John Chapter 6 verse 37 Holy Bible

John 6 : 37 Bible Verse Songs

• My Father's Arms by Jeremy Camp
• Just As I am - Oh Lamb of God I Come by The Hymn Makers
• Just As I Am by Acapeldridge
• Just as I Am by Alan Jackson

Pulpit Commentary

Pulpit CommentaryVerses 37-40. - (b) Episode or, the blessedness of those who "come" to Christ. Verse 37. - Many suppose a time of stillness, a break in the conversation, "a significant asyndeton," from the absence of all connection between this and the previous verse. Vers. 39, 40 would seem to have been addressed more directly to the disciples, the less susceptible hearers retiring from him or engaging in eager conversation (cf. ver. 41). Nevertheless, the Lord takes up the continuous line of his self-revelation, and ver. 37 clearly refers the "non-coming" and "non-believing" in their case to their moral obliquity, and to the apparent inadequacy of sufficient proof to induce the faith which will satisfy spiritual hunger. This spiritual dulness on the part of all suggests some internal and necessary condition, which is, though yet absent, not said to be inaccessible. Seeing ought to issue in believing, but it does not; therefore there is something more than the manifestation of the Christ absolutely necessary. To that Jesus now reverts. All (πᾶν, the neuter is also used of persons in John 3:6 and John 17:2, used concerning the whole body of real believers, the whole mass of those who, when they see, do come - the entire company of believers regarded as a grand unity, and stretching out into the future) all that which the Father giveth me. The subsequent descriptions of the Father's grace (vers. 44, 45) throw light on this. The "drawing of the Father," the "hearing and learning from the Father," are there declared to be conditions of "coming to Christ." All those influences on the soul, all the new-creating and spirit-quickening energies of the Holy Ghost, the new heart and tender conscience, the honest, serious desire for holy things, are broadly described in this passage as God's method and act of giving to the Son of his love. There is no necessity (with Augustine) to suppose that our Lord refers to an absolute predestinating decree. For if God has not yet given these particular men to him, it does not say that he will not and may nut do so yet. The Father's giving to the Son may indeed assume many forms. It may take the character of original constitution, of predisposition and temperamerit, or of special "providential education and training, or of tenderness of conscience, or of a truthful and sincere and unquenched desire. The Father is the Divine Cause. "The giving" implies a present activity of grace, not a foregone conclusion. All that which the Father giveth me shall reach me - all souls touched by the Father in a thousand ways to the point of making a moral surrender to my claims, will reach me - and him that is coming to me - i.e. is on the way to me, is drawing near to me - I for my part will not cast out. Thus authority to refuse is claimed by Christ, and power to exclude from his fellowship and friendship, from his kingdom and glory. (Matthew 8:12; Matthew 22:13). Admission is not the working of some impersonal law, but the individual response of him who has come down to give life. As far as man is concerned, it turns on his voluntary coming, on his bare willingness to be fed with heavenly food. It is impossible, so far as responsibility is concerned, to get back of personal wish and individual will. The process of genuine coming to Christ does show that the Father is therein giving such soul to his Son. Archdeacon Watkins says, "Men have now seized one and now the other of these truths, and have built upon them in separation logical systems of doctrine which are but half truths. He (Jesus) states them in union. Their reconciliation transcends human reason, but is within the experience of human life." The greatness of the self-consciousness of Christ appears in the further proof that he proceeds to supply of this relation to the Father.

Ellicott's Commentary

Ellicott's Commentary for English Readers(37) All that the Father giveth me.--There is something startling in this power of the human will to reject the fullest evidence, and to remain unbelieving, after the proof which it has itself demanded as a foundation for its belief. In that assembly there are representatives of the differing stages of faith and non-faith in Him, which every age of Christianity has seen. Here are men in the pride of human wisdom rejecting Him because He does not fulfil their own idea of what the Messiah should be. Here are men of humble heart finding in Him the satisfaction of the soul's deepest wants, and believing and knowing that He is the Holy One of God (John 6:69). Here are men of the Nicodemus type, passing from one stage to the other, almost believing, but held back by their will, which willeth not to believe. Here are men, too, of the Judas type (John 6:64; John 6:71), traitors even in the faithful few. For these varying effects there must be a cause, and in the next few verses Jesus dwells upon this. He finds the reason (1) in the eternal will of God, of whose gift it is that man willeth; and (2) in the determination of the will of man, of whose acceptance it is that God giveth. Men have seized now one and now the other of these truths, and have built upon them in separation logical systems of doctrine which are but half-truths. He states them in union. Their reconciliation transcends human reason, but is within the experience of human life. It is, as St. Bernard said, following the words of Jesus, "If there is no free will, there is nothing to save; if there is no free grace, there is nothing wherewith to save; "or, in words more familiar to English ears, ". . . . the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will" (the Tenth Article of Religion).And him that cometh to me I will in no wise cast out.--It is not easy to improve the English rendering of this verse, and there is a sacredness in the sound of the old, old words; but still, they convey to few readers the full meaning of the original. The word "come" is made to serve, within two or three lines, for three different Greek words. Literally, we should read, All that the Father giveth Me shall arrive at Me, and him that is on the way I will in no wise cast out: for I am come down. . . . The present tense of "giveth" should be noted. The giving is not of an act in the past, but of a ceaseless love ever in the present. The word "all" is the neuter of the collective whole, thought of without reference to individual action. It is repeated, and still with reference to the gift in John 6:39; while in John 6:40, with the thought of each man's coming, it passes to the masculine, which marks out the separate life and faith of every unit in the mass. . . .