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Commentary on John 15 verses 18–25
Here Christ discourses concerning hatred, which is the character and genius of the devil's kingdom, as love is of the kingdom of Christ. Observe here,
I. Who they are in whom this hatred is found - the world, the children of this world, as distinguished from the children of God; those who are in the interests of the god of this world, whose image they bear, and whose power they are subject to; all those, whether Jews or Gentiles, who would not come into the church of Christ, which he audibly called, and visibly separates from this evil world. The calling of these the world intimates, 1. Their number; there were a world of people that opposed Christ and Christianity. Lord, how were they increased that troubled the Son of David! I fear, if we should put it to the vote between Christ and Satan, Satan would out-poll us quite. 2. Their confederacy and combination; these numerous hosts are embodied, and are as one, Psa 83:5. Jews and Gentiles, that could agree in nothing else, agreed to persecute Christ's minister. 3. Their spirit and disposition; they are men of the world (Psa 17:13, Psa 17:14), wholly devoted to this world and the things of it, and never thinking of another world. The people of God, though they are taught to hate the sins of sinners, yet not their persons, but to love and do good to all men. A malicious, spiteful, envious spirit, is not the spirit of Christ, but of the world.
II. Who are they against whom this hatred is levelled-against the disciples of Christ, against Christ himself, and against the Father.
1.The world hates the disciples of Christ: The world hateth you (Joh 15:19); and he speaks of it as that which they must expect and count upon, Joh 15:18, as Jo1 3:13.
(1.)Observe how this comes in here. [1.] Christ had expressed the great kindness he had for them as friends; but, lest they should be puffed up with this, there was given them, as there was to Paul, a thorn in the flesh, that is, as it is explained there, reproaches and persecutions for Christ's sake, Co2 12:7, Co2 12:10. [2.] He had appointed them their work, but tells them what hardships they should meet with in it, that it might not be a surprise to them, and that they might prepare accordingly. [3.] He had charged them to love one another, and need enough they had to love one another, for the world would hate them; to be kind to one another, for they would have a great deal of unkindness and ill-will from those that were without. "Keep peace among yourselves, and this will fortify you against the world's quarrels with you." Those that are in the midst of enemies are concerned to hold together.
(2.)Observe what is here included.
[1.]The world's enmity against the followers of Christ: it hateth them. Note, Whom Christ blesseth the world curseth. The favourites and heirs of heaven have never been the darlings of this world, since the old enmity was put between the seed of the woman and of the serpent. Why did Cain hate Abel, but because his works were righteous? Esau hated Jacob because of the blessing; Joseph's brethren hated him because his father loved him; Saul hated David because the Lord was with him; Ahab hated Micaiah because of his prophecies; such are the causeless causes of the world's hatred.
[2.]The fruits of that enmity, two of which we have here, Joh 15:20. First, They will persecute you, because they hate you, for hatred is a restless passion. It is the common lot of those who will live godly in Christ Jesus to suffer persecution, Ti2 3:12. Christ foresaw what ill usage his ambassadors would meet with in the world, and yet, for the sake of those few that by their ministry were to be called out of the world, he sent them forth as sheep in the midst of wolves. Secondly, Another fruit of their enmity is implied, that they would reject their doctrine. When Christ says, If they have kept my sayings, they will keep yours, he means, They will keep yours, and regard yours, no more than they have regarded and kept mine. Note, The preachers of the gospel cannot but take the despising of their message to be the greatest injury that can be done to themselves; as it was a great affront to Jeremiah to say, Let us not give heed to any of his words, Jer 18:18.
[3.]The causes of that enmity. The world will hate them,
First, Because they do not belong to it (Joh 15:19): "If you were of the world, of its spirit, and in its interests, if you were carnal and worldly, the world would love you as its own; but, because you are called out of the world, it hates you, and ever will." Note, 1. We are not to wonder if those that are devoted to the world are caressed by it as its friends; most men bless the covetous, Psa 10:3; Psa 49:18. 2. Nor are we to wonder if those that are delivered from the world are maligned by it as its enemies; when Israel is rescued out of Egypt, the Egyptians will pursue them. Observe, The reason why Christ's disciples are not of the world is not because they have by their own wisdom and virtue distinguished themselves from the world, but because Christ hath chosen them out of it, to set them apart for himself; and this is the reason why the world hates them; for, (1.) The glory which by virtue of this choice they are designed for sets them above the world, and so makes them the objects of its envy. The saints shall judge the world, and the upright have dominion, and therefore they are hated. (2.) The grace which by virtue of this choice they are endued with sets them against the world; they swim against the stream of the world, and are not conformed to it; they witness against it, and are not conformed to it. This would support them under all the calamities which the world's hatred would bring upon them, that they were hated because they were the choice and the chosen ones of the Lord Jesus, and were not of the world. Now, [1.] This was no just cause for the world's hatred of them. If we do any thing to make ourselves hateful, we have reason to lament it; but, if men hate us for that for which they should love and value us, we have reason to pity them, but no reason to perplex ourselves. Nay, [2.] This was just cause for their own joy. He that is hated because he is rich and prospers cares not who has the vexation of it, while he has the satisfaction of it.
- Populus me sibilat, at mihi plaudo
Ipse domi -
- Let them hiss on, he cries,
While in my own opinion fully blessed.
- Timon in Hor.
Much more may those hug themselves whom the world hates, but whom Christ loves.
Secondly, "Another cause of the world's hating you will be because you do belong to Christ (Joh 15:21): For my name's sake." Here is the core of the controversy; whatever is pretended, this is the ground of the quarrel, they hate Christ's disciples because they bear his name, and bear up his name in the world. Note, 1. It is the character of Christ's disciples that they stand up for his name. The name into which they were baptized is that which they will live and die by. 2. It has commonly been the lot of those that appear for Christ's name to suffer for so doing, to suffer many things, and hard things, all these things. It is matter of comfort to the greatest sufferers if they suffer for Christ's name's sake. If you be reproached for the name of Christ, happy are you (Pe1 4:14), happy indeed, considering not only the honour that is imprinted upon those sufferings (Act 5:41), but the comfort that is infused into them, and especially the crown of glory which those sufferings lead to. If we suffer with Christ, and for Christ, we shall reign with him.
Thirdly, After all, it is the world's ignorance that is the true cause of its enmity to the disciples of Christ (Joh 15:21): Because they know not him that sent me. 1. They know not God. If men had but a due acquaintance with the very first principles of natural religion, and did but know God, though they did not embrace Christianity, yet they could not hate and persecute it. Those have no knowledge who eat up God's people, Psa 14:4. 2. They know not God as he that sent our Lord Jesus, and authorized him to be the great Mediator of the peace. We do not rightly know God if we do not know him in Christ, and those who persecute those whom he sends make it to appear that they know not that he was sent of God. See Co1 2:8.
2.The world hates Christ himself. And this is spoken of here for two ends: -
(1.)To mitigate the trouble of his followers, arising from the world's hatred, and to make it the less strange, and the less grievous (Joh 15:18): You know that it hated me before you, prōton humōn. We read it as signifying priority of time; he began in the bitter cup of suffering, and then left us to pledge him; but it may be read as expressing his superiority over them: "You know that it hated me, your first, your chief and captain, your leader and commander." [1.] If Christ, who excelled in goodness, and was perfectly innocent and universally beneficent, was hated, can we expect that any virtue or merit of ours should screen us from malice? [2.] If our Master, the founder of our religion, met with so much opposition in the planting of it, his servants and followers can look for no other in propagating and professing it. For this he refers them (Joh 15:20) to his own word, at their admission into discipleship: Remember the word that I said unto you. It would help us to understand Christ's latter sayings to compare them with his former sayings. Nor would any thing contribute more to the making of us easy than remembering the words of Christ, which will expound his providences. Now in this word there is, First, A plain truth: The servant is not greater than his Lord. This he had said to them. Mat 10:24. Christ is our Lord, and therefore we must diligently attend all his motions, and patiently acquiesce in all his disposals, for the servant is inferior to his lord. The plainest truths are sometimes the strongest arguments for the hardest duties; Elihu answers a multitude of Job's murmurings with this one self-evident truth, that God is greater than man, Job 33:12. So here is, Secondly, A proper inference drawn from it: "If they have persecuted men, as you have seen, and are likely to see much more, they will also persecute you; you may expect it and count upon it: for," 1. "You will do the same that I have done to provoke them; you will reprove them for their sins, and call them to repentance, and give them strict rules of holy living, which they will not bear." 2. "You cannot do more than I have done to oblige them; after so great an instance, let none wonder if they suffer ill for doing well." He adds, "If they have kept my sayings, they will keep yours also; as there have been a few, and but a few, that have been wrought upon by my preaching, so there will be by yours a few, and but a few." Some give another sense of this, making etērēsan to be put for parētērēsan. "If they have lain in wait for my sayings, with a design to ensnare me, they will in like manner lie in wait to entangle you in your talk."
(2.)To aggravate the wickedness of this unbelieving world, and to discover its exceeding sinfulness; to hate and persecute the apostles was bad enough, but in them to hate and persecute Christ himself was much worse. The world is generally in an ill name in scripture, and nothing can put it into a worse name than this, that it hated Jesus Christ. There is a world of people that are haters of Christ. Two things he insists upon to aggravate the wickedness of those that hated him: -
[1.]That there was the greatest reason imaginable why they should love him; men's good words and good works usually recommend them; now as to Christ,
First, His words were such as merited their love (Joh 15:22): "If I had not spoken unto them, to court their love, they had not had sin, their opposition had not amounted to a hatred of me, their sin had been comparatively no sin. But now that I have said so much to them to recommend myself to their best affections they have no pretence, no excuse for their sin." Observe here, 1. The advantage which those have that enjoy the gospel; Christ in it comes and speaks to them; he spoke in person to the men of that generation, and is still speaking to us by our Bibles and ministers, and as one that has the most unquestionable authority over us, and affection for us. Every word of his is pure, carries with it a commanding majesty, and yet a condescending tenderness, able, one would think, to charm the deafest adder. 2. The excuse which those have that enjoy not the gospel: "If I had not spoken to them, if they had ever heard of Christ and of salvation by him, they had not had sin." (1.) Not this kind of sin. They had not been chargeable with a contempt of Christ if he had not come and made a tender of his grace to them. As sin is not imputed where there is no law, so unbelief is not imputed where there is no gospel; and, where it is imputed, it is thus far the only damning sin, that, being a sin against the remedy, other sin would not damn if the guilt of them were not bound on with this. (2.) Not such a degree of sin. If they had not had the gospel among them, their other sins had not been so bad; for the times of ignorance God winked at, Luk 12:47, Luk 12:48. 3. The aggravated guilt which those lie under to whom Christ has come and spoken in vain, whom he has called and invited in vain, with whom he has reasoned and pleaded in vain; They have no cloak for their sin; they are altogether inexcusable, and in the judgment day will be speechless, and will not have a word to say for themselves. Note, The clearer and fuller the discoveries are which are made to us of the grace and truth of Jesus Christ, the more is said to us that is convincing and endearing, the greater is our sin if we do not love him and believe in him. The word of Christ strips sin of its cloak, that it may appear sin.
Secondly, His works were such as merited their love, as well as his words (Joh 15:24): "If I had not done among them, in their country, and before their eyes, such works as no other man ever did, they had not had sin; their unbelief and enmity had been excusable, and they might have had some colour to say that my word was not to be credited, if not otherwise confirmed;" but he produced satisfactory proofs of his divine mission, works which no other man did. Note, 1. As the Creator demonstrates his power and Godhead by his works (Rom 1:20), so doth the Redeemer. His miracles, his mercies, works of wonder and works of grace, prove him sent of God, and sent on a kind errand. 2. Christ's works were such as no man ever did. No common person that had not a commission from heaven, and God with him, could work miracles, Joh 3:2. And no prophet ever wrought such miracles, so many, so illustrious. Moses and Elias wrought miracles as servants, by a derived power; but Christ, as a Son, by his own power. This was it that amazed the people, that with authority he commanded diseases and devils (Mar 1:27); they owned they never saw the like, Mar 2:12. They were all good works, works of mercy; and this seems especially intended here, for he is upbraiding them with this, that they hated him. One that was so universally useful, more than ever any man was, one would think, should have been universally beloved, and yet even he is hated. 3. The works of Christ enhance the guilt of sinners' infidelity and enmity to him, to the last degree of wickedness and absurdity. If they had only heard his words, and not seen his works, - if we had only his sermons upon record, and not his miracles, unbelief might have pleaded want of proof; but now it has no excuse. Nay, the rejecting of Christ, both by them and us, has in it the sin, not only of obstinate unbelief, but of base ingratitude. They saw Christ to be most amiable, and studious to do them a kindness; yet they hated him, and studied to do him mischief. And we see in his word that great love wherewith he loved us, and yet are not wrought upon by it.
[2.]That there was no reason at all why they should hate him. Some that at one time will say and do that which is recommending, yet at another time will say and do that which is provoking and disobliging; but our Lord Jesus not only did much to merit men's esteem and good-will, but never did any thing justly to incur their displeasure; this he pleads by quoting a scripture for it (Joh 15:25): "This comes to pass, this unreasonable hatred of me, and of my disciples for my sake, that the word might be fulfilled which is written in their law" (that is, in the Old Testament, which is a law, and was received by them as a law), "They hated me without a cause;" this David speaks of himself as a type of Christ, Psa 35:19; Psa 69:4. Not, First, Those that hate Christ hate him without any just cause; enmity to Christ is unreasonable enmity. We think those deserve to be hated that are haughty and froward, but Christ is meek and lowly, compassionate and tender; those also that under colour of complaisance are malicious, envious, and revengeful, but Christ devoted himself to the service of those that used him, nay, and of those that abused him; toiled for others' ease, and impoverished himself to enrich us. Those we think hateful that are hurtful to kings and provinces, and disturbers of the public peace; but Christ, on the contrary, was the greatest blessing imaginable to his country, and yet was hated. He testified indeed that their works were evil, with a design to make them good, but to hate him for this cause was to hate him without cause. Secondly, Herein the scripture was fulfilled, and the antitype answered the type. Saul and his courtiers hated David without cause, for he had been serviceable to him with his harp, and with his sword; Absalom and his party hated him, though to him he had been an indulgent father, and to them a great benefactor. Thus was the Son of David hated, and hunted most unjustly. Those that hated Christ did not design there in to fulfil the scripture; but God, in permitting it, had that in his eye; and it confirms our faith in Christ as the Messiah that even this was foretold concerning him, and, being foretold, was accomplished in him. And we must not think it strange or hard if it have a further accomplishment in us. We are apt to justify our complaints of injuries done us with this, that they are causeless, whereas the more they are so the more they are like the sufferings of Christ, and may be the more easily borne.
3.In Christ the world hates God himself; this is twice said here (Joh 15:23): He that hateth me, though he thinks his hatred goes no further, yet really he hates my Father also. And again, Joh 15:24, They have seen and hated both me and my Father. Note, (1.) There are those that hate God, notwithstanding the beauty of his nature and the bounty of his providence; they are enraged at his justice, as the devils that believe it and tremble, are vexed at his dominion, and would gladly break his bands asunder. Those who cannot bring themselves to deny that there is a God, and yet wish there were none, they see and hate him. (2.) Hatred of Christ will be construed and adjudged hatred of God, for he is in his person his Father's express image, and in his office his great agent and ambassador. God will have all men to honour the Son as they honour the Father, and therefore what entertainment the Son has, that the Father has. Hence it is easy to infer that those who are enemies to the Christian religion, however they may cry up natural religion, are really enemies to all religion. Deists are in effect atheists, and those that ridicule the light of the gospel would, if they could, extinguish even natural light, and shake off all obligations of conscience and the fear of God. Let an unbelieving malignant world know that their enmity to the gospel of Christ will be looked upon in the great day as an enmity to the blessed God himself; and let all that suffer for righteousness' sake, according to the will of God, take comfort from this; if God himself be hated in them, and struck at through him, they need not be either ashamed of their cause or afraid of the issue.
And again: "If they have persecuted me, they will also persecute you."
"The servant is not greater than his lord. If they have persecuted Me, they will also persecute you."
He showed that in this point they would be most His imitators. For while Christ was in the flesh, men had war with Him, but when He was translated, the battle came in the next place upon them. Then because owing to their fewness they were terrified at being about to encounter the attack of so great a multitude, He raiseth their souls by telling them that it was an especial subject of joy that they were hated by them; "For so ye shall share My sufferings. Ye should not therefore be troubled, for ye are not better than I," as I before told you, "The servant is not greater than his lord." Then there is also a third source of consolation, that the Father also is insulted together with them.
(Hom. lxxvii. 2) As if He said, Ye must not be disturbed at having to share My sufferings; for ye are not better than I.
The Lord, in exhorting His servants to endure with patience the hatred of the world, proposes to them no greater and better example than His own; seeing that, as the Apostle Peter says, "Christ suffered for us, leaving us an example, that we should follow His steps." And if we really do so, we do it by His assistance, who said, "Without me ye can do nothing." But further, to those to whom He had already said, "If the world hate you, know that it hated me before it hated you," He now also says in the word you have just been hearing, when the Gospel was read, "Remember my word that I said unto you, The servant is not greater than his lord: if they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also." Now in saying, "The servant is not greater than his lord," does He not clearly indicate how He would have us understand what He had said above, "Henceforth I call you not servants"? For, you see, He calleth them servants. For what else can the words imply, "The servant is not greater than his lord: if they have persecuted me, they will also persecute you"? It is clear, therefore, that when it is said, "Henceforth I call you not servants," He is to be understood as speaking of that servant who abideth not in the house for ever, but is characterized by the fear which love casteth out; whereas, when it is here said, "The servant is not greater than his lord: if they have persecuted me, they will also persecute you," that servant is meant who is distinguished by the clean fear which endureth for ever. For this is the servant who is yet to hear, "Well done, thou good servant: enter thou into the joy of thy Lord."
(Tract. lxxxviii. 1) Our Lord, in exhorting His servants to bear patiently the hatred of the world, proposes to them an example than which there can be no better and higher one, viz. Himself: Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you: if they have kept My saying, they will keep yours also.
(Tract. lxxxviii. 1) The servant is not greater than his Lord. Here the servant is the one who has the purified fear, which abideth for ever.
Just as those who have been trained in agriculture … cut up the land with the plough, and then bury the seed in the furrow and do not rely any further on their own skill but rather leave the rest to the power and favor of God—I mean the germination of the seed that is buried in the earth and nourishing it up to perfect fruit—so too I think the interpreter of the noblest truths ought only to sow the Word and leave the rest to God. The Savior therefore gives his advice in this matter to his disciples as a medicine for lack of spirit and a cure for listlessness. For, he says, do not ever choose to shy away from continuing to teach, even if some of those who have once been admonished should nullify the teaching that has been given to them. Rather, finding that even my words are often not received by many, do not strive to surpass my reputation. Instead, follow in my footsteps and do not become discouraged.
It is just as if Jesus said, “I, the creator of the universe, who have everything under my hand, both in heaven and on earth, did not bridle their rage or restrain … their inclinations. Rather, I let each one choose their own course and permitted all to do what they wanted. Therefore, when I was persecuted, I endured it even though I had the power of preventing it. When you too follow in my wake and pursue the same course I did, you also will be persecuted. You’re going to have to momentarily endure the aversion of those who hate you without being overly troubled by the ingratitude of those whom you benefit. This is how you attain my glory, for those who suffer with me shall also reign with me.”
Jesus indicates to his disciples that they will encounter every kind of disgrace, saying, “The slave is not above his lord.” “For,” he says, “wicked people attacked me with their unbridled tongues. And leaving no kind of insult untried, they called me a man possessed of a devil and a drunkard and the fruit of fornication. Yet I did not immediately seek their punishment, but not being cut to the heart by their insults, I granted to my hearers the word of salvation.” Do not, then, seek out of reason your own aggrandizement or scorn the limits within which your Lord was bound, who lowered himself to such humiliation for us to benefit all.
After having first then shown that the hatred His followers would incur was honourable to them if justified by the occasion----for it can well be borne, nay, it is even thrice-longed for, when it happens on account of God, Who is able to set men above hindrances----He removes that which, as God, He was aware would induce them to be slow to be willing to devote all their energies to the duty of preaching the heavenly doctrine. For whereas disgrace and danger follow for the most part those that are bent on teaching, whenever their words are not found agreeable to those whom they admonish, and besides persecution is incurred, their message sometimes not being received, He vigorously and earnestly exhorts them to be prepared for these things and very ready to meet them. This too He has set forth in other words, saying: Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come. But He exercises an entire control over them, representing His own condition in this respect in order that they may not aim at what is greater nor be found behaving unseemly after a different manner, but necessarily as it were following in the wake of the glory of the Lord may be anxious not to be above Him. He signifies to them that they will meet every kind of opprobrium, saying, "the slave is not above his lord." For Me, He says, wicked men assailed with unbridled tongue; and, leaving no kind of insult untried, they called Me a man possessed of a devil, and a drunkard, and the fruit of fornication. Yet I did not immediately seek their punishment, but not being cut to the heart by their insults, I vouchsafed unto My hearers the word of salvation. Do not, then, seek out of reason your own aggrandisement, nor scorn the limits within which your Lord was bound, Who lowered Himself to such humiliation for us to benefit all. Therefore it makes men superior to the bitterness of speech and the impiety of those who are accustomed to find fault, as indeed also the blessed prophet Jeremiah when harassed said with respect to this very thing: My strength hath failed me by reason of those who curse me; while the inspired Paul, showing still more nobility of character under the like treatment, and gaining a great victory over the impiety of those who insulted him, says: Being reviled, we bless; being defamed, we entreat. For to love to contend against such things as these is the work of a mind humble of spirit according to the Scripture, and adorned with a truly modest temper. For long-suffering and forbearance spring up and arise as though from a good root, especially at such a time. But the inability to endure words of provocation or any kind of ill repute whatever among men, would give a clear proof of an understanding that loves boasting, and of a disposition but little estranged from the love of worldly glory. For what injury can insolence inflict on him who is free from pride? And how shall the reviling of any one be grievous to him who aims not at worldly reputation?
He well exhorts us to have a mind that goes beyond this most worthless reputation----I mean that which is the object of worldly honour----and that mounts far beyond such things as these. But He forearms them as it were with a necessary safeguard, so that they may be willing to manifest such a spirit, and sets before them an argument which thrusts aside the contumely that results from weakness, namely that which we mentioned at first, the following in the wake of the glory of the Lord, and with joy confronting everything that comes in its season, until they attain to glory through God; not being bowed down by dishonour like a feeble laggard, nor checking the boldness of their teaching and neglecting the Divine commands when they are bitterly reviled, but rather to lay hold of love towards their brethren, and to hasten in every way to help those that are astray.
Persuading them therefore to shun the temporary honour of the world that lies immediately before them, He makes another earnest contention, useful and necessary. For if, He says, they persecuted Me, they will also persecute you. And the drift of this is allied to His previous words. He still therefore persuades them to endure suffering, and removes by anticipation the weakness caused by the reflections that naturally arise in us. For there was no doubt that the disciples of the Saviour, incurring the anger of the persecutors of the truth, would fall into the terrors of persecution. But it was very right for them to reflect that when they preached the message of the glory of Christ, they would at all events partake of the riches of His mercy, so that they should think nothing at all a hindrance in the way of so desirable a zeal, but should appear superior to all panic and danger, having nothing painful to undergo, but rather exulting in the honours that all men would bestow on them as ministering unto them the word of salvation. And it was a perfectly right object that those who were anxious to call men into eternal life and were found to be messengers to their hearers of blessings from God should expect this, and seek to be included among men so blessed. But as every man inclines his own purpose in the direction of his wishes, and directs it to suit his will and pleasure, it was the more necessary that it should be pointed out that those who are hostile to the truth and are subjugated by the pleasures of vice must fight through conviction with those who call them away from the objects of their pursuit. For lessons which have this object are not pleasant to those who love pleasure. It remained then of necessity to show what they would have to expect from those who, being ranked among their foes, would persecute them, and insult them, and try every kind of assault.
Christ therefore exhorts them to confront this boldly, not denying that it will happen. And because His followers ought to show a manful spirit, He instructs them and foretells the dangers they will encounter. For if, He says, they persecuted Me, they will also persecute you. This is just as if He had said: "I, the Creator of the Universe, Who have all things under My hand, both in heaven and on earth, did not put a bridle on their rage, nor restrained as it were by bonds the inclination of each of my hearers. But I rather left to the choice of each his own course, and permitted all to do as they liked. And therefore I, when persecuted, endured it, though I had the power of preventing it. When therefore ye also are persecuted, enduring for a time the aversion of those who hate you, and not being too much troubled by the ingratitude of those whom you benefit, following in the wake of My dispensation pursue the same course as I did, that you may attain the like glory. For those who surfer with Me shall also reign with Me."
And by the third addition, If they kept My word, they will keep yours also, He bids them not to be disheartened when their teaching is sometimes not received; and He does this also excellently and well. For he who has been appointed to this work thinks that he has lost his labour if any refuse to obey his words. But the case is not so. Let no one think that it is: for how is that possible? For the adviser who has once spoken and set forth the knowledge of what is good, has done that which was in his power. The rest will depend upon the disposition of his hearers. For it is easy for them to turn, each to what he wishes, either to obedience or the opposite. Those then who are our guides to the best life must not shrink back, so that they may sow in the reprobates the Word that is able to profit by Divine power, and may be able to order aright what we cannot attain unto by their faithful ministration, a thing which we find well practised and brought to perfection in the distribution of the talents. For one is found taking ten, and another five, and another two, and besides these yet another taking one, who, disdaining to use it for commercial purposes, buried the talent in the earth. And for this reason it was said to him: Thou wicked and slothful servant, thou oughtest to have put my money to the bankers, and at my coming I should have received back mine own with interest. For just as those who have been trained to agricultural industry, and who have this object in view, cutting up the land with the plough and then burying the seed in the furrow, leave the rest no longer to their own skill but rather entrust it to the power and favour of God, I mean the taking root of that which is cast into the earth and nourishing it up to perfect fruit, so I think the expounder of the noblest truths ought only to distribute the Word and leave the rest to God.
The Saviour therefore gives His advice in this matter to His disciples as a medicine for want of spirit and a cure of listlessness. For do not ever choose to shrink, He says, from continuing to teach, even if some of those who have once been admonished should make of no account the teaching that has been given them. But finding that even My words are often not received by many, do not strive to surpass My reputation, and, following in My steps in this also, lay aside despondency. And this instruction was very necessary to the holy Apostles, since they were about to preach to all men the message of God and salvation. And therefore the inspired Paul, as having been nominated to his Apostleship by Christ, has shown himself to us a man of this kind, and is often seen to attain manliness herein. For it is easy to show that he thought he ought to despise the love of honour, and to treat persecution as utterly of no account, while he considered it of great importance not to be too fainthearted, even if some entirely refused to receive the Word that was once scattered among them. For he writes to some: Ye are wise in Christ, but we are fools for Christ's sake; we are weak, but ye are strong; we have dishonour, but ye have glory. Even unto this present hour we both hunger and thirst; and yet again, besides, these words: We are made as the filth of the world, the offscouring of all things even until now. So you see then that he was above worldly repute, on account of the commandment of the Saviour. But, showing his nobleness in persecutions, he said: Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? He writes also to others, that to speak the same things, to me indeed is not irksome, but for you it is safe. And yet again to the Galatians: My little children, of whom I am again in travail until Christ be formed in you. You hear with how little hesitation he repeats the same message, though the first that he had originally given had not gained acceptance, and well says that he travailed in birth for some until the forming of Christ in them should appear. And his preaching effected this, moulding his hearers into the love of God and into the likeness of Christ by faith.
Or thus: If, Me says, they have persecuted your Lord, much more will they persecute you; if they had persecuted Him, but kept His commandments, they would keep yours also.
They observed it in order to calumniate it, as we read in the Psalms, The ungodly seeth the righteous.
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SUMMARY
John 15:20 is a pivotal warning and reassurance from Jesus to His disciples, delivered during His Farewell Discourse. He reminds them of a fundamental truth: a servant cannot expect to be treated better than their master. This principle directly applies to their future experiences, predicting that just as the world persecuted Jesus, it will also persecute His followers. Conversely, if some accepted and obeyed His teachings, they would similarly receive the disciples' message. This verse prepares the disciples for the inevitable opposition they will face while also offering comfort in the shared experience of Christ, establishing the pattern of discipleship through suffering and faithful witness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John 15:20 employs several significant literary devices. The most prominent is Analogy, where Jesus draws a direct comparison between the master-servant relationship and His relationship with His disciples. This common, relatable societal structure serves as a powerful framework for understanding the expected treatment of His followers. The verse also utilizes Parallelism, specifically antithetical parallelism, by presenting two contrasting "if... then" statements: one concerning persecution and the other concerning acceptance. This structure effectively highlights the binary nature of the world's response to Jesus and, by extension, to His disciples. Furthermore, there is an element of Prophecy, as Jesus foretells the future experiences of His disciples, providing both a warning and a form of preparation. The use of the term "word" (λόγος, lógos) in "Remember the word that I said unto you" and "kept my saying" also carries deep Theological Significance, referring not just to spoken words but to the entire body of Jesus' teaching and divine revelation.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 15:20 profoundly shapes Christian understanding of suffering and mission. It establishes that persecution for Christ's sake is not an anomaly but an expected mark of authentic discipleship, a participation in the suffering of the Master. This shared experience creates a deep solidarity between Christ and His followers, transforming what might seem like failure into a powerful testimony to their allegiance. The verse also underscores the unchanging nature of the world's response to divine truth: it will either reject it violently or embrace it obediently. This dual reception validates the disciples' future ministry, assuring them that while opposition is inevitable, their message will also find fertile ground in receptive hearts, just as Jesus' own words did.
REFLECTION AND APPLICATION
Jesus' words in John 15:20 serve as a timeless anchor for believers navigating a world often hostile to the gospel. This passage calls us to recalibrate our expectations, understanding that following Christ does not guarantee an easy path, but rather a shared journey that includes suffering and rejection. When we face criticism, ridicule, or opposition for our faith, this verse reminds us that we are not alone; we are walking in the footsteps of our Lord. This should not lead to despair, but to a deeper sense of solidarity with Christ and a renewed commitment to faithfulness. It challenges us to examine our own lives: are we so identified with Christ that the world's reaction to us mirrors its reaction to Him? It also provides comfort, knowing that even in the face of widespread rejection, there will always be those whose hearts are open to the truth, who will "keep" our sayings because they are truly His. This truth compels us to endure, to speak boldly, and to trust that God is at work, even amidst hostility.
Questions for Reflection
FAQ
Why does Jesus say, "Remember the word that I said unto you"?
Answer: Jesus uses this phrase to emphasize the importance and prior teaching of the principle that "the servant is not greater than his lord." By prompting their memory, He underscores that this is not a new, isolated truth, but a foundational concept that has always governed the relationship between a master and his followers. It reinforces the consistency of His teaching and prepares them to see its direct application to their future experiences of persecution and acceptance. This command to remember highlights the weight and certainty of the prophecy that follows.
Does "persecute" only mean physical harm, or something more?
Answer: While "persecute" (Greek, diṓkō) can certainly include physical harm and violent pursuit, its meaning is broader. It encompasses any form of hostile pursuit, harassment, or opposition aimed at causing distress or hindering someone. This can manifest as verbal abuse, social ostracism, slander, legal challenges, discrimination, and even the threat of violence. Jesus Himself experienced a spectrum of opposition, from verbal attacks and false accusations to attempts on His life, as seen in John 8:59. Therefore, His warning to the disciples covers a wide range of adversarial actions they would face for their allegiance to Him.
What does it mean for people to "keep my saying" or "keep yours also"?
Answer: To "keep" (Greek, tēréō) a saying or word means much more than simply hearing it; it implies guarding, observing, obeying, and preserving it. It signifies active acceptance and adherence to the teaching. When Jesus says, "if they have kept my saying," He refers to those who genuinely believed and followed His teachings during His earthly ministry. Similarly, "they will keep yours also" means that some people will genuinely receive, believe, and obey the message preached by the disciples, because that message is fundamentally Christ's own. This demonstrates that the gospel will always elicit a dual response: rejection from some, and faithful adherence from others, as noted in Acts 2:41.
CHRIST-CENTERED FULFILLMENT
John 15:20 finds its ultimate fulfillment in the ongoing mission of the church, which is inextricably linked to the person and work of Jesus Christ. Jesus, as the perfect "Lord" (κύριος, kýrios), fully embraced the path of suffering and rejection, culminating in His crucifixion, as prophesied in passages like Isaiah 53:3. His disciples, by virtue of their union with Him, are called to participate in this same pattern. The persecution they would face was not merely a consequence of their actions, but a direct extension of the world's hatred for Christ Himself, making their suffering a profound identification with their Master. This truth is powerfully articulated in the New Testament, where apostles like Paul joyfully embraced suffering for Christ's sake, viewing it as a privilege to share in His afflictions (Philippians 3:10). Furthermore, the "keeping" of the disciples' "saying" points to the Spirit's work in drawing people to Christ through the gospel message. Just as some believed Jesus' words, the Holy Spirit would enable others to believe the apostolic witness, leading to the formation of the church, the very body of Christ (Ephesians 1:22-23). Thus, John 15:20 is a prophetic blueprint for the church's mission, revealing that both its suffering and its success are deeply rooted in its unbreakable bond with its crucified and risen Lord.