 12:24; Pro 11:30; Hos 4:8; Luk 13:6-9; Rom 6:22, Rom 7:4; Co2 9:10; Gal 5:22; Eph 5:9; Phi 1:11, Phi 4:13, Phi 4:17; Col 1:6, Col 1:10; Jam 1:17; 2Pet. 1:2-18, Pe2 3:18
without: or, severed from, Act 4:12
can: Joh 5:19, Joh 9:33; Co2 13:8; Phi 4:13
John Gill
15:5 I am the vine, ye are the branches,.... Christ here repeats what he said of himself, "the vine", for the sake of the application of "the branches" to his disciples: which expresses their sameness of nature with Christ; their strict and close union to him; and the communication of life and grace, holiness and fruitfulness, of support and strength, and of perseverance in grace and holiness to the end from him:
he that abideth in me, and I in him; which is the case of all that are once in Christ, and he in them:
the same bringeth forth much fruit; in the exercise of grace, and performance of good works; and continues to do so as long as he lives, not by virtue of his own free will, power, and strength, but by grace continually received from Christ:
for without me ye can do nothing; nothing that is spiritually good; no, not anything at all, be it little or great, easy or difficult to be performed; cannot think a good thought, speak a good word, or do a good action; can neither begin one, nor, when it is begun, perfect it. Nothing is to be done "without Christ"; without his Spirit, grace, strength, and presence; or as "separate from" him. Were it possible for the branches that are truly in him, to be removed from him, they could bring forth no fruits of good works, any more than a branch separated from the vine can bring forth grapes; so that all the fruitfulness of a believer is to be ascribed to Christ, and his grace, and not to the free will and power of man.
John Wesley
15:5 I am the vine, ye are the branches - Our Lord in this whole passage speaks of no branches but such as are, or at least were once, united to him by living faith.
Robert Jamieson, A. R. Fausset and David Brown
15:5 without me--apart, or vitally disconnected from Me.
ye can do nothing--spiritually, acceptably.
15:615:6: Եթէ ոք ո՛չ է հաստատեալ յիս, ե՛լ նա արտաքս իբրեւ զո՛ւռն, եւ ցամաքեցա՛ւ. եւ ժողովեն զնա, եւ ՚ի հո՛ւր արկանեն՝ եւ այրի։
6. Եթէ մէկը իմ վրայ հաստատուած չէ, նա ճիւղի նման դուրս կը նետուի եւ կը չորանայ, եւ այն կը հաւաքեն ու կրակը կը նետեն, եւ կ’այրուի:
6 Եթէ մէկը իմ վրաս հաստատուած չէ, անիկա ճիւղի մը պէս դուրս ձգուած ու չորցած է եւ կը ժողվեն զանոնք ու կրակը կը նետեն ու կ’այրեն։
Եթէ ոք ոչ է հաստատեալ յիս, ել նա արտաքս իբրեւ զուռն եւ ցամաքեցաւ, եւ ժողովեն զնա եւ ի հուր արկանեն, եւ այրի:

15:6: Եթէ ոք ո՛չ է հաստատեալ յիս, ե՛լ նա արտաքս իբրեւ զո՛ւռն, եւ ցամաքեցա՛ւ. եւ ժողովեն զնա, եւ ՚ի հո՛ւր արկանեն՝ եւ այրի։
6. Եթէ մէկը իմ վրայ հաստատուած չէ, նա ճիւղի նման դուրս կը նետուի եւ կը չորանայ, եւ այն կը հաւաքեն ու կրակը կը նետեն, եւ կ’այրուի:
6 Եթէ մէկը իմ վրաս հաստատուած չէ, անիկա ճիւղի մը պէս դուրս ձգուած ու չորցած է եւ կը ժողվեն զանոնք ու կրակը կը նետեն ու կ’այրեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:66: Кто не пребудет во Мне, извергнется вон, как ветвь, и засохнет; а такие [ветви] собирают и бросают в огонь, и они сгорают.
15:6  ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν καὶ καίεται.
15:6. ἐὰν (If-ever) μή (lest) τις (a-one) μένῃ (it-might-stay) ἐν (in) ἐμοί, (unto-ME,"ἐβλήθη (it-was-casted) ἔξω (out-unto-which) ὡς (as) τὸ (the-one) κλῆμα (a-branch) καὶ (and) ἐξηράνθη, (it-was-dried,"καὶ (and) συνάγουσιν (they-lead-together) αὐτὰ (to-them) καὶ (and) εἰς (into) τὸ (to-the-one) πῦρ (to-a-fire) βάλλουσιν (they-casteth) καὶ (and) καίεται. (it-be-burned)
15:6. si quis in me non manserit mittetur foras sicut palmes et aruit et colligent eos et in ignem mittunt et ardentIf any one abide not in me, he shall be cast forth as a branch and shall wither: and they shall gather him up and cast him into the fire: and he burneth.
6. If a man abide not in me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, and they are burned.
15:6. If anyone does not abide in me, he will be cast away, like a branch, and he will wither, and they will gather him and cast him into the fire, and he burns.
15:6. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast [them] into the fire, and they are burned.
If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast [them] into the fire, and they are burned:

6: Кто не пребудет во Мне, извергнется вон, как ветвь, и засохнет; а такие [ветви] собирают и бросают в огонь, и они сгорают.
15:6  ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν καὶ καίεται.
15:6. si quis in me non manserit mittetur foras sicut palmes et aruit et colligent eos et in ignem mittunt et ardent
If any one abide not in me, he shall be cast forth as a branch and shall wither: and they shall gather him up and cast him into the fire: and he burneth.
15:6. If anyone does not abide in me, he will be cast away, like a branch, and he will wither, and they will gather him and cast him into the fire, and he burns.
15:6. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast [them] into the fire, and they are burned.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Здесь указано, как обыкновенно виноградари поступают с засохшими ветвями. Так на страшном суде будет поступлено и с отступниками от Христа (ср. Мф. 13:30, 40, 41).

Но как согласить с явлением отпадения от Христа, какое здесь представляется возможным, то, что Господь говорил раньше (6:39: и сл. ; 10:28, 29) о безопасности, какую Он обещает уверовавшим в Него? То Он утверждает, что Отец хочет, чтобы Сын не потерял никого, то - теперь - говорит об имеющих отпасть от Него и погибнуть... Вопрос этот разрешается легко, если припомнить, что Иоанн считает отпадающих от Христа неистинными Его последователями. "Они вышли от нас, но не были наши" - говорит Иоанн о противниках христианства - бывших христианах (1Ин. 2:19).
Adam Clarke: Commentary on the Bible - 1831
15:6: If a man abide not in me - Our Lord in the plainest manner intimates that a person may as truly be united to him as the branch is to the tree that produces it, and yet be afterwards cut off and cast into the fire; because he has not brought forth fruit to the glory of his God. No man can cut off a branch from a tree to which that branch was never united: it is absurd, and contrary to the letter and spirit of the metaphor, to talk of being seemingly in Christ - because this means nothing. If there was only a seeming union, there could be only a seeming excision: so the matter is just where it began; nothing is done on either side, and nothing said to any purpose.
He is cast forth - Observe, that person who abides not in Christ, in a believing loving, obedient spirit, is -
1. Cut off from Jesus, having no longer any right or title to him or to his salvation.
2. He is withered - deprived of all the influences of God's grace and Spirit; loses all his heavenly unction; becomes indifferent, cold, and dead to every holy and spiritual word and work.
3. He is gathered - becomes (through the judgment of God) again united with backsliders like himself and other workers of iniquity; and, being abandoned to his own heart and Satan, he is,
4. Cast into the fire - separated from God's people, from God himself, and from the glory of his power. And,
5. He is burned - is eternally tormented with the devil and his angels, and with all those who have lived and died in their iniquity. Reader! pray God that this may never be thy portion.
Albert Barnes: Notes on the Bible - 1834
15:6: If a man, abide not in me - See Joh 15:4. If a man is not truly united to him by faith, and does not live with a continual sense of his dependence on him. This doubtless refers to those who are professors of religion, but who have never known anything of true and real connection with him.
Is cast forth - See the notes at Joh 15:2. Also Mat 8:12; Mat 22:13.
Is withered - Is dried up. A branch cut off withers. So of a soul unconnected with Christ, however fair it may have appeared. and however flourishing when a profession of religion was first made, yet when it is tried, and it is seen that there was no true grace, everything withers and dies. The zeal languishes, the professed love is gone, prayer is neglected, the sanctuary is forsaken, and the soul becomes like a withered branch reserved for the fire of the last great day. See a beautiful illustration of this in Eze 15:1-8.
Men gather them - The word "men" is not in the original, and should not have been in the translation. The Greek is "they gather them," a form of expression denoting simply they are gathered, without specifying by whom it is done. From Mat 13:40-42, it seems that it will be done by the angels. The expression means, as the withered and useless branches of trees are gathered for fuel, so shall it be with all hypocrites and false professors of religion.
Are burned - See Mat 13:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: he: Job 15:30; Psa 80:15; Isa 14:19, Isa 27:10; Eze 15:3-7, Eze 17:9, Eze 19:12-14; Mat 3:10, Mat 7:19, Mat 13:41, Mat 27:5; Heb 6:7, Heb 6:8, Heb 10:27; Pe2 2:20; Jo1 2:19; Jde 1:12, Jde 1:13; Rev 20:15, Rev 21:8
John Gill
15:6 If a man abide not in me,.... Christ does not say, "if ye abide not in me"; he would not suppose this of his true disciples; Judas now being removed, to whom he may have some respect in this verse; though it may be applied to anyone who has made a profession of Christ, and denies the truths of the Gospel, neglects the ordinances of it, or walks unworthy of his profession: of whom the following things may be truly said,
he is cast forth as a branch; that is unfruitful, and is therefore taken away from the vine, and cast forth out of the vineyard. This signifies the ejection of worthless and fruitless professors out of the churches; for such who are either unsound in their principles, or are remiss and negligent in their attendance on the worship of God, with the church, or are loose and vain in their lives and conversations, are to be removed from communion with the people of God.
And is withered. Some versions, as the Arabic, Syriac, and Persic, read this as an epithet of the word "branch", thus; "the branch that is withered"; expressing the condition the branch is in before it is cast forth out of the vineyard, and the reason of its being cast forth: but others read it as a new and distinct predicate of the branch, showing the case it is in, immediately upon its being cast forth: it may be cut off, and cast out with its leaves upon it, though without fruit; but as soon as ever it is ejected, it withers away. So mere external professors of religion, when they are cast out, of the communion of the church, presently the leaf of profession, which once seemed green, decays, loses its verdure, and that seeming fruit which grew upon them shrinks to nothing, and they become "trees whose fruit withereth, without fruit", Jude 1:12, their show of life, zeal, religion, and holiness, disappears, and all their external gifts, light, knowledge, and understanding, even in a speculative way, vanish:
and men gather them; or, as some copies have it, "it", which best agrees with the word "branch". This was a common thing, when branches were thrown out of a vineyard, for men to come and gather them up for an use hereafter mentioned. So when unworthy members are put out of a church of Christ, the men of the world gather them into their society: or they are taken into the congregations of false teachers, who being sensual, and without the Spirit, separate themselves; or it may be read impersonally, "they are gathered", or "it is gathered": so wicked men, and Christless professors, will be gathered by the angels at the last day, and severed by them from the righteous, whom they will place at Christ's left hand to receive their awful doom:
and cast them, or "it",
into the fire, and they are burned, or "it is burned"; for nothing else is such a branch good for; see Ezek 15:2. This may respect either the gnawings of conscience, that distress of mind, if not despair, that fearful looking for of judgment, and fiery indignation, which attend apostates in this life; or their being cast into the everlasting burnings of hell fire by angels at the last day, as will be the case of every unfruitful tree, of the chaff and tares.
John Wesley
15:6 If any one abide not in me - By living faith; not by Church communion only. He may thus abide in Christ, and be withered all the time, and cast into the fire at last. He is cast out - Of the vineyard, the invisible Church. Therefore he was in it once.
Robert Jamieson, A. R. Fausset and David Brown
15:6 If a man abide not in me, he is cast forth as a branch . . . withered . . . cast into the fire . . . burned--The one proper use of the vine is to bear fruit; failing this, it is good for one other thing--fuel. (See Ezek 15:1-5). How awfully striking the figure, in this view of it!
15:715:7: Եթէ կացէք յիս, եւ բա՛նքն իմ ՚ի ձե՛զ կայցեն, զոր ինչ կամիցիք խնդրեսջի՛ք՝ եւ լինիցի՛ ձեզ[1928]։ [1928] Բազումք. Եթէ կայցէք յիս։ Ոմանք. Եւ բանք իմ ՚ի ձեզ կայցեն, որ ինչ կամիցիք։
7. Եթէ իմ մէջ մնաք, եւ իմ խօսքերն էլ մնան ձեր մէջ, ինչ որ ուզենաք, խնդրեցէ՛ք Աստծուց, եւ ձեզ կը տրուի:
7 Եթէ դուք իմ մէջս կենաք եւ իմ խօսքերս ալ ձեր մէջ կենան, ի՛նչ որ ուզէք՝ պիտի խնդրէք ու պիտի ըլլայ ձեզի։
Եթէ կայցէք յիս եւ բանք իմ ի ձեզ կայցեն, զոր ինչ կամիցիք` խնդրեսջիք, եւ լինիցի ձեզ:

15:7: Եթէ կացէք յիս, եւ բա՛նքն իմ ՚ի ձե՛զ կայցեն, զոր ինչ կամիցիք խնդրեսջի՛ք՝ եւ լինիցի՛ ձեզ[1928]։
[1928] Բազումք. Եթէ կայցէք յիս։ Ոմանք. Եւ բանք իմ ՚ի ձեզ կայցեն, որ ինչ կամիցիք։
7. Եթէ իմ մէջ մնաք, եւ իմ խօսքերն էլ մնան ձեր մէջ, ինչ որ ուզենաք, խնդրեցէ՛ք Աստծուց, եւ ձեզ կը տրուի:
7 Եթէ դուք իմ մէջս կենաք եւ իմ խօսքերս ալ ձեր մէջ կենան, ի՛նչ որ ուզէք՝ պիտի խնդրէք ու պիտի ըլլայ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
15:77: Если пребудете во Мне и слова Мои в вас пребудут, то, чего ни пожелаете, просите, и будет вам.
15:7  ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσασθε καὶ γενήσεται ὑμῖν.
15:7. Ἐὰν (If-ever) μείνητε (ye-might-have-stayed) ἐν (in) ἐμοὶ (unto-ME) καὶ (and) τὰ (the-ones) ῥήματά (utterings-to) μου (of-me) ἐν (in) ὑμῖν (unto-ye) μείνῃ, (it-might-have-stayed,"ὃ (to-which) ἐὰν (if-ever) θέλητε (ye-might-determine) αἰτήσασθε ( ye-should-have-appealed-unto ) καὶ (and) γενήσεται ( it-shall-become ) ὑμῖν: (unto-ye)
15:7. si manseritis in me et verba mea in vobis manserint quodcumque volueritis petetis et fiet vobisIf you abide in me and my words abide in you, you shall ask whatever you will: and it shall be done unto you.
7. If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you.
15:7. If you abide in me, and my words abide in you, then you may ask for whatever you will, and it shall be done for you.
15:7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you:

7: Если пребудете во Мне и слова Мои в вас пребудут, то, чего ни пожелаете, просите, и будет вам.
15:7  ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσασθε καὶ γενήσεται ὑμῖν.
15:7. si manseritis in me et verba mea in vobis manserint quodcumque volueritis petetis et fiet vobis
If you abide in me and my words abide in you, you shall ask whatever you will: and it shall be done unto you.
15:7. If you abide in me, and my words abide in you, then you may ask for whatever you will, and it shall be done for you.
15:7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Господь только что говорил о необходимости для апостолов пребывать во Христе. Теперь же Он указывает и на пользу, какую получат они от этого: их молитвы будут услышаны (ср. 14:13-14). Господь говорит это, конечно, имея в виду, что человек, пребывающий в Нем, будет молиться о том, чего желает для людей и Христос.
Adam Clarke: Commentary on the Bible - 1831
15:7: If ye abide in me, etc. - "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 -
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, etc.
Albert Barnes: Notes on the Bible - 1834
15:7: 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.
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: my: Joh 8:37; Deu 6:6; Job 23:12; Psa 119:11; Pro 4:4; Jer 15:16; Col 3:16; Jo1 2:14, Jo1 2:27; Jo2 1:1, Jo2 1:2
ye shall: Joh 15:16, Joh 14:13, Joh 16:23; Job 22:26; Psa 37:4; Pro 10:24; Isa 58:8; Gal 4:2, Gal 5:16; Jo1 3:22, Jo1 5:14
Geneva 1599
15:7 (2) If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
(2) Whoever rests in Christ's doctrine abides in him, and therefore brings forth good fruit, and the Father will not deny anything to such a person as this.
John Gill
15:7 If ye abide in me, and my words abide in you,.... Abiding in Christ is here explained by his words or doctrines abiding in his disciples; by which are meant his Gospel, and the truths of it. This abides when it comes in power, and becomes the engrafted word; and may be said to do so, when such, in whose hearts it has a place, and has taken deep root, continue to have a relish and savour of it, a true and hearty affection for it, esteeming it above their necessary food; when they hold fast the profession of it, stand fast in it, steadfastly abide by it, and constantly attend on it; all which is a considerable evidence that they do, yea, there is a promise that they "shall continue in the Son and in the Father", 1Jn 2:24; The blessing and privilege that such shall enjoy is,
ye shall ask what ye will, and it shall be done unto you; or, as some copies read it, "it shall be given you": but this must be understood not of temporal things, as riches, honours, profits, pleasures, or whatever even the carnal mind of a believer himself may sometimes desire; but of things spiritual, and with such limitations and restrictions as these; whatever is according to the will of God, for the Spirit of God himself asks for no other for the saints; whatever is for the glory of God, and for their own spiritual profit and edification; and whatever is agreeably to the words and doctrines of Christ, which abide in them. Every thing of this kind they ask in faith, and with a submission to the divine will, they may expect to receive.
John Wesley
15:7 If ye abide in me, ye shall ask - Prayers themselves are a fruit of faith, and they produce more fruit.
Robert Jamieson, A. R. Fausset and David Brown
15:7 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 (Jn 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.
15:815:8: Յա՛յսմիկ փառաւորեցա՛ւ Հայր իմ, զի պտուղ յոյժ բերիցէք. եւ եղիջիք իմ աշակերտք։
8. Իմ Հայրը փառաւորուած կը լինի նրանով, որ դուք շատ պտուղ տաք եւ իմ աշակերտները լինէք:
8 Ասով իմ Հայրս փառաւորուեցաւ, որպէս զի դուք շատ պտուղ բերէք ու իմ աշակերտներս ըլլաք»։
Յայսմիկ փառաւորեցաւ Հայր իմ, զի պտուղ յոյժ բերիցէք, եւ եղիջիք իմ աշակերտք:

15:8: Յա՛յսմիկ փառաւորեցա՛ւ Հայր իմ, զի պտուղ յոյժ բերիցէք. եւ եղիջիք իմ աշակերտք։
8. Իմ Հայրը փառաւորուած կը լինի նրանով, որ դուք շատ պտուղ տաք եւ իմ աշակերտները լինէք:
8 Ասով իմ Հայրս փառաւորուեցաւ, որպէս զի դուք շատ պտուղ բերէք ու իմ աշակերտներս ըլլաք»։
zohrab-1805▾ eastern-1994▾ western am▾
15:88: Тем прославится Отец Мой, если вы принесете много плода и будете Моими учениками.
15:8  ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου, ἵνα καρπὸν πολὺν φέρητε καὶ γένησθε ἐμοὶ μαθηταί.
15:8. ἐν (in) τούτῳ (unto-the-one-this) ἐδοξάσθη (it-was-reckoned-to) ὁ (the-one) πατήρ (a-Father) μου (of-me) ἵνα (so) καρπὸν (to-a-fruit) πολὺν (to-much) φέρητε (ye-might-bear) καὶ (and) γένησθε ( ye-might-have-had-became ) ἐμοὶ (unto-ME) μαθηταί. (learners)
15:8. in hoc clarificatus est Pater meus ut fructum plurimum adferatis et efficiamini mei discipuliIn this is my Father glorified: that you bring forth very much fruit and become my disciples.
8. Herein is my Father glorified, that ye bear much fruit; and shall ye be my disciples.
15:8. In this, my Father is glorified: that you should bring forth very much fruit and become my disciples.
15:8. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples:

8: Тем прославится Отец Мой, если вы принесете много плода и будете Моими учениками.
15:8  ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου, ἵνα καρπὸν πολὺν φέρητε καὶ γένησθε ἐμοὶ μαθηταί.
15:8. in hoc clarificatus est Pater meus ut fructum plurimum adferatis et efficiamini mei discipuli
In this is my Father glorified: that you bring forth very much fruit and become my disciples.
15:8. In this, my Father is glorified: that you should bring forth very much fruit and become my disciples.
15:8. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Чтобы побудить учеников к совершению добрых дел (плода), Христос говорит им, что они прославят через то Отца Его и станут в полном смысле учениками Христа. Очевидно, Христос знает, что ученикам этот мотив представляется весьма сильным, что им хочется прославить Бога и быть не по имени, а на деле учениками Христа.
Adam Clarke: Commentary on the Bible - 1831
15:8: Herein is my Father glorified - Or, honored. It is the honor of the husbandman to have good, strong, vigorous vines, plentifully laden with fruit: so it is the honor of God to have strong, vigorous, holy children, entirely freed from sin, and perfectly filled with his love.
Albert Barnes: Notes on the Bible - 1834
15:8: Herein - In this - to wit, in your bearing much fruit.
Glorified - Honored.
Bear much fruit - Are fruitful in good works; are faithful, zealous, humble, devoted, always abounding in the work of the Lord. This honors God.
1. Because it shows the excellence of his law which requires it.
2. Because it shows the power of his gospel, and of that grace which can overcome the evil propensities of the heart and produce it.
3. Because the Christian is restored to the divine image, and it shows how excellent is the character after which they are formed. They imitate God, and the world sees that the whole tendency of the divine administration and character is to make man holy; to produce in us that which is lovely, and true, and honest, and of good report. Compare Mat 7:20; Phi 4:8.
So - That is, in doing this.
Shall ye be my disciples - This is a true test of character. It is not by profession, but it is by a holy life, that the character is tried. This is a test which it is easy to apply, and one which decides the case. It is worthy of remark that the Saviour says that those who bear much fruit are they who are his disciples. The design and tendency of his religion is to excite men to do much good, and to call forth all their strength, and time, and talents in the work for which the Saviour laid down his life. Nor should anyone take comfort in the belief that he is a Christian who does not aim to do much good, and who does not devote to God all that he has in an honest effort to glorify his name, and to benefit a dying world. The apostles obeyed this command of the Saviour, and went forth preaching the gospel everywhere, and aiming to bring all men to the knowledge of the truth; and it is this spirit only, manifested in a proper manner, which can constitute any certain evidence of piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: is: Psa 92:12-15; Isa 60:21, Isa 61:3; Hag 1:8; Mat 5:16; Co1 6:20, Co1 10:31; Co2 9:10-15; Phi 1:11; Tit 2:5, Tit 2:10; Pe1 2:12, Pe1 4:11
so: Joh 8:31, Joh 13:35; Mat 5:44; Luk 6:35
Geneva 1599
15:8 (a) Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
(a) As one would say, "Herein will my Father be glorified, and herein also will you be my disciples, if you bring forth much fruit."
John Gill
15:8 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,
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", Jn 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 Wesley
15:8 So shall ye be my disciples - Worthy of the name. To be a disciple of Christ is both the foundation and height of Christianity.
Robert Jamieson, A. R. Fausset and David Brown
15:8 glorified that ye bear much fruit--not only from His delight in it for its own sake, but as from "the juices of the Living Vine."
so shall ye be my disciples--evidence your discipleship.
15:915:9: Որպէս սիրեաց զիս Հայրն իմ, եւ ե՛ս սիրեցի զձեզ. հաստատո՛ւն կացէք ՚ի սէր իմ[1929]։ [1929] Ոմանք. Սիրեաց զիս Հայր, եւ ես։
9. Ինչպէս իմ Հայրն ինձ սիրեց, ես էլ ձեզ սիրեցի. իմ սիրոյ մէջ հաստատո՛ւն մնացէք:
9 «Ինչպէս Հայրս զիս սիրեց, ես ալ ձեզ սիրեցի։ Իմ սիրոյս մէջ հաստատ կեցէք։
Որպէս սիրեաց զիս Հայր, եւ ես սիրեցի զձեզ. հաստատուն կացէք ի սէր իմ:

15:9: Որպէս սիրեաց զիս Հայրն իմ, եւ ե՛ս սիրեցի զձեզ. հաստատո՛ւն կացէք ՚ի սէր իմ[1929]։
[1929] Ոմանք. Սիրեաց զիս Հայր, եւ ես։
9. Ինչպէս իմ Հայրն ինձ սիրեց, ես էլ ձեզ սիրեցի. իմ սիրոյ մէջ հաստատո՛ւն մնացէք:
9 «Ինչպէս Հայրս զիս սիրեց, ես ալ ձեզ սիրեցի։ Իմ սիրոյս մէջ հաստատ կեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
15:99: Как возлюбил Меня Отец, и Я возлюбил вас; пребудьте в любви Моей.
15:9  καθὼς ἠγάπησέν με ὁ πατήρ, κἀγὼ ὑμᾶς ἠγάπησα· μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ.
15:9. καθὼς (Down-as) ἠγάπησέν (it-excessed-off-unto) με (to-me,"ὁ (the-one) πατήρ, (a-Father,"κἀγὼ (and-I) ὑμᾶς (to-ye) ἠγάπησα, (I-excessed-off-unto,"μείνατε (ye-should-have-stayed) ἐν (in) τῇ (unto-the-one) ἀγάπῃ (unto-an-excessing-off) τῇ (unto-the-one) ἐμῇ. (unto-mine)
15:9. sicut dilexit me Pater et ego dilexi vos manete in dilectione meaAs the Father hath loved me, I also have loved you. Abide in my love.
9. Even as the Father hath loved me, I also have loved you: abide ye in my love.
15:9. As the Father has loved me, so I have loved you. Abide in my love.
15:9. As the Father hath loved me, so have I loved you: continue ye in my love.
As the Father hath loved me, so have I loved you: continue ye in my love:

9: Как возлюбил Меня Отец, и Я возлюбил вас; пребудьте в любви Моей.
15:9  καθὼς ἠγάπησέν με ὁ πατήρ, κἀγὼ ὑμᾶς ἠγάπησα· μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ.
15:9. sicut dilexit me Pater et ego dilexi vos manete in dilectione mea
As the Father hath loved me, I also have loved you. Abide in my love.
15:9. As the Father has loved me, so I have loved you. Abide in my love.
15:9. As the Father hath loved me, so have I loved you: continue ye in my love.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: - 10: Как Отец любит Христа за то, что Он исполняет Его волю, так и ученики могут сохранить за собою любовь Христа, исполняя Его волю, выраженную в Его заповедях.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 As the Father hath loved me, so have I loved you: continue ye in my love. 10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12 This is my commandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay down his life for his friends. 14 Ye are my friends, if ye do whatsoever I command you. 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. 17 These things I command you, that ye love one another.

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 (v. 9): As the Father hath loved me. He loved him as Mediator: This is my beloved Son. He was the Son of his love. He loved him, and gave all things into his hand; and yet so loved the world as to deliver him up for us all. When Christ was entering upon his sufferings he comforted himself with this, that his Father loved him. Those whom God loves as a Father may despise the hatred of all the world. 2. That he abode in his Father's love, v. 10. He continually loved his Father, and was beloved of him. Even when he was made sin and a curse for us, and it pleased the Lord to bruise him, yet he abode in his Father's love. See Ps. lxxxix. 33. Because he continued to love his Father, he went cheerfully through his sufferings, and therefore his Father continued to love him. 3. That therefore he abode in his Father's love because he kept his Father's law: I have kept my Father's commandments, as Mediator, and so abide in his love. Hereby he showed that he continued to love his Father, that he went on, and went through, with his undertaking, and therefore the Father continued to love him. His soul delighted in him, because he did not fail, nor was discouraged, Isa. xlii. 1-4. We having broken the law of creation, and thereby thrown ourselves out of the love of God; Christ satisfied for us by obeying the law of redemption, and so he abode in his love, and restored us to it.

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. i. 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 (v. 13): Greater proof of love hath no man to show than this, to lay down his life for his friend. And this is the love wherewith Christ hath loved us, he is our antipsychos--bail for us, body for body, life for life, though he knew our insolvency, and foresaw how much the engagement would cost him. Observe here, [1.] The extent of the love of the children of men to one another. The highest proof of it is laying down one's life for a friend, to save his life, and perhaps there have been some such heroic achievements of love, more than plucking out one's own eyes, Gal. iv. 15. If all that a man has he will give for his life, he that gives this for his friend gives all, and can give no more; this may sometimes be our duty, 1 John iii. 16. Paul was ambitious of the honour (Phil. ii. 17); and for a good man some will even dare to die, Rom. v. 7. It is love in the highest degree, which is strong as death. [2.] The excellency of the love of Christ beyond all other love. He has not only equaled, but exceeded, the most illustrious lovers. Others have laid down their lives, content that they should be taken from them; but Christ gave up his, was not merely passive, but made it his own act and deed. The life which others have laid down has been but of equal value with the life for which it was laid down, and perhaps less valuable; but Christ is infinitely more worth than ten thousand of us. Others have thus laid down their lives for their friends, but Christ laid down his for us when we were enemies, Rom. v. 8, 10. Plusquam ferrea aut lapidea corda esse oportet, quæ non emolliet tam incomparabilis divini amoris suavitas--Those hearts must be harder than iron or stone which are not softened by such incomparable sweetness of divine love.--Calvin.

(2.) Christ loved his disciples, for he took them into a covenant of friendship with himself, v. 14, 15. "If you approve yourselves by your obedience my disciples indeed, you are my friends, and shall be treated as friends." Note, The followers of Christ are the friends of Christ, and he is graciously pleased to call and account them so. Those that do the duty of his servants are admitted and advanced to the dignity of his friends. David had one servant in his court, and Solomon one in his, that was in a particular manner the king's friend (2 Sam. xv. 37; 1 Kings iv. 5); but this honour have all Christ's servants. We may in some particular instance befriend a stranger; but we espouse all the interests of a friend, and concern ourselves in all his cares: thus Christ takes believers to be his friends. He visits them and converses with them as his friends, bears with them and makes the best of them, is afflicted in their afflictions, and takes pleasure in their prosperity; he pleads for them in heaven and takes care of all their interests there. Have friends but one soul? He that is joined to the Lord is one spirit, 1 Cor. vi. 17. Though they often show themselves unfriendly, he is a friend that loves at all times. Observe how endearingly this is expressed here. [1.] He will not call them servants, though they call him Master and Lord. Those that would be like Christ in humility must not take a pride in insisting upon all occasions on their authority and superiority, but remember that their servants are their fellow-servants. But, [2.] He will call them his friends; he will not only love them, but will let them know it; for in his tongue is the law of kindness. After his resurrection he seems to speak with more affectionate tenderness of and to his disciples than before. Go to my brethren, ch. xx. 17. Children, have you any meat? ch. xxi. 5. But observe, though Christ called them his friends, they called themselves his servants: Peter, a servant of Christ (1 Pet. i. 1), and so James, ch. i. 1. The more honour Christ puts upon us, the more honour we should study to do him; the higher in his eyes, the lower in our own.

(3.) Christ loved his disciples, for he was very free in communicating his mind to them (v. 15): "Henceforth you shall not be kept so much in the dark as you have been, like servants that are only told their present work; but, when the Spirit is poured out, you shall know your Master's designs as friends. All things that I have heard of my Father I have declared unto you." As to the secret will of God, there are many things which we must be content not to know; but, as to the revealed will of God, Jesus Christ has faithfully handed to us what he received of the Father, ch. i. 18; Matt. xi. 27. The great things relating to man's redemption Christ declared to his disciples, that they might declare them to others; they were the men of his counsel, Matt. xiii. 11.

(4.) Christ loved his disciples, for he chose and ordained them to be the prime instruments of his glory and honour in the world (v. 16): I have chosen you, and ordained you, His love to them appeared,

[1.] In their election, their election to their apostleship (ch. vi. 70): I have chosen you twelve. It did not begin on their side: You have not chosen me, but I first chose you. Why were they admitted to such an intimacy with him, employed in such an embassy for him, and endued with such power from on high? It was not owing to their wisdom and goodness in choosing him for their Master, but to his favour and grace in choosing them for his disciples. It is fit that Christ should have the choosing of his own ministers; still he does it by his providence and Spirit. Though ministers make that holy calling their own choice, Christ's choice is prior to theirs and directs and determines it. Of all that are chosen to grace and glory it may be said, They have not chosen Christ, but he had chosen them, Deut. vii. 7, 8.

[2.] In their ordination: I have ordained you; hetheka hymas--"I have put you into the ministry (1 Tim. i. 12), put you into commission." By this it appeared that he took them for his friends when he crowned their heads with such an honour, and filled their hands with such a trust. It was a mighty confidence he reposed in them, when he made them his ambassadors to negotiate the affairs of his kingdom in this lower world, and the prime ministers of state in the administration of it. The treasure of the gospel was committed to them, First, That it might be propagated: that you should go, hina hymeis hypagete--"that you should go as under a yoke or burden, for the ministry is a work, and you that go about it must resolve to undergo a great deal; that you may go from place to place all the world over, and bring forth fruit." They were ordained, not to sit still, but to go about, to be diligent in their work, and to lay out themselves unweariedly in doing good. They were ordained, not to beat the air, but to be instrumental in God's hand for the bringing of nations into obedience to Christ, Rom. i. 13. Note, Those whom Christ ordains should and shall be fruitful; should labour, and shall not labour in vain. Secondly, That it might be perpetuated; that the fruit may remain, that the good effect of their labours may continue in the world from generation to generation, to the end of time. The church of Christ was not to be a short-lived thing, as many of the sects of the philosophers, that were a nine days' wonder; it did not come up in a night, nor should it perish in a night, but be as the days of heaven. The sermons and writings of the apostles are transmitted to us, and we at this day are built upon that foundation, ever since the Christian church was first founded by the ministry of the apostles and seventy disciples; as one generation of ministers and Christians has passed away, still another has come. By virtue of that great charter (Matt. xxviii. 19), Christ has a church in the world, which, as our lawyers say of bodies corporate, does not die, but lives in a succession; and thus their fruit remains to this day, and shall do while the earth remains.

[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, v. 9. "Continue in your love to me, and in mine to you." Both may be taken in. We must place our happiness in the continuance of Christ's love to us, and make it our business to give continued proofs of our love to Christ, that nothing may tempt us to withdraw from him, or provoke him to withdraw from us. Note, All that love Christ should continue in their love to him, that is, be always loving him, and taking all occasions to show it, and love to the end. The disciples were to go out upon service for Christ, in which they would meet with many troubles; but, says Christ, "Continue in my love. Keep up your love to me, and then all the troubles you meet with will be easy; love made seven years' hard service easy to Jacob. Let not the troubles you meet with for Christ's sake quench your love to Christ, but rather quicken it.

2. To let his joy remain in them, and fill them, v. 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, Zeph. iii. 17. As there is a transport of joy in heaven in the conversion of sinners, so there is a remaining joy in the perseverance of saints. Or, [2.] That my joy, that is, your joy in me, may remain. It is the will of Christ that his disciples should constantly and continually rejoice in him, Phil. iv. 4. The joy of the hypocrite is but for a moment, but the joy of those who abide in Christ's love is a continual feast. The word of the Lord enduring for ever, the joys that flow from it, and are founded on it, do so too.

(2.) That your joy might be full; not only that you might be full of joy, but that your joy in me and in my love may rise higher and higher, till it come to perfection, when you enter into the joy of your Lord." Note, [1.] Those and those only that have Christ's joy remaining in them have their joy full; worldly joys are empty, soon surfeit but never satisfy. It is only wisdom's joy that will fill the soul, Ps. xxxvi. 8. [2.] The design of Christ in his world is to fill the joy of his people; see 1 John i. 4. This and the other he hath said, that our joy might be fuller and fuller, and perfect at last.

3. To evidence their love to him by keeping his commandments: "If you keep my commandments, you shall abide in my love, v. 10. This will be an evidence of the fidelity and constancy of your love to me, and then you may be sure of the continuance of my love to you." Observe here, (1.) The promise "You shall abide in my love as in a dwelling place, at home in Christ's love; as in a resting place, at ease in Christ's love; as in a stronghold, safe in it. You shall abide in my love, you shall have grace and strength to persevere in loving me." If the same hand that first shed abroad the love of Christ in our hearts did not keep us in that love, we should not long abide in it, but, through the love of the world, should go out of love with Christ himself. (2.) The condition of the promise: If you keep my commandments. The disciples were to keep Christ's commandments, not only by a constant conformity to them themselves, but by a faithful delivery of them to others; they were to keep them as trustees, in whose hands that great depositum was lodged, for they were to teach all things that Christ had commanded, Matt. xxviii. 20. This commandment they must keep without spot (1 Tim. vi. 14), and thus they must show that they abide in his love.

To induce them to keep his commandments, he urges, [1.] His own example: As I have kept my Father's commandments, and abide in his love. Christ submitted to the law of mediation, and so preserved the honour and comfort of it, to teach us to submit to the laws of the Mediator, for we cannot otherwise preserve the honour and comfort of our relation to him. [2.] The necessity of it to their interest in him (v. 14): "You are my friends if you do whatsoever I command you and not otherwise." Note, First, Those only will be accounted Christ's faithful friends that approve themselves his obedient servants; for those that will not have him to reign over them shall be treated as his enemies. Idem velle et idem nolle ea demum vera est amicitia--Friendship involves a fellowship of aversions and attachments.--Sallust. Secondly, It is universal obedience to Christ that is the only acceptable obedience; to obey him in every thing that he commands us, not excepting, much less excepting against, any command.

IV. Concerning the disciples' love one to another, enjoined as an evidence of their love to Christ, and a grateful return for his love to them. We must keep his commandments, and this is his commandment, that we love one another, v. 12, and again, v. 17. No one duty of religion is more frequently inculcated, nor more pathetically urged upon us, by our Lord Jesus, than that of mutual love, and for good reason. 1. It is here recommended by Christ's pattern (v. 12): as I have loved you. Christ's love to us should direct and engage our love to each other; in this manner, and from this motive, we should love one another, as, and because, Christ has loved us. He here specifies some of the expressions of his love to them; he called them friends, communicated his mind to them, was ready to give them what they asked. Go you and do likewise. 2. It is required by his precept. He interposes his authority, has made it one of the statute-laws of his kingdom. Observe how differently it is expressed in these two verses, and both very emphatic. (1.) This is my commandment (v. 12), as if this were the most necessary of all the commandments. As under the law the prohibition of idolatry was the commandment more insisted on than any other, foreseeing the people's addictedness to that sin, so Christ, foreseeing the addictedness of the Christian church to uncharitableness, has laid most stress upon this precept. (2.) These things I command you, v. 17. He speaks as if he were about to give them many things in charge, and yet names this only, that you love one another; not only because this includes many duties, but because it will have a good influence upon all.
Albert Barnes: Notes on the Bible - 1834
15:9: As the Father hath loved me - The love of the Father toward his only-begotten Son is the highest affection of which we can conceive. Compare Mat 3:17; Mat 17:5. It is the love of God toward his coequal Son. who is like him in all things, who always pleased him, and who was willing to endure the greatest sacrifices and toils to accomplish his purpose of mercy. Yet this love is adduced to illustrate the tender affection which the Lord Jesus has for all his friends.
So have I loved you - Not to the same degree, for this was impossible, but with the same kind of love - deep, tender. unchanging; love prompting to self-denials, toils, and sacrifices to secure their welfare.
Continue ye - The reason which he gives for their doing this is the strength of the love which he had shown for them. His love was so great for them that he was about to lay down his life. This constitutes a strong reason why we should continue in his love:
1. Because the love which he shows for us is unchanging.
2. It is the love of our best friend - love whose strength was expressed by toils, and groans, and blood.
3. As he is unchanging in the character and strength of his affection, so should we be. Thus only can we properly express our gratitude; thus only show that we are his true friends.
4. Our happiness here and foRev_er depends altogether on our continuing in the love of Christ. We have no source of permanent joy but in that love.
In my love - In love to me. Thus it is expressed in the Greek in the next verse. The connection also demands that we understand it of our love to him, and not of his love to us. The latter cannot be the subject of a command; the former may. See also Luk 11:42; Jo1 2:5; Jde 1:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: the Father: Joh 15:13, Joh 17:23, Joh 17:26; Eph 3:18; Rev 1:5
continue: Joh 15:11; Jo1 2:28; Jde 1:20
Geneva 1599
15:9 (3) As the Father hath loved me, so have I loved you: (b) continue ye in my love.
(3) The love of the Father towards the Son, and of the Son towards us, and of us toward God and our neighbour, are joined together with an inseparable knot: and there is nothing more sweet and pleasant than it is. Now this love shows itself by its effects, a most perfect example of which Christ himself exhibits to us.
(b) That is, in that love with which I love you, which love is the responsibility of both parties.
John Gill
15:9 As the Father hath loved me,.... As his own Son, and as Mediator, from everlasting; and in time, in his state of humiliation, throughout the course of his obedience, and under all his sufferings; which he testified more than once by a voice from heaven; which he showed by concealing nothing from him as Mediator, by giving all things into his hands, by showing him all that he himself did, by appointing him the Saviour of the body, and making him the head of the church, by exalting him at his right hand, and ordaining him to be judge of quick and dead.
So have I loved you: Christ loves his as his spouse and bride, as his dear children, as members of his body, as branches in him the vine, as believers in him, and followers of him; which he has shown by espousing both their persons and cause, by assuming their nature, by suffering and dying in their room and stead, and making all suitable provision for them, both for time and eternity. And there is a likeness between the Father's love to him, and his love to his disciples and followers: as his Father loved him from everlasting, so did he love them; as his Father loved him with a love of complacency and delight, so did he, and so does he love them; and as his Father loved him with a special and peculiar affection, with an unchangeable, invariable, constant love, which will last for ever, in like manner does Christ love his people; and with this he enforces the following exhortation.
Continue ye in my love: meaning either in his love to them, which, as he always continues in it without any variableness or shadow of turning, so he would have them continue in believing their interest in it, prizing and valuing it, in imitating and remembering it; or else in their love to him, to his person, to his people, to his Gospel, to his ordinances, ways, and worship, which he knew was liable to wax cold, though it could not be lost.
John Wesley
15:9 Abide ye in my love - Keep your place in my affection. See that ye do not forfeit that invaluable blessing. How needless a caution, if it were impossible for them not to abide therein?
Robert Jamieson, A. R. Fausset and David Brown
15:9 continue ye in my love--not, "Continue to love Me," but, "Continue in the possession and enjoyment of My love to you"; as is evident from the next words.
15:1015:10: Եթէ պահիցէք զպատուիրանս իմ, կացջի՛ք ՚ի սէր իմ. որպէս ես զպատուիրանս Հօր իմոյ պահեցի, եւ կա՛մ ՚ի սէր նորա[1930]։ [1930] Ոսկան. Որպէս եւ ես զպատու՛՛։
10. Եթէ իմ պատուիրանները պահէք, կը մնաք իմ սիրոյ մէջ, ինչպէս ես իմ Հօր պատուիրանները պահեցի եւ մնում եմ նրա սիրոյ մէջ:
10 Եթէ իմ պատուէրներս պահէք, իմ սիրոյս մէջ պիտի կենաք, ինչպէս ես իմ Հօրս պատուէրները պահեցի եւ անոր սիրոյն մէջ կեցեր եմ։
Եթէ պահիցէք զպատուիրանս իմ, կացջիք ի սէր իմ. որպէս ես զպատուիրանս Հօր իմոյ պահեցի, եւ կամ ի սէր նորա:

15:10: Եթէ պահիցէք զպատուիրանս իմ, կացջի՛ք ՚ի սէր իմ. որպէս ես զպատուիրանս Հօր իմոյ պահեցի, եւ կա՛մ ՚ի սէր նորա[1930]։
[1930] Ոսկան. Որպէս եւ ես զպատու՛՛։
10. Եթէ իմ պատուիրանները պահէք, կը մնաք իմ սիրոյ մէջ, ինչպէս ես իմ Հօր պատուիրանները պահեցի եւ մնում եմ նրա սիրոյ մէջ:
10 Եթէ իմ պատուէրներս պահէք, իմ սիրոյս մէջ պիտի կենաք, ինչպէս ես իմ Հօրս պատուէրները պահեցի եւ անոր սիրոյն մէջ կեցեր եմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1010: Если заповеди Мои соблюдете, пребудете в любви Моей, как и Я соблюл заповеди Отца Моего и пребываю в Его любви.
15:10  ἐὰν τὰς ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου, καθὼς ἐγὼ τὰς ἐντολὰς τοῦ πατρός μου τετήρηκα καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ.
15:10. ἐὰν (If-ever) τὰς (to-the-ones) ἐντολάς (to-finishings-in) μου (of-me) τηρήσητε, (ye-might-have-kept-unto,"μενεῖτε (ye-shall-stay) ἐν (in) τῇ (unto-the-one) ἀγάπῃ (unto-an-excessing-off) μου, (of-me,"καθὼς (down-as) ἐγὼ (I) τοῦ (of-the-one) πατρὸς (of-a-Father) τὰς (to-the-ones) ἐντολὰς (to-finishings-in) τετήρηκα (I-had-come-to-keep-unto) καὶ (and) μένω (I-stay) αὐτοῦ (of-it) ἐν (in) τῇ (unto-the-one) ἀγάπῃ. (unto-an-excessing-off)
15:10. si praecepta mea servaveritis manebitis in dilectione mea sicut et ego Patris mei praecepta servavi et maneo in eius dilectioneIf you keep my commandments, you shall abide in my love: as I also have kept my Father's commandments and do abide in his love.
10. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.
15:10. If you keep my precepts, you shall abide in my love, just as I also have kept my Father’s precepts and I abide in his love.
15:10. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.
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:

10: Если заповеди Мои соблюдете, пребудете в любви Моей, как и Я соблюл заповеди Отца Моего и пребываю в Его любви.
15:10  ἐὰν τὰς ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου, καθὼς ἐγὼ τὰς ἐντολὰς τοῦ πατρός μου τετήρηκα καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ.
15:10. si praecepta mea servaveritis manebitis in dilectione mea sicut et ego Patris mei praecepta servavi et maneo in eius dilectione
If you keep my commandments, you shall abide in my love: as I also have kept my Father's commandments and do abide in his love.
15:10. If you keep my precepts, you shall abide in my love, just as I also have kept my Father’s precepts and I abide in his love.
15:10. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:10: If ye keep my commandments, etc. - Hence we learn that it is impossible to retain a sense of God's pardoning love, without continuing in the obedience of faith.
Albert Barnes: Notes on the Bible - 1834
15:10: See Joh 14:23-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: ye keep: Joh 14:15, Joh 14:21; Co1 7:19; Th1 4:1; Pe2 2:21; Jo1 2:5, Jo1 3:21-24, Jo1 5:3; Rev 22:14
even: Joh 4:34, Joh 8:29, Joh 12:49, Joh 14:31, Joh 17:4; Isa 42:1-4; Mat 3:15-17; Heb 7:26; Heb 10:5-10; Jo1 2:1, Jo1 2:2
John Gill
15:10 If ye keep my commandments ye shall abide in my love,.... Not that their continuance in the heart's love and affection of Christ depended upon their observation of his commands; for as the keeping of them is not the cause or reason of the saints having an interest in the love of Christ, so it is not the cause or reason of their abiding in it; but to such that observe the commandments of Christ he will continue to make further discoveries of his love, and let them see more clearly and largely what a value he has for them, and how much he loves them: or the sense is, that by keeping the commandments of Christ, his disciples and followers show that they love him, and continue in their affection to him:
even as I have kept my Father's commandments, and abide in his love. The commandments of the Father kept by Christ were not only the precepts of the moral law, and the rites of the ceremonial one, which he strictly observed; but the preaching of the Gospel, and submitting to the ordinances of it, doing of miracles, and laying down his life for his people; in performing which, as his Father testified his approbation of them, and how strongly he was affected to him, what an abiding he had in his love; so Christ hereby showed his constant and continued love to his Father; and which was done by him, that the world, as well as his disciples, might know how much he loved him; see Jn 14:31.
John Wesley
15:10 If ye keep my commandments, ye shall abide in my love - On these terms, and no other, ye shall remain the objects of my special affection.
Robert Jamieson, A. R. Fausset and David Brown
15:10 If ye keep my commandments, ye shall abide in my love--the obedient spirit of true discipleship cherishing and attracting the continuance and increase of Christ's love; and this, He adds, was the secret even of His own abiding in His Father's love!
15:1115:11: Զայս խօսեցայ ընդ ձեզ, զի ուրախութիւնն իմ ՚ի ձե՛զ իցէ, եւ ձեր ուրախութիւնն լցեա՛լ եղիցի։
11. Այս բաները ձեզ ասացի, որպէսզի իմ ուրախութիւնը ձեր մէջ լինի, եւ ձեր ուրախութիւնը լիակատար լինի:
11 Այս բաները ձեզի խօսեցայ, որպէս զի իմ ուրախութիւնս ձեր մէջ մնայ ու ձեր ուրախութիւնը լման ըլլայ։
Զայս խօսեցայ ընդ ձեզ, զի ուրախութիւնն իմ ի ձեզ իցէ, եւ ձեր ուրախութիւնն լցեալ եղիցի:

15:11: Զայս խօսեցայ ընդ ձեզ, զի ուրախութիւնն իմ ՚ի ձե՛զ իցէ, եւ ձեր ուրախութիւնն լցեա՛լ եղիցի։
11. Այս բաները ձեզ ասացի, որպէսզի իմ ուրախութիւնը ձեր մէջ լինի, եւ ձեր ուրախութիւնը լիակատար լինի:
11 Այս բաները ձեզի խօսեցայ, որպէս զի իմ ուրախութիւնս ձեր մէջ մնայ ու ձեր ուրախութիւնը լման ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1111: Сие сказал Я вам, да радость Моя в вас пребудет и радость ваша будет совершенна.
15:11  ταῦτα λελάληκα ὑμῖν ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ καὶ ἡ χαρὰ ὑμῶν πληρωθῇ.
15:11. Ταῦτα (To-the-ones-these) λελάληκα (I-had-come-to-speak-unto) ὑμῖν (unto-ye) ἵνα (so) ἡ (the-one) χαρὰ (a-joy) ἡ (the-one) ἐμὴ (mine) ἐν (in) ὑμῖν (unto-ye) ᾖ (it-might-be) καὶ (and) ἡ (the-one) χαρὰ (a-joy) ὑμῶν (of-ye) πληρωθῇ. (it-might-have-been-en-filled)
15:11. haec locutus sum vobis ut gaudium meum in vobis sit et gaudium vestrum impleaturThese things I have spoken to you, that my joy may be in you, and your joy may be filled.
11. These things have I spoken unto you, that my joy may be in you, and your joy may be fulfilled.
15:11. These things I have spoken to you, so that my joy may be in you, and your joy may be fulfilled.
15:11. These things have I spoken unto you, that my joy might remain in you, and [that] your joy might be full.
These things have I spoken unto you, that my joy might remain in you, and [that] your joy might be full:

11: Сие сказал Я вам, да радость Моя в вас пребудет и радость ваша будет совершенна.
15:11  ταῦτα λελάληκα ὑμῖν ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ καὶ ἡ χαρὰ ὑμῶν πληρωθῇ.
15:11. haec locutus sum vobis ut gaudium meum in vobis sit et gaudium vestrum impleatur
These things I have spoken to you, that my joy may be in you, and your joy may be filled.
15:11. These things I have spoken to you, so that my joy may be in you, and your joy may be fulfilled.
15:11. These things have I spoken unto you, that my joy might remain in you, and [that] your joy might be full.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Все, что говорил выше (ст. 1-10) Христос, сказано с тою целью, чтобы апостолы могли усвоить себе радость Христову - ту радость, какую Он имеет в Себе всегда, даже и в настоящий предсмертный час. Эта радость, конечно, проистекает оттого, что Он сознает Свое единство с Богом. И апостолы будут иметь совершенную или полную радость, когда пребудут в общении с Христом.
Adam Clarke: Commentary on the Bible - 1831
15:11: That my joy may remain in you - That the joy which I now feel, on account of your steady, affectionate attachment to me, may be lasting, I give you both warnings and directions, that ye may abide in the faith.
That your joy might be full - Or, complete - πληρωθη, filled up: a metaphor taken from a vessel, into which water or any other thing is poured, till it is full to the brim. The religion of Christ expels all misery from the hearts of those who receive it in its fullness. It was to drive wretchedness out of the world that Jesus came into it.
Bishop Pearce, by joining εν εμοι to χαρα, and not to μεινῃ, translates the verse thus: These things have I spoken, that my joy in you may remain - which is according to the meaning given to the first clause.
Albert Barnes: Notes on the Bible - 1834
15:11: These things - The discourse in this and the pRev_ious chapter. This discourse was designed to comfort them by the promise of the Holy Spirit and of eternal life, and to direct them in the discharge of their duty.
My joy - This expression probably denotes the happiness which Jesus had, and would continue to have, by their obedience, love, and fidelity. Their obedience was to him a source of joy. It was that which he sought and for which he had labored. He now clearly taught them the path of duty, and encouraged them to persevere, notwithstanding he was about to leave them. If they obeyed him, it would continue to him to be a source of joy. Christ rejoices in the obedience of all his friends; and, though his happiness is not dependent on them, yet their fidelity is an object which he desires and in which he finds delight. The same sentiment is expressed in Joh 17:13.
Your joy might be full - That you might be delivered from your despondency and grief at my departure; that you might see the reason why I leave you, be comforted by the Holy Spirit, and be sustained in the arduous trials of your ministry. See Jo1 1:4; Jo2 1:12. This promise of the Saviour was abundantly fulfilled. The apostles with great frequency speak of the fulness of their joy - joy produced in just the manner promised by the Saviour - by the presence of the Holy Spirit. And it showed his great love, that he promised such joy; his infinite knowledge, that, in the midst of their many trials and persecutions, he knew that they would possess it; and the glorious power and loveliness of his gospel, that it could impart such joy amid so many tribulations. See instances of this joy in Act 13:52; Rom 14:17; Co2 2:3; Gal 5:22; Th1 1:6; Th1 2:19-20; Th1 3:9; Pe1 1:8; Rom 5:11; Co2 7:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: my: Isa 53:11, Isa 62:4; Jer 32:41, Jer 33:9; Zep 3:17; Luk 15:5, Luk 15:9, Luk 15:23, Luk 15:32; Jo1 1:4
your: Joh 16:24, Joh 16:33, Joh 17:13; Rom 15:13; Co2 1:24; Eph 5:18; Phi 1:25; Th1 5:16; Pe1 1:8; Jo2 1:12
John Gill
15:11 These things have I spoken unto you,.... Concerning the vine and branches, his abiding in them, and they in him, their fruitfulness from him, and perseverance in him, his love to them, and theirs to him:
that my joy might remain in you; meaning either that joy with which he joyed in and over them, as united to him, and which is of the same nature as the joy of the bridegroom over the bride, and which will always remain and continue the same; or rather that joy which he is the author, object, ground, and matter of, for there is always reason to rejoice in him, even in the most afflictive circumstances of life:
and that your joy might be full; that grace of joy which is implanted in the soul, by the Spirit of God in regeneration, and arises from, and is increased by discoveries of the person, grace, blood, righteousness, and sacrifice of Christ; and is "full of glory", 1Pet 1:8; upon a clear sight of him in this life, and will be entirely full, completely perfected in the other world, when he will be seen as he is,
John Wesley
15:11 That my joy might remain in you - The same joy which I feel in loving the Father, and keeping his commandments.
15:1215:12: Ա՛յս է պատուէր իմ, զի սիրեսջի՛ք զմիմեանս, որպէս եւ ես սիրեցի զձեզ[1931]։ [1931] Ոմանք. Որպէս ես զձեզ սիրեցի։
12. Այս է իմ պատուէրը. որ սիրէք միմեանց, ինչպէս որ ես սիրեցի ձեզ:
12 Այս է իմ պատուէրս, որ մէկզմէկ սիրէք, ինչպէս ես ձեզ սիրեցի։
Այս է պատուէր իմ, զի սիրեսջիք զմիմեանս, որպէս եւ ես սիրեցի զձեզ:

15:12: Ա՛յս է պատուէր իմ, զի սիրեսջի՛ք զմիմեանս, որպէս եւ ես սիրեցի զձեզ[1931]։
[1931] Ոմանք. Որպէս ես զձեզ սիրեցի։
12. Այս է իմ պատուէրը. որ սիրէք միմեանց, ինչպէս որ ես սիրեցի ձեզ:
12 Այս է իմ պատուէրս, որ մէկզմէկ սիրէք, ինչպէս ես ձեզ սիրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
15:1212: Сия есть заповедь Моя, да любите друг друга, как Я возлюбил вас.
15:12  αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς·
15:12. αὕτη (The-one-this) ἐστὶν (it-be) ἡ (the-one) ἐντολὴ (a-finishing-in) ἡ (the-one) ἐμὴ (mine,"ἵνα (so) ἀγαπᾶτε (ye-might-excess-off-unto) ἀλλήλους ( to-one-to-other ) καθὼς (down-as) ἠγάπησα (I-excessed-off-unto) ὑμᾶς: (to-ye)
15:12. hoc est praeceptum meum ut diligatis invicem sicut dilexi vosThis is my commandment, that you love one another, as I have loved you.
12. This is my commandment, that ye love one another, even as I have loved you.
15:12. This is my precept: that you love one another, just as I have loved you.
15:12. This is my commandment, That ye love one another, as I have loved you.
This is my commandment, That ye love one another, as I have loved you:

12: Сия есть заповедь Моя, да любите друг друга, как Я возлюбил вас.
15:12  αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς·
15:12. hoc est praeceptum meum ut diligatis invicem sicut dilexi vos
This is my commandment, that you love one another, as I have loved you.
15:12. This is my precept: that you love one another, just as I have loved you.
15:12. This is my commandment, That ye love one another, as I have loved you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: - 13: Общение любви апостолы должны поддерживать и между собою. Они должны любить друг друга, как Христос возлюбил их (объясн. см. к 13:34), и самопожертвование за братьев считать высшим проявлением этой любви (ср. 10:11). Господь пока говорит здесь только о самопожертвовании для друзей, а не для всех людей (какое Он проявил Сам. Ср. Рим. 5:6, 8, 10). Это ограничение объема самопожертвования объясняется тем, что Господь жалел Своих смущенных предстоящей с Ним разлукой учеников и не хотел предъявлять в то время к ним требования, для них слишком тяжелые. Со временем ученики и сами, под действием Святого Духа, поймут всю силу ранее предложенной им от Христа заповеди о любви и к врагам (Мф. 5:44).
Adam Clarke: Commentary on the Bible - 1831
15:12: That ye love one another - See on Joh 13:34 (note). So deeply was thus commandment engraved on the heart of this evangelist that St. Jerome says, lib. iii. c. 6, Com. ad Galat., that in his extreme old age, when he used to be carried to the public assemblies of the believers, his constant saying was, Little children, love one another. His disciples, wearied at last with the constant repetition of the same words, asked him, Why he constantly said the same thing? "Because (said he) it is the commandment of the Lord, and the observation of it alone is sufficient." Quia praeceptum Domini est, et, si solum fiat, sufficit.
Albert Barnes: Notes on the Bible - 1834
15:12: This is my commandment - The special law of Christianity, called hence "the new commandment." See the notes at Joh 13:34.
As I have loved you - That is, with the same tender affection, willing to endure trials, to practice self-denials, and, if need be, to lay down your lives for each other, Jo1 3:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: Joh 13:34; Rom 12:10; Eph 5:2; Th1 3:12, Th1 4:9; Th2 1:3; Pe1 1:22, Pe1 3:8, Pe1 4:8; Jo1 2:7-10, Jo1 3:11-18, Jo1 3:23, Jo1 4:21
John Gill
15:12 This is my commandment, that ye love one another,.... Christ had been before speaking of his commandments; and he mentions this as the principal one, and to which all the rest may be reduced; for as the precepts of the second table of the moral law may be briefly comprehended in this one duty, love to our neighbour, so all the duties of Christianity, relative to one another, are reducible to this, by love to serve each other. This was the commandment which lay uppermost on Christ's heart, and which he knew, if attended to, the rest could not fail of being observed. The argument by which, and the manner in which, he presses it, is as before:
as I have loved you; than which nothing can be more strong and forcible; see Jn 13:34.
John Wesley
15:12 Your joy will be full, if ye so love one another.
Robert Jamieson, A. R. Fausset and David Brown
15:12 That ye love one another, &c.--(See on Jn 13:34-35).
15:1315:13: Մեծ եւս՝ քան զայս սէր՝ ո՛չ ոք ունիցի, եթէ զանձն իւր դիցէ ՚ի վերայ բարեկամաց իւրոց[1932]։ [1932] Ոմանք. Սէր ոչ ոք ունի, եթէ։
13. Աւելի մեծ սէր ոչ ոք չունի, քան այն, որ մէկն իր կեանքը տայ իր բարեկամների համար:
13 Ասկէ աւելի մեծ սէր մէ՛կը չի կրնար ունենալ, որ մէկը իր կեանքը բարեկամներուն համար դնէ։
Մեծ եւս քան զայս սէր ոչ ոք ունի, եթէ զանձն իւր դիցէ ի վերայ բարեկամաց իւրոց:

15:13: Մեծ եւս՝ քան զայս սէր՝ ո՛չ ոք ունիցի, եթէ զանձն իւր դիցէ ՚ի վերայ բարեկամաց իւրոց[1932]։
[1932] Ոմանք. Սէր ոչ ոք ունի, եթէ։
13. Աւելի մեծ սէր ոչ ոք չունի, քան այն, որ մէկն իր կեանքը տայ իր բարեկամների համար:
13 Ասկէ աւելի մեծ սէր մէ՛կը չի կրնար ունենալ, որ մէկը իր կեանքը բարեկամներուն համար դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1313: Нет больше той любви, как если кто положит душу свою за друзей своих.
15:13  μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ.
15:13. μείζονα (to-more-great) ταύτης (of-the-one-this) ἀγάπην (to-an-excessing-off) οὐδεὶς (not-moreover-one) ἔχει, (it-holdeth,"ἵνα (so) τις (a-one) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) θῇ (it-might-have-had-placed) ὑπὲρ (over) τῶν (of-the-ones) φίλων ( of-cared ) αὐτοῦ. (of-it)
15:13. maiorem hac dilectionem nemo habet ut animam suam quis ponat pro amicis suisGreater love than this no man hath, that a man lay down his life for his friends.
13. Greater love hath no man than this, that a man lay down his life for his friends.
15:13. No one has a greater love than this: that he lay down his life for his friends.
15:13. Greater love hath no man than this, that a man lay down his life for his friends.
Greater love hath no man than this, that a man lay down his life for his friends:

13: Нет больше той любви, как если кто положит душу свою за друзей своих.
15:13  μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ.
15:13. maiorem hac dilectionem nemo habet ut animam suam quis ponat pro amicis suis
Greater love than this no man hath, that a man lay down his life for his friends.
15:13. No one has a greater love than this: that he lay down his life for his friends.
15:13. Greater love hath no man than this, that a man lay down his life for his friends.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:13: That a man lay down his life for his friends - No man can carry his love for his friend farther than this: for, when he gives up his life, he gives up all that he has. This proof of my love for you I shall give in a few hours; and the doctrine which I recommend to you I am just going to exemplify myself. There are several remarkable cases, in heathen antiquity, where one friend offered his life for another. The two following will not stand dishonorably even in the book of God; became every thing loving and pure, in heathen, Jew, or Christian, must come from the God of love and purity.
When Cyrus had made war on the king of Armenia, and had taken him, his wife, and children, with Tigranes his son, and his wife, prisoners; treating with the old king concerning his ransom, he said, How much money wilt thou give me to have thy wife again? All that I have, replied the king. And how much wilt thou advance to enjoy thy children again? All that I can produce, answered the king. By reckoning thus, said Cyrus, you prize these at twice as much as you possess. Then, turning to Tigranes, he said, How much wilt thou give as a ransom, that thou mayest have thy wife? (Now Tigranes had been but lately married, και ὑπερφιλων την γυναικα, and loved his wife exceedingly.) He answered, I will indeed, O Cyrus, και της ψυχης πριαιμην, ransom her even with My Life, that she may be no longer in thraldom. See Xenoph. Cyrop. lib. iii. c.
The second example, which is too long to be inserted, is that affecting account of the friendship of Nisus and Euryalus, given by Virgil, in the ninth book of the Aeneis. These two friends, leagued together, had slain many of the Rutulians in a night attack: at last Euryalus was taken prisoner. Nisus, concealed in a thicket, slew several of the enemy's chiefs with his javelins: Volscens, their general, not seeing the hand by which his officers were slain, determines to wreak his vengeance upon his prisoner. Nisus, seeing his friend about to be transfixed with the sword, rushing out of the wood where he lay hidden, suddenly cries: -
Me! Me! adsum qui Feci! in Me convertite ferrum,
O Rutuli! MeA fraus omnis: - nihil Iste - nec ausus,
Nec potuit - Caelum hoc, et conscia sidera testor!
Tantum infelicem Nimium Dilexit Amicum.
Aen. lib. ix. l. 427, etc.
"Me! Me! he cried, turn all your swords alone
On Me! - the fact confess'd, the fault my own.
He neither could, nor durst, the guiltless youth;
Ye moon and stars, bear witness to the truth!
His only crime (if friendship can offend)
Is too much love to his unhappy friend."
Dryden.
Those who understand the beautiful original will at once perceive that the earnestness, confusion, disorder, impatience, and burning love of the Friend, are poorly imitated in the above tame translation.
The friendship of David and Jonathan is well known: the latter cheerfully gave up his crown to his friend, though himself was every way worthy to wear it. But when all these instances of rare friendship and affection are seen, read, and admired, let the affected reader turn his astonished eyes to Jesus, pouring out his blood, not for his friends, but for his Enemies; and, in the agonies of death, making supplication for his murderers, with, Father, forgive them, for they know not what they do! - and then let him help exclaiming, if he can,
"O Lamb of God, was ever pain,
Was ever Love like Thine!"
Albert Barnes: Notes on the Bible - 1834
15:13: Greater love hath ... - No higher expression of love could be given. Life is the most valuable object we possess; and when a man is willing to lay that down for his friends or his country, it shows the utmost extent of love. Even this love for friends has been rarely witnessed. A very few cases like that of Damon and Pythias have occurred where a man was willing to save the life of his friend by giving his own. It greatly enhances the love of Christ, that while the instances of those who have been willing to die for friends have been so rare, he was willing to die for enemies - bitter foes, who rejected his reign, persecuted him, Rev_iled him, scorned him, and sought his life, Jo1 4:10; Rom 5:6, Rom 5:10. It also shows us the extent of his love that he gave himself up, not to common sufferings, but to the most bitter, painful, and protracted sorrows, not for himself, not for friends, but for a thoughtless and unbelieving world. "O Lamb of God, was ever pain was ever love like thine!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: Joh 10:11, Joh 10:15; Rom 5:6-8; Eph 5:2; Jo1 4:7-11
John Gill
15:13 Greater love hath no man than this,.... By these words our Lord shows, how far love to another should extend, even to the laying down of our lives for the brethren; which is the highest instance of love among men;
that a man lay down his life for his friends; and in which believers, should not come short of them; and also his great love to his people, and explains what he had just said, "as I have loved you", Jn 13:34; which in a little time would be seen, by his laying down his life for them: for he not only came down from heaven, and laid aside his glory and royal majesty, but he laid down his life; not his gold and silver, and the riches of this world, which were all his, but his life; than which, nothing is dearer to a man, is himself, his all: and besides, Christ's life was not a common one, it was not the life of an innocent person only, or the life of a mere man, but of a man in union with the Son of God; it was the Lord of glory and Prince of life, who was crucified, and slain; a life that was entirely at his own dispose; it had never been forfeited by sin, nor could it have been forced away from him by men or devils; it was laid down of and by himself, freely and voluntarily; and that "for", in the room, and instead of his people, as a ransom for them; he being their surety and substitute, and standing in their legal place and stead, he took their sins upon him, bore the curse of the law, sustained his Father's wrath, and all the punishment due to sin; and so suffered death, the death of the cross; the just, in the room and stead of the unjust; the persons for whom be laid down his life, are described as "his friends"; not that they were originally so; being enemies and enmity itself to God, when he laid down his life for them, and reconciled them; they were not such as had carried themselves friendly, or had shown any love and affection to him, but all the reverse: but they are so called, because he had chosen them for his friends; he had pitched upon them, and resolved to make them so; and by dying for them, reconciled them who were enemies; and in consequence of this, by his Spirit and grace, of enemies makes them friends; so that his love in dying for his people, is greater than any instance of love among men: he laid down his life for his enemies, without any sinister selfish views, and that freely and voluntarily; whereas among men, when one man has laid down his life for others, either they have been very deserving, or he has been forced to it, or it has been done with the view of popular applause and vain glory.
John Wesley
15:13 Greater love - To his friends. He here speaks of them only.
Robert Jamieson, A. R. Fausset and David Brown
15:13 Greater love hath no man than this, that a man lay down his life for his friends--The emphasis lies not on "friends," but on "laying down his life" for them; that is, "One can show no greater regard for those dear to him than to give his life for them, and this is the love ye shall find in Me."
15:1415:14: Դուք բարեկա՛մք էք իմ, եթէ առնիցէք զոր եսն պատուիրեմ ձեզ[1933]։ [1933] Ոմանք. Բարեկամք իմ էք։
14. Դուք իմ բարեկամներն էք, եթէ անէք այն, ինչ ես ձեզ պատուիրում եմ:
14 Դուք իմ բարեկամներս էք, եթէ ընելու ըլլաք ինչ որ ես ձեզի կը պատուիրեմ։
Դուք բարեկամք էք իմ, եթէ առնիցէք զոր եսն պատուիրեմ ձեզ:

15:14: Դուք բարեկա՛մք էք իմ, եթէ առնիցէք զոր եսն պատուիրեմ ձեզ[1933]։
[1933] Ոմանք. Բարեկամք իմ էք։
14. Դուք իմ բարեկամներն էք, եթէ անէք այն, ինչ ես ձեզ պատուիրում եմ:
14 Դուք իմ բարեկամներս էք, եթէ ընելու ըլլաք ինչ որ ես ձեզի կը պատուիրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1414: Вы друзья Мои, если исполняете то, что Я заповедую вам.
15:14  ὑμεῖς φίλοι μού ἐστε ἐὰν ποιῆτε ἃ ἐγὼ ἐντέλλομαι ὑμῖν.
15:14. ὑμεῖς (Ye) φίλοι ( cared ) μού (of-me) ἐστε (ye-be) ἐὰν (if-ever) ποιῆτε (ye-might-do-unto) ὃ (to-which) ἐγὼ (I) ἐντέλλομαι ( I-finish-in ) ὑμῖν. (unto-ye)
15:14. vos amici mei estis si feceritis quae ego praecipio vobisYou are my friends, if you do the things that I command you.
14. Ye are my friends, if ye do the things which I command you.
15:14. You are my friends, if you do what I instruct you.
15:14. Ye are my friends, if ye do whatsoever I command you.
Ye are my friends, if ye do whatsoever I command you:

14: Вы друзья Мои, если исполняете то, что Я заповедую вам.
15:14  ὑμεῖς φίλοι μού ἐστε ἐὰν ποιῆτε ἃ ἐγὼ ἐντέλλομαι ὑμῖν.
15:14. vos amici mei estis si feceritis quae ego praecipio vobis
You are my friends, if you do the things that I command you.
15:14. You are my friends, if you do what I instruct you.
15:14. Ye are my friends, if ye do whatsoever I command you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: - 17: Чтобы побудить учеников к исполнению Его заповедей, Христос говорит, что исполняя эти заповеди, апостолы не будут подобны рабам, которым их господин отдает разные приказания, а, напротив, они покажут себя друзьями Христа. Есть большое различие в том, с каким чувством исполняется поручаемое нам дело. Можно смотреть на него только как на нашу обязанность и потому исполнять его без увлечения, а можно делать его из любви к тому, кто поручил нам это дело. Понятно, что в последнем случае это дело будет сделано гораздо лучше, чем в первом. Ученики и должны исполнять заповеди Христа как друзья Его.

Я уже не называю вас рабами. Господь называл так учеников прежде (13:16), но Он называет их и ниже таким же именем (ст. 20), - как же Он говорит, что не называет уже? Несомненно, что здесь выражение "называть" нужно понимать не в буквальном смысле слова, а в переносном. Господь может и называть учеников рабами, но относится к ним Он не как к рабам: Он вводит их в понимание всего плана божественного домостроительства, тогда как обыкновенным рабам их господин не открывает своих планов, заставляя их без всяких рассуждений исполнять свои приказания.

Не вы Меня избрали, а Я вас избрал. Здесь - еще мотив к тому, чтобы ученики всегда исполняли заповеди Христа, всегда служили Ему. Тогда как у евреев было в обычае, чтобы желающие учиться Закону Моисееву сами избирали себе учителей-раввинов, апостолы стали учениками Христа только тогда, когда Он Сам избрал и призвал их к Себе. Но они заключили с Ним союз дружбы, и не в их воле поэтому расторгнуть этот союз (Вейс).

И поставил вас. Здесь указывается на особое иерархическое положение апостолов в Церкви (ср. Деян. 20:28; 1Кор. 12:28).

Дабы вы шли - шли как Мои апостолы (ср. Мф. 28:19) и приносили плод, т. е. распространяли Евангелие и прочно утверждали его на земле (чтобы плод ваш пребывал).

Это - первая цель избрания апостолов. Другая цель указана в словах: дабы чего ни попросите.. . Господь, избирая учеников, хотел сделать много полезного и им самим, хотел, чтобы молитвы их были исполняемы Богом.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: my: Joh 14:15, Joh 14:28; Ch2 20:7; Sol 5:1; Isa 41:8; Mat 12:50; Luk 12:4; Jam 2:23
if: Joh 2:5, Joh 13:17, Joh 14:21; Jo1 5:3
John Gill
15:14 Ye are my friends,.... This is an application of the foregoing passage, and more, clearly explains it. The character of "friends", is applied to the disciples of Christ; and belongs, not only to his apostles, but to all that love him, believe in him, and obey him; to whom he has showed himself friendly, by laying down his life for them: for this clearly shows, that Christ had respect in the former words, to his own laying down his life for his people, in consequence of his great love to them; whereby he has made them friends, and who appear to be so by their cheerful obedience to him:
if ye do whatsoever I command you; not that their doing of the commandments of Christ interested them in his favour; or made them his friends; or was the reason and motive of his laying down his life for them, and showing himself in such a friendly manner to them: but the sense is, that by observing his commands from a principle of love, they would make it appear that they were his friends, being influenced by his grace, and constrained by a sense of his love in dying for them, to act such a part.
John Wesley
15:14 Ye are my friends, if ye do whatsoever I command you - On this condition, not otherwise. A thunderbolt for Antinomianism! Who then dares assert that God's love does not at all depend on man's works?
Robert Jamieson, A. R. Fausset and David Brown
15:14 Ye are my friends, if ye do whatsoever I command you--hold yourselves in absolute subjection to Me.
15:1515:15: Ոչ եւս կոչեմ զձեզ ծառայս, զի ծառայն ո՛չ գիտէ զինչ գործէ՛ տէրն նորա. այլ զձեզ կոչեցի բարեկա՛մս. զի զամենայն զոր լուա՛յ ՚ի Հօրէ իմմէ՝ ծանուցի ձեզ[1934]։ [1934] Օրինակ մի. Ոչ եւս կոչեցից զձեզ... կոչեցից բարեկամս։
15. Այլեւս ձեզ ծառաներ չեմ կոչում, որովհետեւ ծառան չգիտէ, թէ տէրն ինչ է անում. այլ ձեզ բարեկամներ կոչեցի, որովհետեւ այն բոլորը, ինչ իմ Հօրից լսեցի, յայտնեցի ձեզ:
15 Ասկէ ետքը ձեզ ծառայ չեմ անուաներ, վասն զի ծառան չի գիտեր թէ իր տէրը ի՞նչ կ’ընէ։ Ես ձեզ բարեկամ անուանեցի, վասն զի այն ամէն բաները որոնք իմ Հօրմէս լսեցի, ձեզի իմացուցի։
Ոչ եւս կոչեմ զձեզ ծառայս, զի ծառայն ոչ գիտէ զինչ գործէ տէրն նորա. այլ զձեզ կոչեցի բարեկամս, զի զամենայն զոր լուայ ի Հօրէ իմմէ` ծանուցի ձեզ:

15:15: Ոչ եւս կոչեմ զձեզ ծառայս, զի ծառայն ո՛չ գիտէ զինչ գործէ՛ տէրն նորա. այլ զձեզ կոչեցի բարեկա՛մս. զի զամենայն զոր լուա՛յ ՚ի Հօրէ իմմէ՝ ծանուցի ձեզ[1934]։
[1934] Օրինակ մի. Ոչ եւս կոչեցից զձեզ... կոչեցից բարեկամս։
15. Այլեւս ձեզ ծառաներ չեմ կոչում, որովհետեւ ծառան չգիտէ, թէ տէրն ինչ է անում. այլ ձեզ բարեկամներ կոչեցի, որովհետեւ այն բոլորը, ինչ իմ Հօրից լսեցի, յայտնեցի ձեզ:
15 Ասկէ ետքը ձեզ ծառայ չեմ անուաներ, վասն զի ծառան չի գիտեր թէ իր տէրը ի՞նչ կ’ընէ։ Ես ձեզ բարեկամ անուանեցի, վասն զի այն ամէն բաները որոնք իմ Հօրմէս լսեցի, ձեզի իմացուցի։
zohrab-1805▾ eastern-1994▾ western am▾
15:1515: Я уже не называю вас рабами, ибо раб не знает, что делает господин его; но Я назвал вас друзьями, потому что сказал вам все, что слышал от Отца Моего.
15:15  οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν.
15:15. οὐκέτι (Not-if-to-a-one) λέγω (I-forth) ὑμᾶς (to-ye) δούλους, (to-bondees,"ὅτι (to-which-a-one) ὁ (the-one) δοῦλος (a-bondee) οὐκ (not) οἶδεν (it-had-come-to-see) τί (to-what-one) ποιεῖ (it-doeth-unto) αὐτοῦ (of-it,"ὁ (the-one) κύριος: (authority-belonged) ὑμᾶς (to-ye) δὲ (moreover) εἴρηκα (I-had-come-to-utter) φίλους , ( to-cared ,"ὅτι (to-which-a-one) πάντα ( to-all ) ἃ ( to-which ) ἤκουσα (I-heard) παρὰ (beside) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) ἐγνώρισα (I-acquainted-to) ὑμῖν. (to-ye)
15:15. iam non dico vos servos quia servus nescit quid facit dominus eius vos autem dixi amicos quia omnia quaecumque audivi a Patre meo nota feci vobisI will not now call you servants: for the servant knoweth not what his lord doth. But I have called you friends. because all things, whatsoever I have heard of my Father, I have made known to you.
15. No longer do I call you servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I heard from my Father I have made known unto you.
15:15. I will no longer call you servants, for the servant does not know what his Lord is doing. But I have called you friends, because everything whatsoever that I have heard from my Father, I have made known to you.
15:15. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you:

15: Я уже не называю вас рабами, ибо раб не знает, что делает господин его; но Я назвал вас друзьями, потому что сказал вам все, что слышал от Отца Моего.
15:15  οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν.
15:15. iam non dico vos servos quia servus nescit quid facit dominus eius vos autem dixi amicos quia omnia quaecumque audivi a Patre meo nota feci vobis
I will not now call you servants: for the servant knoweth not what his lord doth. But I have called you friends. because all things, whatsoever I have heard of my Father, I have made known to you.
15:15. I will no longer call you servants, for the servant does not know what his Lord is doing. But I have called you friends, because everything whatsoever that I have heard from my Father, I have made known to you.
15:15. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:15: Henceforth I call you not servants - Which he at least indirectly had done, Joh 13:16; Mat 10:24, Mat 10:25; Luk 17:10.
I have called you friends - I have admitted you into a state of the most intimate fellowship with myself; and have made known unto you whatsoever I have heard from the Father, which, in your present circumstances, it was necessary for you to be instructed in.
Albert Barnes: Notes on the Bible - 1834
15:15: I call you not servants - This had been the common title by which he addressed them Mat 10:24-25; Joh 12:26; Joh 13:13; but he had also before this, on one occasion, called them friends Luk 12:4, and on one occasion after this he called them servants, Joh 15:20. He here means that the ordinary title by which he would hence forth address them would be that of friends.
The servant knoweth not ... - He receives the command of his master without knowing the reason why this or that thing is ordered. It is one of the conditions of slavery not to be let into the counsels and plans of the master. It is the privilege of friendship to be made acquainted with the plans wishes, and wants of the friend. This instance of friendship Jesus had given them by making them acquainted with the reasons why he was about to leave them, and with his secret wishes in regard to them. As he had given their this proof of friendship, it was proper that he should not withhold from them the title of friends.
His lord - His Master.
I have called you friends - I have given you the name of friends. He does not mean that the usual appellation which he had given them had been than of friends, but that such was the title which he had now given them.
For all things ... - The reason why he called them friends was that he had now treated them as friends. He had opened to them his mind; made known his plans; acquainted them with the design of his coming, his death, his resurrection, and ascension; and, having thus given them the clearest proof of friendship, it was proper that he should give them the name.
That I have heard ... - Jesus frequently represents himself as commissioned or sent by God to accomplish an important work, and as being instructed by him in regard to the nature of that work. See the notes at Joh 5:30. By what he had heard of the Father, he doubtless refers to the design of God in his coming and his death. This he had made known to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: I call: Joh 15:20, Joh 12:26, Joh 13:16, Joh 20:17; Gal 4:6; Plm 1:16; Jam 1:1; Pe2 1:1; Jde 1:1; Rev 1:1
friends: Jam 2:23
all: Joh 4:19, Joh 17:6-8, Joh 17:26; Gen 18:17-19; Kg2 6:8-12; Psa 25:14; Amo 3:7; Mat 13:11; Luk 10:23; Act 20:27; Rom 16:25, Rom 16:26; Co1 2:9-12; Eph 1:9, Eph 3:5; Col 1:26; Pe1 1:11
Geneva 1599
15:15 (4) Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
(4) The doctrine of the gospel, as it is uttered by Christ's own mouth, is a most perfect and absolute declaration of the counsel of God, which pertains to our salvation and is committed unto the apostles.
John Gill
15:15 Henceforth I call you not servants,.... As they and the rest of the people of God had been, under the legal dispensation; for though they were children, yet differed nothing from servants; and were very much influenced and impressed with a servile spirit, a spirit of bondage unto fear, being kept under tutors and governors by a severe discipline; but now Christ being come in the flesh, and being about to lay down his life, and make reconciliation for them, henceforward he would not use, treat, or account them as servants:
for the servant knoweth not what his Lord doeth; designs to do, or is about to do; he is not made privy to all his counsels and purposes; these are only opened to him as necessity requires; which was pretty much the case of the Old Testament church, who, comparatively speaking, were used as servants; and had not the knowledge of the mysteries of grace, and of the counsels of God, as they are now laid open under the Gospel dispensation:
but I have called you friends; that is, accounted, reckoned of them, used them as his friends and familiar acquaintance; whom he told all his mind unto, and would go on to treat them as such; by leading them more and more, as they were able to bear it, into the designs of his grace, and the doctrines of his Gospel: just as Abraham was called the friend of God, and proved to be so, by his not concealing from him the thing he was about to do:
for all things I have heard of my Father, I have made known unto you; not all that he knew as the omniscient God, for there was no necessity that all such things should be made known to them; but all things which he had delivered to him as man and Mediator, by his Father, respecting the salvation of men; all things which he himself was to do and suffer, in order to obtain eternal redemption; and the whole of the Gospel, as to the essential and substantial parts of it, they were to preach; for otherwise, there were some things which as yet they were not able to bear, and were reserved to another time, to be made known unto them by his Spirit.
John Wesley
15:15 All things - Which might be of service to you.
Robert Jamieson, A. R. Fausset and David Brown
15:15 Henceforth I call you not servants--that is, in the sense explained in the next words; for servants He still calls them (Jn 15:20), and they delight to call themselves so, in the sense of being "under law to Christ" (1Cor 9:20).
the servant knoweth not what his lord doeth--knows nothing of his master's plans and reasons, but simply receives and executes his orders.
but . . . friends, for all things that I have heard of my Father I have made known unto you--admitted you to free, unrestrained fellowship, keeping back nothing from you which I have received to communicate. (Compare Gen 18:17; Ps 25:14; Is 50:4).
15:1615:16: Ո՛չ եթէ դուք ընտրեցէք զիս, այլ ե՛ս ընտրեցի զձեզ. եւ եդի զձեզ՝ զի դուք երթայցէք եւ պտղաբերք լինիցիք. եւ պտուղն ձեր կացցէ՛։ Եւ զոր ինչ խնդրիցէք ՚ի Հօրէ իմմէ յանուն իմ, տացէ ձեզ[1935]։ [1935] Ոմանք. Եւ պտուղն ձեր կայցէ. կամ՝ կեցցէ։
16. Ոչ թէ դուք ինձ ընտրեցիք, այլ ես ձեզ ընտրեցի եւ ձեզ կարգեցի, որ դուք գնաք եւ պտղաբեր լինէք, եւ ձեր պտուղը մնայ, եւ ինչ էլ որ իմ անունով Հօրիցս խնդրէք, ձեզ տայ:
16 Ո՛չ թէ դուք զիս ընտրեցիք, հապա ե՛ս ձեզ ընտրեցի ու դրի ձեզ որպէս զի դուք երթաք եւ պտուղ բերէք ու ձեր պտուղը մնայ, որպէս զի իմ անունովս ինչ որ Հօրմէս խնդրէք, ձեզի տայ։
Ոչ եթէ դուք ընտրեցէք զիս, այլ ես ընտրեցի զձեզ, եւ եդի զձեզ զի դուք երթայցէք եւ պտղաբերք լինիցիք, եւ պտուղն ձեր կացցէ, եւ զոր ինչ խնդրիցէք ի Հօրէ իմմէ յանուն իմ` տացէ ձեզ:

15:16: Ո՛չ եթէ դուք ընտրեցէք զիս, այլ ե՛ս ընտրեցի զձեզ. եւ եդի զձեզ՝ զի դուք երթայցէք եւ պտղաբերք լինիցիք. եւ պտուղն ձեր կացցէ՛։ Եւ զոր ինչ խնդրիցէք ՚ի Հօրէ իմմէ յանուն իմ, տացէ ձեզ[1935]։
[1935] Ոմանք. Եւ պտուղն ձեր կայցէ. կամ՝ կեցցէ։
16. Ոչ թէ դուք ինձ ընտրեցիք, այլ ես ձեզ ընտրեցի եւ ձեզ կարգեցի, որ դուք գնաք եւ պտղաբեր լինէք, եւ ձեր պտուղը մնայ, եւ ինչ էլ որ իմ անունով Հօրիցս խնդրէք, ձեզ տայ:
16 Ո՛չ թէ դուք զիս ընտրեցիք, հապա ե՛ս ձեզ ընտրեցի ու դրի ձեզ որպէս զի դուք երթաք եւ պտուղ բերէք ու ձեր պտուղը մնայ, որպէս զի իմ անունովս ինչ որ Հօրմէս խնդրէք, ձեզի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1616: Не вы Меня избрали, а Я вас избрал и поставил вас, чтобы вы шли и приносили плод, и чтобы плод ваш пребывал, дабы, чего ни попросите от Отца во имя Мое, Он дал вам.
15:16  οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς καὶ ἔθηκα ὑμᾶς ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε καὶ ὁ καρπὸς ὑμῶν μένῃ, ἵνα ὅ τι ἂν αἰτήσητε τὸν πατέρα ἐν τῶ ὀνόματί μου δῶ ὑμῖν.
15:16. οὐχ (Not) ὑμεῖς (ye) με (to-me) ἐξελέξασθε , ( ye-forthed-out ,"ἀλλ' (other) ἐγὼ (I) ἐξελεξάμην ( I-forthed-out ) ὑμᾶς, (to-ye,"καὶ (and) ἔθηκα (I-placed) ὑμᾶς (to-ye) ἵνα (so) ὑμεῖς (ye) ὑπάγητε (ye-might-lead-under) καὶ (and) καρπὸν (to-a-fruit) φέρητε (ye-might-bear) καὶ (and) ὁ (the-one) καρπὸς (a-fruit) ὑμῶν (of-ye) μένῃ, (it-might-stay,"ἵνα (so) ὅτι (to-which-a-one) ἂν (ever) αἰτήσητε (ye-might-have-appealed-unto) τὸν (to-the-one) πατέρα (to-a-Father) ἐν (in) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου (of-me) δῷ (it-might-have-had-given) ὑμῖν. (unto-ye)
15:16. non vos me elegistis sed ego elegi vos et posui vos ut eatis et fructum adferatis et fructus vester maneat ut quodcumque petieritis Patrem in nomine meo det vobisYou have not chosen me: but I have chosen you; and have appointed you, that you should go and should bring forth fruit; and your fruit should remain: that whatsoever you shall ask of the Father in my name, he may give it you.
16. Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and your fruit should abide: that whatsoever ye shall ask of the Father in my name, he may give it you.
15:16. You have not chosen me, but I have chosen you. And I have appointed you, so that you may go forth and bear fruit, and so that your fruit may last. Then whatever you have asked of the Father in my name, he shall give to you.
15:16. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and [that] your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and [that] your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you:

16: Не вы Меня избрали, а Я вас избрал и поставил вас, чтобы вы шли и приносили плод, и чтобы плод ваш пребывал, дабы, чего ни попросите от Отца во имя Мое, Он дал вам.
15:16  οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς καὶ ἔθηκα ὑμᾶς ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε καὶ ὁ καρπὸς ὑμῶν μένῃ, ἵνα ὅ τι ἂν αἰτήσητε τὸν πατέρα ἐν τῶ ὀνόματί μου δῶ ὑμῖν.
15:16. non vos me elegistis sed ego elegi vos et posui vos ut eatis et fructum adferatis et fructus vester maneat ut quodcumque petieritis Patrem in nomine meo det vobis
You have not chosen me: but I have chosen you; and have appointed you, that you should go and should bring forth fruit; and your fruit should remain: that whatsoever you shall ask of the Father in my name, he may give it you.
15:16. You have not chosen me, but I have chosen you. And I have appointed you, so that you may go forth and bear fruit, and so that your fruit may last. Then whatever you have asked of the Father in my name, he shall give to you.
15:16. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and [that] your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:16: Ye have not chosen me - Ye have not elected me as your Teacher: I have called you to be my disciples; witnesses and depositories of the truth. It was customary among the Jews for every person to choose his own teacher.
And ordained you - Rather, I have appointed you: the word is εθηκα, I have Put or placed you, i.e. in the vine.
Theodorus Mopsuensis, as quoted by Wetstein, observes that εθηκα is here used for εφυτευσα; (I have planted); "and, in saying this, our Lord still makes use of the metaphor of the vine; as if he had said: I have not only planted you, but I have given you the greatest benefits, causing your branches to extend every where through the habitable world."
The first ministers of the Gospel were the choice of Jesus Christ; no wonder, then, that they were so successful. Those whom men have since sent, without the appointment of God, have done no good. The choice should still continue with God, who, knowing the heart, knows best who is most proper for the Gospel ministry.
To be a genuine preacher of the Gospel, a man must -
1. Be chosen of God to the work.
2. He must be placed in the true vine - united to Christ by faith.
3. He must not think to lead an idle life, but labor.
4. He must not wait till work be brought to him, but he must go and seek it.
5. He must labor so as to bring forth fruit, i.e. to get souls converted to the Lord.
6. He must refer all his fruit to God, who gave him the power to labor, and blessed him in his work.
7. He must take care to water what he has planted, that his fruit may remain - that the souls whom he has gathered in be not scattered from the flock.
8. He must continue instant in prayer, that his labors may be accompanied with the presence and blessing of God - Whatsoever ye shall Ask.
9. He must consider Jesus Christ as the great Mediator between God and man, proclaim his salvation, and pray in his name. - Whatsoever ye shall ask of the Father in my name, etc. See Quesnel.
Albert Barnes: Notes on the Bible - 1834
15:16: Ye have not chosen me - The word here translated "chosen" is that from which is derived the word "elect," and means the same thing. It is frequently thus translated, Mar 13:20; Mat 24:22, Mat 24:24, Mat 24:31; Col 3:12. It refers here, doubtless, to his choosing or electing them to be apostles. He says that it was not because they had chosen him to be their teacher and guide, but because he had designated them to be his apostles. See Joh 6:70; also Mat 4:18-22. He thus shows them that his love for them was pure and disinterested; that it commenced when they had no affection for him; that it was not a matter of obligation on his part, and that therefore it placed them under more tender and sacred obligations to be entirely devoted to his service. The same may be said of all who are endowed with talents of any kind, or raised to any office in the church or the state. It is not that they have originated these talents, or laid God under obligation. What they have they owe to his sovereign goodness, and they are bound to devote all to his service. Equally true is this of all Christians. It was not that by nature they were more inclined than others to seek God, or that they had any native goodness to recommend them to him, but it was because he graciously inclined them by his Holy Spirit to seek him; because, in the language of the Episcopal and Methodist articles of religion, "The grace of Christ pRev_ented them;" that is, went before them, commenced the work of their personal salvation, and thus God in sovereign mercy chose them as His own. Whatever Christians, then, possess, they owe to God, and by the most tender and sacred ties they are bound to be his followers.
I have chosen you - To be apostles. Yet all whom he now addressed were true disciples. Judas had left them; and when Jesus says he had chosen them to bear fruit, it may mean, also, that he had "chosen them to salvation, through sanctification of the Spirit and belief of the truth," Th2 2:13.
Ordained you - Literally, I have placed you, appointed you, set you apart. It does not mean that he had done this by any formal public act of the imposition of hands, as we now use the word, but that he had designated or appointed them to this work, Luk 6:13-16; Mat 10:2-5.
Bring forth fruit - That you should be rich in good works; faithful and successful in spreading my gospel. This was the great business to which they were set apart, and this they faithfully accomplished. It may be added that this is the great end for which Christians are chosen. It is not to be idle, or useless, or simply to seek enjoyment. It is to do good, and to spread as far as possible the rich temporal and spiritual blessings which the gospel is fitted to confer on mankind.
Your fruit should remain - This probably means,
1. That the effect of their labors would be permanent on mankind. Their efforts were not to be like those of false teachers. the result of whose labors soon vanish away Act 5:38-39, but their gospel was to spread - was to take a deep and permanent hold on people, and was ultimately to fill the world, Mat 16:18. The Saviour knew this, and never was a prediction more cheering for man or more certain in its fulfillment.
2. There is included, also, in this declaration the idea that their labors were to be unremitted. They were sent forth to be diligent in their work, and untiring in their efforts to spread the gospel, until the day of their death. Thus, their fruit, the continued product or growth of religion in their souls, was to remain, or to be continually produced, until God should call them from their work. The Christian, and especially the Christian minister, is devoted to the Saviour for life. He is to toil without intermission, and without being weary of his work, until God shall call him home. The Saviour never called a disciple to serve him merely for a part of his life, nor to feel himself at liberty to relax his endeavors, nor to suppose himself to be a Christian when his religion produced no fruit. He that enlists under the banners of the Son of God does it for life. He that expects or desires to grow weary and cease to serve him, has never yet put on the Christian armor, or known anything of the grace of God. See Luk 9:62.
That whatsoever ... - See Joh 15:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: have not: Joh 15:19, Joh 6:70, Joh 13:18; Luk 6:13; Act 1:24, Act 9:15, Act 10:41, Act 22:14; Rom 9:11-16, Rom 9:21; Jo1 4:10, Jo1 4:19
ordained: Joh 20:21-23, Joh 21:15-17; Isa 49:1-3; Jer 1:5-7; Mat 28:18, Mat 28:19; Mar 16:15, Mar 16:16; Luk 24:47-49; Act 1:8; Rom 1:5, Rom 15:15, Rom 15:16; Co1 9:16-18; Gal 1:15; Eph 2:10; Col 1:23; Ti1 2:7; Ti2 1:11, Ti2 2:2; Tit 1:5
bring: Joh 15:8; Pro 11:30; Isa 27:6, Isa 55:10-13; Mic 5:7; Rom 1:13, Rom 15:16-19; Co1 3:6, Co1 3:7; Col 1:6; Jam 3:18
that your: Gen 18:18; Psa 71:18, Psa 78:4-6, Psa 145:4; Zac 1:4-6; Act 20:25-28; Rom 15:4; Co1 10:11; Ti2 3:15-17; Heb 11:4; Pe1 1:14-21, Pe1 3:2, Pe1 3:15
that whatsoever: Joh 15:7, Joh 14:13, Joh 14:14, Joh 16:23, Joh 16:24; Mat 21:22
Geneva 1599
15:16 (5) Ye (c) have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and [that] your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
(5) Christ is the author and preserver of the ministry of the gospel, even to the end of the world, but the ministers have above all things need of prayer and brotherly love.
(c) These words plainly teach us that our salvation comes only from the favour and gracious goodness of the everlasting God towards us, and of nothing that we do or can deserve.
John Gill
15:16 Ye have not chosen me, but I have chosen you,.... Not but that they had made choice of him as their Lord and Master, Saviour and Redeemer; but not first, he was before hand with them; he chose them, before they chose him; so that his choice of them was entirely free, did not arise from any character, motive, or condition in them: the allusion is to a custom of the Jews, the reverse of which Christ acted; with whom it was usual for disciples to choose their own masters, and not masters their disciples: hence that advice of R. Joshuah ben Perachiah, said (r) to be the master of Jesus of Nazareth,
(s), "make", provide, or chose "thyself a master", and get thyself a companion.''
Those words in Song 2:16; "my beloved is mine, and I am his", are thus paraphrased by the Jews (t);
"he hath chosen me, and I have chosen him:''
which is not amiss, provided the latter choice is thought to be by virtue, and in consequence of the former; if not, our Lord directly opposes the words and sense. This may be understood both of election to salvation, and of choice to the office of apostleship; in both which Christ was first, or chose them before they chose him, that good part, which shall never be taken away; for as they were chosen in him, so by him, before the foundation of the world; being as early loved by him, as by his Father; and in consequence thereof, were chosen by him, for his people and peculiar treasure; he first chose and called them to be his disciples and apostles, to follow him, preach his Gospel, and become fishers of men; and clothed them with full power and authority to exercise their high office:
and ordained you; which may design either ordination to eternal life, or apostleship, before the world began; as Jeremiah was ordained to be a prophet, before he was born; or else the investiture of them with that office, and with all gifts and graces necessary for the discharge of it; for when he called and sent forth his disciples to preach the Gospel, he is said to "ordain" them, Mk 3:14; and the rather this may be meant here, because the former is designed by his choosing them; or he set them, or planted them in himself, a fruitful soil, that they might shoot up and bear much fruit, as it follows:
that ye should go and bring forth fruit; go first into Judea, and then into all the world; and brings forth the fruits of righteousness and holiness in themselves, and be the happy means of the conversion, and so of bringing in a large harvest of souls to Jesus Christ:
and that your fruit should remain; as it has done; for they not only persevered themselves in faith and holiness, in preaching the Gospel, and living according to it, but the persons whose conversion they were instruments of, continued steadfastly in their doctrine, and in the fellowship of the saints; and the Gospel which was preached by them, has remained, though not always in the same place, yet in the world ever since:
that whatsoever ye shall ask of the Father in my name, he may give it you. This is added, to encourage their perseverance in the work he chose and called them to, which would be attended with many difficulties and discouragements; wherefore as they would stand in need of divine assistance, they might assure themselves of it; for be it what it would they should ask of his Father, making mention of his name and righteousness; whether for a sufficiency of gifts and grace in the discharge of their duty; or for success in it; or for the confirmation of the truths delivered by them; or for liberty and boldness to speak in vindication of themselves, when called to it before kings and governors, it should be given them.
(r) Ganz Tzemach David, fol. 24. 2. (s) Pirke Abot, c. 1. sect. 6. (t) Zohar in Exod. fol. 9. 1.
John Wesley
15:16 Ye - My apostles, have not chosen me, but I have chosen you - As clearly appears from the sacred history: and appointed you, that ye may go and bear fruit - I have chosen and appointed you for this end, that ye may go and convert sinners: and that your fruit may remain - That the fruit of your labours may remain to the end of the world; yea, to eternity; that whatsoever ye shall ask - The consequence of your going and bearing fruit will be, that all your prayers will he heard.
Robert Jamieson, A. R. Fausset and David Brown
15:16 Ye have not chosen me, but I . . . you--a wholesale memento after the lofty things He had just said about their mutual indwelling, and the unreservedness of the friendship they had been admitted to.
ordained--appointed.
you, that ye should go and bring forth fruit--that is, give yourselves to it.
and that your fruit should remain--showing itself to be an imperishable and ever growing principle. (Compare Prov 4:18; 2Jn 1:8).
that whatsoever ye shall ask, &c.--(See on Jn 15:7).
15:1715:17: Զա՛յս պատուիրեմ, զի սիրեսջի՛ք զմիմեանս[1936]։ [1936] Ոմանք. Զայս պատուիրեմ ձեզ, զի սի՛՛։
17. Այս եմ ձեզ պատուիրում. որ սիրէք միմեանց»:
17 Ասիկա կը պատուիրեմ ձեզի, որ մէկզմէկ սիրէք»։
Զայս պատուիրեմ ձեզ զի սիրեսջիք զմիմեանս:

15:17: Զա՛յս պատուիրեմ, զի սիրեսջի՛ք զմիմեանս[1936]։
[1936] Ոմանք. Զայս պատուիրեմ ձեզ, զի սի՛՛։
17. Այս եմ ձեզ պատուիրում. որ սիրէք միմեանց»:
17 Ասիկա կը պատուիրեմ ձեզի, որ մէկզմէկ սիրէք»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1717: Сие заповедаю вам, да любите друг друга.
15:17  ταῦτα ἐντέλλομαι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους.
15:17. Ταῦτα (To-the-ones-these) ἐντέλλομαι ( I-finish-in ) ὑμῖν (unto-ye) ἵνα (so) ἀγαπᾶτε (ye-might-excess-off-unto) ἀλλήλους . ( to-one-to-other )
15:17. haec mando vobis ut diligatis invicemThese things I command you, that you love one another.
17. These things I command you, that ye may love one another.
15:17. This I command you: that you love one another.
15:17. These things I command you, that ye love one another.
These things I command you, that ye love one another:

17: Сие заповедаю вам, да любите друг друга.
15:17  ταῦτα ἐντέλλομαι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους.
15:17. haec mando vobis ut diligatis invicem
These things I command you, that you love one another.
15:17. This I command you: that you love one another.
15:17. These things I command you, that ye love one another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: Joh 15:12; Pe1 2:17; Jo1 3:14-17
John Gill
15:17 These things I command you,.... The doctrines which Christ spake, as one having authority, concerning the vine and branches; his love to his disciples, in laying down his life for them, and in accounting and using them as friends, and not servants; in choosing, ordaining, and sending them forth, for the ends above mentioned; these were delivered by him with this view, to promote brotherly love among them: that ye love one another; this lay much upon his heart, he often mentions it; this is the third time it is expressed by him, in these his last discourses; and indeed, since he had declared such strong love and affection for them, it was but right and proper they should love one another; nor does anything more tend to increase mutual love among the saints, than the consideration of their common interest in the unchangeable love of their Lord.
Robert Jamieson, A. R. Fausset and David Brown
15:17 The substance of these important verses has occurred more than once before. (See on Mt 10:34-36; Lk 12:49-53, &c.).
15:1815:18: Եթէ աշխարհ զձեզ ատեայ. գիտասջի՛ք զի նախ զի՛ս ատեայ[1937]։ [1937] Ոմանք. Եթէ աշխարհս զձեզ։ ՚Ի լուս՛՛. Նախ զիս ատեաց. համաձայն ոմանց ՚ի բնաբ՛՛։
18. «Եթէ աշխարհը ձեզ ատում է, իմացէ՛ք, որ նախ ինձ է ատել:
18 «Եթէ աշխարհ ձեզ ատէ, գիտցէք թէ ձեզմէ առաջ զիս ատեց։
Եթէ աշխարհ զձեզ ատեայ, գիտասջիք զի նախ զիս ատեաց:

15:18: Եթէ աշխարհ զձեզ ատեայ. գիտասջի՛ք զի նախ զի՛ս ատեայ[1937]։
[1937] Ոմանք. Եթէ աշխարհս զձեզ։ ՚Ի լուս՛՛. Նախ զիս ատեաց. համաձայն ոմանց ՚ի բնաբ՛՛։
18. «Եթէ աշխարհը ձեզ ատում է, իմացէ՛ք, որ նախ ինձ է ատել:
18 «Եթէ աշխարհ ձեզ ատէ, գիտցէք թէ ձեզմէ առաջ զիս ատեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:1818: Если мир вас ненавидит, знайте, что Меня прежде вас возненавидел.
15:18  εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον ὑμῶν μεμίσηκεν.
15:18. Εἰ (If) ὁ (the-one) κόσμος (a-configuration) ὑμᾶς (to-ye) μισεῖ, (it-hateth-unto,"γινώσκετε (ye-should-acquaint) ὅτι (to-which-a-one) ἐμὲ (to-ME) πρῶτον (to-most-before) ὑμῶν (of-ye) μεμίσηκεν. (it-had-come-to-hate-unto)
15:18. si mundus vos odit scitote quia me priorem vobis odio habuitIf the world hate you, know ye that it hath hated me before you.
18. If the world hateth you, ye know that it hath hated me before you.
15:18. If the world hates you, know that it has hated me before you.
15:18. If the world hate you, ye know that it hated me before [it hated] you.
If the world hate you, ye know that it hated me before [it hated] you:

18: Если мир вас ненавидит, знайте, что Меня прежде вас возненавидел.
15:18  εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον ὑμῶν μεμίσηκεν.
15:18. si mundus vos odit scitote quia me priorem vobis odio habuit
If the world hate you, know ye that it hath hated me before you.
15:18. If the world hates you, know that it has hated me before you.
15:18. If the world hate you, ye know that it hated me before [it hated] you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: - 21: Переходя теперь к речи о той ненависти, с которою будут в мире встречены апостолы-избранники Христа, идущие исполнять Его повеления, Господь утешает их, прежде всего, тем, что в этом случае апостолы будут испытывать со стороны мира ненависть, с какою еще раньше мир относился ко Христу. Во-вторых (ст. 19), эта ненависть совершенно естественна, а все естественное, обыкновенное не должно пугать человека. Напротив, этой ненависти апостолы должны еще быть благодарны, потому что существование ее ясно свидетельствует о том, что они стоят на правильном пути, что они не заражены грехами мира: ненависть к Церкви представляет собою, так сказать, ручательство в том, что Церковь стоить на высоте своей задачи, которую Ей поставил Её Основатель. (Мир у Иоанна везде мыслится как стоящий под властью греха ср. 14:30).

Мысль эту Господь повторяет (ст. 20: и 21), употребляя при этом те же выражения, в каких Он говорил о судьбе учеников, когда отправлял их в первый раз на проповедь Евангелия (см. Мф. 10:22-25, 28).

Не знают Пославшего Меня. Здесь указана причина ненависти мира к проповедникам Евангелия, требующим от людей веры во Христа (за имя Мое). Эта причина указывалась и раньше (см. 8:19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 If the world hate you, ye know that it hated me before it hated you. 19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. 21 But all these things will they do unto you for my name's sake, because they know not him that sent me. 22 If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. 23 He that hateth me hateth my Father also. 24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. 25 But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

Here Christ discourses concerning hatred, which is the character and genius of the devil's kingdom, as love is of the kingdom of Christ. Observe here,

I. Who they are in whom this hatred is found--the world, the children of this world, as distinguished from the children of God; those who are in the interests of the god of this world, whose image they bear, and whose power they are subject to; all those, whether Jews or Gentiles, who would not come into the church of Christ, which he audibly called, and visibly separates from this evil world. The calling of these the world intimates, 1. Their number; there were a world of people that opposed Christ and Christianity. Lord, how were they increased that troubled the Son of David! I fear, if we should put it to the vote between Christ and Satan, Satan would out-poll us quite. 2. Their confederacy and combination; these numerous hosts are embodied, and are as one, Ps. lxxxiii. 5. Jews and Gentiles, that could agree in nothing else, agreed to persecute Christ's minister. 3. Their spirit and disposition; they are men of the world (Ps. xvi. 13, 14), wholly devoted to this world and the things of it, and never thinking of another world. The people of God, though they are taught to hate the sins of sinners, yet not their persons, but to love and do good to all men. A malicious, spiteful, envious spirit, is not the spirit of Christ, but of the world.

II. Who are they against whom this hatred is levelled-against the disciples of Christ, against Christ himself, and against the Father.

1. The world hates the disciples of Christ: The world hateth you (v. 19); and he speaks of it as that which they must expect and count upon, v. 18, as 1 John iii. 13.

(1.) Observe how this comes in here. [1.] Christ had expressed the great kindness he had for them as friends; but, lest they should be puffed up with this, there was given them, as there was to Paul, a thorn in the flesh, that is, as it is explained there, reproaches and persecutions for Christ's sake, 2 Cor. xii. 7, 10. [2.] He had appointed them their work, but tells them what hardships they should meet with in it, that it might not be a surprise to them, and that they might prepare accordingly. [3.] He had charged them to love one another, and need enough they had to love one another, for the world would hate them; to be kind to one another, for they would have a great deal of unkindness and ill-will from those that were without. "Keep peace among yourselves, and this will fortify you against the world's quarrels with you." Those that are in the midst of enemies are concerned to hold together.

(2.) Observe what is here included.

[1.] The world's enmity against the followers of Christ: it hateth them. Note, Whom Christ blesseth the world curseth. The favourites and heirs of heaven have never been the darlings of this world, since the old enmity was put between the seed of the woman and of the serpent. Why did Cain hate Abel, but because his works were righteous? Esau hated Jacob because of the blessing; Joseph's brethren hated him because his father loved him; Saul hated David because the Lord was with him; Ahab hated Micaiah because of his prophecies; such are the causeless causes of the world's hatred.

[2.] The fruits of that enmity, two of which we have here, v. 20. First, They will persecute you, because they hate you, for hatred is a restless passion. It is the common lot of those who will live godly in Christ Jesus to suffer persecution, 2 Tim. iii. 12. Christ foresaw what ill usage his ambassadors would meet with in the world, and yet, for the sake of those few that by their ministry were to be called out of the world, he sent them forth as sheep in the midst of wolves. Secondly, Another fruit of their enmity is implied, that they would reject their doctrine. When Christ says, If they have kept my sayings, they will keep yours, he means, They will keep yours, and regard yours, no more than they have regarded and kept mine. Note, The preachers of the gospel cannot but take the despising of their message to be the greatest injury that can be done to themselves; as it was a great affront to Jeremiah to say, Let us not give heed to any of his words, Jer. xviii. 18.

[3.] The causes of that enmity. The world will hate them,

First, Because they do not belong to it (v. 19): "If you were of the world, of its spirit, and in its interests, if you were carnal and worldly, the world would love you as its own; but, because you are called out of the world, it hates you, and ever will." Note, 1. We are not to wonder if those that are devoted to the world are caressed by it as its friends; most men bless the covetous, Ps. x. 3; xlix. 18. 2. Nor are we to wonder if those that are delivered from the world are maligned by it as its enemies; when Israel is rescued out of Egypt, the Egyptians will pursue them. Observe, The reason why Christ's disciples are not of the world is not because they have by their own wisdom and virtue distinguished themselves from the world, but because Christ hath chosen them out of it, to set them apart for himself; and this is the reason why the world hates them; for, (1.) The glory which by virtue of this choice they are designed for sets them above the world, and so makes them the objects of its envy. The saints shall judge the world, and the upright have dominion, and therefore they are hated. (2.) The grace which by virtue of this choice they are endued with sets them against the world; they swim against the stream of the world, and are not conformed to it; they witness against it, and are not conformed to it. This would support them under all the calamities which the world's hatred would bring upon them, that they were hated because they were the choice and the chosen ones of the Lord Jesus, and were not of the world. Now, [1.] This was no just cause for the world's hatred of them. If we do any thing to make ourselves hateful, we have reason to lament it; but, if men hate us for that for which they should love and value us, we have reason to pity them, but no reason to perplex ourselves. Nay, [2.] This was just cause for their own joy. He that is hated because he is rich and prospers cares not who has the vexation of it, while he has the satisfaction of it.
--Populus me sibilat, at mihi plaudo
Ipse domi--
--Let them hiss on, he cries,
While in my own opinion fully blessed.
Timon in Hor.
Much more may those hug themselves whom the world hates, but whom Christ loves.

Secondly, "Another cause of the world's hating you will be because you do belong to Christ (v. 21): For my name's sake." Here is the core of the controversy; whatever is pretended, this is the ground of the quarrel, they hate Christ's disciples because they bear his name, and bear up his name in the world. Note, 1. It is the character of Christ's disciples that they stand up for his name. The name into which they were baptized is that which they will live and die by. 2. It has commonly been the lot of those that appear for Christ's name to suffer for so doing, to suffer many things, and hard things, all these things. It is matter of comfort to the greatest sufferers if they suffer for Christ's name's sake. If you be reproached for the name of Christ, happy are you (1 Pet. iv. 14), happy indeed, considering not only the honour that is imprinted upon those sufferings (Acts v. 41), but the comfort that is infused into them, and especially the crown of glory which those sufferings lead to. If we suffer with Christ, and for Christ, we shall reign with him.

Thirdly, After all, it is the world's ignorance that is the true cause of its enmity to the disciples of Christ (v. 21): Because they know not him that sent me. 1. They know not God. If men had but a due acquaintance with the very first principles of natural religion, and did but know God, though they did not embrace Christianity, yet they could not hate and persecute it. Those have no knowledge who eat up God's people, Ps. xiv. 4. 2. They know not God as he that sent our Lord Jesus, and authorized him to be the great Mediator of the peace. We do not rightly know God if we do not know him in Christ, and those who persecute those whom he sends make it to appear that they know not that he was sent of God. See 1 Cor. ii. 8.

2. The world hates Christ himself. And this is spoken of here for two ends:--

(1.) To mitigate the trouble of his followers, arising from the world's hatred, and to make it the less strange, and the less grievous (v. 18): You know that it hated me before you, proton hymon. We read it as signifying priority of time; he began in the bitter cup of suffering, and then left us to pledge him; but it may be read as expressing his superiority over them: "You know that it hated me, your first, your chief and captain, your leader and commander." [1.] If Christ, who excelled in goodness, and was perfectly innocent and universally beneficent, was hated, can we expect that any virtue or merit of ours should screen us from malice? [2.] If our Master, the founder of our religion, met with so much opposition in the planting of it, his servants and followers can look for no other in propagating and professing it. For this he refers them (v. 20) to his own word, at their admission into discipleship: Remember the word that I said unto you. It would help us to understand Christ's latter sayings to compare them with his former sayings. Nor would any thing contribute more to the making of us easy than remembering the words of Christ, which will expound his providences. Now in this word there is, First, A plain truth: The servant is not greater than his Lord. This he had said to them. Matt. x. 24. Christ is our Lord, and therefore we must diligently attend all his motions, and patiently acquiesce in all his disposals, for the servant is inferior to his lord. The plainest truths are sometimes the strongest arguments for the hardest duties; Elihu answers a multitude of Job's murmurings with this one self-evident truth, that God is greater than man, Job xxxiii. 12. So here is, Secondly, A proper inference drawn from it: "If they have persecuted men, as you have seen, and are likely to see much more, they will also persecute you; you may expect it and count upon it: for," 1. "You will do the same that I have done to provoke them; you will reprove them for their sins, and call them to repentance, and give them strict rules of holy living, which they will not bear." 2. "You cannot do more than I have done to oblige them; after so great an instance, let none wonder if they suffer ill for doing well." He adds, "If they have kept my sayings, they will keep yours also; as there have been a few, and but a few, that have been wrought upon by my preaching, so there will be by yours a few, and but a few." Some give another sense of this, making eteresan to be put for pareteresan. "If they have lain in wait for my sayings, with a design to ensnare me, they will in like manner lie in wait to entangle you in your talk."

(2.) To aggravate the wickedness of this unbelieving world, and to discover its exceeding sinfulness; to hate and persecute the apostles was bad enough, but in them to hate and persecute Christ himself was much worse. The world is generally in an ill name in scripture, and nothing can put it into a worse name than this, that it hated Jesus Christ. There is a world of people that are haters of Christ. Two things he insists upon to aggravate the wickedness of those that hated him:--

[1.] That there was the greatest reason imaginable why they should love him; men's good words and good works usually recommend them; now as to Christ,

First, His words were such as merited their love (v. 22): "If I had not spoken unto them, to court their love, they had not had sin, their opposition had not amounted to a hatred of me, their sin had been comparatively no sin. But now that I have said so much to them to recommend myself to their best affections they have no pretence, no excuse for their sin." Observe here, 1. The advantage which those have that enjoy the gospel; Christ in it comes and speaks to them; he spoke in person to the men of that generation, and is still speaking to us by our Bibles and ministers, and as one that has the most unquestionable authority over us, and affection for us. Every word of his is pure, carries with it a commanding majesty, and yet a condescending tenderness, able, one would think, to charm the deafest adder. 2. The excuse which those have that enjoy not the gospel: "If I had not spoken to them, if they had ever heard of Christ and of salvation by him, they had not had sin." (1.) Not this kind of sin. They had not been chargeable with a contempt of Christ if he had not come and made a tender of his grace to them. As sin is not imputed where there is no law, so unbelief is not imputed where there is no gospel; and, where it is imputed, it is thus far the only damning sin, that, being a sin against the remedy, other sin would not damn if the guilt of them were not bound on with this. (2.) Not such a degree of sin. If they had not had the gospel among them, their other sins had not been so bad; for the times of ignorance God winked at, Luke xii. 47, 48. 3. The aggravated guilt which those lie under to whom Christ has come and spoken in vain, whom he has called and invited in vain, with whom he has reasoned and pleaded in vain; They have no cloak for their sin; they are altogether inexcusable, and in the judgment day will be speechless, and will not have a word to say for themselves. Note, The clearer and fuller the discoveries are which are made to us of the grace and truth of Jesus Christ, the more is said to us that is convincing and endearing, the greater is our sin if we do not love him and believe in him. The word of Christ strips sin of its cloak, that it may appear sin.

Secondly, His works were such as merited their love, as well as his words (v. 24): "If I had not done among them, in their country, and before their eyes, such works as no other man ever did, they had not had sin; their unbelief and enmity had been excusable, and they might have had some colour to say that my word was not to be credited, if not otherwise confirmed;" but he produced satisfactory proofs of his divine mission, works which no other man did. Note, 1. As the Creator demonstrates his power and Godhead by his works (Rom. i. 20), so doth the Redeemer. His miracles, his mercies, works of wonder and works of grace, prove him sent of God, and sent on a kind errand. 2. Christ's works were such as no man ever did. No common person that had not a commission from heaven, and God with him, could work miracles, ch. iii. 2. And no prophet ever wrought such miracles, so many, so illustrious. Moses and Elias wrought miracles as servants, by a derived power; but Christ, as a Son, by his own power. This was it that amazed the people, that with authority he commanded diseases and devils (Mark i. 27); they owned they never saw the like, Mark ii. 12. They were all good works, works of mercy; and this seems especially intended here, for he is upbraiding them with this, that they hated him. One that was so universally useful, more than ever any man was, one would think, should have been universally beloved, and yet even he is hated. 3. The works of Christ enhance the guilt of sinners' infidelity and enmity to him, to the last degree of wickedness and absurdity. If they had only heard his words, and not seen his works,--if we had only his sermons upon record, and not his miracles, unbelief might have pleaded want of proof; but now it has no excuse. Nay, the rejecting of Christ, both by them and us, has in it the sin, not only of obstinate unbelief, but of base ingratitude. They saw Christ to be most amiable, and studious to do them a kindness; yet they hated him, and studied to do him mischief. And we see in his word that great love wherewith he loved us, and yet are not wrought upon by it.

[2.] That there was no reason at all why they should hate him. Some that at one time will say and do that which is recommending, yet at another time will say and do that which is provoking and disobliging; but our Lord Jesus not only did much to merit men's esteem and good-will, but never did any thing justly to incur their displeasure; this he pleads by quoting a scripture for it (v. 25): "This comes to pass, this unreasonable hatred of me, and of my disciples for my sake, that the word might be fulfilled which is written in their law" (that is, in the Old Testament, which is a law, and was received by them as a law), "They hated me without a cause;" this David speaks of himself as a type of Christ, Ps. xxxv. 19; lxix. 4. Not, First, Those that hate Christ hate him without any just cause; enmity to Christ is unreasonable enmity. We think those deserve to be hated that are haughty and froward, but Christ is meek and lowly, compassionate and tender; those also that under colour of complaisance are malicious, envious, and revengeful, but Christ devoted himself to the service of those that used him, nay, and of those that abused him; toiled for others' ease, and impoverished himself to enrich us. Those we think hateful that are hurtful to kings and provinces, and disturbers of the public peace; but Christ, on the contrary, was the greatest blessing imaginable to his country, and yet was hated. He testified indeed that their works were evil, with a design to make them good, but to hate him for this cause was to hate him without cause. Secondly, Herein the scripture was fulfilled, and the antitype answered the type. Saul and his courtiers hated David without cause, for he had been serviceable to him with his harp, and with his sword; Absalom and his party hated him, though to him he had been an indulgent father, and to them a great benefactor. Thus was the Son of David hated, and hunted most unjustly. Those that hated Christ did not design there in to fulfil the scripture; but God, in permitting it, had that in his eye; and it confirms our faith in Christ as the Messiah that even this was foretold concerning him, and, being foretold, was accomplished in him. And we must not think it strange or hard if it have a further accomplishment in us. We are apt to justify our complaints of injuries done us with this, that they are causeless, whereas the more they are so the more they are like the sufferings of Christ, and may be the more easily borne.

3. In Christ the world hates God himself; this is twice said here (v. 23): He that hateth me, though he thinks his hatred goes no further, yet really he hates my Father also. And again, v. 24, They have seen and hated both me and my Father. Note, (1.) There are those that hate God, notwithstanding the beauty of his nature and the bounty of his providence; they are enraged at his justice, as the devils that believe it and tremble, are vexed at his dominion, and would gladly break his bands asunder. Those who cannot bring themselves to deny that there is a God, and yet wish there were none, they see and hate him. (2.) Hatred of Christ will be construed and adjudged hatred of God, for he is in his person his Father's express image, and in his office his great agent and ambassador. God will have all men to honour the Son as they honour the Father, and therefore what entertainment the Son has, that the Father has. Hence it is easy to infer that those who are enemies to the Christian religion, however they may cry up natural religion, are really enemies to all religion. Deists are in effect atheists, and those that ridicule the light of the gospel would, if they could, extinguish even natural light, and shake off all obligations of conscience and the fear of God. Let an unbelieving malignant world know that their enmity to the gospel of Christ will be looked upon in the great day as an enmity to the blessed God himself; and let all that suffer for righteousness' sake, according to the will of God, take comfort from this; if God himself be hated in them, and struck at through him, they need not be either ashamed of their cause or afraid of the issue.
Adam Clarke: Commentary on the Bible - 1831
15:18: If the world hate you - As the followers of Christ were to be exposed to the hatred of the world, it was no small consolation to them to know that that hatred would be only in proportion to their faith and holiness; and that, consequently, instead of being troubled at the prospect of persecution, they should rejoice, because that should always be a proof to them that they were in the very path in which Jesus himself had trod. Dr. Lardner thinks that πρωτον is a substantive, or at least an adjective used substantively, and this clause of the text should be translated thus: If the world hate you, know that it hated me, your Chief. It is no wonder that the world should hate you, when it hated me, your Lord and Master, whose lips were without guile, and whose conduct was irreproachable. See the doctor's vindication of this translation, Works, vol. i. p. 306.
Albert Barnes: Notes on the Bible - 1834
15:18: If the world hate you - The friendship of the world they were not to expect, but they were not to be deterred from their work by its hatred. They had seen the example of Jesus. No opposition of the proud, the wealthy, the learned, or the men of power, no persecution or gibes, had deterred him from his work. Remembering this, and having his example steadily in the eye, they were to labor not less because wicked men should oppose and deride them. It is enough for the disciple to be as his Master, and the servant as his Lord, Mat 10:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: Joh 15:23-25, Joh 3:20, Joh 7:7; Kg1 22:8; Isa 49:7, Isa 53:3; Zac 11:8; Mat 5:11, Mat 10:22; Mat 24:9; Mar 13:13; Luk 6:22; Heb 12:2; Jam 4:4; Jo1 3:1, Jo1 3:3, Jo1 3:13
Geneva 1599
15:18 (6) If the world hate you, ye know that it hated me before [it hated] you.
(6) When the faithful ministers of Christ are hated by the world as their master was, it should not cause them to fear, but rather strengthen and encourage them.
John Gill
15:18 If the world hate you,.... After our Lord had signified how much he loved his disciples and what great things he had done for them, he faithfully acquaints them with the world's hatred of them, and what they must expect to meet with from that quarter, and says many things to fortify their minds against it; his words do not imply any doubt about it, but he rather takes it for granted, as a thing out of question; "if", or "seeing the world hate you"; they had had some experience of it already, and might look for more, when their master was gone from them: wherefore, he, in order to engage their patience under it, says,
ye know that it hated me before it hated you; which words are an appeal of Christ to his apostles, for the usage he had met with from the wicked and unbelieving world of the Jews; how they had expressed their hatred, not only by words, calling him a gluttonous man, and a winebibber, a sinner, a Samaritan, a madman, one that had a devil, yea, Beelzebub himself, but by deeds; taking up stones to stone him more than once, leading him to the brow of an hill, in order to cast him down headlong, consulting by various means to take away his life, as Herod did in his very infancy; which was done, before they showed so much hatred to his disciples; and perhaps reference may be had to the original enmity between the seed of the woman, and the seed of the serpent, mentioned Gen 3:15; as well as to these instances. Moreover, the words , rendered "before you", may be translated "the first" or "chief of you", your Lord and head; and denotes the dignity, excellency, and superiority of Christ; wherefore it is suggested, that if he, who was so much before them in personal worth and greatness, was hated by the world, they should not think it hard, or any strange thing, that this should be their case.
15:1915:19: Եթէ յաշխարհէ աստի էիք՝ աշխարհ զիւրսն սիրէ՛ր արդեւք. բայց զի յաշխարհէ չէ՛ք. այլ ես ընտրեցի՛ զձեզ յաշխարհէ, վասն ա՛յնորիկ ատեայ զձեզ աշխարհ[1938]։ [1938] Ոմանք. Աշխարհ զիւրն սի՛՛... բայց զի չէք յաշ՛՛։
19. Եթէ այս աշխարհից լինէիք, աշխարհն արդէն, որպէս իրենը, ձեզ սիրած կը լինէր. բայց որովհետեւ այս աշխարհից չէք, այլ ես ձեզ ընտրեցի աշխարհից, դրա համար աշխարհը ձեզ ատում է:
19 Եթէ աշխարհէն եղած ըլլայիք, աշխարհ իրենները կը սիրէր. բայց որովհետեւ աշխարհէն չէք, հապա ես ձեզ աշխարհէն ընտրեցի, անոր համար աշխարհ ձեզ կ’ատէ։
Եթէ յաշխարհէ աստի էիք, աշխարհ զիւրն սիրէր արդեւք. բայց զի չէք յաշխարհէ, այլ ես ընտրեցի զձեզ յաշխարհէ, վասն այնորիկ ատեայ զձեզ աշխարհ:

15:19: Եթէ յաշխարհէ աստի էիք՝ աշխարհ զիւրսն սիրէ՛ր արդեւք. բայց զի յաշխարհէ չէ՛ք. այլ ես ընտրեցի՛ զձեզ յաշխարհէ, վասն ա՛յնորիկ ատեայ զձեզ աշխարհ[1938]։
[1938] Ոմանք. Աշխարհ զիւրն սի՛՛... բայց զի չէք յաշ՛՛։
19. Եթէ այս աշխարհից լինէիք, աշխարհն արդէն, որպէս իրենը, ձեզ սիրած կը լինէր. բայց որովհետեւ այս աշխարհից չէք, այլ ես ձեզ ընտրեցի աշխարհից, դրա համար աշխարհը ձեզ ատում է:
19 Եթէ աշխարհէն եղած ըլլայիք, աշխարհ իրենները կը սիրէր. բայց որովհետեւ աշխարհէն չէք, հապա ես ձեզ աշխարհէն ընտրեցի, անոր համար աշխարհ ձեզ կ’ատէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1919: Если бы вы были от мира, то мир любил бы свое; а как вы не от мира, но Я избрал вас от мира, потому ненавидит вас мир.
15:19  εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· ὅτι δὲ ἐκ τοῦ κόσμου οὐκ ἐστέ, ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος.
15:19. εἰ (If) ἐκ (out) τοῦ (of-the-one) κόσμου (of-a-configuration) ἦτε, (ye-were,"ὁ (the-one) κόσμος (a-configuration) ἂν (ever) τὸ (to-the-one) ἴδιον (to-private-belonged) ἐφίλει: (it-was-caring-unto) ὅτι (to-which-a-one) δὲ (moreover) ἐκ (out) τοῦ (of-the-one) κόσμου (of-a-configuration) οὐκ (not) ἐστέ, (ye-be,"ἀλλ' (other) ἐγὼ (I) ἐξελεξάμην ( I-forthed-out ) ὑμᾶς (to-ye) ἐκ (out) τοῦ (of-the-one) κόσμου, (of-a-configuration,"διὰ (through) τοῦτο (to-the-one-this) μισεῖ (it-hateth-unto) ὑμᾶς (to-ye,"ὁ (the-one) κόσμος. (a-configuration)
15:19. si de mundo fuissetis mundus quod suum erat diligeret quia vero de mundo non estis sed ego elegi vos de mundo propterea odit vos mundusIf you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you.
19. If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you.
15:19. If you had been of the world, the world would love what is its own. Yet truly, you are not of the world, but I have chosen you out of the world; because of this, the world hates you.
15:19. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you:

19: Если бы вы были от мира, то мир любил бы свое; а как вы не от мира, но Я избрал вас от мира, потому ненавидит вас мир.
15:19  εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· ὅτι δὲ ἐκ τοῦ κόσμου οὐκ ἐστέ, ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος.
15:19. si de mundo fuissetis mundus quod suum erat diligeret quia vero de mundo non estis sed ego elegi vos de mundo propterea odit vos mundus
If you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you.
15:19. If you had been of the world, the world would love what is its own. Yet truly, you are not of the world, but I have chosen you out of the world; because of this, the world hates you.
15:19. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:19: Ye are not of the world - therefore, etc. - On this very account, because ye do not join in fellowship with those who know not God, therefore they hate you. How true is that saying: -
"The laws of Christ condemn a vicious world,
And goad it to revenge!"
Gambold.
Albert Barnes: Notes on the Bible - 1834
15:19: If ye were of the world - If you were actuated by the principles of the world. If, like them, you were vain, earthly, sensual, given to pleasure, wealth, ambition, they would not oppose you.
Because ye are not of the world - Because you are influenced by different principles from men of the world. You are actuated by the love of God and holiness; they by the love of sin.
I have chosen you out of the world - I have, by choosing you to be my followers, separated you from their society, and placed you under the government of my holy laws.
Therefore ... - A Christian may esteem it as one evidence of his piety that he is hated by wicked men. Often most decided evidence is given that a man is the friend of God by the opposition excited against him by the profane, by Sabbath-breakers, and by the dissolute, Jo1 3:13; Joh 7:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: were of the world: Luk 6:32; Jo1 4:4, Jo1 4:5
because: Joh 15:16, Joh 17:14-16; Eph 1:4-11, Eph 2:2-5; Tit 3:3-7; Pe1 2:9-12, Pe1 4:3; Jo1 3:12; Jo1 5:19, Jo1 5:20; Rev 12:9, Rev 12:17, Rev 20:7-9
John Gill
15:19 If ye were of the world,.... Belonged to the world, were of the same spirit and principles with it, and pursued the same practices:
the world would love its own; for every like loves its like; the men of the world love each other's persons, company, and conversation:
but because ye are not of the world: once they were, being born into it, brought up in it, had their conversation among the men of it, were themselves men of carnal, worldly, principles and practices; but being called by Christ, and becoming his disciples, they were no more of it; and as he was not of the world, so they were not of it, though they were in it. The Jews distinguish the disciples of the wise men, from , "the men of the world" (u), pretending that they were not; but this is a character that only belongs to the disciples of Christ, in consequence of their being called by him out of it:
but I have chosen you out of the world: which designs not the eternal election of them, but the separation of them from the rest of the world in the effectual calling, and the designation of them to his work and service:
therefore the world hateth you; and since it was upon that account, they had no reason to be uneasy, but rather to rejoice; seeing this was an evidence of their not belonging to the world, and of being chosen and called by Christ out of it.
(u) T. Bab. Kiddushin, fol. 80. 2.
John Wesley
15:19 Because ye are not of the world, therefore the world hateth you - Because your maxims, tempers, actions, are quite opposite to theirs. For the very same reason must the world in all ages hate those who are not of the world.
15:2015:20: Յիշեցէ՛ք զբանն զոր ասացի, թէ ո՛չ է ծառայ՝ մեծ քան զտէ՛ր իւր. եթէ զիս հալածեցին, ապա եւ զձե՛զ հալածեսցեն. եթէ զբանն իմ պահեցին, ապա եւ զձե՛րն պահեսցեն[1939]։ [1939] Ոմանք յաւելուն. Զոր ասացի ձեզ, թէ։
20. Յիշեցէ՛ք այն խօսքը, որ ես ձեզ ասացի, թէ՝ ծառան մեծ չէ, քան իր տէրը. եթէ ինձ հալածեցին, ապա ձեզ էլ կը հալածեն. եթէ իմ խօսքը պահեցին, ապա ձերն էլ կը պահեն:
20 Մտքերնիդ բերէք այն խօսքը, որ ձեզի ըսի թէ՝ ‘Ծառան իր տիրոջմէն մեծ չէ’։ Եթէ զիս հալածեցին, ձե՛զ ալ պիտի հալածեն։ Եթէ իմ խօսքս պահեցին, ձե՛րն ալ պիտի պահեն։
Յիշեցէք զբանն զոր ասացի ձեզ, թէ` Ոչ է ծառայ մեծ քան զտէր իւր. եթէ զիս հալածեցին, ապա եւ զձեզ հալածեսցեն. եթէ զբանն իմ պահեցին, ապա եւ զձերն պահեսցեն:

15:20: Յիշեցէ՛ք զբանն զոր ասացի, թէ ո՛չ է ծառայ՝ մեծ քան զտէ՛ր իւր. եթէ զիս հալածեցին, ապա եւ զձե՛զ հալածեսցեն. եթէ զբանն իմ պահեցին, ապա եւ զձե՛րն պահեսցեն[1939]։
[1939] Ոմանք յաւելուն. Զոր ասացի ձեզ, թէ։
20. Յիշեցէ՛ք այն խօսքը, որ ես ձեզ ասացի, թէ՝ ծառան մեծ չէ, քան իր տէրը. եթէ ինձ հալածեցին, ապա ձեզ էլ կը հալածեն. եթէ իմ խօսքը պահեցին, ապա ձերն էլ կը պահեն:
20 Մտքերնիդ բերէք այն խօսքը, որ ձեզի ըսի թէ՝ ‘Ծառան իր տիրոջմէն մեծ չէ’։ Եթէ զիս հալածեցին, ձե՛զ ալ պիտի հալածեն։ Եթէ իմ խօսքս պահեցին, ձե՛րն ալ պիտի պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:2020: Помните слово, которое Я сказал вам: раб не больше господина своего. Если Меня гнали, будут гнать и вас; если Мое слово соблюдали, будут соблюдать и ваше.
15:20  μνημονεύετε τοῦ λόγου οὖ ἐγὼ εἶπον ὑμῖν, οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ. εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν· εἰ τὸν λόγον μου ἐτήρησαν, καὶ τὸν ὑμέτερον τηρήσουσιν.
15:20. μνημονεύετε (Ye-should-remember-of) τοῦ (of-the-one) λόγου (of-a-forthee) οὗ (of-which) ἐγὼ (I) εἶπον (I-had-said) ὑμῖν (unto-ye,"Οὐκ (Not) ἔστιν (it-be) δοῦλος (a-bondee) μείζων (greater) τοῦ (of-the-one) κυρίου (of-authority-belonged) αὐτοῦ: (of-it) εἰ (if) ἐμὲ (to-ME) ἐδίωξαν, (they-pursued,"καὶ (and) ὑμᾶς (to-ye) διώξουσιν: (they-shall-pursue) εἰ (if) τὸν (to-the-one) λόγον (to-a-forthee) μου (of-me) ἐτήρησαν, (they-kept-unto,"καὶ (and) τὸν (to-the-one) ὑμέτερον (to-yours) τηρήσουσιν. (they-shall-keep-unto)
15:20. mementote sermonis mei quem ego dixi vobis non est servus maior domino suo si me persecuti sunt et vos persequentur si sermonem meum servaverunt et vestrum servabuntRemember my word that I said to you: The servant is not greater than his master. If they have persecuted me, they will also persecute you. If they have kept my word, they will keep yours also.
20. Remember the word that I said unto you, A servant is not greater than his lord. If they persecuted me, they will also persecute you; if they kept my word, they will keep yours also.
15:20. Remember my saying that I told you: The servant is not greater than his Lord. If they have persecuted me, they will persecute you also. If they have kept my word, they will keep yours also.
15:20. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep your' s also:

20: Помните слово, которое Я сказал вам: раб не больше господина своего. Если Меня гнали, будут гнать и вас; если Мое слово соблюдали, будут соблюдать и ваше.
15:20  μνημονεύετε τοῦ λόγου οὖ ἐγὼ εἶπον ὑμῖν, οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ. εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν· εἰ τὸν λόγον μου ἐτήρησαν, καὶ τὸν ὑμέτερον τηρήσουσιν.
15:20. mementote sermonis mei quem ego dixi vobis non est servus maior domino suo si me persecuti sunt et vos persequentur si sermonem meum servaverunt et vestrum servabunt
Remember my word that I said to you: The servant is not greater than his master. If they have persecuted me, they will also persecute you. If they have kept my word, they will keep yours also.
15:20. Remember my saying that I told you: The servant is not greater than his Lord. If they have persecuted me, they will persecute you also. If they have kept my word, they will keep yours also.
15:20. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:20: If they have kept my saying - Or, doctrine. Whosoever acknowledges me for the Christ will acknowledge you for my ministers.
Some translate the passage thus: If they have Watched my sayings, i.e. with an intent to accuse me for something which I have said, they will Watch yours also: therefore be on your guard. Παρατηρειν has this sense, as we have had occasion to observe before; and perhaps τηρειν has the same sense here, as it is much more agreeable to the context.
Albert Barnes: Notes on the Bible - 1834
15:20: Remember the word that I said ... - At their first appointment to the apostolic office. See Mat 10:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: word: Joh 5:16, Joh 7:32, Joh 8:59, Joh 10:31, Joh 11:57, Joh 13:16; Mat 10:24; Luk 2:34, Luk 6:40; Act 4:27-30, Act 7:52-60; Th1 2:15
if they have kept: Sa1 8:7; Isa 53:1-3; Eze 3:7
John Gill
15:20 Remember the word that I said unto you,.... For their further consolation under the hatred of the world, he puts them in mind of a saying of his, which he had lately used, Jn 13:16; to teach them humility, self-denial, and brotherly love, and elsewhere, as in Mt 10:24; for the same purpose as here; namely, to engage them patiently to bear the hatred of men, and all indignities and insults from them, for his name's sake:
the servant is not greater than the Lord: nor so great, and consequently not more, nor so: much deserving of respect, or to be treated in a better manner; suggesting, that Christ was their Lord and master, as he was, and they were his servants; and therefore were not greater than him, but much inferior to him, and could not expect better usage from men than he had:
if they have persecuted me; as they did, both by words and deeds, as before observed:
they will persecute you; and so they did in like manner, and from place to place:
if they have kept my saying; which is either ironically spoken, or designs that insidious malicious observation of Christ's words, made by the Jews, with an intent to catch and lay hold on something to improve against him:
they will keep yours also; that is, either they will attend to your doctrines, or they will make the same spiteful remarks, and put the same evil constructions on your words as on mine.
John Wesley
15:20 Jn 13:16; Mt 10:24; Lk 6:40.
15:2115:21: Այլ զնո՛յնս արասցեն ընդ ձեզ վասն անուան իմոյ. զի ո՛չ ծանեան զայն՝ որ առաքեացն զիս[1940]։ [1940] Բազումք. Զի ո՛չ գիտեն զայն որ առա՛՛։
21. Բայց նոյն բաները ձեզ պիտի անեն իմ անուան համար, որովհետեւ չեն ճանաչում նրան, ով ինձ ուղարկել է:
21 Բայց այս ամէն բաները պիտի ընեն ձեզի՝ իմ անուանս համար, վասն զի չճանչցան զանիկա որ զիս ղրկեց։
Այլ զնոյնս արասցեն ընդ ձեզ վասն անուան իմոյ, զի ոչ գիտեն զայն որ առաքեացն զիս:

15:21: Այլ զնո՛յնս արասցեն ընդ ձեզ վասն անուան իմոյ. զի ո՛չ ծանեան զայն՝ որ առաքեացն զիս[1940]։
[1940] Բազումք. Զի ո՛չ գիտեն զայն որ առա՛՛։
21. Բայց նոյն բաները ձեզ պիտի անեն իմ անուան համար, որովհետեւ չեն ճանաչում նրան, ով ինձ ուղարկել է:
21 Բայց այս ամէն բաները պիտի ընեն ձեզի՝ իմ անուանս համար, վասն զի չճանչցան զանիկա որ զիս ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:2121: Но все то сделают вам за имя Мое, потому что не знают Пославшего Меня.
15:21  ἀλλὰ ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς διὰ τὸ ὄνομά μου, ὅτι οὐκ οἴδασιν τὸν πέμψαντά με.
15:21. ἀλλὰ (Other) ταῦτα (to-the-ones-these) πάντα ( to-all ) ποιήσουσιν (they-shall-do-unto) εἰς (into) ὑμᾶς (to-ye) διὰ (through) τὸ (to-the-one) ὄνομά (to-a-name) μου, (of-me,"ὅτι (to-which-a-one) οὐκ (not) οἴδασιν (they-had-come-to-see) τὸν (to-the-one) πέμψαντά (to-having-dispatched) με. (to-me)
15:21. sed haec omnia facient vobis propter nomen meum quia nesciunt eum qui misit meBut all these things they will do to you for my name's sake: because they know not him that sent me.
21. But all these things will they do unto you for my name’s sake, because they know not him that sent me.
15:21. But all these things they will do to you because of my name, for they do not know him who sent me.
15:21. But all these things will they do unto you for my name’s sake, because they know not him that sent me.
But all these things will they do unto you for my name' s sake, because they know not him that sent me:

21: Но все то сделают вам за имя Мое, потому что не знают Пославшего Меня.
15:21  ἀλλὰ ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς διὰ τὸ ὄνομά μου, ὅτι οὐκ οἴδασιν τὸν πέμψαντά με.
15:21. sed haec omnia facient vobis propter nomen meum quia nesciunt eum qui misit me
But all these things they will do to you for my name's sake: because they know not him that sent me.
15:21. But all these things they will do to you because of my name, for they do not know him who sent me.
15:21. But all these things will they do unto you for my name’s sake, because they know not him that sent me.
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Adam Clarke: Commentary on the Bible - 1831
15:21: Because they know not him that sent me - This is the foundation of all religious persecution: those who are guilty of it, whether in Church or state, know nothing about God. If God tolerates a worship which professes to have him for its object, and which does not disturb the quiet or peace of society, no man has the smallest right to meddle with it; and he that does fights against God. His letting it pass is at least a tacit command that all should treat it as he has done.
Albert Barnes: Notes on the Bible - 1834
15:21: My name's sake - On my account. Because you are my followers and possess my spirit. See the notes at Joh 14:13.
Because they know not him that sent me - They will not believe that God has sent me. They do not so understand his character, his justice, or his law, as to see that it was fit that he should send his Son to die. They are so opposed to it, so filled with pride and opposition to a plan of salvation that is so humbling to people, as to be resolved not to believe it, and thus they persecute me, and will also you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: all: Joh 16:3; Psa 69:7; Isa 66:5; Mat 5:11, Mat 10:18, Mat 10:22, Mat 10:39, Mat 24:9; Luk 6:22; Act 9:16; Pe1 4:13
because: Joh 8:19, Joh 8:54; Act 17:23, Act 28:25-27; Rom 1:28; Co1 2:8, Co1 15:34; Co2 4:3-6; Th2 1:8; Jo1 2:3, Jo1 2:4
Geneva 1599
15:21 (7) But all these things will they do unto you for my name's sake, because they know not him that sent me.
(7) The hatred that the world bears against Christ proceeds from the stupidity of the mind, which nonetheless is voluntarily blind, so that those of the world cannot give any excuse to explain away their fault.
John Gill
15:21 But all these things will they do unto you,.... Christ here signifies, that all the hatred and persecutions raised against his people by the world, would not be on their own account, for any evil actions done by them; they would not suffer as thieves, murderers, and evildoers, but as Christians; or as he says,
for my name's sake: because they were called by his name, and called upon his name; because they professed his name, and confessed him to be the Messiah and Redeemer; because they loved his name Jesus, a Saviour, believed in his name, and hoped in him for eternal life; and also preached him, and in his name salvation, and encouraged others to believe in him; and therefore they had no reason to be ashamed, but rather to rejoice; as they afterwards did, that they were counted worthy to suffer shame for his name: besides, this malice and hatred of theirs arose from ignorance of the Father of Christ:
because they know not him that sent me; they did not know that Jesus was the Christ, and sent of God; they did not acknowledge him to be so, or the Father to be the sender of him; and because Christ and his disciples asserted this, therefore they were the objects of their hatred.
John Wesley
15:21 All these things will they do to you, because they know not him that sent me - And in all ages and nations they who know not God will, for this cause, hate and persecute those that do.
15:2215:22: Իմ՝ եթէ չէ՛ր եկեալ եւ խօսեցեալ ընդ նոսա, մեղ ինչ ո՛չ գոյր նոցա. բայց արդ՝ չի՛ք ինչ պատճառք վասն մեղա՛ց իւրեանց[1941]։ [1941] ՚Ի բազումս պակասի. Չի՛ք ինչ պատճառք։
22. Եթէ ես եկած եւ նրանց հետ խօսած չլինէի, նրանք որեւէ մեղք ունեցած չէին լինի. բայց հիմա իրենց մեղքի համար ոչ մի արդարացում չկայ:
22 Եթէ ես եկած եւ անոնց խօսած չըլլայի, անոնք մեղք չէին ունենար. բայց հիմա իրենց մեղքին պատճառանք մը չունին։
Իմ եթէ չէր եկեալ եւ խօսեցեալ ընդ նոսա, մեղ ինչ ոչ գոյր նոցա. բայց արդ չիք ինչ պատճառք վասն մեղաց իւրեանց:

15:22: Իմ՝ եթէ չէ՛ր եկեալ եւ խօսեցեալ ընդ նոսա, մեղ ինչ ո՛չ գոյր նոցա. բայց արդ՝ չի՛ք ինչ պատճառք վասն մեղա՛ց իւրեանց[1941]։
[1941] ՚Ի բազումս պակասի. Չի՛ք ինչ պատճառք։
22. Եթէ ես եկած եւ նրանց հետ խօսած չլինէի, նրանք որեւէ մեղք ունեցած չէին լինի. բայց հիմա իրենց մեղքի համար ոչ մի արդարացում չկայ:
22 Եթէ ես եկած եւ անոնց խօսած չըլլայի, անոնք մեղք չէին ունենար. բայց հիմա իրենց մեղքին պատճառանք մը չունին։
zohrab-1805▾ eastern-1994▾ western am▾
15:2222: Если бы Я не пришел и не говорил им, то не имели бы греха; а теперь не имеют извинения во грехе своем.
15:22  εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν.
15:22. Εἰ (If) μὴ (lest) ἦλθον (I-had-came) καὶ (and) ἐλάλησα (I-spoke-unto) αὐτοῖς, (unto-them,"ἁμαρτίαν (to-an-un-adjusting-along-unto) οὐκ (not) εἴχοσαν: (they-were-holding) νῦν (now) δὲ (moreover) πρόφασιν (to-a-manifesting-before) οὐκ (not) ἔχουσιν (they-hold) περὶ (about) τῆς (of-the-one) ἁμαρτίας (of-an-un-adjusting-along-unto) αὐτῶν. (of-them)
15:22. si non venissem et locutus fuissem eis peccatum non haberent nunc autem excusationem non habent de peccato suoIf I had not come and spoken to them, they would not have sin: but now they have no excuse for their sin.
22. If I had not come and spoken unto them, they had not had sin: but now they have no excuse for their sin.
15:22. If I had not come and had not spoken to them, they would not have sin. But now they have no excuse for their sin.
15:22. If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin:

22: Если бы Я не пришел и не говорил им, то не имели бы греха; а теперь не имеют извинения во грехе своем.
15:22  εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν.
15:22. si non venissem et locutus fuissem eis peccatum non haberent nunc autem excusationem non habent de peccato suo
If I had not come and spoken to them, they would not have sin: but now they have no excuse for their sin.
15:22. If I had not come and had not spoken to them, they would not have sin. But now they have no excuse for their sin.
15:22. If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: - 25: Так как мир мог в свое оправдание выставить неведение, о котором говорит здесь Христос, то Христос разъясняет, что такое самооправдание совершенно неосновательно. Самое это неведение является несомненным грехом после того, как Христос учил иудеев и совершал перед их глазами Свои великие дела или чудеса. Нет, если они не воспользовались этими средствами к приобретению истинного познания о Боге, Пославшем Христа, то ясно, что они питают в сердце своем ненависть не только ко Христу, но и к Богу.

Но да сбудется слово... Ученикам такое неверие мира могло казаться чем-то неожиданным для Самого их Учителя. Поэтому Господь указывает в этом неверии, в этой ненависти к Нему со стороны мира исполнение ветхозаветного пророчества. Ближе всего Господь, по-видимому, говорит здесь о словах Давида, содержащихся в псалме 68:5. Здесь Давид изображает обрушившиеся на него гонения со стороны его врагов, но Господь усматривает в Давиде Свой прообраз и в отношении к Давиду его врагов - предуказание на те отношения, в какие станет Мир к истинному Царю Израилеву, потомку Давида по плоти (Псалом 68-й поэтому принято называть мессиански-прообразовательным). Такие же мысли находятся в псалмах 34:19: и 118:161.

Псалмы названы здесь законом в общем смысле, так как вообще все Священное Писание считалось у евреев руководственным началом в жизни. Называя закон их, т. е. еврейским, законом Господь этим не хочет отвергнуть обязанность закона и для Своих последователей, а указывает только на то, что иудеи слишком часто ссылаются на закон как на свое священное достояние. Вот эта-то их опора и говорит теперь против них, обличая их в несправедливом отношении их ко Христу.
Adam Clarke: Commentary on the Bible - 1831
15:22: But now they have no cloke for their sin - (margin: Or, excuse) They are without excuse. See the note on Joh 9:41. Christ had done such works as demonstrated him to be the Messiah - yet they rejected him: here lay their sin; and this sin, and the punishment to which it exposed them, still remain; for they still continue to reject the Lord that bought them.
Albert Barnes: Notes on the Bible - 1834
15:22: And spoken unto them - Declared unto them the will of God, and made known his requirements. Jesus had not less certainly shown by his own arguments that he was the Messiah than by his miracles. By both these kinds of proof their guilt was to be measured. See Joh 15:26. No small part of the gospel of John consists of arguments used by the Saviour to convince the Jews that he came from God. He here says if he had not used these arguments, and proved to them his divine mission, they had not had sin.
Had not had sin - This is evidently to be understood of the particular sin of persecuting and rejecting him. Of this he was speaking; and though, if he had not come, they would have been guilty of many other sins, yet of this, their great crowning sin, they would not have been guilty. We may understand this, then, as teaching:
1. That they would not have been guilty of this kind of sin. They would not have been chargeable with rejecting the signal grace of God if Jesus had not come and made an offer of mercy to them.
2. They would not have been guilty of the same degree of sin. The rejection of the Messiah was the crowning act of rebellion which brought down the vengeance of God, and led on their special national calamities. By way of eminence, therefore, this might be called the sin - the special sin of their age and nation. Compare Mat 23:34-39; Mat 27:25. And this shows us, what is so often taught in the Scriptures, that our guilt will be in proportion to the light that we possess and the mercies that we reject, Mat 11:20-24; Luk 12:47-48. If it was such a crime to reject the Saviour then, it is a crime now; and if the rejection of the Son of God brought such calamities on the Jewish nation, the same rejection will involve the sinner now in woe, and vengeance, and despair.
No cloak - No covering, no excuse. The proof has been so clear that they cannot plead ignorance; it has been so often presented that they cannot allege that they had no opportunity of knowing it. It is still so with all sinners.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: they: Joh 3:18-21, Joh 9:41, Joh 12:48, Joh 19:11; Eze 2:5, Eze 33:31-33; Luk 12:46; Act 17:30; Co2 2:14-16; Heb 6:4-8; Jam 4:17
cloak: or, excuse, Rom 1:20, Rom 2:1; Pe1 2:16
Geneva 1599
15:22 (d) If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
(d) As one would say, "If I had not come, these men would not have been wrong in saying before God's judgment seat that they are religious, and void of sin: but since I came to them, and they completely rejected me, they can have no cloak for their wickedness."
John Gill
15:22 If I had not come and spoken unto them,.... The ignorance of the Jews is represented as inexcusable, since Christ was come, and had preached unto them; if he had not come and told them that he was the Messiah, they might have pleaded an excuse for their ignorance of him, and his mission, and of the Father that sent him: but inasmuch as he was come in the flesh, and came to them his own; and came also a light into the world, carrying along with him evidence, conviction, and demonstration, of his being the Messiah; speaking such words as never man did; preaching with such authority as the Scribes and Pharisees did not; declaring in plain terms he was the Christ of God, and that if they did not believe him to be so, they would die in their sins; they could have no pretext to make for their ignorance and disbelief: if all this had not been done,
they had not had sin; or been guilty of the sin of unbelief, in the rejection of the Messiah; not that they would have been without sin in any sense, or without any kind of sin, but without this particular sin; at least they would have excused and wiped themselves clean, and would have looked like innocent and sinless persons, under all their ignorance and unbelief:
but now they have no cloak for their sin; they could not say, had he come to us, and told us that he was the Messiah, and given evidence of his being sent by the Father, we would have believed him, and received him as the Messiah; for he did do this, and so cut off all excuses and pretences from them.
John Wesley
15:22 They had not had sin - Not in this respect.
Robert Jamieson, A. R. Fausset and David Brown
15:22 (See on Jn 9:39-41).
If I had not come and spoken unto them, they had not had sin--comparatively none; all other sins being light compared with the rejection of the Son of God.
now they have no cloak for their sin--rather, "pretext."
15:2315:23: Որ զիս ատեայ, եւ զՀա՛յրն իմ ատեայ[1942]։ [1942] Ոմանք. Եւ զՀայրն իմ ատեաց։
23. Ով ինձ է ատում, ատում է եւ իմ Հօրը.
23 Ան որ զիս կ’ատէ, իմ Հայրս ալ կ’ատէ։
Որ զիս ատեայ, եւ զՀայրն իմ ատեայ:

15:23: Որ զիս ատեայ, եւ զՀա՛յրն իմ ատեայ[1942]։
[1942] Ոմանք. Եւ զՀայրն իմ ատեաց։
23. Ով ինձ է ատում, ատում է եւ իմ Հօրը.
23 Ան որ զիս կ’ատէ, իմ Հայրս ալ կ’ատէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2323: Ненавидящий Меня ненавидит и Отца моего.
15:23  ὁ ἐμὲ μισῶν καὶ τὸν πατέρα μου μισεῖ.
15:23. ὁ (The-one) ἐμὲ (to-ME) μισῶν (hating-unto) καὶ (and) τὸν (to-the-one) πατέρα (to-a-Father) μου (of-me) μισεῖ. (it-hateth-unto)
15:23. qui me odit et Patrem meum oditHe that hateth me hateth my Father also.
23. He that hateth me hateth my Father also.
15:23. Whoever hates me, hates my Father also.
15:23. He that hateth me hateth my Father also.
He that hateth me hateth my Father also:

23: Ненавидящий Меня ненавидит и Отца моего.
15:23  ὁ ἐμὲ μισῶν καὶ τὸν πατέρα μου μισεῖ.
15:23. qui me odit et Patrem meum odit
He that hateth me hateth my Father also.
15:23. Whoever hates me, hates my Father also.
15:23. He that hateth me hateth my Father also.
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Albert Barnes: Notes on the Bible - 1834
15:23: He that hateth me ... - To show them that this was no slight crime, he reminds them that a rejection of himself is also a rejection of God. Such is the union between them, that no one can hate the one without also hating the other. See Joh 5:19-20; Joh 14:7, Joh 14:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: Joh 8:40-42; Jo1 2:23; Jo2 1:9
John Gill
15:23 He that hateth me, hateth my Father also. The hatred the world bears to the followers of Christ, is interpretatively hatred to Christ himself; and hatred to Christ himself, is no other than hatred to his Father; and indeed, all the hatred that is shown by the men of the world to Christ, to his Gospel, and to his faithful ministers and followers, originally arises from that enmity, that is naturally in the heart of every unregenerate man against God: now since not only Christ, but the Father also, is hated by the world, the children of God and disciples of Christ may sit easier under all the resentment, frowns, and malice of the world.
John Wesley
15:23 He that hateth me - As every unbeliever doth, For as the love of God is inseparable from faith, so is the hatred of God from unbelief.
15:2415:24: Եթէ զգործսն չէ՛ր գործեալ ՚ի նոսա՝ զոր ո՛չ այլ ոք գործեաց, մեղ ինչ՝ ո՛չ գոյր նոցա, բայց արդ՝ տեսի՛ն, եւ ատեցին՝ եւ զի՛ս եւ զՀա՛յր իմ[1943]։ [1943] Ոմանք. Եւ ատեցին զիս եւ զՀայր։
24. եթէ ես նրանց մէջ արած չլինէի այն գործերը, որ ուրիշ ոչ ոք չարեց, նրանք որեւէ մեղք չէին ունենայ. բայց այժմ տեսան գործերը եւ ատեցին թէ՛ ինձ, թէ՛ իմ Հօրը:
24 Եթէ այն գործերը իրենց մէջ ըրած չըլլայի, որոնք ուրիշ մէկը չէ ըրած, անոնք մեղք չէին ունենար. բայց հիմա տեսան ու ատեցին զիս ալ, իմ Հայրս ալ։
Եթէ զգործսն չէր գործեալ ի նոսա, զոր ոչ այլ ոք գործեաց, մեղ ինչ ոչ գոյր նոցա, բայց արդ տեսին եւ ատեցին ե՛ւ զիս ե՛ւ զՀայր իմ:

15:24: Եթէ զգործսն չէ՛ր գործեալ ՚ի նոսա՝ զոր ո՛չ այլ ոք գործեաց, մեղ ինչ՝ ո՛չ գոյր նոցա, բայց արդ՝ տեսի՛ն, եւ ատեցին՝ եւ զի՛ս եւ զՀա՛յր իմ[1943]։
[1943] Ոմանք. Եւ ատեցին զիս եւ զՀայր։
24. եթէ ես նրանց մէջ արած չլինէի այն գործերը, որ ուրիշ ոչ ոք չարեց, նրանք որեւէ մեղք չէին ունենայ. բայց այժմ տեսան գործերը եւ ատեցին թէ՛ ինձ, թէ՛ իմ Հօրը:
24 Եթէ այն գործերը իրենց մէջ ըրած չըլլայի, որոնք ուրիշ մէկը չէ ըրած, անոնք մեղք չէին ունենար. բայց հիմա տեսան ու ատեցին զիս ալ, իմ Հայրս ալ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2424: Если бы Я не сотворил между ними дел, каких никто другой не делал, то не имели бы греха; а теперь и видели, и возненавидели и Меня и Отца Моего.
15:24  εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ οὐδεὶς ἄλλος ἐποίησεν, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ καὶ ἑωράκασιν καὶ μεμισήκασιν καὶ ἐμὲ καὶ τὸν πατέρα μου.
15:24. εἰ (If) τὰ (to-the-ones) ἔργα (to-works) μὴ (lest) ἐποίησα (I-did-unto) ἐν (in) αὐτοῖς (unto-them) ἃ ( to-which ) οὐδεὶς (not-moreover-one) ἄλλος (other) ἐποίησεν, (it-did-unto,"ἁμαρτίαν (to-an-un-adjusting-along-unto) οὐκ (not) εἴχοσαν: (they-were-holding) νῦν (now) δὲ (moreover) καὶ (and) ἑωράκασιν (they-had-come-to-discern-unto) καὶ (and) μεμισήκασιν (they-had-come-to-hate-unto) καὶ (and) ἐμὲ (to-ME) καὶ (and) τὸν (to-the-one) πατέρα (to-a-Father) μου. (of-me)
15:24. si opera non fecissem in eis quae nemo alius fecit peccatum non haberent nunc autem et viderunt et oderunt et me et Patrem meumIf I had not done among them the works that no other man hath done, they would not have sin: but now they have both seen and hated both me and my Father.
24. If I had not done among them the works which none other did, they had not had sin: but now have they both seen and hated both me and my Father.
15:24. If I had not accomplished among them works that no other person has accomplished, they would not have sin. But now they have both seen me, and they have hated me and my Father.
15:24. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father:

24: Если бы Я не сотворил между ними дел, каких никто другой не делал, то не имели бы греха; а теперь и видели, и возненавидели и Меня и Отца Моего.
15:24  εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ οὐδεὶς ἄλλος ἐποίησεν, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ καὶ ἑωράκασιν καὶ μεμισήκασιν καὶ ἐμὲ καὶ τὸν πατέρα μου.
15:24. si opera non fecissem in eis quae nemo alius fecit peccatum non haberent nunc autem et viderunt et oderunt et me et Patrem meum
If I had not done among them the works that no other man hath done, they would not have sin: but now they have both seen and hated both me and my Father.
15:24. If I had not accomplished among them works that no other person has accomplished, they would not have sin. But now they have both seen me, and they have hated me and my Father.
15:24. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:24: The works which none other man did - The miracles of Jesus surpassed those of Moses and the prophets:
1. In their number. He healed great multitudes, and no small part of his life was occupied in doing good by miraculous power.
2. In their nature. They involved a greater exertion of power. He healed all forms of disease. He showed that his power was superior to all kinds of pain. He raised Lazarus after he had been four days dead. He probably refers also to the fact that he had performed miracles of a different kind from all the prophets.
3. He did all this by his own power; Moses and the prophets by the invoked power of God. Jesus spake and it was done, showing that he had power of himself to do more than all the ancient prophets had done. It may be added that his miracles were done in a short time. They were constant, rapid, continued, in all places. WheRev_er he was, he showed that he had this power, and in the short space of three years and a half it is probable that he performed more miracles than are recorded of Moses and Elijah, and all the prophets put together.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: If: Joh 3:2, Joh 5:36, Joh 7:31, Joh 9:32, Joh 10:32, Joh 10:37, Joh 11:47-50, Joh 12:10, Joh 12:37-40; Mat 9:33, Mat 11:5; Mat 11:20-24; Mar 2:12; Luk 10:12-16, Luk 19:37-40, Luk 24:19; Act 2:22, Act 10:38; Heb 2:3, Heb 2:4
but: Joh 6:36, Joh 12:45, Joh 14:9; Mat 21:32
hated: Exo 20:5; Deu 5:9; Psa 81:15; Pro 8:36; Rom 1:30, Rom 8:7, Rom 8:8; Ti2 3:4; Jam 4:4
John Gill
15:24 If I had not done among them the works,.... This is another, and a new argument, evincing the inexcusableness of their ignorance, and infidelity, and sin, taken from the works that Christ did; such as healing the sick, raising the dead, giving sight to the blind, causing the dumb to speak, the deaf to hear, and the lame to walk, cleansing lepers, and casting out devils; which were clear proofs, and full demonstrations of his deity, and of his being the true Messiah:
and which none other man did; in his own name, and by his own power; and which none of the men of God ever did; as Moses, Elijah, Elisha, or others; and particularly that of giving sight to one that was born blind: now if these works had not been done among them, openly, visibly, and publicly,
they had not had sin; or so much sin; or their sin of unbelief would not have been so great, or attended with such aggravating circumstances; or they would not have been guilty of the sin against the Holy Ghost, as many of them were; who saw his works and miracles, and were convicted in their own consciences that he was the Messiah, and yet rejected him, against all the light and evidence which the Spirit of God gave by them, and by whom Christ wrought his miracles:
but now have they both seen; the works which were done, and the Messiah, whose mission from the Father they proved;
and hated both me and my Father; for their rejection of him as the Messiah, notwithstanding the doctrines he taught, and the miracles he wrought, plainly arose from obstinacy, malice, and inveterate hatred against Christ, and against the Father that sent him.
Robert Jamieson, A. R. Fausset and David Brown
15:24 If I had not done . . . the works which none other . . . did--(See on Jn 12:37).
15:2515:25: Այլ զի լցցի՛ բանն, որ յօրէնս նոցա գրեալ է, թէ. Ատեցի՛ն զիս տարապարտուց[1944]։ [1944] Ոմանք. Զիս ՚ի տարապարտուց։
25. Եւ այդ նրա համար, որ կատարուի նրանց օրէնքում գրուած այն խօսքը, թէ՝ առանց պատճառի ինձ ատեցին:
25 Սակայն այս եղաւ որպէս զի կատարուի այն խօսքը, որ իրենց օրէնքին մէջ գրուած է, թէ՝ ‘Զուր տեղը զիս ատեցին’։
Այլ զի լցցի բանն որ յօրէնս նոցա գրեալ է թէ` Ատեցին զիս տարապարտուց:

15:25: Այլ զի լցցի՛ բանն, որ յօրէնս նոցա գրեալ է, թէ. Ատեցի՛ն զիս տարապարտուց[1944]։
[1944] Ոմանք. Զիս ՚ի տարապարտուց։
25. Եւ այդ նրա համար, որ կատարուի նրանց օրէնքում գրուած այն խօսքը, թէ՝ առանց պատճառի ինձ ատեցին:
25 Սակայն այս եղաւ որպէս զի կատարուի այն խօսքը, որ իրենց օրէնքին մէջ գրուած է, թէ՝ ‘Զուր տեղը զիս ատեցին’։
zohrab-1805▾ eastern-1994▾ western am▾
15:2525: Но да сбудется слово, написанное в законе их: возненавидели Меня напрасно.
15:25  ἀλλ᾽ ἵνα πληρωθῇ ὁ λόγος ὁ ἐν τῶ νόμῳ αὐτῶν γεγραμμένος ὅτι ἐμίσησάν με δωρεάν.
15:25. ἀλλ' (Other) ἵνα (so) πληρωθῇ (it-might-have-been-en-filled) ὁ (the-one) λόγος (a-forthee) ὁ (the-one) ἐν (in) τῷ (unto-the-one) νόμῳ (unto-a-parcelee) αὐτῶν (of-them) γεγραμμένος (having-had-come-to-be-scribed,"ὅτι (which-a-one,"Ἐμίσησάν (They-hated-unto) με (to-me) δωρεάν. (to-a-gift)
15:25. sed ut impleatur sermo qui in lege eorum scriptus est quia odio me habuerunt gratisBut that the word may be fulfilled which is written in their law: they hated me without cause.
25. But , that the word may be fulfilled that is written in their law, They hated me without a cause.
15:25. But this is so that the word may be fulfilled which was written in their law: ‘For they hated me without cause.’
15:25. But [this cometh to pass], that the word might be fulfilled that is written in their law, They hated me without a cause.
But [this cometh to pass], that the word might be fulfilled that is written in their law, They hated me without a cause:

25: Но да сбудется слово, написанное в законе их: возненавидели Меня напрасно.
15:25  ἀλλ᾽ ἵνα πληρωθῇ ὁ λόγος ὁ ἐν τῶ νόμῳ αὐτῶν γεγραμμένος ὅτι ἐμίσησάν με δωρεάν.
15:25. sed ut impleatur sermo qui in lege eorum scriptus est quia odio me habuerunt gratis
But that the word may be fulfilled which is written in their law: they hated me without cause.
15:25. But this is so that the word may be fulfilled which was written in their law: ‘For they hated me without cause.’
15:25. But [this cometh to pass], that the word might be fulfilled that is written in their law, They hated me without a cause.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:25: Written in their law - See on Joh 10:34 (note). These words are taken from Psa 69:4. This psalm is applied to Christ, Joh 2:17; Joh 19:28; to the vengeance of God against Judea, Act 1:20. The psalm seems entirely prophetic of Christ. His deep abasement is referred to, Psa 69:2-5; his prayer for his disciples and followers, Psa 69:6; that for himself, in the garden of Gethsemane, Psa 69:15-19; his crucifixion, Psa 69:20-22; the vengeance of God against the Jews, from Psa 69:23-29; the glorious manner in which he gets out of all his sufferings, Psa 69:30; the abolition of the Mosaic rites and ceremonies, Psa 69:31, compared with Isa 66:3; and, finally, the establishment of the Gospel through the whole world, in Psa 69:33 and following verses. The reader will do well to consult the psalm before he proceeds.
Albert Barnes: Notes on the Bible - 1834
15:25: In their law - Psa 35:19. All the Old Testament was sometimes called the law. The meaning here is that the same thing happened to him which did to the psalmist. The same words which David used respecting his enemies would express, also, the conduct of the Jews and their treatment of the Messiah. In both cases it was without cause. Jesus had broken no law, he had done no injury to his country or to any individual. It is still true that sinners hate him in the same way. He injures no one, but, amid all their hatred, he seeks their welfare; and, while they reject him in a manner for which they "can give no reason in the day of judgment," he still follows them with mercies and entreats them to return to him. Who has ever had any reason to hate the Lord Jesus? What injury has he ever done to any one of the human race? What evil has he ever said or thought of any one of them? What cause or reason had the Jews for putting him to death? What reason has the sinner for hating him now? What reason for neglecting him? No one can give a reason for it that will satisfy his own conscience, none that has the least show of plausibility. Yet no being on earth has ever been more hated, despised, or neglected, and in every instance it has been "without a cause." Reader, do you hate him? If so, I ask you why? Wherein has he injured you? or why should you think or speak reproachfully of the benevolent and pure Redeemer?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: the: Joh 10:34, Joh 19:36; Luk 24:44; Rom 3:19
They: Psa 7:4, Psa 35:19, Psa 69:4, Psa 109:3
without: Mat 10:8; Rom 3:24; Co2 11:7; Gal 2:21; Th2 3:8; Rev 21:6, Rev 22:17, All in Gr
Geneva 1599
15:25 But [this cometh to pass], that the word might be fulfilled that is written in their (e) law, They hated me without a cause.
(e) Sometimes this word "law" refers to the five books of Moses, but in this place it refers to the whole scripture: for the place that he refers to is found in the Psalms.
John Gill
15:25 But this cometh to pass,.... This hatred against Christ, and which is pointed at his people for his sake, and reaches to the Father also on his account, is suffered to be, and therefore should be patiently borne:
that the word might be fulfilled which is written in their law: either in Ps 35:19, or rather in Ps 69:4; which is a psalm of Christ, as appears by citations out of it in the New Testament, or references to it; see Jn 2:17. The whole Scripture is sometimes called the law, as here; for not the law of Moses is meant, or the five books of Moses, but the writings of the Old Testament; which the Jews had in their hands, to them being committed the oracles of God; and sometimes are so called, when the book of Psalms is particularly referred to as now; see Jn 10:34; the words cited are,
they hated me without a cause; without any reason for it, Christ having given them no provocation, or just cause of offence, anger, or hatred. This sin of hating without a cause, is represented by the Jews as a very heinous one, and as the reason of the destruction of the second temple; under which they observe, that men studied in the law, and in the commandments, and in doing of good; and therefore ask why it was destroyed? the answer is, because there was under it, , "hatred without a cause": to teach us, that hatred without a cause is equal to the three (capital) transgressions, idolatry, adultery, and murder, for which they say the first temple was destroyed (w). This is a tacit acknowledgment that the sin here mentioned was a reigning one, or that it much abounded in the time of Christ.
(w) T. Bab, Yoma, fol. 9. 2. Hieros. Yoma, fol. 38. 3.
John Wesley
15:25 Ps 69:4.
Robert Jamieson, A. R. Fausset and David Brown
15:25 that the word might be fulfilled . . . They hated me without a cause--quoted from the Messianic Ps 69:4, applied also in the same sense in Jn 2:17; Acts 1:20; Rom 11:9-10; Rom 15:3.
15:2615:26: Բայց յորժամ եկեսցէ Մխիթարիչն, զոր ե՛ս առաքեցից ձեզ ՚ի Հօրէ, զՀոգի՛ն ճշմարտութեան որ ՚ի Հօրէ ելանէ, նա՛ վկայեսցէ վասն իմ[1945]. [1945] Յօրինակին. Զոր ես առաքեցի ձեզ ՚ի։ Ոմանք. ՚Ի Հօրէ Հոգին ճշմար՛՛։
26. Բայց երբ գայ Մխիթարիչը, որին ես ձեզ կ’ուղարկեմ Հօրից, Ճշմարտութեան Հոգին, որ ելնում է Հօրից, նա՛ կը վկայի իմ մասին.
26 Բայց երբ Մխիթարիչը գայ, որ ես Հօրմէն ձեզի պիտի ղրկեմ, ճշմարտութեան Հոգին՝ որ Հօրմէն կ’ելլէ, անիկա ինծի համար պիտի վկայէ։
Բայց յորժամ եկեսցէ Մխիթարիչն զոր ես առաքեցից ձեզ ի Հօրէ, զՀոգին ճշմարտութեան որ ի Հօրէ ելանէ, նա վկայեսցէ վասն իմ:

15:26: Բայց յորժամ եկեսցէ Մխիթարիչն, զոր ե՛ս առաքեցից ձեզ ՚ի Հօրէ, զՀոգի՛ն ճշմարտութեան որ ՚ի Հօրէ ելանէ, նա՛ վկայեսցէ վասն իմ[1945].
[1945] Յօրինակին. Զոր ես առաքեցի ձեզ ՚ի։ Ոմանք. ՚Ի Հօրէ Հոգին ճշմար՛՛։
26. Բայց երբ գայ Մխիթարիչը, որին ես ձեզ կ’ուղարկեմ Հօրից, Ճշմարտութեան Հոգին, որ ելնում է Հօրից, նա՛ կը վկայի իմ մասին.
26 Բայց երբ Մխիթարիչը գայ, որ ես Հօրմէն ձեզի պիտի ղրկեմ, ճշմարտութեան Հոգին՝ որ Հօրմէն կ’ելլէ, անիկա ինծի համար պիտի վկայէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2626: Когда же приидет Утешитель, Которого Я пошлю вам от Отца, Дух истины, Который от Отца исходит, Он будет свидетельствовать о Мне;
15:26  ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ·
15:26. Ὅταν (Which-also-ever) ἔλθῃ (it-might-have-had-came,"ὁ (the-one) παράκλητος (called-beside,"ὃν (to-which) ἐγὼ (I) πέμψω (I-shall-dispatch) ὑμῖν (unto-ye) παρὰ (beside) τοῦ (of-the-one) πατρός, (of-a-Father,"τὸ (the-one) πνεῦμα (a-currenting-to) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) ὃ (which) παρὰ (beside) τοῦ (of-the-one) πατρὸς (of-a-Father) ἐκπορεύεται , ( it-traverseth-out-of ,"ἐκεῖνος (the-one-thither) μαρτυρήσει (it-shall-witness-unto) περὶ (about) ἐμοῦ: (of-ME)
15:26. cum autem venerit paracletus quem ego mittam vobis a Patre Spiritum veritatis qui a Patre procedit ille testimonium perhibebit de meBut when the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me.
26. But when the Comforter is come, whom I will send unto you from the Father, the Spirit of truth, which proceedeth from the Father, he shall bear witness of me:
15:26. But when the Advocate has arrived, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will offer testimony about me.
15:26. But when the Comforter is come, whom I will send unto you from the Father, [even] the Spirit of truth, which proceedeth from the Father, he shall testify of me:
But when the Comforter is come, whom I will send unto you from the Father, [even] the Spirit of truth, which proceedeth from the Father, he shall testify of me:

26: Когда же приидет Утешитель, Которого Я пошлю вам от Отца, Дух истины, Который от Отца исходит, Он будет свидетельствовать о Мне;
15:26  ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ·
15:26. cum autem venerit paracletus quem ego mittam vobis a Patre Spiritum veritatis qui a Patre procedit ille testimonium perhibebit de me
But when the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me.
15:26. But when the Advocate has arrived, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will offer testimony about me.
15:26. But when the Comforter is come, whom I will send unto you from the Father, [even] the Spirit of truth, which proceedeth from the Father, he shall testify of me:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Об этой виновности мира, возненавидевшего Христа будет свидетельствовать Дух-Утешитель и сами апостолы, которые могут припомнить миру многие факты из деятельности Христа, так как апостолы были с Христом с самого начала Его служения.

От Отца исходит. Здесь содержится учение о вечном исхождении Духа Святого от Отца. Это видно из того: 1) что здесь об исхождении говорится как о чем-то настоящем и постоянном (глагол ekporeuesqai стоит в наст. времени), между тем как о временном послании Духа в мир Христос говорит как о чем-то будущем (пошлю ср. 14:16, 26). 2) Если понимать выражение "исходить", в смысле будущего: "изойдет", то это выражение будет совершенно лишним повторением первых слов 26-го стиха "приидет" и "пошлю".

Западные толкователи (Лютард, Генгстенберг, Гольцман и др.) все-таки настаивают на том, что здесь речь идет только о временном послании Духа Отцом, так как - говорит, напр., Гольцман, - точкою, на которую устремляется или нисходит Дух, является земля. Но скорее всего можно сказать, что здесь об исхождении Духа говорится безотносительно: слово "исходит" прибавлено для того, чтобы обозначить отличительное свойство Духа в вечности. Иначе Христос, во избежание всяких недоразумений, мог бы сказать - если бы имел в виду только временное исхождение Духа с неба: - "Мы, т. е. Я и Отец пошлем Духа". Ведь обобщил же Он подобным образом пришествие Свое и пришествие Отца в выражении: "Мы придем к нему...". (14:23).

А также и вы... Так как, собственно говоря, свидетельство апостолов вообще совпадает с свидетельством действовавшего с них Духа Святого, то здесь, раз их свидетельство выделяется, нужно видеть уже указание на их служение как евангелистов, т. е. на передачу ими истории жизни Христа, причем более всего имела значение их сила воспоминания...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27 And ye also shall bear witness, because ye have been with me from the beginning.

Christ having spoken of the great opposition which his gospel was likely to meet with in the world, and the hardships that would be put upon the preachers of it, lest any should fear that they and it would be run down by that violent torrent, he here intimates to all those that were well-wishers to his cause and interest what effectual provision was made for supporting it, both by the principal testimony of the Spirit (v. 26), and the subordinate testimony of the apostles (v. 27), and testimonies are the proper supports of truth.

I. It is here promised that the blessed Spirit shall maintain the cause of Christ in the world, notwithstanding the opposition it should meet with. Christ, when he was reviled, committed his injured cause to his Father, and did not lose by his silence, for the Comforter came, pleaded it powerfully, and carried it triumphantly. "When the Comforter or Advocate is come, who proceedeth from the Father, and whom I will send to supply the want of my bodily presence, he shall testify of me against those that hate me without cause." We have more in this verse concerning the Holy Ghost than in any one verse besides in the Bible; and, being baptized into his name, we are concerned to acquaint ourselves with him as far as he is revealed.

1. Here is an account of him in his essence, or subsistence rather. He is the Spirit of truth, who proceedeth from the Father. Here, (1.) He is spoken of as a distinct person; not a quality or property, but a person under the proper name of a Spirit, and proper title of the Spirit of truth, a title fitly given him where he is brought in testifying. (2.) As a divine person, that proceedeth from the Father, by out-goings that were of old, from everlasting. The spirit or breath of man, called the breath of life, proceeds from the man, and by it modified he delivers his mind, by it invigorated he sometimes exerts his strength to blow out what he would extinguish, and blow up what he would excite. Thus the blessed Spirit is the emanation of divine light, and the energy of divine power. The rays of the sun, by which it dispenses and diffuses its light, heat, and influence, proceed from the sun, and yet are one with it. The Nicene Creed says, The Spirit proceedeth from the Father and the Son, for he is called the Spirit of the Son, Gal. iv. 6. And the Son is here said to send him. The Greek church chose rather to say, from the Father by the Son.

2. In his mission. (1.) He will come in a more plentiful effusion of his gifts, graces, and powers, than had ever yet been. Christ had been long the ho erchomenos--he that should come; now the blessed Spirit is so. (2.) I will send him to you from the Father. He had said (ch. xiv. 16), I will pray the Father, and he shall send you the Comforter, which bespeaks the Spirit to be the fruit of the intercession Christ makes within the veil: here he says, I will send him, which bespeaks him to be the fruit of his dominion within the veil. The Spirit was sent, [1.] By Christ as Mediator, now ascended on high to give gifts unto men, and all power being given to him. [2.] From the Father: "Not only from heaven, my Father's house" (the Spirit was given in a sound from heaven, Acts ii. 2), "but according to my Father's will and appointment, and with his concurring power and authority." [3.] To the apostles to instruct them in their preaching, enable them for working, and carry them through their sufferings. He was given to them and their successors, both in Christianity and in the ministry; to them and their seed, and their seed's seed, according to that promise, Isa. lix. 21.

3. In his office and operations, which are two:-- (1.) One implied in the title given to him; he is the Comforter, or Advocate. An advocate for Christ, to maintain his cause against the world's infidelity, a comforter to the saints against the world's hatred. (2.) Another expressed: He shall testify of me. He is not only an advocate, but a witness for Jesus Christ; he is one of the three that bear record in heaven, and the first of the three that bear witness on earth. 1 John v. 7, 8. He instructed the apostles, and enabled them to work miracles; he indited the scriptures, which are the standing witnesses that testify of Christ, ch. v. 39. The power of the ministry is derived from the Spirit, for he qualifies ministers; and the power of Christianity too, for he sanctifies Christians, and in both testifies of Christ.

II. It is here promised that the apostles also, by the Spirit's assistance, should have the honour of being Christ's witnesses (v. 27): And you also shall bear witness of me, being competent witnesses, for you have been with me from the beginning of my ministry. Observe here,

1. That the apostles were appointed to be witnesses for Christ in the world. When he had said, The Spirit shall testify, he adds, And you also shall bear witness. Note, The Spirit's working is not to supersede, but to engage and encourage ours. Though the Spirit testify, ministers also must bear their testimony, and people attend to it; for the Spirit of grace witnesses and works by the means of grace. The apostles were the first witnesses that were called in the famous trial between Christ and the prince of this world, which issued in the ejectment of the intruder. This intimates, (1.) The work cut out for them; they were to attest the truth, the whole truth, and nothing but the truth, concerning Christ, for the recovering of his just right, and the maintaining of his crown and dignity. Though Christ's disciples fled when they should have been witnesses for him upon his trial before the high priest and Pilate, yet after the Spirit was poured out upon them they appeared courageous in vindication of the cause of Christ against the accusations it was loaded with. The truth of the Christian religion was to be proved very much by the evidence of matter of fact, especially Christ's resurrection, of which the apostles were in a particular manner chosen witnesses (Acts x. 41), and they bore their testimony accordingly, Acts iii. 15; v. 32. Christ's ministers are his witnesses. (2.) The honour put upon them hereby--that they should be workers together with God. "The Spirit shall testify of me, and you also, under the conduct of the Spirit, and in concurrence with the Spirit (who will preserve you from mistaking in that which you relate on your own knowledge, and will inform you of that which you cannot know but by revelation), shall bear witness." This might encourage them against the hatred and contempt of the world, that Christ had honoured them, and would own them.

2. That they were qualified to be so: You have been with me from the beginning. They not only heard his public sermons, but had constant private converse with him. He went about doing good, and, while others saw the wonderful and merciful works that he did in their own town and country only, those that went about with him were witnesses of them all. They had likewise opportunity of observing the unspotted purity of his conversation, and could witness for him that they never saw in him, nor heard from him, any thing that had the least tincture of human frailty. Note. (1.) We have great reason to receive the record which the apostles gave of Christ, for they did not speak by hearsay, but what they had the greatest assurance of imaginable, 2 Pet. i. 16; 1 John i. 1, 3. (2.) Those are best able to bear witness for Christ that have themselves been with him, by faith, hope, and love, and by living a life of communion with God in him. Ministers must first learn Christ, and then preach him. Those speak best of the things of God that speak experimentally. It is particularly a great advantage to have been acquainted with Christ from the beginning, to understand all things from the very first, Luke i. 3. To have been with him from the beginning of our days. An early acquaintance and constant converse with the gospel of Christ will make a man like a good householder.
Adam Clarke: Commentary on the Bible - 1831
15:26: But when the Comforter is come - See on Joh 14:16 (note).
He shall testify and ye also shall bear witness - He shall bear his testimony in your souls, and ye shall bear this testimony to the world. And so they did, by their miracles, their preaching, their writings, their lives, and by their deaths. Our Lord appears to reason thus: In every respect the unbelief of the Jews is inexcusable. They believe not my doctrine, notwithstanding its purity and holiness. They believe not in the Father who sent me, notwithstanding I have confirmed my mission by the most astonishing miracles. One thing only remains now to be done, i.e. to send them the Holy Spirit, to convince them of sin, righteousness, and judgment; and this he shall do, not only by his influence upon their hearts, but also by your words: and when they shall have resisted this Spirit, then the cup of their iniquity shall be filled up, and wrath shall come upon them to the uttermost.
But in what sense can it be said that Christ wrought more miracles than any other had done, Joh 15:24? - for Elijah and Elisha raised the dead; cured diseases; and made fire to come down from heaven. Did Christ do greater miracles than Moses did in Egypt - at the Red Sea - at the rock of Horeb, and at the rock of Kadesh? Did Christ do greater miracles than Joshua did, in the destruction of Jericho - in the passage of Jordan - in causing the sun and moon to stand still? To all this it may be answered, Christ's miracles were greater:
1. As to their number.
2. As to their utility - they were wrought to comfort the distressed, and to save the lost.
3. Christ wrought all his miracles by his own power alone; and they wrought theirs through his power only.
4. Christ wrought his numerous miracles in the space of three or four years, and in the presence of the same people; and the others mere wrought from time to time in different centuries.
Some critics have confined the whole of this chapter to the apostles of our Lord, and the work of propagating Christianity to which they had been called. The whole comment of Rosenmuller on this chapter proceeds on this plan; and at once shows how nugatory it is. What learned labor has there been in the world, to banish the spirit of Christianity from the earth, while the letter was professed to be scrupulously regarded!
1. The spiritual union spoken of by Christ is not merely necessary for his primitive disciples, but also for all who would be Christians on earth, and beatified spirits in heaven.
2. The brotherly love here inculcated is the duty and interest of every Christian soul on the face of the earth.
3. The necessity of adorning the Christian profession, by bringing forth corresponding fruits, is the duty of all who name the name of the Lord Jesus.
4. The appointment to, and preparation for, the work of the sacred ministry, must ever be primarily with Christ: for those who have no higher authority than that which they derive from man are never likely to be useful in Christianizing the world.
5. The persecution to which the apostles were exposed has been the common lot of Christians from the foundation of Christianity.
6. The consolations and influences of Christ's Spirit have not been the exclusive privileges of the apostles; they are the birthright of all the sons and daughters of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:26: when: Joh 14:16, Joh 14:17, Joh 14:26, Joh 16:7, Joh 16:13, Joh 16:14; Luk 24:49; Act 2:33
which: Joh 8:42; Rev 22:1
he: Joh 16:14, Joh 16:15; Act 2:32, Act 2:33, Act 5:32, Act 15:8; Co1 1:6; Heb 2:4; Jo1 5:6-10
Geneva 1599
15:26 (8) But when the Comforter is come, whom I will send unto you from the Father, [even] the Spirit of truth, which proceedeth from the Father, he shall testify of me:
(8) We will surely stand against the rage of the wicked by the inward testimony of the Holy Spirit. But the Holy Spirit speaks in no other way and is consistent with what he spoke by the mouth of the apostles.
John Gill
15:26 But when the Comforter is come,.... Or advocate, the Spirit of God; who was to be, and has been an advocate for Christ, against the world, and for his people, against all their enemies; and who as he was to reprove, and did reprove the world of sin, righteousness, and judgment, in favour of Christ, so he was to assist his people, and plead their cause, and help them, in vindication of themselves, before the princes of the earth, as he did: and who also was to act, and has acted the part of a "comforter" to them, under all the hatred and violence they have met with from the world; by taking and applying the things of Christ to them; by shedding the love of God in them; by applying the promises of the Gospel to them; by witnessing their adoption, and sealing them up to the day of redemption:
whom I will send unto you from the Father; visibly, as on the day of Pentecost, in cloven tongues as of fire; and invisibly into their hearts, by the secret influence of his light and grace; which mission, as it suggests no inferiority in the spirit, either to the Father or the Son; since the same spirit with the Father, was the sender of Christ; so it is expressive of the equal deity of Christ, and his joint power and authority with the Father:
even the Spirit of truth; who is the true Spirit, truth itself; yea, the true God, with the Father and Son; the Spirit of him who is truth; the dictator of the Scriptures of truth; who leads his people into all truth; and is the Spirit of truth, as he is a witness or testifier of Christ, hereafter promised:
which proceedeth from the Father; Christ is not content to describe him by his work and office, as, an, advocate and comforter, and as the Spirit of truth: and from his mission by him from the Father; all which shows his usefulness and authority; but also from his nature and essence, which is the same with the Father's; and from his peculiar personal and distinctive character, expressed by his proceeding from the Father; and which is mentioned, as what is distinct from his mission by Christ, from the Father before spoken of; and designs no other, than the eternal, ineffable, and continued act of his procession, from the Father and the Son; in which he partakes of the same nature with them, and which personally distinguishes him from them. The ancient Jews (x) spoke of him just in the same language; "the Spirit of God", in Gen 1:2; they say is the Holy Spirit, "which proceedeth from God": very pertinently does Christ take notice of this his character here, when he was about to speak of him as his testifier:
he shall testify of me: of his deity and sonship, of his incarnation, of his being the Messiah, of his sufferings and death, of his resurrection and ascension, of his exaltation at the right hand of God, and of his ordination to be the Judge of quick and dead; all which he bore testimony to, by the gifts bestowed upon the apostles, and the great grace that was upon them all; by the signs, wonders, and divers miracles, by which the Gospel of Christ was confirmed; and by the power, influence, and success, which attended the preaching of it every where. Thus he testified of Christ, against the blaspheming Jews, and persecuting Gentiles, to the reproof and confusion of them; and he testified of him to the apostles, and all true believers, to their great joy and comfort, and to the support of them, under all the malice and hatred of the world.
(x) Zohar in Gen. fol. 1. 4.
John Wesley
15:26 When the Comforter is come, whom I will send from the Father, the Spirit of truth, who proceedeth from the Father, he shall testify of me - The Spirit's coming, and being sent by our Lord from the Father, to testify of him, are personal characters, and plainly distinguish him from the Father and the Son; and his title as the Spirit of truth, together with his proceeding from the Father, can agree to none but a Divine person. And that he proceeds from the Son, as well as from the Father, may be fairly argued from his being called the Spirit of Christ, 1Pet 1:11; and from his being here said to be sent by Christ from the Father, as well as sent by the Father in his name.
Robert Jamieson, A. R. Fausset and David Brown
15:26 (See on Jn 14:15; Jn 14:17).
15:2715:27: եւ դուք վկայէ՛ք, զի իսկզբանէ՛ ընդ իս էք։
27. կը վկայէք եւ դուք, որովհետեւ սկզբից ինձ հետ էք»:
27 Եւ դուք ալ կը վկայէք, վասն զի սկիզբէն ի վեր ինծի հետ էք»։
եւ դուք վկայէք, զի ի սկզբանէ ընդ իս էք:

15:27: եւ դուք վկայէ՛ք, զի իսկզբանէ՛ ընդ իս էք։
27. կը վկայէք եւ դուք, որովհետեւ սկզբից ինձ հետ էք»:
27 Եւ դուք ալ կը վկայէք, վասն զի սկիզբէն ի վեր ինծի հետ էք»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2727: а также и вы будете свидетельствовать, потому что вы сначала со Мною.
15:27  καὶ ὑμεῖς δὲ μαρτυρεῖτε, ὅτι ἀπ᾽ ἀρχῆς μετ᾽ ἐμοῦ ἐστε.
15:27. καὶ (and) ὑμεῖς (ye) δὲ (moreover) μαρτυρεῖτε, (ye-witness-unto,"ὅτι (to-which-a-one) ἀπ' (off) ἀρχῆς (of-a-firsting) μετ' (with) ἐμοῦ (of-ME) ἐστέ. (ye-be)
15:27. et vos testimonium perhibetis quia ab initio mecum estisAnd you shall give testimony, because you are with me from the beginning.
27. and ye also bear witness, because ye have been with me from the beginning.
15:27. And you shall offer testimony, because you are with me from the beginning.”
15:27. And ye also shall bear witness, because ye have been with me from the beginning.
And ye also shall bear witness, because ye have been with me from the beginning:

27: а также и вы будете свидетельствовать, потому что вы сначала со Мною.
15:27  καὶ ὑμεῖς δὲ μαρτυρεῖτε, ὅτι ἀπ᾽ ἀρχῆς μετ᾽ ἐμοῦ ἐστε.
15:27. et vos testimonium perhibetis quia ab initio mecum estis
And you shall give testimony, because you are with me from the beginning.
15:27. And you shall offer testimony, because you are with me from the beginning.”
15:27. And ye also shall bear witness, because ye have been with me from the beginning.
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Albert Barnes: Notes on the Bible - 1834
15:27: Ye also shall bear witness - You shall be witnesses to the world to urge on them the evidences that the Lord Jesus is the Messiah.
Have been with me - They had for more than three years seen his works, and were therefore qualified to bear witness of his character and doctrines.
From the beginning - From his entrance on the public work of the ministry, Mat 4:17-22. Compare Act 1:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: ye also: Joh 21:24; Luk 24:48; Act 1:8, Act 1:21, Act 1:22, Act 3:15, Act 4:20, Act 4:33, Act 10:39-42, Act 13:31; Act 18:5, Act 23:11; Pe1 5:1, Pe1 5:12; Pe2 1:16-18; Rev 1:2, Rev 1:9
have: Mar 1:1; Luk 1:2, Luk 1:3; Jo1 1:1, Jo1 1:2
John Gill
15:27 And ye shall also bear witness,.... That is, of Christ; of all the things he did in Jerusalem, and in the land of the Jews; being eyewitnesses, and ministers, or servants of the word, who constantly attended upon him; of all the good he did to the bodies and souls of men; of the various miracles he wrought, and of the several doctrines which were taught by him: what they saw with their eyes, heard with their ears, and with their hands handled of the word of life, that they could declare, and did declare, and bore a faithful testimony to; they were to be, and were witnesses of his sufferings and death, of his resurrection from the dead, and ascension to heaven; they were a company of select men, chosen before of God, for this purpose; they were the most proper to be concerned herein, having been for a considerable time his intimates and associates:
because ye have been with me from the beginning; from the beginning of his ministry; for as soon as he entered on his public work, he called them to be followers of him; and who continued with him to the end, and therefore were the most capable of bearing a testimony concerning his person, doctrines, and works; of all he did and suffered, from first to last.
Robert Jamieson, A. R. Fausset and David Brown
15:27 ye also shall bear witness--rather, "are witnesses"; with reference indeed to their future witness-bearing, but putting the emphasis upon their present ample opportunities for acquiring their qualifications for that great office, inasmuch as they had been "with Him from the beginning." (See on Lk 1:2).