John 15:1 - the revolutionary claim

Chapters 13-17 of the gospel of John constitute what some refer to as the Farewell Discourses or Farewell Cycle. Starting at the Last Supper with Jesus’ extreme example of humility in washing the feet of His disciples (including the traitor’s feet), and concluding with His amazing prayer of intercession, chapter 15 is at the center or bulls-eye of the Farewell.

John 15:1 “I am the vine – the true vine, and My Father is the vine-dresser.” (WEY)

This is the last of the seven “I am” (ego eimi) messages taught by Jesus, as recorded in the Gospel of John. This particular “I am” declaration is often referred to as the “mashal of the vine.” mashal is a Hebrew term for a symbolic or figurative conveyance of an important message; an extended metaphor or parable.

One of the most revolutionary teachings ever given by Jesus, this mashal would have shaken the very foundations of their religious belief system and identity. His words were a stinging condemnation, a sharp rebuke to the religious status quo, a monumental redefining of God’s order, and an incredible promise for those who would follow Him. In light of the tremendous ramifications of this radical discourse to the original audience, and considering the meaningful relevance for us today, why does this mashal receive such little notice in our churches and studies?

Perhaps it's due to the fact this seems to be yet one more pastoral discourse, not particularly resonant with our modern, technologically-advanced society. He’s the vine, we’re the branches. Yes we need to be connected to Him, but it’s hardly earth-shattering, right? Yet if we take the time to dig into the historical and cultural context of the setting for His teaching, we will see that this mashal is a revolutionary discourse that would have ignited His audience (for or against Him) only as Jesus could do. Viewed through such a lens, we will also see how relevant this teaching is for us as well.

Chapter 14 ends with Jesus telling His disciples, “Come now; let us leave” (vs. 30). They had just finished with the Last Supper, and Judas Iscariot had already been dismissed to carry out his traitorous plans (vs. 27). As they left Jerusalem to walk east down through the Kidron Valley (John 18:1) and up into the olive groves of the Garden of Gethsemane in the Mount of Olives (Matt 26:36), it’s likely that Jesus and His disciples passed through landscape coinciding with His imagery.

Along the western slopes of the Kidron Valley, south of the Temple area, excavations reveal terraced ledges with remnants of a wall roughly 40 yards in length, with the remains of a round tower. This is believed to be one of many vineyards that would have been common in the region, possibly near or even a part of “the king’s wine presses” (Zech 14:10) within “the King’s Garden” (Neh 3:15).

Parenthetically, the Kidron Valley is one of Jerusalem’s most sacred locales, to Jews and Muslims alike, due to its historic location between the Temple Mount and the Mount of Olives. This is the location where Joel 3:12 indicates God will judge the nations of the world. Both Jews and Muslims hold this area to be sacred, with the world’s oldest Jewish cemetery found on the side of the Mount of Olives. There is a number of newer Jewish and Muslim cemeteries in the area as well. It is the ambition of orthodox Jews to be buried on the slopes of this valley, as the belief is that the resurrection of the dead will begin here upon the Messiah’s return. Legend has it that a miraculous bridge will span the valley at the end times, over which the righteous will pass on their way to the Temple Mount. Muslims point out the location of the Judgment, where the bridge As Sirat, dividing heaven and hell, will stretch across this valley to the Mount of Olives.

Back to the mashal: Jesus’ teaching would have been resonant to the disciples and their contemporary Jews, as the cultivation of vineyards (viticulture) was one of the most significant occupations in the history of Palestine. While the Middle East in ancient times flourished with many types of plants that produced vines, such as cucumbers and melons, the word vine in the Bible almost always refers to the grapevine or vineyard. The frequency of the vine/vineyard imagery in extra-biblical writings attests to its being one of the most common motifs of ancient agrarian societies and their religions.

The origin of viticulture is uncertain, but Palestine appears to have been a vine-growing region from the earliest of times. Countless wine presses have been found in and around centers of ancient civilizations. The earliest mention in the Bible of caring for vineyards comes from the time of Noah (Gen 9:20-21); external references to vineyards appear from the time of Gudea (an ancient Sumerian ruler before 2100 B.C.), and wall paintings found in a tomb at Thebes in Egypt, dating from before 1400 B.C., depict the entire process of wine making from the gathering and treading of the grapes, to the storing of the wine in jars.

The climate of Palestine was well-suited for growing vineyards, with the elevation of the hills and tablelands of Judea and Samaria particularly desirable for viticulture. When the tribe of Judah obtained for their inheritance these hilly slopes, the prophecy of their father Jacob (Israel) was fulfilled: “He washes his garments in wine, and his robes in the blood of grapes” (Gen 49:11). The sides of these hills are still dotted with the watchtowers, walls and terraces of vineyards long ago.

Further evidencing the suitability of Palestine for viticulture, certain valleys were considered particularly fertile for vineyards. Engedi, Hebron and Eshcol are specifically mentioned in the Bible for their remarkable yields of grapes. The vines of Palestine were noted both for their luxuriant growth and for the immense clusters of grapes which they produced. It was in the Valley of Eshcol (“cluster”) that the spies of Moses cut down a cluster of grapes so immense that it required two men to carry: “Then they came to the valley of Eshcol and from there cut down a branch with a single cluster of grapes; and they carried it on a pole between two men” (Num 13:23).

The grapes of Hebron are still considered the finest in the Holy Land. Bunches weighing from six to seven pounds are said to be commonplace, with an occasional cluster reminiscent of the magnificent sample taken by the spies of Moses.

The cultivation of a vineyard was the most costly, time and labor intensive form of agriculture in ancient Palestine. Hillsides were typically considered as the most desirable locations for the vines, particularly as they were less suitable for other forms of agriculture. The slopes were generally terraced, with the large rocks and boulders, which are so prevalent in the area, heaped into long rows. The tendrils from the vines were trailed out over these rock rows and terraces to keep them out of the dirt and to preserve the fruit from dampness.

The smaller stones were left untouched as they were indispensable for retaining the moisture in the soil. Unlike the rest of the crops cultivated at that time, vineyards were carefully enclosed in their entirety by stone walls and/or hedges, to protect the grapes from jackals, foxes, wild boars and thieves. Watchtowers were also built so that hired watchmen could be stationed to look out for predators during the grape season.

In addition to the rock walls and towers that were built, the final phase of preparing these vineyards was to carve out the wine presses. The wine presses, or vats, were typically hewn out of the native rock next to the vineyards, and as such, they remain the most permanent testaments of the labor involved with these ancient and prevalent vineyards. The grapes were always pressed on location, so that they would not get bruised, damaged or otherwise spoil during transport. The presses were often simply two parallel troughs, one above the other, with a perforated channel between them. The clusters of grapes were thrown into the upper trough, where they were trodden underfoot. The juice from the pressed grapes would flow into the lower trough, where the juice was then collected into new wine skins or other containers.

In the early spring after the young grapes had set on the branches, the vines were carefully pruned by cutting off dead and fruitless branches. This pruning was an essential process for ensuring stronger branches and a more productive fruit yield. In the summer the vineyards were a beautiful mass of green, as contrasted with the dried-up, parched land surrounding these luxuriant vineyards. At the end of summer, late August or early September, the harvest of the grapes would take place.

Harvest time was a season of great festivity (contrast Isa 16:10). The towns would be largely empty, as the people lived in the vineyards, in booths or tents. The clusters of fragrant grapes were gathered with shouts of joy, and carried in baskets to the wine press. The finest of the grapes were set aside to be dried as raisins, many of the clusters would have been eaten there on the spot by the jubilant people, other clusters would have been separated for eating later, and the rest piled into the upper wine vat to be trodden by foot.

While a considerable amount of the juice would have been set aside for drinking, much, if not most, of the juice was cultivated as a source of sugar. The juice was boiled down to a treacle or molasses-like consistency known as “grape honey,” referred to as debhash in Hebrew or dibs in Arabic. This is likely the most common reference to “honey,” aside from specific mention of “honey-comb,” found in the Old Testament; and before the days of cane sugar was the chief source of sugar.

After the harvest, some of the leaves from the vine were gathered and used in meal preparation. Chopped meat and rice were rolled up together in the grape leaves and then boiled, making for a tasty meal. Trimmings from the vine and the leaves were used as mulch or fertilizer for the soil, while the leaves were also used for fodder. The wood from the pruned branches were dried and used for burning. Nothing was wasted from these important vineyards.

The extreme cultural significance of the Vineyard vineyard to the Hebrews is highlighted by the exemption from military duty for the man who had planted a vineyard: “Who is the man that has planted a vineyard and has not begun to use its fruit? Let him depart and return to his house, otherwise he might die in the battle and another man would begin to use its fruit” (Deut 20:6). This was one of only four exceptions allowed for exemption from military service: dedication of new home, engagement, new vineyard, and those who were afraid or “faint of heart” (Deut 20:5-8).

There were many laws that specifically governed the use of vineyards: other plants/seeds could not be sown in them (Deut 22:9), although vineyard could be established around existing trees, such as mentions of fig trees in the Old Testament. During harvest they could not be stripped clean of their grapes. The owner was to leave gleanings for the poor, the fatherless, the widow and the sojourner (Lev 19:10; Deut 24:21). A traveler or neighbor was free to partake of as many grapes as they could eat while walking through a vineyard, but they were forbidden to carry any grapes out of the vineyard (Deut 23:24). A Nazirite was strictly forbidden from eating or drinking any aspect of the vine (Num 6:4; Jud 13:14).

It was forbidden to eat the fruit of a vineyard during the first three years after its planting, and in the fourth year all the fruit was holy to the Lord, “to praise the Lord.” Only in the fifth year could the produce of the vines be enjoyed by the owner of the vineyard (Lev 19:23-25). Various markings were etched into the walls or towers of the vineyards, whereby passerby’s might distinguish the “age” of the vineyards and so escape the peril of eating the grapes prematurely. Additionally, vineyards were to lie fallow every seventh year (Ex 23:11) and during the 50th year of Jubilee (Lev 25:11).

In other words, considering the ban on the first four years and the fallow seventh year, in addition to the fact the cultivation of a vineyard was the most costly, time-intensive and laborious of all other forms of agriculture in ancient Palestine, a vineyard was a very significant investment in time, labor and resources. The owner would only realize tangible benefit from the vineyard for two years out of the first seven years. It wouldn’t be until the eighth year that the owner would be able to enjoy the product of his vineyard on a regular, yearly basis. Accordingly, to plant vineyards and to be able to enjoy the produce of the vine was an emblem of long and settled habitation. The lack of vineyards emphasized a lack of permanent habitation or stability. To plant and not eat of the vine signified misfortune or God’s displeasure or wrath.

The entire Old Testament provides ample witness of how great a part the vine played in the culture of the Hebrews, both in terms of actual dependence upon the vine and its products, as well as in the figurative impact upon the people. Men rejoiced in the produce of the vine as one of God's best gifts (Jud 9:13; Psa 104:15). The expression “every man under his vine and his fig tree” symbolized national peace, prosperity, and domestic happiness: “So Judah and Israel lived in safety, every man under his vine and his fig tree, from Dan even to Beersheba, all the days of Solomon” (1 Kin 4:25; Mic 4:4). The abundance of vines and vineyards were seen as expressions of God’s favor, with the eschatological glorious age to come when the treader of the grapes will overtake the one who sows the seed (Gen 49:10-12; Amos 9:13-15). Even a blessed marriage was likened to the vine: “Your wife shall be like a fruitful vine within your house” (Psa 128:3).

The considerable import of the vine on the Jewish society is encapsulated in their adoption of the vine as the emblem of their nation. Over the main entrance of the Herodian-built temple in Jerusalem was the symbolic decoration of a great golden vine with clusters of grapes as tall as a man. The vine is also found on the nationalistic coins of the First Jewish Revolt, minted by the Maccabees, circa 66-70 A.D.

Bringing the focus back to the mashal of the vine, three of Jesus’ parables are connected with vineyards (Matt 20:1; 21:28, 33), in addition to applying the metaphor of the vine to Himself, here in John 15. Suffice it to say the usage of a vine metaphor would have held far greater meaning for the disciples than for us in our modern culture.

However, with His opening words, Jesus abruptly introduces far more than a simple vineyard imagery. He draws a sharp contrast and comparison between the nation of Israel and Himself. In the Old Testament, the vine or vineyard was frequently used as an allegory of the nation of Israel, with God as the husbandman or vinedresser (cf. Psa 80:8-19; Isa 5:1-7; Jer 2:21; Eze 19:10-14; Hos 10:1). Israel was God’s choice vine on which He lavished care and attention. If ever a nation had everything it needed to succeed and prosper, it was Israel. However, in all the Old Testament passages in which historic Israel is referred metaphorically to a vine or vineyard, the emphasis is on the vine’s failure to produce good fruit and the corresponding threat of God’s judgment upon the nation.

In the “Song of the Vineyard” (Isaiah 5) God laments, “What could have been done more to My vineyard, that I have not done in it?” (vs. 4). God desired a harvest of goodly fruit from His painstaking nurturing and cultivation of His vineyard (Israel), but the vine became degenerate and produced rotten fruit, as bemoaned by both Isaiah and Jeremiah: “How then did you turn into a wild vine that grows bad fruit?” (Jer 2:21 NCV). Hosea also decried Israel degenerating into an empty vine. Instead of practicing justice, it practiced oppression; instead of producing righteousness, it produced unrighteousness and cries of distress from the victims (Hos 10). God had to deal with the nation of Israel and chasten it frequently, but tragically, that did not produce lasting results.

In Jesus’ parable of the vineyard tenants (Matt 21:33-46), God extends His final and ultimate expression of grace to wayward Israel in sending His own Son to the vineyard. However, the wicked vinegrowers cast Him out and killed Him, leading to the condemnatory declaration from Jesus: “Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits” (vs. 43, ESV). The word “people” here is the Greek ethnos and refers to “nation” in a general sense, but is indicative of a Gentile people group.

The only reference to Israel bearing good fruit is “In that day” (“the day of the Lord” – at the end times when His kingdom is forever established) after God’s judgment on the nation and after He has restored futuristic Israel: “In that day there shall be a vineyard of pure wine; sing concerning it: I Jehovah keep it…” Isa 27:2-3 (Darby). Take note how Jehovah is personally and directly the keeper of this vineyard.

In contradistinction to the vine of Israel that bore either no fruit or rotten fruit, Jesus claims, “I am the true vine.” The designation “true” (alēthinos) is applied to that which is “genuine, authentic, real.” A thing can be true over against error and falsehood, or a thing can be true vis-à-vis that which is a counterfeit. The latter is how the term is used here. alēthinos defines the relation of the conception to the thing to which it corresponds – it’s genuine. This is a favored word of John’s: alēthinos is found 28 times in the NT – 23 of those occasions in John. Clearly he was impassioned to cut through the religiosity and drill down to that which was real, what was true.

Jesus’ words in the parable of the wicked vineyard tenants and again here in John point to a theological shift of seismic proportions. He has displaced Israel as the focal point of God’s plan for salvation. Faith in Jesus, not adherence to the Law, would now be the sole criteria for identification with God’s kingdom. Continuing the shock treatment, the plan of salvation was about to be offered broadly to even the Gentiles who put their faith in Jesus. Followers of Christ will be the new chosen people, the new spiritual Israel, irrespective of whether Jew or Gentile by race. The elect are no longer Jews by national heritage and keeping the Law, but by faith in Jesus and abiding in Him.

This teaching could not have been more radical or more revolutionary. To these Jews (and to many Jews still today), their national and religious identities were one and the same. No longer would that be true. The important identification now is for the disciples, and any other Jew who wished to remain a part of God’s heavenly kingdom, His chosen people, to be joined to Jesus Christ.

Whereas Old Testament Israel was ethnically the chosen race, the New Covenant Israel, made up of believing Jews and Gentiles, is united by faith in Jesus the Messiah. This wasn’t the first time Jesus had made this known to His disciples. In one of His earlier “I am” mashals (“I am the good shepherd”), He had said, “And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd” (John 10:16 ESV).

While Jews still have an integral place in God’s family, it is no longer by virtue of their heritage alone. Rather, it is solely by virtue of their faith in Jesus. Clearly we Gentiles have much to be thankful for in salvation being extended beyond the Jews to us! However, we must never fall into the trap of self-righteous arrogance or consider ourselves to be the replacement chosen people. It’s true we may be living under a New Covenant (Matt 26:28), but how much better if those of the Old Covenant also join us in the New!

“Now if the Gentiles were enriched because the people of Israel turned down God’s offer of salvation, think how much greater a blessing the world will share when they finally accept it.” (Rom 11:12, NLT)

There’s another lesson here that our modern society frequently misses. Jesus makes it very clear that it is not our identification with a religion or a ceremony or an institution that will save us. No matter what some today may believe, being a true Christian, a Christ follower, is not a matter of simply going to church, being a part of a denomination or other religious affiliation, living a good life, or believing in a benevolent, loving God who wouldn’t send good people to hell. Christianity is not a religion; it’s a relationship – being connected to the true vine. “The illustration of a vine and its branches, even more intimate than the shepherd imagery in John 10, focuses on the organic, vital connection between the branches and the vine.” (Baker)

Continuing to look at this mashal in the context of the full canon of scripture, Jesus’ declaration of “I am the true vine” also stands in contrast to the third vine mentioned in the Bible. There are three vines in the Bible, the old vine – Israel; the new vine – Jesus; and “the vine of the earth.”

We know Satan is the consummate deceiver (Rev 12:9), liar and the “father of lies” (John 8:44). In his arrogant and desperate attempt to elevate himself to equality with Jehovah (Isa 14:12-14), he’s mastered the art of imitation to deceive the world and “even the elect” (Matt 24:24). Jesus is the light of the world (John 8:12), so Satan disguises himself as the angel of light (2 Cor 11:14). While the Father, the Son and the Holy Spirit comprise the Trinity; Satan has concocted his unholy trinity: the dragon, the antichrist, and the false prophet (Rev 16:13; 20:10). Jesus is the true vine, and in Revelation the third vine is revealed:

“Then another angel, the one who has power over fire, came out from the altar; and he called with a loud voice to him who had the sharp sickle, saying, ‘Put in your sharp sickle and gather the clusters from the vine of the earth, because her grapes are ripe.’ So the angel swung his sickle to the earth and gathered the clusters from the vine of the earth, and threw them into the great wine press of the wrath of God” (Rev 14:18-19)

Just as God the Father is looking for fruit from His followers, “the god of this world [who] has blinded the minds of the unbeliever” (2 Cor 4:4) and who works “to deceive even the elect” (Matt 24:24) also has his vine that yields fruit. However, only the fruit from the true vine is good and acceptable to the true God, and the evil fruit of the vine of the earth (along with its god) will be destroyed by the wrath of the one and only true God.

Jesus is the true vine. Being vitally connected to and with Him is the only way of salvation and the only way to bear the right kind of fruit – the fruit that is acceptable to God. There may be many branches, and there are other vines, but if we are to bear the right kind of fruit, we must be a part of the “true vine.”

How do we know that Jesus is the true, heavenly vine? It is noteworthy that this is the only one of Jesus’ seven “I am” declarations with a further assertion: “and My Father is the vinedresser.” The Father’s personal involvement as the vinedresser is His explicit endorsement and seal of authenticity that Jesus is the true vine. Consider the constancy and faithfulness of God in the scriptures. There are only two references to a fruitful vineyard bearing good fruit, once in the OT and once in the NT; and in both instances, it is Yahweh Himself who is personally involved as the hands-on vinedresser.

The word “vinedresser” more properly expresses the sense of the original word than husbandman or gardener, as used in many translations. It means one who has the care of a vineyard; whose responsibility it is to nurture, trim, and defend the vine, and who has a deep, vested interest in its growth and welfare. Jesus said that this is the work of His Father, indicating Jehovah was “in supreme control of the whole process” (Barrett). Although Jesus is central to this story, the Father’s role is far more than mere background: “I planted and Apollos watered; but it was God who was, all the time, giving the increase. So that neither the planter nor the waterer is of any importance. God who gives the increase is all in all” (1 Cor 3:6-7 WEY).

Jesus ever lived and breathed in the spirit of what He said earlier in John: “the Son can do nothing of Himself” (5:19) and “The words that I say to you I do not speak on My own authority, but the Father who dwells in Me does His works” (14:10). In His earlier “I am the bread of life” discourse, He had also emphasized the principal role of the Father: “My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world…I am the bread of life…” (John 6:32-35 ESV). Note how Jesus continually directs us to the Father, who in turn just as continually points us to His Son (Matt 3:17; 17:5).

As dependent as a vine is on the vinedresser for the place where it is to grow, for its watering and pruning, Jesus considered Himself entirely dependent on the Father and subordinate to the Father's will. This absolute dependence resulted in absolute confidence. With such a vinedresser as His Father, He could enter death and the grave, for He could trust God to raise Him up. This divine relationship and perfect indwelling establishes the precedent and model for the relationship between Jesus and those who place their faith in Him, as elucidated in the words to follow.