Scripture is clear that [losing one’s
salvation] is a real possibility. . . . the clearest text in this regard is
John 15. Here Jesus describes himself as the “true vine” and believers as “branches.”
Yet he indicates that some branches can be removed from the vine:
I am the true vine, and you are the
branches. He who abides in me, and I in him, he it is that bears much fruit,
for apart from me you can do nothing. If a man does not abide in me, he is cast
forth as a branch and withers; and the branches are gathered, thrown into the
fire and burned. (John 15:5-6)
Jesus describes those who “abide” or “remain”
in him as branches and yet does on to indicate that some of these same branches
may be “cast forth” (eblēthē), “wither” (exēranthē) and be “thrown
into the fire and burned” (eis to pyr ballousin kai kaietai).
Wilkin fails to mention this passage
in his article, but offers a discussion on it in print elsewhere. (Robert N.
Wilkin, “The Gospel According to John,” in The Grace New Testament Commentary
[ed. R. N. Wilkin; Denton, TX: Grace Evangelical Society, 2010], 357-479) He
suggests that this passage speaks of temporary judgment on believers. While
it is true that the disciplining of believers is described in terms of being “tested
by fire” elsewhere in the New Testament (e.g., 1 Pet 1:6-7), that does not seem
to be the meaning here. Wilin claims, “Since the Lord did not use the verb to
be burned up, but rather the less intense verb to be burned, He is holding
open the possibility that the unproductive believer may respond to the burning
and return to fruitfulness.” (Ibid., 450)
This is a tortured reading. First, it
is hard to see how the viticultural imagery would make sense if “burning” does
not refer to destruction. Why would a vinedresser cut off and “burn” a branch
in order to restore it? As Keener observes, the natural implication of the
burning of the branches is destruction.” (Keener, The Gospel of John,
2:1002) Second, contrary to Wilkin’s claim, there is nothing in the Greek that
suggests temporary judgment is in view. Note the burning that is referred to in
Matthew 13:30, where Jesus teaches that the wicked will be “burned” (katakaiō)
with fire at the final judgment.
Thus, as many Protestant commentators
agree, John 15 makes clear that some who are united to Christ can in fact be
cast forth from him. This makes sense of Jesus’ insistence on remaining in
him—it is possible to not remain in him, that is, to be separated from
him. (Ibid., 2:998-1002) Attempts to explain the branches that are cast off as
simply those who “appeared” to be Christians (e.g., Calvin) are likewise not convincing.
As Whitacre writes, “Jesus does not say, ‘those who appear to be in me’ but
ever branch in me.” (Rodney A. Whitacre, John [IVPNTC; Downers
Grove, IL: InterVarsity Press, 1999], 373-74) (Michael P. Barber, “Response to
Robert N. Wilkin,” in Four Views on the Role of Works at the Final Judgment,
ed. Alan P. Stanley [Counterpoints: Bible & Theology; Grand Rapids, Mich.:
Zondervan, 2013], 67-68, comment in square brackets added for clarification)