Thomas Aquinas Commentary John 15:1-8

"I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, he taketh it away: and every [branch] that beareth fruit, he cleanseth it, that it may bear more fruit. Already ye are clean because of the word which I have spoken unto you. 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. 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. 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. If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; and [so] shall ye be my disciples." — John 15:1-8 (ASV)

1. In this discourse, our Lord especially wants to comfort His disciples about two things. The first was near and present: His passion. The second was what they feared in the future: the troubles that would come upon them. He had spoken to them about these two things: let not your heart be troubled, referring to the first, and nor let it be afraid (John 14:27), referring to the second.

   So now, after comforting them about His departure—let not your heart be troubled (John 14:1)—He strengthens them for the troubles that will come upon them.

   • First, He presents a certain image.

   • Second, He moves from this to His intention: now you are clean by reason of the word.

   The image He presents is of a vine and a vinedresser.

   • First, He mentions the vine.

   • Second, the vinedresser.

   • Third, He approves of the vinedresser’s concern for the branches of the vine.

2. He Himself is the vine. So He says, making a comparison, I am the true vine. For just as a vine, although it seems insignificant, nevertheless surpasses all trees in the sweetness of its fruit, so Christ, although He seemed despised by the world because He was poor, appeared of little importance, and was publicly disgraced, nevertheless produced the sweetest fruit: his fruit was sweet to my taste (Song of Solomon 2:3). And so Christ is a vine producing a wine that inwardly intoxicates us: a wine of sorrow for sin—you have given us to drink the wine of sorrow (Psalms 60:3)—and a wine that strengthens us, that is, which restores us: my blood is drink indeed (John 6:56). In the same way, He compared Himself, earlier, to wheat, for His flesh is truly food.

   This is the vine mentioned in Genesis: there was a vine before me, and on the vine there were three branches (Genesis 40:9–10), that is, Christ, in whom there are three substances: His body, soul, and divinity. This is also the vine about which Jacob says: my son, tie your she-ass, that is, the Church, to the vine (Genesis 49:11).

3. This vine is true.

   Sometimes what is true is distinguished from its image, as a man from his picture. At other times, what is true is distinguished from what is deformed or spoiled, as true wine from vinegar, which is spoiled wine. When Christ says here, I am the true vine, He is using “true” in the second sense to distinguish Himself from the deformed or spoiled vine, which is the Jewish people. We read about them: how then have you turned degenerate and become a wild vine? (Jeremiah 2:21). This was because this vine brought forth wild grapes instead of grapes: when I looked for it to yield grapes, why did it yield wild grapes? (Isaiah 5:4).

4. There are two natures in Christ: the divine and the human. Because of His human nature, He is like us and is less than the Father. Because of His divine nature, He is like God and above us. Thus, He is the true vine insofar as He is the head of the Church, the man Christ Jesus. He implies this when He mentions the vinedresser, who is the Father. He says, and my Father is the vinedresser. If Christ were the vine because of His divine nature, the Father would also be the vine like the Son. But because Christ is the vine by reason of His human nature, the Father is related to Him as a cultivator to a vine. Indeed, even Christ Himself, as God, is a cultivator. The term “cultivator” comes from agriculture, and a vinedresser is a cultivator in that he cultivates the vine.

5. Now, to cultivate something is to devote one’s care to it. We can cultivate something in two ways: either to make what is cultivated better, as we cultivate a field, or to make ourselves better by the cultivating, as we cultivate wisdom. God cultivates us to make us better by His work, since He roots out the evil seeds in our hearts. As Augustine says, He opens our hearts with the plow of His words, plants the seeds of the commandments, and harvests the fruit of devotion. But we cultivate Him so that we might be made better through Him, and we do this by worshipping Him, not by plowing. But if a man is a servant of God and does his will, he hears him (John 9:31). The Father, therefore, is the vinedresser of His vine for the benefit of another. For He Himself plants: yet I planted you a chosen vineyard, all true seed (Jeremiah 2:21). Again, He gives the growth: I have planted, Apollo watered, but God gave the increase (1 Corinthians 3:6), because God alone causes interior growth and makes it bear fruit. And as much as man cooperates externally, He Himself guards and preserves it: there was a householder who planted a vineyard, and made a hedge round about it (Matthew 21:33; Isaiah 5:2).

6. The vinedresser is concerned about two things: the vine and its branches. Now the vine considered here was perfect and did not need the vinedresser’s care. And so the entire care of the vinedresser is directed to the branches. He says, every branch in me that does not bear fruit, he will take away. The branches of a vine, however, have the nature of the vine; and so those united to Christ are branches of this vine: the vine brought forth branches (Ezekiel 17:6).

   He mentions two things about the branches:

   • First, the attitude of the vinedresser toward the bad branches.

   • Second, his care for the good branches.

7. The vinedresser’s action toward the bad branches is to cut them off from the vine. Thus He says, every branch, that is, every believer, in me, that does not bear fruit—that is, bears no fruit on the vine, which is me, without whom nothing can bear fruit—he will take away from the vine. It is clear from this that some are cut off from Christ not only for doing evil, but also because they neglect to do good: we entreat you not to accept the grace of God in vain (2 Corinthians 6:1). Thus the Apostle said about himself: by the grace of God I am what I am, and his grace toward me was not in vain (1 Corinthians 15:10). We read in Matthew that the money was taken away from the servant who did not bear fruit with it, but hid it instead (Matthew 25:28); and in Luke, our Lord ordered the unfruitful fig tree to be cut down (Luke 13:7).

8. His care for the good branches is to help them so they can bear more fruit. So He says, and every one that bears fruit, he will purge, that it may bear more fruit. Considering the literal sense, we see that a natural vine with branches that have many shoots bears less fruit, because the sap is spread out through all the shoots. Thus the vinedresser prunes away the extra shoots so that the vine can bear more fruit. It is the same with us. For if we are well-disposed and united to God, yet scatter our love over many things, our virtue becomes weak and we become less able to do good. This is why God, in order that we may bear fruit, often removes such obstacles and prunes us by sending troubles and temptations, which make us stronger. Accordingly, He says, He purges, even though one may be clean, for in this life no one is so clean that he does not need to be cleansed more and more: if we say we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). And He does this so that it may bear more fruit, that is, grow in virtue, so that the more one is pruned or cleansed, the more fruitful one is: let the just still be justified, and the holy still be sanctified (Revelation 22:11); the Gospel is bearing fruit and growing (Colossians 1:6); they go from strength to strength (Psalms 84:7).

9. Now He passes from this image to His main intention. Two things were noted in the above image when comparing the branches to the vine: the union of the branches to the vine, and the pruning of the branches.

   • First, He considers the union of the branches with the vine.

   • Second, their pruning: if the world hates you, know that it hated me before you (John 15:18).

   As to the first point, He does three things:

   • He advises the disciples to cling to the vine.

   • He gives the reason for this: as the branch cannot bear fruit of itself.

   • He describes this union: as the Father has loved me, I also have loved you.

   Concerning the first of these, He does two things:

   • He reminds them of a benefit already received.

   • He tells them to abide in Him: abide in me, and I in you.

10. The benefit they had already received was that of being cleansed. He says, now you are clean. It is as if to say: “I have said certain things about branches, and you are branches ready to be pruned so as to bear fruit.” And you are clean by reason of the word, which I have spoken.

    The word of Christ, in the first place, cleanses us from error by teaching us: he must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine (Titus 1:9). This is because there is no falsity in the words of God: all my words are right (Proverbs 8:8). He says, you are clean, from the errors of the Jews.

    Second, the word of Christ cleanses our hearts from earthly affections by inflaming them toward heavenly things. For the word of God by its power moves our hearts, weighed down by earthly things, and sets them on fire: is not my word like fire? (Jeremiah 23:29).

    Third, when God is invoked in baptism, His word cleanses us from sin. For we are cleansed in baptism because the word cleanses with the water. As Augustine says, “Take away the word, and what is the water but water? The word is added to the element, and it becomes a sacrament.” Thus it is the word that makes the water touch the body and wash the heart. The word, I say, not because it is spoken, but because it is believed. For this word of faith is so strong in the Church that it even cleanses infants—although they themselves cannot believe—when it is proclaimed from the faith of those who believe, offer, bless, and touch the infants, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19).

    Fourth, the word of Christ cleanses by the power of faith: God cleansed their hearts by faith (Acts 15:9). Thus, He says, you, already instructed, moved, baptized, and confirmed in the faith, are clean by reason of the word, which I have spoken. As He said earlier: you are clean, but not all (John 13:11).

    Since He had said above that the work of a vinedresser was to prune, He clearly shows that He is a vinedresser when He says that His word cleanses. And indeed, Christ, as God, is a vinedresser and prunes the branches.

11. Here He urges them to persevere. He is saying, in effect: “Because you are now cleansed and have received such a great benefit, you should remain this way.” He says, abide in me, through charity—he who abides in love abides in God (1 John 4:16)—and through the sacraments: he who eats my flesh and drinks my blood abides in me, and I in him (John 6:57). He says, abide in me, by receiving grace, and I in you, by helping you.

12. Next, He gives four reasons for being united to Christ: as the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me.

    • First, it sanctifies those who are united to Him.

    • Second, those not united are punished: if anyone does not abide in me, he will be cast forth as a branch.

    • Third, those who are united to Him have their desires satisfied: if you abide in me . . . you will ask whatever you will, and it will be done unto you.

    • Fourth, it glorifies God: in this is my Father glorified; that you bring forth much fruit.

    In regard to the first reason, He shows two things:

    • That being united to Christ is necessary in order to bear fruit.

    • That this union is efficacious: I am the vine: you the branches: he who abides in me, and I in him, bears much fruit.

13. He does two things concerning the first point: first, He presents an image, and second, He shows that it is appropriate.

    As to the first, He says: I say that you should abide in me so that you can bear fruit, because just as the branch—literally, a material branch—cannot bear fruit of itself unless it abide in the vine, from whose roots sap ascends to give life to the branches, so neither can you bear fruit unless you abide in me. Thus, being united to Christ is the reason why someone bears fruit. And so of those who are not united to Christ we read: what return did you get from the things of which you are now ashamed? (Romans 6:21); the company of the godless is barren (Job 15:34).

    His example is appropriate because I am the vine, you the branches. It is as if to say: “The relation between you and me is like that of branches to the vine.” We read of these branches: it sent out its branches to the sea (Psalms 80:11).

14. Here He shows that being united to Christ is efficacious.

    • First, He shows that it is efficacious.

    • Second, He gives the reason for this efficacy: he who abides in me, and I in him, bears much fruit: for without me you can do nothing.

15. First He says: I say that it is not only necessary for a person to abide in me in order to bear fruit, it is also efficacious, because he who abides in me—by believing, obeying, and persevering—and I in him—by giving enlightenment, help, and perseverance—he, and no other, bears much fruit.

    Such persons bear a threefold fruit in this life. The first is that they avoid sin: all the fruit, that the sin thereof should be taken away (Isaiah 27:9). Second, they are eager to accomplish works of holiness: the return you get is sanctification (Romans 6:22). Third, they are eager for the progress of others: the earth will be filled with the fruit of your works (Psalms 104:13). They also produce a fourth fruit, but in eternal life: he . . . gathers fruit unto life everlasting (John 4:36). Eternal life is the last and perfect fruit of our labors: the fruit of good works is glorious .

16. The reason for this efficacy is because for without me you can do nothing. With these words He instructs the hearts of the humble and silences the mouths of the proud, especially the Pelagians, who say that they can do by themselves, without the help of God, the good works of the virtues and of the law. And although they try to maintain our free will, they really undermine it.

    Consider what our Lord says here! He says that without Him we cannot do anything great, nor anything small; indeed, we cannot do anything at all. This is not surprising, because neither does God do anything without Him: without him was made nothing that was made (John 1:3). For our works are either from the power of nature or from divine grace. If they are from the power of nature, then, since every action of nature is from the Word of God, no nature can act to do anything without Him. If our works are from the power of grace, then, since He is the author of grace—because grace and truth came by Jesus Christ (John 1:17)—it is obvious that no meritorious work can be done without Him: not that we are capable of thinking anything of ourselves as originating from ourselves; our capability is from God (2 Corinthians 3:5). Therefore, if we cannot even think without it coming from God, much less can we do anything else.

17. Here He mentions the second reason for remaining united to Christ, which is the threat of punishment, for unless we abide in Him, we will not escape punishment.

    He mentions five things that describe this punishment.

    1. The first is the punishment of loss, that is, the exclusion from glory. So He says, he will be cast forth. Sometimes on a natural vine we see a branch that remains by some sort of external connection without sharing any of the sap. In this way also some remain connected to Christ only by faith, yet they do not share the sap of the vine because they do not have charity. Thus, such persons will be cast out, that is, separated from fellowship with the good: I will stand and separate (Ezekiel 34:17).

    2. The second punishment of loss is withering. He says, and will wither, for if such a person once took anything at all from the root, he will lose it when deprived of its help and life. Even bad Christians seem to have some kind of freshness, but when they are separated from the saints and from Christ their dried-up condition will be apparent: my strength is dried up like a potsherd (Psalms 22:16).

    3. The third punishment is association with those who are evil. He says, they will gather him up, that is, by the reaping angels, to be with the wicked. This is a very great punishment. For if it is a great punishment to be with the wicked for only a little while, how much greater it is to be with the most evil men and devils forever? They will be gathered together as prisoners in a pit (Isaiah 24:22); gather the weeds first and bind them into bundles to be burned (Matthew 13:30).

    4. The fourth punishment is that of sense. He says, cast him into the fire, which is eternal: what will be done with the wood of the vine? . . . look, it is given to the fire for fuel (Ezekiel 15:2). If the wood of the vine does not remain united to it, it is more worthless than other woods; but if it abides on the vine it is more beautiful than the others. Thus Augustine says: “A branch is fit for two things: either the vine or the fire. If it is not on the vine, it will be in the fire.” As is written: depart from me, you cursed, into the eternal fire (Matthew 25:41).

    5. The fifth punishment is the unending experience of fire. He says, and he burns, without end: and they will go away into eternal punishment (Matthew 25:46).

18. Now we have the third reason for abiding in Christ: our prayers become effective. He is saying, in effect, if you abide in me, you will obtain this fruit, that is, you will ask whatever you will, and it will be done unto you.

    Note that when He previously urged them to remain united to Him, He mentioned two things, and He repeats them here. First, He said before, abide in me, and He repeats it here by saying, if you abide in me. Second, He said before, and I in you, in place of which He now says, and my words abide in you. Because Christ is the Word of the Father, all words of wisdom are from Him: the source of wisdom is God’s word in the highest heaven . Thus it is clear that Christ is in us when the words of His wisdom are in us: you do not have his word abiding in you (John 5:38).

    Thus He says, and my words abide in you, in four ways: by your loving them, believing them, meditating on them, and accomplishing them. My son, be attentive to my words, by believing them; incline your ear to my sayings, by obeying or accomplishing them; let them not escape from your sight, because you meditate on them; but keep them within your heart, by loving them (Proverbs 4:20). Your words were found and I ate them (Jeremiah 15:16).

    Therefore, the words of Christ are in us when we do as He commands and love what He promises. From this it follows that they teach us what we ought to pray for: we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words (Romans 8:26). For this reason, Christ taught us to pray with His own words (Matthew 6:9; Luke 11:2).

    And so the words of God, when believed and meditated upon, teach us to ask for the things necessary for our salvation; and these words of God, when loved and accomplished, help us to merit it. So He adds, ask, with sound judgment and perseverance, whatever you will, and it will be done for you. As He says later, if you ask the Father anything in my name, he will give it to you (John 16:23).

19. Now the fourth reason for abiding in Christ is mentioned, and it is the glory of the Father. All our works should be directed to the glory of God: not to us, O Lord, not to us, but to your name give glory (Psalms 115:1); so, whether you eat or drink, or whatever you do, do all to the glory of God (1 Corinthians 10:31).

    And so our Lord shows that we are in Christ, because this is why we bear fruit, and because we bear fruit the Father is glorified. He says, in this is my Father glorified, that is, it reflects glory on my Father, that you bring forth much fruit.

    Here He mentions, in reverse order, three things that follow one from the other. One refers to abiding in Christ: become my disciples, which is the same as abide in me, and I in you. The second follows from this: that you bring forth much fruit. And from this, my Father is glorified. He is saying in effect: “It gives glory to the Father that you bear much fruit, and you bear much fruit because you are my disciples.” You do this, first of all, by living well—that they may see your good works and give glory to your Father who is in heaven (Matthew 5:16)—and by teaching well, which also glorifies God: glorify the Lord by teaching (Isaiah 24:15); every one who calls upon my name I have created him for my praise and glory (Isaiah 43:7). And so the apostles are the soil that bears much fruit, as is said, and become my disciples, by abiding in Him and by the fire of their charity.

    For these are the signs of a disciple of Christ:

    • First, that one abides in Him and is united to Him: if you remain in my word, you will truly be my disciples (John 8:31). By doing this, they become fit for bearing the fruit of teaching.

    • The second sign is charity: by this will all men know that you are my disciples, if you have love for one another (John 13:35). Because of this, they are able to bear the fruit of good works, because nothing has any value without charity: if I have prophetic powers, and understand all mysteries . . . but have not love, I am nothing (1 Corinthians 13:2).