I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
I am the true vine: the ego eimi applied to the vine image. The OT vine is Israel: Isaiah 5:1-7, Psalm 80:8-16, Ezekiel 15 and 17 and 19, consistently a vine that failed to produce the fruit God planted it to bear. Jesus is the true vine, the Israel that succeeds where Israel failed, the one through whom the Father's purpose for the vineyard is finally achieved.
The Father is the vinedresser. Every branch in me not bearing fruit he removes, airō, takes away. Every branch bearing fruit he prunes: katharō, the same root as the clean of verse 3: you are already clean through the word I have spoken. The pruning and the cleansing are the same process: the word that makes the disciples clean is the word that shapes them for greater fruitfulness.
Abide in me and I in you. The command and its counterpart: meinate en emoi, stay inside me. The metaphor is the most intimate in the NT. A branch does not draw nourishment from the vine as if from an external source. The branch is part of the vine. Its interior and the vine's interior are continuous. Remove the branch from the vine and it is not a less productive branch, it is nothing. Withered. Dead wood.
Chōris emou ou dunasthe poiein ouden: apart from me you are not able to do anything. The absolute is absolute. Not little, not enough, nothing. Thread 6 is in the organic union. Thread 4 is in the command to abide and the warning of what happens when the abiding stops: cast out, withered, gathered, burned. The branches that do not abide are genuinely cast out. The warning is real. The abiding is commanded. The consequence of not-abiding is described. All three are in the same passage.
I am the vine, ye are the branches: the union is organic, not architectural; the branch does not draw from the vine, it exists within the vine; and apart from me ye can do nothing is the most absolute statement of necessary union in the Gospel.
μείνατε ἐν ἐμοί κἀγὼ ἐν ὑμῖν (meinate en emoi kagō en humin): abide in me and I in you: meinate (aorist imperative of menō, stay, remain, continue in the same place; the aorist gives urgency; this is not a description but a command); en emoi (in me, the location of the abiding is inside the vine, not merely near it or connected to it from outside); kagō en humin (and I in you, the mutuality; the abiding is not one-directional) · χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν (chōris emou ou dunasthe poiein ouden): without me ye can do nothing: chōris emou (apart from me, separated from me); ou dunasthe (you are not able, genuine incapacity; not you do not, but you cannot); poiein ouden (to do nothing, ouden, the absolute zero; not little, not enough, but zero productive spiritual work)
threads t4 · t6 · see Psalm 80:8-16 · Isaiah 5:1-7 · Galatians 5:22-23
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4
The love command of chapter 13 returns: love one another as I have loved you. The standard is not love your neighbor as yourself but love as I have loved. The standard is his own love, which will be demonstrated within hours on the cross. Greater love has no one than this: to lay down his life for his friends.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative without ambiguity. Christ's choosing is primary; the disciples' following is responsive. Thread 2 is in the election: the initiative is his, not theirs. But the election is to a mission: go and bear fruit and your fruit will remain. The election is not to passive reception but to active fruitbearing.
The reason for the elevation from servant to friend: all things I have heard from my Father I have made known to you. The friendship is constituted by disclosure. A servant does not know what his master is doing. A friend is let into the purpose. Jesus has made the disciples friends by making them insiders to the Father's purpose, the mystery of John 1:18 (the Son who exegetes the Father) is now extended to the disciples.
The Paraklētos comes again: the Spirit of truth who proceeds from the Father, sent by Jesus from the Father. His mission is testimony: he will bear witness about me. And the disciples will also bear witness, because they have been with Jesus from the beginning. Thread 1 is in the witness chain: the God who cannot stop reaching reaches through the Spirit's testimony and through the disciples' eyewitness.
Ye have not chosen me but I have chosen you. The election of the twelve is stated as divine initiative; and I have called you friends because I have made known everything I heard from the Father: the friendship is constituted by disclosure.
οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ᾽ ἐγὼ ἐξελεξάμην ὑμᾶς (ouch humeis me exelexasthe all' egō exelexamēn humas): ye have not chosen me but I have chosen you: exelexasthe / exelexamēn (from eklegō, to choose out, to select; the same root as eklektos/election; the initiative in the election of the twelve is unambiguously stated as Christ's; and ordained you, tethēka, placed, appointed, for a specific mission: go and bear fruit that remains
threads t1 · t2 · t4 · see John 13:34 · Acts 1:8 · Ephesians 1:4