Exegetical and Hermeneutical Commentary of John 6:44
No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
44. draw him ] It is the same word as is used Joh 12:32; ‘will draw all men unto Me.’ The word does not necessarily imply force, still less irresistible force, but merely attraction of some kind, some inducement to come. Comp. ‘with loving-kindness have I drawn thee’ (Jer 31:3), and Virgil’s trahit sua quemque voluptas.
Fuente: The Cambridge Bible for Schools and Colleges
No man can come to me – This was spoken by Jesus to reprove their complaints – Murmur not among yourselves. They objected to his doctrine, or complained against it, because he claimed to be greater than Moses, and because they supposed him to be a mere man, and that what he said was impossible. Jesus does not deny that these things appeared difficult, and hence he said that if any man believed, it was proof that God had inclined him. It was not to be expected that of themselves they would embrace the doctrine. If any man believed, it would be because he had been influenced by God. When we inquire what the reasons were why they did not believe, they appear to have been:
1. Their improper regard for Moses, as if no one could be superior to him.
2. Their unwillingness to believe that Jesus, whom they knew to be the reputed son of a carpenter, should be superior to Moses.
3. The difficulty was explained by Jesus Joh 5:40 as consisting in the opposition of their will; and Joh 5:44 when he said that their love of honor prevented their believing on him. The difficulty in the case was not, therefore, a want of natural faculties, or of power to do their duty, but erroneous opinions, pride, obstinacy, self-conceit, and a deep-felt contempt for Jesus. The word cannot is often used to denote a strong and violent opposition of the will. Thus we say a man is so great a liar that he cannot speak the truth, or he is so profane that he cannot but swear. We mean by it that he is so wicked that while he has that disposition the other effects will follow, but we do not mean to say that he could not break off from the habit. Thus it is said Gen 37:4 of the brethren of Joseph that they hated him, and could not speak peaceably to him. Thus Mat 12:34, How can ye, being evil, speak good things? See Luk 14:33; 1Sa 16:2.
Come to me – The same as believe on me.
Draw him – This word is used here, evidently, to denote such an influence from God as to secure the result, or as to incline the mind to believe; yet the manner in which this is done is not determined by the use of the word. It is used in the New Testament six times. Once it is applied to a compulsory drawing of Paul and Silas to the market-place, Act 16:19. Twice it is used to denote the drawing of a net, Joh 21:6, Joh 21:11. Once to the drawing of a sword Joh 18:10; and once in a sense similar to its use here Joh 12:32; And I, if I be lifted up from the earth, will draw all men unto me. What is its meaning here must be determined by the facts about the sinners conversion. See the notes at Joh 6:40. In the conversion of the sinner God enlightens the mind Joh 6:45, he inclines the will Psa 110:3, and he influences the soul by motives, by just views of his law, by his love, his commands, and his threatenings; by a desire of happiness, and a consciousness of danger; by the Holy Spirit applying truth to the mind, and urging him to yield himself to the Saviour. So that, while God inclines him, and will have all the glory, man yields without compulsion; the obstacles are removed, and he becomes a willing servant of God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 44. Except the Father – draw him] But how is a man drawn? St. Augustin answers from the poet, Trahit sua quemque voluptas; a man is attracted by that which he delights in. Show green herbage to a sheep, he is drawn by it: show nuts to a child, and he is drawn by them. They run wherever the person runs who shows these things: they run after him, but they are not forced to follow; they run, through the desire they feel to get the things they delight in. So God draws man: he shows him his wants – he shows the Saviour whom he has provided for him: the man feels himself a lost sinner; and, through the desire which he finds to escape hell, and get to heaven, he comes unto Christ, that he may be justified by his blood. Unless God thus draw, no man will ever come to Christ; because none could, without this drawing, ever feel the need of a Saviour. See August. Tract. 26, in Joan. and Calmet.
Drawing, or alluring, not dragging is here to be understood. “He,” say the rabbins, “who desires to cleave to the holy and blessed God, God lays hold of him, and will not cast him off.” Synops. Sohar. p. 87. The best Greek writers use the verb in the same sense of alluring, inciting, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That by drawing here is not to be understood any coaction, or force upon the will, is a thing on all hands out of question; but whether by it be only to be understood a rational drawing by arguments, (used in the ministry of the gospel), or a further powerful influence upon the soul, inclining it to be willing and obedient, that is the question. The patrons of a power in mans will to do what is spiritually good and necessary in order to eternal life and salvation, understand it of the former only (of which the compelling, mentioned Luk 14:23, is to be understood, for the ministers of the gospel have no other power to compel); but in regard the drawing here mentioned is the act not of the servants, but of the Master; not of the ministers, but of the Father; it is more reasonably concluded that it here signifies a Divine power put forth upon the soul of man, by which it is made obedient to the heavenly call, and willing to close with the offer of Christ in the gospel; for though no such thing can necessarily be concluded from the word draw, yet it is easily concluded from the nature of the motion, in coming to Christ, which is the souls motion to a sublime, spiritual object, to which no soul hath any power of itself; such is the darkness of the human mind, the obstinacy of the will, the depravation of the affections, unless it be illuminated and drawn by the Spirit of God. No soul is able of itself to discern spiritual things, so as to see that goodness and excellency that is in them, much less to move towards the participation of them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
44. can come to mein thesense of Joh 6:35.
except the Father which hathsent methat is, the Father as the Sender of Me and tocarry out the design of My mission.
draw himby an internaland efficacious operation; though by all the means of rationalconviction, and in a way altogether consonant to their moral nature(Son 1:4; Jer 31:3;Hos 11:3; Hos 11:4).
raise him up, &c.(Seeon Joh 6:54).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
No man can come to me,…. That is, by faith, as in Joh 6:35; for otherwise they could corporeally come to him, but not spiritually; because they had neither power nor will of themselves; being dead in trespasses and sins, and impotent to everything that is spiritual: and whilst men are in a state of unregeneracy, blindness, and darkness, they see no need of coming to Christ, nor anything in him worth coming for; they are prejudiced against him, and their hearts are set on other things; and besides, coming to Christ and believing in Christ being the same thing, it is certain faith is not of a man’s self, it is the gift of God, and the operation of his Spirit; and therefore efficacious grace must be exerted to enable a soul to come to Christ; which is expressed in the following words,
except the Father which hath sent me, draw him: which is not to be understood of moral persuasion, or a being persuaded and prevailed upon to come to Christ by the consideration of the mighty works which God had done to justify that he was the true Messiah, but of the internal and powerful influence of the grace of God; for this act of drawing is something distinct from, and superior to, both doctrine and miracles. The Capernaites had heard the doctrine of Christ, which was taught with authority, and had seen his miracles, which were full proofs of his being the Messiah, and yet believed not, but murmured at his person and parentage. This gave occasion to Christ to observe to them, that something more than these was necessary to their coming to him, or savingly believing in him; even the powerful and efficacious grace of the Father in drawing: and if it be considered what men in conversion are drawn off “from” and “to”, from their beloved lusts and darling righteousness; to look unto, and rely upon Christ alone for salvation; from that which was before so very agreeable, to that which, previous to this work, was so very disagreeable; to what else can this be ascribed, but to unfrustrable and insuperable grace? but though this act of drawing is an act of power, yet not of force; God in drawing of unwilling, makes willing in the day of his power: he enlightens the understanding, bends the will, gives an heart of flesh, sweetly allures by the power of his grace, and engages the soul to come to Christ, and give up itself to him; he draws with the bands of love. Drawing, though it supposes power and influence, yet not always coaction and force: music draws the ear, love the heart, and pleasure the mind. “Trahit sua quemque voluptas”, says the poet. The Jews have a saying t, that the proselytes, in the days of the Messiah, shall be all of them,
, “proselytes drawn”: that is, such as shall freely and voluntarily become proselytes, as those who are drawn by the Father are.
And I will raise him at the last day; [See comments on Joh 6:40]; compare with this verse Joh 6:40.
t T. Bab. Avoda Zara, fol. 3. 2. & 24. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Except the Father draw him ( ). Negative condition of third class with and first aorist active subjunctive of , older form , to drag like a net (Joh 21:6), or sword (18:10), or men (Ac 16:19), to draw by moral power (12:32), as in Jer 31:3. , the other word to drag (Acts 8:3; Acts 14:19) is not used of Christ’s drawing power. The same point is repeated in verse 65. The approach of the soul to God is initiated by God, the other side of verse 37. See Ro 8:7 for the same doctrine and use of like here.
Fuente: Robertson’s Word Pictures in the New Testament
Draw [] . Two words for drawing are found in the New Testament, surw and eJlkuw. The distinction is not habitually observed, and the meanings often overlap. Surw is originally to drag or trail along, as a garment or torn slippers. Both words are used of haling to justice. (See Act 8:3; Act 17:6; Act 16:19.) In Act 14:19, su. rw, of dragging Paul ‘s senseless body out of the city at Lystra. In Joh 21:6, 8, 11, both words of drawing the net. In Joh 18:10, eJlkuw, of drawing Peter’s sword. One distinction, however, is observed : surw is never used of Christ ‘s attraction of men. See Joh 6:44; Joh 12:32. Elkuw occurs only once outside of John’s writings (Act 16:19). Luther says on this passage : “The drawing is not like that of the executioner, who draws the thief up the ladder to the gallows; but it is a gracious allurement, such as that of the man whom everybody loves, and to whom everybody willingly goes.”
Fuente: Vincent’s Word Studies in the New Testament
1) “No man can come to me,” (oudeis dunatai elthein pros me) “No one is able to come to me,” for the bread of life or the water of life, apart from God’s initiative convicting and calling, Joh 16:8-11; Rev 22:17.
2) “Except the Father which hath sent me draw him,” (ean me ho pater ho pempsas me helkuse auton) “Unless the Father who sent me should draw him,” by His Word and Spirit, Rom 10:17; Even as the Spirit drew Saul of Tarsus, when pricked to the heart to cry, “Lord, what wilt thou have me to do?” Ac 91-6. The Father drew the Ethiopian eunuch, through the Spirit, that led Philip to preach Jesus to him from the Scriptures that he read, but could not understand, Act 8:28-35.
3) “And I will raise him up at the last day,” (kago anasteso auton en te eschate hemera) ”And I will raise him up in the last day,” exalt him bodily in the resurrection, from the grave, to be united soul and body forever with me and the Father, 1Th 4:13-18; 1Co 15:51-54, Php_3:20-21.
Fuente: Garner-Howes Baptist Commentary
44. No man can come to me, unless the Father, who hath sent me, draw him. He does not merely accuse them of wickedness, but likewise reminds them, that it is a peculiar gift of God to embrace the doctrine which is exhibited by him; which he does, that their unbelief may not disturb weak minds. For many are so foolish that, in the things of God, they depend on the opinions of men; in consequence of which, they entertain suspicions about the Gospel, as soon as they see that it is not received by the world. Unbelievers, on the other hand, flattering themselves in their obstinacy, have the hardihood to condemn the Gospel because it does not please them. On the contrary, therefore, Christ declares that the doctrine of the Gospel, though it is preached to all without exception, cannot be embraced by all, but that a new understanding and a new perception are requisite; and, therefore, that faith does not depend on the will of men, but that it is God who gives it.
Unless the Father draw him. To come to Christ being here used metaphorically for believing, the Evangelist, in order to carry out the metaphor in the apposite clause, says that those persons are drawn whose understandings God enlightens, and whose hearts he bends and forms to the obedience of Christ. The statement amounts to this, that we ought not to wonder if many refuse to embrace the Gospel; because no man will ever of himself be able to come to Christ, but God must first approach him by his Spirit; and hence it follows that all are not drawn, but that God bestows this grace on those whom he has elected. True, indeed, as to the kind of drawing, it is not violent, so as to compel men by external force; but still it is a powerful impulse of the Holy Spirit, which makes men willing who formerly were unwilling and reluctant. It is a false and profane assertion, therefore, that none are drawn but those who are willing to be drawn, (153) as if man made himself obedient to God by his own efforts; for the willingness with which men follow God is what they already have from himself, who has formed their hearts to obey him.
(153) “ Que nuls ne sont tirez sinon ceux qui le veulent estre.”
Fuente: Calvin’s Complete Commentary
(44) No man can come to me.The subject is still the mystery of the varying effects of His revelation on the minds of men. These depend upon their present mental state, which is itself the result of acceptance of, or rejection of, divine influence. The Father which sent Him had, by law, and prophets, and worship, been preparing them. The history of each individual life had been a succession, in every conscious hour, of influences for good or for evil. The mind stood between these, and willed for one or other. He who day by day, with all his light and strength, however little that all might have been, had sought the pure, and true, and goodhad sought really to know Godwas drawn of God, and he only it was who could now come to Him whom God sent. Others were drawn of evil, because they had submitted themselves to its power. They had chosen darkness, and could not now see the light; they had bound themselves in the silken cords of sin, which had hardened into fetters of iron; they had lost themselves in the labyrinths of what they thought wisdom, and did not recognise the true and living way which was opened for them.
The word draw need not perplex us; and all the theories opposed to the width of divine love and influence, and to the freedom of human will and action, which have been built upon it, are at once seen to be without support, when we remember that the only other passage in the New Testament where it occurs in a moral sense is in the declaration: And I, if I be lifted up from the earth, will draw all men unto Me (Joh. 12:32).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
44. No man can come to me Men are by nature so depraved and lost that they have no power to attain salvation, but for a gracious ability bestowed. (Joh 1:4-5.) That ability consists in a great degree of those special drawings purchased for them by the atonement.
Except the Father draw him That is, attract him; shed drawing influences upon him, and inwardly empower him to a full obedience; but not obliging or securing that obedience. Nor will that drawing avail unless the man freely use his natural and grace-given power to obey.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 6:44-45. No man can come to me, except the Fatherdraw him, &c. In explaining this passage, we will, first, shew the propriety of our Lord’s answer; secondly, give a plain and full explication of it; and, thirdly, confirm that explication by some remarks: I. There is some difficulty in perceiving the propriety of the answer which the Lord Jesus here makes. The objection of the Jews was, “How can he say that he came down from heaven, when he was born of earthly parents, whom we know?” Our Lord’s answer to this is somewhat indirect; the violence of their prejudices made it necessary that it should be so; but it tended to warn those who were prejudiced, without exasperating them: for, 1st, when we consider the answer in the most general view, the assertion that divine teaching was necessary for their receiving him as the Messiah, and the quotation of a passage from the Old Testament, in which this teaching had been foretold, implies a plain insinuation, that it would not be altogether so easy to distinguish the Messiah as they imagined; and that since they ought to expect some difficulty, they should not be positive thathe did not come down from heaven, merely because they knew not exactly in what manner he did so. But, 2nd, It had a still more immediate referenceto their objection. They expected that the Messiah should descend from heaven in a visible and glorious manner, and this was the sign they demanded, Joh 6:30. (see on Joh 6:63.) but this sign was so accurately determined, and so minutely described by their doctors, that if it had truly belonged to the Messiah, they must have known him instantly: there could have been no room for doubt, and consequently no need of divine teaching. By asserting therefore the necessityof this teaching, he intimated, that they were mistaken concerning the nature of the sign, that is, concerning the manner of the Messiah’s descent from heaven; that no such decisive mark as they expected would attend him, and that on this account they could not conclude from what they knew of the nativity of Jesus, that he was not truly the Messiah. 3rdly, To be drawn by the Father, is commonly and properly understood of men’s being enlightened and convinced by the immediate influence of the divine Spirit; but it likewise implies their being taught by the ancient revelations which God had given. According to this sense of the expression, the general import of Christ’s answer is, “You cannot perceive me to be the Messiah, or to have come downfromheaven,exceptyouunderstandtheintimationsofhis character, which God hath already given by the prophets: except you apprehend the true meaning of the predictions concerning him,you will mistake their meaning in the particular to which your present objection refers, as well as in many others: you ought therefore to study them the more carefully; by doing this you will attain the knowledge of the real character of the Messiah. For it is predicted, that in his time God will teach all who are disposed to learn, and then you will easily get over the difficulties which now perplex you: for every man that hath in this manner heard and learned of the Father, will, through the operations of my grace, discern me to be the Messiah, and come unto me.”
II. The propriety of our Lord’s answer being thus shewn, we proceed to give a plain and full explication of it. Our Lord replies to the murmurs of the Jews, “You cannot object my birth on earth, and the meanness of my relations, as things inconsistent with a heavenly extraction; for I assure you, that, while you believe your teachers, who havegreatlycorrupteddivinerevelation;whileyou entertain the prejudices wherewith theyhave filled your minds, and follow the sensual inclinations which have hitherto governed you, you cannot believe on me; for no man can do this except the Father draw him; that is, teach, convince, and persuade him. You need not be surprised when I tell you that no man can believe on the Messiah except the Father draw him; for though you may imagine that all men will flock with great cheerfulness to him, and yieldthemselves his willing subjects, without any extraordinary means made use of to persuade them; yet the prophets insinuate the contrary, when they promise, that, under the dispensation of the Messiah, men shall enjoy the teaching of the Father in a far more eminent manner than under any preceding dispensation. See Isa 54:13. Jer 31:34. Mic 4:2. Before the advent of Christ, the Father spake to the world concerning him by the prophets; and when he appeared in the human nature on earth, he demonstrated the truth of his divine mission by the testimony of John, and by voices from heaven, declaring him to be his beloved Son, and commanding all men to hear him. He did the same likewise by the doctrines which he inspired the Lord Jesus as man to preach, by the miracles which he gave him to perform, and by the influences of the Spirit, which he empowered him to dispense. Every one, therefore, who hath heard and understood what the Father has said concerning the Messiah, whether by the prophets, by John the Baptist, and by the voices from heaven, or by Christ’s doctrine, miracles, and Spirit, and has learned thereby to form a just notion of the Messiah, will come to, or believe on Jesus, as the Messiah.”
III. Such appears to be the exact meaning of this difficult passage. We observe further upon it, that the expression does not import any force or constraint, as is plain from Jer 31:3 where God says to Israel, with lovingkindness have I drawn thee. Thus also our Lord uses the expression, chap. Joh 12:32 if I be lifted up from the earth, I will draw all men unto me; that is, being put to death on the cross, and raised from the dead, exalted into heaven, and preached through the world, I will by my word and Spirit convince and persuade men to follow me. See also Solomon’s Son 1:4 and Hos 11:4. Wherefore, by the Father’s drawing men to Christ we may well understand, as explained above, his persuading them to believe on him by the several proofs wherewith he has supported the divine mission of his Son. Accordingly, in the following verse, the effect which the Father’s drawing has upon men, is described by their hearing and learning of the Father. What confirms this interpretation is, that our Lord himself ascribes the whole of the evidence of his mission to the Father: for he calls his doctrine the word which his Father had given him, chap. Joh 17:8 and says expressly, that his miracles were done by the Father, chap. Joh 14:10. Nevertheless, in the Father’s drawing men to Christ, we should at all timesremember,thatthereismoreincluded than merely establishing the divine mission of his Son by sufficient evidence; for in this sense, he has as really drawn those who do not believe, as those who do; contrary to the text, which says, that every man who hath heard and learned of the Father, that is, who is drawn by him, cometh to Jesus. It is plain therefore, that by the Father’s drawing men, we are likewise to understand his supplying whatever influences of his Spirit and grace are necessary to impress the evidences of religion on men’s minds. To conclude, a conviction supposes a teachableness of disposition, and a love of truth. His drawing men to Christ must imply, his bestowing on them dispositions and affections which, qualify them for being drawn by him. These he offers to all, being not willing that any should perish, but that all should come to repentance, 2Pe 3:9. But too many reject them, resisting the first drawings of grace, and trampling under foot those divine seeds which would otherwise spring up into faith and regeneration. See Joh 6:65.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1640
MANS INABILITY TO COME TO CHRIST
Joh 6:44. No man can come to me, except the Father which hath sent me draw him.
THERE are in the Holy Scriptures many doctrines which prove an offence and a stumbling-block to the world: but the reason of their exciting disgust and aversion, must be looked for, not so much in the doctrines themselves, as in the depravity of the human heart. To a humble and contrite spirit every truth in the Bible will appear reasonable and worthy of God: it is the pride of man that takes offence at the sacred records, and that renders him unable to receive the declarations of God. Our blessed Lord had told the Jews repeatedly, that he came down from heaven: they knowing his mother and his reputed father, could not endure that he should arrogate to himself such high honour: but he informed them, that the ground of the offence was within themselves; they were blinded by their own prejudices, and fettered by their own lusts, so that nothing but the almighty grace of God could ever draw them to him in a becoming manner.
Now this subject is difficult; we shall therefore explain it: it is deemed objectionable; and therefore we shall assign the reasons of it: it is liable to abuse; and therefore we shall guard it.
I.
It is difficult, and therefore we shall explain it
To come to Christ is to believe on him for salvation
[It cannot refer to a mere bodily approach; because in that sense the assertion would not be true. Our Lord himself explains his meaning, and informs us, that to come to him is of the same import with believing in him [Note: ver. 35.]. Our coming to him has respect to the characters which he sustains. Is he a Prophet? we must come to him for instruction: is he a Priest? we must come to him to make atonement for us: is he a King? we must come to him to deliver us from all our spiritual enemies. In whatever view he is represented in the Scriptures, whether as a sun to enlighten, a fountain to cleanse, a physician to heal, or as bread to support our lives, we should come to him, feeling our need of him under that very character, and relying on him to supply our every want.]
In order to this, we should experience the drawings of the Father
[When we speak of the Father drawing us, we appear to some as if we ascribed to him an irresistible agency, and considered men as mere machines. But we entertain no such absurd unscriptural notions. It is not with the cords of a beast, or with force and violence, that God draws us, but, as the prophet well expresses it, with the cords of a man, and with the bands of love [Note: Hos 11:4.], that is, by rational considerations, and by the sweet attractions of his love. Perhaps this subject will be best understood by a familiar illustration. How was it that Jacob was drawn into Egypt? He was made to feel the pressure of a very grievous famine: he was informed that there was plenty of corn in Egypt; and that his dearly-beloved of the good was the Lord of all that land, and that he disposed of the good things thereof to whomsoever he would: he was told, moreover, that Joseph had expressly invited him; and had sent waggons for the conveyance of his family, together with abundance of provisions by the way: and finally, he was assured that, at the end of his journey, all the good of the land of Egypt should be his. Did he need after this, to have a rope or chain fastened round him, and to be dragged into Egypt? No: all that he needed was faith, to believe the tidings; and when once he was fully persuaded of the truth of these things, he was willing of himself to go into that good land. It is thus that God draws his people: he causes us to feel our need of mercy; he informs us that our beloved Jesus has all heaven at his disposal; that he has sent to invite us to him, assuring us of whatever is needful by the way, and promising us all the glory of heaven at the end: and finally, he gives us faith to believe his testimony. Thus he makes us willing in the day of his power [Note: Psa 110:3.]; and a thorough belief of these truths will bend the most stubborn heart, and overcome the most reluctant mind.]
Without these drawings we cannot come to Christ
[We may give an assent to all the truths of the Gospel, and may profess an attachment to our Lord himself, without any such gracious influence; but we cannot really come to him in the manner before described, unless we be drawn by an almighty power. We can never apprehend him, till we are thus, as it were by a kind of magnetic influence, apprehended by him.]
Such is the plain import of the subject before us; but,
II.
It is deemed objectionable, and therefore we shall assign the reasons of it
There is no doctrine of the Bible that is loaded with more opprobrium than this: it is represented as grossly enthusiastic, and almost borderings on blasphemy. But the truth of it will immediately appear, if only we consider the grounds and reasons of it. It is founded,
1.
On our indisposition to come to Christ
[Consider what the coming to Christ implies: First it implies a sense of our lost state without him: and do men like to feel themselves guilty and undone? do they feel no backwardness to confess that they are justly exposed to everlasting misery? Next, it implies a renunciation of all dependence on ourselves: and is this pleasing to corrupt nature? Are we willing to believe ourselves so utterly destitute of wisdom, righteousness, and strength, that we must be altogether dependent on Christ, as much as a new-born infant is on its parent? Next, it implies a turning from every thing that is displeasing to Christ: but have we no reluctance to mortify our besetting sins, and to forsake the habits, maxims, company, and interests of a polluted world? Lastly, it implies that we give ourselves entirely up to Christ, to walk in a state of holy communion with him, and unreserved obedience to his will: but does man naturally affect such a life as this? Is there nothing irksome to him in such restraints; nothing painful in such exertions?
Here then is one reason why we need the drawings of the Father in order to come to Christ. Our coming to Christ is altogether against the current of our corrupt nature [Note: Rom 8:7. 1Co 2:14.]: and as a river flowing to the ocean cannot turn back again to its source without the attractive influence of the heavenly bodies, so neither can we reverse all our natural habits and propensities, without the drawings of our heavenly Father.]
2.
On our impotency
[The impotency of man to do what is good is certainly rather of a moral than a natural kind: his inability is not like that which incapacitates him to stop the sun in the firmament: it consists principally in a want of inclination: yet, together with that, there is a positive weakness; there is even in a regenerate man the flesh lusting against the Spirit, so that he cannot do the things that he would [Note: Gal 5:17.]. St. Paul himself complained, that to will was present with him; but how to perform that which was good, he found not: that the good which he would, he did not; and that the evil which he would not, that he did: that when he would do good, evil was present with him [Note: Rom 7:18-19; Rom 7:21.]. And who amongst us has not found the same? Who has not felt wanderings of mind, yea, and lamentable obduracy of heart, in those seasons when he has earnestly desired to maintain communion with his Lord and Saviour? Who has not been made sensible that he is like a becalmed vessel; and that he spreads the sails in vain, until the wind arise to bear him onward in his voyage?
We need not then to inquire after any other reasons for the doctrine in the text: our own experience, together with that of the saints in all ages, amounts to a demonstration of the point; more especially because it is confirmed by the strongest declarations of Holy Writ. God himself has told us, that without Christ we can do nothing [Note: Joh 15:5.]; that we cannot, of ourselves, even speak a good word [Note: Mat 12:34 and 1Co 12:3.]; nay, that we have not sufficiency even to think a good thought [Note: 2Co 3:5.]: that God must give us both to will and to do [Note: Php 2:13.]. If then our sufficiency even for these things must be of God, how much more must a Divine influence be necessary in order to our coming fully and habitually to Christ, as the life and strength of our souls!]
We must not however be satisfied with establishing this doctrine; for,
III.
It is liable to abuse; and therefore we will guard it
It is abused as much as any doctrine whatever;
1.
By the ignorant and ungodly
[When we tell them how they must come to Christ, and devote themselves to his service, they excuse themselves by saying that they cannot: and thus, in fact, they cast all the blame of their condemnation upon God, instead of taking it to themselves. But the impotency of which they complain is no excuse for them. Before they conclude themselves to be blameless, let them inquire, whether they do all that they can; whether they read, and meditate, and pray, and watch, and strive as much as they can? If they do not improve aright the strength they have, what reason have they to complain that God has not given them more? They will not so much as frame their doings to turn unto the Lord: and therefore they are as deserving of punishment, as if they had had all the power in their own hands: if they be not faithful in the few things which they have, there is no reason to think that they would have been faithful in more, if more had been committed to them. With this accords our Lords own interpretation of such excuses, and the sentence he will pronounce on those who offer them [Note: Mat 25:24-30.]: instead of standing excused before God, they will be condemned as wicked and unprofitable servants.
But such excuses are indeed the greatest aggravation of their guilt: for they amount only to this; I love sin so much, that I cannot renounce it; and hate God so much, that I cannot bring my mind to love and serve him. And how would such an excuse sound in a court of judicature on behalf of a murderer? This man hates his fellow-creatures to such a degree, that he cannot help murdering them whenever he can get them within his reach? Would the people say, Poor man, he ought not to be punished, for he cannot help it? Would they not rather think, that the wickedness of his disposition was the greatest aggravation of his guilt, and that it would be the height of injustice to let him pass unpunished? The cases are altogether parallel: the conduct of each proceeds from his own depravity: and in either case increases, rather than diminishes, their desert of condemnation.]
2.
By many professors of religion
[Strange as it may seem, we must confess that there are many professors of religion who abuse most shamefully the doctrine of the text: I allude to Antinomian professors, who, when warned of their state, will plead their weakness in extenuation of their guilt, and will cast the blame on God, just as the ungodly themselves are wont to do. But if there be any people under heaven more offensive to God than others, surely these must be they. The ignorant and ungodly are quite innocent, when compared with these. Truly the excuses of an Antinomian professor are little short of blasphemy. O that all of that description might consider the fallacy and impiety of their pleas! But we would hope that no such professor is in this place: if however there should be one, we must declare unto him, that, whatever excuse he may make for his sinful practices or neglects, he deceiveth his own soul, and his religion is vain. If God indeed were unwilling to help him, there might be some justice in his pleas. But who will dare to cast such a reflection upon him? The fault is only in the depraved wills of men: Ye will not come unto me, that ye might have life. Let none then presume to charge God foolishly: if ever we would be right in his sight, we must trace all good to him, all evil to ourselves.]
Address
1.
To the self-confident
[If you be not yet convinced of your need of Divine influences, go home, and try to perform some spiritual acts in your own strength: try to go to Christ with contrition; to cast yourself upon him with humble confidence; and to devote yourself to him in unreserved obedience. Do this, do it really, and with your whole heart, and we will retract all we have spoken, and confess either that the Bible is false, or that we have mistaken its true import. But we fear not the issue of such a trial: we are persuaded it would tend, more than any thing, to your conviction. Having within your own power the means of ascertaining the truth or falsehood of what you have heard, you will be utterly inexcusable if you neglect to do it.]
2.
To the timid
[Let it not be a source of discouragement to you that you feel your weakness: for when you are weak, then are you strong. Can you do nothing of yourselves? then live the more dependent upon God: and he will perfect his strength in your weakness. He has said, Fear not, thou worm Jacob, thou shalt thresh the mountains. What a labour is this to be performed by a worm! yet it shall be done. Trust then in him, and be of good courage: and He who seat Christ to you, will draw you to him, and he who draws you to him, will accomplish in you all his good pleasure, till you are raised at last to a full enjoyment of his presence and glory.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
Ver. 44. No man can come to me, except, &c. ] Down then goes the Dagon of free will, with all that vitreum acumen glass point of all the patrons thereof; whether Pagans or Papagans, Pelagians or Semi-pelagians. Let them say never so much Ignavis opus est auxilio divino; Quod vivimus Deorum munus est; quod bene sancteque vivimus, nostrum. Lazy work is with the help of God; we live because the service is of the gods; we live because it is well consecrated of us. (Sen.) A wiser than the wisest of them tells us here another tale; and elsewhere, Joh 15:5 ; “Without me ye can do nothing.” Where Austin observes that our Saviour saith not perficere, to finish, but facere; to do; nor doth he say, Without me ye can do no hard thing, but nothing. And the same church father notes that sub laudibus naturae latent inimiei gratiae. The friends of free will are enemies to free grace.
God the Father draw him ] By a merciful violence, ex nolentibus volentes facit. See Trapp on “ Son 1:4 “ The Father draweth, and the man cometh; that notes the efficacy of grace, and this the sweetness of grace. Grace works strongly, and therefore God is said to draw; and it works sweetly too, and therefore man is said to come.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
44. ] The connexion seems to be this: They were not to murmur among themselves because He had said this; for the right understanding of what He had said is only to be gained by being taught of God, by being drawn by the Father, who alone can give the desire to come to Christ, and bring a man to Him. That this ‘drawing is not irresistible grace , is confessed even by Augustine himself, in his Tractatus on this passage. “Si trahitur, ait aliquis, invitus venit. Si invitus venit, nec credit: si non credit, nec venit. Non enim ad Christum ambulando currimus, sed credendo; nec motu corporis sed voluntate cordis accedimus, Noli te cogitare invitum trahi; trahitur animus et amore.” And just before; “Intrare quisquam ecclesiam potest nolens, accedere ad altare potest nolens, accipere sacramentum potest nolens: credere non potest, nisi volens .” He quotes, “trahit sua quemque voluptas” (Virg. Ecl. ii. 65), to shew that the drawing is that of delight and choice, not of obligation and necessity. Calvin (?), Beza, and Lampe understand irresistible grace to be here meant: “Falsum est et profanum, non nisi volentes trahi” (Calv., Lcke, ii. 144 note). The Greek expositors, Cyril, Chrysostom, Euthymius, Theophylact, take the view which I have adopted above. Chrysostom says, , . See Article X. of the Church of England, in fine .
This drawing towards Christ may be exemplified in the legal dispensation, which was to the Jews a . It now is being exerted on all the world, in accordance with the Lord’s prophecy ch. Joh 12:32 (see note there), and His command Mat 28:19-20 , by Christian preaching and missions; but, after all, the individual will must be turned to Christ by the Father, Whose covenanted promise is, that He will so turn it in answer to prayer. “Nondum traheris? ora ut traharis” (Augustine, ut supra).
The same solemn and joyous refrain , as Meyer well calls it, follows, as in Joh 6:39-40 .
Fuente: Henry Alford’s Greek Testament
No man = No (App-105) one.
can come = is able to come (two verbs).
except. Greek. ean me. App-118 and App-105.
draw him. Those thus drawn are defined in Joh 6:37 as “all “those who are given (without exception). In Joh 12:32 the “all” are not thus defined, and denote “all” (without distinction).
Fuente: Companion Bible Notes, Appendices and Graphics
44.] The connexion seems to be this: They were not to murmur among themselves because He had said this; for the right understanding of what He had said is only to be gained by being taught of God, by being drawn by the Father, who alone can give the desire to come to Christ, and bring a man to Him. That this drawing is not irresistible grace, is confessed even by Augustine himself, in his Tractatus on this passage. Si trahitur, ait aliquis, invitus venit. Si invitus venit, nec credit: si non credit, nec venit. Non enim ad Christum ambulando currimus, sed credendo; nec motu corporis sed voluntate cordis accedimus, Noli te cogitare invitum trahi; trahitur animus et amore. And just before; Intrare quisquam ecclesiam potest nolens, accedere ad altare potest nolens, accipere sacramentum potest nolens:-credere non potest, nisi volens. He quotes, trahit sua quemque voluptas (Virg. Ecl. ii. 65), to shew that the drawing is that of delight and choice, not of obligation and necessity. Calvin (?), Beza, and Lampe understand irresistible grace to be here meant: Falsum est et profanum, non nisi volentes trahi (Calv., Lcke, ii. 144 note). The Greek expositors, Cyril, Chrysostom, Euthymius, Theophylact, take the view which I have adopted above. Chrysostom says, , . See Article X. of the Church of England, in fine.
This drawing towards Christ may be exemplified in the legal dispensation, which was to the Jews a . It now is being exerted on all the world,-in accordance with the Lords prophecy ch. Joh 12:32 (see note there), and His command Mat 28:19-20,-by Christian preaching and missions; but, after all, the individual will must be turned to Christ by the Father, Whose covenanted promise is, that He will so turn it in answer to prayer. Nondum traheris? ora ut traharis (Augustine, ut supra).
The same solemn and joyous refrain, as Meyer well calls it, follows, as in Joh 6:39-40.
Fuente: The Greek Testament
Joh 6:44. , no man) Jesus is wont, before that He removes error out of minds, to convict the perverse disposition itself of those who so err. This is His aim, Joh 6:44-46 : and at the same time, after having passed without notice that which was unseasonable in the interruption on the part of the Jews, and having stilled their murmuring Joh 6:43, He in continuation discusses those very truths, which He spake at Joh 6:40. Nor, however, does He omit to confirm His descent from heaven: He only does not reply to the question, How?- , no man can) The Jews were relying on their own powers: this Jesus refutes, and teaches them of the need of observing the drawing of the Father.- , come to Me) To come to Christ, is, by faith to attain to and recognise His heavenly mission, and to commit ones self to Him.- , unless [except]) He therefore doeth aright who cometh to Me, saith Jesus: for by the very fact of coming, He is following the drawing of the Father.-, shall have drawn) The Father hath sent the Son to us; and draws us to the Son, by the power of His love making us hear and see. See following ver., Every man that hath heard and learned of the Father, cometh unto Me; and 65, No man can come unto Me, except it were given him of My Father. [It is one and the same thing, the expression which is used, to give us to the Son, or to give to us (grace) that we may come to the Son, Joh 6:39, All which He hath given Me.-V. g.] An instance of such a drawing is given in the case of Peter, Joh 6:68, Lord, to whom shall we go? Thou hast the words of eternal life: in the case of Paul, Gal 1:15, It pleased God, who separated me from my mothers womb, and called me by His grace. The same word occurs in the Septuag., Son 1:4, , [Engl. Vers.] Draw me, we will run after Thee; Jer 31:3, I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee [in Septuag. ch. 38:3, ].
Fuente: Gnomon of the New Testament
Joh 6:44
Joh 6:44
No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day.-None could come to Jesus unless taught and drawn by the Father. [Two elements are concerned in coming to Christ. Namely, the mans will and the divine drawing. No man comes unless he wills to come. Ye will not come to me, that ye may have life. (Joh 5:40). Jesus said to Jerusalem, How often would I have gathered thy children . . . and ye would not.” Man can refuse to come and God does not compel, but he says he that will, let him take the water of life freely. This is the human side. On the divine side God draws, not so as to force mans will, but to induce the desire to come. The gospel is the power of God unto salvation. It is the drawing power. It draws by its manifestation of the love of God, by its revelation of the crucified Savior, and his adaptation to the needs of the soul. If mails will consents, and he yields to the drawing power, he comes. If he will not, and refuses to be drawn, he does not come. God will not force him. No one comes to Jesus unless he yields his own will and is drawn by the love of the Father manifested in the gospel. He draws men to Christ by the gospel, then Christ takes up the work and will raise them from the dead in the last day.]
Fuente: Old and New Testaments Restoration Commentary
man: Joh 6:65, Joh 5:44, Joh 8:43, Joh 12:37-40, Isa 44:18-20, Jer 13:23, Mat 12:34, Rom 8:7, Rom 8:8
except: Joh 6:45, Joh 6:65, Joh 3:3-7, Mat 11:25-27, Mat 16:17, Eph 2:4-10, Phi 1:29, Col 2:12, Tit 3:3-5
draw: Joh 12:32, Son 1:4, Jer 31:3, Hos 11:4
and I: Joh 6:39, Joh 6:40
Reciprocal: Gen 19:16 – lingered Psa 25:8 – teach Isa 55:3 – come Jer 31:19 – Surely after Hos 2:14 – I will Luk 6:47 – cometh Luk 10:22 – and no Joh 6:35 – he that cometh Joh 6:37 – shall Joh 7:16 – but Joh 10:26 – because Joh 11:25 – I am Joh 12:39 – they Act 16:14 – whose 1Co 2:14 – neither Eph 2:8 – that 1Th 4:9 – for ye 2Ti 1:12 – keep
Fuente: The Treasury of Scripture Knowledge
4
Advocates of the theory of unconditional predestination make much of this verse, but they do it by perverting it, and ignoring the rest of the teaching in connection with the subject. Verse 37 is virtually on the same thought, but the scriptural explanation is not given as directly as it is in the following verse.
Fuente: Combined Bible Commentary
Joh 6:44. No one can come to me except the Father which sent me shall have drawn him. In these words He would tell them that (as their unbelief and resistance show) they have not that special divine teaching without which they cannot understand Him. Hence He speaks not of the drawing of God, but of that of the Father which sent Him. Only like can understand like. It is as the Father of the Son that God works in us that spirit in which the Son can be received by us. The drawing is not precisely the same as the giving of Joh 6:37, but describes, so to speak, the first stage of the giving; he that hath been drawn by the Father is he that is given to the Son.
And I will raise him up at the last day. As the initiative of salvation belongs to the Father, the completion is the work of the Son. The Father draws and entrusts; the Son receives, keeps, imparts life, until the glorious consummation, the final resurrection. Between these two extreme terms draw and raise up is included all the development of the spiritual life (Godet).
Fuente: A Popular Commentary on the New Testament
In which words we have something necessarily implied, and something positively expressed. The misery of man in his natural and unsanctified state is here implied; he is far distant from Christ, and unable of himself to come unto him. By nature we are strangers, yea, enemies, unto God; enemies to the holiness of his nature, and to the righteousness of his laws; and as the state of unregeneracy is a state of enmity, so consequently must it be a state of impotency; Without me, therefore says Christ, ye can do nothing, that is, without interest in me, and influences of grace derived from me. Joh 15:5
Again, the truth we have expressed are these:
1. That all those who come unto Christ are drawn unto him.
2. That the drawing of sinful souls unto Jesus Christ is the special and peculiar work of God. This drawing is a powerful act, but not a compulsory act; God doth not draw any against their wills to Christ, but he inclines the wills of sinners to come unto him. He draws by effectual persuasion, and not by violent compulsion.
3. That all those who are drawn to Christ here, shall be raised up gloriously by him hereafter: I will raise him up at the last day. Such as are brought to Christ by the Father, Christ shall never abandon them, till he has raised them up at the last day, and presented them blameless and complete before his Father; where they shall ever be with the Lord.
Fuente: Expository Notes with Practical Observations on the New Testament
lete_me Joh 6:44-45
NOTE ON CHAP. VI., Vers. 37, 44, 45.
Three terms are used in these verses which call for examination,-giving, drawing, teaching. The two latter are used in a connection which leaves little room for doubt as to their meaning. No man can come to Me, except the Father which hath sent Me draw him…. It is written in the prophets, And they shall be all taught of God. Every man, therefore, that hath heard and hath learned of the Father, cometh unto Me; but, by implication, no man who has not so learned. Both verses express the thought that without special aid from God no man can come to Christ. There must be a Divine illumination of the human faculties, enabling the man to apprehend that Jesus is the Christ, and to receive Him as such. These expressions cannot refer to the outward illumination which is communicated by Scripture, by the miracles of Christ, and so forth; because the whole of the crowd addressed by our Lord had such illumination, and yet not all of them were taught of God. The hearing, and learning, or being taught of God, here spoken of must signify the opening of the inner ear by the unseen operation of God Himself. Most emphatically does Jesus affirm that without this exercise of the Divine will and Divine power upon the individual no man can receive Him. The mere manifestation of God in the flesh is not enough: an inward and special enlightenment is required to enable a man to recognise God manifest in the flesh. The words, then, of ver. 44 (Joh 6:44) only mean that in order to apprehend the significance of Christ and to yield ourselves to Him we must be aided individually and inwardly by God.
Whether the giving of ver. 37 (Joh 6:37) is intended to signify an act prior to the teaching and drawing may reasonably be doubted. It is prior to the coming to Christ, as the terms of the verse prove: All that the Father giveth Me shall come to Me: and him that cometh to Me I will in no wise cast out. Principal Reynolds says it is the present activity of the Fathers grace that is meant, not a foregone conclusion, No doubt that is in strictness true. Our Lord, in the face of general unbelief, is comforting Himself with the assurance that after all He will draw to Himself all whom the Father gives Him; and this implies that the Fathers giving is the main factor in His success.