St John Chapter xv : Verse 1
Contents
- St John Chapter xv : Verse 1. Douay-Rheims (Challoner) text, Greek (SBLG) & Latin text (Vulgate);
- Annotations based on the Great Commentary of Cornelius A Lapide (1567-1637)
St John Chapter xv : Verse 1
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| I am the true vine. Victor. c 1674. Hellenic Institute of Venice. |
1 Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν·
1 Ego sum vitis vera, et Pater meus agricola est.
Annotations
1. I am the true vine. The Greek has a double art. ἡ ἄμαπελος ἠ ἀληθσὴ, the vine the true. The Syriac is, I am that vine of truth. Christ here sets forth the parable of the vine and the branches with this end and view, to teach the Apostles that they must abide in His faith and love, and not depart therefrom in consequence of His impending passion and death. That this is the great object of the parable is plain from the ninth verse more especially, Abide in my love..
Christ here compares Himself to a vine, not as He is God, as Arius maintained, trying to prove that the Son is inferior to the Father, as being the Husbandman, but as man. For so men are grafted into Him as branches. For they are of the same nature and kind as the Vine. Wherefore S. Hilary says (lib. 9, de Trin.), “Christ to this end assumed flesh, that we fleshly men might as branches be grafted into Him as the Vine.” But yet the flesh of Christ would not have had that power of producing vine-branches, i.e. faithful and holy people, unless the Godhead had been united to it. Wherefore Cyril says that Christ was the Vine by reason of His Godhead. And S. Augustine saith, “Although Christ would not have been the Vine except He had been man, yet He would not have bestowed His grace upon the branches unless He had been God.”
You will inquire why Christ compared Himself to a vine rather than to an apple, or nut, or some other tree? S. Athanasius (Disp. cont. Arian.) and others reply, On account of the many qualities of the vine in which it excels other trees, and which admirably fit it to be a type of Christ. These are—
1st, Its most abundant fruit: for it is the most fruitful of all plants. To this David refers (Ps. cxxvii): “Thy wife as a fruitful vine”
2d. On account of the sweetness of its fruit.
3d. On account of wine, which is made from its fruit, and which makes the heart glad, and which produces many effects which may be likened to the fruits of the coming of Christ.
4th. Because of all plants in comparison with the size of its stem it most widely diffuses its branches. By which the extension of the Church is signified, as it is said in Ps. lxx, “It stretched forth its branches unto the sea, and its boughs unto the river.”
5th. The vine has sweet-smelling flowers, and very broad leaves, with which it gives shade to other plants. Now the leaves of Christ are the external graces of preaching, conversing, &c.
6th. The wine from old vines is best, and the wine from those more recently planted is the most abundant. Some vines live for more than 200 years, and then have the flavour of wild honey.
7th. No tree has more durable wood than the vine.
Lastly, vines need very assiduous culture. It is necessary to dig, to plant, to drain, manure, to prune. Thus, too, does the Church, or a holy soul which is grafted into Christ the Vine, require great and constant care.
Moreover, there were two peculiar and chief reasons why Christ here compares Himself to a vine, rather than to any other tree.
The first was that Christ had just previously instituted the Eucharist, and under the species of wine had given the Apostles His Blood to drink, and had left It to be drank by the faithful throughout all ages, that they might glow with His love as with new wine, and overcome all temptations. Wherefore, since shortly before He had admonished the Apostles to persevere in His love, even when they saw Him betrayed by Judas, and crucified and slain, so now He inculcates the same by the parable of the vine, thus: As the branch always inheres in the vine, and cannot be torn from it by cold or tempest, so that it should not bear fruit; so likewise do ye, O My Apostles, abide in My love, neither do ye fall away from believing in and loving Me because of My passion and death, for so will ye bring forth great and abundant fruit.
The other reason was because Christ was now going to His passion and death upon the cross, which the vine with her grapes very excellently represents. For as the choice wine is expressed from the trodden grapes, so also from Christ trodden in the winepress of the cross was expressed the blood which redeemed the world. Christ here alludes to what Jacob foretold concerning Him (Gen. xlix. 11), “Tying his foal to the vineyard, and his ass, O my son, to the vine. He shall wash his robe in wine, and his garment in the blood of the grape.”
Hence St. Hilary says, “Rising up to the consummation of the sacraments of the Passion, He sets forth the mysteries of corporeal assumption, by which, as though we were branches, we dwell in the Vine.”
See St. Bernard’s Treatise on the Passion (if indeed it is his work, for the style is different), on the words, I am the true Vine, when he says among other things, “The vine is wont to be propagated by slips, not sown; so Christ is the Vine begotten of the Vine, i.e. He is God begotten of God, the Son of the Father. But that He should bring forth more fruit, He was planted in the earth, i.e. was born of the Virgin Mary.” Thus he adapts all the circumstances of the vine to Christ. “How,” he says, “was the glory of Christ cut off? with the knife of ignominy. His power? with the knife of humiliation. His pleasure? with the knife of pain. His riches? with the knife of poverty.” In the 4th chapter he treats of the bonds of the vine, and applies them to the cords with which Christ was bound when He was taken, and when He was bound to the pillar and beaten: also to the crown of thorns with which the Jews bound His head, also to the iron nails with which He was bound to the cross. In the 5th chapter he treats of the culture of the vine; in the 6th of the leaves of the vine, which are very broad, and which he explains of the words of Christ, especially His seven last words which He uttered on the Cross. For they as it were by their shadow protect and comfort us in every time of temptation.
You will ask further, why Christ is called the true Vine? Euthymius answers, Because He brings forth the fruit of truth. The same Euthymius says, Because He is the excellent, incorruptible, and spiritual Vine.
I would say that Christ is called the true Vine, because He truly has the nature, properties, and qualities of the vine. For as a true vine produces true branches and true grapes, so does Christ bring forth true believers and true virtues by His grace, which He instills into them by His wine-bearing sap. Thus then He is called the true Vine not corporeally, but spiritually. The true Vine therefore is opposed to the false and deceitful vine—that which has the appearance but not the nature of a vine, which produces not grapes but wild grapes. Such are the vines of Sodom, which produce grapes fair in outward sight, but when you touch them, they crumble into dust and ashes, as Josephus testifies (lib. 2, de Bell. c. 5). Such like vines were the Jews, revolting from God to idols and sin. These are spoken of Deut. xxxii. 32, “Their vines are of the vineyard of Sodom, and of the suburbs of Gomorrha: their grapes are grapes of gall, and their clusters most bitter. 33 Their wine is the gall of dragons, and the venom of asps, which is incurable.”
2d. Christ is the true, special, and perfect Vine, compared with whom all others are not true vines, but only shadows. So Christ is called true Light, true Life, true Bread, because He shines, quickens, nourishes, more really than any corporeal light, life, or bread. Christ therefore is the elect Vine, Heb. Sorec, i.e., the singular and chiefest Vine, of which Isaias speaks chap. 5. This hath propagated its branches of faith and the Church throughout the whole world, and every where produces grapes, i.e. troops of Martyrs, Virgins, Confessors, and all Saints, according as it is said (Zach. ix.17), “For what is His goodness, and what is His beauty, unless the corn of the elect, and the wine that bringeth forth virgins?” (Vulg.)
and my Father is the husbandman., i.e. the Vinedresser. For it is He who has planted Me as it were a Vine in the earth, and who prunes My branches, i.e. the Apostles and the rest of the faithful, cutting off the worthless, purging the fruitful that they may bring forth more fruit. Listen to S. Augustine (de Verb. Dom. secund. Joan. Serm. 59), “We honour God by worship, not by ploughing: and God honours us by making us better. For He by His words extirpates the evil seeds from our hearts. He opens our hearts as it were by the plough of His word, He sows the seed of His precepts, He expects the fruit of godliness.”
The Arians made the following objection: The vine and the husbandman have a different nature. Since therefore God the Father is a Husbandman and Christ a Vine, Christ cannot be God. Athanasius, Basil, and Ambrose answer them by saying that Christ is the Vine according to the human nature which He assumed, and so far is of a different nature from the Husbandman, i.e. God the Father. Again, although we grant Christ to be the Vine according to the Godhead, even so they gain nothing. For in the comparison of things that are like, not identity or similarity of nature is to be looked for, but that in which the likeness consists. For similitudes are commonly of a diverse and dissimilar nature, but they are compared in some quality in which they agree. There is a similitude between a vine and a husbandman, not in respect of their nature, but in respect of the branches and the fruit, that is to say, the grapes which they bring forth.
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SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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