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John 6:39,45
And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day…

John 17:2,6,8,9,11,24
As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him…

shall.

John 6:44,65
No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day…

John 10:28,29
And I give unto them eternal life; and they shall never perish, neither shall anyman pluck them out of my hand…

Psalm 110:3
Thy peopleshall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.

I will.

John 9:34
They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.

Psalm 102:17
He will regard the prayer of the destitute, and not despise their prayer.

Isaiah 1:18,19
Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool…

will come to Me
This part of the verse highlights the response of those whom the Father gives to Jesus. It indicates a movement towards Christ, signifying faith and acceptance. The act of coming to Jesus is a personal decision and involves a conscious turning away from sin and towards the Savior. This is consistent with the call to repentance and faith found throughout the New Testament, such as inMatthew 11:28, where Jesus invites all who are weary to come to Him for rest. The phrase assures that those drawn by the Father will indeed respond positively to Jesus.

and the one who comes to Me
Here, the focus shifts to the individual response to Jesus. It emphasizes personal responsibility and the necessity of an individual decision to approach Christ. This aligns with the biblical teaching that while God initiates salvation, human beings must respond in faith. The phrase suggests inclusivity, indicating that anyone who chooses to come to Jesus will be accepted, regardless of their past or background. This is consistent with the universal call of the gospel, as seen in passages likeRomans 10:13, which states that everyone who calls on the name of the Lord will be saved.

I will never drive away
This final phrase provides assurance of eternal security for believers. It promises that those who come to Jesus will not be rejected or cast out. This reflects the steadfast love and faithfulness of Christ, who promises to keep and preserve those who belong to Him. The imagery of not being driven away is reminiscent of the shepherd who cares for his sheep, as seen inJohn 10:28-29, where Jesus assures that no one can snatch His sheep out of His hand. This promise of security is a source of comfort and hope for believers, affirming that their salvation is secure in Christ.

• Jesus roots salvation in the Father’s sovereign initiative. “No one can come to Me unless the Father who sent Me draws him” (John 6:44).

• This gift is personal and intentional—“You did not choose Me, but I chose you” (John 15:16).

•Ephesians 1:4 affirms that believers were “chosen in Him before the foundation of the world,” underscoring that redemption rests on God’s purpose, not human effort.

•Acts 13:48 records that “all who were appointed for eternal life believed,” harmonizing with Jesus’ words that every person the Father entrusts to the Son will indeed believe.

• The result of the Father’s giving is certain: those whom He draws actually come.John 6:35 promises, “Whoever believes in Me will never thirst.”

• This coming is more than physical proximity; it is wholehearted trust.Romans 8:30 traces the unbroken chain from predestination to glorification, showing that God completes what He begins.

•Hebrews 7:25 highlights Christ’s ongoing work: “Therefore He is able to save completely those who draw near to God through Him.”

• The certainty of response does not cancel human willingness—Revelation 22:17 invites, “Let the one who is thirsty come,” revealing that God’s call and our response coincide.

• Jesus shifts from the collective “everyone” to the individual “one,” assuring each personal seeker.John 3:16 offers the same individual promise: “whoever believes in Him shall not perish.”

•Matthew 11:28 speaks warmly: “Come to Me, all you who are weary and burdened, and I will give you rest.”

•Isaiah 55:1 beckons, “Come, buy wine and milk without money and without cost,” illustrating that salvation is freely offered yet personally received.

•Romans 10:13 reinforces the simplicity of faith: “Everyone who calls on the name of the Lord will be saved.”

• Jesus pledges permanent acceptance. InJohn 10:28–29 He declares, “No one can snatch them out of My hand.”

•Hebrews 13:5 records God’s promise, “I will never leave you nor forsake you,” mirroring the Lord’s guarantee here.

•Romans 8:38–39 assures that neither life nor death can separate believers from Christ’s love.

•2 Timothy 1:12 speaks of unwavering security: “He is able to guard what I have entrusted to Him for that day.”

•Psalm 37:28 proclaims, “The LORD loves justice and will not abandon His saints,” while1 Peter 1:5 says believers “are shielded by God’s power,” underscoring that Christ will never expel those who come.

John 6:37 weaves together divine sovereignty and human response: the Father purposefully gives people to the Son; those given inevitably come in faith; each individual who comes is welcomed; and that welcome is irrevocable. The verse therefore offers both the deepest confidence in God’s saving plan and the sweetest personal assurance that anyone who turns to Jesus is secure forever.

And him that cometh to me I will in no wise cast out.--It is not easy to improve the English rendering of this verse, and there is a sacredness in the sound of the old, old words; but still, they convey to few readers the full meaning of the original. The word "come" is made to serve, within two or three lines, for three different Greek words. Literally, we should read,All that the Father giveth Me shall arrive at Me, and him that is on the way I will in no wise cast out: for I am come down. . . . The present tense of "giveth" should be noted. The giving is not of an act in the past, but of a ceaseless love ever in the present. The word "all" is the neuter of the collective whole, thought of without reference to individual action. It is repeated, and still with reference to the gift inJohn 6:39; while inJohn 6:40, with the thought of each man's coming, it passes to the masculine, which marks out the separate life and faith of every unit in the mass. . . .

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

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