Teks -- John 15:16 (NET)

15:16 You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give you.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Joh 15:16 - But I chose you

But I chose you ( all' egō exelexamēn humas ).

First aorist middle indicative of eklegō . See this same verb and tense used for the choice of the disciples by Christ (Joh 6:70; Joh 13:18; Joh 15:19). Jesus recognizes his own responsibility in the choice after a night of prayer (Luk 6:13). So Paul was "a vessel of choice"(skeuos eklogēs , Act 9:15). Appointed (ethēka ). First aorist active indicative (k aorist) of tithēmi . Note three present active subjunctives with hina (purpose clause) to emphasize continuance (hupagēte , keep on going, pherēte , keep on bearing fruit, menēi , keep on abiding), not a mere spurt, but permanent growth and fruit-bearing.

Robertson: Joh 15:16 - He may give

He may give ( dōi ).

Second aorist active subjunctive of didōmi with hina (purpose clause). Cf. Joh 14:13 for the same purpose and promise, but with poiēsō (I shall do). See also Joh 16:23, Joh 16:26.

Vincent: Joh 15:16 - Ye - chosen

Ye - chosen

The pronoun is emphatic: " It was not ye that chose me."

Vincent: Joh 15:16 - Ordained

Ordained ( ἔθηκα )

Rev., appointed is better, because it divests the word of its conventional meaning. Ordain is from the Latin ordinare , and means to set in order . Thus, Robert of Gloucester's " Chronicle:" " He began to ordain his folk," i . e ., set his people in order. Hakluyt, " Voyages:" " He ordained a boat made of one tree." The Greek verb means to set , put , or place . Hence of appointing one to service. See 1Ti 1:12. Wyc., Mat 24:47 : " Upon all his goods he shall ordain him."

Vincent: Joh 15:16 - Should go

Should go ( ὑπάγητε )

Withdraw from His personal society and go out into the world.

Vincent: Joh 15:16 - That whatsoever, etc

That whatsoever, etc. ( ἵνα )

Coordinated with the preceding ἵνα , that , as marking another result of their choice and appointment by Christ. He has appointed them that they should bring forth fruit, and that they should obtain such answers to their prayer as would make them fruitful.

Wesley: Joh 15:16 - Ye

My apostles, have not chosen me, but I have chosen you - As clearly appears from the sacred history: and appointed you, that ye may go and bear fruit - I have chosen and appointed you for this end, that ye may go and convert sinners: and that your fruit may remain - That the fruit of your labours may remain to the end of the world; yea, to eternity; that whatsoever ye shall ask - The consequence of your going and bearing fruit will be, that all your prayers will he heard.

JFB: Joh 15:12-16 - That ye love one another, &c.

(See on Joh 13:34-35).

JFB: Joh 15:16 - Ye have not chosen me, but I . . . you

A wholesale memento after the lofty things He had just said about their mutual indwelling, and the unreservedness of the friendship they had been admitted to.

JFB: Joh 15:16 - ordained

Appointed.

JFB: Joh 15:16 - you, that ye should go and bring forth fruit

That is, give yourselves to it.

JFB: Joh 15:16 - and that your fruit should remain

Showing itself to be an imperishable and ever growing principle. (Compare Pro 4:18; 2Jo 1:8).

JFB: Joh 15:16 - that whatsoever ye shall ask, &c.

(See on Joh 15:7).

Clarke: Joh 15:16 - Ye have not chosen me

Ye have not chosen me - Ye have not elected me as your Teacher: I have called you to be my disciples; witnesses and depositories of the truth. It was customary among the Jews for every person to choose his own teacher

Clarke: Joh 15:16 - And ordained you

And ordained you - Rather, I have appointed you: the word is εθηκα, I have Put or placed you, i.e. in the vine

Theodorus Mopsuensis, as quoted by Wetstein, observes that εθηκα is here used for εφυτευσα ; (I have planted); "and, in saying this, our Lord still makes use of the metaphor of the vine; as if he had said: I have not only planted you, but I have given you the greatest benefits, causing your branches to extend every where through the habitable world.

The first ministers of the Gospel were the choice of Jesus Christ; no wonder, then, that they were so successful. Those whom men have since sent, without the appointment of God, have done no good. The choice should still continue with God, who, knowing the heart, knows best who is most proper for the Gospel ministry

To be a genuine preacher of the Gospel, a man must -

1.    Be chosen of God to the work

2.    He must be placed in the true vine - united to Christ by faith

3.    He must not think to lead an idle life, but labor

4.    He must not wait till work be brought to him, but he must go and seek it

5.    He must labor so as to bring forth fruit, i.e. to get souls converted to the Lord

6.    He must refer all his fruit to God, who gave him the power to labor, and blessed him in his work

7.    He must take care to water what he has planted, that his fruit may remain - that the souls whom he has gathered in be not scattered from the flock

8.    He must continue instant in prayer, that his labors may be accompanied with the presence and blessing of God - Whatsoever ye shall Ask

9.    He must consider Jesus Christ as the great Mediator between God and man, proclaim his salvation, and pray in his name. - Whatsoever ye shall ask of the Father in my name, etc. See Quesnel.

Calvin: Joh 15:16 - You have not chosen me // And I have appointed you // That you may go // That you may bear fruit; // And that your fruit may abide // That your Father may give you all that you ask in my name

16.You have not chosen me He declares still more clearly that it must not be ascribed to their own merit, but to his grace, that they have arrived at so great an honor; for when he says that he was not chosen by them, it is as if he had said, that whatever they have they did not obtain by their own skill or industry. Men commonly imagine some kind of concurrence to take place between the grace of God and the will of man; but that contrast, I chose you, I was not chosen by you, claims, exclusively, for Christ alone what is usually divided between Christ and man; as if he had said, that a man is not moved of his own accord to seek Christ, until he has been sought by him.

True, the subject now in hand is not the ordinary election of believers, by which they are adopted to be the children of God, but that special election, by which he set apart his disciples to the office of preaching the Gospel. But if it was by free gift, and not by their own merit, that they were chosen to the apostolic office, much more is it certain that the election, by which, from being the children of wrath and an accursed seed, we become the children of God, is of free grace. Besides, in this passage Christ magnifies his grace, by which they had been chosen to be Apostles, so as to join with it that former election by which they had been engrafted into the body of the Church; or rather, he includes in these words all the dignity and honor which he had conferred on them. Yet I acknowledge that Christ treats expressly of the apostleship; for his design is, to excite the disciples to execute their office diligently and faithfully. ⁸⁵

He takes, as the ground of his exhortation, the undeserved favor which he had bestowed on them; for the greater our obligations to the Lord, the more earnest ought we to be in performing the duties which he demands from us; otherwise it will be impossible for us to avoid the charge of base ingratitude. Hence it appears that there is nothing which ought more powerfully to kindle in us the desire of a holy and religious life, than when we acknowledge that we owe every thing to God, and that we have nothing that is our own; that both the commencement of our salvation, and all the parts which follow from it, flow from his undeserved mercy. Besides, how true this statement of Christ is, may be clearly perceived from the fact, that Christ chose to be his apostles those who might have been thought to be the most unfit of all for the office; though in their person he intended to preserve an enduring monument of his grace. For, as Paul says, (1Co 2:16,) who among men shall be found fit for discharging the embassy by which God reconciles mankind to himself? Or rather, what mortal is able to represent the person of God? It is Christ alone who makes them fit by his election. Thus Paul ascribes his apostleship to grace, (Rom 1:5,) and again mentions that

he had been separated from his mother’s womb,
(Gal 1:15.)

Nay more, since we are altogether useless servants, those who appear to be the most excellent of all will not be fit for the smallest calling, till they have been chosen. Yet the higher the degree of honor to which any one has been raised, let him remember that he is under the deeper obligations to God.

And I have appointed you The election is hidden till it is actually made known, when a man receives an office to which he had been appointed; as Paul, in the passage which I quoted a little ago, where he says that he had been separated from his mother ’ s womb, adds, that he was created an apostle, because it so pleased God His words are:

When it pleased God, who separated me from my mother’s womb, and called me by his grace,
(Gal 1:15.)

Thus also the Lord testifies that he knew Jeremiah before he was in his mother ’ s womb, (Jer 1:5,) though he calls him to the prophetical office at the proper and appointed time. It may happen, no doubt, that one who is duly qualified enters into the office of teaching; or rather, it usually happens in the Church that no one is called till he be endued and furnished with the necessary qualifications. That Christ declares himself to be the Author of both is not wonderful; since it is only by him that God acts, and he acts along with the Father. So then, both election and ordination belong equally to both.

That you may go He now points out the reason why he mentioned his grace. It was, to make them apply more earnestly to the work. The apostleship was not a place of honor without toil, but they had to contend with very great difficulties; and therefore Christ encourages them not to shrink from labors, and annoyances, and dangers. This argument is drawn from the end which they ought to have in view; but Christ reasons from the effect, when he says,

That you may bear fruit; for it is hardly possible that any one would devote himself earnestly and diligently to the work, if he did not expect that the labor would bring some advantage. Christ, therefore, declares that their efforts will not be useless or unsuccessful, provided that they are ready to obey and follow when he calls them. ⁸⁶ For he not only enjoins on the apostles what their calling involves and demands, but promises to them also prosperity and success, that they may not be cold or indifferent. It is hardly possible to tell how great is the value of this consolation against those numerous temptations which daily befall the ministers of Christ. Whenever, then, we see that we are losing our pains, let us call to remembrance that Christ will, at length, prevent our exertions from being vain or unproductive; for the chief accomplishment of this promise is at the very time when there is no appearance of fruit. Scorners, and those whom the world looks upon as wise men, ridicule our attempts as foolish, and tell us that it is in vain for us to attempt to mingle heaven and earth; because the fruit does not yet correspond to our wishes. But since Christ, on the contrary, has promised that the happy result, though concealed for a time, will follow, let us labor diligently in the discharge of our duty amidst the mockeries of the world.

And that your fruit may abide A question now arises, why does Christ say that this fruit will be perpetual? As the doctrine of the Gospel obtains souls to Christ for eternal salvation, many think that this is the perpetuity of the fruit But I extend the statement much farther, as meaning that the Church will last to the very end of the world; for the labor of the apostles yields fruit even in the present day, and our preaching is not for a single age only, but will enlarge the Church, so that new fruit will be seen to spring up after our death.

When he says, your fruit, he speaks as if it had been obtained by their own industry, though Paul teaches that they who plant or water are nothing, (1Co 3:7.) And, indeed, the formation of the Church is so excellent a work of God, that the glory of it ought not to be ascribed to men. But as the Lord displays his power by the agency of men, that they may not labor in vain, he is wont to transfer to them even that which belongs peculiarly to himself. Yet let us remember that, when he so graciously commends his disciples, it is to encourage, and not to puff them up.

That your Father may give you all that you ask in my name This clause was not added abruptly, as many might suppose; for, since the office of teaching far exceeds the power of men, there are added to it innumerable attacks of Satan, which never could be warded off but by the power of God. That the apostles may not be discouraged, Christ meets them with the most valuable aid; as if he had said, “If the work assigned to you be so great that you are unable to fulfill the duties of your office, my Father will not forsake you; for I have appointed you to be ministers of the Gospel on this condition, that my Father will have his hand stretched out to assist you, whenever you pray to him, in my name, to grant you assistance.” And, indeed, that the greater part of teachers either languish through indolence, or utterly give way through despair, arises from nothing else than that they are sluggish in the duty of prayer.

This promise of Christ, therefore, arouses us to call upon God; for whoever acknowledges that the success of his work depends on God alone, will offer his labor to him with fear and trembling. On the other hand, if any one, relying on his own industry, disregard the assistance of God, he will either throw away his spear and shield, when he comes to the trial, or he will be busily employed, but without any advantage. Now, we must here guard against two faults, pride and distrust; for, as the assistance of God is fearlessly disregarded by those who think that the matter is already in their own power, so many yield to difficulties, because they do not consider that they fight through the power and protection of God, under whose banner they go forth to war.

Defender: Joh 15:16 - fruit should remain

Although those who believe in Christ do so voluntarily, they were also chosen by Him before they came to Him. Those who "remain" will bear fruit, that will also "remain" and they will experience effective prayer, for they will be praying according to His will (see note on Joh 14:14)."

TSK: Joh 15:16 - have not // ordained // bring // that your // that whatsoever

have not : Joh 15:19, Joh 6:70, Joh 13:18; Luk 6:13; Act 1:24, Act 9:15, Act 10:41, Act 22:14; Rom 9:11-16, Rom 9:21; 1Jo 4:10,1Jo 4:19

ordained : Joh 20:21-23, Joh 21:15-17; Isa 49:1-3; Jer 1:5-7; Mat 28:18, Mat 28:19; Mar 16:15, Mar 16:16; Luk 24:47-49; Act 1:8; Rom 1:5, Rom 15:15, Rom 15:16; 1Co 9:16-18; Gal 1:15; Eph 2:10; Col 1:23; 1Ti 2:7; 2Ti 1:11, 2Ti 2:2; Tit 1:5

bring : Joh 15:8; Pro 11:30; Isa 27:6, Isa 55:10-13; Mic 5:7; Rom 1:13, Rom 15:16-19; 1Co 3:6, 1Co 3:7; Col 1:6; Jam 3:18

that your : Gen 18:18; Psa 71:18, Psa 78:4-6, Psa 145:4; Zec 1:4-6; Act 20:25-28; Rom 15:4; 1Co 10:11; 2Ti 3:15-17; Heb 11:4; 1Pe 1:14-21, 1Pe 3:2, 1Pe 3:15

that whatsoever : Joh 15:7, Joh 14:13, Joh 14:14, Joh 16:23, Joh 16:24; Mat 21:22

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Joh 15:16 - Ye have not chosen me // but I have chosen and ordained you

Ye have not chosen me to be your Lord, Master, Saviour,

but I have chosen and ordained you so we have it in our translation; but the Greek is, eyhka , I have set you, or placed you in a station. What choosing Christ here speaks of is doubted amongst various divines. Some think that our Saviour here speaks of his choice of them to the apostleship, as Luk 6:13 Joh 6:70 : those who thus understand it, understand by going and bringing forth fruit, the apostles’ going out, preaching, and baptizing all nations, bringing forth fruit amongst the Gentiles. But others understand it of election to eternal life, and the means necessary to it; for our Saviour brings this as an argument of his greatest love: Judas was in the first sense chosen, yet not beloved with any such love: and this seemeth to be favoured by Joh 13:18 , I speak not of you all; I know whom I have chosen: and certain it is, Augustine and others of the ancients from hence proved the freedom of election and special grace. Both senses may be united, for the eleven (to whom Christ was now speaking) were chosen in both senses; they were chosen for this end, to bring forth fruit amongst the Gentiles, turning many to righteousness, and that they might bring forth the fruit of holiness, in obedience to the gospel of Christ. Yea, not only to bring forth fruit, but that they might persevere in bringing forth fruit; and that thus doing, they might have a freedom of access to the throne of grace, and obtain whatsoever they should ask of the Father, in the name, for the merits, and through the mediation of the Lord Jesus Christ. See Poole on "Joh 14:13" . See Poole on "Joh 14:14" .

Lightfoot: Joh 15:16 - Ye have not chosen me

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.   

[Ye have not chosen me.] For it was a custom amongst the Jews that the disciple should choose to himself his own master. "Joshua Ben Perachiah said, ' Choose to thyself a master; and get a colleague.' "

Haydock: Joh 15:16

O ineffable grace! For what were we, before Christ chose us, but wretched and abandoned creatures? Such we were; but now we are chosen, in order that we may become good by the grace of Him that hath chosen us. (St. Augustine, tract. 86. in Joan.)

Gill: Joh 15:16 - 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

Ye have not chosen me, but I have chosen you,.... Not but that they had made choice of him as their Lord and Master, Saviour and Redeemer; but not first, he was before hand with them; he chose them, before they chose him; so that his choice of them was entirely free, did not arise from any character, motive, or condition in them: the allusion is to a custom of the Jews, the reverse of which Christ acted; with whom it was usual for disciples to choose their own masters, and not masters their disciples: hence that advice of R. Joshuah ben Perachiah, said ^r to be the master of Jesus of Nazareth,

עשה לך רב ^s, "make", provide, or chose "thyself a master", and get thyself a companion.''

Those words in Son 2:16; "my beloved is mine, and I am his", are thus paraphrased by the Jews ^t;

"he hath chosen me, and I have chosen him:''

which is not amiss, provided the latter choice is thought to be by virtue, and in consequence of the former; if not, our Lord directly opposes the words and sense. This may be understood both of election to salvation, and of choice to the office of apostleship; in both which Christ was first, or chose them before they chose him, that good part, which shall never be taken away; for as they were chosen in him, so by him, before the foundation of the world; being as early loved by him, as by his Father; and in consequence thereof, were chosen by him, for his people and peculiar treasure; he first chose and called them to be his disciples and apostles, to follow him, preach his Gospel, and become fishers of men; and clothed them with full power and authority to exercise their high office:

and ordained you; which may design either ordination to eternal life, or apostleship, before the world began; as Jeremiah was ordained to be a prophet, before he was born; or else the investiture of them with that office, and with all gifts and graces necessary for the discharge of it; for when he called and sent forth his disciples to preach the Gospel, he is said to "ordain" them, Mar 3:14; and the rather this may be meant here, because the former is designed by his choosing them; or he set them, or planted them in himself, a fruitful soil, that they might shoot up and bear much fruit, as it follows:

that ye should go and bring forth fruit; go first into Judea, and then into all the world; and brings forth the fruits of righteousness and holiness in themselves, and be the happy means of the conversion, and so of bringing in a large harvest of souls to Jesus Christ:

and that your fruit should remain; as it has done; for they not only persevered themselves in faith and holiness, in preaching the Gospel, and living according to it, but the persons whose conversion they were instruments of, continued steadfastly in their doctrine, and in the fellowship of the saints; and the Gospel which was preached by them, has remained, though not always in the same place, yet in the world ever since:

that whatsoever ye shall ask of the Father in my name, he may give it you. This is added, to encourage their perseverance in the work he chose and called them to, which would be attended with many difficulties and discouragements; wherefore as they would stand in need of divine assistance, they might assure themselves of it; for be it what it would they should ask of his Father, making mention of his name and righteousness; whether for a sufficiency of gifts and grace in the discharge of their duty; or for success in it; or for the confirmation of the truths delivered by them; or for liberty and boldness to speak in vindication of themselves, when called to it before kings and governors, it should be given them.