John 6:44

John 6:41-45 41. The Jews therefore murmured concerning him, because he said, I am the bread which have come down from heaven. 42. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? How therefore doth he say, I have come down from heaven? 43. Jesus therefore answered, and said to them, Murmur not among yourselves. 44. No man can come to me, unless the Father, who hath sent me, draw him; and I will raise him up at the last day. 45. It is written in the Prophets, And they shall be all taught by God; whosoever therefore hath heard my Father, and hath learned, [149] cometh to me. 41. The Jews therefore murmured concerning him. The Evangelist explains the cause of the murmuring to have been, that the Jews were offended at the mean condition of Christ's human nature, [150] and did not perceive in him any thing Divine or heavenly. Yet he shows that they had a twofold obstruction. One they had framed for themselves out of a false opinion, when they said, Is not this Jesus, the son of Joseph, whose father and mother we know? Another arose from a wicked sentiment, that they did not think that Christ was the Son of God, because he came down to men clothed with our flesh. [151] But we are guilty of excessive malignity, if we despise the Lord of glory because on our account he emptied himself, and took upon him the form of a servant, ( Philippians 2:7 ;) for this was rather an illustrious proof of his boundless love towards us, and of his wonderful grace. Besides, the Divine majesty of Christ was not so concealed under the mean and contemptible appearance of the flesh, as not to give out the rays of his brightness in a variety of ways; but those gross and stupid men wanted eyes to see his conspicuous glory. We, too, sin daily in both of these ways. First, it is a great hinderance to us, that it is only with carnal eyes that we behold Christ; and this is the reason why we perceive in him nothing magnificent, for by our sinful views we pervert all that belongs to him and to his doctrine, so unskilful are we to profit by them, or to view them in the proper light. [152] Secondly, not satisfied with this, we adopt many false imaginations, which produce a contempt of the Gospel. Nay, there are even many who frame for themselves monsters, that they may make them a pretense for hating the Gospel. In this manner the world deliberately drives away the grace of God. Now the Evangelist expressly names the Jews, in order to inform us that the murmuring proceeded from those who gloried in the title of faith and of the Church, that we may all learn to receive Christ with reverence, when he comes down to us, and that, in proportion as he comes nearer to us, we may more cheerfully approach to him, that he may raise us to his heavenly glory. 43. Murmur not among yourselves. He throws back on them the blame of the murmuring, as if he had said, "My doctrine contains no ground of offense, but because you are reprobate, it irritates your envenomed breasts, and the reason why you do not relish it is, that you have a vitiated taste." 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. 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 Isaiah 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. Footnotes: [149] "Quiconque donc a ouy mon Pere, et a appris." [150] "De la petitesse de Christ, et de sa humaine condition;" -- "at the meanness of Christ, and of his human condition." [151] "Prenant nostre chair." [152] "Tant nous sommes mal adroits a faire nostre profit des choses, et les prendre de la sorte qu'il faut." [153] "Que nuls ne sont tirez sinon ceux qui le veulent estre." [154] "Qu'il n'y en a pas un de tous les eleus de Dieu qui ne viene a estre participant de la foy."

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.

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. No man can come to me, except, … — 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, John 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 " Song of Solomon 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.

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 man’s 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 Luke 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 soul’s 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.

No man can come to me,.... That is, by faith, as in John 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 Gill on John 6:40 ; compare with this verse John 6:40 . (t) T. Bab. Avoda Zara, fol. 3. 2. & 24. 1.

The discovery of their guilt, danger, and remedy, by the teaching of the Holy Spirit, makes men willing and glad to come, and to give up every thing which hinders applying to him for salvation. The Father's will is, that not one of those who were given to the Son, should be rejected or lost by him. No one will come, till Divine grace has subdued, and in part changed his heart; therefore no one who comes will ever be cast out. The gospel finds none willing to be saved in the humbling, holy manner, made known therein; but God draws with his word and the Holy Ghost; and man's duty is to hear and learn; that is to say, to receive the grace offered, and consent to the promise. None had seen the Father but his beloved Son; and the Jews must expect to be taught by his inward power upon their minds, and by his word, and the ministers whom he sent among them.

44. can come to me—in the sense of Joh 6:35. except the Father which hath sent me—that is, the Father as the Sender of Me and to carry out the design of My mission. draw him—by an internal and efficacious operation; though by all the means of rational conviction, and in a way altogether consonant to their moral nature (So 1:4; Jer 31:3; Ho 11:3, 4). raise him up, &c.—(See on [1794]Joh 6:54).

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 John 5:40 as consisting in the opposition of their will; and John 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 Genesis 37:4 of the brethren of Joseph that they hated him, and could not speak peaceably to him. Thus Matthew 12:34 , "How can ye, being evil, speak good things?" See Luke 14:33 ; 1 Samuel 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, Acts 16:19 . Twice it is used to denote the drawing of a net, John 21:6 , John 21:11 . Once to the drawing of a sword John 18:10 ; and once in a sense similar to its use here John 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 sinner's conversion. See the notes at John 6:40 . In the conversion of the sinner God enlightens the mind John 6:45 , he inclines the will Psalm 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.