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John 15: 1-8 (Jesus the real Vine)

1 “I am the true vine and my Father is the gardener. 2 He takes away every branch that does not bear fruit in me. He prunes every branch that bears fruit so that it will bear more fruit. 3 You are clean already because of the word that I have spoken to you.; 4 Remain in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me. 5 “I am the vine; you are the branches. The one who remains in me – and I in him – bears much fruit, because apart from me you can accomplish nothing. 6 If anyone does not remain in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up; 7 If you remain in me and my words remain in you, ask whatever you want, and it will be done for you.; 8 My Father is honored by this, that you bear much fruit and show that you are my disciples.

Literary Criticism The true vine (Jn. 4:23 and 6:32) use true in connection with a symbol that proclaims Jesus as the replacement of the OT reality. The image of Israel as vine (Is. 5:1-7) provide the basis for Johannine use of the symbols. The shepherd symbol in chap. 10 was used to ensure that no one would seize any of the sheep belonging to Jesus and the Eucharistic tradition in 6:51b-58, which might also have been the carrier of vine imagery in the Johannine community, was linked with teaching about the necessity of remaining with Jesus, so God is also the one who tends the vine. This image sketches a series of relationship of love (agape), which is a bond uniting Father, Son, disciples and disciples with one another. But the key relationship is that between Jesus (the vine) and disciples (the branches). Beside the image repeats and develops some themes already dominant in the farewell discourse: the communion of disciples with Jesus and the Father and the theme of love itself, including fraternal love. The key points of the image are: the vinedressers who is the Father, the vine (Jesus) and the branches (disciples) who abide in one another.

Historical Criticism The persecution envisaged in 16:1-4 appears to be even more intense than the expulsion from the synagogue, John 61;2 may mean that the persecution has entered a new stage, in which Christians are in danger of death, and that the community may suffer further apostasy. The author seeks to meet the situation with that faced by Jesus and already known to them in some form of the gospel story (15:20 refers to 13:16) in its present form, the three promises of return and indwelling are not limited to vindication of a community under persecution. They unite three traditions which the Johannine community had developed in speaking about its own relationship with God. In each case the divine presence is evident only to the believers, not to outsiders Jn. 14:17. Having established the future life of the community he is leaving, Jesus finally admonishes them to rejoice at his return to the Father. His words are to keep them from being shaken by the events that are to take place.

textual Criticism

the major 4th and 5th cent. NT codices, Vaticanus, Bezae, and Sinaiticus, which is closer to Vaticanus in John 1-7 and elsewhere closer to codex Bezae, have been supplemented by a number of greek papyri from the 2d through the 7 cents. Which contain significant sections of the gospel. The most important papyrus witnesses are P52 (ca.AD 130; contains 18:31-33,37-38);p66 beginning 3rd cent; contains chaps. 1-14 fairly complete fragments of chap. 21; and p75 (ca. AD 200; contains chap 1-12 almost complete; fragments of chap 13, and 14:9-30; 15:7-8). p75 is closest to Vaticanus, whereas p66 is somewhat closer to Sinaiticus. Agreement between these two papyri may constitute a strong argument for a reading, but their divergence shows that different forms of the text of John were already in circulation. P66 may itself be the result of a scribal attempt to create a version of the text out of an Egyptian text-type and a form of the western text.

Form Criticism The relationship of remaining in Jesus is the basis for confidence in prayer (14:13). The disciples now represent Jesus in the world so they are also seen as glorifying the Father. This mutual love is grounded in the fact that both Jesus and the disciples keep the commandments and abide in the love of the superior party. We have here the last of the  “I am” saying of the gospel. It is the only one to which an additional predicate is conjoined ( and my Father is the vinedresser). In the unfolding of the parable it is the opening affirmation that is to the fore, but the Father as the vinedresser stands in the background throughout (in the parable itself. This latter feature is comprehensible since the redemptive action of the Son is always that of mediator, through whom God speaks his word and does his works and the relation of the Son to the believer, which is the chief theme of the passage, is both patterned on that of the Father and the Son and is the means of relating the believer to the Father.

Redaction Criticism To remain in Jesus has a deeper significance than simply to continue to believe in him, although it includes that; it connotes continuing to live in association or in union with him. aorist tense) could signify “ step into union with me: which could be a suitable injunction for readers of the gospel, and not wholly unsuitable for the group in the upper room in prospect of the new relationship with the Lord about to be initiated through his death and resurrection. And I in you may be viewed as the apodosis of a conditional sentence: If you remain in me, I shall remain in you” but the emphasis on the passage is on Jesus, the vine, hence it is more likely that a note of encouragement is intended here and be assured, I am remaining in union with you. In the divine relationship grace is alike the source and support of faith.

Sources: The New Jerome Biblical Commentary NRSV Holy Bible George R. Beasley-Murray,Word Biblical Commentary Daniel J. Harrington, Interpreting the New Testament James McPollin, John