disciple is a "learner" or "pupil." The objective of disciple is to so train under the instruction and guidance of His master that he will become as his teacher. A disciple learns so that he may live under the approval of his master. Jesus said, "A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher." (Lk. 6:40) The Christian's goal, then, is to learn and live the teachings of Christ so that he may be like Jesus in his thinking and conduct. 

Another word for teaching is "doctrine" (didache, "teaching, that which is taught", Greek-English Lexicon of the New Testament, Thayer, 144). To say that the "doctrine of Christ" is secondary and not as important to one's salvation as Christ is to say that the "teaching of Christ" is secondary and not as important to one's salvation as Christ. But, how can we know Christ except through His teachings? (Jno. 8:31-32) 

The teachings of Christ are revealed and available to us in His New Testament. If we dare to reject Christ, His words will surely judge us in the last day (Jno. 12:48). Conversely, we if "abide in the doctrine of Christ" we will enjoy fellowship with Him, now and eternally (2 Jno. 9; cf. Jno. 14:21, 23-24). 

The teachings of Christ contain the authority of Christ and train Christians to so live that their "life is hidden with Christ in God" (Col. 3:3). Christ will not be in the Christian's life if the Christian does not let the word of Christ richly dwell within him (Gal. 2:20; Col. 3:16). When Christ's word dwells in the Christian he is well equipped to obey Colossians 3:17: "And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him." 

In this lesson we will examine the meaning of "the doctrine of Christ" within the context of 2 John 9 as well as its broader context (the entire New Testament). 

2 JOHN 9 AND "THE DOCTRINE OF CHRIST" 

"Whoever transgresses and does not abide in the doctrine of Christ does not have God.
He who abides in the doctrine of Christ has both the Father and the Son." (2 John 9) 

I.  WHAT IS "THE DOCTRINE OF CHRIST" IN 2 JOHN 9?
  A. At Least Three Views Of "The Doctrine Of Christ" Are Presently Being Expressed Among Brethren.
    1. The teaching about Christ (His nature).
    2. The teaching which was done by Christ and His apostles, but only that teaching which is fundamental and clear.
      -(This view can be summarily eliminated due to its subjective plea for "clarity" as the basis for determining the doctrine of Christ. Also, in the absence of any scriptural pattern for such a definition this view must be rejected. It is the "core gospel" plea of the new hermeneutics which rejects Biblical patterns as our means of establishing and applying Bible authority.)
    3. The entire body of gospel teaching, the New Testament of Jesus Christ. 
    4. The Bible gives abundant evidence that "the doctrine of Christ" is the teaching given by Christ and His apostles. 

  B. The "Doctrine Of Christ" In 2 John 9 Is The Entire Body Of What Christ Taught, Personally And Through His Apostles.
    1. Abide - "in reference to state or condition…to remain as one, not to become another or different." (Thayer, 399)
    2. In - "a primary preposition denoting (fixed) position (in place, time or state)." (Ibid., 209-212)
    3. Doctrine - "teaching…that which is taught…doctrine, teaching, concerning something." (Ibid., 144)
    4. Of - Conveys possession (genitive case).
    5. Christ - Jesus Christ, the Son of God (Matt. 16:16).
      a. By Him God has spoken to us in these last days (Heb. 1:1-2).
      b. By Holy Spirit inspired apostles and prophets we have had Christ's teachings communicated to us (cf. Jno. 16:12-15; 1 Cor. 2:10-13; 1 Cor. 14:37).
    6. The doctrine of Christ is His gospel, the New Testament. 

  C. NT Usage Of "The Doctrine Of" Indicates Its Meaning In 2 John 9.
    1. The doctrine of the Pharisees and Sadducees (Matt. 16:6, 12) - Jesus was referring to the teaching of these sects, not teaching about those sects.
    2. The apostles' doctrine (Acts 2:42) - This is none other than the teaching which the apostles made know (the gospel, Mk. 16:15; Matt. 28:20), not teaching about the apostles.
    3. The doctrines of men (Col. 2:22; Matt. 15:9; Mk. 7:7) - These are the teachings of men, not teachings about man.
    4. The doctrines of demons (1 Tim. 4:1) - Does that mean men would fall away due to giving heed to teachings about demons, or due to giving heed to doctrines taught by demons? (cf. 2 Cor. 11:13-15; 1 Jno. 4:1)
    5. The doctrine of Balaam (Rev. 2:14) was what he taught: "who taught Balak to put a stumbling block before the children of Israel…", not teaching about Balaam.
    6. The doctrine of the Nicolaitans (Rev. 2:15) - Was this the teaching about the Nicolaitans, or the teaching which the Nicolaitans were doing?
    7. The doctrine of Christ in 2 John 9 is a general reference to the doctrine which comes from Christ. It is not limited to teaching about His nature. 

  D. The Teaching Of Christ Is Said To Be "His Teaching," Not The Teaching About Him. 
    1. Matt. 7:28-29 - The people were astonished at His teaching.
      a. Lk. 4:32 - "And they were astonished at His teaching, for His word was with authority." It was His word and its authority which astonished them. 
      b. Mk. 11:18 - "…all the people were astonished at His teaching."
    2. So, it was what Jesus taught which astonished the people, and that included much, much more than teaching about who He was -- it encompasses all that He taught! 

  E. The Context Of 2 John Supports This Meaning Of "The Doctrine Of Christ."
    1. The doctrine of Christ is "the truth which abides in us and will be with us forever" (2 John 1-2). We must choose to abide in the doctrine of Christ which will be with us forever. a. Do we only abide in teaching about the nature of Christ (who He was, etc.)?  We must abide in all the word of Christ to truly be His disciple (Jno. 8:31).
    2. The doctrine of Christ is the truth in which we are to be "walking" (2 John 4).
    3. The doctrine of Christ is the "commandment" we have received from the Father (2 John 5). (cf. John 12:48-50)
    4. The doctrine of Christ contains the "commandments" in which we are to walk, which is love. (cf. Jno. 13:34-35) 

  F. When The Christian Abides (Remains) In "The Doctrine Of Christ," He Abides In:
    1. The word of Christ (Jno. 8:31-32).
    2. Jesus (1 Jno. 2:5-6, 3; Jno. 15:4).
    3. Christ's love, by keeping His commandments (Jno. 15:9-10).
    4. The light (1 Jno. 2:10).
    5. The Son, by letting the gospel abide in him (1 Jno. 2:24, 28).
    6. Christ, by keeping His commandments (1 Jno. 3:24).
    7. The truth (2 Jno. 1-2).
    8. His commandments (2 Jno. 6). 

  G. The Gospel Which The Apostles Preached Is "The Doctrine Of Christ."
    1. All truth (the doctrine of Christ) was revealed to the apostles of Christ (Jno. 16:12-13).
    2. The apostles were inspired to preach the doctrine of Christ (1 Cor. 2:10-13; 2 Tim. 3:16-17).
    3. The apostolic teaching is the doctrine of Christ (1 Cor. 14:37; 2 Thess. 2:15; 2 Tim. 1:13).

II. ARE WE LIMITED IN OUR APPLICATION OF 2 JOHN 9-11 TO THE IMMEDIATE CONTEXT?
· Since John is addressing the false doctrine that Jesus Christ did not come in the flesh (v. 7), some conclude that is the only application of 2 John 9.
· Consider these words of W. L. Wharton on this matter: 

"2 John 9 is a specific problem. Any specific denial that Christ is come in the flesh is a denial of the Lord's teaching. But not all failing to 'abide in the teaching' is a specific denial that the Lord is come in the flesh. There are many such verses. Revelation 22:18, 19 contains prohibition and penalty against adding to or taking from the words of that prophecy. That is pretty specific! Is it wrong to take those verses and apply them to a tampering with any other book in the scripture? 

....Granting the existence of 'general authority' we must keep in mind that 'specifics' are readily governed by the mention of the 'generic' to which they attach. While specifics are governed by generics, the rule does not admit of reversal so that specifics govern generics. 

Of course, 'denial that Christ is come in the flesh' (a specific error) is condemned by 2 John 9 because it is not 'abiding in the doctrine of Christ' (generic). But the denial is not the whole; rather the whole encompasses the denial. 

While 2 John 9 applies to those who denied the fleshly advent, the error is saying the verse teaches no more than it is applied to. The real issue over 2 John 9 lies not in the field of its grammar or even its context, but rather in an over reaching of its teaching to make what is general (the doctrine of Christ) mean nothing more than 'denial of Christ coming in the flesh.' While 'doctrine of Christ' is not applied in this text to anything else, it does not follow on that account that it therefore means nothing else. 

To say that 2 John 9 means nothing more than denial of the fleshly advent is not exegesis but perversion! 

To say that it applies to nothing more in the text, adds no knowledge or help to anyone and is, at best, pointless. At worst, it is a sop held out to the rising tide of the 'let's fellowship everybody' element who are saying that its application is limited to the specific of the text. Armed with that, they are ready to join up with 'the mechanical instruments of music in the worship' and 'brethren in prospect' contenders. (The Preceptor Magazine, date, volume unknown; cited by Larry Ray Hafley, Watchman Magazine, July 1998). 

· Robert Turner succinctly states the truth on this matter:
"It seems to me that both context and N.T. usage require 2 Jn. 9 to refer to that which Christ taught, personally and through His apostles. John warns of a particular error (that Christ had not come in the flesh) but this does not negate a more general application of the principle given. In 1 Jn. 4:2 are we to understand that the only test for determining those 'of God' is the confession that He is come in the flesh? Or is this simply one example (currently needed) of a broad principle? (Note. v. 6). Do all who say Jesus is Lord, have a 'spiritual gift'? (1 Cor. 12:3). See Deut. 13:2 for O.T. example of citing a specific error to teach a general principle." (Original citation unknown, cited by Larry Ray Hafley, Watchman Magazine, July 1998)

III. THE CHRISTIAN'S RESPONSIBILITY TOWARD THE DOCTRINE OF CHRIST.
  A. The Christian Must Not Go Beyond The Teaching Of Christ - 2 John 9.
    1. We sin when we transgress the doctrine of Christ (2 Jno. 9).
    2. Sin separates us from God. Therefore, when one goes beyond the doctrine of Christ his sin causes him to not have fellowship with God (cf. Gal. 1:6-9).
    3. If we sin against the doctrine of Christ by adding to it or take away from it we incur divine wrath and punishment (Rev. 22:18-19; 1 Cor. 4:6). 

  B. The Christian Is To Abide In The Doctrine Of Christ - 2 John 9.
    1. We abide in the doctrine of Christ by keeping the word of Christ (Jno. 14:23). Jesus said if we do not keep His words (His teachings) we do not love Him (Jno. 14:24).
    2. By practicing the truth, one walks in the light and has fellowship with God (1 Jno. 1:6-7).
    3. By keeping His commandments the truth is in us, we are in Christ, and we have real assurance of fellowship with God (1 Jno. 2:3-6; 3:24) 

  C. The Christian Is Not To Extend Fellowship To One Who Does Not Abide In The Doctrine Of Christ - 2 Jno. 10-11 (cf. Eph. 5:3-11; 2 Cor. 6:14-7:1).
    1. To extend and maintain fellowship with one who teaches and/or practices error and sin is a clear violation of 2 John 10-11. It causes one to have fellowship with evil.
    2. We are to "have no fellowship with the unfruitful works of darkness, but rather expose them" (Eph. 5:11).
    3. We are to remain separate and distinct from the sin and error of the world (2 Cor. 6:14-7:1). 

  D. The Christian Should Extend Fellowship To Everyone Who Teaches And Abides In The Gospel - Gal. 2:7-9; cf. 3 Jno. 5-8.

IV. PARALLEL THOUGHTS CONFIRM THAT "THE DOCTRINE OF CHRIST" IN 2 JOHN 9 IS THE TEACHING WHICH COMES FROM CHRIST. 

-2 John 9 says "Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son." Now, see the common thread of thought in these additional NT passages: 

· "If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself. (1 Tim. 6:3-5) 

· "He who has My commandments and keeps them, it is he who loves Me… If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him." (Jno. 14:21, 23) 

· "If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you…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." (Jno. 15:7, 10) 

· "He who rejects Me, and does not receive My words, has that which judges him--the word that I have spoken will judge him in the last day. For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak. And I know that His command is everlasting life. Therefore, whatever I speak, just as the Father has told Me, so I speak." (Jno. 12:48-50) 

· "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me." (Rev. 3:20) 

· "Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them." (Rom. 16:17)

Conclusion 

We can be united in our understanding, teaching and application of 2 John 9. Diligent study of God's word, proper attitudes of heart and an unwavering commitment to obey the word of Christ in all things will bring us to the unity for which Jesus prayed (Jno. 17:20-21; cf. 2 Tim. 2:15; Eph. 4:1-3; Jno. 8:31-32). The following words of brother Hafley appropriately challenge us to choose to remain in "the doctrine of Christ" and truly be disciples of Christ. 

Those who cringe and apologize for the truth when it is preached and who disclaim and despise those who teach the doctrine of the Lord are not friends of Christ.

Remember that I mentioned the vocabulary of the writer and how he used words, particularly concepts? When you examine the Book of Second John, you find that John did not simply present the idea of Jesus' deity being the only required belief (a commandment), but that John stressed "commandments" (plural). Hear John, "And this is love, that we walk after his commandments..." (vs. 6). The immediate reference of verse nine regarding those not abiding in Jesus' doctrine appears to be the Gnostics of John's day. The Gnostics denied that Jesus had come in the flesh (I Jn. 4: 2, 3). The Gnostics understood "Jesus" to signify the man and "Christ" to suggest the deity. Since they believed in the intrinsic evil of the flesh and the material, they could not conceive of Christ ever being in the flesh. 

     It is sometime contented that John does make the deity of Jesus issue the only issue or criterion to determine salvation and fellowship (I Jn. 4: 2, 3). However, such a view is a misunderstanding of John's teaching. The criterion "Jesus is come in the flesh" is obviously used by way of synecdoche (a part for the whole). I know this to be the case, because just three verses later John introduces additional criteria to determine those who are saved (vs. 7, 8, we shall shortly address this more). The "Jesus is come in the flesh" test, however, was ideal relative to the Gnostics. Nonetheless, we are developing a model from which to deduce the meaning of "doctrine of Christ," the model being John and his overall teaching. 

     I furthermore submit that this religious/philosophic group (the Gnostics) was condemned for more than simply denying the deity of Jesus. Consider John's teaching in I John 2: 3-6. Notice how emphasis is placed on "keeping his commandments," not simply commandment (believing in Jesus' deity):

     "3: And hereby we do know that we know him, if we keep his commandments. 4: He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5: But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6: He that saith he abideth in him ought himself also so to walk, even as he walked."

     The entire vocabulary of the apostle John's writings is such that leaves the reader with the firm belief that more is involved in serving Christ than simply and only the acceptance of his deity. Let us carefully, but briefly view some of John's specific teaching, all of which is in the general climate of "doctrine of Christ" in Second John 9.

     "5: This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6: If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin" (I Jn. 1).

     Beloved, "walking in darkness" is not simply the matter of only denying Jesus' deity and, conversely, "walking in the light" does not only involve the acknowledgement of Jesus' Sonship. 

     "9: He that saith he is in the light, and hateth his brother, is in darkness even until now. 10: He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 11: But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes" (I Jn. 2). 

     It will be observed that John makes it emphatically plain that the love of brethren is absolutely required to being saved and that the absence of such love, results in one being lost, even if one were to believe in Jesus' deity. 

     "15: Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16: For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17: And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever" (I Jn. 2).

     All should certainly agree based on the foregoing teaching that those who love the world are not saved, regardless of the fact that they may believe that Jesus is the Son of God. 

     "3: And every man that hath this hope in him purifieth himself, even as he is pure. 4: Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 5: And ye know that he was manifested to take away our sins; and in him is no sin. 6: Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 7: Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8: He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 9: Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. 10: In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother" (I Jn. 3).

     One would be manifestly wrong to attempt the above teaching to be limited to only a belief in Jesus' deity or teaching about Jesus.

     "22: And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight" (I Jn. 3, see also I Jn. 3: 24). 

     Again, notice the accent that John places on "commandments," plural. Belief in teaching about Jesus is just one commandment (Jn. 8: 34). 

     "9: I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 10: Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. 11: Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God" (3 Jn.).

     It is unmistakable that John is saying that following the evil example of Diotrephes will result in not being saved. 

     It is evident, based on these passages, that teaching that walking in the light; love of brethren; abstinence from the love of the world; not practicing sin; doing righteousness; keeping God's commandments; avoidance of sin; walking in the truth; and shunning the example of Diotrephes and emulating the life of Demetrius are all necessary to maintaining a saved relationship with the Father and the Son. Hence, the "doctrine of Christ" (didache tou christou) in 2 John 9 must not be
restricted to the meaning of the teaching about Christ (his deity) and exclusive of teaching belonging to or that Jesus issued. Based on the teaching and vocabulary of John, the phrase "doctrine of Christ" in Second John 9 means Jesus' teaching, including the specific teaching relative to his being the Son of God (this conclusion is also the only conclusion that harmonizes with the rest of the New Testament pertaining to the general necessity of purity of doctrine, I Timothy 1: 3, I Corinthians 15: 12, John 4: 24). Any particular teaching that is presented as essential, then, must be respected. Any law or commandments must be obeyed. There are no dispensable or non-essential commandments or laws (see Jas. 2: 10). The "doctrine of Christ" is inclusive of all that John and inspired writers meant to be included and certainly does not only and simply mean a belief that Jesus was the Son of God in the flesh.

     The "doctrine of Christ" is presented by John as being a requisite to having "both the Father and the Son." In presenting this concept of the required "doctrine of Christ," John wrote, "he that abideth in the doctrine of Christ" (vs. 9). "Abideth" is from the Greek menon and means to live, have as one's sphere; hence, to persist, walk in, or continue. The "doctrine of Christ" is the sphere and walk of one who has God. To "abide in the doctrine of Christ" is not just an occasional acquaintance with the "doctrine of Christ," but familiarity and contact. Not just an impermanent relationship as a tenant, but as one who abides or continues in a permanent dwelling (idea of the Greek, menon).

     The "doctrine of Christ" is also presented by John as the means of testing others, as to their spiritual identity and acceptance (10, 11). The one not bringing the "doctrine of Christ" is characterized by "evil deeds" (the absence of the "doctrine of Christ" and the presence of false teaching). To accept or fellowship one not bringing the "doctrine of Christ" also causes the one to be "partaker of his evil deeds" (vs. 11). 

     I stress the two consequent teachings to "abiding in the doctrine of Christ" to show the importance of this walk and life. Some, though, have wanted to segregate the two consequences. They have wanted belief in Jesus' deity to be the only criterion and requirement to fellowshipping others. Anyone, as a result, who says that they believe in Jesus' deity (doctrine about Christ) is to be received into the fellowship of the local church. However, to be consistent, they must also say that all who simply and only believe in Jesus' deity are saved. Hence, there is no need for repentance or baptism (Acts 2: 38). Such a conclusion is necessary and axiomatic. Churches of Christ that want to do away with God's requirements for fellowship must also do away with God's requirements for salvation. Of interest, there has been a historic example of progression. These churches and preachers who so restrict "doctrine of Christ" to mean only teaching about Jesus and not include teaching from Jesus, end up accepting and incorporating the thinking that belief in Jesus' deity is the only requisite to salvation, not repentance or baptism. 

     In closing, understanding "doctrine of Christ" in Second John 9 to mean the doctrine or teaching from Jesus that includes many particulars, such as the teaching about Jesus, is the only tenable conclusion that can be reached (see also the addendum). Limiting the phrase to mean teaching about Jesus, creates many contradictions and obviously violates the intended meaning of the writer, the inspired apostle John.  (Click on, "An Exchange on Meaning of 'doctrine of Christ'" to read more.)

The Classical Greek writers used the word meno meaning, "to stay,” “stand fast,” “remain” or “abide.”  It has the idea to remain at home, or stay where you are and not wander off. 

The word translated "abide" is one of the Apostle John's favorite words. He uses it 34 times in the Gospel, and 19 times in his letters. The word meno means to dwell at ones' own house, to stay as a guest in someone’s home, to abide or to sustain unbroken fellowship with someone. To have a friend who abides is to always be present to help you in time of need. 

The apostle John uses it to say God "abides" (meno) in Christ. He dwells in Him and therefore has a constant influence upon him. The divine presence is continually operative in Him. Jesus said, "I am in the Father and the Father is in Me . . .The Father, who remains (meno) in Me, does His own work" (John 14:10). In John 10:38 Jesus said, "the Father is in Me, and I in the Father."  

How does Jesus accomplish what He does? His answer was, "the Father abiding in Me does His work." Jesus is the one person who was completely at the disposal of the Father. He told His disciples, "Believe Me that I am in the Father, and the Father in Me. . ." (v. 11). Jesus made Himself available to the Father. 

The evidence of "I am in the Father, and the Father is in Me" was His perfect character. Jesus was different and you could see the difference in His behavior. He spoke what the Father told Him to say (14:10; cf. 7:16; 12:49-50; 14:24). Jesus not only said what the Father told Him to say, but everything He did was the Father's working in and through Him. "The Father abiding in  Me does His works" (v.10). "The Father living in Me . . . is doing His work" and the evidence is what you see. 

In John 14:20, Jesus took the idea of relationship one-step further when He spoke of the Holy Spirit and the believer. "I will not leave you as orphans; I will come to you. After a little while the world will behold Me no more; but you will behold Me; because I live, you shall live also. In  that day you shall know that I am in My father, and you in Me, and I in you" (John 14:18-20). 

When Jesus said that believers "abide" in God, it pictures a relationship bound to Him by the Holy Spirit whom they received when they believed on Christ. The idea is to remain in vital union with God or in Christ. It is the work of the Holy Spirit in the believer’s life. 

In the First Epistle of John, the apostle says this vital union of remaining in Christ will make a difference in our behavior. The one who says he abides (remains or resides) in God ought himself to walk just as Jesus walked. Meno indicates a close, intimate and permanent relationship between the believer and God (1 John 2:6, 24, 27; 3:6). 

Furthermore, "Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than  these he will do; because I go to the Father" (14:12). "Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. If you ask anything in My name, I will do it. If you love Me, you will keep My commandments" (vv. 13-15). 

Jesus is not speaking of fantastic spectacular miracles, but the preaching of the Gospel. The "greater works" is the taking the good news of Jesus Christ and His saving work to the ends of the earth and seeing a great harvest of souls. The preaching on the Day of Pentecost is an excellent example of these “greater works.” When we serve Him according to His will He will answer our prayers, and we can see Him do great and mighty things in and through us.

He wants us to make ourselves available to Him even as He made Himself available to His Father. We are to ask what Jesus would ask the Father. We have the Holy Spirit abiding in us to guide us. The limitations on the prayer promise is the intimate union and harmony with Christ that nothing will be asked out of accordance to His will. 

The apostle John says in this vital union with Christ, Christ or God abides (meno) in the believer (John 6:56; 15:4). It is an intimate, personal relationship with Him, for Jesus says He lives in us. "He who eats My flesh and drinks My blood abides (meno) in Me and I in him" (6:56). We appropriate that abiding relationship by faith. Jesus said, "I live in them." He occupies a place in us as His dwelling place. It is a permanent relationship with my soul and exerts its power and authority over my life. The abiding presence of Christ in the believer is His permanent residence in Him and His supplying that is necessary to produce fruit in his life. Again, this is the work of the Holy Spirit. The Holy Spirit and the spirit of Christ refer to the same person. 

John 15:4, "Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, so neither can you, unless you abide in Me." The Vine is our positional source. "Keep on abiding in Me." Jesus is emphasizing the permanence of position such as maintaining unbroken communion and fellowship with the person in whom He dwells. He is saying: "Remain united with Me." “Remain in unbroken fellowship with Me.” “Remain in vital union with Me.” 

The point Jesus is making is for the believer to maintain unbroken fellowship with Christ. The believer has now made his spiritual residence in Christ. His abiding place is in Christ Jesus. The house has been cleansed by the blood of Jesus. Nothing now stands between the believer and Christ.  It is a holy fellowship. There is no better analogy than the vine and its branches. The believer draws his spiritual life and energy from the indwelling One. 

We abide in Christ and He in us when we enter into a personal relationship by putting our trust in Him as our Savior. Have you appropriated Him into your personal life? (6:54-58) Are you continuing to persevere in His teachings? (8:31; 1 John 2:19, 24). Are you obeying His commandments? (15:9-10) We cannot produce spiritual fruit that will bring glory to God without a continual abiding in Him. We cannot produce God's kind of fruit without the life of God within us. The remaining in Him produces fruit.  

Abiding Principles and Practical Applications

1. When God invites us to come and join Him in what He is doing, it is an invitation to an intimate personal relationship with Him. We are to Him as a branch is to its vine. If we are to bear His kind of fruit it must be in relationship to Him. We can do nothing apart from drawing our strength from Him (John 15:5). 

2. When we produce quality spiritual fruit, it depends entirely on the life of Christ being reproduced in the believer. There are no short cuts to fruit (Galatians 5:22-23; Hebrews 12:11). The "fruit" Jesus is expecting are deeds of love that demonstrate our relationship to God. Jesus does not expect works from us to earn God's favor, but evidences of life in the branches. 

3. "Who shall separate us from the love of Christ?" "No one," thunders the apostle Paul in Romans 8:35-39. Our abiding in Christ does not depend upon us, but on making ourselves available to Him. The Holy Spirit abides in the believer forever (John 14:16). The issue in chapter fifteen is on our relationship to God in bearing fruit. Salvation is not the subject. 

4. If we are abiding in Christ, we will have a rich prayer life that supplies rich fellowship with Him (14:13-14; 15:7, 16). 

5. When we walk like Christ, we will always abide near Christ. The nearness of Christ always invites us to come and enter into unbroken fellowship with Him. That which makes a man "holy" is the perpetual abiding of the Holy Spirit within him. We become like those with whom we associate. 

6. To abide in continual dependence upon Christ is to keep yourself in the position of child-like-trust and dependence upon Him. 

7. Jesus said He could do nothing on His own; therefore we can do nothing on our own. Everything about abiding means we must remain united with Him just as the Son remains united with the Father.