The Meaning of John 6:37 Explained

John 6:37

KJV: All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

YLT: all that the Father doth give to me will come unto me; and him who is coming unto me, I may in no wise cast without,

Darby: All that the Father gives me shall come to me, and him that comes to me I will not at all cast out.

ASV: All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out.

KJV Reverse Interlinear

All  that  the Father  giveth  me  shall come  to  me;  and  him that cometh  to  me  I will  in no wise  cast  out. 

What does John 6:37 Mean?

Verse Meaning

These people"s lack of faith did not indicate that Jesus or God"s plan had failed, however. The ability to believe on Jesus requires divine enablement. It is only those whom the Father enables to believe that come to Jesus in faith. These are the people whom the Father has given to the Son as gifts. Jesus viewed the ultimate cause of faith as God"s electing grace, not man"s choice.
Jesus promised not to turn away anyone who came to Him in faith. He used a figure of speech (litotes) to stress strongly the positive fact that all who believe in Him find acceptance and security. In litotes the speaker or writer affirms a positive truth by negating its opposite. For example, "This is no small matter," is a litotes meaning, "This is a very significant matter." In the first part of this verse Jesus spoke of the elect as a group, and in the second part He referred to every individual in the group. Jesus had confidence in the Father drawing the elect to Him, and the believer may have confidence too in the Son receiving and retaining him or her. How can a person know if he or she is one of the elect? Let him or her come to Jesus in faith.

Context Summary

John 6:30-40 - The Father's Will Jesus' Law Of Life
On the day following, our Lord had to encounter, first the demand of the people for a continuation of the miracle of the preceding night, John 6:25-40; second, the murmur of "the Jews," that is, their religious leaders, John 6:41-51; third, the growing heat of His opponents, John 6:52-59; and lastly, the failure of many of His disciples, John 6:60-71. But His mountain prayer had prepared Him, John 6:15.
The manna was only a type of His mission to meet the hunger of the human spirit for truth, and love, and hope. He is the true bread from heaven, God's best gift (of the reality of which all material substances are but emblems), not only satisfying passing hunger but imparting life, and only waiting to be appropriated by any that will. Let us come to Him, turning from all else. To come is to cease to hunger, to trust is to lose our thirst. Jesus suffices for heaven; shall he not suffice also for earth? Note the identical clauses of John 6:37. All whom the Father gives to Christ come to Him; and all who come to Him prove that they are included in the Father's gift, bestowed before the worlds were made. See John 10:28-29; John 17:6. [source]

Chapter Summary: John 6

1  Jesus feeds five thousand men with five loaves and two fishes
15  Thereupon the people would have made him king;
16  but withdrawing himself, he walks on the sea to his disciples;
26  reproves the people flocking after him, and all the fleshly hearers of his word;
32  declares himself to be the bread of life to believers
66  Many disciples depart from him
68  Peter confesses him
70  Judas is a devil

Greek Commentary for John 6:37

All that [παν ο]
Collective use of the neuter singular, classic idiom, seen also in John 6:39; John 17:2, John 17:24; 1 John 5:4. Perhaps the notion of unity like εν — hen in John 17:21 underlies this use of παν ο — pān ho Giveth me For the idea that the disciples are given to the Son see also John 6:39, John 6:65; John 10:29; John 17:2, John 17:6, John 17:9, John 17:12, John 17:24; John 18:9. I will in no wise cast out Strong double negation as in John 6:35 with second aorist active subjunctive of βαλλω — ballō Definite promise of Jesus to welcome the one who comes. [source]
All that [πᾶν ὃ]
The neuter singular of the adjective and pronoun. All believers are regarded as one complete whole. Compare John 17:24, according to the correct reading, “that which Thou hast given me.” [source]
Shall come [ἥξει]
Emphasizing the idea of reaching or arriving. [source]
Cometh [ἐρχόμενον]
A different verb, emphasizing the process of coming. [source]

Reverse Greek Commentary Search for John 6:37

John 5:22 Hath committed [δέδωκεν]
Rev., given. The habitual word for the bestowment of the privileges and functions of the Son. See John 5:36; John 3:35; John 6:37, John 6:39; John 10:29, etc. [source]
John 10:28 And I give unto them eternal life [καγω διδωμι αυτοις ζωην αιωνιον]
This is the gift of Jesus now to his sheep as stated in John 6:27, John 6:40 (cf. 1 John 2:25; 1 John 5:11). And they shall never perish Emphatic double negative with second aorist middle (intransitive) subjunctive of απολλυμι — apollumi to destroy. The sheep may feel secure (John 3:16; John 6:39; John 17:12; John 18:9). And no one shall snatch them out of my hand Jesus had promised this security in Galilee (John 6:37, John 6:39). No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Cf. Colossians 3:3 (Your life is hid together with Christ in God). [source]
John 17:2 That [ινα]
Secondary purpose with ινα δωσει — hina dōsei (future active indicative) carrying on the idea of ινα δοχασηι — hina doxasēi See John 13:34; John 17:21 for ινα κατωσ ινα — hina class="normal greek">παν ο — kathōs class="normal greek">παν ο — hina Whatsoever (ο — pān ho). A peculiar classical Greek idiom, the collective use of the singular αυτοις — pān ho as in John 6:37, John 6:39 and ho in John 17:24 and the nominative absolute (nom. pendens) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653. [source]
John 6:44 Except the Father draw him [εαν μη ελκυσηι αυτον]
Negative condition of third class with εαν μη — ean mē and first aorist active subjunctive of ελκυω — helkuō older form ελκω — helkō to drag like a net (John 21:6), or sword (John 18:10), or men (Acts 16:19), to draw by moral power (John 12:32), as in Jeremiah 31:3. Συρω — Surō the other word to drag (Acts 8:3; Acts 14:19) is not used of Christ‘s drawing power. The same point is repeated in John 6:65. The approach of the soul to God is initiated by God, the other side of John 6:37. See Romans 8:7 for the same doctrine and use of ουδε δυναται — oude dunatai like ουδεις δυναται — oudeis dunatai here. [source]
John 17:2 Authority over all flesh [εχουσιαν πασης σαρκος]
Σαρκος — Sarkos is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Matthew 11:27; Luke 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Matthew 28:18 after his resurrection. That Secondary purpose with ινα δωσει — hina dōsei (future active indicative) carrying on the idea of ινα δοχασηι — hina doxasēi See John 13:34; John 17:21 for ινα κατωσ ινα — hina class="normal greek">παν ο — kathōs class="normal greek">παν ο — hina Whatsoever (ο — pān ho). A peculiar classical Greek idiom, the collective use of the singular αυτοις — pān ho as in John 6:37, John 6:39 and ho in John 17:24 and the nominative absolute (nom. pendens) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653. [source]
John 18:11 Into the sheath [εις την τηκην]
Old word from τιτημι — tithēmi to put for box or sheath, only here in N.T. In Matthew 26:52 Christ‘s warning is given. The cup Metaphor for Christ‘s death, used already in reply to request of James and John (Mark 10:39; Matthew 20:22) and in the agony in Gethsemane before Judas came (Mark 14:36; Matthew 26:39; Luke 22:42), which is not given by John. The case of το ποτηριον — to potērion is the suspended nominative for note αυτο — auto (it) referring to it. Shall I not drink? Second aorist active subjunctive of πινω — pinō with the double negative ου μη — ou mē in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares John 6:37; Mark 14:25. [source]
John 6:35 I am the bread of life [Εγω ειμι ο αρτος της ζωης]
This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the τειος λογος — theios logos in an allegorical sense, but this language is far removed from Philo‘s vagueness. In the Synoptics (Mark 14:22; Matthew 26:26; Luke 22:19) Jesus uses bread He is the bread of life in two senses: it has life in itself, the living bread (John 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying “I am” As also in John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. He that cometh to me The first act of the soul in approaching Jesus. See also John 6:37. Shall not hunger Strong double negative ου με — ou me with first aorist (ingressive) active subjunctive, “shall not become hungry.” He that believeth on me The continuous relation of trust after coming like πιστευητε — pisteuēte (present tense) in John 6:29. See both verbs used together also in John 7:37. Shall never thirst So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε — pōpote (John 1:18) added. [source]
John 6:39 That of all that which [ινα παν ο]
Literally, “That all which” (see John 6:37 for παν ο — pan ho), but there is a sharp anacoluthon with παν — pān left as nominativus pendens. I should lose nothing Construed with ινα — hina “that I shall not lose anything of it.” Απολεσω — Apolesō from απολλυμι — apollumi can be either future active indicative or first aorist active subjunctive as is true also of αναστησω — anastēsō (from ανιστημι — anistēmi), “I shall raise up.” At the last day Locative case without εν — en Only in John, but four times here (John 6:39, John 6:40, John 6:44, John 6:54) “with the majesty of a solemn refrain.” In John 7:37 it is the last day of the feast of tabernacles, but in John 11:24; John 12:48 of the day of judgment as here. Christ is the Agent of the general resurrection in John 5:28 as in 1 Corinthians 15:22 while here only the resurrection of the righteous is mentioned. [source]
John 9:34 Thou wast altogether born in sin [εν αμαρτιαις συ εγεννητης ολος]
First aorist passive indicative of γενναω — gennaō “In sins thou wast begotten (or born) all of thee.” ολος — Holos is predicate nominative and teaches total depravity in this case beyond controversy, the Pharisees being judges. And dost thou teach us? The audacity of it all. Note emphasis on συ — su (thou). It was insufferable. He had not only taught the rabbis, but had utterly routed them in argument. And they cast him out Effective second aorist active indicative of εκβαλλω — ekballō intensified by the addition of εχω — exō Probably not yet expulsion from the synagogue (John 9:22) which required a formal meeting of the Sanhedrin, but certainly forcible driving of the gifted upstart from their presence. See note on John 6:37 for another use of εκβαλλω εχω — ekballō exō besides John 9:35. [source]
1 John 4:18 Casteth out [ἔξω βάλλει]
A strong expression: turneth out of doors. Fear is cast out of the sphere of the fellowship of love. See the phrase in John 6:37; John 9:34, John 9:35; John 12:31; John 15:6. [source]
1 John 1:1 That which [ο]
Strictly speaking, the neuter relative here is not personal, but the message “concerning the Word of life” For discussion of the Λογος — Logos see notes on John 1:1-18. Here the Λογος — Logos is described by της ζωης — tēs zōēs (of life), while in John 1:4 he is called η ζωη — hē zōē (the Life) as here in 1 John 1:2 and as Jesus calls himself (John 11:25; John 14:6), an advance on the phrase here, and in Revelation 19:14 he is termed ο λογος του τεου — ho logos tou theou (the Word of God), though in John 1:1 the Λογος — Logos is flatly named ο τεος — ho theos (God). John does use ο — ho in a collective personal sense in John 6:37, John 6:39. See also παν ο — pan ho in 1 John 5:4. [source]
1 John 2:16 All that [παν το]
Collective use of the neuter singular as in 1 John 5:4, like παν ο — pān ho in John 6:37, John 6:39. Three examples, not necessarily covering all sins, are given in the nominative in apposition with παν το — pān to “The lust of the flesh” David Smith thinks that, as in the case of Eve (Genesis 3:1-6) and the temptations of Jesus (Matthew 4:1-11), these three sins include all possible sins. But they are all “of the world” The problem for the believer is always how to be in the world and yet not of it (John 17:11, John 17:14.). [source]
1 John 4:18 Perfect love [η τελεια αγαπη]
There is such a thing, perfect because it has been perfected (1 John 4:12, 1 John 4:17). Cf. James 1:4.Casteth out fear (εχω βαλλει τον ποβον — exō ballei ton phobon). “Drives fear out” so that it does not exist in real love. See εκβαλλω εχω — ekballō exō in John 6:37; John 9:34.; John 12:31; John 15:6 to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1 Corinthians 13:1-13).Hath punishment Old word, in N.T. only here and Matthew 25:46. Τιμωρια — Timōria has only the idea of penalty, κολασις — kolasis has also that of discipline, while παιδεια — paideia has that of chastisement (Hebrews 12:7). The one who still dreads Bengel graphically describes different types of men: “sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore ” [source]
1 John 4:18 Casteth out fear [εχω βαλλει τον ποβον]
“Drives fear out” so that it does not exist in real love. See εκβαλλω εχω — ekballō exō in John 6:37; John 9:34.; John 12:31; John 15:6 to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1 Corinthians 13:1-13). [source]
1 John 5:4 Whatsoever is begotten of God [παν το γεγεννημενον εκ του τεου]
Neuter singular perfect passive participle of γενναω — gennaō rather than the masculine singular (1 John 5:1) to express sharply the universality of the principle (Rothe) as in John 3:6, John 3:8; John 6:37, John 6:39.Overcometh the world (νικαι τον κοσμον — nikāi ton kosmon). Present active indicative of νικαω — nikaō a continuous victory because a continuous struggle, “keeps on conquering the world” (“the sum of all the forces antagonistic to the spiritual life,” D. Smith).This is the victory For this form of expression see 1 John 1:5; John 1:19. Νικη — Nikē (victory, cf. νικαω — nikaō), old word, here alone in N.T., but the later form νικος — nikos in Matthew 12:20; 1 Corinthians 15:54-55, 1 Corinthians 15:57.That overcometh (η νικησασα — hē nikēsasa). First aorist active articular participle of νικαω — nikaō The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John 16:33) and God in us (1 John 4:4) gives us the victory.Even our faith The only instance of πιστις — pistis in the Johannine Epistles (not in John‘s Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (1 John 5:1) and by our life (1 John 5:2). [source]

What do the individual words in John 6:37 mean?

All that gives Me the Father to Me will come and the [one] coming to Me no not shall I cast out
Πᾶν δίδωσίν μοι Πατὴρ πρὸς ἐμὲ ἥξει καὶ τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω

  that 
Parse: Personal / Relative Pronoun, Accusative Neuter Singular
Root: ὅς 
Sense: who, which, what, that.
δίδωσίν  gives 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
μοι  Me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Πατὴρ  Father 
Parse: Noun, Nominative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ἐμὲ  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἥξει  will  come 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ἥκω  
Sense: to have come, have arrived, be present.
τὸν  the  [one] 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἐρχόμενον  coming 
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular
Root: ἔρχομαι  
Sense: to come.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
οὐ  no 
Parse: Adverb
Root: οὐ  
Sense: no, not; in direct questions expecting an affirmative answer.
ἐκβάλω  shall  I  cast 
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular
Root: ἐκβάλλω  
Sense: to cast out, drive out, to send out.
ἔξω  out 
Parse: Adverb
Root: ἔξω  
Sense: without, out of doors.