^13:1Just before the Passover feast, Jesus knew that his time¹ had come to depart² from this world to the Father. Having loved his own who were in the world, he now loved them to the very end.³^13:2The evening meal⁴ was in progress, and the devil had already put into the heart⁵ of Judas Iscariot, Simon’s son, that he should betray⁶ Jesus.⁷^13:3Because Jesus⁸ knew that the Father had handed all things over to him,⁹ and that he had come from God and was going back to God, ^13:4he got up from the meal, removed¹⁰ his outer clothes,¹¹ took a towel and tied it around himself.¹²^13:5He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself.¹³

^13:6Then he came to Simon Peter. Peter¹⁴ said to him, “Lord, are you going to wash¹⁵ my feet?” ^13:7Jesus replied,¹⁶ “You do not understand¹⁷ what I am doing now, but you will understand¹⁸ after these things.” ^13:8Peter said to him, “You will never wash my feet!”¹⁹ Jesus replied,²⁰ “If I do not wash you, you have no share with me.”²¹^13:9Simon Peter said to him, “Lord, wash²² not only my feet, but also my hands and my head!” ^13:10Jesus replied,²³ “The one who has bathed needs only to wash his feet,²⁴ but is completely²⁵ clean.²⁶ And you disciples²⁷ are clean, but not every one of you.” ^13:11(For Jesus²⁸ knew the one who was going to betray him. For this reason he said, “Not every one of you is²⁹ clean.”)³⁰

^13:12So when Jesus³¹ had washed their feet and put his outer clothing back on, he took his place at the table³² again and said to them, “Do you understand³³ what I have done for you? ^13:13You call me ‘Teacher’ and ‘Lord,’ and do so correctly,³⁴ for that is what I am.³⁵^13:14If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. ^13:15For I have given you an example³⁶—you should do just as I have done for you. ^13:16I tell you the solemn truth,³⁷ the slave³⁸ is not greater than his master, nor is the one who is sent as a messenger³⁹ greater than the one who sent him. ^13:17If you understand⁴⁰ these things, you will be blessed if you do them.

The Announcement of Jesus’ Betrayal

^13:18“What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture,⁴¹ ‘The one who eats my bread⁴² has turned against me.’⁴³^13:19I am telling you this now,⁴⁴ before it happens, so that when it happens you may believe⁴⁵ that I am he.⁴⁶^13:20I tell you the solemn truth,⁴⁷ whoever accepts⁴⁸ the one I send accepts me, and whoever accepts me accepts the one who sent me.”⁴⁹

^13:21When he had said these things, Jesus was greatly distressed⁵⁰ in spirit, and testified,⁵¹ “I tell you the solemn truth,⁵² one of you will betray me.”⁵³^13:22The disciples began to look at one another, worried and perplexed⁵⁴ to know which of them he was talking about. ^13:23One of his disciples, the one Jesus loved,⁵⁵ was at the table⁵⁶ to the right of Jesus in a place of honor.⁵⁷^13:24So Simon Peter⁵⁸ gestured to this disciple⁵⁹ to ask Jesus⁶⁰ who it was he was referring to.⁶¹^13:25Then the disciple whom Jesus loved⁶² leaned back against Jesus’ chest and asked him, “Lord, who is it?” ^13:26Jesus replied,⁶³ “It is the one to whom I will give this piece of bread⁶⁴ after I have dipped it in the dish.”⁶⁵ Then he dipped the piece of bread in the dish⁶⁶ and gave it to Judas Iscariot, Simon’s son. ^13:27And after Judas⁶⁷ took the piece of bread, Satan entered into him.⁶⁸ Jesus said to him,⁶⁹ “What you are about to do, do quickly.” ^13:28(Now none of those present at the table⁷⁰ understood⁷¹ why Jesus⁷² said this to Judas.⁷³^13:29Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast,⁷⁴ or to give something to the poor.)⁷⁵^13:30Judas⁷⁶ took the piece of bread and went out immediately. (Now it was night.)⁷⁷

The Prediction of Peter’s Denial

^13:31When⁷⁸ Judas⁷⁹ had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. ^13:32If God is glorified in him,⁸⁰ God will also glorify him in himself, and he will glorify him right away.⁸¹^13:33Children, I am still with you for a little while. You will look for me,⁸² and just as I said to the Jewish religious leaders,⁸³ ‘Where I am going you cannot come,’⁸⁴ now I tell you the same.⁸⁵

^13:34“I give you a new commandment—to love⁸⁶ one another. Just as I have loved you, you also are to love one another.⁸⁷^13:35Everyone⁸⁸ will know by this that you are my disciples—if you have love for one another.”

^13:36Simon Peter said to him, “Lord, where are you going?” Jesus replied,⁸⁹ “Where I am going, you cannot follow me now, but you will follow later.” ^13:37Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!”⁹⁰^13:38Jesus answered, “Will you lay down your life for me?⁹¹ I tell you the solemn truth,⁹² the rooster will not crow until you have denied me three times!

Jesus’ Parting Words to His Disciples

^14:1“Do not let your hearts be distressed.¹ You believe in God;² believe also in me. ^14:2There are many dwelling places³ in my Father’s house.⁴ Otherwise, I would have told you, because⁵ I am going away to make ready⁶ a place for you.⁷^14:3And if I go and make ready⁸ a place for you, I will come again and take you⁹ to be with me,¹⁰ so that where I am you may be too. ^14:4And you know the way where I am going.”¹¹

^14:5Thomas said,¹² “Lord, we don’t know where you are going. How can we know the way?” ^14:6Jesus replied,¹³ “I am the way, and the truth, and the life.¹⁴ No one comes to the Father except through me. ^14:7If you have known me, you will know my Father too.¹⁵ And from now on you do know him and have seen him.”

^14:8Philip said,¹⁶ “Lord, show us the Father, and we will be content.”¹⁷^14:9Jesus replied,¹⁸ “Have I been with you for so long, and you have not known¹⁹ me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’? ^14:10Do you not believe that I am in the Father, and the Father is in me?²⁰ The words that I say to you, I do not speak on my own initiative,²¹ but the Father residing in me performs²² his miraculous deeds.²³^14:11Believe me that I am in the Father, and the Father is in me, but if you do not believe me,²⁴ believe because of the miraculous deeds²⁵ themselves. ^14:12I tell you the solemn truth,²⁶ the person who believes in me will perform²⁷ the miraculous deeds²⁸ that I am doing,²⁹ and will perform³⁰ greater deeds³¹ than these, because I am going to the Father. ^14:13And I will do whatever you ask in my name,³² so that the Father may be glorified³³ in the Son. ^14:14If you ask me anything in my name, I will do it.

Teaching on the Holy Spirit

^14:15“If you love me, you will obey³⁴ my commandments.³⁵^14:16Then³⁶ I will ask the Father, and he will give you another Advocate³⁷ to be with you forever—^14:17the Spirit of truth, whom the world cannot accept,³⁸ because it does not see him or know him. But you know him, because he resides³⁹ with you and will be⁴⁰ in you.

^14:18“I will not abandon⁴¹ you as orphans,⁴² I will come to you.⁴³^14:19In a little while⁴⁴ the world will not see me any longer, but you will see me; because I live, you will live too. ^14:20You will know at that time⁴⁵ that I am in my Father and you are in me and I am in you. ^14:21The person who has my commandments and obeys⁴⁶ them is the one who loves me.⁴⁷ The one⁴⁸ who loves me will be loved by my Father, and I will love him and will reveal⁴⁹ myself to him.”

^14:22“Lord,” Judas (not Judas Iscariot)⁵⁰ said,⁵¹ “what has happened that you are going to reveal⁵² yourself to us and not to the world?” ^14:23Jesus replied,⁵³ “If anyone loves me, he will obey⁵⁴ my word, and my Father will love him, and we will come to him and take up residence with him.⁵⁵^14:24The person who does not love me does not obey⁵⁶ my words. And the word⁵⁷ you hear is not mine, but the Father’s who sent me.

^14:25“I have spoken these things while staying⁵⁸ with you. ^14:26But the Advocate,⁵⁹ the Holy Spirit, whom the Father will send in my name, will teach you⁶⁰ everything,⁶¹ and will cause you to remember everything⁶² I said to you.

^14:27“Peace I leave with you;⁶³ my peace I give to you; I do not give it⁶⁴ to you as the world does.⁶⁵ Do not let your hearts be distressed or lacking in courage.⁶⁶^14:28You heard me say to you,⁶⁷ ‘I am going away and I am coming back to you.’ If you loved me, you would be glad⁶⁸ that I am going to the Father, because the Father is greater than I am.⁶⁹^14:29I have told you now before it happens, so that when it happens you may believe.⁷⁰^14:30I will not speak with you much longer,⁷¹ for the ruler of this world is coming.⁷² He has no power over me,⁷³^14:31but I am doing just what the Father commanded me, so that the world may know⁷⁴ that I love the Father.⁷⁵ Get up, let us go from here.”⁷⁶

The Vine and the Branches

^15:1“I am the true vine¹ and my Father is the gardener.²^15:2He takes away³ every branch that does not bear⁴ fruit in me. He⁵ prunes⁶ every branch that bears⁷ fruit so that it will bear more fruit. ^15:3You are clean already⁸ because of the word that I have spoken to you. ^15:4Remain⁹ in me, and I will remain in you.¹⁰ Just as the branch cannot bear fruit by itself,¹¹ unless it remains¹² in¹³ the vine, so neither can you unless you remain¹⁴ in me.

^15:5“I am the vine; you are the branches. The one who remains¹⁵ in me—and I in him—bears¹⁶ much fruit,¹⁷ because apart from me you can accomplish¹⁸ nothing. ^15:6If anyone does not remain¹⁹ in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire,²⁰ and are burned up.²¹^15:7If you remain²² in me and my words remain²³ in you, ask whatever you want, and it will be done for you.²⁴^15:8My Father is honored²⁵ by this, that²⁶ you bear²⁷ much fruit and show that you are²⁸ my disciples.

^15:9“Just as the Father has loved me, I have also loved you; remain²⁹ in my love.…

Read in Logos

This passage has been shortened. Keep reading John 13–17 in Logos

Footnotes

1 Grk “his hour.”
2 Grk “that he should depart.” The ἵνα (hina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).
3 Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”). The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).
4 Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”
5 At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.
6 Or “that he should hand over.”
7 Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.
8 Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.
9 Grk “had given all things into his hands.”
10 Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
11 The plural τὰ ἱμάτια (ta himatia) is probably a reference to more than one garment (cf. John 19:23–24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.
12 Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezōsen heauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see ). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.
13 Grk “with the towel with which he was girded.”
14 Grk “He”; the referent (Peter) is specified in the translation for clarity.
15 Grk “do you wash” or “are you washing.”
16 Grk “answered and said to him.”
17 Grk “You do not know.”
18 Grk “you will know.”
19 Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.
20 Grk “Jesus answered him.”
21 Or “you have no part in me.”
22 The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.
23 Grk “Jesus said to him.”
24 Grk “has no need except to wash his feet.”
25 Or “entirely.”
26 The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more—Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. ; compare Matt 16:21–23 where Jesus says to Peter, “Get behind me, Satan”).
27 The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.
28 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
29 Grk “Not all of you are.”
30 This is a parenthetical note by the author.
31 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
32 Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.
33 Grk “Do you know.”
34 Or “rightly.”
35 Grk “and I am these things.”
36 I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).
37 Grk “Truly, truly, I say to you.”
38 See the note on the word “slaves” in .
39 Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).
40 Grk “If you know.”
41 Grk “But so that the scripture may be fulfilled.”
42 Or “The one who shares my food.”
43 Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “ ‘He that eateth bread with me hath lifted up his heel against me’—Jn xiii.18 (Ps xli.9),” 70 (1958–59): 331–33. A quotation from Ps 41:9.
44 Or (perhaps) “I am certainly telling you this.” According to §12.3 ἀπʼ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”
45 Grk “so that you may believe.”
46 Grk “that I am.” R. E. Brown (John [], 2:) argues for a nonpredicated ἐγώ εἰμι (egō eimi) here, but this is far from certain.
47 Grk “Truly, truly, I say to you.”
48 Or “receives,” and so throughout this verse.
49 The one who sent me refers to God.
50 Or “greatly troubled.”
51 Grk “and testified and said.”
52 Grk “Truly, truly, I say to you.”
53 Or “will hand me over.”
54 Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporeō).
55 Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.
56 Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.
57 Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and ἁνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” ( 15 [1925]: 512–22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ Ἰησοῦ (en tō kolpō tou Iēsou; “leaning on Jesus’ bosom,” ; “lying close to the breast of Jesus,” ; “reclining on Jesus’ breast,” ; “reclining next to him,” , ) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul. Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.
58 It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).
59 Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.
60 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
61 That is, who would betray him (v. 21).
62 Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.
63 Grk “Jesus answered.”
64 The piece of bread was a broken-off piece of bread (not merely a crumb).
65 Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
66 The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
67 Grk “he”; the referent (Judas) has been specified in the translation for clarity.
68 Grk “into that one”; the pronoun “he” is more natural English style here. This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.
69 Grk “Then Jesus said to him.”
70 Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.
71 Or “knew.”
72 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
73 Grk “to him”; the referent (Judas) has been specified in the translation for clarity.
74 Grk “telling him, ‘Buy whatever we need for the feast.’ ” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).
75 This is a parenthetical note by the author.
76 Grk “That one”; the referent (Judas) has been specified in the translation for clarity.
77 Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9–10; 12:35–36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).
78 Grk “Then when.”
79 Grk “he”; the referent (Judas) has been specified in the translation for clarity.
80 A number of early (𝔓66 א* B C* D L W as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of have the clause (so א2 A C2 Θ Ψ f13 33 𝔐 lat). Although the that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autō, “in him“], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact ( ). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. rightly places the words in brackets, indicating doubt as to their authenticity.
81 Or “immediately.”
82 Or “You will seek me.”
83 Grk “the Jews.” In NT usage the term Ἰουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “ ‘The Jews’ in the Gospel of John,” 26 [1975]: 401–9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33–35). The last option is the one adopted in the translation above.
85 The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
86 The ἵνα (hina) clause gives the content of the commandment. This is indicated by a dash in the translation.
87 The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.
88 Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (, , , ). While the gender of the pronoun is masculine, it is collective and includes people of both genders.
89 Grk “Jesus answered him.”
90 Or “I will die willingly for you.”
91 Or “Will you die willingly for me?”
92 Grk “Truly, truly, I say to you.”
1 The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.
2 Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [], ), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24–29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”
3 Many interpreters have associated μοναί (monai) with an Aramaic word that can refer to a stopping place or resting place for a traveler on a journey. This is similar to one of the meanings the word can have in secular Greek (Pausanius 10.31.7). Origen understood the use here to refer to stations on the road to God. This may well have been the understanding of the Latin translators who translated μονή (monē) by mansio, a stopping place. The English translation “mansions” can be traced back to Tyndale, but in Middle English the word simply meant “a dwelling place” (not necessarily large or imposing) with no connotation of being temporary. The interpretation put forward by Origen would have been well suited to Gnosticism, where the soul in its ascent passes through stages during which it is gradually purified of all that is material and therefore evil. It is much more likely that the word μονή should be related to its cognate verb μένω (menō), which is frequently used in the Fourth Gospel to refer to the permanence of relationship between Jesus and the Father and/or Jesus and the believer. Thus the idea of a permanent dwelling place, rather than a temporary stopping place, would be in view. Luther’s translation of μοναί by Wohnungen is very accurate here, as it has the connotation of a permanent residence.
4 Most interpreters have understood the reference to my Father’s house as a reference to heaven, and the dwelling places (μονή, monē) as the permanent residences of believers there. This seems consistent with the vocabulary and the context, where in v. 3 Jesus speaks of coming again to take the disciples to himself. However, the phrase in my Father’s house was used previously in the Fourth Gospel in 2:16 to refer to the temple in Jerusalem. The author in 2:19–22 then reinterpreted the temple as Jesus’ body, which was to be destroyed in death and then rebuilt in resurrection after three days. Even more suggestive is the statement by Jesus in 8:35, “Now the slave does not remain (μένω, menō) in the household forever, but the son remains (μένω) forever.” If in the imagery of the Fourth Gospel the phrase in my Father’s house is ultimately a reference to Jesus’ body, the relationship of μονή to μένω suggests the permanent relationship of the believer to Jesus and the Father as an adopted son who remains in the household forever. In this case the “dwelling place” is “in” Jesus himself, where he is, whether in heaven or on earth. The statement in v. 3, “I will come again and receive you to myself,” then refers not just to the parousia, but also to Jesus’ postresurrection return to the disciples in his glorified state, when by virtue of his death on their behalf they may enter into union with him and with the Father as adopted sons. Needless to say, this bears numerous similarities to Pauline theology, especially the concepts of adoption as sons and being “in Christ” which are prominent in passages like Eph 1. It is also important to note, however, the emphasis in the Fourth Gospel itself on the present reality of eternal life (John 5:24, 7:38–39, etc.) and the possibility of worshiping the Father “in the Spirit and in truth” (John 4:21–24) in the present age. There is a sense in which it is possible to say that the future reality is present now. See further J. McCaffrey, The House With Many Rooms (An).
5 A number of important (𝔓66c א A B C* D K L W Ψ f13 33 565 579 892 lat) have ὅτι (hoti) here, while the majority lack it (𝔓66* C2 Θ 𝔐). Should the ὅτι be included or omitted? The external evidence is significantly stronger for the longer reading. Most Alexandrian and Western favor inclusion (it is a little unusual for the Alexandrian to favor the longer reading), while most Byzantine favor omission (again, a little unusual). However, the reading of 𝔓66*, which aligns with the Byzantine, needs to be given some value. At the same time, the scribe of this papyrus was known for freely omitting and adding words, and the fact that the was corrected discounts its testimony here. But because the shorter reading is out of character for the Byzantine text, the shorter reading (omitting the ὅτι) may well be authentic. Internally, the question comes down to whether the shorter reading is more difficult or not. And here, it loses the battle, for it seems to be a clarifying omission (so ). R. E. Brown is certainly right when he states: “all in all, the translation without ὅτι makes the best sense” (John [], 2:). But this tacitly argues for the authenticity of the word. Thus, on both external and internal grounds, the ὅτι should be regarded as authentic. If the ὅτι (hoti) is included (see above), there are no less than four possible translations for this sentence: The sentence could be either a question or a statement, and in addition the ὅτι could either indicate content or be causal. How does one determine the best translation? (1) A question here should probably be ruled out because it would imply a previous statement by Jesus that either there are many dwelling places in his Father’s house (if the ὅτι is causal) or he was going off to make a place ready for them (if the ὅτι indicates content). There is no indication anywhere in the Fourth Gospel that Jesus had made such statements prior to this time. So understanding the sentence as a statement is the best option. (2) A statement with ὅτι indicating content is understandable but contradictory. If there were no dwelling places, Jesus would have told them that he was going off to make dwelling places. But the following verse makes clear that Jesus’ departure is not hypothetical but real—he is really going away. So understanding the ὅτι with a causal nuance is the best option. (3) A statement with a causal ὅτι can be understood two ways: (a) “Otherwise I would have told you” is a parenthetical statement, and the ὅτι clause goes with the preceding “There are many dwelling places in my Father’s house.” This would be fairly awkward syntactically, however; it would be much more natural for the ὅτι clause to modify what directly preceded it. (b) “Otherwise I would have told you” is explained by Jesus’ statement that he is going to make ready a place. He makes a logical, necessary connection between his future departure and the reality of the dwelling places in his Father’s house. To sum up, all the possibilities for understanding the verse with the inclusion of ὅτι present some interpretive difficulties, but last option given seems best: “Otherwise, I would have told you, because I am going to make ready a place.” Of all the options it provides the best logical flow of thought in the passage without making any apparent contradictions in the context.
6 Or “to prepare.”
7 Or “If not, would I have told you that I am going to prepare a place for you?” What is the meaning of the last clause with or without the ὅτι? One of the questions that must be answered here is whether or not τόπος (topos) is to be equated with μονή (monē). In Rev 12:8 τόπος is used to refer to a place in heaven, which would suggest that the two are essentially equal here. Jesus is going ahead of believers to prepare a place for them, a permanent dwelling place in the Father’s house (see the note on this phrase in v. ).
8 Or “prepare.”
9 Or “bring you.”
10 Grk “to myself.”
11 Most (𝔓66* A C3 D Θ Ψ f1, 13 𝔐 lat sy sa) read “You know where I am going, and you know the way” (καὶ ὅπου [ἐγὼ] ὑπάγω οἴδατε καὶ τὴν ὁδόν οἴδατε, kai hopou egō hupagō oidate kai tēn hodon oidate). The difference between this reading and the wording in (supported by 𝔓66c א B C* L Q W 33 579 ) is the addition of καί before τὴν ὁδόν and οἴδατε after. Either assertion on the part of Jesus would be understandable: “you know the way where I am going” or “you know where I am going and you know the way,” although the shorter reading is a bit more awkward syntactically. In light of this, and in light of the expansion already at hand in v. 5, the longer reading appears to be a motivated reading. The shorter reading is thus preferred because of its superior external and internal evidence. Where I am going. Jesus had spoken of his destination previously to the disciples, most recently in John 13:33. Where he was going was back to the Father, and they could not follow him there, but later he would return for them and they could join him then. The way he was going was via the cross. This he had also mentioned previously (e.g., 12:32) although his disciples did not understand at the time (cf. 12:33). As Jesus would explain in v. 6, although for him the way back to the Father was via the cross, for his disciples the “way” to where he was going was Jesus himself.
12 Grk “said to him.”
13 Grk “Jesus said to him.”
14 Or “I am the way, even the truth and the life.”
15 There is a difficult textual problem here: The statement reads either “If you have known (οἐγνώκατε, egnōkate) me, you will know (γνώσεσθε, gnōsesthe) my Father” or “If you had really known (ἐγνώκειτε, egnōkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnōkeite an or an ēdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The that have the perfect ἐγνώκατε in the protasis (𝔓66 [א D* W] 579 it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (𝔓66 א D W [579] sa bo), rendering Jesus’ statement as a first-class condition. The that have the pluperfect ἐγνώκειτε in the protasis (A B C D1 L Θ Ψ f1, 13 33 𝔐) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 , or ἐγνώκειτε ἅν in A C3 Θ f13 𝔐), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by 𝔓66. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in ); in this case, the ἐγνώκειτε … ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).
16 Grk “said to him.”
17 Or “and that is enough for us.”
18 Grk “Jesus said to him.”
19 Or “recognized.”
20 The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egō en tō patri kai ho patēr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteueis) expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, humin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menōn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.
21 Grk “I do not speak from myself.”
22 Or “does.”
23 Or “his mighty acts”; Grk “his works.” Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).
24 The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me] …”) for the benefit of the modern English reader.
25 Grk “because of the works.” In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.
26 Grk “Truly, truly, I say to you.”
27 Or “will do.”
28 Grk “the works.”
29 Or “that I do.” See the note on miraculous deeds in v. .
30 Or “will do.”
31 Grk “greater works.” What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.
32 Grk “And whatever you ask in my name, I will do it.”
33 Or “may be praised” or “may be honored.”
34 Or “will keep.”
35 Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13–14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.
36 Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.
37 Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5–11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.
38 Or “cannot receive.”
39 Or “he remains.”
40 Some early and important witnesses (𝔓66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({𝔓66c, 75vid א A D1 L Θ Ψ f13 33vid 𝔐 as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both 𝔓66 and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213–20.
41 Or “leave.”
42 The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”
43 I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19–20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.
44 Grk “Yet a little while, and.”
45 Grk “will know in that day.” At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).
46 Or “keeps.”
47 Grk “obeys them, that one is the one who loves me.”
48 Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.
49 Or “will disclose.”
50 Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style. This is a parenthetical comment by the author.
51 Grk “said to him.”
52 Or “disclose.” The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).
53 Grk “answered and said to him.”
54 Or “will keep.”
55 Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.
56 Or “does not keep.”
57 Or “the message.”
58 Or “while remaining” or “while residing.”
59 Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in v. for a discussion of how this word is translated.
60 Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.
61 Grk “all things.”
62 Grk “all things.”
63 Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.
64 The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
65 Grk “not as the world gives do I give to you.”
66 Or “distressed or fearful and cowardly.”
67 Or “You have heard that I said to you.”
68 Or “you would rejoice.”
69 Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4–5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).
70 Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.
71 Grk “I will no longer speak many things with you.”
72 The ruler of this world is a reference to Satan.
73 Grk “in me he has nothing.”
74 Or “may learn.”
75 Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.
76 Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.
1 I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8–16, Isa 5:1–7, Jer 2:21, Ezek 15:1–8, 17:5–10, 19:10–14, and Hos 10:1. The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as “Lord” in the OT) and/or the object of severe punishment. Ezek 15:1–8 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples (John 15:6) than with Jesus’ description of himself as the vine. Ezek 17:5–10 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall (17:20–21). Ezek 17:22–24 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in Ezek 17 as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah’s disobedience. Jesus’ description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one’s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.
2 Or “the farmer.”
3 Or “He cuts off.” The Greek verb αἴρω (airō) can mean “lift up” as well as “take away,” and it is sometimes argued that here it is a reference to the gardener “lifting up” (i.e., propping up) a weak branch so that it bears fruit again. In Johannine usage the word occurs in the sense of “lift up” in 8:59 and 5:8–12, but in the sense of “remove” it is found in 11:39, 11:48, 16:22, and 17:15. In context (theological presuppositions aside for the moment) the meaning “remove” does seem more natural and less forced (particularly in light of v. 6, where worthless branches are described as being “thrown out”—an image that seems incompatible with restoration). One option, therefore, would be to understand the branches which are taken away (v. 2) and thrown out (v. 6) as believers who forfeit their salvation because of unfruitfulness. However, many see this interpretation as encountering problems with the Johannine teaching on the security of the believer, especially John 10:28–29. This leaves two basic ways of understanding Jesus’ statements about removal of branches in 15:2 and 15:6: (1) These statements may refer to an unfaithful (disobedient) Christian, who is judged at the judgment seat of Christ “through fire” (cf. 1 Cor 3:11–15). In this case the “removal” of 15:2 may refer (in an extreme case) to the physical death of a disobedient Christian. (2) These statements may refer to someone who was never a genuine believer in the first place (e.g., Judas and the Jews who withdrew after Jesus’ difficult teaching in 6:66), in which case 15:6 refers to eternal judgment. In either instance it is clear that 15:6 refers to the fires of judgment (cf. OT imagery in Ps 80:16 and Ezek 15:1–8). But view (1) requires us to understand this in terms of the judgment of believers at the judgment seat of Christ. This concept does not appear in the Fourth Gospel because from the perspective of the author the believer does not come under judgment; note especially 3:18, 5:24, 5:29. The first reference (3:18) is especially important because it occurs in the context of 3:16–21, the section which is key to the framework of the entire Fourth Gospel and which is repeatedly alluded to throughout. A similar image to this one is used by John the Baptist in Matt 3:10, “And the ax is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” Since this is addressed to the Pharisees and Sadducees who were coming to John for baptism, it almost certainly represents a call to initial repentance. More importantly, however, the imagery of being cast into the fire constitutes a reference to eternal judgment, a use of imagery which is much nearer to the Johannine imagery in 15:6 than the Pauline concept of the judgment seat of Christ (a judgment for believers) mentioned above. The use of the Greek verb μένω (menō) in 15:6 also supports view (2). When used of the relationship between Jesus and the disciple and/or Jesus and the Father, it emphasizes the permanence of the relationship (John 6:56, 8:31, 8:35, 14:10). The prototypical branch who has not remained is Judas, who departed in 13:30. He did not bear fruit, and is now in the realm of darkness, a mere tool of Satan. His eternal destiny, being cast into the fire of eternal judgment, is still to come. It seems most likely, therefore, that the branches who do not bear fruit and are taken away and burned are false believers, those who profess to belong to Jesus but who in reality do not belong to him. In the Gospel of John, the primary example of this category is Judas. In 1 John 2:18–19 the “antichrists” fall into the same category; they too may be thought of as branches that did not bear fruit. They departed from the ranks of the Christians because they never did really belong, and their departure shows that they did not belong.
4 Or “does not yield.”
5 Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.
6 Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kathairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples—there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.
7 Or “that yields.”
8 The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you).
9 Or “Reside.”
10 Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.
11 The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.
12 Or “resides.”
13 While it would be more natural to say “on the vine” (so ), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).
14 Or “you reside.”
15 Or “resides.”
16 Or “yields.”
17 Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style. Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).
18 Or “do.”
19 Or “reside.”
20 Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4–6, 19:12).
21 Grk “they gather them up and throw them into the fire, and they are burned.”
22 Or “reside.”
23 Or “reside.”
24 Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13–14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.
25 Grk “glorified.”
26 The ἵνα (hina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutō) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19–29) so also will his disciples.
27 Or “yield.”
28 Most (א A Ψ f13 33 𝔐) read the future indicative γενήσεσθε (genēsesthe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (𝔓66vid B D L Θ 0250 1 565 ) have the aorist subjunctive γένησθε (genēsthe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (pherēte) in the ἵνα (hina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine , with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second—in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.
29 Or “reside.”

Cross references

84 See John 7:33–34.