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Joh_15:5. Abide on me, I say, for I am the vine, ye the branches; thus then only from me (not ἀφʼ ἑαυτὼν , Joh_15:4) can you derive the living power for bearing fruit. And you must abide on me, as I on you: so ( οὗτος : he, no other than he) will you bring forth much fruit. In this way, by means of ἐγὼ … κλήματα the preceding ἐν ἐμοί , and by means of ὁ μένων , κ . τ . λ ., the preceding μείνητε is confirmed and brought into relief. Hence also the emphatic position of ἐγώ and μένων .
κἀγὼ ἐν αὐτῷ ] Instead of καὶ ἐν ᾧ ἐγὼ μένω , this clause—not relative, but appending itself in an easy and lively manner—is introduced. See on this classic idiom, Bernhardy, p. 304; Nägelsbach, z. Ilias, p. 6, ed. 3; Buttmann, N. T. Gr. p. 327 f. [E. T. p. 382].
χωρὶς ἐμοῦ ] χωρισθέντες ἀπʼ ἐμοῦ , out of living fellowship with me. Comp. Eph_2:12; Tittmann, Synon. p. 94. Antithetic to ἐν ἐμοὶ μένειν .
ποιεῖν οὐδέν ] effect nothing, bring about nothing, passing from the figure into the proper mode of presentation. The activity of the Christian life in general is meant, not merely that of the apostles, since the disciples are addressed, not especially in respect of their narrower vocation, but generally as κλήματα of Christ, which standing they have in common with all believers. The utter incapacity for Christian efficiency without the maintenance of the living connection with Christ is here decidedly and emphatically expressed; on this subject, however, Augustine, and with him ecclesiastical orthodoxy, has frequently drawn inferences too wide in favour of the doctrine of moral inability generally (see especially Calovius); since it is only the ability for the specifically Christian ποιεῖν τι (the καρπὸν φέρειν ) which is denied to him who is χωρὶς Χριστοῦ . For this higher moral activity, which, indeed, is the only true one, he is unable (Joh_3:6), and in this sense it may be said with Augustine, that Christ thus spoke, “ut responderet futuro Pelagio;” where, however, a natural moral volition and ability of a lower grade in and of itself (comp. Rom_2:14-15; Rom_7:14 ff.) is not denied, nor its measure and power more exactly defined than to this effect, that it cannot attain to Christian morality, to which rather the ethical power of the living fellowship with Christ here depicted, consequently the new birth, is indispensable. Luther well says: “that He speaks not here of the natural or worldly being and life, but of fruits of the gospel.” And in so far “nos penitus privat omni virtute, nisi quam suppeditat ipse nobis,” Calvin.