Reflections on John 15:9-17

Here are my reflections on yesterday’s Gospel reading, prepared for my worshipping community, Thunder Bay’s Urban Abbey.

This week, we have another encounter with that word abide – I translated it last week with the simple definition of remain. My old Greek prof from undergrad reviewed my reflection and the passage, and tossed out a few more of these simple translations, saying that this verb also has the sense of persisting and standing fast. Hold tight; don’t let go, that sort of thing. Allow me to break all the rules of defining words and translation practice and bundle all of these together. Here, then, is John 15:9:

As the Father has loved me, so I have loved you;

abide in

persist in

stand fast in

remain in

hold tight to

don’t let go of

my love.

How are we to abide in Jesus’ love? He tells us in John 15:10 – keep his commandments. This doesn’t sound particularly … gushy? gooey? lovey? Indeed, it even sounds harsh to our ears, living in an age of democracy, of questioning everything, of failed authorities at every turn. Show our love to Jesus by keeping his commandments? The dictionary game won’t get us out this time – indeed, injunctions and orders sound almost worse. Let’s look at how Jesus considers our keeping of his commandments — If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.

In English (and Greek), that’s a very straightforward future more vivid construction. It’s not saying anything about how much he loves us or about earning his love or whatever, but simply cause and effect. “If x, then y.” – “If you keep my commandments, you will abide in my love.” These two things are mutually feeding off each other. Christians are disciples of Jesus the Christ. We are his apprentices; he is our master. He has given us, through the apostles and apostolic writings, commands – “turn the other cheek”; “love your neighbour as yourself”; “render unto Caesar the things that are Caesar’s”; “give to everyone who asks”; “pray like this”.

If we consciously choose not to follow his commandments, not to do those things that please him or that we know he knows are best for us, to what extent can we be said to be abiding, persisting, standing fast, remaining in his love? When we are wilfully disobedient to the teachings of our master, are we really holding tight to his love? Or have we let it go?

Here, we can easily start lengthy moralising. I will save us from such (although all of us need to hear some moralising sometimes—and recall that Jesus’ commandments are not burdensome, as we read today in 1 John 5:3). I want to circle back to the love being discussed here, that love we are abiding in. Let’s put both verses 9 and 10 together:

As the Father has loved me, so I have loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.

First of all, in verse 9, Jesus compares his love for us to the love the Father has for him. And then, in verse 10, he inverts it and speaks of his keeping of the Father’s commandments and abiding in the Father’s love. God is love; that was in last week’s reading from 1 John 4:8, in fact. I have spent a significant portion of 2021 teaching the Trinitarian theology of the ancient church—names like Athanasius, Gregory of Nyssa, Augustine (you’ve met them in these reflections!). Absolutely foundational for us to understand the Trinity is the fact that God is love. Love requires three elements, according to St Augustine:

  1. The lover.
  2. The beloved.
  3. The love that exists between the two.

If God is love, there has never been a time when he did not exist as Trinity—love requires a beloved. God the Father is eternally begetting the Son outside of time through the fullness of His love, and the love of the Father and the Son together is made perfect as the Holy Spirit in that timeless eternity proceeds from the Father. God, moreover, is perfect, spotless, sinless, stainless. He is unfailing in his love.

Jesus says that he loves us in the same way that God the Father loves him. A perfect, unfailing, spotless, unwavering, steadfast, superabundant, unfathomable love. And consider what he chose to do for us out of this love: he left his eternal throne in glorious perfection and endless beauty with the Father, took on flesh, was hungry, tired, sore, pooped, was spat upon, abandoned, slandered, beaten, stripped naked, hung upon a cross. And then God died. This is how much God the Son, Our Lord Jesus Christ, love us!

This is Good News!

And the moral exhortation part of this reflection is simply this: Go and do likewise. Keep Jesus’ commandments out of love for him, as a means of abiding in his love. And how do we keep his commandments? Let’s just consider John 15:12-13:

This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends.

Let us love one another. To the death.

Reflections on John 15:1-8

Here’s my reflection on this past Sunday’s Gospel reading, put together for my worshipping community, Urban Abbey in Thunder Bay, during this lockdown season of weird church.

The word we use for ‘abide’ in today’s Gospel reading is a very basic word that means ‘remain’ in Greek. We need to stay put in Jesus Christ. If we do not, the Father will remove us, we will not bear fruit, and we will wither like the branches of trees that are bundled together and burned. If, on the other hand, we do abide in Jesus, we will bear fruit, we will be pruned (which sounds painful), and whatever we ask will be done. Apart from Jesus we can do nothing.

Remaining in Jesus is not a once-and-for-all event. Justification certainly can be, especially as it was articulated by Martin Luther in the 1500s. The great act of repentance, of turning away from the vile beasts of the world, the flesh, and the devil, of escaping hellfire, of deciding to follow Jesus—this initial conversion experience often is, whether one is sitting in a garden reading St Paul’s letter to the Romans and overcome, like St Augustine was, or whether one meets Jesus in a bar like bluegrass singer Jim Lauderdale. But the life after that, as Augustine and Jim both know, is a matter of daily faith, daily choosing Christ, and daily remaining in Him, with the result of bearing much fruit. In the immediate context of John 15, abiding in Jesus seems mainly to mean keep his commandments, and, in the verses follow, we see Jesus’ commandment: That we love one another (Jn 15:12). Somehow, keeping this commandment causes (helps?) us to abide in Jesus.

The theme of abiding in Jesus, of participating in Him, was a popular image of salvation for ancient Christians. We are not called to imitate Him, by and large, but to participate in Him. All those things we think about in the life of discipleship that have to do with ethics and morality—these all flow from the fact that we are abiding in and participating in the life of Christ. According to the fourth-century theologian St Gregory of Nyssa, we are called to participate in the divine life—the life, death, resurrection, ascension, and reigning on high of the God Word Jesus whose life now continues in the Church, the Body of Christ, is the central act of the drama of the universe. Not only are our sins washed away through the waters of baptism and by the blood on the cross—which St Gregory and the rest of the ancient church affirm—we are enabled and empowered to be united to God and to know him more and more fully all the time.

St Gregory argues that the pursuit of perfection, the path of sanctification, is itself part of this participation, not just activities we today would call “mystical” or “contemplative”. Sanctification itself, effected by the power of the Holy Spirit, is a participation in the divine life. And since perfection and holiness are attributes of God, and God is infinite (St Gregory is one of the first to actually argue for the infinity of God), then the path to perfection is itself infinite. This endless journey of perfection is called in Greek epektasis. By participating in the life of Christ through baptism, good works, and Holy Communion, we are joining here and now an adventure with God that will last for eternity.

Whereas contemporary ideas of salvation tend to parse it into helpful categories such as: justification is God setting us free from the penalty of sin; sanctification is God setting us free from the power of sin; glorification is God setting us free from the presence of sin—St Gregory of Nyssa sees it as all of these and more. Salvation is entering into and participating in the life of God most high through the intervention of God in the incarnation. God is present and available to us today because Jesus died on the Cross. We meet with him through righteous acts, through prayer, through the Eucharist, through meditating on the words of Scripture. And we will never cease growing in perfection and getting to know Him more because He Himself is infinite, and our perfection itself is merely a participation in His life.

Christ the Vinedresser, by Lawrence, OP, from from the Dominican sisters’ church in Stone, Staffordshire.