John 15:16

Translation
King James Version
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
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KJV (with Strong's)
Ye G5210 have G1586 not G3756 chosen G1586 me G3165, but G235 I G1473 have chosen G1586 you G5209, and G2532 ordained G5087 you G5209, that G2443 ye G5210 should go G5217 and G2532 bring forth G5342 fruit G2590, and G2532 that your G5216 fruit G2590 should remain G3306: that G2443 whatsoever G3739 G302 G3748 ye shall ask G154 of the Father G3962 in G1722 my G3450 name G3686, he may give it G1325 you G5213.
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Complete Jewish Bible
You did not choose me, I chose you; and I have commissioned you to go and bear fruit, fruit that will last; so that whatever you ask from the Father in my name he may give you.
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Berean Standard Bible
You did not choose Me, but I chose you. And I appointed you to go and bear fruit—fruit that will remain—so that whatever you ask the Father in My name, He will give you.
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American Standard Version
Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and that your fruit should abide: that whatsoever ye shall ask of the Father in my name, he may give it you.
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World English Bible Messianic
You didn’t choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you.
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Geneva Bible (1599)
Ye haue not chosen me, but I haue chosen you, and ordeined you, that ye goe and bring foorth fruite, and that your fruite remaine, that whatsoeuer ye shall aske of the Father in my Name, he may giue it you.
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Young's Literal Translation
`Ye did not choose out me, but I chose out you, and did appoint you, that ye might go away, and might bear fruit, and your fruit might remain, that whatever ye may ask of the Father in my name, He may give you.
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See also
John 15:19Jeremiah 1:5Jeremiah 1:7Ephesians 2:10Luke 6:132 Timothy 3:152 Timothy 3:17
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In the KJVVerse 26,716 of 31,102

Study This Verse

SUMMARY

In John 15:16, Jesus profoundly reveals the divine initiative behind His disciples' calling, asserting that their relationship with Him is not of their own choosing but a sovereign act of God. This election is not for passive privilege but for an active, purposeful mission: to bear abundant and lasting spiritual fruit. Furthermore, this divine appointment empowers them with a remarkable privilege in prayer, assuring them that their requests, made in His name and aligned with His purposes, will be granted by the Father.

CONTEXT

  • Literary Context: This verse is a crucial part of Jesus' Farewell Discourse (John 13-17), delivered to His disciples in the Upper Room on the eve of His crucifixion. It immediately follows the profound allegory of the True Vine (John 15:1-11), where Jesus emphasizes the vital necessity of abiding in Him as the source of life and fruitfulness. While the preceding verses focus on the disciples' responsibility to remain connected to the Vine, John 15:16 shifts the emphasis to God's prior and sovereign action, clarifying that the very capacity and mandate to bear fruit originate from Christ's divine choice. It sets the stage for the subsequent promises regarding the Holy Spirit and the nature of their future ministry in the world.
  • Historical & Cultural Context: In the ancient world, it was customary for disciples to choose their rabbi or teacher, seeking out those whose teachings resonated with them. Jesus' statement, "Ye have not chosen me, but I have chosen you," radically subverts this cultural norm, asserting His divine authority and initiative. This highlights a fundamental aspect of the new covenant: salvation and service are not human achievements but divine gifts, rooted in God's sovereign grace. The imagery of "fruit" (Greek: karpos) would have been readily understood in an agrarian society, representing the natural outcome of a healthy plant, symbolizing the spiritual produce of a life connected to God, encompassing character, good works, and the expansion of the kingdom.
  • Key Themes: John 15:16 powerfully encapsulates several major theological themes prevalent in John's Gospel and the broader biblical narrative. Firstly, it underscores divine election and sovereignty, revealing that God initiates the relationship and chooses His people for a specific purpose, a theme echoed in passages like Ephesians 1:4-5. Secondly, it emphasizes fruitfulness as the intended outcome of discipleship, moving beyond mere adherence to a set of rules to a life that produces tangible spiritual results, a concept further developed in the parable of the sower and the Fruit of the Spirit. Finally, the verse connects this divine calling and fruitfulness to empowered prayer, assuring believers that their prayers, when aligned with God's purposes and offered in Jesus' name, will be effective, a promise reinforced in John 14:13-14 and John 16:23-24.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Chosen (Greek, eklégomai', G1586): This verb, G1586, means "to select" or "to make choice." Its use here emphasizes the divine initiative and sovereignty of Jesus. It is not a mutual agreement or a human decision to follow, but a deliberate, purposeful act of selection by Christ. This choice is foundational, establishing the disciples' identity and mission.
  • Ordained (Greek, títhēmi', G5087): G5087 signifies "to place," "to appoint," or "to set (forth)." When Jesus says He "ordained" them, it implies a deliberate, authoritative commissioning and establishment for a specific purpose. It's not merely a selection but an active placement into a role or position, much like setting a plant in the ground to bear fruit.
  • Fruit (Greek, karpós', G2590): G2590 refers to "fruit (as plucked), literally or figuratively." In this context, "fruit" is multifaceted. It encompasses the spiritual transformation of character (e.g., the fruit of the Spirit), the good works that flow from a life connected to Christ, and the evangelistic outcome of bringing others to faith. The emphasis on it "remaining" (G3306, ménō) signifies its enduring quality and eternal significance, contrasting with fleeting human efforts.

Verse Breakdown

  • "Ye have not chosen me, but I have chosen you,": This opening clause directly challenges the conventional master-disciple relationship of the time. It asserts Jesus' absolute sovereignty and initiative in calling His followers. Their discipleship is not based on their merit, desire, or prior decision, but entirely on Christ's gracious and purposeful selection. This divine election is the foundation of their identity and mission.
  • "and ordained you,": Following the act of choosing, Jesus actively "ordained" or "appointed" them. This signifies a deliberate setting apart and commissioning for a specific purpose. It implies authority and intention behind their calling, not merely a passive selection but an active placement into a role with a clear mandate.
  • "that ye should go and bring forth fruit, and that your fruit should remain:": This is the primary purpose clause stemming from their election and ordination. The "going" implies active engagement in the world, not static contemplation. The "fruit" refers to the spiritual produce of their lives – transformed character, righteous deeds, and the expansion of the Kingdom through evangelism. The crucial addition "that your fruit should remain" emphasizes the lasting, eternal impact of this spiritual harvest, distinguishing it from temporary human endeavors.
  • "that whatsoever ye shall ask of the Father in my name, he may give it you.": This final clause reveals a profound privilege linked to their divine election and purpose. The effectiveness of their prayer is directly connected to their being chosen and ordained to bear lasting fruit. Asking "in my name" means asking in alignment with Jesus' character, will, and redemptive purposes, reflecting the mission for which they were chosen. This promise assures them of the Father's provision for their Spirit-empowered ministry.

Literary Devices

John 15:16 employs several potent literary devices. The most prominent is Contrast, immediately established in the opening phrase, "Ye have not chosen me, but I have chosen you." This stark antithesis highlights Jesus' divine authority and the sovereign nature of God's call, subverting the typical human-initiated relationship between student and teacher. Metaphor is central, with "fruit" serving as a rich symbol for the spiritual outcomes of a life connected to Christ—encompassing character transformation, good works, and evangelistic success. The phrase "go and bring forth fruit" functions as a Purpose Clause, clearly articulating the divine intention behind their election and ordination. Furthermore, the repetition of "fruit" and its connection to "remain" creates a sense of Emphasis on the enduring quality and eternal significance of their spiritual labor.

THEOLOGICAL AND THEMATIC CONNECTIONS

John 15:16 serves as a cornerstone for understanding the nature of Christian discipleship and mission. It fundamentally establishes that our relationship with God is initiated by His sovereign grace, not by human merit or choice. This divine election is not an end in itself but a means to a glorious purpose: to bear lasting spiritual fruit that glorifies God and impacts the world. The promise of answered prayer, explicitly linked to this purpose, underscores that our access to the Father and the effectiveness of our petitions are mediated through Christ and aligned with His kingdom agenda. It assures believers that as they live out their calling to fruitfulness, they are empowered to draw upon divine resources through prayer, confirming God's commitment to His chosen ones and their mission.

REFLECTION AND APPLICATION

John 15:16 offers profound comfort and clear direction for every believer. The initial declaration, "Ye have not chosen me, but I have chosen you," is a powerful antidote to self-reliance and performance-based spirituality. It reminds us that our salvation and calling are rooted in God's unmerited favor, fostering deep humility and assurance. This understanding liberates us from the burden of earning God's love and empowers us to live from a place of secure identity in Christ. Furthermore, the verse clarifies our purpose: we are chosen and ordained to "go and bring forth fruit" that "should remain." This calls us to a life of active spiritual productivity—cultivating Christ-like character, engaging in good works, and participating in the Great Commission. Our fruitfulness is not optional but integral to our divine appointment. Finally, the promise concerning prayer provides immense confidence. When we align our desires and petitions with the purposes for which Christ has chosen and ordained us, we can approach the Father with boldness, knowing He delights to grant requests that advance His kingdom and enable us to bear more lasting fruit. This verse compels us to live purposefully, pray confidently, and rest securely in the sovereign love of our electing Savior.

Questions for Reflection

  • How does the truth that Jesus chose you, rather than you choosing Him, impact your sense of spiritual security and humility?
  • What kind of "fruit" do you believe Jesus is calling you to bear in your current season of life, and how can you intentionally cultivate it?
  • In what ways can your prayer life become more aligned with the purposes for which Christ has chosen and ordained you?

FAQ

What is the significance of Jesus saying, "Ye have not chosen me, but I have chosen you?"

Answer: This statement is profoundly significant because it reverses the typical master-disciple relationship of the time, where students would choose their rabbis. Jesus asserts His divine sovereignty and initiative. It means that the disciples' relationship with Him, and indeed their very calling and mission, originated entirely from His gracious and purposeful election, not from their own merit, desire, or effort. This underscores that salvation and service are gifts from God, rooted in His unmerited favor, as also seen in Ephesians 1:4. It establishes that God is the initiator of the covenant relationship.

What does "fruit" refer to in this verse, and why is it important that it "remain"?

Answer: In John 15:16, "fruit" (Greek: karpos) is a rich metaphor encompassing several aspects of spiritual life. It refers to the transformation of character (e.g., the fruit of the Spirit—love, joy, peace, etc.), good works that flow from a life connected to Christ, and the evangelistic outcome of bringing others to faith. The emphasis on the fruit "remaining" (Greek: ménō) is crucial. It signifies that the spiritual produce of a believer's life, when rooted in Christ, has eternal significance and lasting impact, unlike fleeting worldly achievements. It connects directly to the theme of "abiding" in Christ from earlier in John 15, implying that true, enduring fruit stems from a continuous and vital connection with the True Vine.

CHRIST-CENTERED FULFILLMENT

John 15:16 finds its ultimate fulfillment and deepest meaning in Christ Himself. He is the one who, by His divine prerogative, chooses and ordains His disciples, not based on their worthiness, but according to the Father's eternal plan. As the True Vine, Jesus is the very source of life and the enabler of all fruitfulness; without Him, we can do nothing (John 15:5). His choice of us is an act of sovereign grace, mirroring the Father's election of Him to be the Savior of the world (John 3:16). The "fruit" we are called to bear is ultimately the manifestation of His life within us, reflecting His character and extending His kingdom, for He is the perfect embodiment of God's will and purpose (John 6:38). Furthermore, the promise of answered prayer "in my name" is entirely Christ-centered. It is through His finished work on the cross and His ongoing intercession as our High Priest (Hebrews 7:25) that we gain access to the Father. Our prayers are effective not because of our merit, but because they are offered in union with Him, aligning with His perfect will and redemptive purposes for which He chose and empowered us. Thus, John 15:16 powerfully declares that all divine initiative, all spiritual vitality, all purposeful mission, and all effective prayer flow from and through Jesus Christ, the one chosen by God to reconcile the world to Himself (2 Corinthians 5:19).

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Commentary on John 15 verses 9–17

I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

Christ, who is love itself, is here discoursing concerning love, a fourfold love.

I. Concerning the Father's love to him; and concerning this he here tells us, 1. That the Father did love him (Joh 15:9): As the Father hath loved me. He loved him as Mediator: This is my beloved Son. He was the Son of his love. He loved him, and gave all things into his hand; and yet so loved the world as to deliver him up for us all. When Christ was entering upon his sufferings he comforted himself with this, that his Father loved him. Those whom God loves as a Father may despise the hatred of all the world. 2. That he abode in his Father's love, Joh 15:10. He continually loved his Father, and was beloved of him. Even when he was made sin and a curse for us, and it pleased the Lord to bruise him, yet he abode in his Father's love. See Psa 89:33. Because he continued to love his Father, he went cheerfully through his sufferings, and therefore his Father continued to love him. 3. That therefore he abode in his Father's love because he kept his Father's law: I have kept my Father's commandments, as Mediator, and so abide in his love. Hereby he showed that he continued to love his Father, that he went on, and went through, with his undertaking, and therefore the Father continued to love him. His soul delighted in him, because he did not fail, nor was discouraged, Isa 42:1-4. We having broken the law of creation, and thereby thrown ourselves out of the love of God; Christ satisfied for us by obeying the law of redemption, and so he abode in his love, and restored us to it.

II. Concerning his own love to his disciples. Though he leaves them, he loves them. And observe here,

1.The pattern of this love: As the Father has loved me, so have I loved you. A strange expression of the condescending grace of Christ! As the Father loved him, who was most worthy, he loved them, who were most unworthy. The Father loved him as his Son, and he loves them as his children. The Father gave all things into his hand; so, with himself, he freely giveth us all things. The Father loved him as Mediator, as head of the church, and the great trustee of divine grace and favour, which he had not for himself only, but for the benefit of those for whom he was entrusted; and, says he, "I have been a faithful trustee. As the Father has committed his love to me, so I transmit it to you." Therefore the Father was well pleased with him, that he might be well pleased with us in him; and loved him, that in him, as beloved, he might make us accepted, Eph 1:6.

2.The proofs and products of this love, which are four: -

(1.)Christ loved his disciples, for he laid down his life for them (Joh 15:13): Greater proof of love hath no man to show than this, to lay down his life for his friend. And this is the love wherewith Christ hath loved us, he is our antipsuchos - bail for us, body for body, life for life, though he knew our insolvency, and foresaw how much the engagement would cost him. Observe here, [1.] The extent of the love of the children of men to one another. The highest proof of it is laying down one's life for a friend, to save his life, and perhaps there have been some such heroic achievements of love, more than plucking out one's own eyes, Gal 4:15. If all that a man has he will give for his life, he that gives this for his friend gives all, and can give no more; this may sometimes be our duty, Jo1 3:16. Paul was ambitious of the honour (Phi 2:17); and for a good man some will even dare to die, Rom 5:7. It is love in the highest degree, which is strong as death. [2.] The excellency of the love of Christ beyond all other love. He has not only equaled, but exceeded, the most illustrious lovers. Others have laid down their lives, content that they should be taken from them; but Christ gave up his, was not merely passive, but made it his own act and deed. The life which others have laid down has been but of equal value with the life for which it was laid down, and perhaps less valuable; but Christ is infinitely more worth than ten thousand of us. Others have thus laid down their lives for their friends, but Christ laid down his for us when we were enemies, Rom 5:8, Rom 5:10. Plusquam ferrea aut lapidea corda esse oportet, quae non emolliet tam incomparabilis divini amoris suavitas - Those hearts must be harder than iron or stone which are not softened by such incomparable sweetness of divine love. - Calvin

(2.)Christ loved his disciples, for he took them into a covenant of friendship with himself, Joh 15:14, Joh 15:15. "If you approve yourselves by your obedience my disciples indeed, you are my friends, and shall be treated as friends." Note, The followers of Christ are the friends of Christ, and he is graciously pleased to call and account them so. Those that do the duty of his servants are admitted and advanced to the dignity of his friends. David had one servant in his court, and Solomon one in his, that was in a particular manner the king's friend (Sa2 15:37; Kg1 4:5); but this honour have all Christ's servants. We may in some particular instance befriend a stranger; but we espouse all the interests of a friend, and concern ourselves in all his cares: thus Christ takes believers to be his friends. He visits them and converses with them as his friends, bears with them and makes the best of them, is afflicted in their afflictions, and takes pleasure in their prosperity; he pleads for them in heaven and takes care of all their interests there. Have friends but one soul? He that is joined to the Lord is one spirit, Co1 6:17. Though they often show themselves unfriendly, he is a friend that loves at all times. Observe how endearingly this is expressed here. [1.] He will not call them servants, though they call him Master and Lord. Those that would be like Christ in humility must not take a pride in insisting upon all occasions on their authority and superiority, but remember that their servants are their fellow-servants. But, [2.] He will call them his friends; he will not only love them, but will let them know it; for in his tongue is the law of kindness. After his resurrection he seems to speak with more affectionate tenderness of and to his disciples than before. Go to my brethren, Joh 20:17. Children, have you any meat? Joh 21:5. But observe, though Christ called them his friends, they called themselves his servants: Peter, a servant of Christ (Pe1 1:1), and so James, Jam 1:1. The more honour Christ puts upon us, the more honour we should study to do him; the higher in his eyes, the lower in our own.

(3.)Christ loved his disciples, for he was very free in communicating his mind to them (Joh 15:15): "Henceforth you shall not be kept so much in the dark as you have been, like servants that are only told their present work; but, when the Spirit is poured out, you shall know your Master's designs as friends. All things that I have heard of my Father I have declared unto you." As to the secret will of God, there are many things which we must be content not to know; but, as to the revealed will of God, Jesus Christ has faithfully handed to us what he received of the Father, Joh 1:18; Mat 11:27. The great things relating to man's redemption Christ declared to his disciples, that they might declare them to others; they were the men of his counsel, Mat 13:11.

(4.)Christ loved his disciples, for he chose and ordained them to be the prime instruments of his glory and honour in the world (Joh 15:16): I have chosen you, and ordained you, His love to them appeared,

[1.]In their election, their election to their apostleship (Joh 6:70): I have chosen you twelve. It did not begin on their side: You have not chosen me, but I first chose you. Why were they admitted to such an intimacy with him, employed in such an embassy for him, and endued with such power from on high? It was not owing to their wisdom and goodness in choosing him for their Master, but to his favour and grace in choosing them for his disciples. It is fit that Christ should have the choosing of his own ministers; still he does it by his providence and Spirit. Though ministers make that holy calling their own choice, Christ's choice is prior to theirs and directs and determines it. Of all that are chosen to grace and glory it may be said, They have not chosen Christ, but he had chosen them, Deu 7:7, Deu 7:8.

[2.]In their ordination: I have ordained you; hethēka humas - "I have put you into the ministry (Ti1 1:12), put you into commission." By this it appeared that he took them for his friends when he crowned their heads with such an honour, and filled their hands with such a trust. It was a mighty confidence he reposed in them, when he made them his ambassadors to negotiate the affairs of his kingdom in this lower world, and the prime ministers of state in the administration of it. The treasure of the gospel was committed to them, First, That it might be propagated: that you should go, hina humeis hupagēte - "that you should go as under a yoke or burden, for the ministry is a work, and you that go about it must resolve to undergo a great deal; that you may go from place to place all the world over, and bring forth fruit." They were ordained, not to sit still, but to go about, to be diligent in their work, and to lay out themselves unweariedly in doing good. They were ordained, not to beat the air, but to be instrumental in God's hand for the bringing of nations into obedience to Christ, Rom 1:13. Note, Those whom Christ ordains should and shall be fruitful; should labour, and shall not labour in vain. Secondly, That it might be perpetuated; that the fruit may remain, that the good effect of their labours may continue in the world from generation to generation, to the end of time. The church of Christ was not to be a short-lived thing, as many of the sects of the philosophers, that were a nine days' wonder; it did not come up in a night, nor should it perish in a night, but be as the days of heaven. The sermons and writings of the apostles are transmitted to us, and we at this day are built upon that foundation, ever since the Christian church was first founded by the ministry of the apostles and seventy disciples; as one generation of ministers and Christians has passed away, still another has come. By virtue of that great charter (Mat 28:19), Christ has a church in the world, which, as our lawyers say of bodies corporate, does not die, but lives in a succession; and thus their fruit remains to this day, and shall do while the earth remains.

[3.]His love to them appeared in the interest they had at the throne of grace: Whatsoever you shall ask of my Father, in my name, he will give it you. Probably this refers in the first place to the power of working miracles which the apostles were clothed with, which was to be drawn out by prayer. "Whatever gifts are necessary to the furtherance of your labours, whatever help from heaven you have occasion for at any time, it is but ask and have." Three things are here hinted to us for our encouragement in prayer, and very encouraging they are. First, That we have a God to go to who is a Father; Christ here calls him the Father, both mine and yours; and the Spirit in the word and in the heart teaches us to cry, Abba, Father. Secondly, That we come in a good name. Whatever errand we come upon to the throne of grace according to God's will, we may with a humble boldness mention Christ's name in it, and plead that we are related to him, and he is concerned for us. Thirdly, That an answer of peace is promised us. What you come for shall be given you. This great promise made to that great duty keeps up a comfortable and gainful intercourse between heaven and earth.

III. Concerning the disciples' love to Christ, enjoined in consideration of the great love wherewith he had loved them. Three things he exhorts them to: -

1.To continue in his love, Joh 15:9. "Continue in your love to me, and in mine to you." Both may be taken in. We must place our happiness in the continuance of Christ's love to us, and make it our business to give continued proofs of our love to Christ, that nothing may tempt us to withdraw from him, or provoke him to withdraw from us. Note, All that love Christ should continue in their love to him, that is, be always loving him, and taking all occasions to show it, and love to the end. The disciples were to go out upon service for Christ, in which they would meet with many troubles; but, says Christ, "Continue in my love. Keep up your love to me, and then all the troubles you meet with will be easy; love made seven years' hard service easy to Jacob. Let not the troubles you meet with for Christ's sake quench your love to Christ, but rather quicken it.

2.To let his joy remain in them, and fill them, Joh 15:11. This he designed in those precepts and promises given them.

(1.)That his joy might remain in them. The words are so placed, in the original, that they may be read either, [1.] That my joy in you may remain. If they bring forth much fruit, and continue in his love, he will continue to rejoice in them as he had done. Note, Fruitful and faithful disciples are the joy of the Lord Jesus; he rests in his love to them, Zep 3:17. As there is a transport of joy in heaven in the conversion of sinners, so there is a remaining joy in the perseverance of saints. Or, [2.] That my joy, that is, your joy in me, may remain. It is the will of Christ that his disciples should constantly and continually rejoice in him, Phi 4:4. The joy of the hypocrite is but for a moment, but the joy of those who abide in Christ's love is a continual feast. The word of the Lord enduring for ever, the joys that flow from it, and are founded on it, do so too.

(2.)That your joy might be full; not only that you might be full of joy, but that your joy in me and in my love may rise higher and higher, till it come to perfection, when you enter into the joy of your Lord." Note, [1.] Those and those only that have Christ's joy remaining in them have their joy full; worldly joys are empty, soon surfeit but never satisfy. It is only wisdom's joy that will fill the soul, Psa 36:8. [2.] The design of Christ in his world is to fill the joy of his people; see Jo1 1:4. This and the other he hath said, that our joy might be fuller and fuller, and perfect at last.

3.To evidence their love to him by keeping his commandments: "If you keep my commandments, you shall abide in my love, Joh 15:10. This will be an evidence of the fidelity and constancy of your love to me, and then you may be sure of the continuance of my love to you." Observe here, (1.) The promise "You shall abide in my love as in a dwelling place, at home in Christ's love; as in a resting place, at ease in Christ's love; as in a stronghold, safe in it. You shall abide in my love, you shall have grace and strength to persevere in loving me." If the same hand that first shed abroad the love of Christ in our hearts did not keep us in that love, we should not long abide in it, but, through the love of the world, should go out of love with Christ himself. (2.) The condition of the promise: If you keep my commandments. The disciples were to keep Christ's commandments, not only by a constant conformity to them themselves, but by a faithful delivery of them to others; they were to keep them as trustees, in whose hands that great depositum was lodged, for they were to teach all things that Christ had commanded, Mat 28:20. This commandment they must keep without spot (Ti1 6:14), and thus they must show that they abide in his love.

To induce them to keep his commandments, he urges, [1.] His own example: As I have kept my Father's commandments, and abide in his love. Christ submitted to the law of mediation, and so preserved the honour and comfort of it, to teach us to submit to the laws of the Mediator, for we cannot otherwise preserve the honour and comfort of our relation to him. [2.] The necessity of it to their interest in him (Joh 15:14): "You are my friends if you do whatsoever I command you and not otherwise." Note, First, Those only will be accounted Christ's faithful friends that approve themselves his obedient servants; for those that will not have him to reign over them shall be treated as his enemies. Idem velle et idem nolle ea demum vera est amicitia - Friendship involves a fellowship of aversions and attachments. - Sallust. Secondly, It is universal obedience to Christ that is the only acceptable obedience; to obey him in every thing that he commands us, not excepting, much less excepting against, any command.

IV. Concerning the disciples' love one to another, enjoined as an evidence of their love to Christ, and a grateful return for his love to them. We must keep his commandments, and this is his commandment, that we love one another, Joh 15:12, and again, Joh 15:17. No one duty of religion is more frequently inculcated, nor more pathetically urged upon us, by our Lord Jesus, than that of mutual love, and for good reason. 1. It is here recommended by Christ's pattern (Joh 15:12): as I have loved you. Christ's love to us should direct and engage our love to each other; in this manner, and from this motive, we should love one another, as, and because, Christ has loved us. He here specifies some of the expressions of his love to them; he called them friends, communicated his mind to them, was ready to give them what they asked. Go you and do likewise. 2. It is required by his precept. He interposes his authority, has made it one of the statute-laws of his kingdom. Observe how differently it is expressed in these two verses, and both very emphatic. (1.) This is my commandment (Joh 15:12), as if this were the most necessary of all the commandments. As under the law the prohibition of idolatry was the commandment more insisted on than any other, foreseeing the people's addictedness to that sin, so Christ, foreseeing the addictedness of the Christian church to uncharitableness, has laid most stress upon this precept. (2.) These things I command you, Joh 15:17. He speaks as if he were about to give them many things in charge, and yet names this only, that you love one another; not only because this includes many duties, but because it will have a good influence upon all.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–17. Public domain.
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IrenaeusAD 202
Against Heresies Book IV
For this is the glory of man, to continue and remain permanently in God's service. Wherefore also did the Lord say to His disciples, "Ye have not chosen Me, but I have chosen you; "
IrenaeusAD 202
AGAINST HERESIES 4.14.1
As much as God lacks nothing, so much do we stand in need of fellowship with God. For this is the glory of humanity: to continue and remain permanently in God’s service. This is also why the Lord said to his disciples, “You did not choose me, but I chose you,” indicating that they did not glorify him when they followed him but that, in following the Son of God, they were glorified by him.
Ambrose of MilanAD 397
Exposition of the Christian Faith 1.2.12
Let us then with faithful spirit and devout mind call on Jesus our Lord. Let us believe that he is God, to the end that whatever we ask of the Father, we may obtain in his name. For the Father’s will is that he be entreated through the Son. The Son’s will is that the Father be entreated.
John ChrysostomAD 407
Homily on the Gospel of John 77
"Ye have not chosen Me, but I have chosen you."

That is, I ran upon your friendship. And He stayed not here, but,

"I set you," He saith, (that is, "I planted you,") "that ye should go," (He still useth the metaphor of the vine,) that is, "that ye should extend yourselves"; "and bring forth fruit, and that your fruit should remain."

"Now if your fruit remain, much more shall ye. For I have not only loved you," He saith, "but have done you the greatest benefits, by extending your branches through all the world." Seest thou in how many ways He showeth His love? By telling them things secret, by having in the first instance run to meet their friendship, by granting them the greatest blessings, by suffering for them what then He suffered. After this, He showeth that He also remaineth continually with those who shall bring forth fruit; for it is needful to enjoy His aid, and so to bear fruit.

"That whatsoever ye shall ask of the Father in My Name, He may give it you."

Yet it is the part of the person asked to do the thing asked; but if the Father is asked, how is it that the Son doeth it? It is that thou mayest learn that the Son is not inferior to the Father.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(Tract. lxxxvi. 3) Ineffable grace! For what were we before Christ had chosen us, but wicked, and lost? We did not believe in Him, so as to be chosen by Him: for had He chosen us believing, He would have chosen us choosing. This passage refutes the vain opinion of those who say that we were chosen before the foundation of the world, because God foreknew that we should be good, not that He Himself would make us good. For had He chosen us, because He foreknew that we should be good, He would have foreknown also that we should first choose Him, for without choosing Him we cannot be good; unless indeed he can be called good, who hath not chosen good. What then hath He chosen in them who are not good? Thou canst not say, I am chosen because I believed; for hadst thou believed in Him, thou hadst chosen Him. Nor canst thou say, Before I believed I did good works, and therefore was chosen. For what good work is there before faith? What is there for us to say then, but that we were wicked, and were chosen, that by the grace of the chosen we might become good?

(de Prad. Sanct. c. xvii.) They are chosen then before the foundation of the world, according to that predestination by which God foreknew His future acts. They are chosen out of the world by that call whereby God fulfills what He has predestined: whom He did predestinate, them He also called. (Rom. 8:30)

(Tract. lxxxvi. 3) Observe, He does not choose the good; but those, whom He hath chosen, He makes good: And I have ordained you that ye should go, and bring forth fruit. This is the fruit which He meant, when He said, Without Me ye can do nothing. He Himself is the way in which He hath set (ἔθηκα, posui) us to go.

(Tract. lxxxvi. 3) Love then is one fruit, now existing in desire only, not yet in fulness. Yet even with this desire whatever we ask in the name of the Only-Begotten Son, the Father giveth us: That whatsoever ye shall ask the Father in My name, He may give it you. We ask in the Saviour's name, whatever we ask, that will be profitable to our salvation.
Augustine of HippoAD 430
Tractates on John 86
"Ye have not chosen me," He says, "but I have chosen you." Grace such as that is ineffable. For what were we so long as Christ had not yet chosen us, and we were therefore still destitute of love? For he who hath chosen Him, how can he love Him? Were we, think you, in that condition which is sung of in the psalm: "I had rather be an abject in the house of the Lord, than dwell in the tents of wickedness"? Certainly not. What were we then, but sinful and lost? We had not yet come to believe on Him, in order to lead to His choosing us; for if it were those who already believed that He chose, then was He chosen Himself, prior to His choosing. But how could He say, "Ye have not chosen me," save only because His mercy anticipated us? Here surely is at fault the vain reasoning of those who defend the foreknowledge of God in opposition to His grace, and with this view declare that we were chosen before the foundation of the world, because God foreknew that we should be good, but not that He Himself would make us good. So says not He, who declares, "Ye have not chosen me." For had He chosen us on the ground that He foreknew that we should be good, then would He also have foreknown that we would not be the first to make choice of Him. For in no other way could we possibly be good: unless, forsooth, one could be called good who has never made good his choice. What was it then that He chose in those who were not good? For they were not chosen because of their goodness, inasmuch as they could not be good without being chosen. Otherwise grace is no more grace, if we maintain the priority of merit. Such, certainly, is the election of grace, whereof the apostle says: "Even so then at this present time also there is a remnant saved according to the election of grace." To which he adds: "And if by grace, then is it no more of works; otherwise grace is no more grace." Listen, thou ungrateful one, listen: "Ye have not chosen me, but I have chosen you." Not that thou mayest say, I am chosen because I already believed. For if thou wert believing in Him, then hadst thou already chosen Him. But listen: "Ye have not chosen me." Not that thou mayest say, Before I believed I was already doing good works, and therefore was I chosen. For what good work can be prior to faith, when the apostle says, "Whatsoever is not of faith is sin"? What, then, are we to say on hearing such words, "Ye have not chosen me," but that we were evil, and were chosen in order that we might be good through the grace of Him who chose us? For it is not by grace, if merit preceded: but it is of grace: and therefore that grace did not find, but effected the merit.
Augustine of HippoAD 430
Tractates on John 86
See then, beloved, how it is that He chooseth not the good, but maketh those whom He has chosen good. "I have chosen you," He saith, "and appointed you that ye should go and bring forth fruit, and [that] your fruit should remain." And is not that the fruit, whereof He had already said, "Without me ye can do nothing"? He hath chosen therefore, and appointed that we should go and bring forth fruit; and no fruit, accordingly, had we to induce His choice of us. "That ye should go," He said, "and bring forth fruit." We go to bring forth, and He Himself is the way wherein we go, and wherein He hath appointed us to go. And so His mercy hath anticipated us in all. "And that your fruit," He saith, "should remain; that whatsoever ye shall ask of the Father in my name, He may give it you." Accordingly let love remain; for He Himself is our fruit. And this love lies at present in longing desire, not yet in fullness of enjoyment; and whatsoever with that longing desire we shall ask in the name of the only-begotten Son, the Father giveth us. But what is not expedient for our salvation to receive, let us not imagine that we ask that in the Saviour's name: but we ask in the name of the Saviour only that which really belongs to the way of salvation.
Cyril of AlexandriaAD 444
Commentary on the Gospel of John, Book 10
Since therefore you follow in the path of my words and ministry and have the mind that my true disciples should have, it follows that you should not, by your own delay, throw obstacles in the way of someone who of his own will seeks the faith and is self-called to a life of piety. Rather, you should attach yourselves as guides to those who are still ignorant and wandering and bring the gospel of salvation to those who do not yet want to learn it and eagerly encourage them to attain to the true knowledge of God, even though the mind of your hearers may be hardened into disobedience. In other words, bring them more in line with your own condition so they will advance and return to fruit bearing in God by gradually growing in what is better for them. Then they too can have fruit that always remains and is preserved, and they can also have that most desirable object of prayer—the bestowal of whatever they wish, if only they "ask in my name."
Cyril of AlexandriaAD 444
Commentary on the Gospel of John, Book 10
His aim is neither to depress His holy disciples by words too grievous, being aware, as God, of the great tendency of human reason to weakness, nor again does He permit them by immoderate assurances to fall into a state of backsliding, for this is indeed a disease and a serious one. But forming a mean between these two from a mixture of both, He fitly leads them into a safe path, and works in them a knowledge of the more stable state and of the complete uncertainty of that which is removed from it.

When therefore, then, he has abundantly comforted them with the words of consolation, and with respect to those things at which they would be likely to be cast down, persuading them in turn to rejoice, He again incites them by His injunctions to diligence to a confident courage; persuading them to change their minds and rather to rejoice at those things at which they had not without reason been dismayed, and charges them to display the utmost zeal, and put into practice an overflowing measure of brotherly love, and to benefit those as yet without faith, and to hasten by the words and deeds that make for righteousness to draw those who are astray to a willingness to be united to God by faith.

Offering Himself then as an Image and Pattern of that which must be done, and bringing before them that which has been already accomplished by Him in their behalf, He persuades them to imitate their Teacher and themselves to be conspicuous in like righteousness when He says: Ye did not choose Me, but I chose you, and what follows.

Conceive Him then as saying: "Gird yourselves with love towards one another, O My disciples; for ye ought indeed yourselves also to devise and do towards one another, and perform with an eager zeal, those things which I have first accomplished towards you. For I chose you, and it is not you that have chosen Me. I drew you to Myself and made Myself known to those who knew Me not through My exceeding kindness, and I brought you into a steadfast opinion so as to lead you up, that is, to confer on you the ability to reach forward to what is greater, and to bear fruit unto God. Attain therefore to the complete confidence that whatsoever ye shall ask in My name ye shall receive. Since, therefore, ye follow in the track of My words and ministry, and have the mind which My true disciples ought to be endued with, it follows that ye ought not by your own tarrying to throw obstacles in the way of him who of his will seeks the faith and is self-called to a life of piety; but that you should rather attach yourselves as guides to those who are still ignorant and astray, and bring to those who do not yet prefer to learn it the Gospel of salvation, and eagerly exhort them to attain unto the true knowledge of God, even though the mind of your hearers be hardened into disobedience. For thus they would be in your condition, that is, they will advance and will return by gradual growth in what is better to fruit-bearing in God, so as to have the fruit that ever remains and is preserved and that most acceptable object of prayer, the bestowal of whatsoever they wish, if only they ask in My name."

So much then on this head: for it is necessary again, compressing in a few words the drift of the text, to make it clear to our hearers. He persuades His disciples to have so much love towards others, and wishes them to exhibit as much zeal in their persistent endeavour in all directions to pursue and bring to holiness the souls of those who have not yet believed, as He Himself first showed towards us and them. For that He Himself chose His disciples is unquestioned, and I think it unnecessary to state how and in what way the call of each was made. Still, that the discourse of the Saviour is pregnant with the meaning I have just given to it what follows will equally persuade us. For he says:
Cyril of AlexandriaAD 444
Commentary on the Gospel of John, Book 10
For shall we not allow that the choosing out of those still faithless and astray to obedience to God is the work of the highest love of all? But this is undeniable. And Paul hastened to do this when he said: We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God. So also does Peter, saying boldly to the Jews: And now, brethren, I wot that in ignorance ye did it, as did also your rulers. Repent ye therefore and be baptized every one of you in the name of our Lord Jesus Christ. You see then how and with what zeal they meet those who have not believed, and bring to them the word which they have not sought, not making it necessary for these in their ignorance to choose themselves as their teachers, but anticipating in this even him who has as yet been unwilling to learn any elementary truth.

But since our Saviour's words have this addition, that ye should go and bear fruit and that your fruit should abide, it is our duty to inquire what this means. For what is the meaning of the expression that the fruit of His disciples remains? I think then that by fruit which remains our Saviour means that produced by the training of the Gospel and not by the righteousness of the Law. For the latter has become obsolete by reason of its inability to accomplish anything. For the Law accomplished nothing, as Paul says; but the new righteousness burst as it were into blossom in its stead and lifted up its head, making obsolete and putting away the former, and bringing in the fruit that truly remains and is preserved. Thus speaks the inspired Paul addressing us, and saying that the righteousness by the Law was gladly and readily accounted by him as loss in order that he might gain Christ, that is, the righteousness and fruit-bearing of the Gospel by the faith that is in Him. For such fruit as this will continue and be perennial, being capable of fulfilling the soul of man with righteousness. For no other new instruction will steal in beside the messages of the Gospel making the former obsolete, as was undoubtedly the ease with the Mosaic command. But the Word of the Saviour will stand for ever, as indeed He Himself says: Heaven and earth shall pass away: but My words shall not pass away.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 27
But whoever arrives at this dignity of being called a friend of God, let him look upon himself in himself, but upon the gifts he receives as above himself. Let him attribute nothing to his own merits, lest he break forth into enmity. Hence it is added: "You have not chosen me, but I have chosen you, and have appointed you, that you should go and bring forth fruit." I have appointed you unto grace, I have planted you that you should go by willing, and bring forth fruit by working. For I said "go" by willing, because to will to do something is already to go in the mind. But what kind of fruit they ought to bring forth is added: "And your fruit should remain." Everything for which we labor according to the present age barely suffices until death. For death intervening cuts off the fruit of our labor. But what is done for eternal life is preserved even after death; and it begins to appear when the fruit of carnal labors has begun to disappear. Therefore, that reward begins where this one ends. Whoever therefore has already come to know eternal things, let temporal fruits become worthless in his soul. Let us work such fruits as remain; let us work such fruits as, when death destroys all things, themselves take their beginning from death. For the Prophet testifies that the fruit of God begins from death, when he says: "When he shall give sleep to his beloved ones, this is the inheritance of the Lord." Everyone who sleeps in death loses his inheritance; but "when he shall give sleep to his beloved ones, this is the inheritance of the Lord," because after the elect of God have arrived at death, then they will find their inheritance.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(Hom. in Evang. xxvii.) But let no one who has attained to this dignity of being called the friend of God, attribute this superhuman gift to his own merits: Ye have not chosen Me, but I have chosen you.

(Hom. xxvii.) I have set you,i. e. have planted you by grace, that ye should go by will (volendo not in Vulg.); to will being to go in mind, and bring forth fruit, by works. What kind of fruit they should bring forth He then shews: And that your fruit may remain: for worldly labour hardly produces fruit to last our life: and if it does, death comes at last, and deprives us of it all. But the fruit of our spiritual labours endures even after death; and begins to be seen at the very time that the results of our carnal labour begin to disappear. Let us then produce such fruits as may remain, and of which death, which destroys every thing, will be the commencement.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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