Exegetical and Hermeneutical Commentary of John 6:45
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.
45. in the prophets ] The direct reference is to Isa 54:13, but there are similar passages Jer 31:33-34; Joe 3:16-17. The quotation explains what is meant by the Father’s drawing men, viz., enlightening them. The ‘therefore’ in the second half of the verse is not genuine: ‘therefore’ is very common in the narrative portion of this Gospel, very rare in the discourses. On ‘it is written’ see on Joh 2:17. Here, as in Joh 13:18 and Joh 19:37, the quotation agrees with the Hebrew against the LXX. This is evidence that the writer knew Hebrew and therefore was probably a Jew of Palestine.
Every man therefore that hath heard, &c.] And no others: only those who have been enlightened by the Father can come to the Son.
Fuente: The Cambridge Bible for Schools and Colleges
In the prophets – Isa 54:13. A similar sentiment is found in Mic 4:1-4, and Jer 31:34; but by the prophets, here, is meant the book of the prophets, and it is probable that Jesus had reference only to the place in Isaiah, as this was the usual way of quoting the prophets.
Shall be all taught of God – This explains the preceding verse. It is by the teaching of his Word and Spirit that men are drawn to God. This shows that it is not compulsory, and that there is no obstacle in the way but a strong voluntary ignorance and unwillingness.
Fuente: Albert Barnes’ Notes on the Bible
Verse 45. It is written in the prophets] Isa 54:13; Jer 31:34.
They shall be all taught of God.] This explains the preceding verse. God teaches a man to know himself, that, finding his need of salvation, he may flee to lay hold on the hope which his heavenly Father has set before him in the Gospel. God draws men by his love, and by showing them what his love has done for them. Fear repels, but love attracts. He who is ever preaching the terrors of the law, and representing God as a vindictive judge, will never bring sinners to him. They are afraid of this terrible God: but they love him, who so loved the world that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is written in the prophets; either in Isa 54:13, or in the book of the prophets; for though the words be to be found only in Isaiah, yet words of the same import are also to be found in Jeremiah, Ezekiel, Joel, and Micah. All they whom the Lord hath chosen shall be taught of God.
Therefore (saith he) said I to you,
Every man that hath learned of the Father, cometh unto me. Our Saviour proveth the doctrine which he had delivered to them, from the prophets, not because their authority was greater than his, or in any degree equal with his; but because the prophets and their writings were in greater authority and reputation with them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
45. written in the prophetsinIsa 54:13; Jer 31:33;Jer 31:34; other similar passagesmay also have been in view. Our Lord thus falls back upon Scriptureauthority for this seemingly hard saying.
all taught of Godnotby external revelation merely, but by internalillumination, corresponding to the “drawing” of Joh6:44.
Every man therefore,c.that is, who hath been thus efficaciously taught of Him.
cometh unto mewithabsolute certainty, yet in the sense above given of “drawing”that is, “As none can come to Me but as divinely drawn, so nonethus drawn shall fail to come.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
It is written in the prophets,…. In the book of the prophets, as the Ethiopic version renders it: the Jews divided the books of the Old Testament into three parts, the Law, the Prophets, and the Hagiographa; now in that division which was called the Prophets, are the following words: or in one of the prophets, namely, in Isa 54:13; so the Syriac version reads, “in the prophet”; though some think reference is had to more prophets, and more passages than one, as besides the above mentioned, Jer 31:34 Mic 4:2;
and they shall be all taught of God; by his Spirit to know themselves, and Jesus Christ; that is, all that are ordained to eternal life; all that are given to Christ, and are chosen in him; all the children of Zion, and who are the children of God; these are all, sooner or later, in a special manner, taught of God: and which does not intend mere external instructions, and objective teachings by the ministry of the word, for many are so taught, who never come to Christ; but special teachings, such as are attended with the energy of divine grace, and the power of the Spirit of God, who guides into all truth, savingly and spiritually: for this is to be understood of their being taught in the Gospel of Christ, and not in the law, as the Targum paraphrases it,
“all thy children shall learn in the law of the Lord.”
And that this prophecy refers to Gospel times, is clear from the citation and application of the first verse of it, to the church in the times of the apostles, Ga 4:27. The Jews themselves acknowledge the prophecy belongs to the times of the Messiah, to which they expressly apply u the words in Isa 54:5, “thy Maker is thy husband”, c. And one of their modern commentators allows w, that this very passage, “all thy children shall be taught of God”, refers, , “to the time to come” that is, to the times of the Messiah: in this citation, those words, “thy children”, are left out, to show that the words are not to be restrained to the people of the Jews, as they might seem by that clause, and to whom the Jews would limit them: for so they say x,
“they are truly taught of God from whom prophecy comes, which does not to all the world, but to Israel only, of whom it is written, “and all thy children are taught of God”.”
But our Lord, by these words, instructs us, and would have us observe, that all that the Father hath given him, whether Jews or Gentiles, of whom he had been speaking in the preceding verses, should be taught of God; and so taught, as to be drawn and brought to him, and believe in him, and have everlasting life: wherefore he infers from hence, that every man, whether a Jew or a Gentile, that is taught of God, will come to him in a spiritual way, and trust in him for eternal life and happiness, as follows:
every man therefore that hath heard, and hath learned of the Father, cometh unto me; everyone that has heard the voice of the Father’s love, grace, and mercy in the Gospel, and has learned of him the way of peace, life, and salvation by Christ, under the influence of his grace, comes unto Christ; being encouraged by the declarations and promises of grace he has heard and learned, and ventures his soul on Christ, and commits it to him; trusting and relying on his person, blood, righteousness, and sacrifice, for justification, pardon, atonement, acceptance with God, and eternal life.
u Shemot Rabba, sect. 15. fol. 102. 4. w Kimichi in loc. x Zohar in Exod. fol. 70. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Taught of God ( ). A free quotation from Isa 54:13 with this phrase in the LXX. There is here the ablative case with the passive verbal adjective (Robertson, Grammar, p. 516). In 1Th 4:9 we have the compound verbal . The same use of with the ablative occurs in 1Co 2:13.
And hath learned ( ). Second aorist active participle of . It is not enough to hear God’s voice. He must heed it and learn it and do it. This is a voluntary response. This one inevitably comes to Christ.
Fuente: Robertson’s Word Pictures in the New Testament
Taught of God [ ] . The idea is thrown into a compound adjective, qeodidaktoi, in 1Th 4:9.
Fuente: Vincent’s Word Studies in the New Testament
1) “It is written in the prophets,” (estin gegrammenon en tois prophetais) “It (exists), having been written in the prophets,” the scriptures known as “the prophets,” Isa 54:13.
2) “And they shall be all taught of God.” (kai esontai pantes didaktoi theou) “And they shall all be taught of God,” a prophecy that alluded to Jesus as Divine in His teaching, so that even His enemies witnessed, “Never man spoke like this man,” Joh 7:46; Mat 7:28-29.
3) “Every man therefore that hath heard, and hath learned of the Father,” (pas ho akousas para tou patros kai mathon) “Every one who has heard and learned from the Father,” through what the Word and the Son spoke, Joh 3:34.
4) “Cometh unto me.” (erchetai pros eme) “Comes to me,” of his own volition, will, or accord. That is every one who learns, comprehends, or gives heed to the Father’s word, wooing, and call, comes to me for salvation, while God is calling him to salvation. By his enlightened mind, convicted conscience, and pricked heart, through the Word and Spirit of the Lord one may repent, trust, and obey God, or he may refuse His call. But one who refuses has not learned from the Father, see? Pro 1:20-31; Pro 29:1; Joh 8:24.
Fuente: Garner-Howes Baptist Commentary
45. It is written in the Prophets. Christ confirms by the testimony of Isaiah what he said, that no man can come to him, unless he be drawn by the Father He uses the word prophets in the plural number, because all their prophecies had been collected into one volume, so that all the prophets might justly be accounted one book. The passage which is here quoted is to be found in Isa 54:13, where, speaking of the restoration of the Church, he promises to her, sons taught by the instruction of God Hence it may easily be inferred, that the Church cannot be restored in any other way than by God undertaking the office of a Teacher, and bringing believers to himself. The way of teaching, of which the prophet speaks, does not consist merely in the external voice, but likewise in the secret operation of the Holy Spirit. In short, this teaching of God is the inward illumination of the heart.
And they shall be all taught by God. As to the word all, it must be limited to the elect, who alone are the true children of the Church. Now it is not difficult to see in what manner Christ applies this prediction to the present subject. Isaiah shows that then only is the Church truly edified, when she has her children taught by God Christ, therefore, justly concludes that men have not eyes to behold the light of life, until God has opened them. But at the same time, he fastens on the general phrase, all; because he argues from it, that all who are taught by God are effectually drawn, so as to come; and to this relates what he immediately adds,
Whosoever therefore hath heard my Father. The amount of what is said is, that all who do not believe are reprobate and doomed to destruction; because all the sons of the Church and heirs of life are made by God to be his obedient disciples. Hence it follows, that there is not one of all the elect of God who shall not be a partaker of faith in Christ. (154) Again, as Christ formerly affirmed that men are not fitted for believing, until they have been drawn, so he now declares that the grace of Christ, by which they are drawn, is efficacious, so that they necessarily believe.
These two clauses utterly overturn the whole power of free will, of which the Papists dream. For if it be only when the Father has drawn us that we begin to come to Christ, there is not in us any commencement of faith, or any preparation for it. On the other hand, if all come whom the Father hath taught, He gives to them not only the choice of believing, but faith itself. When, therefore, we willingly yield to the guidance of the Spirit, this is a part, and, as it were, a sealing of grace; because God would not draw us, if He were only to stretch out his hand, and leave our will in a state of suspense. But in strict propriety of language He is said to draw us, when He extends the power of his Spirit to the full effect of faith. They are said to hear God, who willingly assent to God speaking to them within, because the Holy Spirit reigns in their hearts.
Cometh to me. He shows the inseparable connection that exists between him and the Father. For the meaning is, that it is impossible that any who are God’s disciples shall not obey Christ, and that they who reject Christ refuse to be taught by God; because the only wisdom that all the elect learn in the school of God is, to come to Christ; for the Father, who sent him, cannot deny himself.
(154) “ Qu’il n’y en a pas un de tous les eleus de Dieu qui ne viene a estre participant de la foy.”
Fuente: Calvin’s Complete Commentary
(45) It is written in the prophets . .i.e., in the Book of the Prophets. (Comp. Mat. 2:23; Mar. 1:2; Act. 7:42; Act. 13:40.) The immediate reference is to the LXX. translation of Isa. 54:13, but the same thought runs through other passages of the prophets, as Jer. 31:34, and Joe. 3:1 et seq.
The words bring out the meaning of the Fathers drawing referred to in Joh. 6:44, and point out the extent of the divine teaching by which all are taught, and the personal receptivity and effort by which every man hears and learns. The teaching is universal, but it may not be heard, and when heard may not be learnt.
Every man therefore that hath heard.Better, Every man that hath heard, omitting therefore, with the best MSS.
Cometh unto me.This is co-extensive with the previous hearing and learning. They who had listened for Gods voice would recognise His. They who had been Gods disciples would be His too. (Comp. Joh. 5:46.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
45. The prophets That section of the Old Testament popularly styled the prophets. The quotation is probably from Isa 54:13: All thy children shall be taught of Jehovah. This teaching is part of the great system of the Father’s drawing to Christ. Hath heard Hath willingly listened.
Hath learned Hath applied his powers to know. Such a man has complied with the Father’s drawings. Cometh unto me He is assigned by the Father to the Son for salvation. He exercises repentance toward God, and faith in the Lord Jesus Christ. To this class belonged not these Jews.
Fuente: Whedon’s Commentary on the Old and New Testaments
“It is written in the Prophets, ‘And they shall all be taught of God’. Every one who has heard from the Father and has learned, comes to me.”
He now called on Scripture to back up what He had said. He reminded them that the Scripture specifically promises, ‘and they shall all be taught by God’ (Isa 54:13). This was a promise made by Isaiah in respect of the coming age of blessing, and Jesus was saying that that time was now here. Those who hear and learn from the Father will come to Him and enjoy the blessing of the coming age.
All therefore who are God’s will be taught of God. They will hear the Father speaking to them, will learn from Him, and will recognise Jesus Himself as the fulfilment of the promises. Such teaching is effective teaching, for it is God Who teaches. It results not only in learning but in obeying. The Judaisers’ refusal to be taught by God about Him merely demonstrates that they are not of God’s genuine people.
‘The Prophets.’ This is the second collection of sacred writings after ‘the Law’, and includes the earlier ‘historical’ books and the major and minor prophets, possibly but not necessarily excluding Daniel. (We are not sure whether the Jews originally placed Daniel in the Prophets, or in the third section of Scripture which was called the Hagiographa, ‘the holy writings’. There is evidence both ways)
Fuente: Commentary Series on the Bible by Peter Pett
Joh 6:45-46 serve more fully to explain .
.] in volumine prophetarum , Act 7:42 ; Act 13:40 ; Rom 9:24 . The passage is Isa 54:13 (a free quotation from the LXX.), which treats of the divine and universal enlightenment of Israel in the time of the Messiah (comp. Joe 3:1 ff.; Jer 31:33-34 ): “and they shall be wholly taught of God .” The main idea does not lie in , which, moreover, in the connection of the passage refers to all believers , but in ( a Deo edocti; as to the genitive, see on 1Co 2:13 , and Khner, II. 516, b ), which denotes the divine drawing viewed as enlightening and influencing. The is the state of him who hears and has learned of the Father; see what follows.
, . . .] The spurious rightly indicates the connection (against Olshausen); for it follows from that promise, that every one who hears and is taught of the Father comes to the Son, and no others; because, were it not so, the community of believers would not be unmixedly the . is the spiritual perception of divine instruction; the subject-matter of which, as the whole context clearly shows, is the Son and His work. The communication of this revelation is, however, continuous (hence ), and the “having learned” is its actual result , by the attainment of which through personal exertion the is conditioned. One hears and has learned of the Father; in no other way is one in the condition which internally necessitates a believing union with the Son. Comp. Mat 11:25 ff.
Joh 6:46 . By this hearing and having learned of the Father, I do not mean an immediate and intuitive fellowship with Him, which, indeed, would render the coming to the Son unnecessary; no; no one save the Son only has had the vision of God (comp. Joh 1:18 , Joh 3:13 , Joh 8:38 ), therefore all they who are have to find in the Son alone all further initiation into God’s grace and truth.
] , . See Hartung, II. 154; Buttmann, N. T. Gr . p. 318 ff. [E. T. p. 372].
It serves to obviate a misunderstanding.
, . . .] except He who is from God, He hath seen the Father (that is, in His pre-existent state). [236] Comp. Gal 1:7 .
. .] for He is come from the Father, with whom He was (Joh 1:1 ). See on Joh 1:14 , Joh 8:42 , Joh 7:29 , Joh 16:27 .
[236] This clear and direct reference to His pre-human state in God (comp. vv. 41, 42), and consequently the agreement of Christ’s witness to Himself with the view taken by the evangelist, should not have been regarded as doubtful by Weizscker. The divine life which was manifested in Christ upon earth was the personal life of His pre-existent state, as the prologue teaches, otherwise John had not given the original sense of the declaration of the Lord regarding Himself (to which conclusion Weizscker comes in the Jahrb. f. D. Th . 1862, p. 674), which, however, is inconceivable in so great and ever-recurring a leading point. It is the transcendent recollection in His temporal self-consciousness of that earlier divine condition, which makes itself known in such declarations (comp. Joh 3:11 ). See on Joh 8:38 , Joh 17:5 . His certitude concerning the perfect revelation does not first begin with the baptism, but stretches back with its roots into His pre-human existence. See, against Weizscker, Beyschlag also, p. 79 ff., who, however (comp. p. 97 f.), in referring it to the sinless birth, and further to the pre-existent state of Jesus, as the very image of God , is not just to the Johannean view in the prologue, and in the first epistle, as well as here, and in the analogous testimonies of Jesus regarding Himself. See on ver. 62. Beyschlag renders: “ because He is of God, He has seen God in His historical existence .” The far-fetched thought is here brought in, that only the pure in heart can see God. Comp. rather Joh 1:18 , Joh 3:13 ; Joh 3:31-32 , Joh 8:26 ; Joh 8:38 . See, against this view of the continuous historical intimacy with God, Pfleiderer in Hilgenfeld’s Zeitschr . 1866, p. 247 ff.; Scholten, p. 116 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
45 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.
Ver. 45. And they shall be all taught of God ] i.e. All the children of the Church, Jer 31:34 , and why not the infants of believing parents also? since they are disciples, Act 15:10 , taught of God from the least to the greatest, Isa 54:13 ; dedicated in their baptism to the Father, Son, and Holy Ghost by their parents’ promise, purpose, and prayer, and so put under God’s teaching; whereof they are capable, as also of the operation of the Holy Ghost, even from their mother’s womb,Luk 1:15Luk 1:15 . God also hath promised to pour his Spirit upon them, Joe 2:28 ; Isa 59:21 . And after our Saviour had here said “They shall be all taught of God,” he presently subjoineth, “Every one that hath heard, and hath learned of the Father, cometh unto me.” Where note, that he saith not, Whosoever hath heard and learned of the preacher, but of the Father, cometh unto me. Now, infants can come unto Christ, and none must forbid them. They have also the full sight of God’s face in heaven; they may therefore have a glimpse of it here; they being his children, Eze 16:20-21 , his servants, Lev 25:41-42 , in covenant with him, Deu 26:10-12 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
45. ] . may be a general form of citation (Mar 1:2 ; Act 7:42 ; Act 13:40 ), or may mean that the sense is found in several places of the prophets: see besides reff., Jer 31:33-34 . This clearly intimates the kind of drawing meant in the last verse; the opening the eyes of the mind by divine teaching.
. is an expansion of .
. ] This is the final decision of the human will, acted on by the divine attraction to Christ. The beginning is, the Father draws him: the progress , he hears and learns here is the consenting will ‘Speak, Lord, for thy servant heareth:’ the end , he cometh to Christ here is the will acting on the whole man.
Fuente: Henry Alford’s Greek Testament
Joh 6:45 . In confirmation of His assertion in Joh 6:44 , Jesus, as is His wont, cites Scripture: , that is, it is written in that part of Scripture known as “the Prophets”. The passage cited is Isa 54:13 , where, in describing Messianic times, the prophet says, “Thy children shall all be taught of God,” , and what this being taught of God means He more fully explains in the words , “every one who has heard from the Father and has learned comes to me”. Both the hearing and the learning refer to an inward spiritual process. The outward teaching of Scripture and of Christ Himself was enjoyed by all the people He was addressing; but they did not come to Him. It is therefore an inward and individual illumination by the special operation of God that enables men to come to Christ. Whether these verses teach “irresistible grace” may be doubted. That they teach the doctrine which Augustine asserted against Pelagius, viz. , that power to use grace must itself be given by God, is undeniable. That is affirmed in the statement that no one can come to Christ unless the Father draw him. But whether it is also true that every one whom God teaches comes is not here stated; the introduces a doubtful element. [Wetstein quotes from Polybius .]
Fuente: The Expositors Greek Testament by Robertson
It is written = It standeth written.
the prophets. See Isa 54:13. Jer 31:34.
all. Here it denotes “all” without exception. See note on “draw him”, Joh 6:44.
taught of God. In 1Th 4:9 the words are compounded (theodidaktos).
of = from. Greek. para. App-104., implying close intimacy. See Joh 6:46.
Fuente: Companion Bible Notes, Appendices and Graphics
45.] . may be a general form of citation (Mar 1:2; Act 7:42; Act 13:40), or may mean that the sense is found in several places of the prophets: see besides reff., Jer 31:33-34. This clearly intimates the kind of drawing meant in the last verse;-the opening the eyes of the mind by divine teaching.
. is an expansion of .
. ] This is the final decision of the human will, acted on by the divine attraction to Christ. The beginning is, the Father draws him: the progress, he hears and learns-here is the consenting will-Speak, Lord, for thy servant heareth:-the end, he cometh to Christ-here is the will acting on the whole man.
Fuente: The Greek Testament
Joh 6:45. , written) He refutes the Jews who abused Scripture, Joh 6:31, Our fathers did eat manna, as it is written. etc.- ) Isa 54:13, Septuag. : All thy children shall be taught of the Lord, [Engl. Vers.]-, all) Hence is inferred presently after the every one [, that hath heard, etc.]- , taught by [of] God) Comp. presently after, , from [of]. The correlatives are, every one who hath heard and learned; and [all] taught. The former implies the act [of learning]: the latter, the habitual state resulting from the former.-, every one) and he alone.-) from [of] the Father, concerning the Son. Mat 11:27, No man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whomsoever the Son will reveal Him.
Fuente: Gnomon of the New Testament
Joh 6:45
Joh 6:45
It is written in the prophets, And they shall all be taught of God.-God through all the ages of the past had been trying and making ready a people to receive the Christ when he came. None could receive him save those who had been taught and prepared by God. [Jesus is more explicit how the Father draws men to Christ. It is by teaching men. All taught of God, who have heard and learned of the Father, come to Christ.]
Every one that hath heard from the Father, and hath learned, cometh unto me.-This means the same, If ye believed Moses, ye would believe me; for he wrote of me. (Joh 5:46). Those who had in faith received the teachings of Moses and the prophets were prepared to receive Jesus. God drew them by the teachings he gave them. And those who had received these teachings of God received Jesus when he came. [It is what one learns from the teaching that makes him willing to come.]
Fuente: Old and New Testaments Restoration Commentary
written: Mar 1:2, Luk 1:70, Luk 18:31
And they: Isa 2:3, Isa 54:13, Jer 31:33, Jer 31:34, Mic 4:2, Eph 4:21, Eph 4:22, 1Th 4:9, Heb 8:10, Heb 8:11, Heb 10:16
Every: Joh 6:37, Joh 6:65, Joh 5:38-40, Joh 10:27, Joh 16:14, Joh 16:15, Mat 11:27, Mat 17:5, Eph 1:17, 1Jo 4:1-3
Reciprocal: 1Sa 10:12 – who is their 2Ch 6:27 – when thou hast Job 36:22 – who Psa 25:5 – teach Psa 25:8 – teach Psa 86:11 – Teach Psa 94:10 – teacheth man Psa 119:7 – when Psa 119:33 – Teach Pro 2:6 – the Lord Pro 8:9 – General Isa 29:18 – the deaf Isa 48:17 – which teacheth Isa 55:3 – come Jer 31:19 – Surely after Dan 9:13 – that we Mat 16:17 – but Luk 6:47 – cometh Joh 6:35 – he that cometh Joh 6:44 – except Joh 8:32 – ye shall Joh 8:47 – General Joh 10:3 – the sheep Joh 10:26 – because Joh 14:26 – he Act 16:14 – whose 1Co 2:14 – neither 2Co 3:16 – the veil Eph 4:20 – General Phi 1:29 – not Phi 2:13 – to will
Fuente: The Treasury of Scripture Knowledge
5
It is written. The prophecy may be seen in Isa 54:13 and Mic 4:2. God draws mankind to his Son by teaching them about the ways that He would have them live. But the teaching offered to man will not avail anything unless he hears or heeds the things taught. This is the explanation promised the reader at verse 37.
Fuente: Combined Bible Commentary
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.
[And they shall be all taught of God.] Isa 54:13; “And all thy children shall be taught of the Lord.” The ‘children of Israel,’ ‘of Jerusalem,’ and ‘of Zion,’ are very frequently mentioned by the prophets for those Gentiles that were to be converted to the faith: taught before of the devil, by his idols and oracles; but they should become the children of the church, and be taught of God.
The Rabbins do fondly apply these words of the prophet, when by thy children they understand the disciples of the wise men. “The disciples of the wise men multiply peace in the world; as it is written, ‘All thy children shall be taught of God, and great shall be the peace of thy children.’ Do not read, thy children; but thy builders.”
But who were there among mortals that were more taught of men and less of God; being learned in nothing but the traditions of the fathers? He must be taught of the Father that would come to the Son; not of those sorry fathers: he must be taught of God; not those masters of traditions.
Fuente: Lightfoot Commentary Gospels
Joh 6:45. It is written in the prophets, And they shall all be taught of God. Jesus confirms His word by a testimony from the Old Testament, not now taken from the Law (comp. Joh 6:31), but from the Prophets. The use of the plural prophets has been thought to prove that the reference does not belong to any one passage; and we may certainly say that an inclusive expression like this may have been used designedly, as implying that there are many such promises, and that this tone of promise is characteristic of the book of the Prophets. Still the word which introduces the quotation, And, a word quite needless for the Speakers purpose, shows conclusively that the quotation is direct. There can be no doubt that the words are taken from Isa 54:13, with one or two slight alterations. They describe the great and general privilege of Messianic times. The retention of the words thy children (addressed to Jerusalem in Isa 54:13) might have seemed to limit the promise, which, belonging to the latter days, is really free from all such limitations. It has been suggested (by Godet) that the synagogue lesson for the day (see Joh 6:59) may have included these very words (comp. Luk 4:17-21). Be this as it may (and there is no improbability in the conjecture), the quotation was well known, and carries out and illustrates the words of Joh 6:44. The truth of that verse is set in a new light,presented on its human rather than on its Divine side. The drawing is a teaching: he that hath been drawn by the Father, is he that hath truly received the teaching of the Father.
Every one that hath heard from the Father, and hath learned, cometh unto me. Such true reception of the teaching is emphatically described in these words. Two stages in human experience, implied in the successful result of teaching, are separated from each other. All who hear may also learn, but many hear who will not heed, and therefore cannot learn; just as there are many who see the Son but will not remain to behold the Son and to believe in Him (Joh 6:40). These varied expressions illustrate one another with wonderful beauty and power. Not one allows us to think of compulsion or the forcing of mans will: all with one voice give glory to the Father as the source of every impulse towards the light and the life. The variety of expressions used by Jesus in the inculcation of this truth, so characteristic of the present chapter, may well remind us of the variety of the means employed by the Father in the prosecution of the work. Thus the drawing may present to our thought especially an inward influence; the teaching may suggest the application of Scripture truth; whilst the giving brings into view the final act of the Father when the design of His love has been fulfilled. But while each term may lead us to think most of one aspect of the Fathers work, every term really includes all its aspects and denotes the whole work.
Fuente: A Popular Commentary on the New Testament
In these words our blessed Saviour confirms his former assertion, concerning his Father’s drawing, from the prophecies of the Old Testament, which, speaking of the days of the Messias, foretold, that persons should be taught of God to embrace the Messias; whence Christ inferreth, that every one who is thus taught, shall come upon him, and believe in him.
Learn hence, 1. That the teachings of God are absolutely necessary to every man that cometh unto Christ in the way of faith,
2. That such shall not miscarry in the way of faith, who are under the special teachings and instructions of God; They shall be all taught of God, and he teacheth to profit, and that not only authoritatively, but efficaciously and effectually. Those whom God undertakes to teach, receive from him both an ear to hear, and an heart to understand. They shall be all taught of God, and they that are taught, have heard and learned of the Father.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 45, 46. It is written in the prophets: And they shall be all taught of God. Every one, who has heard the Father, and has learned from Him, comes to me: 46 not that any one has seen the Father, except he who is from God, he has seen the Father.
This passage presents a remarkable example of the manner in which Jesus cites the Old Testament. It is not from this book that He derived the thought which He here developes; it arose in Him spontaneously, as is shown by the perfectly original form in which it has been previously expressed: the gift, thedrawing of the Father. But, afterwards, He thinks fit to cite the Old Testament as the authority recognized by the people. If He was already in the synagogue (Joh 6:59), He might have in His hands the roll which contained the prophecies of Isaiah, and, as He said these words: It is written,
He might read this very passage. Comp. Luk 4:17 ff. This would explain the retaining of the copula, and, at the beginning of the quotation. These words are found in Isa 54:13. Isaiah here declares that the whole Messianic community will be composed of persons taught of God, whence it follows that it is only men who are in the inward school of God who can truly give themselves to the Messiah. According to Meyer, the general expression, in the prophets, signifies: in the sacred volume containing the prophets. This meaning follows, indeed, from the terms in and is written. It is nevertheless true that Jesus is not thinking only of the passage of Isaiah, which He quotes textually, but that He sees all the prophets rising in chorus to testify to this same truth; otherwise, why not name Isaiah, as is done elsewhere? Comp. Jer 31:33-34; Joe 2:28 ff.
The second part of the 45th verse is commonly understood in this sense: Every man who, after having heard the teaching (), consents to receive it internally ( ), comes to me. With this sense, the teaching would be given to all men, as objects of the pre- eminent grace of God, but it would be expressly distinguished from the free acceptance of this teaching, which is true of only a certain number of them. The , whoever, would have, therefore, a much more restricted sense than the , all, of the first clause. But, convenient as this explanation would be to dispose of the doctrine of predestination, we believe that it is contrary to the true sense of the word all in the passage of Isaiah and in the mouth of Jesus. This word in the former designates only the members of the Messianic community, altogether like the word in the mouth of the latter.
The meaning is rather this: As Isaiah has declared, all my believers must be taught of the Father; but of these not one shall fail. The whoever merely individualizes the idea of all. Jesus does not place in opposition here the teaching given and the teaching received; for the question is of an inward teaching, working from the first in the heart. Hence it follows that if the Jews do not believe, it is because this divine teaching has not been effected in them. Hence their inability to believe (Joh 6:44); but this inability is wholly chargeable to them. Perhaps Weiss is right in insisting on the rejection of the word ,therefore, which connects the two clauses of this verse. The second may be regarded as a reaffirmation of, as well as a conclusion from the first. We may hesitate between the readings and , who has heard or who hears. On the one hand, the aorist may have been substituted for the present, because it was supposed that the first participle must be accommodated to the second. But, on the other hand, the present, which expresses the continuance of the hearing, is less suitable than the past, which indicates an act accomplished for the future at the moment when faith is produced. It is therefore through their previous want of docility with regard to the means prepared by God, that these hearers have brought themselves into an incapacity for believing. This saying implies in Jesus the infinitely exalted feeling of what His person and His work are. In order to come to Him, there is need of nothing less than a drawing of a divine order. He feels Himself above everything which the natural man can love and understand (Gess). The true sense of this passage does not imply the notion of predestination (in so far as it is exclusive of liberty), but, on the contrary, sets it aside. The inability of the Jews to believe arises from the fact that they come to Him, not as persons taught of God, but as slaves of the flesh. They possessed the means of doing better; hence their culpability.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
6:45 It is written in the {m} prophets, And they shall be all {n} taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
(m) In the book of the prophets, for the Old Testament was divided by them into three general parts: into the law, the prophets, and the holy writings.
(n) That is, they will be children of the Church, for so the prophet Isaiah expounds it in Is 54:13 ; that is to say, ordained to life, see Geneva “Act 13:48”, and therefore the knowledge of the heavenly truth is the gift and work of God, and does not rest in any power of man.
Fuente: Geneva Bible Notes
Jesus clarified what God’s drawing involves. He cited recognized authority for His statement that all whom the Father had chosen would come to Him. Old Testament prophets had revealed that God would teach His people (Isa 54:13; cf. Jer 31:34). Those whom God enlightened about Jesus’ identity would believe in Him. That enlightenment comes primarily through the Scriptures, God’s principle tool.
"When he compels belief, it is not by the savage constraint of a rapist, but by the wonderful wooing of a lover." [Note: Carson, The Gospel . . ., p. 293.]