SermonIndex Audio Sermons
Image Map

Text Sermons : Greek Word Studies : Abide (3306) (meno)

Open as PDF


Abide (3306)(meno) in simple terms means to remain in the same place or position over a period of time. It means to reside, stay, live, lodge, tarry or dwell. Meno describes something that remains where it is, continues in a fixed state, or endures.

Meno can mean "to take up permanent residence" or "to make yourself at home." Meno is the root of the Greek noun mone which means mansion or habitation (Jn 14:2, 23).

More than one half of the uses of meno are by John in his Gospel and letters.

Louw-Nida - 1. stay, remain, abide (to remain in the same place over a period of time) (Acts 27:31); 2. wait for, remain in a place or state, and expect something in future (Acts 20:5); 3. continue to exist, remain in existence (Mt 11:23); 4. keep on, continue in an activity or state, as an aspect of an action (2Jn 9)

Analytical Lexicon - (1) intransitively; (a) of someone or something remaining where it is remain in a place, stay, tarry (Mt 10.11), opposite exerchomai (go away, depart); (b) in a more permanent sense dwell, live, lodge (Jn 1.38); (c) figuratively, as remaining unchanged in a sphere or realm continue, abide, remain (2Ti 2.13); (d) figuratively, as remaining in a fixed state or position keep on, remain, abide (1Cor 7.11; Heb 7.3); (e) of persons continuing on through time last, remain, continue to live (Jn 12.34), opposite apothnesko (die, perish); (f) of things continuing on through time last, be permanent, endure (Heb 13.14); (2) transitively; (a) as expecting someone or something wait for, await (Acts 20.5); (b) of things, such as danger, that threaten await, face (Acts 20.23) (Analytical Lexicon of the Greek New Testament- Barbara Friberg and Neva F. Mille Timothy Friberg)

Stephen Renn - The meaning "remain" in the sense of "be preserved" is indicated hypothetically in the case of the city of Sodom in Matt. 11:23; and also literally in regard to the earthly destiny of the disciple, John (John 21:23). The idea of remaining unmarried is found in 1 Cor. 7:11 (cf. also 1 Cor. 7:20, 24). More commonly, meno is translated "remain" in the senses of "stay," "rest on," in several contexts. Meno refers to staying in a house as a guest (Luke 10:7; 19:5; John 2:12; 4:40; Acts 9:43); or more generally, to staying in a particular place (cf. John 8:31; 10:40). John 1:32 refers to the Spirit coming to permanently "rest on" the person of Christ. Paul's determination to "stay" with the Philippian congregation for the purposes of nurturing them is indicated in Phil. 1:25. John 19:31 refers to the Mosaic legislation that forbids allowing bodies to remain on a cross of execution during the Sabbath day. Where believers are concerned, their state of "remaining" in Christ, referring to their intimate relationship with Him, is indicated in John 6:56; 1John 2:24, 28; 3:6. Conversely, unbelievers are said "to remain" in darkness (John 12:46); and 2Cor. 3:14 affirms that the veil of unbelief remains over their understanding. Meno is also predicated of Christ and God. God's word is to remain in the heart and life of the believer (1John 2:24); as is God's love (1Jn 3:17). In a negative context, the unbeliever is denied the presence of God's word in his heart (cf. John 5:38). God himself is said to remain faithful (2Ti 2:13); and Jn 12:35 declares that Christ remains forever. The qualities of faith, hope, and love are said to remain, or endure (1Cor 13:13). Jn 9:41 refers to guilt remaining. (Expository Dictionary of Bible Words)

TDNT - 1. Meno means a. "to stay in a place," figuratively "to remain in a sphere," b. "to stand against opposition," "to hold out," "to stand fast," c. "to stay still," and d. "to remain," "to endure," "to stay in force." 2. There is also a transitive use "to expect someone."

The meaning of meno? ("abide") in John 15 has provoked much debate. Reformed commentators equate it to believe. Free Grace advocates uniformly understand meno? ("abide") to indicate communion or fellowship with Christ.

The Word of God abides forever (1Pe 1:23,25); Jesus abides forever (Jn 12:34); and so does the new covenant (2Corinthians 3:11). Unbelievers abide in darkness and death (John 12:46; 1 John 3:14), but Christians abide in Christ (Jn 6:56; 15:4-7).

IVP New Testament Commentary - To remain (Ed: Especially in many of John's uses in a moral or ethical sense) implies the maintenance of a stable and vital-but not static!-fellowship with God. In the words of one author, abiding suggests "utter and dependable permanence" (Houlden 1973:82). (1 John 2 Commentary)

Meno is used to describe the Holy Spirit coming on Jesus and remaining (Jn 1:32-33).

Meno is used figuratively to describe the wrath of God abiding (continually = present tense) on all who do not believe in Jesus as their Savior (Jn 3:36).

How does Jesus abide (meno) in us? In Jn 15:7 He said it would be through His Word, with the aid of the Spirit (Jn 16:13, 14:26). The disciples could abide in Christ by being obedient to His Word (Jn 15:10).

Most of the uses in Acts and in the Synoptic Gospels (and several times in John - Jn 1:38-39, 2:12, et al) refer to physically continuing in a place and/or lodging there. When meno is used of one staying or dwelling with another physically, it often still has an ethical sense in that it implies fellowship, intimacy, communion as discussed more fully in the following paragraph.

In many of the uses of meno the translation as to stay, to remain, to abide, etc, implies more that just position (i.e., more than them just physically staying, remaining or abiding somewhere), but when used of persons staying, remaining or abiding, meno often includes the ideas of fellowship, friendship, communion, companionship and harmony. For example, read Mt. 10:11, Mt. 26:38, Lk 1:56, 19:5, Jn 1:39-40, et al, where the idea is not only physical presence but relational interaction. In short, meno used in this sense speaks of an at-homeness with someone. Most of us would not invite someone to remain in our home if we were out of fellowship with them! And so you can see that meno can convey the idea of making someone feel at home -- think of this sense in uses in which Jesus abides in us (Jn 15:5). Do we "make Him feel at home?" Do we say, do or watch things in our home He is in that might make Him uncomfortable or "uneasy?" I am very convicted by my own question!

First-Second John repeatedly (25x in 18v) uses meno followed by the preposition "in" (en). Many of John's uses parallel one of Paul's favorite phrases "in Christ" - 1Jn 2:6 (in Him = Christ); 1Jn 2:10 (in the light); 1Jn 2:14 (word of God abides in you); 1Jn 2:24 (in you = the teaching, the truth, in the Son and the Father), 1Jn 2:27 (in you = the anointing abides ~ Spirit; in Him = in Christ); 1Jn 2:28 (in Him = Christ); 1Jn 3:6 (in Him = in Christ); 1Jn 3:9 (in him = God's seed in him); 1Jn 3:14 (in death); 1Jn 3:15 (in him = eternal life does not abide in habitual haters); 1Jn 3:17 (in him = love of God does not abide); 1Jn 3:24 (in Him = in Christ; in us = Christ in us); 1Jn 4:12 (in us = God abides in us); 1Jn 4:13 (in Him = in Christ or in God); 1Jn 4:15 (in him = God in confessors); 1Jn 4:16 (in love...in God and God abides in him); 2Jn 1:2 (in us = truth); 2Jn 1:9 (used twice - in the teaching)

Wuest - Abide is one of John's favorite words. The Greek word is meno. Its classical usage will throw light upon the way it is used in the NT. It meant "to stay, stand fast, abide, to stay at home, stay where one is, not stir, to remain as one was, to remain as before." In the NT, meno means "to sojourn, to tarry, to dwell at one's own house, to tarry as a guest, to lodge, to maintain unbroken fellowship with one, to adhere to his party, to be constantly present to help one, to put forth constant influence upon one." "In the mystic phraseology of John, God is said to meno in Christ, i.e., to dwell as it were in Him, to be continually operative in Him by His divine influence and energy (Jn 14:10); Christians are said to meno in God, to be rooted as it were in Him, knit to Him by the Spirit they have received from Him (1Jn 2:6, 24, 27, 3:6); hence one is said to meno in Christ or in God, and conversely, Christ or God is said to meno in one (Jn 6:56, 15:4)."?? Thayer quotes Ruckert in the use of meno in the words "Something has established itself permanently within my soul, and always exerts its power in me. The word meno therefore has the ideas of "permanence of position, occupying a place as one's dwelling place, holding and maintaining unbroken communion and fellowship with another." (See John's uses below). The words "abide, dwell, tarry, continue, be present," are the various translations in the AV Study these places where the word occurs, and obtain a comprehensive view of its usage. In John 15, the abiding of the Christian in Christ refers to his maintaining unbroken fellowship with Him. He makes his spiritual home in Christ. There is nothing between himself and his Saviour, no sin unjudged and not put away. He depends upon Him for spiritual life and vigor as the branch is dependent upon the vine. The abiding of Christ (Ed: And the Spirit of Christ = Ro 8:9) in the Christian is His permanent residence in Him and His supplying that Christian with the necessary spiritual energy to produce fruit in his life through the ministry of the Holy Spirit. (Word Studies from the Greek New Testament)

Wiersbe - To abide in Christ means to depend completely on Him for all that we need in order to live for Him and serve Him. It is a living relationship. As He lives out His life through us (cp Col 3:4), we are able to follow His example and walk as He walked. Paul expresses this experience perfectly: "Christ liveth in me" (Gal. 2:20). This is a reference to the work of the Holy Spirit. Christ is our Advocate in heaven (1John 2:1), to represent us before God when we sin. The Holy Spirit is God's Advocate for us here on earth.....Christ lives out His life through us by the power of the Spirit, who lives within our bodies. It is not by means of imitation that we abide in Christ and walk as He walked. No, it is through incarnation: through His Spirit, "Christ liveth in me." To walk in the light is to walk in the Spirit and not fulfill the lusts of the flesh (cf. Gal. 5:16).

Hiebert - Abides (meno), a characteristic Johannine term, portrays habitual fellowship with Him as an active relationship that endures (1Jn 2:6).

Bock adds "John uses meno in a theological sense to call people to remain or abide in Jesus."

NET Bible Note on abide (meno) "The Greek word (meno) translated resides indicates a close, intimate (and permanent) relationship between the believer and God. It is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 9) is not a believer at all (in spite of what he or she may claim).

Steven Cole writes "Dr. James Rosscup devotes an entire book to the theme of abiding in Christ as found in John 15. He sums up the concept of abiding in three ways (Abiding in Christ [Zondervan], p. 116, italics his): "Abiding involves a person's relating himself to Christ the Vine, to His Person and His purpose; rejecting attitudes, words, actions, or interests which Christ's Word reveals He cannot share; and receiving the quality-essence of Christ's imparted life for authentic fulfillment."

Mounce - In the NT, meno can function as a transitive verb (i.e., requires a direct object) or as an intransitive verb (i.e., does not require a direct object) in Greek. (1) Without a direct object, meno signifies a person or a thing "remaining" in the same place or state. With respect to PLACE, a demon-possessed individual was unable "to LIVE" in a house (Lk 8:27). When Jesus was overwhelmed with sorrow at his impending death, he told his disciples to "STAY here and keep watch with me" (Mt 26:38). With respect to STATE, meno describes the continuing condition of a person or thing. In this sense, the writer of Hebrews says that Christ "REMAINS a priest forever" (Heb 7:3). Paul encouraged converts to "REMAIN in the situation which he was in when God called him" (1Cor. 7:20 , 24). John uses meno frequently to describe the PERSEVERANCE OF BELIEVERS (See Perseverance of the Saints - is it biblical?) in their relation to Christ, that is, to "remain" or "abide" in Him (Jn 8:31; 15:4-10, 16; 1Jn. 2:6 , 10). (2) With a direct object, meno means "to await, wait for." In this sense, men "awaited" or "waited for" Paul and Luke at Troas (Acts 20:5). In the same chapter, Paul tells the Ephesian elders that bonds and afflictions "await" him in Jerusalem (20:23 ). Meno 118x = to stay, Mt 26:38; Acts 27:31; to continue; 1Cor. 7:11; 2Tim. 2:13; to dwell, lodge, sojourn, Jn 1:39; Acts 9:43; to remain, Jn 9:41; to rest, settle, Jn 1:32, 33; 3:36; to last, endure, Mt 11:23; Jn 6:27; 1Cor. 3:14; to survive, 1Cor. 15:6; to be existent, 1Cor. 13:13; to continue unchanged, Ro 9:11; to be permanent, Jn 15:16; 2Cor. 3:11; Heb 10:34; 13:14; 1Pet. 1:23; to persevere, be constant, be steadfast, 1Ti 2:15; 2Ti 3:14; to abide, to be in close and settled union, Jn 6:56; 14:10; 15:4; to indwell, Jn 5:38; 1Jn. 2:14; trans. to wait for, Acts 20:5, 23 (Mounce's Complete Expository Dictionary of Old and New Testament Words- William D. Mounce)

Meno is used to describe the Holy Spirit coming on Jesus and remaining on Him (Jn 1:32-33).

Meno is used figuratively to describe the wrath of God abiding (continually = present tense) on all who do not believe in Jesus as their Savior (Jn 3:36).

Palmer writes that meno "is practical and warmly personal; it is definite and understandable; it is too common a word for the religious or ideological elite. It is the word for amateurs who may not know the ways of ritual or of avant-garde privilege but who know how to settle into a genuine relationship and enjoy the fellowship and the view." (The Preacher's Commentary Series, Volume 35 : 1, 2 & 3 John / Revelation)

MacArthur - Meno is used in a theological sense to refer to the truth that resides in believers (1John 2:14, 24-27; cf. John 5:38 where Jesus upbraids the unbelieving Jews for not having the Word abiding in them), to true believers abiding in the Word (John 8:31) and thus not being in spiritual darkness (John 12:46), to the Spirit abiding in believers (John 14:17; cf. 1 John 4:12, 15, 16) and, most significant, to believers abiding in Christ (John 6:56; 14:10; 15:4-7, 9-10; 1 John 2:6, 10, 28; 3:6, 24; 4:13). The truth of the Word, which abides in believers forever, gives them "the mind of Christ" (1Cor. 2:16). (1, 2, 3 John : MacArthur NT Commentary)

Romans 6:1 uses the cognate epimeno - Wuest has a note that helps us grasp the meaning of the root verb meno - The question reads as follows, "Shall we continue in the sinful nature?" The word "continue" is meno (Ed: Actually it is epimeno), "to remain, abide." It is used in the NT of a person abiding in some one's home as a guest, or of a person abiding in a home. It has in it the ideas of fellowship, of cordial relations, of dependence, of social intercourse. The question now can be further interpreted to mean, "Shall we continue habitually to sustain the same relationship to the sinful nature that we sustained before we were saved, a relationship which was most cordial, a relationship in which we were fully yielded to and dependent upon that sinful nature, and all this as a habit of life?" The idea of habitual action comes from the use of the present subjunctive which speaks of habitual action. The fundamental question therefore is not with regard to acts of sin but with respect to the believer's relationship to the sinful nature. This is after all basic, acts of sin in his life being the result of the degree of his yieldedness to the sinful nature. (Ed: If we are "cordial" with our sinful nature, we should not be surprised that we commit sins which we would not commit if we were "cordial" with Christ, the sin nature Destroyer!)

Complete Biblical Library Greek-English Dictionary - In classical Greek the verb meno means "to remain" in a place, "to stay," or "to tarry." It also frequently carries the metaphoric meaning of being in a "sphere" or quality of life. In the Septuagint meno has basically the same meaning as in classical Greek. It is often used to translate two Hebrew verbs, qum and ?amadh, both having as their primary meaning "to stand." As with classical Greek there is the metaphoric meaning of "sphere" or "quality," e.g., to "remain" in a vow is to validate the vow, to make it meaningful (Numbers 30:5).

Wayne Detzler - The word meno functions on two levels of meaning in the Bible. First, it relates to rather common concepts of life. Living in a house (John 1:38) is described by the word. It is used of Jesus' visit to Zaccheus (Luke 19:5) and Peter's presence at Simon's tannery (Acts 9:43). It also referred to the place where Paul was held under house arrest (28:16), known in Latin as custodia libera, literally, "free custody." A second slant takes the word into the realm of the spiritual. Christians are urged to make the Lord their place of abode, to persevere. In fact the Greek word for perseverance is hupomeno, a combination of the prefix hupo (under, as in under the rule or sovereignty of someone) and meno (to remain). So the combination word conveys the concept of continuing under the rule or sovereignty of the Lord. That is biblical steadfastness or perseverance. Now let us explore the biblical connections of this word. By its primary form of meno (to remain) Christians are instructed to remain in "the teaching" (2 John 9), Christ's word (John 8:31), and in the love of the Lord (John 15:9). This continuance is related to Christ (John 15:4-5), the Father (1 John 2:24), and the Holy Spirit (John 14:17) who remain with us. In the Apostle Paul's great "Psalm of Love" (1 Cor. 13), we are told that faith, hope, and love remain (1 Cor 13:13). Steadfast staying power is part and parcel of biblical Christian living. (New Testament Words in Today's Language)

Abide (Webster's English definition) - To wait for, await; to endure without yielding (withstand); to bear patiently (cannot abide such bigots); to accept without objection (will abide by your decision); Intransitively abide = to remain stable or fixed in a state; to continue in a place; to dwell; to rest; to tarry or stay for a short time (Ge 24:55); to continue permanently or in the same state; to be firm and immovable (Ps 119:90). Abide means to exist over a period of time and implies stable and constant existing especially as opposed to mutability (e.g., a love that abides through 40 years of marriage). Webster's 1828 adds abide "when intransitive (not having a direct object), is followed by in or at before the place, and with before the person. "Abide with me-at Jerusalem or in this land." Sometimes by on, the sword shall abide on his cities; and in the sense of wait, by for, abide for me. Hosea 3:3. Sometimes by by, abide by the crib. Job 39:9 KJV. In general, abide by signifies to adhere to, maintain, defend, or stand to, as to abide by a promise, or by a friend; or to suffer the consequences, as to abide by the event, that is, to be fixed or permanent in a particular condition."

Stay (Webster's English definition) - To stay means to continue in a place or condition, to stand firm, to take up residence, to stick or remain with (as a race or trial of endurance) to the end - usually used in the phrase stay the course

Reside (Webster's English definition) - To dwell permanently or for a length of time; to have a settled abode for a time; have one's home (in).

Liddell-Scott - 1. to stay, stand fast, abide, in battle, Hom., Aesch.; of soldiers, Thuc. 2. to stay at home, stay where one is, not stir, Il.; to stay away from, Il. 3. to stay, tarry, Hom., etc. 4. of things, to be lasting, remain, last, stand, 5. of condition, to remain as one was, of a maiden, Il.; if oaths hold good, Eur.; to remain contented with . ., Dem. 6. to abide by an opinion, conviction, etc.,Plat. 7. impers. c. inf., it remains for one to do, II. trans. to await, expect, wait for, c. acc., Il.; so, like Lat. manere hostem, Hom., wait ye for the Trojans to come nigh? Il.; they waited for evening's coming on, Od.; I wait, i.e. long, to hear, Aesch.

Meno - 118x in 102v with 23x in 18v in First John - NAS Usage: abide(16), abides(22), abiding(4), await(1), continue(4), continues(1), endures(3), enduring(1), lasting(2), lives(1), living(1), remain(20), remained(6), remaining(1), remains(8), stand(1), stay(11), stayed(11), staying(3), waiting(1).


Matthew 10:11 "And whatever city or village you enter, inquire who is worthy in it, and stay (aorist imperative) at his house until you leave that city.

Matthew 11:23 "And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day.

Matthew 26:38 Then He said to them, "My soul is deeply grieved, to the point of death; remain (aorist imperative) here and keep watch with Me."

Mark 6:10 And He said to them, "Wherever you enter a house, stay (present imperative) there until you leave town.

Mark 14:34 And He said to them, "My soul is deeply grieved to the point of death; remain (aorist imperative)here and keep watch."

Luke 1:56 And Mary stayed with her about three months, and then returned to her home.

Luke 8:27 And when He came out onto the land, He was met by a man from the city who was possessed with demons; and who had not put on any clothing for a long time, and was not living in a house, but in the tombs.

Luke 9:4 "Whatever house you enter, stay (present imperative) there until you leave that city.

Luke 10:7 "Stay (present imperative) in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house.

Luke 19:5 When Jesus came to the place, He looked up and said to him, "Zaccheus, hurry and come down, for today I must stay at your house."

Luke 24:29 But they urged Him, saying, "Stay (aorist imperative) with us, for it is getting toward evening, and the day is now nearly over." So He went in to stay with them.

John 1:32 John testified saying, "I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. 33 "I did not recognize Him, but He who sent me to baptize in water said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.'

NET Note: The general significance of the verb meno for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because He does, He will dispense the Holy Spirit to others in baptism. (John 1)

John 1:38 And Jesus turned and saw them following, and said to them, "What do you seek?" They said to Him, "Rabbi (which translated means Teacher), where are You staying?" 39 He said to them, "Come, and you will see." So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour.

Bible Knowledge Commentary - Sometimes, as here, it means "to stay or dwell" in a place; a few times it means "to last or continue"; but more often it has a theological connotation: "to remain, continue, abide" (e.g., John 15:4-7).

John 2:12 After this He went down to Capernaum, He and His mother and His brothers and His disciples; and they stayed there a few days.

Hastings' Dictionary of the New Testament - John uses the verb meno only thrice in its literal sense in the, Gospel ( John 2:12; John 4:40; John 10:40 ); he seems almost jealously to reserve it for metaphorical, i.e. ethical, application.

John 3:36 "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him."

John 4:40 So when the Samaritans came to Jesus, they were asking Him to stay with them; and He stayed there two days.

John 5:38 "You do not have His word abiding in you, for you do not believe Him whom He sent.

Henry Morris - "The written Word of God, according to Christ's affirmation, is that which brings salvation and eternal life (James 1:18; 1 Peter 1:23) because it is the only source of information we have about the Savior. The written Word reveals the living Word. The Lord was, in fact, speaking here of the Old Testament Scriptures, for there was nothing else at that time. These scriptures are replete with testimonies of the coming Christ."

Adam Clarke - Though ye believe the Scriptures to be of God, yet ye do not let them take hold of your hearts - his word is in your mouth, but not in your mind. What a miserable lot! to read the Scriptures as the true sayings of God, and yet to get no salvation from them!

Albert Barnes - His law does not abide in you - that is, you do not regard or obey it (Ed comment: cp Jn 3:36 = ""He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him." --Here we see "belief" is paired with "obedience" -- to say one believes but to not obey is tantamount to unbelief. Don't twist this around -- John is not saying you are saved if you obey! Faith alone saves. John is saying that the faith that truly saves is a faith that results in a regenerated heart, one which has a desire to obey God.)

John Calvin - This is the true way of profiting, when the word of God takes root in us, so that, being impressed on our hearts, it has its fixed abode there. Christ affirms that the heavenly doctrine has no place among the Jews, because they do not receive the Son of God, on whom it everywhere bestows commendation. And justly does he bring this reproach against them; for it was not in vain that God spake by Moses and the Prophets. Moses had no other intention than to invite all men to go straight to Christ; and hence it is evident that they who reject Christ are not the disciples of Moses.

Bible Knowledge Commentary - Jesus' opponents are ignorant of God. They have no vision of God and no communication with Him. His Word is His message of salvation. This message had not been received by them (does not dwell [menonta, from meno, "remain, abide"] in them) because they had rejected Jesus.

Cambridge Greek Testament - One who had the Word abiding in his heart could not reject Him to Whom that Word bears witness. 1 John 2:14; 1 John 2:24.

John 6:27 "Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for (term of explanation - What is Jesus explaining?) on Him the Father, God, has set His seal."

Comment: Food is a metaphor in this context for the Word of God (1Pe 1:23-25-note, cp "living water" Jn 4:10, 14) and speaks of the difference between the physical and spiritual realities. The Jews saw and understood only the former (literal bread) (cp 2Cor 4:18-note). The Jews were seeking Jesus because of what they could get from Him in a materialistic sense (see Jn 6:26), but sadly not in an eternal sense, especially eternal life. James wrote about the futility of riches (James 1:11-12-note). Compare the passing nature of this world and its lusts (1Jn 2:17-note) and Jesus' admonition in Mt 6:19-21-note. By using the verb "work" Jesus was not saying we earn salvation as he

NET Note: Note the wordplay on "work" here. This does not imply "working" for salvation, since the "work" is later explained (in John 6:29) as "to believe in the one whom he (the Father) sent."

MacDonald: Man should not live as if his body were all. He should not devote all his strength and talents to the feeding of his body, which in a few short years will be eaten by worms. Rather, he should make sure that his soul is fed day by day with the Word of God. "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God." (Mt 4:4) We should work tirelessly to acquire a better knowledge of the Word of God. (Believer's Bible Commentary)

John 6:56 "He who eats My flesh and drinks My blood abides in Me, and I in him.

Bible Knowledge Commentary - One who partakes of Christ enjoys a mutual abiding relationship with Christ. He remains (menei) in Christ, and Christ remains in him. Meno is one of the most important theological terms in John's Gospel. The Father "remains" in the Son (Jn 14:10), the Spirit "remains" on Jesus (Jn 1:32), and believers "remain" in Jesus and He in them (Jn 6:56; Jn 15:4). The implications of this "remaining" are many. A believer enjoys intimacy with and security in Jesus.

John 7:9 Having said these things (Always pause to ask "What things?" - this forces you to either remember or if you can't remember, to go back and read the previous context, both of which are of value in facilitating meditation on the passage. In this case read Jn 7:6-8) to them, He stayed in Galilee.

John 8:31 So Jesus was saying to those Jews who had believed Him, "If you continue in My word, then you are truly disciples of Mine;

Charles Ryrie on "Jews who had believed Him" - Likely only a profession because of what they said in Jn 8:33 (Ed: Not to mention what they sought to do in Jn 8:59!). (Ryrie study Bible: New American Standard Bible)

William MacDonald: Jesus made a distinction between those who are disciples (Ed: see the professing "disciples" in John 6:66, cp 1Jn 2:19, 2Jn 1:9) and those who are disciples indeed. A disciple is anyone who professes to be a learner, but a disciple indeed is one who has definitely committed himself to the Lord Jesus Christ. Those who are true believers have this characteristic-they abide in His Word. This means that they continue in the teachings of Christ. They do not turn aside from Him. True faith always has the quality of permanence. They are not saved by abiding in His Word, but they abide in His Word because they are saved. (Believer's Bible Commentary)

J Vernon McGee: Faith alone saves, but the faith that saves is not alone. It will produce something. After a person believes on the Lord Jesus Christ, he will want to "continue in His Word." The proof of faith is continuing with the Savior. As the pastor of a church, I learned to watch out for the person who is active in the church but is not interested in the study of the Word of God. Such a one is dangerous to a church. (Thru the Bible commentary)

Leon Morris: "This section of discourse is addressed to those who believe, and yet do not believe. Clearly they were inclined to think that what Jesus said was true. But they were not prepared to yield Him the far-reaching allegiance that real trust in Him implies" (The Gospel According to John, The New International Commentary on the New Testament: Eerdmans, 1979, 454).

John Piper: The world is not just divided into two groups: disciples of Jesus and non-disciples. It is divided into three groups: non-disciples, unreal disciples, and real disciples-people who make no pretense of following Jesus, people that say they follow him and have a surface connection with him, and people who truly follow him. Why did Jesus bring up this distinction? It's disturbing. It makes us squirm and ask ourselves the question which one we are. He brought it up because verse 30 says, "As he was saying these things, many believed in him." There had been a large response to what he was teaching. And whenever there is a large response to anything you may guess that some are being carried along by the crowd. If your friends are going, it's easy for you to go, even if you wouldn't go on your own. You are along for the ride. So Jesus doesn't assume that all this belief is real. What he does is give a test that we can use to see if we are real. And in giving us this test Jesus helps us be real. It is not just a test of reality. It is a pathway to reality. So what becomes clear here again, as we have seen several times before (for example, John 2:23-25; 6:26) is what John meant when he wrote in John 20:31, "These are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name." He meant that this Gospel was written not just to awaken faith in non-disciples, but also to wakeup people who think they are disciples but aren't, and to help those who are real disciples confirm their reality and be stronger in their faith. John's Gospel is written to sustain faith as well as create it. You are in one of those three categories. And therefore all of you are included here. What then is a true disciple? Or what does Jesus mean by saying in verse 31, "you are truly my disciples"? Let's be really clear here: For Jesus "true disciple" is the same as "true Christian" or "true believer." Jesus is not saying that "true disciple" is a second stage in the Christian life. First believer, and then later you attain the level of disciple. There have been ministries who talk that way. First, you're an unbeliever, then you are a believer, then you grow into a disciple, and then you are a disciple maker. That is not the way Jesus thought. And one piece of evidence for saying this is to notice the words he uses here in verse 31: "Jesus said to the Jews who had believed in him, 'If you abide in my word, you are truly my disciples." He did not say to these professing believers, "If you abide in my word, you will become truly my disciples." In other words, he did not teach that being a true disciple was a later stage after simple belief. No. He said, "If you abide in my word, you are truly my disciples." Now that you have believed, here is how you can know what you now are. You can know if your belief is real: You are now my true disciples if you go on abiding in my word. So there is no thought here about "true discipleship" being a second stage of Christian maturity. True disciple means true believer or true Christian or true follower. It means, for example, truly forgiven for your sins. Look at verse 24: "I told you that you would die in your sins, for unless you believe that I am he you will die in your sins." So he says, if you do believe in me, you won't die in your sins.....What does it mean to abide in his word?

"If you abide in my word, you are truly my disciples." The word "abide" is simply the word "remain." It doesn't carry in it any special spiritual connotations in itself. It means remain in his word. Don't leave it. This doesn't mean that you can't lay your Bible down and go to your work. No. Abiding in the word of Jesus means remaining in that force field of the word. It means not leaving it. (1) Abide means not ceasing to be persuaded by its truth, and never elevating any other truth above it. (2) Abide means not ceasing to be attracted by its beauty and value, and never seeing anything as more beautiful or more valuable or more attractive than the word and the Lord it reveals. (3) Abide means not ceasing to rest in its grace and power-never turning away as though greater peace could be found anywhere else. (4) Abide means never ceasing to eat and drink from the word as the bread of heaven and living water, as if life could be sustained anywhere else. (5) And abide means never ceasing to walk in the light of the word, as though any other light could show the secrets of life. This is what it means to be a true disciple. "If you abide in my word, you are truly my disciples." And the fact that Jesus puts the emphasis on abiding-remaining-gives the answer to our last question: 5. How are abiding in his word and truly being his disciple related to each other? "If you abide in my word, you are truly my disciples." Jesus is saying that the mark of the true disciple is lasting, enduring, persevering, keeping on in the force field of the word. Temporary tastes of the truth and beauty and value and power and grace and bread and water and brightness of the word do not make you a Christian. The mark of Christians is that we taste and we stay. (Read or listen to Dr Piper's full message - If You Abide in My Word, You Are Truly My Disciples)

Comment: I am amazed at some of the comments on this section (Jn 8:30-58), even by scholars who are generally otherwise excellent expositors, such as Dr Thomas Constable (whose work I consider generally to be of peerless scholarship!) And so Dr Constable makes the statement on Jn 8:30 that "in view of the following verses, the faith of some of them seems to have been quite shallow." How can those have genuine saving faith (albeit "shallow") when they are seeking to kill the Savior? (Jn 8:38) And how can they be said to have "shallow" faith, when the Lord Jesus Christ Himself plainly states "You do not believe Me?" To say that John 8:30-59 does not describe a faith that does not save a person (a spurious faith), seems to be ignoring the plain reading of the words of John and of Jesus. I could be in error, but even the Greek text says the same thing in my opinion.

John 8:35 "The slave does not remain in the house forever; the son does remain forever.

NET Note: Jesus' point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

MacArthur: The genuine son in the context is Christ Himself, who sets the slaves free from sin. Those whom Jesus Christ liberates from the tyranny of sin and the bondage of legalism are really free (Ro 8:2; Gal 5:1). (MacArthur study Bible)

MacDonald: Whether the word "Son" applies to the Son of God or whether it applies to those who become children of God by faith in Christ, it is clear that the Lord Jesus was telling these Jews (Ed: Contrary to what some teach, these were the same Jews addressed in John 8:30-31.) that they were not sons, but slaves who could be put out at any time. (Believer's Bible Commentary)

John 9:41 Jesus said to them, "If you were blind, you would have no sin; but since you say, 'We see,' your sin remains.

Comment: The religious leaders were spiritually blind to their sin and thus they continued in the state of guilt because of their sin.

NET Note: The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus' words to Nicodemus in Jn 3:10, "Are you the teacher of Israel and don't understand these things?" In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one's eyes, and become blind. This is the serious sin of which Jesus had warned before (Jn 8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. Jn 12:39-41).

John 10:40 And He went away again beyond the Jordan to the place where John was first baptizing, and He was staying there.

John 11:6 So when He heard that he was sick, He then stayed two days longer in the place where He was.

John 11:54 Therefore Jesus no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples.

John 12:24 "Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.

MacDonald: Seed never produces grain until first it falls into the ground and dies. The Lord Jesus here referred to Himself as a grain (or kernel) of wheat. If He did not die, He would abide alone. He would enjoy the glories of heaven by Himself; there would be no saved sinners there to share His glory. But if He died, He would provide a way of salvation by which many might be saved. The same applies to us, as T. G. Ragland says: If we refuse to be corns of wheat-falling into the ground, and dying (Read Jn 12:25); if we will neither sacrifice prospects, nor risk character, and property, and health; nor, when we are called, relinquish home, and break family ties, for Christ's sake; then we shall abide alone. But if we wish to be fruitful, we must follow our Blessed Lord Himself, by becoming a corn of wheat, and dying, then we shall bring forth much fruit. (Believer's Bible Commentary)

Constable: Anyone who selfishly lives for himself or herself loses his or her life in the sense that he or she wastes it. Nothing really good comes from it. Conversely anyone who hates his or her life in the sense of disregarding one's own desires to pursue the welfare of another will gain something for that sacrifice. He or she will gain true life for self and blessing for the other person. Jesus contrasted the worthlessness of what one sacrifices now with the value of what one gains by describing the sacrifice as something temporal and the gain as something eternal. (John 12 - Expository Notes of Dr. Thomas Constable)

John 12:34 The crowd then answered Him, "We have heard out of the Law that the Christ is to remain forever; and how can You say, 'The Son of Man must be lifted up'? Who is this Son of Man?"

John 12:46 "I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.

Comment: Clearly meno here means to continue in spiritual darkness and is descriptive of all who refuse to believe in Jesus. "Apart from Christ, men are in deepest darkness. They do not have a right understanding of life, death, or eternity. But those who come to Christ in faith no longer grope about for the truth, because they have found the truth in Him." (MacDonald)

John 14:10 "Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works.

Comment: Jesus is describing His oneness with the Father and speaks of a living relationship. Meno in this context describes a close, intimate and permanent relationship between the Father and the Son.

Marvin Vincent: Philip doubts whether Christ is in the Father, and the Father in Him. The answer is twofold, corresponding to the two phases of the doubt. His words, spoken not from Himself, are from the Father, and therefore He utters them from within the Father, and is Himself in the Father. His works are the works of the Father abiding in Him; therefore the Father is in Him.

A T Robertson: This oneness with the Father Jesus had already stated (Jn 10:38) as shown by his "words" and his "works". Cf. Jn 3:34; 5:19; 6:62.

MacDonald: They are separate Persons, yet They are one as to attributes and will. We should not be discouraged if we cannot understand this. No mortal mind will ever understand the Godhead. We must give God credit for knowing things that we can never know. If we fully understood Him, we would be as great as He! Jesus had power to speak the words and to do the miracles, but He came into the world as the Servant of Jehovah and He spoke and acted in perfect obedience to the Father. (Believer's Bible Commentary)

John 14:17 that is the Spirit of truth, Whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides (present tense) with you and will be in you.

Bengel: A most exquisite title...The Spirit, Who has the truth, reveals it, by knowledge in the understanding; confers it by practical proof and taste in the will; testifies of it to others also through those to whom He has revealed it; and defends that truth, of which John 1:17 speaks, grace and truth..The truth makes all our virtues true. Otherwise there is a kind of false knowledge, false faith, false hope, false love; but there is no such thing as false truth." (Gnomon of the New Testament)

A T Robertson: The Holy Spirit is marked by (truth) (genitive case), gives it, defends it (cf. Jn 1:17), in contrast to the spirit of error (1John 4:6).

MacArthur: Abides with you and will be in you indicates some distinction between the ministry of the Holy Spirit to believers before and after Pentecost. While clearly the Holy Spirit has been with all who have ever believed throughout redemptive history as the source of truth, faith, and life, Jesus is saying something new is coming in His ministry. John 7:37-39 indicates this unique ministry would be like "rivers of living water." Acts 19:1-7 introduces some Old Covenant believers who had not received the Holy Spirit in this unique fullness and intimacy. Cf. Acts 1:8; 2:1-4; 1Co 12:11-13. (MacArthur study Bible)

John 14:25 "These things I have spoken to you while abiding with you.

Comment: While meno in this verse clearly speaks of Jesus' physically continuing in a place with His disciples, it also clearly implies fellowship, intimacy, communion. In short, meno here implies more that just position (i.e., more than them just physically remaining with the disciples), but includes the ideas of friendship (cp Jn 15:13-15), companionship and harmony.

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.

Bible Knowledge Commentary: What does it mean to remain (abide)? It can mean, first, to accept Jesus as Savior (cf. Jn 6:54, 56). Second, it can mean to continue or persevere in believing (Jn 8:31 ["hold" is remain]; 1John 2:19, 24). Third, it can also mean believing, loving obedience (John 15:9-10). Without faith, no life of God will come to anyone. Without the life of God, no real fruit can be produced.

John Trapp: All our sap and safety is from Christ. The bud of a good desire, the blossom of a good resolution, and the fruit of a good action, all come from him. (John 15 - John Trapp Complete Commentary)

Abide in Me: Among other things meno speaks of fellowship, intimacy, communion, dependence (of the disciple depending on Jesus to bear fruit through him). In the New Covenant, abiding in Jesus speaks of the disciple being continually filled with (Eph 5:18) and walking in the power (Gal 5:16) of the indwelling Spirit of Christ (Ro 8:9), Who gives the yielded, surrendered disciple the desire and the power to bear fruit (Php 2:12-13) and Who brings forth this fruit from those who are in fellowship, communion, and intimate relationship with Jesus (Gal 5:22-23).

Cambridge Greek: The freedom of man's will is such that on his action depends that of Christ. The branches of the spiritual Vine have this mysterious power, that they can cut themselves off, as Judas had done. Nature does something and grace more; but grace may be rejected. (John 15 - Cambridge Greek Testament Commentary)

Alexander Maclaren: Let me remind you that this great thought of the unity of life between Jesus Christ and all that believe upon Him is the familiar teaching of Scripture, and is set forth by other emblems besides that of the vine, the queen of the vegetable world; for we have it in the metaphor of the body and its members, where not only are the many members declared to be parts of one body, but the name of the collective body, made up of many members, is Christ. 'So also is'-not as we might expect, 'the Church,' but-'Christ,' the whole bearing the name of Him who is the Source of life to every part. Personality remains, individuality remains: I am I, and He is He, and thou art thou; but across the awful gulf of individual consciousness which parts us from one another, Jesus Christ assumes the Divine prerogative of passing and joining Himself to each of us, if we love Him and trust Him, in a union so close, and with a communication of life so real, that every other union which we know is but a faint and far-off adumbration of it. A oneness of life from root to branch, which is the sole cause of fruitfulness and growth, is taught us here.

And then let me remind you that that living unity between Jesus Christ and all who love Him is a oneness which necessarily results in oneness of relation to God and men, in oneness of character, and in oneness of destiny. In relation to God, He is the Son, and we in Him receive the standing of sons. He has access ever into the Father's presence, and we through Him and in Him have access with confidence and are accepted in the Beloved. In relation to men, since He is Light, we, touched with His light, are also, in our measure and degree, the lights of the world; and in the proportion in which we receive into our souls, by patient abiding in Jesus Christ, the very power of His Spirit, we, too, become God's anointed, subordinately but truly His messiahs, for He Himself says: 'As the Father hath sent Me, even so I send you.'

In regard to character, the living union between Christ and His members results in a similarity if not identity of character, and with His righteousness we are clothed, and by that righteousness we are justified, and by that righteousness we are sanctified. The oneness between Christ and His children is the ground at once of their forgiveness and acceptance, and of all virtue and nobleness of life and conduct that can ever be theirs.

And, in like manner, we can look forward and be sure that we are so closely joined with Him, if we love Him and trust Him, that it is impossible but that where He is there shall also His servants be; and that what He is that shall also His servants be. For the oneness of life, by which we are delivered from the bondage of corruption and the law of sin and death here, will never halt nor cease until it brings us into the unity of His





©2002-2020 SermonIndex.net
Promoting Genuine Biblical Revival.
Affiliate Disclosure | Privacy Policy