"Being Rooted" What does it mean to "Abide in Christ" - 12 Examples
Christ’s Suffering and Its Effects (3:18–22)
Although this entire section is technically providing the reason for Peter’s statement in 3:17 (it is better to suffer for doing good because Christ also suffered …”), Peter takes this opportunity to focus on the Messiah’s suffering, its effects and significance. This section contains two of the most difficult and controversial statements in all of Peter’s epistle (3:19, “preached to the spirits in prison,” and 3:21, “baptism now saves”).
3:18 By beginning with “because” (or “for”), Peter lets his audience know that what follows is the reason for his previous statement(s), either 3:17 specifically or, more likely, 3:13–17 as a whole. Peter links his audience’s suffering to Jesus’ suffering, yet he also stresses the uniqueness of Jesus’ suffering. Believers do not suffer for all humanity’s sin, as Jesus did. The second half of the verse begins with a purpose clause (Jesus suffered in order to lead us to God), while the last clause describes the spiritual state of Peter’s audience.
3:19 Beginning the verse with a reference to the Spirit (“by whom also”) just mentioned at the end of 3:18, Peter focuses further on the Spirit-empowered activity of Jesus in connection with his mission. Specifically, Peter speaks of Jesus’ proclamation to “the spirits in prison,” a (now obscure) reference to either unbelieving humans in Noah’s day (see 3:20) or a special class of rebellious spirits being punished since Noah’s day (cf. Jude 6 and 2 Pet 2:4–5).
3:20 Peter further describes the “spirits in prison” of 3:19 as those who were disobedient during Noah’s day. By introducing Noah in this verse, Peter develops the theme of rescue in the midst of the disobedient, which will lead into his point in 3:21, where he will bring his focus back to his audience.
3:21 Peter links the rescue of Noah’s group (3:20) to the rescue of believer’s in the present era (“… now saves …”). What happened in Noah’s day prefigured his current audience’s spiritual state (Peter qualifies that this rescue occurred not through a physical “washing” but rather through a “pledge” or “appeal” directed at God). Peter ends this verse by further declaring that the believer’s salvation occurs through or by means of Jesus’ resurrection.
3:22 The “who” that begins 3:22 refers to Jesus Christ (the last words of 3:21) and brings the focus back on him. Indeed, all of 3:22 modifies the “Jesus Christ” of 3:21, and Peter focuses here on Jesus’ postresurrection exaltation and dominion over all other powers (cf. Phil 2:9–11
This doctrine describes the rule of God over his creation as king, including how the rule is exerted and structured and what its ultimate purpose is.
The kingdom of God is a theme that can be traced back almost to the beginning of the Old Testament. It first appears in Genesis 14, where we find Abraham offering a tithe of the spoils of war to Melchizedek, a mysterious king who was later accorded a semidivine status (Psalm 110) and to whom Jesus was likened (Heb 5:6). The psalter contains a number of so-called “royal” psalms in which the king is portrayed in eschatological terms that go beyond anything normally associated with a human ruler. This is particularly obvious in Psalm 2, which is quoted and applied to Christ in Hebrews 1.
The kingdom of God was a favorite theme in the preaching of Jesus, but the full scope of its meaning and implications has been the subject of much discussion. On the most basic level, we may say the kingdom of God is present wherever the king is to be found. Jesus is present by his Spirit both in the church and in the world. Some have entirely identified the kingdom with the church, but although the church is certainly included in and representative of the kingdom, most theologians would say that the kingdom is a broader concept in its full and final sense. The church is a missionary organization, whereas the kingdom is more often conceived as the results of that mission’s fulfillment.
The eschatological dimension of the kingdom is prominent in the New Testament. Jesus the king appears mainly in a very humble guise—riding a donkey on Palm Sunday, for example, or dying on the cross, where his kingship was “officially” proclaimed by the Roman authorities, probably with intended sarcasm (Luke 23:38). Only in the eschaton is the king revealed in his glory, as we see in the book of Revelation.
Of particular significance for the nature of the kingdom is the question of the thousand-year reign of the Messiah, known as the “millennium,” which is described in Revelation 20. How literally this should be interpreted has been a major source of controversy for centuries. Many Christians have taught that the return of Christ will usher in a this-worldly reign of one thousand years before the final judgment and the dawn of the age to come (though there are considerable differences among interpreters as to the precise details). The mainstream of historic Protestant and Catholic churches have usually followed the teaching of Augustine (354–430), who claimed that the millennium is symbolic of the era of the church, and that it should not be understood as a literal prophecy.
Jesus taught his disciples to pray for the coming of the kingdom, which strongly implies that it has not yet arrived, at least not in its fullness. He also said that his kingdom is “not of this world” (John 18:36), meaning that it is a spiritual and not a political reality. Whether (and to what degree) this kingdom can be manifested in earthly institutions is a matter of great controversy that goes back to the legalization of Christianity in the fourth century and the subsequent elevation of the church to the status of the state religion of the Roman Empire. Apart from the subsequent tendency sometimes evident in Christendom to equate the state with the church, modern commentators have often claimed that social reform movements have brought the kingdom of God to bear on human society. Others focus more on spiritual manifestations of a charismatic type and claim that these manifestations are a sign of the coming kingdom. The rediscovery of apocalyptic as a genre of literature has contributed to most theologians coming to a more united understanding of the symbolism of the book of Revelation that has resulted in a decline of traditional millenarianism, but there is still some way to go before it can be said that there is a generally agreed understanding of this important doctrine.
Passages
KEY VERSES
Mt 2:2–6; Mt 6:10; Mt 13:24–52; Mt 16:19; Mt 18:1–4; Mt 20:1–16; Mt 25:1–13; Lk 12:29–34; Lk 14:15–24; Lk 17:20–37; Is 9:6–7; Je 23:5–6
ADDITIONAL VERSES
Mt 3:1–2; Mt 4:23; Mk 1:14–15; Lk 11:20; Lk 16:16; Lk 22:16; Lk 22:18; Lk 22:29–30; Ac 20:25; Ac 28:23; Ac 28:31; Ro 14:17; Col 1:13
B. In the NT The NT equivalent of perî is Gk. karpós, “fruit.” Its meaning may be literal, e.g., fruit of a fig tree (Mt. 21:19 par), of a vineyard (Mt. 21:34–43), and of the earth (Jas. 5:7). But more often it too is symbolical. A child is the “fruit of the womb” (Lk. 1:42); praise is the “fruit of the lips” (He. 13:15). The image of bearing fruit is used often in the NT to indicate the results of the obedient or disobedient life: the yield may be “good fruit” (e.g., Mt. 3:8; 7:17–19; 12:33; 21:43) or “bad fruit” (Mt. 3:10; 7:17f.; 12:33; Lk. 6:43). This imagery figures prominently in Jesus’ analogy of the “true vine” (Jn. 15:2–11); it is only the branch that “lives” in the vine that bears fruit. The symbolism of the tree (Rev. 22:2) and of the grain of wheat (Jn. 12:24) similarly expresses the productive quality of the life of a servant people. In Phil. 1:22 Paul applies this imagery to his own ministry when he says that for him “life in the flesh” means “fruitful labor” (karpós érgou, lit “fruit of labor”; cf. AV) on behalf of the churches.
In Gal. 5:22f Paul catalogs the components of the “fruit of the Spirit” as “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.” Similarly, in Eph. 5:9 the “fruit of light” is found in “all that is good and right and true.” Contrasted with this are “the unfruitful [ákarpos] works of darkness” (v 11), the “fruitless trees” of heretical teachings (Jude 12), and the unfruitful results of faith (Mt. 13:22 par). One of the characteristics of the “wisdom from above” is that it is “full of mercy and good fruits” (Jas. 3:17; cf. 2 Pet. 1:8). The cognate verb karpophoréō, “bear fruit,” is used figuratively for the exemplary conduct yielded by a life in Christ (Mt. 13:23 par; Rom. 7:4; Col. 1:6, 10; cf. Wisd. 10:7). The hapax legomenon karpophóros (Acts 14:17) refers to the “fruitful” seasons that give constant testimony to God’s beneficence.
Greek génēma, “product, fruit, yield,” is used consistently in the Synoptic accounts of the Last Supper to refer to wine as the “fruit of the vine” (Mt. 26:29 par; cf. the LXX translation of “fruitful vine” in Isa. 32:12). Aparchḗ, “first fruits,” is a technical term from the sacrificial vocabulary, representing that initial portion of the harvest, yield, or (animal) offspring that is sacred to God and must therefore be consecrated to Him before the remainder may be used. Sometimes it is used of the first converts in an area (Rom. 16:5; 1 Cor. 16:15; on 2 Thess. 2:13, see B. Metzger, Textual comm. on the Greek NT [1971], pp. 636f). (See FIRST FRUITS.)
Three other Greek terms are hapax legomena in the NT. Ólynthos denotes the fruit of the fig tree (sykē) as “winter fruit” (Rev. 6:13; AV “untimely figs”; NEB “figs”). The verb telesphoréō has the meaning “bring or bear fruit to maturity” (Lk. 8:14). The meaning of opṓra as fruit (Rev. 18:14) is a secondary development in Greek usage. The term originally denoted the time of year that begins with the ascendancy of the star Sirius; because it coincided with the time that fruit ripened, opṓra by extension came into use for the fruit itself.
Prayer in Jesus’ Name. An additional characteristic of Christian prayer is prayer in the name of Jesus. In ancient cultures, people’s names were tied to their character, and names often had communicative effect (Exod 15:3; Psa 54:1; Prov 18:10). For example, Abram (אַבְרָם, avram,”great father”) became Abraham (אַבְרָהָם, avraham,”father of multitudes,” Gen 17:5); Jacob was so named because he “grasps the heel,” an idiom for “he deceives” (יַעֲקֹב, ya'aqov; Gen 25:26); Jesus was so named because “he will save his people from their sins” (Matt 1:21; יְהוֺשׁוּעַ, yehoshua', Ἰησούς, Iēsous, “Yahweh is salvation” or “Yahweh saves”). Jews revered the name of God and connected it to His reputation. He is identified in Exodus as “Yahweh, Yahweh,” (היה היה, hyh hyh; Exod 3:14), the God who is loving and compassionate but does not leave sin unpunished (Exod 34:6–7). This introduction connects God’s name with His character as a just, righteous, and merciful God. To do harm or bring shame to the name of God was to dishonor His reputation (Lev 22:32; Isa 42:8; Jer 23:27; Ezek 36:23).
Jesus taught His disciples to honor God’s name as they pray (Matt 6:9). He also tied His own character and personality to the reputation of God by asking them to pray in His name. Jesus saw His character as so identified with that of God that anything requested in His name would be granted (John 14:13–14). The earliest believers continued to pray “in the name of Jesus,” knowing that “if we ask anything according to his [God’s] will, he hears us” (1 John 5:13–15). In a limited number of cases, prayer was addressed to Jesus Himself (Acts 7:59; 1 Cor 16:22; Rev 22:20), but the pattern of the New Testament was to pray to God in the name of (or on the basis of the person and work of) Jesus.
Intercession of the Spirit. Divine assistance in prayer from the Holy Spirit is a distinctive characteristic of Christian prayer in the New Testament. Whereas the prophets, priests, and holy men of Jewish tradition served as intercessors between God and His people, so now the Holy Spirit serves as intercessor (Joel 2:28; Acts 2:38; Rom 8:15–17; Gal 4:6; Eph 1:13–14). The Spirit’s intercession grants believers immediate access to God while offering help in times of need: “We do not know what we ought to pray for, but the Spirit himself intercedes for us” (Rom 8:26).
New Testament
ἰσχυρός (ischyros). adj. strong, mighty, powerful. Used to describe different kinds of strength in a wide range of subjects; often used comparatively with “stronger” or contrasted with “weak.”
This adjective, along with its superlative form ἰσχυρότερος (ischyroteros, “stronger, mightier”), is often used comparatively in the NT. For example, as a strong man is plundered by a stronger one, so Jesus overpowered demonic forces (Matt 12:28–29; Mark 3:26–27; Luke 11:20–22). In another example, the weakness of God is said to be stronger than man (1 Cor 1:25). According to Paul, God chooses what the world considers weak in order to shame the strong (ta ischyra; 1 Cor 1:27). This term is used to describe the strength of other things in the NT, including a mighty angel (Rev 5:2); young men who are strong because God’s word resides within them (1 John 2:13); men who are mighty in battle (Heb 11:34; Rev 19:18); a powerful voice (Rev 18:2); loud thunder (Rev 19:6); and Babylon, the mighty city (Rev 18:10). The related noun ἰσχύς (ischys, “strength, might”) refers to the ability to act with strength. The noun ischys appears in Jesus’ quotation of Deut 6:5 (“you shall love the Lord your God … from your whole strength”; Mark 12:30; compare Luke 10:27), as well as in Peter’s exhortation to believers to serve the Lord with the strength that God supplies (1 Pet 4:11; compare Eph 6:10).
ἰσχύω (ischyō). vb. to be strong, effective; to be able to do something. The basic sense of this verb has to do with ability and capacity to do something.
The verb is used in the NT to identify physical, cognitive, and spiritual abilities. For instance, Jesus states that people who are “healthy” (hoi ischyontes) do not need physicians (Matt 9:12; Mark 2:17). The term is used in a negative sense to describe certain religious men being unable to successfully argue against the wise and spiritual words of the disciple Stephen (Acts 6:10). James uses this verb to state that “the effective prayer of a righteous person accomplishes much” (Jas 5:16). Paul sums up his discourse about learning the secret of contentment in all worldly circumstances by affirming that his ability comes through the Lord who strengthens him (Phil 4:13).
δύναμις (dynamis). n. fem. power, demonstration of power; display of divine, supernatural ability. The core idea of this term is the ability to do something.
This noun frequently occurs with ἐξουσία (exousia, “authority”) to express the demonstration of Christ’s power to perform miracles, heal, cast out demons, and raise people from the dead. Specifically, dynamis is used to denote Christ’s “miracles” (e.g., Matt 11:20–23; Mark 6:2–14; Luke 10:13), power to heal (e.g., Mark 6:30; Acts 10:38), divine displays of power over human and spiritual powers (e.g., Luke 4:36; 10:19; Acts 2:22), the apostles’ power (Acts 3:12; 4:7; 2 Cor 12:12), and miraculous powers performed in the name of Jesus (Rom 8:38; 15:19; 1 Cor 2:4). Believers in Jesus Christ are inwardly strengthened with power by the Holy Spirit to do his works and carry out his will (Luke 24:49; Acts 4:7; 1 Cor 4:20). Dynamis is also used to indicate the power of human abilities (Matt 25:15; Rev 18:3) as well as to denote demonic powers (Acts 8:10, 13; Rev 13:2; 17:13). According to Revelation, God and the Lamb alone are worthy to receive power (Rev 4:11; 5:12; 19:1). The related verb δυναμόω (dynamoō, “to be made strong, enable”) means to be endowed with ability or strength, and δύναμαι (dynamai, “to be powerful, able”) occurs roughly 200 times and indicates God or people being able or capable to do or perform (Matt 26:61; John 15:4; Eph 3:20).
ἐνδυναμόω (endynamoō). vb. to receive strength; be strengthened for service or action. The core meaning of this verb is to make something or someone strong.
In the NT, it is used to indicate believers being strong in God’s strength (Eph 6:10; 2 Tim 4:17); strong in God’s grace (2 Tim 2:1); strengthened for service to the Lord (1 Tim 1:12); and strengthened in faith through resolve to believe God’s promises (Rom 4:20).
ἐξουσία (exousia). n. fem. authority, right to act. This term denotes the power and ability to speak and act due to legitimate right.
The noun is used frequently throughout the Gospels with reference to the authority of Jesus, which differs from that of the scribes (Matt 7:29; Mark 1:22; Luke 4:32). Jesus has the authority to forgive sin and heal all afflictions (Mark 2:10–11; Luke 5:24); he is able to cast out demons (Mark 1:27; Luke 4:36; 9:1) and judge people (John 5:27) because of this authority; and he has authority over all people (John 17:2), all evil powers and figures (Luke 10:19; Col 1:13; Rev 12:10), and even over death (John 10:18; 1 Cor 15:25–26). The centurion believed the power of Jesus’ spoken word to heal his servant because he himself understood the power of rightful authority (Matt 8:9). The related verb ἐξουσιάζω (exousiazō, “to have legitimate right”) occurs three times in the NT (Luke 22:25; 1 Cor 7:4; 6:12).
κράτος (kratos). n. neut. power, dominion. This term refers specifically to manifest strength or power and often refers to God’s strength.
Many of the NT uses occur along with noun δόχα (doxa, “glory”) in the liturgical formula, “to him be the glory and power forever” (e.g., 1 Pet 4:11; Jude 1:25; Rev 1:6). Elsewhere in the NT, the term denotes God’s mighty power (Eph 1:9; 6:10) and his eternal power (1 Tim 6:16; Rev 5:13). The related verb κρατέω (krateō, “grasp”) means “to hold onto” or “to seize.” For example, the Gospels use the verb to describe the action of Jesus taking someone by the hand to raise them up in healing (Matt 9:25; Mark 1:31; Luke 8:54). The other main use occurs when Jesus is seized and taken into custody before the crucifixion (Matt 26:48–57; Mark 14:1, 44–51).
Theological Overview
In both the OT and NT, humility is important for establishing a proper relationship with God, with others, and with oneself (e.g., Prov 22:4; Jas 4:10). The act of bowing low to the ground expresses submissiveness and thus is associated with the virtue of humility. Humility is often listed with righteousness to portray a more complete image of the essential virtues (e.g., Psa 45:4). Humility before God can be expressed through fasting (Lev 23:29).
The prophet Zechariah presents the coming Messiah King as humble (Zech 9:9; Matt 21:4–5). In the great invitation, Jesus characterizes himself as gentle and humble (tapeinos) in order to encourage others to come to him (Matt 11:27–29). Jesus demonstrates his humility by submitting to the Father’s will, especially in the garden of Gethsemane, where he prayed that the Father’s will be done (e.g., Luke 22:40–46). The ultimate act of humility is Christ’s submission to the crucifixion (Phil 2:6–8); his humility serves as an example for every Christian to emulate (Phil 2:1–5).
Humility as a state of being appears in a variety of ways. Individuals or nations may be humbled or afflicted by God as a punishment for sin (e.g., Deut 8:2; 1 Kgs 8:35) or as an encouragement for spiritual development (Psa 119:71). Humility may involve unfavorable conditions characterized by afflictions (Psa 119:107), poverty (Jas 1:9), or even imprisonment (Judg 16:5–19). Humility therefore has both positive and negative connotations. On one hand, a humble spirit produced by divine action, by one’s initiative, or by another’s action may be a profitable and enriching condition, but on the other hand, consequences that one may experience by oppressive powers, by the sinful actions of others, or by difficult social conditions may be more humiliating than helpful
New Testament
ταπεινόω (tapeinoō). vb. to cause to be low, to humble, to abase. Refers to causing humility, abasement, loss of prestige, or physical lowness.
This word can be used literally to refer to the reduction of height or a process of leveling (e.g., Luke 3:5, where it translates שָׁפֵל (šāpēl; Isa 40:4). It can also be used metaphorically for God humbling (tapeinoō) someone as punishment (Matt 23:12; Luke 14:11; 18:14) and for people humbling (tapeinoō) themselves in repentance (Jas 4:10). Paul’s ability to endure being humiliated (tapeinoō) is a sign of his spiritual maturity (Phil 4:12).
ταπεινός (tapeinos). adj. lowly, undistinguished, common. In the NT, generally refers to being in a low position socially or to being humble; the literal meaning of low height does not appear in the NT.
The word tapeinos (“humble, lowly”) is used to describe social positions (Luke 1:52) and attitudes (Matt 11:29). It is contrasted with expressions meaning “proud” (e.g., 1 Pet 5:5), “rich” (Jas 1:9–10), and “mighty” (Luke 1:52).
ταπεινοφροσύνη (tapeinophrosynē). n. fem. humility, modesty. This term refers to an attitude of humility.
This term expresses humility as a quality that stands in contrast to pride or arrogance. Christians serve the Lord with all humility (Acts 20:19). They are to act with humility to imitate the humility demonstrated by Christ (e.g., Phil 2:3). This term is also used disapprovingly to refer to false or vain humility found in certain inappropriate religious practices (Col 2:18, 23).
μικρός (mikros). adj. small, insignificant, humble. This is a general term for “small” and can be used metaphorically to mean “insignificant, humble.”
The basic meaning of mikros is “small.” Sometimes it can refer to low social status, especially in expressions like “both small (mikros) and great” (e.g., Acts 26:22) and “from the least (mikros) to the greatest” (e.g., Acts 8:10). On a few occasions, Jesus uses mikros to refer to low status, always using a comparative form of the word. He says that “the one who is least (mikros) in the kingdom of heaven” is greater than John the Baptist (Matt 11:11; Luke 7:28) and that “he who is least (mikros) among you all—this one is great” (Luke 9:48).
How can I receive divine guidance?
ABIDING
“Abiding” is the Johannine way of speaking of believers’ need to live their lives in close communion with Christ. Over half of the 118 NT occurrences of the word menō (“to abide” or “to remain”) are found in the Johannine corpus (40× in John’s Gospel and 27× in the Johannine Epistles, compared with three references in Matthew, two in Mark and seven in Luke). Believers’ need to “abide” in Christ, in turn, is presented as part of John’s trinitarian mission theology, according to which Jesus’ followers are taken up into the love, unity and mission of Father, Son and Spirit and charged to continue Jesus’ mission until he returns.
1. Old Testament Roots
John’s teaching, for its part, builds on the OT teaching that God “remains forever” (Ps 9:7), as do his authority, counsel and word (Ps 33:11; 102:12; Is 40:8). What is more, the Davidic offspring and his authority will endure (Ps 89:36), and just as the new heavens and the new earth will remain, the offspring and name of the faithful will last as well (Is 66:22). Building on this foundation, John teaches that Jesus, the *Son and the *Christ, remains forever (Jn 8:35; 12:34), and that he will enable his followers to bear fruit that remains as long as they remain in him (Jn 15:16).
More broadly, John’s “abiding” theology is part of the biblical trajectory of new-covenant theology, which promises a “new heart” and the presence of God’s *Spirit in the new-covenant community, cleansing believers both individually and corporately and enabling them to obey God’s *commandments (e.g., Jer 31:31–34; Ezek 11:19–20; 36:25–27) (see New Birth). Although this expectation will find its ultimate consummation in the eternal state (Rev 21:3; cf. Lev 26:11–12), John makes clear that it is already a reality in the community of Spirit-indwelt believers in Jesus the Messiah.
2. “Abiding” in John’s Gospel
Particularly in the first part of his Gospel John casts Jesus’ relationship with his followers as a typical first-century Palestinian rabbi-disciple relationship. Jesus is frequently and habitually addressed by his disciples and others as “rabbi” (Jn 1:38, 49; 3:2; 4:31; 6:25; 11:8; 20:16), which indicates that Jesus’ contemporaries perceived him first and foremost as a Jewish religious *teacher. Accordingly, Jesus is shown to relate to his followers in keeping with the pattern observed by first-century A.D. Jewish rabbis: teaching by example, verbal instruction and didactic actions (Jn 2:13–22; 13:1–17), and providing for and protecting those under his charge. The disciples’ relationship with Jesus involved living with him (Jn 1:39; 3:22) and following him wherever he went. They made inquiries regarding the significance of Jesus’ actions and engaged in extended dialogue with him, performed acts of service (Jn 4:8; 6:5, 10, 12), and buried their deceased teacher.
In keeping with this characterization of Jesus’ relationship with his disciples, Jesus in John’s Gospel, and here particularly in his *farewell discourse, urges his followers to remain (menō) faithful to him after his departure. Initially, “remaining with Jesus” had simply meant for Jesus’ first followers to spend the evening with Jesus (Jn 1:38–39). Yet already in John 6:56 the term occurs with a more comprehensive connotation. In John 8:31 “remaining in Jesus” involves continual holding to his teaching. The majority of theologically significant instances of menō are found in John 14–15, with ten references in John 15:4–10 alone. The disciples must abide in Jesus, in particular in his love, by obeying his commandments (Jn 15:9–10). The vine metaphor in John 15 illustrates the close-knit relationship that Jesus desires with his disciples (cf. Jn 10). The absence of the otherwise ubiquitous word pisteuō (“to believe”) in John 15 suggests that “to remain” is the metaphorical equivalent of “to believe” in John’s Gospel (see Faith).
3. Affinities with Other New Testament Teaching and the Question of “Johannine Mysticism”
John’s teaching on believers’ needing to remain in Christ finds little precedent in the Synoptic Gospels. The only thing said with regard to discipleship there is that Jesus’ followers are called to be “with Jesus” during his earthly ministry (Mk 3:14), and that they must continue to follow him until he returns (e.g., Mk 8:34; 13:13). John’s “abiding” theology fleshes out how believers will be able to sustain spiritual communion with Christ subsequent to his *ascension. In its original setting—the farewell discourse, which is unique to John’s Gospel—Jesus is shown to prepare his followers for the period following his exaltation subsequent to the events surrounding the *crucifixion (e.g., Jn 14:12, 28).
By speaking of believers’ need to remain in Christ, John is not espousing a form of Christian mysticism. To the contrary, a stark contrast obtains between the kind of mutual indwelling spoken of in John’s Gospel and the pagan notion of a person’s absorption into the divine as part of entering into some form of mystical spiritual communion. John’s theology of “abiding” does not involve an immersion into a trancelike state or other forms of ecstasy. Instead, John speaks of remaining in Jesus’ teaching and of abiding in his love by remaining united with Jesus in and through the “other helping presence” (paraklētos), the *Holy Spirit, once Jesus has been exalted with God (Jn 14:16, 26; 15:26; 16:7).
2. Abiding in Relationship
Of greater interest is the use in John’s Gospel of the phrase “to abide in” with a personal object to express the relationship of Jesus to the Father and both to believers. The priority must be given to Jesus’ mutual indwelling with the Father: “Don’t you believe that I am in the Father and the Father is in me? The words that I speak to you are not from myself, but the Father who abides in me does his work” (14:10). This is a dynamic relationship which energizes the ministry of Jesus. Out of this personal union come his words and his works which manifest the character of God. “Do not believe me unless I do what my Father does. But if I do it, even though you do not believe me, believe the miracles, that you may learn and understand that the Father is in me, and I in the Father” (10:37–38 NIV).
The Son obeys the Father and imitates the Father (5:19–20; 14:31), but the Father imparts his life to the Son (“I live because of the Father,” 6:57; also 5:26), and together they share this common life and are united in love (3:35; 5:20; 14:31; 15:10; 17:21–23). This relationship between the Father and the Son becomes the model and source of the relationship between Jesus and his disciples*.
Jesus called men and women into this relationship of mutual indwelling using the most graphic imagery: “He who eats my flesh and drinks my blood abides in me and I in him” (6:56). Just as the Father has loved Jesus, so Jesus has loved his disciples, and they are to abide in his love (15:9). Just as Jesus has remained in his Father’s love by obeying his commands (see Commandment), so the disciples are to abide in Jesus’ love by obeying his commands (15:10). And as they abide in him, Jesus will convey his life to them, even as a vine* gives life to its branches (15:4–6). His life will manifest itself in their lives as they bear fruit, even as his works were the work of his Father. Apart from him the disciples can do nothing, just as Jesus could do nothing apart from the Father (5:19, 30).
Jesus mediates to his disciples the relationship he enjoys with his heavenly Father. “Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me” (6:57 NIV). The one who loves Jesus will be loved by the Father, and together the Father and the Son will make their abode (monē—a cognate of menein) with him (14:23). “I have given them the glory* that you gave me, that they may be one as we are one: I in them and you in me” (17:22–23). This is the perfect unity that results from the mutual indwelling of the Father, the Son and the believers.
“Abiding in Christ” assumes the most intimate union possible. The identification of Jesus with the true vine (15:1), a symbol of Israel* (cf. Hos 10:1; Jer 2:21; Ps 80:9–12, 15–16; Is 5:7), in which the disciples are to abide, suggests a corporate dimension to his person that has important christological implications.
This union with Christ, however, must not be confused with ideas of the Hellenistic mystery cults (see Hellenism), some of which taught a loss of individuality or a pantheistic absorption of the believer into the being of the divine. The teaching of the Fourth Gospel maintains throughout a moral dimension that assumes individual responsibility. It is a relationship that always begins with the divine initiative, but which calls for a human response: “Abide in me … abide in my word … abide in my love” (15:4, 7, 9).
Peace in the New Testament
The Graeco-Roman concept of peace held various nuances. For example, the Homeric literature portrayed peace as an ideal state that a hero achieved through war. This led to the common adage, “If you wish peace, prepare for war” (compare Vegetius, Concerning Military Affairs III [preface]). On the other hand, the Stoics conceived of peace as an inward tranquility. The New Testament concept of peace shows dependence on the Semitic understanding of peace rather than the Graeco-Roman conception. In the New Testament, the concept of peace is consistent with the Old Testament in that it refers to prosperity, which climaxes in the peace the Messiah brings.
Peace in Greetings and Farewells
The greetings and farewells in the New Testament also reflect those of the Old Testament in their use of the term “peace” (compare Tertullian, Against Marcion 5.5). For example, when Jesus sends out His disciples to accomplish His ministry, He instructs them to “let their peace be upon a house” (Matt 10:13; Luke 10:5–6)—referring to a friendly greeting (compare Heb 11:31). Jesus Himself issues the friendly farewell “go in peace” after healing the woman with a flow of blood (Mark 5:34; Luke 8:48) and forgiving a sinful woman (Luke 7:50). After His resurrection, Jesus appeared to His disciples several times with the greeting “peace be to you” (Luke 24:36; John 20:19, 21, 26). Jesus’ original audience would have understood these phrases as the typical Semitic way to wish someone well (compare Acts 16:36).
The greetings and farewells of the New Testament’s letters also use the term “peace.” The New Testament texts often open with the prayer that grace and peace would be given to believers (1 Thess 1:1; 1 Pet 1:2; 2 Pet 1:2; Jude 2) from God the Father (Col 1:2), from the Father and Jesus Christ (Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; 2 Thess 1:2; 1 Tim 1:2; 2 Tim 1:2; Titus 1:4; Phlm 3; 2 John 3), or from the Father, Son, and Spirit (Rev 1:4–5). Several New Testament letters also conclude with such prayer wishes (compare 2 Cor 13:11; Gal 6:16; Eph 6:23; 1 Thess 5:23; 2 Thess 3:16; 1 Pet 5:14; 3 John 15).
Peace as the Absence of Hostilities
In the New Testament, “peace” can also refer to the absence of hostilities (compare Acts 7:26; 12:20). “Peace” is used in this way to describe peace treaties between kings (Luke 14:32). Jesus uses “peace” in reference to the absence of hostility when He speaks of conflict between family members and states that He “did not come to cast peace upon the earth but a sword” (Matt 10:34; Luke 12:51; compare Frankenmölle, “Peace and the Sword,” 217–18). This statement communicates that, although Jesus is the “Prince of Peace,” He is also a divisive, polarizing figure because of His unique claims of identity.
Paul teaches that if an unbelieving spouse desires a divorce from a believer, the believing spouse is not bound to chase after the unbeliever, because “God has called you in peace” (1 Cor 7:15). This suggests that God has called believers to live toward unbelievers without conflict and strife (compare Rom 12:18). In Revelation, the horse rider of the second seal was allowed “to take peace from the earth in order that people might slay one another” (Rev 6:4).
Messianic Peace
The most prevalent nuance to the concept of peace in the New Testament is the messianic peace accomplished by Christ and experienced by the Church (compare Acts 9:31). In the Old Testament, the concept of messianic peace referred to both the absence of hostilities and a reconciled relationship with God and others in the context of the new creation. This messianic peace comes to fruition in the New Testament in Jesus’ ministry, death, and resurrection (Constantineanu, Social Significance, 76–77).
The angels’ declaration at Jesus’ birth, “Glory to God in the highest, and on earth peace” (Luke 2:14 ESV) connects His arrival with messianic peace. Jesus tells two women He heals to “go in peace”—referring to messianic peace. He also tells the women, “your faith has saved (σῴζω, sōzō) you,” which refers to both their having been physically healed and having received salvation by faith (Mark 5:34; Luke 7:50; (Witherington, “Salvation and Health,” 145–66). Jesus also proclaimed the gospel of peace to Israel (Acts 10:36; compare Isa 52:7; Eph 2:17), referring to the new and reconciled relationship to God and others that had dawned in His ministry (compare Eph 6:15). The crowd’s praise at Jesus’ triumphal entry likewise connects Jesus with messianic peace: “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:38).
Jesus achieved messianic peace by means of His death on the cross, which reconciled people to God and one another (compare Rom 5:1; Col 1:20). Ephesians 2:13–18 explains that whereas the Gentiles were at one time outside of and estranged from the people of God (Eph 2:11–12), through the atoning sacrifice of Christ they have been brought near to God and His people (Eph 2:13). Jesus’ death abolished the Sinai law-covenant, which erected a barrier between God and humanity and between Jews and Gentiles (Eph 2:14–15). In its place He created peace for all those united to Him by faith, who are now seen as “one new man” (Eph 2:15), and who are now reconciled to God and have access into His presence (Eph 2:16–18; compare Eph 3:12). Jesus Himself proclaimed the accomplishment of this peace to His disciples when He appeared to them after His resurrection and blessed them: “Peace be to you” (Luke 24:36; John 20:19, 21, 26). The centrality of Jesus and His work on the cross is evident in that Paul can say of Jesus, “He himself is our peace” (Eph 2:14; compare Isa 9:6–7; Heb 7:1–3; Schnackenburg, Ephesians, 112). In this sense, God is truly “the God of peace” (Rom 15:33; 16:20; 1 Cor 14:33; 2 Cor 13:11; Phil 4:9; 1 Thess 5:23; Heb 13:20; compare 2 Thess 3:16).
Christians experience peace when they trust in Christ and grow in their faith. This is what Paul prays for when he asks that “the God of hope might fill you with all joy and peace in believing” (Rom 15:13). Paul further promises that when believers cast their cares on God through prayer, “the peace of God surpassing understanding will guard your hearts and minds in Christ Jesus” (Phil 4:7). This subjective sense of peace, security, and tranquility is probably what Jesus referred to when He said, “My peace I give to you.” In this verse, Jesus links peace with the encouragement not to be afraid (John 14:27; compare John 16:33; Rom 8:6).
Peace in Relationships
The New Testament writings frequently encourage believers to live in peace with one another, which requires that they maintain relationships based on love, loyalty, and care (compare Mark 9:50; Rom 14:19; 2 Cor 13:11; Eph 4:3; Col 3:15; 1 Thess 5:13; Heb 12:14; 1 Pet 3:11). This type of relationship characterizes the kingdom of God (Rom 14:17) and is the fruit of the Spirit (Gal 5:22; compare 2 Tim 2:22) and wisdom (Jas 3:17–18). Those who make peace—even within the context of the Church itself—are called sons of God, are blessed by God, and will receive their final reward (Matt 5:9; Jas 3:18; Heb 12:11; compare Humphrey, “Matthew 5:9,” 62–78).
The openings and closings of the New Testament letters communicate the Semitic understanding of peace. The typical Greek epistolary greeting was “greetings” (χαίρειν, chairein), and the typical Hebrew greeting was “peace” (שָׁלוֹם, shalom; εἰρήνη, eirēnē). Paul combined and modified these greetings in the phrase “grace and peace” (χάρις καὶ εἰρήνη, charis kai eirēnē; Lieu, “ ‘Grace to You and Peace,’ ” 161–78). This combination reflects the ethnic makeup of the church, which was composed of both Jews and Gentiles joined to Christ by faith. Given the early church’s recognition that the gospel was meant for both Jews and Gentiles, the greeting “grace and peace” carried a theological reminder of the peace with God that the Church possessed through Christ, as well as an ethical reminder of their need to live in light of this peace (Kremer, “Peace,” 139–40).
Selected Resources