In speaking of abiding, it will be remarked that when final exclusion is spoken of, it is never " ye " but " a man; " when " ye," it is responsibility and privilege and not exclusion. The union is viewed as ostensible and fruit-bearing on earth. It is not the Church viewed as in heaven in its union with Christ. In that union as such we are perfect. There there is no pruning nor planting a vine to bring forth fruit nor casting fruit. The branches here spoken of may be so united; some are, no doubt; but it is not in this point of view they are looked at. The Lord speaks of Himself and of the branches of the vine already, when He and they were on earth. In Church-union the head is in heaven perfected there. We have to look then for responsibility, fruit-bearing, and privileges suited to that. Verse 5 speaks of one's abiding in Christ and Christ in him, but first of abiding in Him because it is responsibility. Christ then abides in him practically and he is fruitful. So Eph. 3:16, 1716That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, (Ephesians 3:16‑17). Verse 5 addresses itself to the great fundamental principle and way of blessing; verse 7 to the connected means by which it is practically available. " If ye abide in me " remains always the ground-dependence, confidence, and intimacy, dependent connection with Christ in thought and will, the being attached to Christ and dwelling in Him as one from whom we draw all; but in practical realization of this there are two means-the words of Christ and prayer. This verse tells us the measure and way of blessing through these, assuming the fundamental ground of abiding in Him. If Christ's words abide in us-if the mind, and thoughts, and will be always directed by, and have their motive and spring in, the words of Christ, then we are met in everything we ask. All that is needed to make good that will, we ask as we see it to be so needed. We dispose of divine action in that case for asking. We are vessels of His will in dependence. His words forming our will and mind, whatever we ask is done. It is not merely that He meets us by His power Himself, but He would have us have intimate confidence in exercise; and, if we are dependent on Him, know that every request is met. I can, being set in the way of His will by His holy and perfect words, dispose of circumstances in that path, get the strength needed, difficulties removed-in a word, what I will. This last is very striking; for while it is indeed as formed by His words, yet as so formed, having His mind, I am in that liberty of action which thinks of all that suits the case and gets it. We are called by this phrase to a place of wonderful free power in service, though the will in that freedom be formed by Christ's words: but we are active agents under God as to all agencies and circumstances. Hence this is for the purpose of bearing much fruit. So are we His disciples, for He bore much fruit.
From verse 11 (indeed 9, 10, form a preface to this), the disciples are looked at in another point of view-not as abiding in Christ as branches in the vine, but as individual persons whom He has loved and was laying down His life for as His friends, whom He had chosen and sent forth. They were to be left, and, when He was gone, to love one another as He had loved them (that is, when amongst them and in dying for them). He has now chosen them and appointed them that they should go forth and bring forth fruit, and their fruit abide, as indeed it does to this day. In this position of fruit-bearing and service as His chosen ones, they would ask of the Father-being thus placed now where Christ had been in relationship with the Father whose name He had revealed and with whom He was now placing them in direct relationship-and He would give it. This relationship with the Father, when He left them, is the groundwork of this part of the chapter. Hence He says not " my words," but whatsoever I have heard of my Father-so what they ask of the Father. Hence also it has the character of gift to the children; not a work being done and circumstances disposed of. Verses 17-20 fully show that, in the mind of the Spirit, there is the taking of Christ's place in service by the disciples here below; hence a putting them in direct relationship with the Father as He was, and so they would have His joy.
But the first thing was before even they were thus left, their connection with Christ Himself as the branches in the vine, His mind guiding them, and then all done that they asked for. Hence the person asked is not spoken of in verses 1-7. As abiding in Christ, and His words abiding in them, they disposed of all active agencies. It is this great fact which is before us. They might have asked Christ on earth; they might ask Him now, as having all power in heaven and earth, to act in the exercise of His lordship, and as Son over His own house for the good of that house. But in verse 16 they have to do with the Father, and look to a Father to give. The " that whatsoever " depends on " I have chosen you and established you that," etc. But the " that ye should go... that your fruit should remain " is an integral and essential part of the ground on which the privilege is founded. I have chosen you for this and that and this, that whatever ye ask. Having this place by My desire, such will be your relationship and privilege with the Father. The Father being now introduced, and they placed in relationship with Him, Christ being gone, their requests were necessarily in Christ's name or they were nothing. During His life, they had never done this. " Hitherto ye have asked nothing in my name "-"Ask and ye shall receive that your joy may be full." So here verse 11. (Compare John 11:2222But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. (John 11:22).) The name of Christ was their whole title, and an effectual one.