John 6:44
in John 6“No one can come to Me unless the Father who sent Me draws him, and I will raise him up at the last day.
BSB
The same verse in ASV and KJV ▾
ASV
No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day.
KJV
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.
⋯
This verse in John 6
Commentary
29 notes on this verseAnd you say that the Son of God is subject by reason of weakness—the Son, to whom the Father brings men and women that he may raise them up in the last day. Does this seem in your eyes to be subjection where the kingdom is prepared for the Father and the Father brings it to the Son? There is no place for perversion of words since the Son gives the kingdom to the Father and none is preferred before him.
This site's exposition
Stop grumbling among yourselves
on John 6:43-44
Stop grumbling among yourselves answers the complaint of verse 41. No one can come to Him unless the Father who sent Him draws him, and the drawing ends in the raising at the last day. The verb is helko, used of hauling in a net and of dragging a man along.
The record, by era
The Church Fathers5 voices
For what do you have that you did not receive? How did you come? By believing you came, but you have not yet arrived. We are still on the way. We have come, but we have not yet arrived. Serve the Lord with fear, and rejoice with trembling, lest the Lord becomes angry, and you perish from the righteous way. Fear lest, as you boast that the righteous way was found by you, in that very arrogance, you perish from the righteous way. "I," he says, "came, by my own decision I came, by my will I came." Why do you swell? Why do you puff up? Do you want to know that even this was bestowed upon you? Listen to Him who calls: No one comes to me unless the Father who sent me draws him.
(Tr. xxv. 19) See how the twofold resurrection is expressed here. He who cometh to Me, shall forthwith rise again; by becoming humble, and a member of Me. But then He proceeds; But I will raise him up at the last day. To explain the words, All that the Father hath given Me, and, I should lose nothing, He adds; And this is the will of Him that hath sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day. Above He said, Whoso heareth My word, and believeth on Him that sent Me: (c. 5:24) now it is, Every one which seeth the Son, and believeth on Him. He does not say, believe on the Father, because it is the same thing to believe on the Father, and on the Son; for as the Father hath life in Himself, even so hath He given to the Son to have life in Himself; and again, That whoso seeth the Son and believeth on Him, should have everlasting life: i. e. by believing, by passing over to life, as at the first resurrection. But this is only the first resurrection, He alludes to the second when He says, And I will raise him up at the last day. (Tr. xxvi) He took man's flesh upon Him, but not after the manner of men; for, His Father being in heaven, He chose a mother upon earth, and was born of her without a father. The answer to the murmurers next follows: Jesus therefore answered and said unto them, Murmur not among yourselves; as if to say, I know why ye hunger not after this bread, and so cannot understand it, and do not seek it: No man can come to Me except the Father who hath sent Me draw him. This is the doctrine of grace: none cometh, except he be drawn. But whom the Father draws, and whom not, and why He draws one, and not another, presume not to decide, if thou wouldest avoid falling into error. Take the doctrine as it is given thee: and, if thou art not drawn, pray that thou mayest be. (Tr. […]
Noble excellence of grace! No man comes unless drawn. There is whom He draws, and there is whom He draws not; why He draws one and draws not another, do not desire to judge, if thou desirest not to err. Accept it at once and then understand; thou art not yet drawn? Pray that thou mayest be drawn. What do we say here, brethren? If we are "drawn" to Christ, it follows that we believe against our will; so then is force applied, not the will moved. A man can come to Church unwillingly, can approach the altar unwillingly, partake of the sacrament unwillingly: but he cannot believe unless he is willing. If we believed with the body, men might be made to believe against their will. But believing is not a thing done with the body. Hear the apostle: "With the heart man believeth unto righteousness." And what follows? "And with the mouth confession is made unto salvation." That confession springs from the root of the heart. Sometimes thou hearest a man confessing, and knowest not whether he believes. But thou oughtest not to call him one confessing, if thou shouldest judge him to be one not believing. For to confess is this, to utter the thing that thou hast in thy heart: if thou hast one thing in thy heart, and another thing on thy tongue, thou art speaking, not confessing. Since, then, with the heart man believeth on Christ, which no man assuredly does against his will, and since he that is drawn seems to be as if forced against his will, how are we to solve this question, "No man cometh unto me, except the Father that sent me draw him"?
If he is drawn, saith some one, he comes unwillingly. If he comes unwillingly, then he believes not; but if he believes not, neither does he come. For we do not run to Christ on foot, but by believing; nor is it by a motion of the body, but by the inclination of the heart that we draw nigh to Him. This is why that woman who touched the hem of His garment touched Him more than did the crowd that pressed Him. Therefore the Lord said, "Who touched me?" And the disciples wondering said, "The multitude throng Thee, and press Thee, and sayest Thou, Who touched me?" And He repeated it, "Somebody hath touched me." That woman touched, the multitude pressed. What is "touched," except "believed"?
Do not think that thou art drawn against thy will. The mind is drawn also by love. Nor ought we to be afraid, lest perchance we be censured in regard to this evangelic word of the Holy Scriptures by men who weigh words, but are far removed from things, most of all from divine things; and lest it be said to us, "How can I believe with the will if I am drawn?" I say it is not enough to be drawn by the will; thou art drawn even by delight. What is it to be drawn by delight? "Delight thyself in the Lord, and He shall give thee the desires of thy heart." There is a pleasure of the heart to which that bread of heaven is sweet. Moreover, if it was right in the poet to say, "Every man is drawn by his own pleasure,"-not necessity, but pleasure; not obligation, but delight,-how much more boldly ought we to say that a man is drawn to Christ when he delights in the truth, when he delights in blessedness, delights in righteousness, delights in everlasting life, all which Christ is? Or is it the case that, while the senses of the body have their pleasures, the mind is left without pleasures of its own? If the mind has no pleasures of its own, how is it said, "The sons of men shall trust under the cover of Thy wings: they shall be well satisfied with the fullness of Thy house; and Thou shalt give them drink from the river of Thy pleasure. For with Thee is the fountain of life; and in Thy light shall we see light"?
22 more voices on this verse
The Church Fathers8 voices
Give me a man that loves, and he feels what I say. Give me one that longs, one that hungers, one that is travelling in this wilderness, and thirsting and panting after the fountain of his eternal home; give such, and he knows what I say. But if I speak to the cold and indifferent, he knows not what I say. Such were those who murmured among themselves. "He whom the Father shall draw," saith He, "cometh unto me."
What then did the Lord answer to such murmurers? "Murmur not among yourselves." As if He said, I know why ye are not hungry, and do not understand nor seek after this bread. "Murmur not among yourselves: no man can come unto me, except the Father that sent me draw him." Noble excellence of grace! No man comes unless drawn. There is whom He draws, and there is whom He draws not; why He draws one and draws not another, do not desire to judge, if thou desirest not to err. Accept it at once and then understand; thou art not yet drawn? Pray that thou mayest be drawn. What do we say here, brethren? If we are "drawn" to Christ, it follows that we believe against our will; so then is force applied, not the will moved. A man can come to Church unwillingly, can approach the altar unwillingly, partake of the sacrament unwillingly: but he cannot believe unless he is willing. If we believed with the body, men might be made to believe against their will. But believing is not a thing done with the body. Hear the apostle: "With the heart man believeth unto righteousness." And what follows? "And with the mouth confession is made unto salvation." That confession springs from the root of the heart. Sometimes thou hearest a man confessing, and knowest not whether he believes. But thou oughtest not to call him one confessing, if thou shouldest judge him to be one not believing. For to confess is this, to utter the thing that thou hast in thy heart: if thou hast one thing in thy heart, and another thing on thy tongue, thou art speaking, not confessing. Since, then, with the heart man believeth on Christ, which no man assuredly does against his will, and since he that is drawn seems to be as if forced against his will, how are we to solve this question, "No man cometh unto me, except the Father that sent me draw him"? If he is drawn, saith some one, he comes unwillingly. […]
A commentator
Hippolytus of RomeHippolytus Refutation of All Heresies Book V · Written before 235.
proposed
These are, he says, what are by all called the secret mysteries, "which (also we speak), not in words taught of human wisdom, but in those taught of the Spirit, comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him." And these are, he says, the ineffable mysteries of the Spirit, which we alone are acquainted with. Concerning these, he says, the Saviour has declared, "No one can come unto me, except my heavenly Father draw some one unto me." For it is very difficult, he says, to accept and receive this great and ineffable mystery. And again, it is said, the Saviour has declared, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." And it is necessary that they who perform this (will), not hear it merely, should enter into the kingdom of heaven. And again, he says, the Saviour has declared, "The publicans and the harlots go into the kingdom of heaven before you." For "the publicans," he says, are those who receive the revenues of all things; but we, he says, are the publicans, "unto whom the ends of the ages have come." For "the ends," he says, are the seeds scattered from the unportrayable one upon the world, through which the whole cosmical system is completed; for through these also it began to exist. And this, he says, is what has been declared: "The sower went forth to sow. And some fell by the wayside, and was trodden down; and some on the rocky places, and sprang up," he says, "and on account of its having no depth (of soil), it withered and died; and some," he says, "fell on fair and good ground, and brought forth fruit, some a hundred, some sixty, and some thirty fold. […]
Was the Apostle ignorant, think you, of the force of these words in the Gospel, No one cometh to Me, except the Father draw Him to Me, which stand side by side with those other words, No one cometh unto the Father but by Me... Except through Him there is no approach to the Father, but there is also no approach to Him, unless the Father draw us. Understanding Him to be the Son of God, we recognise in Him the true nature of the Father. Hence, when we learn to know the Son, God the Father calls us: when we believe the Son, God the Father receives us; for our recognition and knowledge of the Father is in the Son, Who shews us in Himself God the Father, Who draws us, if we be devout, by His fatherly love into a mutual bond with His Son. So then the Father draws us, when, as the first condition, He is acknowledged Father: but no one comes to the Father except through the Son, because we cannot know the Father, unless faith in the Son is active in us, since we cannot approach the Father in worship, unless we first adore the Son, while if we know the Son, the Father draws us to eternal life and receives us.
When, however, he says, "We were formerly the children of wrath," he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or "master" of his own class, "Ye cannot serve two masters," and has the actual designation of "father: ""Ye are of your father the devil." So that you need not be afraid to ascribe to him the mastery and dominion over that second, later, and deteriorated nature (of which we have been speaking), when you read of him as "the sewer of tares, and the nocturnal spoiler of the crop of corn.
Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.
The Manichaeans spring upon these words, saying, "that nothing lies in our own power"; yet the expression showeth that we are masters of our will. "For if a man cometh to Him," saith some one, "what need is there of drawing?" But the words do not take away our free will, but show that we greatly need assistance. And He implieth not an unwilling comer, but one enjoying much succor.
Not slight here is the authority of the Son, if so be that the Father leadeth, He raiseth up. He distinguisheth not His working from that of the Father, (how could that be?) but showeth equality of power. As, therefore, after saying in that other place, "The Father which hath sent Me beareth witness of Me," He then, that they might not be over-curious about the utterance, referred them to the Scriptures; so here, that they may not entertain similar suspicions, He referreth them to the Prophets, whom He continually and everywhere quoteth, to show that He is not opposed to the Father.
The Medieval Church3 voices
"No one can come to me," through faith and love and knowledge; unless "the Father, who sent me, draws him," through revelation, as Peter, to whom it is said in Matthew 16: "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this …
What then does He answer them? "No one can come to Me unless the Father draws him." He says this not to destroy free will, but to show that the one who is to believe needs much assistance from God. The Father draws those who …
934 The reason for their grumbling was their unbelief, and he shows this when he says, No one can come to me.... First, he shows that if one is to come to Christ, he has to be drawn by the Father. Secondly, he shows the …
The Puritans and the Awakening1 voice
No man can come to me,....
The Nineteenth Century10 voices
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.
COMING to Christ” is a very common phrase in Holy Scripture. It is used to express those acts of the soul wherein, leaving at once our self-righteousness, and our sins, we fly unto the Lord Jesus Christ, and receive his righteousness to be our covering, and his blood to be our atonement.
A commentator
Charles Spurgeon1834–1892
The Metropolitan Tabernacle Pulpit, Sermon No. 2386: “The Drawings Of Divine Love” (lightly modernized text, CCEL edition) · Written before 1892.
THERE is something here which troubles many seeking souls. They hear the Gospel preached in this manner, "Look and live," or, "Believe on the Lord Jesus Christ, and you shall be saved." This comforts them and they say to themselves, "This is a way in which we can run. We delight to be told of salvation by faith in Christ." By-and-by, they hear a discourse upon our Savior's Words, "You must be born again," or they listen to descriptions of the inward experience of a child of God.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
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;
quarantine:debris (2026-07-29) — starts-lowercase+unbalanced-parens
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
Jews murmured--muttered, not in our Lord's hearing, but He knew it (Joh 6:43; Joh 2:25). he said, I am the bread, &c.--Missing the sense and glory of this, and having no relish for such sublimities, they harp upon the "Bread from heaven." "What can this mean? Do we not know all about Him--where, when, and of whom He was born?
quarantine:debris (2026-07-29) — odd-straight-quotes
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
Jesus replied, "Do not complain about me to one another. No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. It is written in the prophets, ‘And they shall all be taught by God.’ Everyone who hears and learns from the Father comes to me. (Not that anyone has seen the Father except the one who is from God—he has seen the Father.) I tell you the solemn truth, the one who believes has eternal life. I am the bread of life.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
Jesus replied, "Do not complain about me to one another. No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. It is written in the prophets, ‘And they shall all be taught by God.’ Everyone who hears and learns from the Father comes to me. (Not that anyone has seen the Father except the one who is from God—he has seen the Father.) I tell you the solemn truth, the one who believes has eternal life. I am the bread of life. Your ancestors ate the manna in the wilderness, and they died. This is the bread that has come down from heaven, so that a person may eat from it and not die. I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread that I will give for the life of the world is my flesh." Truths of the weightiest importance follow each other in rapid succession in the chapter we are now reading. There are probably very few parts of the Bible which contain so many "deep things" as the Sixth Chapter of John. Of this the passage before as is a signal example. We learn, for one thing, from this passage, that Christ's lowly condition, when He was upon earth, is a stumbling-block to the natural man. We read that "the Jews murmured, because Jesus said, I am the bread that came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he says, I came down from heaven?" Had our Lord come as a conquering king, with wealth and honors to bestow on His followers, and mighty armies in His train, they would have been willing enough to receive Him. But a poor, and lowly, and suffering Messiah was an offence to them. Their pride refused to believe that such an one was sent from God. There is nothing that need surprise us in this. It is human nature showing itself in its true colors.
COMING to Christ” is a very common phrase in Holy Scripture. It is used to express those acts of the soul wherein, leaving at once our self-righteousness, and our sins, we fly unto the Lord Jesus Christ, and receive his righteousness to be our covering, and his blood to be our atonement. Coming to Christ, then, embraces in it repentance, self-negation, and faith in the Lord Jesus Christ, and it sums within itself all those things which are the necessary attendants of these great states of heart, such as the belief of the truth, earnestness of prayer to God, the submission of the soul to the precepts of God’s gospel, and all those things which accompany the dawn of salvation in the soul. Coming to Christ is just the one essential thing for a sinner’s salvation. He that cometh not to Christ, do what he may, or think what he may, is yet in “the gall of bitterness and in the bonds of iniquity.” Coming to Christ is the very first effect of regeneration. No sooner is the soul quickened than it at once discovers its lost estate, is horrified thereat, looks out for a refuge, and believing Christ to be a suitable one, flies to him and reposes in him. Where there is not this coming to Christ, it is certain that there is as yet no quickening; where there is no quickening, the soul is dead in trespasses and sins, and being dead it cannot enter into the kingdom of heaven. We have before us now an announcement very startling, some say very obnoxious. Coming to Christ, though described by some people as being the very easiest thing in all the world, is in our text declared to be a thing utterly and entirely impossible to any man, unless the Father shall draw him to Christ. It shall be our business, then, to enlarge upon this declaration.
A commentator
Charles Spurgeon1834–1892
The Metropolitan Tabernacle Pulpit, Sermon No. 2386: “The Drawings Of Divine Love” (lightly modernized text, CCEL edition) · Written before 1892.
proposed
THERE is something here which troubles many seeking souls. They hear the Gospel preached in this manner, "Look and live," or, "Believe on the Lord Jesus Christ, and you shall be saved." This comforts them and they say to themselves, "This is a way in which we can run. We delight to be told of salvation by faith in Christ." By-and-by, they hear a discourse upon our Savior's Words, "You must be born again," or they listen to descriptions of the inward experience of a child of God. They are taught that there must be a brokenness of heart before there can be a true binding up. There must be a stripping before there can be a clothing. There must be death before there can be resurrection and then they say to themselves, "This, we fear, is true. But how different it is from the message we heard the other day! Are there two things equally true—salvation by simple faith in Christ—and yet the necessity of a new heart and a right spirit?" They are equally true, and they ought to be preached with equal clearness, and equal earnestness! But I would say to every seeker, "You will find it very injurious to get worrying yourself with such difficulties as these. As a rule, you had better leave those questions for another day." Suppose that you were puzzled concerning specific gravity, the weight of a body in water? if you were a drowning man, I would recommend you to waive the consideration of such a subject till you were safely on shore! It is hardly the time, I think, to enter into difficult disquisitions while you are in grave peril. And, in like manner, you may leave many theological questions until, by faith in Christ, you are saved. Then, going into His school, you may ask Him to teach you these other more advanced lessons.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
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. […]
The words behind it
21 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| οὐδεὶς | oudeis | No [one] | G3762 → | 232 times |
| δύναται | dunatai | is able | G1410 → | 207 times |
| ἐλθεῖν | elthein | to come | G2064 → | 628 times |
| πρός | pros | to | G4314 → | 700 times |
| με, | me | Me, | G3165 → | 1936 times |
| ἐὰν | ean | only | G1437 → | 352 times |
| μὴ | me | unless | G3361 → | 1066 times |
| ὁ | ho | the | G3588 → | 19766 times |
| πατὴρ | pater | Father | G3962 → | 410 times |
| ὁ | ho | the [one] | G3588 → | 19766 times |
| πέμψας | pempsas | having sent | G3992 → | 79 times |
| με | me | Me | G3165 → | 1936 times |
| ἑλκύσῃ | helkuse | shall draw | G1670 → | 8 times |
| αὐτόν, | auton | him, | G846 → | 5565 times |
| κἀγὼ | kago | and I myself | G1473 →G2532 → | 839 times |
| ἀναστήσω | anasteso | will raise up | G450 → | 107 times |
| αὐτὸν | auton | him | G846 → | 5565 times |
| ἐν | en | in | G1722 → | 2738 times |
| τῇ | tea | the | G3588 → | 19766 times |
| ἐσχάτῃ | eschate | last | G2078 → | 52 times |
| ἡμέρᾳ. | hemera | day. | G2250 → | 389 times |
οὐδεὶςNo [one]
oudeisG3762 →232 times
δύναταιis able
dunataiG1410 →207 times
ἐλθεῖνto come
eltheinG2064 →628 times
πρόςto
prosG4314 →700 times
με,Me,
meG3165 →1936 times
ἐὰνonly
eanG1437 →352 times
μὴunless
meG3361 →1066 times
ὁthe
hoG3588 →19766 times
πατὴρFather
paterG3962 →410 times
ὁthe [one]
hoG3588 →19766 times
πέμψαςhaving sent
pempsasG3992 →79 times
μεMe
meG3165 →1936 times
ἑλκύσῃshall draw
helkuseG1670 →8 times
αὐτόν,him,
autonG846 →5565 times
κἀγὼand I myself
ἀναστήσωwill raise up
anastesoG450 →107 times
αὐτὸνhim
autonG846 →5565 times
ἐνin
enG1722 →2738 times
τῇthe
teaG3588 →19766 times
ἐσχάτῃlast
eschateG2078 →52 times
ἡμέρᾳ.day.
hemeraG2250 →389 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 12:32And I, when I am lifted up from the earth, will draw everyone to Myself.”
it leads to
- John 8:28
So Jesus said, “When you have lifted up the Son of Man, then you will know that I am He, and that I do nothing on My own, but speak exactly what the Father…
- John 3:14
Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up,
- 1 Peter 2:24
He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.”
- 1 John 2:2
He Himself is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.
- John 1:7
He came as a witness to testify about the Light, so that through him everyone might believe.
- John 8:28
Through
John 6:65Then Jesus said, “This is why I told you that no one can come to Me unless the Father has granted it to him.”
it leads to
- John 6:44–45
“No one can come to Me unless the Father who sent Me draws him, and I will raise him up at the last day.
- John 6:37
Everyone the Father gives Me will come to Me, and the one who comes to Me I will never drive away.
- John 3:27
John replied, “A man can receive only what is given him from heaven.
- John 6:44–45
Where this verse is studied
On this page
Studies15
About John
This page draws on 21 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, Exposition of the Christian Faith 2.12.104; Augustine of Hippo, Sermon 30; Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, Tractates on John 26; Bonaventure, Commentary on John, Chapter 6; Charles Spurgeon, The New Park Street Pulpit, Sermon No. 182: “Particular Redemption” (lightly modernized text, CCEL edition); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2386: “The Drawings Of Divine Love” (lightly modernized text, CCEL edition); Hilary of Poitiers, ON THE TRINITY 11.33; Hippolytus of Rome, Hippolytus Refutation of All Heresies Book V; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on the Gospel according to John; John Chrysostom, Homily on the Gospel of John 46; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Tertullian, A Treatise on the Soul; Tertullian, Against Praxeas; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John, Chapter 6, Lecture 5.