John 6:37

All that the Father giveth me, &c.— For the explication of these words it must be noted,

1st, That to believe in Christ, and to come to him, is the same thing. Compare John 5 John 6:38 with John 6:40. So John 7 John 6:37 with John 6:38. Again, John 6:35 of this chapter, He that cometh to me shall never hunger, is the same with the following words, He that believeth on me shall never thirst. So when Christ had said, Ye have seen me, and believe not, he adds this reason of their incredulity, you come not to me, because you are not given of the Father. He then adds, Him that cometh to me I will in no wise cast out. Note;

2nd, That to be given of the Father, cannot here signify to be absolutely and unconditionally chosen by him to eternal life; for then the Jews could not reasonably be accused for not coming to Christ, or not believing in him, much less that they would not believe, or come to him. Seeing, upon this supposition, that only they, whom God had absolutely and unconditionally chosen to eternal life, could come to him, it was impossiblethey should believe, whowere not thus elected; and so it could not be imputed as their crime, that they did not that thing which it was impossible for them to do; whereas it is certain that our Saviour represents it as their great sin, that in him, whom the Father had sent, they believed not, John 5:38 and that they would not come unto him, that they might have life, John 6:40 and that they had no excuse for that sin, Ch. John 15:22; John 15:25. Whereas what better excuse could be made for them than this, that they could not come unto him, as not being elected by God to that life which he offered, to induce them so to do? (2.) Hence it must follow, that Christ could not rationally have invited them to come to him, or called them to believe in him, who were not given him by the Father: for this would have been to invite them to come to him that they might live, who, he well knew, could never come, as being never chosen to obtain that life: much less could he have told them, that this was the work which God required them to do, even to believe in him as the true Messiah; this being to require them, according to the present supposition, to believe a lie; that is to say, that Christ was sent to be the bread of life, and a Saviour to them, for whom the Father never did intend salvation by him: and yet Christ did manifestly say to those, who, seeing him, did not believe, Labour for that meat which endureth unto overlying life, which the Son of man shall give unto you, John 6:27 and this is the work of God, that ye believe on him whom he hath sent, John 6:29 and my Father giveth you the true bread from heaven, even him that cometh down from heaven, and giveth life (not to those who are absolutely and unconditionally elected, but) to the world. I therefore here inquire thus,was our Lord truly willing that those to whom he spoke should have life? If not, why does he say, These things I say, that ye might be saved, Ch. John 5:34 but ye will not come unto me, that ye might have life.—If so, why did he say, that he did always those things which pleased him, John 8:29 and could do nothing but what he saw his Father doing, seeing it was not the Father's will that they should be saved, or come to him that they might have life, whom he had not given to him, that is, had not unconditionally elected to salv

But, lastly, who are they whom the Father giveth to Christ? There is a prediction or prophesy of Christ, Psalms 2:8. (of whom in the words immediately preceding it is said, Thou art my Son, this day have I begotten thee,) that God the Father will give him the heathen for his inheritance, and the uttermost parts of the earth for his possession; where we discern what kind of giving is here meant—giving for an inheritance or possession, and that is for Christ to be Lord or owner of them, and they, as possessions, subject to his power and disposal: and this is done in the conversion of them. Of thispossession we find mention Titus 2:14 where the peculiar people are a people for a possession, and those are to be purified by Christ, that he might redeem them from all iniquity. But there are not any peculiar number of men absolutely (without all respect to any qualifications) chosen by God to eternal life; for it is apparent and expressly affirmed of one of this number, that he was finally lost: Those that thou gavest me, says Christ, I have kept; and none of them is lost, but the son of perdition, John 17:12 where, through his own wretched default, one of those who had been given to Christ by God the Father, totally and finally departed, and was lost from him. By the above negative considerations the positive will, I suppose, be best collected.—That they who are so qualified and disposed, as that, Christ being proposed to them, they will come to him, follow him, and be his disciples, those are they whom God the Father gives to Christ. For there is a sort and temper of mind which is most agreeable and proportionable to the believing on or receiving of Christ; and they who possess this temper of mind, are said to be fit, or prepared, or disposed for the kingdom of God, Luke 9:62 such as are ready and willing to accept of Christ's conditions, to part with all and follow him. And of such Christ says that they are not far from the kingdom of God, and that of such is the kingdom of heaven. If it be demanded what temper this is; I answer, it is the honest heart described in the parable of the sower, desiring sincerely to know the truth, and to do God's will, John 7:17. It is the temper resembled by the little children: and of those poor in spirit is the kingdom of God (or the Christian state) made up; and those are they who are evangelized, that is, wrought upon by the preaching of the gospel; and God gives grace to the humble, but resists the proud, refractory, confident person. Of these who are thus qualified, it is here truly said, that as God the Father gives them to Christ as his portion, the men who are to be his subjects; so when Christ calls all to come to him, these shall actually come; as soon as ever Christ is revealed to them, they receive him: as Josephus, speaking of Christ, Ant. 1 18: 4 says, he was "a teacher of those men, who did with pleasure receive the truth." To those who by the preventing grace of God (and this preventing grace is offered to all) are thus qualified and disposed, it is said to be given them from the Father to come unto Christ; that is to say, their coming to Christ is consequent to that probity of mind wrought by the grace of God in them. It is an effect of this grace, and of that probity produced by it, (which awakens the soul to an ardent desire after Christ,) that any man lays hold on and receives the genuine faith of Christ.

The expression ου μη εκβακω εξω, I will in no wise cast out, is extremely beautiful and emphatical: it represents a humble supplicant, as coming into the house of some prince, or other great person, to cast himself at his feet, and to commit himself to his protection and care. He might fear that his petition would be rejected, and he thrust out of doors; but our Lord assures him to the contrary. His house and heart are large enough to receive, shelter, and supply all the indigent and distressed. How comfortable,how glorious an idea! No doubt many thousand souls have been sensibly supported by these most gracious words.