Jesus was a welcomer

JESUS WAS A WELCOMER
EDITED BY GLENN PEASE
John 6:37 37All those the Father gives me will come to
me, and whoever comes to me I will never drive away.
All Comers To Christ Welcomed
BY SPURGEON
“Him that comes to Me I will in no wise castout.”
John 6:37
EOD CHRIST will not die in vain. His Fathergave Him a certain number to
be the reward of His soultravail and He will have every one of them, as He
said, “All that the Fathergives Me shall come to Me.” Almighty Grace shall
sweetlyconstrainthem all to come. My father recently gave me some letters
which I wrote to him when I beganto preach. They are almost boyish epistles,
but, in reading through them, again, I noticed in one of them this expression,
“How I long to see thousands of men saved, but my greatcomfort is that some
will be saved, must be saved, shall be saved, for it is written, ‘All that the
Father gives Me shall come to Me.’”
The question for eachof you to ask is, “Do I belong in that number?” I am
going to preach with the view of helping you to find out whether you belong to
that, “all,” whom the Father gave to Christ–the “all” who shall come to Him.
We canuse the secondpart of the verse to help us to understand the first.
“Him that comes to Me I will in no wise castout,” will explain our Savior’s
previous Words, “All that the Fathergives Me shall come to Me.”
I shall have no time for any further preface. I must at once getto my subject
and try to put everything in a condensedform. Kindly give heed to the word,

think about it, pray over it–and may God the Holy Spirit apply it to all your
hearts!
1. First, notice in the text THE NECESSITYOF CHARACTER–“Him
that comes to Me.” If you want to be saved, you must come to Christ.
There is no other way of salvationunder Heaven but coming to Christ.
Go whereverelse you will, you will be disappointed and lost–itis only by
coming to Him that you can by any possibility have eternal life!
What is it to come to Christ? Well, it implies leaving all other confidences. To
come to anybody is to leave everybody else. To come to Christ is to leave
everything else–to leave everyother hope, every other trust. Are you trusting
to your own works? Are you trusting to a priest? Are you trusting to the
merits of the Virgin Mary, or the saints and angels in Heaven? Are you
trusting to anything but the Lord Jesus Christ? If so, leave it, and have done
with it! Come awayfrom every other reliance and trust to Christ Crucified,
for this is the only way of salvation, as Petersaid to the rulers and elders of
Israel, “Neitheris there salvation in any other: for there is none other name
under Heaven given among men, whereby we must be saved.”–
“To Jesus bleeding on the tree,
Turn you your eye, your heart,”
and come to Him at once and your soul shall live forever!
To come to Jesus means, in brief, trusting Him. He is a Savior–thatis His
business–come to Him and trust Him to save you. If you could save yourself,
you would not need a Savior, and now that Christ has setup to be a Savior, let
Him do the business. He will. Come and lay all your needs at His feetand
trust Him. Resolve that, if lost, you will be lost trusting alone in Jesus, and
that can never be! Tie up all your hopes into one bundle and put that bundle
upon Christ. Let Him be all your salvation, all your desire and you will be
surely saved!
I have sometimes tried to explain to you what the life of faith is like. It is very
much like a man walking on a tight rope. The Believeris told that he shall not
fall, He trusts in God that he shall not, but every now and then he says, “What
a way it is down there if I did fall!” I have often had this experience. I have
gone up an invisible staircase–Icouldnot see the next step, but when I put my
foot down on it, I found that it was solid granite. I could not see the next step
and it seemedas if I should plunge into an abyss. Yet have I gone on upward,
steadily, one step at a time, never able to see farther into absolute darkness, as
it seemed, and yet always with a light just where the light was needed.

When I used to hold a candle for my father, in the evening, when he was
sawing woodout in the yard, he used to say, “Boy, hold the candle where I am
sawing, don’t look overthere.” And I have often thought to myself, when I
wanted to see something in the middle of next week, ornext year, that the
Lord seemedto say to me, “Hold your candle on the piece of work which you
have to do today–andif you can see that, be satisfied, for that is all the light
you need just now.” Suppose that you could see into next week?It would be a
greatmercy if you lost your sight a while, for a far-seeing gaze into care and
trouble is no gain! “Sufficient unto the day is the evil thereof”–assufficient
unto the day will be the goodthereof.
But the Lord does train His people for the skies by testing their faith in the
matter of His daily care of them. Often a man’s reliance upon God for the
supply of his earthly needs proves that he has trusted the Lord for the
weightieraffairs relating to his soul’s salvation. Do not draw a line between
the temporal and the spiritual and say, “God will go just so far–and I must
not take such and such a thing to Him in prayer.” I remember hearing of a
certain goodman, of whom one said, “Why, he is a very curious man–he
prayed about a key the other day!” Why not pray about a key? Why not pray
about a pin? Sometimes it may be as important to pray about a pin as to pray
about a kingdom! Little things are often the linchpins of greatevents. Take
care that you bring everything to God in faith and prayer. “Be carefulfor
nothing; but in everything by prayer and supplication with thanksgiving let
your requests be made knownunto God.”
I have turned aside from my subject for a minute, but let us now think, again,
of this matter of coming to Christ. To come to Jesus not only implies leaving
all other confidences andtrusting Christ, it also means following Him. If you
trust Him, you must obey Him. If you leave your soul in His hands, you must
take Him to be your Master, and your Lord, as well as your Savior. Christ has
come to save you from sin, not in sin. He will, therefore, help you to leave your
sin, whateverit is. He will give you the victory over it! He will make you holy.
He will help you to do whatever you should do in the sight of God. He is able
to save unto the uttermost them who come unto God by Him–but you must
come to Him if you would be savedby Him.
To put togetherall I have said–youmust quit every other hope; you must take
Jesus to be your sole confidence–andthen you must be obedient to His
command and take Him to be your Masterand Lord. Will you do that? If not,
I have nothing to say to you exceptthis–He that believes not in Him will perish
without hope! If you will not have God’s remedy for your soul malady, the

only remedy that there is, there remains for you nothing but blackness and
dismal darkness foreverand ever for you!
II. But, now, secondly, while there is this necessityofcharacter, notice, also,
THE UNIVERSALITY OF PERSONS–“Himthat comes to Me I will in no
wise castout.”
Granted that he comes to Christ, that is all that is needed. Does someonesay,
“Sir, I am a very obscure person. Nobody knows me. My name was never in
the papers and never will be. I am a nobody”? Well, if Mr. Nobody comes to
Christ, He will not casthim out! Come along, you unknown person, you
anonymous individual, you that everybody but Christ forgets!If even you
come to Jesus, He will not castyou out.
Another says, “I am so very odd.” Do not saymuch about that, for I am odd,
too. But, dear Friends, howeverodd we are, though we may be thought very
eccentric and some may even considerus a little touched in the head, yet,
nevertheless, forall that, Jesus says, “Him that comes to Me I will in no wise
castout.” Come along with you, Mr. Oddman! You shall not be lost for lack of
brains, nor even for having too many–though that is not a very common
misfortune! If you will but come to Christ, though you have no talent, though
you are but poor and will never make much headway in the world, Jesus says,
“Him that comes to Me I will in no wise castout.”
“Ah,” says a third friend, “I do not mind about being obscure, or being
eccentric, but it is the greatness ofmy sin that keeps me back from Christ.”
Let us read the text again–“Himthat comes to Me I will in no wise castout.”
If he had been guilty of sevenmurders and all the whoredoms and adulteries
that ever defiled mortal man! If impossible sins could be chargedagainsthim–
yet if he came to Christ, mark you, if he came to Christ–the promise of Jesus
would be fulfilled even in his case, “Him that comes to Me I will in no wise
castout.”
“But,” says another, “I am completely worn out. I am goodfor nothing. I have
spent all my days and years in sin. I have says, "Him that comes to Me, I will
in no wise castout.” You have to walk with two sticks, do you? Never mind,
come to Jesus!You are so feeble that you wonder that you are alive at your
advancedage? My Lord will receive you if you are a hundred years of age–
there have been many cases in which persons have been brought to Christ
even after that age!There are some very remarkable instances ofthat fact on
record. Christ says, “Him that comes to Me I will in no wise castout.” If he
were as old as Methuselah, if he did but come to Christ, he would not be cast
out!

“Alas,” says one, “I am in a worse casethan even that agedfriend, for beside
being old, I have resistedthe Spirit of God! I have been many years troubled
in my conscience,but I have tried to coverit all up. I have stifled every godly
thought.” Yes, yes, and it is a very sad thing, too. But for all that, if you come
to Christ, if you can even make a dash for salvationand come to Jesus, He
cannot castyou out!
Perhaps One friend says, “I am afraid that I have committed the
unpardonable sin.” If you come to Christ, you have not, I know–forhim that
comes to Him, Jesus will in no wise castout! He cannot, therefore, you have
not committed the unpardonable sin. Come along with you, man, and if you
are blackerthan all the rest of the sinners in the world, so much the more
glorious shall be the Grace of Godwhen it shall have proved its powerby
washing you whiter than snow in the precious blood of Jesus!
“Ah,” says one, “you do not know me, Sir.” No, dear Friend, I do not. But,
perhaps, one of these days I may have that pleasure. “It will not be any
pleasure to you, Sir, for I am an apostate. I used to be a professorofreligion,
but I have given it all up, and I have gone back to the world, willfully and
wickedlydoing all manner of evil things.” Ah, well, if you canbut come to
Christ, though there were sevenapostasiespiled, one upon another, still His
promise stands true, “Him that comes to Me I will in no wise castout.”
Whateverthe past, or whateverthe present, backslider, return to Christ, for
He stands to His solemn promise, and there are no exceptions mentioned in
my text–“Him that comes to Me I will in no wise castout.”
“Well, Sir,” cries another, “I should like to come to Christ, but I do not feel fit
to come.” Then, come all unfit, just as you are! Jesus says, “Him that comes to
Me I will in no wise castout.” If I were awakenedin the middle of the night by
a cry of, “Fire!” and I saw that someone was atthe window with a ladder, I do
not think that I would stay in bed, and say, “I have not my black necktie on,”
or, “I have not my best waistcoaton.” I would not speak in that way at all! I
would be out of the window as quickly as everI could, and down the ladder!
Why do you talk about your fitness, fitness, fitness? I have heard of a cavalier,
who lost his life because he stopped to curl his hair when Cromwell’s soldiers
were after him. Some of you may laugh at the man’s foolishness, but that is all
that your talk about fitness is! What is all your fitness but the curling of your
hair when you are in imminent danger of losing your soul? Your fitness is
nothing to Christ. Remember what we sang at the beginning of the service–
“Let not conscience make youlinger,
Nor of fitness fondly dream!
All the fitness He requires

Is to feel your need of him!
This He gives you
‘Tis the Spirit’s rising beam!”
Come to Christ just as you are–foul, vile, careless, godless,Christless!Come
now, even now, for Jesus said, “Him that comes to Me I will in no wise cast
out.”
Is there not a glorious width about my text? “Him that comes to Me I will in
no wise castout.” What, “him,” is this? It is, “him that comes!” What, “him
that comes”?Any “him that comes” in all the world! If he comes to Christ, he
shall not be castout! A red man, or a black man, or a white man, or a yellow
man, or a copper-coloredman–whateverhe is, if he comes to Jesus, he shall in
no wise be castout!
When you mean to put a thing broadly, it is always best to state it and leave it.
Do not go into details! The Saviordoes not. Some years ago there was a man,
a kind, loving husband, who wished to leave to his wife all his property.
Whateverhe had, he intended her to have it all, as she ought. So he put down
in his will, “I leave to my beloved wife, Elizabeth, all that I have.” That was all
right. Then he went on to describe in detail what he was leaving her, and he
wrote, “All my freehold and personalestate.” The most of his property
happened to be leasehold, so the wife did not get it because herhusband gave
a detailed description! It was in the detail that the property slipped away from
the goodwoman.
Now, there is no detail at all here–“Him that comes.” Thatmeans that every
man, womanand child beneath the broad heavens, who will but come and
trust in Christ, shall in no wise be castout! I thank God that there is no
allusion to any particular character, in order especiallyto say, “People ofthat
charactershallbe received,” forthen the characters leftout might be
supposedto be excluded. But the text clearlymeans that every soul that comes
to Christ shall be receivedby Him!
III. The flight of time hurries me on! I therefore beg you to listen earnestly
while I speak to you, in the third place, about THE UNMISTAKEABLENESS
OF THE PROMISE–“Himthat comes to Me I will in no wise”–thatis, for no
reason, under no circumstances, atno time, under no conditions whatever–“I
will in no wise castout.” And which means, being interpreted, “I will receive
him, I will save him, I will bless him.”
Then if you, my dear Friend, come to Christ, how could the Lord castyou
out? How could He do it in consistencywith His truthfulness? Imagine my
Lord Jesus making this declarationand giving it to us as an inspired

Scripture, “Him that comes to Me I will in no wise castout,” and yet casting
out somebody, even that unknown somebody up in the corner! Why, it would
be a lie! It would be a gross lie! I pray you, blaspheme not my Lord, the
truthful Christ, by supposing that He could be guilty of such conduct as that!
He could do as He liked about whom He would receive until He made the
promise–but after He had pledged His word, He bound Himself by the
veracity of His Nature to keepit and, as long as Christ is the truthful Christ,
He must receive everysoul that comes to Him.
But let me also ask you, suppose that you came to Jesus and He castyou out,
with what hands could He do it? “With His own hands,” you answer. What?
Christ coming forward to castout a sinner who has come to Him? I ask again,
with what hands could He do it? Would He do it with those pierced hands that
still bear the marks of the nails? The Crucified rejecting a sinner? Ah, no, He
has no hand with which to do such a cruel work as that, for He has given both
His hands to be nailed to the tree for guilty men! He has neither hand, nor
foot, nor heart with which to rejectsinners, for all these have been piercedin
His death for them! Therefore He cannotcastthem out if they come to Him.
Let me ask you anotherquestion, What profit would it be to Christ if He did
castyou out? If my dear Lord, with the crown of thorns, the pierced side and
the wounded hands, were to castyou away, what glory would it bring to Him?
If He castyou into Hell, you who have come to Him, what happiness would
that bring to Him? If He were to castyou away, you who have sought His face,
you who trust His love and His blood, by what conceivable method could that
ever render Him the happier or the greater? It cannot be!
What would such a supposition involve? Imagine for a moment that Jesus did
castawayone who came to Him. If it were ascertainedthat one soul came to
Christ and yet He had casthim away, what would happen? Why, there are
thousands of us who would never preachagain! For one, I would have done
with the business. If my Lord can castawaya sinner who comes to Him, I
cannot, with a clearconscience, go and preachfrom His Words, “Him that
comes to Me I will in no wise castout.” Moreover, I should feelthat if He
failed in one promise, He might fail in others!I could not go and preach a
possible but doubtful Gospel!I must have, “shalls,” and, “wills,” from the
eternal Throne of God–but if it is not so, our preaching is in vain–and your
faith is also in vain.
See what would follow if one soul came to Christ and Christ casthim out. All
the saints would lose their confidence in Him. If a man breaks his promise
once, it is of no use for him to say, “Well, I am generally truthful.” You have
caught him false to his word, once, and you will not trust Him again, will you?

No! And if our dear Lord, whose every Word is Truth, could break one of His
promises only once, He would not be trusted by His people any more–andHis
Church would lose the faith that is her very life.
Ah, me, and then they would hear of it up in Heaven. And one soulthat came
to Christ, and was castaway, would stop the music of the harps of Heaven,
would dim the luster of the Glory Land, and take awayits joy, for it would be
whispered among the glorified, “Jesushas broken His promise! He castaway
a praying, believing soul! He may break His promise to us–He may drive us
out of Heaven!” When they beganto praise Him, this one actof His would
make a lump come in their throats and they would be unable to sing. They
would be thinking of that poor soul that trusted Him and was castaway–how
could they sing, “Unto Him that loved us, and washedus from our sins in His
own blood,” if they had to add–“But He did not wash all that came to Him,
though He promised that He would”?
I do not even like to talk of all that the supposition would involve! It is
something so dreadful to me, for they would the devil and all his companions!
And they would say, “The Christ is not true to His Word! The boastedSavior
rejectedone who came to Him. He used to receive even harlots–He even let
one washHis feet with her tears!And publicans and sinners came and
gatheredabout Him and He spoke to them in tones of love. But here is one–
well, he was too vile for the Saviorto bless!He was too far gone, Jesus could
not restore him! Christ could not cleanse him. He could save little sinners, but
not greatones!He could save sinners eighteenhundred years ago. Oh, He
made a fine show of them, but His power is now exhausted! He cannot save a
sinner now!” Oh, in the halls of Hell, what jests and ridicule would be poured
upon that dear name and, I had almost said, justly, if Christ castout one who
came to Him! But, Beloved, that can never be! It is as sure as God’s oath, as
certain as Jehovah’s Being that he who comes to Christ shall in no wise be cast
out! I gladly bear my own witness before this assembledthrong that–
“I came to Jesus as I was
Weary and worn, and sad.
I found in Him a resting place,
And He has made me glad.”
Come, eachone of you, and prove the text to be true in your own experience,
for the Lord Jesus Christ’s sake!Amen.

BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Father's Will And Its Executor
John 6:37-40
B. Thomas
We see:
1. That the majority of Christs hearers disbelieved him. His verdict at last
was, "Ye believe not;" "Ye will not come."
2. That they disbelieved him in spite of the greatestadvantages to faith. (Ver.
36.)
3. That in spite of their obstinate unbelief and cruel rejection, the gracious
purposes of Godand the mission of Jesus will not be void. "Forall that the
Father giveth me," etc. Notice -
I. THE FATHER'S WILL. We see in this will:
1. That he has given a certain number of the human family to Christ. In a
generaland a true sense all the human family have been given him; they are
the objects ofhis saving love and grace. All are invited to the gospelfeast, and
commanded to repent. The earth is Immanuel's land, and the human race,
without exceptionor partiality, are the objects of his saving mercy. But there
are some speciallygiven to Christ; they are spokenof as such: "All that the
Father giveth me." They have been given in the past in purpose; they are
given in the present in fact. This suggests:
(1) That the salvationof the human family is carried on according to the
eternal purpose and plan of God. Everything has been arrangedfrom the
beginning. Nothing happens by accident;neither the Father nor the Son is
ever takenby surprise.
(2) That the mission of Christ is not a speculation, but with regardto him an
absolute certainty. Speculationis a term unapplicable to Divine proceedings;
they are fixed and determined as to their mode and result. Jesus lived and
actedon earth in the full consciousnessofthis. And who would not rejoice that
the blessedRedeemerwas notin this hostile world as the creature of chance
and at the mercy of fate, but ever fortified with the knowledge ofhis Father's
will and purpose, the consciousness ofhis Father's love, and the certainty of
the success ofhis own mission?

2. That the Father gave these to Christ, because he knew that they would
come to him. Let it be remembered that the division of time, as past, present,
and future, is nothing to God. All time to him is present. In his plans and
electionhe experiencedno difficulty arising from ignorance, but all was
divinely clearto him. And we see that he is not arbitrary in his selections, We
know that his authority is absolute;that he has the same authority over man
as the potter over the clay. He cando as he likes, and perhaps this is the only
answerhe would give to some questioners, "I cando as I like." But we know
that he cannot like to do anything that is wrong, unreasonable, orunfair. He
cannot actfrom mere caprice, but his actions are harmonious with all his
attributes, as well as with the highest reason;and can give a satisfactory
reasonfor all acts, and justify himself to his intelligent creatures. The
principle on which he gave certain of the human family to Christ was
willingness on their part to come to him. In the gifts of his providence he has
regard to adaptation - he gives waterto quench thirst, etc. But, in giving
human souls to Christ, he had a specialregard to the human will. He knew as
an absolute fact that some would refuse his offer of grace in Christ, and that
others would gladly acceptthe same offer under the same conditions. The
former he neither would nor could, the latter he graciouslygave. It is an
invariable characteristicofthose given to Christ that they give themselves to
him.
3. Those givento Christ shall certainly come to him. "All that the Father
giveth me shall," etc. Jesus was certainof this. And if given, they come; and if
they come, they were given. Divine foreknowledgeis never at fault, and Divine
grace cannever fail to be effective with regard to those thus given to Christ.
Their coming was included in the gift. There was the knowledge oftheir
coming, and every grace, motive, and help was promised with the gifts; so that
their arrival to Christ is certain. They shall come, in spite of every opposition
and difficulty from within and without.
4. That these were given to Christ in trust for specialpurposes. These are set
forth:
(1) Negatively. "ThatI should lose nothing" (ver. 39). Notone, not the least,
and not even anything necessaryto the happiness of that one.,
(2) Affirmatively. "Mayhave everlasting life." The highest goodthey could
wish and enjoy.
(3) That they should have these blessings on the most reasonable and easy
terms. By simple acceptanceofthe gift, and simple and trustful faith in the
Giver (ver. 40).

II. JESUS AS THE EXECUTOR AND TRUSTEE OF THE FATHER"S
WILL. In these capacities:
1. He is most gracious, for
(1) the work involves the greatestresponsibilities. Itis true that those given
shall come to him. But look at their miserable condition. They are guilty; he
must procure their pardon. They are condemned; he must justify them. They
are corrupt; he must cleanse and sanctify them. They are sick;he must heal
them. They are in debt; he must pay it. The responsibilities are infinite.
(2) It involves the greatestself-sacrifice.To meetthese responsibilities
required the greatestselfsacrifice possible.Before theycould be justified, he
himself must be condemned; to heal them, he must be mortally wounded; to
make them rich, he must become poor; to pay their debt, he must lay down his
life as a ransom; and to bring them unto glory, he must be made "perfect
through sufferings." What but infinite love would acceptthe trust and execute
the will?
2. He is most tenderly and universally inviting. "Him that cometh to me I
will," etc. These words are most tender and inviting. They were uttered in the
painful consciousness thatmany would not come to him, although there were
infinite provisions and welcome. The door of salvationneed not be wider, nor
the heart of the Saviourmore tender, than this. There is no restriction, no
favouritism. "Him that cometh."
3. He is most adapted for his position. This will appearif we consider:
(1) That he is divinely appointed. "The Father which sent me." The Father
appointed him to be the Trustee and Executorof his will. And he knew whom
to appoint. He acts under the highest authority.
(2) He was willing to undertake the trust. It is true that he was sent, but as
true that he came. "I am come down from heaven" (ver. 38). There was no
coercion. His mission was as acceptable to him as it was pleasing to the
Father, so that he has great delight in his work.
(3) He is thoroughly acquainted with the Divine will. Perfectknowledge is
essentialto perfect execution. Many profess to know much, but where is the
proof? Jesus proves his knowledge by revelation. "This is my Father's will,"
etc. He was acquaintedwith all its responsibilities, its purposes, and
sufferings, as well as all the difficulties in carrying it out. This he knew from
the beginning before he undertook the trust.
(4) He is enthusiasticallydevoted to both parties - to the Testatorand the
legatees. He is devoted to the Father. "I am come down from heaven, not to do

mine own will, but," etc. He had a will of his own, but in his mediatorial office
it was entirely merged in that of his Father. He is equally devoted to the
objects of his Father's love; for "him that cometh to me I will in no wise cast
out." And he could say more - he would help and almost compel him to come
in.
(5) He is divinely competent. He is the Sonof God, the Electof the Father,
ever conscious ofhis capacities forthis work. Nota shadow of doubt in this
respectever came across his mind. He was serenelyconscious offulness, of
power, of life - the fulness of the Godhead;and he gave ample proof of his
Divine competencyas he went along. The sick were healed, the dead were
raised, the guilty were pardoned, and all penitents who appealed to him were
saved. Naturally and well he might say, "I will raise him up at the last clay."
And being able to do this, he can do all. All the qualifications necessaryto
execute the Divine will with regardto the human race fully meet in him. "His
will be done."
LESSONS.
1. The purposes of the Divine will are in safe hands. Notone shall suffer on his
account.
2. The lives of believers are in safe custody. Nothing will be lost.
3. The mission of Jesus is certain of success. "Allthat the Father giveth me,"
etc.
4. The perdition of man must come entirely from himself. All the purposes
and dispensations of God, all the mediatorial work of Jesus, are forhis
salvation. All that God in Christ could do for his deliverance is done. Nothing
but his own will canstand betweenhim and eternal life.
5. The duty of all to come to Jesus and accepthis grace. There is a marked
difference betweenthe conduct of Jesus and the conduct of those who reject
him. He receives the vilest; they rejectthe most holy and gracious One. He
opens the door to the most undeserving; they close it againstthe pride of
angels, the inspiration of the redeemed, and the glory of heaven and earth.
Beware oftrifling with the long suffering mercy of Jesus. The lastthing he can
do is to castout; but when he casts out, he casts out terribly. - B.T.

Biblical Illustrator
All that the Father hath given Me shall come unto Me, and him that cometh
unto Me I will in no wise castout.
John 6:37
The certainty and freeness ofDivine grace
C. H. Spurgeon.
I. GRACE TRIUMPHANT IN SPECIALITY.
1. Christ leads us up to the original position of all things. All men are
naturally from the beginning in the hand of the Father as Creator, Governor,
and Source and Fountain of election.
2. He proceeds to inform us of a greattransaction. That His Father put His
people into the hands of His Son as the Mediator. Here was the Father's
condescensionin giving, and the Son's compassionin receiving.
3. He assures us that this transactionin eternity involves a certain change in
time. The only token of electionis the definite open choosing of Christ.
4. He hints at a powerpossessedby Him to constrainwanderers to return. Not
that any force is used, but by His messengers, Word, and Spirit, He sweetly
and graciouslycompels men to come in accordancewith the laws of the
human mind, and without impairing human freedom. We are made willing in
the day of Christ's power.
5. He declares that there is no exceptionto this rule of grace. Notsome but all,
individually and collectively.
II. GRACE TRIUMPHANT IN ITS LIBERALITY.
1. The liberality of its character:"him that cometh," the rich, poor, great,
obscure, moral, debauched.
2. The liberality of the coming: no adjective or adverb to qualify. Notcoming
to the sacraments orworship, but to Christ. Some come at once; some are

months in coming; some come running; some creeping;some carried; some
with long prayers; some with only two words;some fearfully; some hopefully,
but none are castout.
3. The liberality of the time. It doesn't say when. He may be seventy or only
seven;at any season;on any day.
4. The liberality of the duration. "Nevercastthee out," neither at first nor to
the last,
5. Something of the liberality is seenin the certainty, "in no wise." It is not a
hope as to whether Christ will acceptyou. You cannotperish if you go.
6. There is greatliberality if you will notice the personality. In the first clause,
where everything is special, Jesus usedthe large word "all";in the second,
which is general, He uses the little word "him." Why? Becausesinners want
something that will suit their case. This means me.
(C. H. Spurgeon.)
An accountof the persons that come to Christ
T. Horton, D. D.
1. What is meant by coming to Christ?(1) An outward coming in application
of the means. When we come to His ordinances we come to Him.(2) Closing
with Christ, embracing Him, believing on Him, and submitting to Him.
Coming not with the feet but with the heart.
2. What is meant by the Fathergiving men to Christ?(1)In God's eternal
purpose and counsel.(2)In the drawing of our hearts to Him when God by His
Spirit persuades us to close with Christ. This giving is mutual: Christ is given
to us and we to Him, so there is a marriage-knotdrawn and contracted
betweenus.
I. ALL THAT THE FATHER HATH GIVEN ME SHALL COME TO ME.
1. This is an expressionof some latitude and universality — "all" (Ephesians
1:4, 5; 2 Peter 3:9). From which we learn how to make our calling and election
sure, viz., by closing with the conditions of the gospel. We may know whether
we are given to Christ by coming to Him.
2. This is an expressionof restriction. None come to Christ but such as are
given to Him (John 6:44; 2 Corinthians 3:5; Philippians 2:13). The reasons
why none come to Christ but those whom God gives to Him are —(1) Because
all others are ignorant of Him, and without the knowledge ofChrist there is
no coming to Him (Matthew 16:16, 17).(2)There is a perverseness in their

wills and affections, so that though many know Him, they hang off from Him
(John 3:19), so there must also be a drawing of their hearts which is the work
of God alone.
3. From the word "come" we learnthat men by nature are distant from
Christ.
4. From the word "given" we see that all men are in the hands of God, for
none can give what they have not got.
II. CHRIST'S ENTERTAINMENT OF THOSE WHO COME TO HIM.
1. His reception.(1)He will take them into friendship with Himself (Matthew
11:28;Isaiah 55:7; Ezekiel33:11).(2)None excepted(Revelation22:17). There
is nothing to exclude (Isaiah 1:18; 1 Timothy 1:15).(3) What an
encouragementto all men to close with Christ.
(a)The nature of our sins cannotexclude us, since Paul, Manasseh, Mary
Magdalene, etc., found mercy (Psalm 25:11). The ground of God's pardon is
not our sin, but His grace (Isaiah44:3, 24, 25).
(b)Nor the Humber of our sins (Hosea 14:4; Jeremiah3:1).
(c)Nor any supposed imperfection in our humiliation. We are humbled
sufficiently if we come.(4)Considerthe greatadvantage of coming.
(a)Pardon and the life of justification (Isaiah 55:7; Micah7:19).
(b)Powerover sin and the life of sanctification.
(c)Comfort and peace ofconscience.(5)To enlarge, we may come not only in
conversion, but after it, for assurance, greatermeasures ofgrace, and
progress. Letus then come boldly (Hebrews 4:16).
2. His custody and preservation. "I will keephim in."
(T. Horton, D. D.)
The Father's gift the sinner's privilege
Dr. Andrews.
I. THE EXPRESSION. "Allthat the Father," etc.
1. Number. Who can measure the amplitude of "all"?
2. Definiteness. Notone more or less.
3. Relation. The Father sends His Son to men and men to His Son. The
conditions of this relation are the Incarnation and Atonement on the part of
Christ; coming or believing on the part of men.

4. Donation. This was mediatorial.
5. Value. What must be the worth of that which the Father could give and
Christ accept?
II. THE PROMISE. "Shallcome unto Me."
1. The certainty. "He shall see of the travail of His soul."
2. The act.
(1)Externally, they shall be brought in the providence of God under the means
of grace.
(2)Spiritually. If you have come to Christ you have entered into the meaning
of four words — conviction of sin, the suitableness ofChrist, venturing on
Christ, continual coming to Christ.
III. THE ENCOURAGEMENT."Iwill in no wise castout."
1. Personality. "Him." Sin is personal, so must salvationbe.
2. Extent. Christianity is the only universal religion; it can take root
everywhere because it makes its offer to everybody.
3. The removal of doubts.(1) On the part of sinners.
(a)When they have been calledlate in life; but remember the dying thief.
(b)Sin suggests doubts. It is not what you have been, but what you are willing
to be.
(c)Unworthiness and infirmity create doubts.
(d)Doubts arise from ignorance. All these are removed by the invitation.(2)
On the part of saints.
(a)Many feel a sense ofinward corruption.
(b)Others are conscious ofstupidity and perverseness.
(c)Lowness ofattainment suggestsdoubts; and
(d)Remaining guilt and imperfection. But what are these in the light of the
promise, "Him that," etc.?
(Dr. Andrews.)
Encouragementto seekers fromthe purposes and promises o
W. Hancock, M. A.
f God: —

I. GOD'S GRACIOUS PURPOSE.
1. God the Father is the prime Moverin the scheme of redemption. Beware of
regarding the Father as an enemy and the Son as a friend. The Father's love is
perpetually magnified in Scripture.
2. The Father hath given His Son a multitude which no man can number.
3. This gift was a very burdensome one to the Son. A ransom must be paid
and satisfactiongiven.
4. The acceptance ofthe gift was mostwilling, for the Son gave Himself to
receive it (Ephesians 5:25).
II. THE ARTICLE OF THE COVENANT which secures the actualunion of
His people to the Redeemer. "Shallcome unto Me."
1. What is meant by coming to Christ?
(1)Seeking, implying a sense ofneed, danger, misery, condemnation, ruin.
(2)Finding, including an enlightened understanding, and the revelation of the
Saviour as suited to the sinner's necessities.
(3)Appropriation.
2. The instrument of calling sinners is the Word, the Law with its warnings
and threatenings, the gospelwith its invitations and promises.
3. The effectual agentis the Spirit. We preach like Ezekielto dry bones until
the heavenly breath breathes upon them.
III. THE PROMISE. "Him that cometh," etc. The preacher's commissionis
as unlimited as this promise. "Go ye into all the world," go.
1. Our encouragementto go forth under this commissionis drawn from our
knowledge ofGod's purpose. This assures us that our labour shall not be in
vain.
2. No degree or kind of guilt will be a bar to the sinner's receptionif he will
but come.
3. Surely then the expostulationis timely, "Why will ye die?"
(1)Why go on in ways you know to be ruinous?
(2)Why keepawayfrom Jesus when you are sure of a welcome?
4. Whose fault will it be if you perish? Yours, not God's.
(W. Hancock, M. A.)

Comers welcomed
T. Whitelaw, D. D.
I. GROUNDS ON WHICH THEY FEAR REJECTION.
1. Supposedomissionfrom the number of the given, in which case they deem
it hopeless to come.
2. Greatness ofguilt — they are too bad to be received.
3. Absence of merit — they are not goodenoughto be accepted.
4. Lateness ofrepenting — they are too old to be welcomed.
5. Defects in believing — their faith is too feeble or not of the right sort.
II. REASONS WHY THEY ARE SURE OF A WELCOME. Christ will not
castthem out.
1. Fortheir sakes. He knows —
(1)The value of the soul.
(2)The greatnessofthe peril.
(3)The blessednessofsalvation.
2. ForHis Father's sake. To do so would be to place dishonour upon Him
whose will He had been sent to perform.
3. ForHis own sake. Since everysinner saved is —
(1)An increase to His glory.
(2)A triumph of His grace.
(3)A trophy of His power.
(4)A subject added to His empire.
4. Forthe world's sake. How could the gospelprevail if it gotnoised abroad
that one was rejected. Lessons —
1. Despairfor none.
2. Hope for all.
(T. Whitelaw, D. D.)
High doctrine and broad doctrine
C. H. Spurgeon.
Consider—

I. THE ETERNALPURPOSE.
1. If all that the Fathergiveth to Christ shall come to Him, then some shall
come, and why should you not be among them? One says, "Suppose I am not
one of the elect";but suppose you are — or, better still, leave off supposing
altogetherand go to Christ and see.
2. Those who come to Christ come because ofthe Fatherand the Son. They
come to Christ not because of any goodin them, but because ofthe Father's
gift. There never was a soul who wanted to come but Jesus wantedhim to
come a hundred times as much.
3. They are all savedbecause they come to Christ, and not otherwise. There is
no way of salvation for peculiar people. The King's highway is for all.
4. If I come to Christ, it is most clearthat the Father gave me to Christ.
II. THE EVERLASTING GOSPEL.
1. "Him that cometh," go., is one of the most generous ofgospeltexts.
Generous —(1) As to the characterto whom the promise is made. "Him," the
atrocious sinner, the backslider, you.(2) The text gives no limit to the coming,
save that they must come to Christ. Some come running, some limping, etc.(3)
There is no limit as to time. Young and old.
2. The blessedcertainty of salvation — lit. "I will not, not," or "never, never
castout."
3. The personality of the text — "Him," that is, thee.
(C. H. Spurgeon.)
Coming to Christ
The Pulpit.
Every stage of the Redeemer's life confirmed the delightful fact, that "God
sent not His Son into the world to condemn the world," etc.
I. THE OBJECTOF APPROACH. Prophets spake of Him, that around Him
should throng the sons and daughters of woe. Jacobsaid, when dying, "Unto
Him shall the gathering togetherof the people be." Isaiahsaid, "Unto Him
shall men come";and He Himself said, "All that the Fatherhath given Me,"
etc. "And I, if I be lifted up, will draw all men unto Me." He possesses
qualifications to relieve our wants, in opposition to all assumedcharacters.
1. He is infinitely wise.
2. He is of illimitable power.

3. He is of boundless compassion:and by possessionofthese, He is able to save
to the uttermost all that come unto God by Him.
II. THE PURPOSES FOR WHICHWE ARE TO COME.
1. Forinstruction. We are ignorant of ourselves — of God — of Christ — of
the wayof salvation. He is the light of the world — the greatprophet. "All thy
children shall be taught of the Lord," etc.
2. Forpardon. We are guilty, and need pardon. "Him hath God exaltedwith
His right hand," etc. "In whom we have redemption through His blood — the
forgiveness ofsins," etc. Whosoeverbelievethin Him shall receive remission
of sins.
3. Forstrength. We have duties to perform, difficulties to encounter, trials to
endure. Without Him we can do nothing: but He has said, "My grace is
sufficient for thee," and always remember as a check to indolence and
supineness, that though without Him we can do nothing, "we cando all things
through Christ, which strengthenethus."
4. Forpeace. He is the Prince of Peace. "Mypeace Ileave with you," etc.; and
we, as ministers of Christ, preach peace through the blood of His cross.
5. Foreternal life. "I give unto My sheepeternal life." He is the record, "God
hath given unto us eternallife, and this life is in His Son."
III. HOW WE ARE TO COME. A bodily act is not intended; many do this,
and not come at all. Jesus said, when they thronged around Him, "Ye will riot
come unto Me that ye might have life"; but a spiritual act is meant; and does
it not remind us that we are naturally at a distance, not locally, but
spiritually; and hence arises the necessityofthe agencyof the Holy Spirit —
"No man cancome unto Me," etc.
1. We come by prayer: "Hence," says Paul, "letus come boldly to the throne
of grace."
2. By faith. "Without faith it is impossible to please God," etc.
(1)It regards His Divinity.
(2)His humanity.
(3)That He is the appointed medium of approach — "I am the way, the truth,
and the life."
3. With humility on accountof our sin.

4. Contrition. Not sorrow merely for its consequences,but from a view of its
nature, and the Being againstwhom it is committed. "Thatgodly sorrow
which workethrepentance to salvation," etc.
IV. THE CERTAINTYOF ACCEPTANCE. "Iwill in no wise castout."
1. From the promises and invitations of Scripture. "And the Spirit and the
Bride say, Come." " Ho, every one that thirsteth." "Come unto Me, all ye that
labour." "Wherefore, He also is able to save to the uttermost." "As I live,
saith the Lord, I have no pleasure." "Notwilling that any should perish," etc.
2. From the examples of the Scripture. There stands a Manasseh, a Magdalen,
St. Luke, a Thief on the Cross, and a Saul of Tarsus. Go to heaven, and ask if
Jesus was willing to receive them? The question shall give a fresh impulse to
the song, while they swellthe strains, and cry, "He loved me, and gave
Himself for me." Go to the regions of darkness, and ask of them, Is one there
that applied to Him? and, while anguish swells their bosoms, they will answer,
No; we despisedand rejectedHim, and would not have Him to reign over us.
Go to the north, east, west, and south, and ask believers whether Jesus did not
receive them graciously. Theywill all give their testimony — While a great
way off, He ran and met me, and fell upon my neck and kissedme.
Conclusion:address to those already come — those coming — and those at a
distance.
(The Pulpit.)
Coming to Christ
D. L. Moody.
I have read of an artist who wantedto paint a picture of the prodigal son. He
searchedthrough the mad-houses, and the poor-houses, and the prisons, to
find a man wretchedenough to represent the prodigal, but he could not find
one. One day he was walking down the streets and met a man whom He
thought would do. He told the poor beggarhe would pay him well if he came
to his room and satfor his portrait. The man agreed, and the day was
appointed for him to come. The day came, and a man put in his appearance at
the artist's room. "You made an appointment with me," he said, when he was
shown into the studio. The artist lookedat him, and said, "I never saw you
before." "Yes," he said, "I agreedto meet you to-day at ten o'clock." "You
must be mistaken; it must have been some other artist; I was to see a beggar
here at this hour." "Well," saidthe man, "I am he." "You? Yes." "Why,
what have you been doing? Well, I thought I would dress myself up a bit

before I got painted." "Then," saidthe artist," I do not want you; I wanted
you as you were;now you are no use to me." That is the way Christ wants
every poor sinner, just as he is.
(D. L. Moody.)
Coming to Christ
ClericalLibrary.
"My next step," said an anxious inquirer, "is to get deeper conviction." "No,"
said a Christian friend, "your next stepis to go to Christ just as you are. He
does not say, come to conviction, come to a deepersense of sin, which you
have been labouring to get, but 'Come unto Me.'" "Ah," she exclaimed, "I see
it now. Oh, how self-righteous I have been, really refusing Christ, while all the
time I thought I was preparing to come to Him." "Will you go to Jesus now?"
Humbly, yet decisively, she responded, "Yes, I will." And the Lord in the
richness of His grace and mercy enabled bet to do so.
(ClericalLibrary.)
Christ the Saviour of all who come to Him
I. OUR DUTY TO CHRIST. To come to Him.
1. How.(1)By repentance (Matthew 11:28;Mark 1:15).(2)By faith.(a)
Assenting to Him (Hebrews 11:6) that He is an only (Acts 4:12) and all-
sufficient Saviour (Hebrews 7:12).(b) Receiving Him (John 1:12) for our
Priest, to atone (Hebrews 9:12) and to make intercession(Hebrews 7:25; 1
John 2:1); for our Prophet (Deuteronomy 18:15; Acts 3:22), to make known
God's will and to enable us to know it (John 16:13); for our King (Isaiah 9:6;
John 18:36; Matthew 28:18), to subdue our enemies (Hebrews 2:14), to rule
over us (Psalm 110:1-3).
2. What for.
(1)Pardon (Acts 5:31).
(2)Acceptance (Romans 5:1).
(3)Purity (Titus 2:14; Acts 3:26).
(4)Eternal life (John 5:40; Matthew 11:28).
II. CHRIST'S PROMISE, thatif we come to Him He will in no wise castus
out.

1. What are we to understand by this? That He will receive us (Titus 2:14)
into —
(1)The number of His people (1 Peter2:9);
(2)His love and favour (John 13:1);
(3)His care and protection (John 17:12);
(4)An interest in his death and passion;
(5)A participation of His grace and spirit (John 16:7);
(6)His intercession(John 17:9);
(7)His presence and glory (John 17:24).
2. How does this appear.
(1)We have His promise.
(2)This was the end of His coming (John 3:16; John 6:39, 40).
III. MOTIVES TO COME TO CHRIST.
1. Are we in debt? He will be our Surety (Hebrews 7:22).
2. Are we in prison? He will be our Redeemer.
3. Are we sick? He will be our Physician (Matthew 9:12).
4. Are we arraigned? He will be our Advocate, (1 John 2:1).
5. Are we condemned? He will be our Saviour (Romans 8:34).
6. Are we estrangedfrom God? He will be our Mediator(1 Timothy 2:5).
7. Are we in misery? He will be our Comforter (Psalm 94:19).
8. Are we weary? He will give us rest (Matthew 11:28). Wherefore come to
Him.
(1)Presently.
(2)Cheerfully.
(3)Sincerely.
(4)Resolutely.
(Bp. Beveridge.)
The all-important advent
J. Vaughan, M. A.
I. THE EVENT. There are various advents.

1. The incarnation.
2. Through the Spirit.
3. At the judgment.
4. That of our text — a man's coming to Christ. This is dependent on the first,
is made effectualthrough the second, and secures that the third shall be
blessedand glorious.
II. THE CONSEQUENCE. Thosewho come will not be castout.
1. Becauseit is not in Christ's nature to do so.
2. BecauseHe has shed His blood for this very purpose.
3. BecauseHe has said it, which is enough.
III. THE MANNER.
1. Direct— not through any mediator.
2. As you are.
3. As you can.
4. Now.
(J. Vaughan, M. A.)
Coming unto Jesus
S. Miller.
Take everyother verse out of the Scriptures, and leave but this, and you have
a foundation on which a world of souls may build their hopes and never be
put to shame. Hear it, impenitent sinners, alarmed souls, desponding
believers, rejoicing saints.
I. THE PERSONPOINTEDOUT. What is meant by coming to Him.
1. Negatively.
(1)Notto the Scriptures, they only testify of Him (John 5:39, 40).
(2)Notthe Church, that is only a means, not the fountain of grace.
(3)Notprayer, that is a well of salvationbut not salvation.
(4)Vers. 5, 22-24, show how possible it is to come, and yet not to come to
Christ Himself.
2. Positively. Christ addresses the spiritual part of man's nature, and the
invitation implies —

(1)A forsaking of sin. To come to is to come from (2 Corinthians 6:14-18).
(2)A renouncing of self.
(3)Faith which workethby love (vers. 35, 68, 69).
I. THE ASSURANCE GIVEN CONCERNINGTHE PERSON INDICATED.
1. The assurance itself.
(1)It is unrestricted.
(2)Personal.
(3)Basedupon the good"will" of Christ.
(4)Emphatic, "in no wise."
2. The grounds of the assurance.
(1)The purposes of the Father.
(2)The death of Christ.
(3)The resurrectionof Christ.
(4)The work of the Spirit.
(5)All God's attributes make it sure.Conclusion.
1. What say you to this?
2. Transpose the text, "Him that cometh not to Me I will castout."
(S. Miller.)
The gospelwelcome
D. Moore, M. A.
I. THE STATES OF MIND WITH WHICH WE SHOULD COME. The
previous part of the text need prove no stumbling-block. All it affirms is that
those whom the Father gives do come to Christ. Put the two togetherand they
affirm the absolute freeness ofthe Divine grace, and exhibit that grace as
acting in concurrence with our voluntary powers. Salvationis neither
arbitrary, mechanical, nor compulsory. We must corneal. With childlike and
dependent trust.(1) The primary element of all true faith, which is the
movement of mind and heart towards God, is simple reliance on the gospel
testimony that Christ is all-sufficient for the purposes of salvation.(2)The
greatstrength and stay of this faith is that it enables the soul to rely
exclusively upon a personalRedeemer.(3)This absolute casting of ourselves
on Christ is not offeredas a permission, but as a positive command.

2. With chastenedhumility and godly sorrow, repentance and faith stand
togetherin the gospelcommission, and are always united in the experience of
the faithful. "Going and weeping." The prodigal.
3. In the spirit of total self-renunciation. Leave self, righteousness,sin, etc.,
and come to ME.
II. THE ENCOURAGEMENTAND CONFIDENCE we have in coming to
Christ.
1. "Him that cometh" or is coming, in the very actof coming now. It is a
constantly repeatedact; alike necessaryin regenerationand sanctification.
This includes all of whatsoevercountry, church, condition, rank.
(1)Hear it, ye young. There is a sense in which your coming to Christ may be
too late, but there is none in which it canbe too early.
(2)Ye middle agedwhom harassing cares disquiet. He will allow for
everything but a refusal to come.
(3)Ye aged. Perhaps the harvestis passedand ye are not saved.
2. "In no wise."
(1)But I have stayed awaytoo long.
(2)I am a backslider. No matter.
3. Has Jesus ever castany one out? No.
(1)All the glorious perfections of His nature bend Him to welcome you.
(2)The mighty price paid for your redemption.
(3)The purpose and promises of God.Conclusion:Not to come is to be
rejected;not to be saved is to be lost; there is no middle state.
(D. Moore, M. A.)
Invitations of the gospel -- the sinner's warrant
C. H. Spurgeon.
In the courts of law if a man be calledas a witness, no sooneris his name
mentioned, though he may be at the end of the court, than he begins to force
his wayup to the witness-box. Nobodysays, "Why is this man pushing here?"
or, if they should say, "Who are you?" it would be a sufficient answerto say,
"My name was called." "Butyou are not rich, you have no gold ring upon
your finger!" "No, but that is not my right of way, but I was called." "Sir, you
are not a man of repute, or rank, or character!" "It matters not, I was called.

Make way." So make way, ye doubts and fears, make way, ye devils of the
infernal lake, Christ calls the sinner. Sinner, come, for though thou hast
nought to recommend thee, yet it is written, "Him that cometh unto Me I will
in no wise castout."
(C. H. Spurgeon.)
The essentialin religion
W. Hoyt.
I. WHAT TRUE RELIGION IS.
1. Negatively.
(1)It cannot consistin any feeling of moral fitness. What need of coming to
Christ if our own nature is morally sufficient?
(2)Nor in the observance ofexternal ritual. The source of the corruptions of
Christianity is the tendency to put form for faith.
(3)Nor in simple orthodoxy.
2. Positively. A living relation with a living Christ.
II. THE METHOD OF GAINING TRUE RELIGION.
1. Notthronging about Christ.
2. But coming to Christ by faith.
III. THE PROOF OF THE POSSESSIONOF TRUE RELIGION.
1. Notin an old experience preservedin the memory.
2. Norin a present release from the fear of death.
3. Norin the fervent glow of feeling (these may accompanyit), but in the
present proneness of the soul on these words of Christ.Conclusion:Why will
you not come to Christ?
1. Is it because you are afraid of ridicule and what others may say?
"Whosoevershallbe ashamedof Me and of My words, of him shall the Son of
man be ashamed."
2. Is it because ofthe inconsistenciesofChristians? "Every man Shall give
accountof himself to God."
3. Is it because you are not willing to give up all to Christ? "What shall it
profit a man," etc.

4. Is it because you are thinking you will do as well as you can, and that God
ought to be satisfiedwith that? "Whosoevershallkeepthe whole law, and yet
offend in one point, he is guilty of all."
5. Is it because you are postponing the matter without any definite reason?
"Boastnotthyself of to-morrow," etc.
6. Is it because you fearyou will not be accepted? "Him that cometh unto Me
I will in no wise castout."
(W. Hoyt.)
Scripture difficulties
W. Hancock., C. H. Spurgeon.
To thread a needle in the dark is a thing which no one can do. The difficulty
and impossibility, however, does not lie in the thing itself, but in the
circumstances under which it is attempted. Only let there be light, and the
thing is not only possible, but perfectly easy. This will serve to illustrate our
inability to reconcile, understand, and explain certain mysteries in Divine
things; for instance, to reconcile God's fixed decrees andinfallible
foreknowledgewith man's free will and responsibility. Our Lord plainly
declares, that "no man can come to Him except the Father draw him"; but, at
the same time, He gives the widest and most unlimited invitation — "Come
unto Me, all ye that labour and are heavy laden, and I will give you rest."
"Whosoeverwill, let him take of the water of life freely." And He charges it as
entirely their own fault, if any refuse to come, and so perish: "Ye are not
willing to come to Me, that ye might have life."
(W. Hancock.)Iwas cruising one day in the westernHighlands. It had been a
splendid day, and the glorious sceneryhad made our journey like an
excursionto Fairy Land; but it came to an end, for darkness and night
assertedtheir primeval sovereignty. Right ahead was a vast headland of the
isle of Arran. How it frowned againstthe evening sky! The mighty rock
seemedto overhang the sea. Justat its base was a little bay, and into this we
steamed, and there we lay at anchorage allnight, safe from every wind that
might happen to be seeking outits prey. In that calm loch we seemedto lie in
the mountain's lap while its broad shoulders screenedus from the wind. Now,
the first part of my text, "All that the Fathergiveth Me shall come to Me,"
rises like a huge headland high into the heavens. Who shall scale its height?
Upon some it seems to frown darkly. But here at the bottom lies the placid,
glassylake of infinite love and mercy: "Him that comethto Me I will in no

wise castout." Steam into it, and be safe under the shadow of the greatrock.
You will be the better for the mountain-truth as your barque snugly reposes
within the glittering waters at its foot; while you may thank God that the text
is not all mountain to repel you, you will be grateful that there is enough of it
to secure you.
(C. H. Spurgeon.)
Characternot needed for salvation
J. F. B. Tinling, B. A.
In the mission at George Yard, Whitechapel, a convertedstreet-singer, who
had experiencedmuch difficulty in getting work for want of a "character,"
but who afterwards became a licensedhawkerand distributed tracts as he
walkedalong, said: "Bless God, I have found out that Jesus will, take a man
without a character."
(J. F. B. Tinling, B. A.)
The essenceofthe gospel
W. Hoyt.
Pluck a green leaffrom a bough and look at it. That leaf, science tells us, is the
typical tree. The tree is built upon the pattern of that leaf. The tree is only the
leaf expanded, and with its various parts altered to suit new requirements; but
the idea manifest in the leaf is the idea according to which the tree is made
and shaped. For instance, science tells us that the seed — the starting-point of
life to the tree — is only a leaf rolled tight and changedin tissue and in
contents, and so fitted for its specialuses. The tree-trunk is only the leaf-stem
made to take columnar form, and greatly lengthened and strengthenedand
enlarged. All the mingling mass of branch and bough and twig, lifting their
manifold tracery againstthe sky, is but the reproduction and increasing of the
delicate tangle of veins striking through the greensubstance of the leaf. In
short, the tree is only the leafcut in larger pattern. Everything in the huge
tree is adjusted to the method of the little leaf. In the leafyou have the tree in
germ and type. So it is, it has seemedto me, with this short text I have read to
you, "Him that comethto Me I will in no wise castout." It is the typical
gospel. In this text we have the whole greatgospelin germ and type. The
entire system of the revelationof salvation is shaped after the pattern of this
text.

(W. Hoyt.)
The accessiblenessofChrist
C. H. Spurgeon.
Have you never read the story of the goodship that had been a long time at
sea, and the captainhad lost his reckoning;he drifted up the mouth of the
greatriver Amazon, and, after he had been sailing for a long time up the river
without knowing that he was in a river at all, they ran short of water. When
another vesselwas seen, theysignalled her, and when they gotnear enough for
speaking they cried, "Water!We are dying for water!" They were greatly
surprised when the answercame back, "Dip it up! Dip it up! You are in a
river. It is all around you." They had nothing to do but to fling the bucket
overboard, and have as much wateras ever they liked. And here are poor
souls crying out, "Lord, what must I do to be saved?" whenthe greatwork is
done, and all that remains to them is to receive the free gift of eternal life.
What must you do? You have done enough for one life-time, for you have
undone yourself by your doing. That is not the question. It is, "Lord, what
hast thou done?" And the answeris, "It is finished. I have done it all. Only
come and trust Me." Sinner, you are in a river of grace and mercy. Over with
the bucket, man, and drink to the full.
(C. H. Spurgeon.)
Human perversity
H. G. Guiness.
If a compassionateprince wrote over his palace gate — "Him that cometh to
Me I will in no wise castout," would poor beggars reading it need to have
these words explained before they could understand them? And if the good
man kept his word, and receivedall who askedhis help, would his porch be
ever empty night or day? Yet has Jesus, the Prince of Life, emblazoned these
words in large, shining letters above His gates ofgrace, and ever kept His
promise to help all the destitute and miserable who come to Him, and
thousands of sinners are found to this hour who will not understand them,
and millions of sinners who care nothing about them.
(H. G. Guiness.)
Abundant mercy

T. De Witt Talmage, D. D.
You say, "Do not getthe invitation too large, for there is nothing more
awkwardthan to have more guests than accommodation." Iknow it. The
Seamen's Friend Societyare inviting all the sailors. The TractSocietyis
inviting all the destitute. The Sabbath schools are inviting all the children. The
American and ForeignChristian Union is inviting all the Roman Catholics.
The MissionarySocietyis inviting all the heathen. The printing-presses of
Bible Societies are going night and day, doing nothing but printing invitations
to this greatgospelbanquet. And are you not afraid that there will be more
guests than accommodation? No!All who have been invited will not half fill
up the table of God's supply. There are chairs for more. There are cups for
more. God could with one featherof His wing coverup all those who have
come;and when He spreads out both wings, they coverall the earth and all
the heavens.
(T. De Witt Talmage, D. D.)
None castout by Christ
H. O. Mackey.
In some of the hotels on the road to the lead and gold mines of California,
there is constantly to be found in the registerthe names of persons with
"D.B." opposite to them. This means "dead broke," and it is the customnever
to refuse a meal to these poor fellows who have riskedand lost their all in
these precarious ventures.
(H. O. Mackey.)
Whosoevercomes is saved
A messengercame to a Hasten as quick as you can, there is a Sunday-school
superintendent and said: "A boy in a garret that wants to see you: he is
dying." The Sunday-schoolsuperintendent hastenedto the place, and in the
garret, in the straw, lay a boy who had been crushed by a cart. He was dying;
and as the superintendent entered, the boy said: "Oh! I am so glad you have
come. Didn't I hear you say the other Sunday that ' whomsoevercomes to God
he would be saved?'" "Yes," repliedthe superintendent, "I said about that."
"Well," saidthe boy," then I am saved. I have been a bad boy, but I have been
thinking of that, and I have been saying that over to myself, and I am saved."
After he had seenhis superintendent, his strength seemedto fail, and in a few
moments he expired, and the last words on his lips were:"Whomsoever

cometh to God, He will in no wise be castout." He did not getthe words
exactly right, but he got the spirit.
Mercy for all
T. Guthrie, D. D.
Men are going to ruin; but not like the boat that was seenshooting the rapid,
and had reacheda point above the cataractwhere no power could stem the
raging current. To the horror of those who watchedit shooting on to
destruction, a man was seenon board, and asleep. The spectators ran along
the banks. They cried; they shouted; and the sleeperawokeatlength to take
in all his danger at one fearful glance. To spring to his feet, to throw himself
on the bench, to seize the oars, to strain every nerve in superhuman efforts to
turn the boat's head to the shore, was the work of an instant. But in vain.
Away went the bark to its doom, like an arrow from the bow. It hangs a
moment on the edge of the gulf; and then, is gone for ever. Suppose a man to
be as near hell! — if I could awakenhim, I would. The dying thief was saved
in the actof going over into perdition. Christ caught and saved him there.
And He who is mighty to save, saving at the uttermost cansave, though all our
life were wastedto its lastbreath, if that lastbreath is spent in gasping out St.
Peter's cry, "Save, Lord, or I perish!"
(T. Guthrie, D. D.)
A Saviour for the lost
"I am lost," saidMr.Whitefield's brother to the Countess ofHuntingdon. "I
am delighted to hear it," said the Countess. "Oh," criedhe, "whata dreadful
thing to say!" "Nay," saidshe, "'for the Sonof man is come to seek and to
save that which was lost'; therefore I know He is come to save you." O sinner,
it would be unreasonable to despair. The more broken thou art, the more
ruined thou art, the more vile thou art in thine own esteem, so much the more
room is there for the display of infinite mercy and power.
The gospelfor dying hours
C. H. Spurgeon.
You may know the name of Mr. Durham, the author of a famous book on
Solomon's Song, one of the most earnestof Scotland's ancientpreachers.
Some days before he died he seemedto be in some perplexity about his future

well-being, and said to his friend Mr. Carstairs, "Dearbrother, for all that I
have written or preached, there is but one Scripture which I can now
remember or dare grip unto now that I am hastening to the grave. It is this —
'Whosoevercomethunto Me, I will in no wise castout.' Pray tell me if I dare
lay the weight of my salvation upon it." Mr. Carstairs justly replied,
"Brother, you may depend upon it, though you had a thousand salvations at
hazard." You see it was a plain, sinner's text that He restedon. Just as Dr.
Guthrie wanted them to sing a bairn's hymn, so do dying saints need the plain
elementary doctrines of the gospelto restupon.
(C. H. Spurgeon.)
Jesus a greatSaviour
C. H. Spurgeon.
Remember He never did castany one out. Neveryet! Neverone! I have
declaredthis everywhere, and I have said, "If Jesus Christ casts any one of
you out when you come to Him, pray let me know; for I do not want to go up
and down the country telling lies." Again I give the challenge. If my Lord does
eastout one poor soul that comes to Him, let me know it, and I will give up
preaching. I should not have the face to come forward and preach Christ after
that; for He Himself has saidit, "Him that cometh to Me I will in no wise cast
out"; and He would be a false Christ if He acted contrary to His word. He
cannot castyou out; why should He? "Oh, but then I am so bad." So much
the less likelyis He to refuse you, for there is the more room for His grace.
(C. H. Spurgeon.)
Christ never fails
C. H. Spurgeon.
When a man brings out a patent medicine, he publishes verifications of the
efficacyof his physic. He gets a number of cases,and he advertises them. I
suppose they are genuine. I should not like to be hangedif they were not. I
suppose, therefore, they are all accurate and authentic. But there is one thing
which you never knew a medicine advertiserdo: he never advertises the
failures of the medicine. The number of persons that have been induced to
buy the remedy, and have derived no goodfrom it: if these were all
advertised, it might occupymore room in the newspaperthan those who write
of a cure. My Lord Jesus Christis a Physician who never had a failure yet —
never once. Neverdid a soul washin Christ's blood without being made

whiter than snow. Neverdid a man, besottedwith the worstof vice, trust in
Jesus without receiving power to conquer his evil habits. Not even in the
lowestpit of hell is there one that dares to say, "I trusted Christ, and I am
lost. I sought His face with all my heart, and He castme away." There is not a
man living that could say that, unless he dared to lie; for not one has with
heart and soul soughtthe Saviour, and trusted in Him, and then had a
negative from Him. He must save you if you trust Him. As surely as He lives
He must save you, for He has put it, "Him that cometh to Me I will in no wise
castout." I will repeat it, "Him that cometh to Me I will in no wise castout."
You have never come if He has not receivedyou; for He must save those who
trust in Him.
(C. H. Spurgeon.)
The forgiving mercy of God
J. Spencer.
It is reported of Julius Caesar, thathe never entertained hatred againstany so
deeply but he was willing to lay down the same upon the tender of submission.
As when C. Memnius put in for the consulship, he befriended him before
others of the competition, notwithstanding that Memnius had made bitter
invectives againsthim. Thus the great Godof Heaven, to whom all the
Caesarsand kings of the earth are tributaries and homagers, doth never hate
so irreconcilably but that true humiliation will work a reconciliation— let but
the sinner appear before Him in a submissive posture, and His angerwill be
soonappeased.
(J. Spencer.)
How to come to Christ
Ira D. Sankey.
At a gathering in the WestEnd of London the Rev. CaesarMalanfound
himself seatedby a young lady. In the course ofconversationhe askedher if
she were a Christian. She turned upon him, and somewhatsharply replied,
"That's a subject I don't care to have discussedhere this evening." "Well,"
answeredMr. Malan, with inimitable sweetnessofmanner, "I will not persist
in speaking of it, but I shall pray that you may give your heart to Christ, and
become a useful workerfor Him." A fortnight afterwards they met again, and
this time the young lady approachedthe minister with marked courtesy, and
said, "The question you askedme the other evening has abided with me ever

since, and causedme very greattrouble. I have been trying in vain in all
directions to find the Saviour, and I come now to ask you to help me to find
Him. I am sorry for the way in which I previously spoke to you, and now come
for help." Mr. Malanansweredher, "Come to Him just as you are." "Butwill
He receive me just as I am, and now? Oh, yes," said Mr. Malan, "gladly will
He do so." Theythen knelt togetherand prayed, and she soonexperiencedthe
holy joy of a full forgiveness through the blood of Christ. The young lady's
name was Charlotte Elliot, and to her the whole Church is indebted for the
pathetic hymn commencing, "Just as I am, without one plea.
(Ira D. Sankey.)
None castout
C. H. Spurgeon.
I went the other day to St. Cross Hospitalnear Winchester. There they give
awaya piece of bread to everybody who knocks atthe door. I knockedas bold
as brass. Why should I not? I did not humble myself particularly and make
anything specialof it. It was for all, and I came and receivedas one of the
people who were willing to knock.
(C. H. Spurgeon.)
The comfort of the gospelin a dying hour
DeanStanley.
When the greatBishop Butler was lying on his death-bed, he was observedto
be unusually pensive and dejected, and on being askedthe cause, ha replied,
"ThoughI have endeavoured to avoid sin and please God to the utmost of my
power, yet from the consciousnessofperpetual infirmities, I am still afraid to
die." A friend who stoodby read him this text. "Ah," saidthe dying man, I
have read that a thousand times, but I never felt its full force till this moment,
and now I die happy.
(DeanStanley.)
COMMENTARIES
Ellicott's Commentary for English Readers

(37) All that the Fathergiveth 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 assemblythere are representatives ofthe differing stages offaith 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 Messiahshouldbe. Here are men of humble heart finding in
Him the satisfactionof the soul’s deepestwants, 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
acceptanceit is that God giveth. Men have seizednow one and now the other
of these truths, and have built upon them in separationlogicalsystems of
doctrine which are but half-truths. He states them in union. Their
reconciliationtranscends 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 ofGod by Christ preventing us, that we may have a goodwill, and
working with us, when we have that goodwill” (the Tenth Article of Religion).
And him that comethto me I will in no wise castout.—It is not easyto
improve the English rendering of this verse, and there is a sacrednessin the
sound of the old, old words; but still, they conveyto 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 Fathergiveth Me shall arrive at Me, and him that is on the wayI will in no
wise castout: for I am come down. . . . The present tense of “giveth” should be
noted. The giving is not of an actin the past, but of a ceaselesslove everin 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 eachman’s
coming, it passesto the masculine, which marks out the separate life and faith
of every unit in the mass.
It may be that the words “come” (arrive at) and “cometh” (is on the way),
contrastedas they are in this verse, refer to the different positions of those

who seek Him—to the ninety and nine in the fold, and the one who in the far
distance hears His voice and comes in doubt and fear; but the context seems
rather to point out the fulfilment of the Messianic kingdomas the Father’s
gift, and the individual difficulties of, and individual help given to, those who
strive to enter it, and shall in no wise be castout. There were men among
those who heard Him who in darkness and difficulty were feeling their way:
these men were guided and strengthened by an unseenhand until they found
it; there were men there who were being castout but not by Him.
Matthew Henry's Concise Commentary
6:36-46 The discoveryof 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 rejectedor lost by him.
No one will come, till Divine grace has subdued, and in part changedhis
heart; therefore no one who comes will ever be castout. The gospelfinds none
willing to be savedin 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 consentto the promise.
None had seenthe Father but his beloved Son; and the Jews must expectto be
taught by his inward power upon their minds, and by his word, and the
ministers whom he sent among them.
Barnes'Notes on the Bible
All - The original word is in the neuter gender, but it is used, doubtless, for the
masculine, or perhaps refers to his people consideredas a mass or body, and
means that every individual that the Fatherhad given him should come to
him.
The Fathergiveth me - We here learn that those who come to Christ, and who
will be saved, are given to him by God.
1. God promised him that he should see ofthe travail of his soul - that is, "the
fruit of his wearisome toil" (Lowth), and should be satisfied, Isaiah53:11.
2. All men are sinners, and none have any claim to mercy, and he may
therefore bestow salvationon whom he pleases.
3. All people of themselves are disposed to rejectthe gospel, John5:40.
4. God enables those who do believe to do it. He draws them to Him by His
Word and Spirit; "He opens their hearts to understand the Scriptures Acts
16:14;and He grants to them repentance, Acts 11:18;2 Timothy 2:25.

5. All those who become Christians may therefore be said to be given to Jesus
as the reward of his sufferings, for his death was the price by which they were
redeemed. Paul says Ephesians 1:4-5 that, "he hath chosenus in him (that is,
in Christ) before the foundation of the world, that we should be holy and
without blame before him in love; having predestinatedus unto the adoption
of children to himself, according to the goodpleasure of his will."
Shall come to me - This is an expressiondenoting that they would believe on
him. To come to one implies our need of help, our confidence that he can aid
us, and our readiness to trust to him. The sinner comes to Jesus feeling that he
is poor, and needy, and wretched, and casts himself on his mercy, believing
that he alone can save him. This expressionalso proves that men are not
compelled to believe on Christ. Though they who believe are given to him, and
though his Spirit works in them faith and repentance, yet they are made
willing in the day of his power, Psalm110:3. No man is compelled to go to
heaven againsthis will, and no man is compelledto go to hell against his will.
The Spirit of God inclines the will of one, and he comes freely as a moral
agent. The other choosesthe way to death; and, though God is constantly
using means to save him, yet he prefers the path that leads down to woe.
Him that cometh - Everyone that comes - that is, everyone that comes in a
proper mariner, feeling that he is a lost and ruined sinner. This invitation is
wide, and full, and free. It shows the unbounded mercy of God; and it shows,
also, that the reason, and the only reason, why men are not saved, is that they
will not come to Christ. Of any sinner it may be said that if he had been
willing to come to Christ he might have come and been saved. As he chooses
not to come, he cannot blame God because he saves others who are willing, no
matter from what cause, andwho thus are made partakers of everlasting life.
In no wise - In no manner, or at no time. The original is simply, "I will not
castout."
Castout - Reject, or refuse to save. This expressiondoes not refer to the
doctrine of perseverance ofthe saints, but to the fact that Jesus willnot reject
or refuse any sinner who comes to him.
Jamieson-Fausset-BrownBible Commentary
37-40. All that, &c.—This comprehensive and very grand passageis expressed
with a peculiar artistic precision. The opening generalstatement (Joh 6:37)
consists oftwo members: (1) "All that the Father Giveth me shall come to
me"—that is, "Thoughye, as I told you, have no faith in Me, My errand into
the world shall in no wise be defeated;for all that the Father giveth Me shall
infallibly come to Me." Observe, whatis given Him by the Father is expressed

in the singular number and neuter gender—literally, "everything"; while
those who come to Him are put in the masculine gender and singular
number—"every one." The whole mass, so to speak, is gifted by the Father to
the Sonas a unity, which the Son evolves, one by one, in the executionof His
trust. So Joh 17:2, "that He should give eternallife to all that which Thou hast
given Him" [Bengel]. This "shall" expresses the glorious certainty of it, the
Father being pledged to see to it that the gift be no empty mockery. (2) "And
him that comethto me I WILL IN NO WISE CAST OUT." As the former was
the divine, this is just the human side of the same thing. True, the "coming"
ones of the secondclause are just the "given" ones of the first. But had our
Lord merely said, "When those that have been given Me of My Fathershall
come to Me, I will receive them"—besides being very flat, the impression
conveyedwould have been quite different, sounding as if there were no other
laws in operation, in the movement of sinners to Christ, but such as are wholly
divine and inscrutable to us; whereas, thoughHe does speak ofit as a sublime
certainty which men's refusals cannot frustrate, He speaks ofthat certainty as
taking effectonly by men's voluntary advances to Him and acceptanceof
Him—"Him that cometh to Me," "whosoeverwill," throwing the door wide
open. Only it is not the simply willing, but the actually coming, whom He will
not castout; for the word here employed usually denotes arrival, as
distinguished from the ordinary word, which rather expresses the act of
coming (see Joh8:42, Greek), [Websterand Wilkinson]. "In no wise" is an
emphatic negative, to meet the fears of the timid (as in Re 21:27, to meet the
presumption of the hardened). These, then, being the two members of the
generalopening statement, what follows is meant to take in both,
Matthew Poole's Commentary
Here ariseth a greatquestion amongstinterpreters of various persuasions,
what giving of the Father is here meant; whether an eternal designationof
persons to eternal life, in order to the obtaining of which the persons so
predestinated are given to Christ, as he who was to be the Messiah, Saviour,
and Redeemerof the world; or the infusing the habits of special, saving grace,
by which persons are enabled actually to believe. If the former, the words do
not only infer an infallible connexion betwixt faith and eternal life and
salvation;but also betwixt the decree of electionand the collationof special
grace, by which men are enabled to believe, and, believing, are saved. That
which seemethto favour the latter opinion is, that the verb is in the present
tense;it is not, all that the Fatherhath given, but

all that the Fathergiveth; which would incline us to think, that though in
other texts the Father’s giving of souls to Christ may signify his eternal
election, yet in this text it rather signifieth the donation or giving the habits of
specialgrace. Butthere are very learned and pious interpreters of another
mind, who think by the Father’s giving, is meant the Father’s choosing souls
in him, Ephesians 1:4. Certainit is, that there are some chosento life, and the
certain means by which that life is to be obtained, Ephesians 1:4,5. And as
certain it is, that persons so chosenin him, shall neither miss of that life, nor
yet of that effectualmeans by which it shall be obtained. Whether that eternal
election, or donation, be here intended or no, is not so momentous to
determine. For the Jesuits’argument, that if we understand it of such an
eternal gift, our Saviour rather excuses than accuseththem for their unbelief,
by telling them they could not believe, because they were not given unto him;
it holdeth as strong againstspecialgrace as againstparticular election;so as if
that were true, it could be interpreted in neither of those senses:but by their
leaves it doth not at all excuse them, unless they did what in them lay to come
to Christ: but this question belongs rather to polemicalwriters than
interpreters. Certain it is, that it is such a giving here mentioned, as shall be
followedby a coming to Christ; that is, believing in him, and by a true faith
receiving of him.
And those that do so, our Lord saith, he
will in no wise castout. Out of heaven, saysome; others understand it of
perseverance;but certainly the phrase denotes no more than the freeness and
readiness of Christ to receive every one who truly believeth in him, and to
preserve him to eternal life and salvation. Who they are that are given to
Christ, and that will or shall believe in him, is a secretthat is knownunto God
alone:but this may be known to all, that Christ will not throw off any soul
that is willing to receive him as its Saviour, and that no such soul shall perish
for ever.
Gill's Exposition of the Entire Bible
All that the Father giveth me,.... The "all" designnot the apostles only, who
were given to Christ as such; for these did not all, in a spiritual manner, come
to him, and believe in him; one of them was a devil, and the son of perdition;
much less every individual of mankind: these are, in some sense, givento
Christ to subserve some ends of his mediatorial kingdom, and are subject to
his powerand control, but do not come to him, and believe in him: but the

whole body of the electare here meant, who, when they were chosenby God
the Father, were given and put into the hands of Christ, as his seed, his
spouse, his sheep, his portion, and inheritance, and to be saved by him with an
everlasting salvation;which is an instance of love and care on the Father's
part, to give them to Christ; and of grace and condescensionin him to receive
them, and take the care of them; and of distinguishing goodness to them: and
though Christ here expresses this act of his Father's in the present tense,
"giveth", perhaps to signify the continuance and unchangeablenessofit; yet
he delivers it in the past tense, in John 6:39, "hath given"; and so all the
Oriental versions render it here. And it certainly respects anactof God,
antecedentto coming to Christ, and believing in him, which is a fruit and
effectof electing love, as is clearfrom what follows:
shall come unto me; such who are given to Christ in eternalelection, and in
the everlasting covenantof grace, shall, and do, in time, come to Christ, and
believe in him to the saving of their souls; which is not to be ascribedto, any
powerand will in them, but to the power and grace ofGod. It is not here said,
that such who are given to Christ have a "power" to come to him, or "may"
come if they will, but they shall come;efficacious grace willbring them to
Christ, as poor perishing sinners, to venture on him for life and salvation:
and him that cometh to me I will in no wise castout; such who come to Christ
in a spiritual manner, and are brought to believe in him truly and really, he
not only receives kindly, but keeps and preserves them by his power, and will
not castthem out, or thrust them from him into perdition: the words are very
strongly and emphatically expressedin the original, "I will not, not, or never,
never, castout without"; or castout of doors. Christ will never castthem out
of his affections;nor out of his arms; nor out of that family that is named of
him; nor out of, and from his church, which is his body, and of which they are
members; nor out of a state of justification and salvation; and therefore they
shall never perish, but have everlasting life. The three glorious doctrines of
grace, ofeternal election, efficaciousgrace inconversion, and the final
perseverance ofthe saints, are clearlycontained in these words.
Geneva Study Bible
{8} All that the Fathergiveth me shall come to me; and him that comethto me
I will in no wise castout.
(8) The gift of faith proceeds from the free electionof the Father in Christ,
after which everlasting life necessarilyfollows:therefore faith in Christ Jesus
is a sure witness of our election, and therefore of our glorification, which is to
come.

EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 6:37 ff. Through this culpable οὐ πιστεύετε, they were quite different
from those whom the Father gave Him. How entirely different were all these
latter; and how blessedthrough me, according to the Father’s will, must their
lot be!
πᾶν] Neuter, of persons as in John 3:6, John 18:2; 1 Corinthians 1:27. It
designates them as a “totam, quasi massam,” Bengel.
ὁ δίδ. μοι ὁ πατ.] viz. by the efficacious influence of His grace (John6:44-45),
whereby He inclines them to come, and draws them to me; οὐ τὸ τυχὸν
πρᾶγμα ἡ πίστις ἡ εἰς ἐμέ. ἀλλὰ τῆς ἄνωθεν δεῖται ῥοπῆς, Chrysostom. Moral
self-determination (John 5:40, John 7:17; Matthew 23:37) may obey this
influence (John 6:40), and may withstand it; he who withstands it is not given
Him by the Father, Php 2:13. “There is implied here a humble, simple,
hungering and thirsting soul,” Luther. Explanations resting on dogmatic
preconceptions are:of the absolute electionof grace (Augustine, Beza, and
most others[233]), ofthe natural pietatis studium (Grotius), and others.
πρὸς ἐμέ] afterwards ΠΡΌς ΜΕ. But ἘΜΈ is emphatic. The ἭΞΕΙis not
more (arrivera jusqu’à moi, Godet)than ἐλεύσεται, as John 6:35 already
shows;comp. the following Κ. Τ. ἘΡΧΌΜΕΝΟΝ, withwhich ἭΞΩ is again
resumed.
Οὐ ΜῊ ἘΚΒΆΛΩ ἜΞΩ] I certainly will not casthim out, i.e. will not
exclude him from my kingdom on its establishment; comp. John 6:39-40;
John 15:6; also Matthew 8:12; Matthew 22:13. The negative expressionis a
litotes full of love; Nonnus adds: ἀλλὰ νόῳ χαίροντι δεδέξομαι.
John 6:38-39. “How could I castthem out, seeing that I am come only to fulfil
the divine will? and this requires of me, not the rejectionof any one, but the
blessedopposite.”
οὐχ ἵνα, κ.τ.λ.]Comp. John 5:30.

ΤΟῦΤΟ ΔῈ … ΠΈΜΨ. ΜΕ] impressive repetition of the same words.
ΠᾶΝ Ὁ ΔΈΔΩΚΕ, Κ.Τ.Λ.]Nominative absolute, unconnectedwith the
following, and significantly put first. Comp. John 8:38, John 15:2, John 17:2;
and see on Matthew 7:24; Matthew 10:14; Matthew 10:32;Matthew 12:36;
Buttmann, N. T. Gr. p. 325 [E. T. p. 379]. Here the Perfectδέδωκε, because
spokenfrom the standing-point of the future.
μὴ ἀπολ. ἐξ αὐτοῦ]sc. τι; see Fritzsche, Conject. p. 36. The conceptionof
losing (i.e. of letting fall down to eternal death; see the antithesis ἀλλὰ, etc.)is
correlative to that of the ΔΈΔΩΚΈ ΜΟΙ. Comp. John 17:12.
ἈΝΑΣΤΉΣΩ, Κ.Τ.Λ.]of the actualresurrectionat the last day (comp. John
5:29, John 11:24, John 12:48), which, as a matter of course, includes the
transformation of those still living. The designationof the thing is a potiori. It
is the first resurrectionthat is meant (see on Luke 14:14; Luke 20:34; Php
3:11; 1 Corinthians 15:23), that to the everlasting life of the Messianic
kingdom. See on John 5:29. Bengelwellsays:“hic finis est, ultra quem
periculum nullum.” Comp. the recurrence of this blessedrefrain, John 6:40;
John 6:44; John 6:54, which, in the face of this solemnrecurrence, Scholten
regards as a gloss.
[233]See, on the contrary, Weiss, Lehrbegr. p. 142 ff.—Schleiermacher
rationalizes the divine gift and drawing into a divine arrangementof
circumstances;see L. J. p. 302 ff. Thus it would be resolvedinto the general
government of the world.—According to Beyschlag,p. 162, there would be in
this actionof the Father, preparing the way for a cleaving to Christ (comp. vv.
44, 45), an oppositionto the light-giving action of the Logos (vv. 4, 5, 9), if the
Logos be a personality identical with the Son. But the difference in person
betweenthe Fatherand the Sondoes not exclude the harmonious action of
both for eachother. Enlightening is not a monopoly of the Son, excluding the
Father; but the Father draws men to the Son, and the Sonis the way to the
Father. Weiss has rightly rejectedas unjohannean (p. 248 f.) the idea of a
hidden God, as absolutelyraised above the world, who has no immediate
connectionwith the finite.
Expositor's Greek Testament

John 6:37. No;for πᾶν ὃ δίδωσι … ἥξει. “Everything which the Fathergives”;
the neuter is used as being more universal than the masculine and including
everything which the Fatherdetermines to save from the world’s wreck,
viewed as a totality. Cf. John 6:39. ἀναστήσω αὐτό:and the collective neuter,
as in Thucyd., iii. 16, τὸ ἐπιόν for τοὺς ἐπιόντας. Lampe thinks the neuter is
used, “quia hae personae spectanturut reale peculium, haereditas, merces,
genus, semen, sacerdotium, sanctuarium Domini”. What is meant by δίδωσι?
It is an acton God’s part prior to the “coming” on man’s part; the coming is
the result of the giving. Calvinistic interpreters have therefore identified the
giving with election. “Donandiverbum perinde valet ac si dixisset Christus,
quos elegitPater, eos regenerat”—Calvin. “Patremdare filio esteligere”—
Melanchthon; and similarly Beza and Lampe. On the other hand, Reynolds
represents a number of interpreters when he says, “It is the present activity of
the Father’s grace that is meant, not a foregone conclusion”. This identifies
the Father’s “giving” with His “drawing,” John 6:44. It would rather seemto
be that which determines the drawing, the assigning to Jesus ofcertain
persons who shall form His kingdom. This perhaps involves electionbut is not
identical with it. Cf. John 17:6. Euthymius replies, from a Semi-Pelagianpoint
of view, to the objections which arise from an Augustinian interpretation of
the words. The purpose of the verse is to impart assurance that Christ’s work
will not fail. καὶ τὸν ἐρχόμενον… ἔξω. Grotius thinks the “casting out” refers
to the Schoolof Christ; Lücke thinks the kingdom is referred to. It is scarcely
necessaryto think of anything more than Christ’s presence or fellowship. This
strong asseverationοὐ μὴ ἐκβάλω, and concentratedGospelwhichhas
brought hope to so many, is here grounded on the will of the Father.
Cambridge Bible for Schools and Colleges
37–40.Digressiononthe blessednessofthose who come to Christ as believers
37. All that the Father giveth … him that cometh] There is a significant
change of gender in the Greek which is obscured in the English version: ‘all
that’ is neuter, all that which; what is given is treatedas impersonal, mankind
en masse;what comes, with free will, is masculine. Men are given to Christ
without their wills being consulted; but eachindividual can, if he likes, refuse
to come. There is no coercion. Comp. similar changes of genderin John 1:11,
John 17:2.
shall come to me, and him that cometh … For I came down] The verb ‘come’
here represents three different Greek verbs, but there is no such great

difference betweenthem as to make it worth while to change so familiar a
text; yet it would be more literal to translate all that the Father giveth Me, to
Me shall come, and him that approachethMe I will in no wise castout; for I
have descended, &c. The second‘Me’ is emphatic, the first and third are not.
Bengel's Gnomen
John 6:37. Πᾶν) all. A most weighty word, and, in comparing with it those
things which follow, most worthy of consideration;for, in the discourses of
Jesus Christ, what the Father hath given to the SonHimself, that is termed,
both in the singular number and neuter gender, all [omne]: those who come to
the SonHimself, are describedin the masculine gender, or even the plural
number, every one [omnis], or they [illi]. The Fatherhath given, as it were, the
whole mass, in order that all whom He hath given, may be a unity [unum]:
that whole the Son evolves individually [one by one], in the carrying out of the
Divine plan. Hence that expression, ch. John 17:2, that ALL which [πᾶν ὅ,
omne quod] THOU HAST GIVEN Him, HE SHOULD GIVE THEM [αὐτοῖς,
eis] eternallife. In the Greek style of the New Testament, especiallyof John,
wheresoeverfastidious minds would saythe constructionwas a solecism, an
elegancetruly divine, which to the Hebrews never seemedharsh, is usually
found to lie beneath. That remark especiallyholds goodof this passage. It is
owing to it that this 37th verse has two members, which are presently handled,
the same words being repeated; and indeed the former of the two, at John
6:38-39, where the all [πᾶν ὃ δέδωκε, omne, etc.] is mentioned in conjunction
with the Father;the secondmember, at John 6:40, “This is the will of Him
that sent Me, that every one which seeththe Son, and believeth on Him, may
have everlasting life;” where the every one [πᾶς, omnis] is mentioned in
conjunction with the Son. The former, by means of the ὅτι, for [John 6:38],
and the latter, by means of the γάρ, for [John 6:40 : δέ is the common reading;
but γάρ, [128][129][130][131][132][133][134]Vulg.], are connectedwith John
6:37.—δίδωσι μοί, giveth Me)by means of that drawing, John 6:44, “No man
can come unto Me, except the Father, which hath sent Me, draw him.” The
present tense. Afterwards the past, John 6:39, “This is the Father’s will,—that
of all which He hath given Me, I should lose nothing,” with reference to their
preservation. The Fathergiveth to the Son: the Son chooseth, i.e. gives as it
were to Himself; John 6:70, “Have I not chosenyou twelve?” Believers are
given; it is given to believers;John 6:32; John 6:65, “My Father giveth you the
true bread from heaven.—No man can come unto Me, except it were given
unto him of My Father.”—πρὸς ἐμέ)The emphasis rests on this; in other
places it is usually written πρός με.—ἥξει) shall come. It is only that all [which
the Fathergiveth Me]which shall come unto Me. Jesus speaksthose things,

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