Thursday, December 14, 2023

Michael Patrick Barber on John 15:5-6

  

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)

 

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