Abiding Is Believing: The Analogy of the Vine in John 15:1-6

By J. Carl Laney

[Professor of Biblical Literature, Western Conservative Baptist Seminary, Portland, Oregon]

Is it possible to be genuinely saved and yet not manifest any fruit or good works in one’s life as a result of regeneration? According to some evangelicals today, the answer is yes.[1] Though intending to avoid a works religion, some Christians today have imposed on the orthodox doctrine of salvation an unscriptural dichotomy between faith and fruit.

This article presents an exposition of John 15:1–6 for the purpose of helping to answer the perplexing question of the relationship between fruit and faith.

The Context of the Passage

John 13–17 contains Jesus’ final instructions to His disciples on the night before His crucifixion. Here Jesus sought to strengthen and confirm the belief of His disciples, teaching them about service, love, heaven, prayer, persecution, the Holy Spirit, joy, victory, and unity.

The Apostle John noted in John 14:31 the words of Jesus, “Arise, let us go from here.” In 18:1 Jesus is said to have crossed the Kidron Valley. Westcott suggested that Jesus left the Upper Room after 14:31 and that the rest of His discourse was given on the way to the garden.[2] Whether the disciples left the upper room at that time or lingered for a while, the words of Jesus in 14:31 do indicate a major break in the discourse. John 15, central to Jesus’ “Upper Room” discourse, introduces a new thought.

In John 15, Jesus discussed the believer’s relationships. With Christ, there is a relationship of abiding (15:1–11); with other disciples, a relationship of love (15:12–17); with the unbelieving world, a relationship of hostility (15:18–25); and with the Holy Spirit, a relationship as co-witnesses (15:26–27).

The Background of the Figure

Many commentators have suggested that Jesus appropriated the figure of the vine from vineyards located along the way from the Upper Room to the Garden of Gethsemane. It is more likely that Old Testament imagery rather than external stimulus determined Jesus’ use of the figure.

The vine is a familiar symbol of Israel in the Psalms and the prophets (Ps 80:8–16; Isa 5:1–7; Jer 2:21; 5:10; 12:10; Ezek 15:1–8; 17:1–24; Hos 10:1). This biblical symbol was so well recognized that during the Maccabean period the image of a vine was stamped on the coins minted by the Jewish nation.[3] The Old Testament vine imagery included among other ideas fruitlessness, degeneracy, removal of branches, burning, and destruction. These are the very themes Jesus appropriated in John 15:1–6.

The Analogy of the Vine (15:1-2)

In John 15:1–2 Jesus presented the analogy of the vine and identified the parts. He identified Himself as the Vine. The definite article with the adjective, ἀληθινός, indicates that Jesus is the “true” or genuine Vine. That is, in contrast to the degenerate vine—unbelieving Israel—Jesus fulfilled God’s expectation for His people.

God the Father is identified as the Farmer or “Vinedresser.” As Vinedresser God has authority over His vineyard. He does the plowing, planting, watering, and pruning. The vineyard is under His sovereign care and authority.

Jesus did not specifically identify the “branches” with any particular group of followers, but He did refer to two kinds: fruit-bearing branches and fruitless branches. It is obvious that Jesus was talking here about people, not plants. Was He referring to believers and unbelievers? Any such conclusion would be premature. It would be safe to say at this point that Jesus was talking about disciples. Some disciples bear fruit, but others—such as the “disciples” (broadly defined as interested listeners) who turned away from Jesus after His hard teaching in John 6—bear no fruit (John 6:60, 66).

Two divine actions are taken with regard to the fruitless and fruitful branches. The fruit-bearing branches are pruned (καθαίρω), and the fruitless branches are removed (αἴρω).

The word translated “pruned” (καθαίρω) literally means “to cleanse,” “to purge,” “to purify.” The verb is commonly used in inscriptions of ceremonial cleansing.[4] It is not the normal word for pruning, but was chosen here because Christ was talking about people rather than vines.

To understand the spiritual lesson regarding God’s dealings with people, it is necessary to understand why a farmer prunes vines. According to one expert regular pruning is necessary during the vine’s growing season.[5] “Pinching” with the thumb and finger removes the growing tip of a vigorous shoot so that it will not grow too rapidly and be broken or damaged by the wind. “Topping” involves the removal of one or two feet from the end of a growing shoot to prevent a later loss of the entire shoot which might be snapped off by the wind. “Thinning,” the removal of flower or grape clusters, enables the rest of a branch to bear more and better quality fruit. “Pruning” involves the cutting away of suckers that arise from below the ground or from the trunk and main branches. In addition to this pruning during the growing season, during the fall or winter, the farmer prunes the vines back to the main stalk, except for perhaps two mature shoots.[6]

What point was Jesus making? As the vinedresser cuts away what would hinder the productivity of the vine, so God the Father, through loving discipline (cleansing, purging, purifying), removes things from the lives of believers that do not contribute to their spiritual fruitfulness. The writer of Hebrews may have had this “pruning” in mind when he pointed out that God disciplines His children. “For those whom the Lord loves He disciplines, and He scourges every son whom He receives” (Heb 12:6). He added that while divine discipline is sorrowful, not joyful, “afterwards it yields the peaceful fruit of righteousness” (12:11).

The “pruning” of fruit-bearing disciples may not always be the result of sin. Pruning may be designed to prevent it. Paul was privileged to be caught up to paradise and experience unspeakable things (2 Cor 12:1–4). This unique opportunity gave Paul a tendency to boast, but God corrected this tendency by giving him a “thorn in the flesh”—a physical affliction—to keep him from exalting himself (v. 7).

The heat of the debate concerning John 15:2 centers on God’s dealings with the fruitless branches. The verse simply states that He (God) “takes it away.” The word, αἴρω, has four meanings: (1) lift up, take up, pick up; (2) lift up and take or carry along; (3) lift up and carry away, remove; (4) take away, remove with no suggestion of lifting up.[7]

The word αἴρω is used 23 times in John’s Gospel. In eight places it could be translated “take or lift up” (5:8–12; 8:59; 10:18, 24). In 13 places it must be translated “take away” or “remove” (11:39, 41, 48; 16:22; 17:15; 19:15, 31, 38 [twice]; 20:1–2, 13, 15). How did Jesus use the word in 15:2 ? What happens to the fruitless branches?

The Branches Are Lifted

The earliest exposition of this view is found in Pink’s commentary on John’s Gospel.[8] Boice follows this view in his five-volume commentary on John.[9] The viewpoint has been popularized more recently by Radmacher, who says the fruitless branches are “lifted up” so that they can receive exposure to the sun and produce abundant fruit.[10]

Two primary arguments are given in favor of this viewpoint. First, it is pointed out that the Theological Dictionary of the New Testament provides as the “very first” listing for αἴρω the definition, “to lift up from the ground.”[11] The observation is correct.

However, most exegetes recognize that the dictionary definitions are not listed in order of preference or significance. The first definition is no more to be preferred than the last except as determined by a particular context. The context is the key to the meaning of any word under consideration. As Thiselton states, “The meaning of a word depends not on what it is in itself, but on its relation to other words and to other sentences which form its context. Dictionary-entries about words are rule-of-thumb generalizations based on assumptions about characteristic contexts.”[12]

Certainly this is true of κενόω in Philippians 2:7. Though standard Greek lexicons give “to empty” as their first definition, the participle that modifies the verb κενόω shows that this “emptying” actually involved Jesus “taking on” the form of a servant and “becoming a man.”

The second major argument used to support this interpretation is Palestinian viticulture. It is reported that during their nonproductive season, the stalks of the grapevine are down on the ground. But when the time comes for the stalks to bear fruit, the vinedressers begin to lift them off the ground. Rocks are used to support the stalks until they are in a position for fruit-bearing. This “lifting” process reportedly exposes the grapes to the sun. “The further they lift the branches, the more exposure the fruit gets.”[13]

It is doubtful that the vine stalks in Israel are raised seasonally. Schultz, who holds this “lifting” view, states:

Most of the vines in Pal. trail on the ground, because it is believed that the grapes ripen more slowly under the shadow of the leaves…. Sometimes the vines were permitted to climb along the branches of a tree (Ezek 19:11) and in some areas the vines are grown over a trellis providing a cool place where a man could sit under his vine (1 Kings 4:25).[14]

There is not the slightest suggestion in Schultz’s article that the grapevine stalks are raised and lowered seasonally.

The present writer’s travels in Israel, in both the summer growing season and the nongrowing season, lead him to a different conclusion. He has seen vine stalks resting on the ground or on a small pile of stones. But as a farmer explained, the vines are placed in different positions so that the grapes will ripen at different times of the growing season. Those closest to the ground receive more warmth from the earth and ripen earlier than those in the upright position. During summer travels in Israel this writer has observed vines growing on the ground producing fruit.

In addition it would seem that the thick wooden stalks (three to five inches in diameter) of the grapevine would be too stiff to be moved from a horizontal to a vertical position seasonally.

Though it is possible that there is a continuity of viticulture from ancient times to the present, the destruction of the Jews at the time of the Arab conquest (A.D. 640) suggests that changes may have occurred in agriculture as the Arab people took over Palestine. At any rate the cultural data cited by proponents of this viewpoint are questionable. The interpreter is thrown back to the grammatical and lexical context to gain a proper understanding of the passage.

Simply stated, the context of John 15:2 indicates that αἴρω is best translated “remove,” not “lift up with a view to giving loving care.” The latter view would be excluded by verse 6, which describes the destruction of the fruitless branches which were removed.

The Fruitless Branches Are Removed

Virtually all commentators except those mentioned above interpret αἴρω in the sense of removal.[15] This view is supported by lexical and contextual considerations. The translation “take away” or “remove” is very common in the range of meanings for the verb αἴρω. Verse 6 deals with the fate of the branches that were cut off. They dry up, are cast into the fire, and are burned. Their destiny is consistent with the Old Testament precedent in the analogy (cf. Ezek 15:6–7). Since there are only two kinds of branches in the analogy, the branches described in verse 6 must be identified with the branches that are removed in verse 2. The question remains, however, as to the ultimate fate of the fruitless branches. Three views are proposed.

They lose their salvation. Arminians have consistently interpreted the fruitless branches as Christians who lose their salvation. Clarke writes, “As the vinedresser will remove every unfruitful branch from the vine, so will my Father remove every unfruitful member from my mystical body, even those that have been in me by true faith (for only such are branches).”[16]

Though it is not the purpose of this paper to refute Arminian soteriology, this view is inconsistent with Jesus’ words in John 10:28–29, “I give eternal life to them; and they shall never perish, and no one shall snatch them out of My hand. My Father, who has given them to Me is greater than all; and no one is able to snatch them out of the Father’s hand.”

They are disciplined by death. According to this view the fruitless branches represent true Christians who are removed to heaven by physical death as God’s final step in divine discipline. Concerning the removal of the fruitless branches, Chafer comments, “God reserves the right to remove them from their place in this world (cf. 1 Cor 11:30; 1 John 5:16), directly to heaven’s glory.”[17] He adds that a branch in Him will go to heaven without being fruitful, though unfruitfulness must be accounted for in the loss of rewards before Christ’s judgment seat.[18]

The major difficulty with this interpretation is that John 15:6 indicates that removal of the fruitless branches is a prelude to judgment, not of blessed fellowship with Christ in heaven. Jesus stated that the fruitless branches are cast into the fire “and they are burned.” Many texts speak of a fiery destiny for unbelievers (Matt 3:12; 5:22; 18:8–9; 25:41; 2 Thess 1:7–8; Rev 20:15), but there is no passage in the New Testament that says believers are to undergo judgment by fire in which they themselves are burned.

The “fire” Paul mentioned in connection with the judgment seat of Christ burns “man’s work,” not the man himself (1 Cor 3:15). The words “he himself shall be saved, yet so as through fire” indicate that the believer will not be burned. The relative adverb of manner, “as” (ὡς), is used to make a comparison. “This is metaphor, pure and simple, probably reflecting something like Amos’ ‘firebrand plucked from burning’ (4:11).”[19]

Professing Christians are severed from superficial connection with Christ. The view that best fits the immediate context and the theological themes of John’s Gospel is that the fruitless branches represent “disciples” who have had an external association with Christ that is not matched by an internal, spiritual union by personal faith and regeneration. As MacClaren wrote, “If there be any real union there will be some life, and if there be any life, there will be some fruit, and, therefore, the branch that has no fruit has no life, because it has no real union.”[20] The fruitless branches are lifeless branches—branches without Christ.

This view has the advantage of being consistent with the immediate context. In verse 6 Jesus stated that the fruitless branches will be “cast out” (first aorist passive indicative of βάλλω “to throw,” “to cast,” with ἔξω, an adverb meaning “outside” but translated “out” with verbs of motion). This is something Jesus said He would never do to His own. In John 6:37 Jesus said, “All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out” (ἐκβάλω ἔξω).

This view is also consistent with John’s theology of progressive belief. In John’s writings, belief begins, continues, is strengthened, and finally is consummated in an abiding faith.

The most clear evidence of this progress of belief is seen in Jesus’ disciples. Nathanael “believed” in Jesus as Son of God and King of Israel when Christ revealed His omniscience before him (John 1:50). The disciples are said to have “believed” in Christ after they saw the miracle at Cana (2:11). After Jesus’ resurrection the disciples believed the Scriptures and His teachings about His death (2:22). Their belief, conditioned on particular circumstances, is seen in 6:69; 16:30; and 17:8. Christ allowed Lazarus to die so that the disciples might “believe” (11:15). After the resurrection, John saw the empty tomb and “believed” (20:8). Belief among the disciples was initiated by the testimony of John the Baptist (1:35–41). That belief was confirmed as they saw the miracles—the insignia of His deity (2:11; 6:69). Their belief was consummated by Jesus’ resurrection and His resurrection appearances (2:22; 20:8, 25–29). Tenney summarizes the concept of the progress of belief in John’s Gospel:

The growth of belief depicted in the Gospel of John thus moves from an initial acceptance on the testimony of another to a personal knowledge marked by loyalty, service, and worship; from assumption of the historicity and integrity of Jesus to a personal trust in Him; from an outward profession to an inward reality; from attending to His teachings to acknowledging His lordship over life. Full belief may not be attained instantly; yet the incipient and tentative belief is not to be despised.[21]

The Gospel of John speaks of people who had a “belief” that was not genuine belief. In the progress of belief there is a stage that falls short of genuine or consummated belief resulting in salvation.

This alleged belief that was not genuine is first seen in John 2:23. Many Jews who attended the Passover Feast “believed” as a result of Christ’s signs; yet He did not “believe” (trust) them (2:23–25). That is, He discerned that their faith was superficial, based only on the miracles they had seen. Later during the Feast of Tabernacles many of the multitude “believed in Him,” but apparently not as the Messiah (7:31). Jesus spoke to the Jews “who had believed Him” and accused them of seeking to kill Him (8:31, 40). He later accused the same Jews of unbelief (8:45–46). Evidence of this supposed “belief” also appears in John 12 where John reported that many Jews were “believing in Jesus” (12:11), yet he observed a few verses later, “But though He had performed so many signs before them, yet they were not believing in Him” (12:37).

Tenney refers to this belief that falls short of genuine faith as “superficial.”[22] Morris calls it “transitory belief” which is not saving faith.[23] It is based merely on outward profession. The problem with this belief is its object. It seems to have been based primarily on miracles and was not rooted in a clear understanding of the Person of Christ as the Messiah and the Son of God. Many were inclined to believe something about Jesus but were unwilling to yield their allegiance to Him, trusting Him as their personal Sin-bearer.

The major objection against this view that the fruitless branches refer to unbelievers is the phrase “in Me” (ἐν ἐμοὶ) in 15:2. It has been argued in answer that “in Me” was a nontechnical term at the time Jesus used it and simply means “in the kingdom,” a concept that could include true and false believers (Matt 13:41). Smith writes, “There is a ‘kingdom’ during this age which contains unbelievers, and even the millennial kingdom after the first few years, will contain unbelievers.”[24] However, John used the words “in Me” elsewhere to refer to genuine salvation (6:56; 10:38; 14:10–12, 30; 17:21). How then is the phrase to be understood?

Godet has suggested that the words “in Me” may modify the “branch” (adjectival) or the participle “bearing” (adverbial).[25] As Johnson has pointed out, “in the Greek the placement of words is not the primary determinative of the relationship between those words.

Modifiers can either precede or follow the words they modify.”[26] Interpreted adjectivally the verse would read, “Every branch in Me not bearing fruit, He takes away.” Interpreted adverbially, the verse would read, “Every branch not bearing fruit in Me, He takes away.” The bearing of fruit takes place “in the sphere” of Christ—by His influence and enablement. “In Me” emphasizes not the place of the branch but the process of fruit-bearing.

There is strong internal evidence in John’s Gospel for interpreting “in Me” adverbially. As Johnson points out, the phrase occurs six times in 15:1–7, and in each of the five other occurrences (besides v. 2), it is used adverbially, not adjectivally, modifying a verb rather than a noun.[27] It is also noted that the position of “in Me” before the verb it modifies is consistent with Johannine style.[28]

The Application of the Analogy (15:3-6)

After presenting the analogy of the vine, Jesus made practical application of what it means to be a branch, vitally joined with Christ, the Vine.

The Prerequisite for Fruit-Bearing (15:3-5)

Having just spoken about the removal of fruitless branches, Jesus explained to the disciples that He did not have them in view (v. 3). They were already “clean” (καθαρός) by virtue of their response to Christ’s Person and message (cf. 13:10–11). Jesus was giving His disciples instruction that did not represent their own spiritual situation, but had primary application to those to whom they would minister, those who would claim to be Christ’s but were not bearing fruit.

Jesus then explained to the disciples that there is no fruit-bearing apart from abiding in Christ (15:4–5). The Greek word “to abide” (μένω) literally means “to stop” or “to remain.” It is used of someone who remains where he is (cf. Acts 27:31). The word is also used figuratively of someone who does not leave the realm or sphere in which he finds himself. Jesus said, “If you abide [μένω] in My word, then you are truly disciples of Mine” (8:31).

There is a clear relationship in John’s Gospel between believing and abiding. The one who believes in Christ—that is, who “eats My flesh and drinks My blood,” a concept exegetically parallel to “believe in Him” (6:40–54)—abides in Christ (6:56). Everyone who genuinely believes in Christ does not abide in “darkness” (12:46), a Johannine symbol of unbelief (12:35–36). John equated confessing Jesus as the Son of God with abiding in God (1 John 4:15). He equated the commandment to believe with abiding in Him (1 John 3:23–24). One who allows the gospel message to abide in his heart “will abide in the Son and in the Father” (1 John 2:24). Kent comments, “These passages show that confessing Jesus as the Son of God (i.e., believing in Jesus) establishes the relation of abiding. Thus to abide in Christ is equivalent to believing on Christ.”[29] This is especially true in John 15:1–6, which helps explain the otherwise strange absence of “believe” in this passage.[30]

To “abide” is to maintain a vital, life-giving connection with Christ, the vine, the Source of life. Belief is the connection that unites the vine and branches. Without belief there is no abiding. The absence of abiding indicates deficient (transitory or superficial) belief. Without abiding, there can be no fruit-bearing. Thus Jesus commanded, “Abide in Me” (15:4). By faith (the progress of belief), a person maintains vital, life-giving connection with Christ, the Vine.

Jesus made two main points in verses 4–5: just as it is impossible to bear fruit without a life-giving connection with the vine (v. 4), so it is impossible not to bear fruit when a life-giving connection with the vine exists (v. 5). There is no fruit without faith, and there is no faith without fruit.

The Destiny of the Fruitless Branches (15:6)

Verse 6 is simply an expansion of the truth presented in verse 2. There is a natural flow in the context that indicates beyond reasonable doubt that those being referred to in verses 2 and 6 are the same group of people.[31] Six things happen to those branches that do not bear fruit. They are taken away (αἴρω), and cast out (βάλλω ἔξω), wither (ξηραίνω), are gathered (συνάγω), are cast into the fire (εἰς τὸ πῦρ βάλλουσιν), and are burned (καίεται). Such a destiny awaits only unbelievers (Matt 3:12; 5:22; 18:8–9; 25:41; 2 Thess 1:7–8; Rev 20:15).

Believing, Abiding, and Fruit-bearing

John 15:1–6 reveals that there is no dichotomy between faith and fruit in the life of a true believer. Genuine belief is not something that “happens” and is quickly forgotten. Genuine faith means that the one who has truly trusted in the Person and work of Christ for salvation will continue to do so. The one who has been justified has also been regenerated and will, by New Covenant resources, produce fruit. This conclusion should not be surprising or regarded as unusual. The concept that genuine faith evidences itself by the production of fruit is confirmed throughout the New Testament (Matt 3:8; 7:20; Titus 1:16; James 2:17; 1 John 4:20; 5:18).

Evangelical believers must not separate faith from works any more than they should separate justification from regeneration. Having affirmed salvation by grace and through faith, Paul added that salvation is “unto good works” (Eph 2:10). While Reformation theology affirms that faith alone saves, it affirms with equal conviction that the faith that saves is not alone.

Notes

1. Zane C. Hodges, The Gospel under Siege (Dallas: Redencion Viva, 1981), pp. 9-18.
2. B. F. Westcott, The Gospel according to St. John (1881; reprint, Grand Rapids: Wm. B. Eerdmans Publishing Co., 1973), p. 211.
3. William Barclay, The Gospel of John, 2 vols. (Philadelphia: Westminster Press, 1956), 2:201.
4. The Vocabulary of the Greek New Testament, by J. H. Moulton and G. Milligan (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976), s.v. καθαίρω, p. 310.
5. H. E. Jacob, “Grape Growing in California,” Circular #116 (California Agricultural Extension Service, The College of Agriculture, University of California at Berkeley, April 1940).
6. James E. Rosscup, Abiding in Christ: Studies in John 15 (Chicago: Moody Press, 1973), p. 50. Rosscup wrote in note 6, “Of course the precise physical act of cutting off most or all branches in the fall or winter is not transferable to the spiritual realm. It is not Christ’s point in verse 2b. The Father does not prune off whole ‘branches’ (believers) themselves, but only ‘parts’ of their lives that hinder full fruitage.”
7. William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 4th rev. ed. (Chicago: University of Chicago Press, 1957), pp. 23-24.
8. A. W. Pink, Exposition of the Gospel of John, 3 vols. (Ohio: Cleveland Bible Truth Depot, 1929), 3:337.
9. James Montgomery Boice, The Gospel of John, 5 vols. (Grand Rapids: Zondervan Publishing House, 1978), 4:228.
10. Earl D. Radmacher, “The Word as Truth: Its Authority,” in Celebrating the Word (Portland, OR: Multnomah Press, 1987), pp. 22-23.
11. Ibid, p. 22; Theological Dictionary of the New Testament, ed. Gerhard Kittel and Gerhard Friedrich, trans. and ed. Geoffrey W. Bromiley, s.v. “αἴρω,” by Joachim Jeremias, 1:185.
12. Anthony C. Thiselton, “Semantics and New Testament Interpretation,” in New Testament Interpretation, ed. I. Howard Marshall (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1977), pp. 78-79.
13. Radmacher, “The Word as Truth: Its Authority,” p. 22.
14. Zondervan Pictorial Encyclopedia of the Bible, ed. Merrill C. Tenney, 1975, s.v. “Vine, vineyard,” by A. C. Schultz, 5:882–84.
15. Westcott, The Gospel according to St. John, p. 217; A. Plummer, The Gospel according to St. John (Cambridge: Cambridge University Press, 1889), p. 287; R. C. H. Lenski, The Interpretation of St. John’s Gospel (Minneapolis: Augsburg Publishing House, 1961), p. 1029; C. K. Barrett, The Gospel according to St. John (London: SPCK, 1962), pp. 395-96; Raymond E. Brown, The Gospel according to John, The Anchor Bible (Garden City, NY: Doubleday & Co., 1970); Leon Morris, The Gospel according to John (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971), p. 669.
16. Adam Clarke, The New Testament with Commentary and Critical Notes (New York: Eaton and Mains, n.d.), 5:381.
17. Lewis S. Chafer, Systematic Theology, 8 vols. (Dallas: Dallas Theological Seminary, 1948), 7:4.
18. Ibid.
19. Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987), p. 144.
20. Alexander MacClaren, Exposition of Holy Scripture (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952), 7:5.
21. Merrill C. Tenney, “Topics from the Gospel of John: The Growth of Belief,” Bibliotheca Sacra 132 (October-December 1975): 357.
22. Ibid., p. 351.
23. Morris, The Gospel of John, p. 603.
24. Charles R. Smith, “The Unfruitful Branches in John 15, ” Grace Journal 9 (Spring 1968): 10.
25. F. Godet, Commentary on the Gospel of John, 3d ed., 3 vols. (Edinburgh: T. & T. Clark, 1893), 3:162.
26. D. Kipp Johnson, “Johannine Abiding: Perseverance in the Faith” (ThM thesis, Dallas Theological Seminary, 1975), p. 52.
27. Ibid.
28. Ibid.
29. Homer A. Kent, Light in the Darkness (Grand Rapids: Baker Book House, 1974), p. 183.
30. Morris, The Gospel of John, p. 336.
31. Johnson, “Johannine Abiding,” p. 49, n. 4.