The most important part of biblical study is “observing the text.” Once that has been done you are able (capable) of rightly “interpreting the text.” Fail at the beginning and you will misstep throughout.
A few years ago, I was sitting in a public setting where an individual asked me the following question, “Isn’t reading the Bible just a matter of interpretation? Some people just interpret things, differently right?” In my response I explained to the individual and his wife who was sitting with him that you may draw several “applications from the text,” but there is really only one correct interpretation. I said,
“Suppose you wrote your wife a letter. When you wrote the letter, you had a specific point in mind (maybe several), but the point is that you are expecting your wife to understand your intent. She may take what you have written and be able to apply it to a variety of circumstances, but a correct interpretation is found in discerning what you had written to her. It wouldn’t be possible for others to read it and say “this is what it means to me” when you meant what you said to her.”
I’m sure that my response was not as polished as I just gave it to you now, but the intent was the same. Both husband and wife said that the explanation given made a lot of sense.
One of the amazing things about Scripture is that there is only one interpretation that can be correctly drawn from it. Sometimes the reasons we have varying interpretations is because people don’t do the necessary labor to draw from the text what is written. Our ignorance of language and events in time can also hinder us. However, there are other times when the correct interpretation will be rejected. The person’s biases prevent them from adopting the viewpoint that God is giving in His Word.
INTRODUCING THE SUBJECT MATTER
In what follows I shall provide a counterargument to an article written by Haden Clark at Help Me Believe, and his understanding of John 6:37. Clark believes that the ability to come to Christ is afforded to all people. Therefore, he sees the “drawing” of God discussed in John 6 as something God is already doing for the entire human race. What he tacitly denies is the concept in Reformed Theology (ironically drawn from passages like John 6) defined as Unconditional Election. Clark rejects the idea that the “drawing” of the Father to the Son is an act of divine election where the Father gives to the Son a particular people that He has chosen to put His love on (into) throughout human history; for all eternity.
In this post I will provide a point-by-point statement and response format for the reader.[i] It is recommended that you read Clark’s post (Read here) before you read my own in order to properly weigh between the two conclusions drawn. I would also recommend (obviously it is not mandatory) that you read through John 6 on your own. At the end of the main section, I will provide the reader with a quick review of the context of John 6 in order to see the flow-of-thought of the gospel writer, and to provide a basis for the conclusions I draw from the text.
“Everyone whom the Father gives” John 6:37
“I love passages of Scriptures that interpret themselves. Sometimes we will read something ‘difficult,’ or hard to understand, but the Bible itself will provide us with the correct interpretation.” (line 1).
It is true that there are some difficult passages in Scripture. They boggle the mind, so to speak, at first glance. But it is also true that if we do a little “leg work” the Bible itself helps us come to the correct interpretation. Often times this is accomplished by comparing Scripture with Scripture. Taking the clearer statements of God to give understanding to the more difficult ones.
However, it is erroneous to assume that the “Bible interprets itself.” The Scriptures are written revelation. They don’t do anything. They are words on a page. The interpretative process is done by people. We interpret. We draw conclusions. And so, while I appreciate the sentiment “Let the Bible speak,” it doesn’t actually speak. God expects His people to draw from the text His intended meaning as we move to correctly interpret it.
“I cannot tell you how many times I have heard John 6:37 ripped out of context and given a Calvinistic interpretation, while completely ignoring the fact that Jesus himself interprets this verse just a few verses later” (line 3). He then quips, “I don’t know about you, but I’ll take Jesus’ word for it” (line 4).
I agree that we should not read our biases into the biblical text. Regardless how strongly one holds to Calvinism (i.e., Reformed Theology), Arminianism (i.e, Remonstrant Theology), or even the strains that bleed off from these two major theological branches. (Just as a side note, Evangelical Christians are either monergistic or synergistic in their theology. Either they believe that Salvation is a sole work of God, or a corporative effort by God and man). Based off of my observations I would say that Clark is a synergist, and in fact leans strongly beyond a semi-pelagian understanding. That being said on his initial point, we agree, making the text say what your theology does is wrongheaded in the worst possible way. Why? Because it misrepresents God’s intention and maligns His Word.
There is also agreement with his seemingly sarcastic quip, we should take Jesus at His Word. He is God, the Living Word made flesh (John 1.1-3, 14). Jesus is the correct interpreter of Scripture; we should listen to Him. Not just on those “red letter” portions of our Bible’s (if you have that sort of edition lying around), but all of it. This also means that if we are correctly understanding Jesus, we should never see Him teaching something that is contrary with the rest of Scripture. Any apparent contradictions are a product of our misunderstanding, not His.
Ironically, though Clark does not spend much time “drawing out” what John 6 actually says. He, like Leighton Flowers, leaps around from this passage to that. He points to John 12; 13; 17 before he returns to John 6. That is to say, he seeks to build his case outside of John 6 in order to tell us what John 6 says. Now, I don’t want to appear snarky but if you are going to claim that it is wrong to ignore the context, “to rip” a teaching from where it is given to mean something that aligns with your theology, then you might want to sit in the passage, work through the passage, before jumping to other passages in order to form John 6 after your own thinking.
Clark cites John 6:37-38, 44:
- “Everyone whom the Father gives to me will come to me, and the one who comes to me I will never throw out, because I have come down from heaven not that I should do my will, but the will of the one who sent me…No one is able to come to me unless the Father who sent me draws him, and I will raise him up on the last day” (LEB).
Clark then writes,
“These verses are often interpreted to mean that God infallibly calls some people, as opposed to others, to come to Jesus, and they will be saved. In other words, it is impossible to come to Jesus, that is believe in Jesus (John 6:35), unless you are first infallibly called by God” (line 5).
I would think, using some basic grammar rules we should be able to see—even in English—the sense of Jesus’ statement here in vv. 37-38, 44? Let’s try it.
In verse 37 we find that Jesus puts emphasis on the Father’s action in history: “Everyone…the Father gives,” Jesus says, “…will come to me.” He does not say “everyone…will come to me;” rather, “everyone whom the Father gives will come to me….” The Father is the subject that is committing an action of giving to the Son. The Son is the direct object, for He receives the action of the Father. The stress of verse 37 is on the Father who gives and the Son who receives.
Then in the second half of verse 37 (i.e., 37b), we see the emphasis being placed on the person who is being given. Jesus says of those the Father gives, “…whoever comes to me I will never cast out.” Obviously, if we are sticking with the context of v. 37, we see that only those that the Father gives come to Jesus, and when they come (whoever they might be) Jesus promises to never cast them out (i.e., to do away with them). Why? Because they have become the property of the Son.
“According to whose will?” you ask. Jesus answers that in verse 38. Let’s have a quick look.
Jesus says, “For I have come down from heaven, not to do my own will but the will of him who sent me.” This is a purpose statement or a mission statement, if you will. What is it? To do the “will of him who sent me.” Well, what is the will of Him who sent the Son from heaven? The answer is actually in verses 39-40, but Clark leaves them out. (We will discuss them later).
Perhaps, he didn’t feel it was necessary? Or maybe he thought it would take too much time. I’m not sure what Clark’s reasoning is, but let’s move on to verse 44.
Jesus says, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.”
First notice that this is a universal/categorical statement (meaning without exception): “No one…” speaks of all people. Second notice that this is telling you what they CANNOT do. “No one can come to me…” it is impossible for a person (past, present or future) to come to Christ. Sounds pretty hopeless, doesn’t it. Third notice that Jesus adds a condition, “No one can come to me unless the Father who sent me draws him….” The only way a person can come to Jesus is if the person in question is “drawn” by the Father. This is a necessary condition that has to be met prior to the person coming to Christ Jesus.
What is interesting is that Jesus ties this to the manner in which He came into the world. How did he get here? The Father sent Him; it was an act of God, a movement of His will (a phrase used about 15 times in John’s gospel).[ii]
“Usually, there is a strong emphasis on the word “draws” which can be interpreted as ‘drags’. Nobody comes willingly, they must be dragged, effectually called; in other words, caused” (line 6).
Why do we nasty Calvinists put emphasis on the word “draw?” Hmmm…probably because that is what is being emphasized in the text. This is an example of grammatical stress since the term helkuo (draw) is the action of the subject.
Clark argues against defining “draw” as “drag,” because of “the obvious and horrible consequences of such a theology” (line 7a). Okay, but is it a theological construct to define a word according to its usage? He also says,
“The text is king. Whatever God’s word says, we shall stick with it, even if we don’t like it” (line 7b).
I wonder if Clark feels that way about six-day creation, the Flood of Noah’s day, or any other “difficult” passage that we might entertain? I suppose that would have to be a subject for another day.
Brief Word Study…
How do we know what “draw” (helkuo) means? The way we define a word is based upon the words usage contextually speaking, and word studies are performed by looking at how the same word is used throughout the Bible. Any given word can have varying senses in which it might be used. Context helps in knowing the sense of the term. And the more a word is used in Scripture the better understanding lexicographers (those who write/compile Hebrew/Greek dictionaries) have defining it.
The reason “drag” is seen as the meaning of draw (helkuo) is because that is how the biblical writers (in particular John) use the term (cf. John 18.10; 21.6, 11; Acts 16.19; 21.30; Jam 2.6). Since we are in John’s gospel let’s look at how he uses this action verb, I will leave it to you to read the other ones mentioned above.
Here are the ways that the gospel of John uses the action verb:
- “Then Simon Peter, having a sword, drew [helkuo] it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus)” (John 18.10; ESV).
- “He said to them, ‘Cast the net on the right side of the boat, and you will find some [fish].’ So they cast it, and now they were not able to haul [helkuo] it in, because of the quantity of fish” (John 20.6; ESV).
- “So Simon Peter went aboard and hauled [helkuo] the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn” (John 21.11; ESV).
By looking at these three instances of “draw” used in John’s gospel we find that the meaning is to “drag” or to “pull” or to “haul,” and so depending upon your English translation you will find various synonyms used to describe this act of force being put on an object whether it be a sword or a net or yes, even a person. Outside of John’s gospel the verb is used in a similar manner.
Two other occurrences occur in John’s gospel (6:44 and 12:32). Clark refers to the latter one a little later in his post. I will work through John 12:32 in a future post, but for now a few preliminary things need to be addressed. For Clark denies that the normative use of draw (helkuo) in Scripture is the meaning here in John 6.
“There is one major problem with this interpretation: it completely ignores Jesus’ interpretation…Jesus himself explains what he meant by these words. We don’t need anyone to tell us, we can just read Jesus’ words” (line 8, 9).
Two disagreements emerge here. First, the claim (implied) that Calvinists ignore Jesus interpretation is false. Reformed Christians are trying to understand Jesus’ point as much as the non-Reformed. Second, Clark obviously believes that someone needs to tell others what Jesus meant or why write the post? Singing to the choir? If we didn’t need teachers, then why does Christ appoint them? While I think I get the gist of Clark’s point (i.e., its obvious what Jesus is saying, “just look at his words”), the notion is misguided.
Studying Scripture is work, and as much as people might like the phrase “let the Bible speak,” part of the necessary labor in biblical study is finding out just what in the world Holy Writ is actually saying. Granted there are some things stated very clearly, but I’ve seen people screw them up as well.
Momentary Pause for Explanation
At this point Clark moves to John 6:64-65. He has already shown distaste for the idea (even the possibility) that God would draw some, but not others. In order to eliminate this conclusion, he attempts to argue that Jesus’ words were really just about his disciples, not the crowd that day.
- “But there are some of you who do not believe.’ (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) And he said, ‘Because of this I said to you that no one can come to me unless it has been granted to him by the Father’” (John 6.64-65; LEB).
“The important thing to notice here is that when Jesus says he knows that some of ‘you’ do not believe, he is referring to his disciples. Jesus made the original statement in verse 37 in front of a larger crowd, however, he only gave the explanation to his disciples. This is something Jesus commonly does in John’s Gospel” (line 12).
I agree that two different audiences are in mind in v.37-38, 44 and that of vv.64-65. How do we know this? By paying attention to the flow-of-thought in the narrative. The transition occurs in John 6:59-60, where it is written: “Jesus said these things while he was teaching in the synagogue in Capernaum. Then many of his disciples, when they heard these things, said, ‘This is a difficult saying! Who can understand it? (LEB).
Notice that the crowds are not eliminated from the discussion in the sense that they have disappeared. Rather, the focus has now shifted on those who ought to know (and believe in) Jesus; his disciples. The point of John 6:64-65 is that they don’t, and the reason they don’t is because of what Jesus said earlier in his message in Capernaum, and then repeats to them: “No one can unless it has been granted to him by the Father” (emphasis added). To turn around and say that Jesus’ words in John 6:44 don’t really apply to the crowds in general, but the disciples in particular (i.e. “Judas is specifically in mind” line 29) is a peculiar leap in logic. How Clark seeks to justify it is even more bizarre.
Momentary Pause for Explanation
We are now about to leave John 6 in order to explain the meaning of John 6? If it sounds a bit confusing, I will admit that I was confused at first as well. Clark is trying to decipher why Jesus would tell the crowds what he did in John 6:44, and why he said what he did to his disciples in John 6:65. He thinks he has found his answer in the repeated statement “…[his] hour had not yet come” (2:4; 7:6; 7:30; 8:20)” (line 15). Clark cites John 12:23, 13:31, and 17:1-5 as his grounds of justification.
Let it be sufficed to say that Jesus did come for a specific purpose into this world to tabernacle amongst us (John 1.14). He came to “save His people from their sins” (Matt 1.21), by laying “down his life for the sheep” (John 10.11). The question Clark is seeking to answer is “who?” I know he is looking for the “why?” by appealing to these other texts, but Jesus in John 6 is talking about the “who” and He says the “why?” is determined by His Father in heaven, not man on this earth.
If that is confusing, let me be a bit clearer. John 6 by itself is easily enough understood if you take the time observing the text. The difficulty comes to submitting to the conclusion it offers. Jesus is clear that it is impossible for anyone to come to Him unless the Father who gives, is drawing the one(s) given to the Son.
Clark assuming the opposite writes,
“For a temporary period of time, people were prevented from ‘coming to Jesus’ so as to fulfill the purpose of Jesus coming into the world: Jesus getting to the cross and dying for the world’s sins” (line 28; also see 34).
Where in the text of John 6, or the rest of John’s gospel, are we specifically told that this prevention of coming (being drawn) to Christ is “for a temporary period of time?” If the biblical text does not say it, then on what grounds can the claim be made? Wouldn’t this be an example of reading into the text what one desires it to say? Furthermore, how would people coming to Jesus in belief during his ministry hinder him from fulfilling his purpose upon the cross? Again, where in the Bible may we turn to find this teaching?
“There is no indication from the text [John 6] that Jesus is teaching unconditional election, or effectual calling” (line 30). Claiming that “…there is a better option. One that is derived from the text itself and not a predetermined soteriological system…[Namely,] God is not drawing a select few to himself. He is drawing the whole world. He is drawing the whole world. He desires all to be saved, and we can take the Gospel around the world, to every individual, knowing that every individual is being drawn to the Son…or granted permission, to come to Him” (lines 33, 35).
I disagree. Jesus has said to the effect that it is impossible for a person to come to Him unless the Father draws them. This is evidence of them having been gifts from God the Father given to God the Son. In both John 6:44 and 6:65 we have clear statements of the reason why people are drawn to the Son, by the agency and power of the Father giving them to the Son. From a Trinitarian understanding we must not downplay the Holy Spirit’s role in this, but Jesus has already informed us in his teaching to Nicodemus. For every true believer is “born-from-above,” and this an act of the Spirit’s effectual power (cf. John 3.3-8; also 6.63).
Moreover, Jesus does not say that the Father “draws” the whole world to Him in John 6. Nor does it state His desire to save “all” people. Nor does the term “draw” ever mean “granted permission” as if mankind as a sinner wants to come to Christ, but can’t do so until God “lets them.” Which seems to be the way that Clark is implying. Again, the text does not say that.
Finally, I would add that Clark’s assumption that the Calvinist is alone in being driven by theological biases is not accurate. For so is Mr. Clark. And this is true of all who read Scripture. D. A. Carson offers some sound advice on this point that we would all do well in abiding by,
“But if we sometimes read our own theology into the text, the solution is not to retreat to an attempted neutrality, to try to make one’s mind a tabula rasa so we may listen to the text without bias. It cannot be done, and it is a fallacy to think it can be. We must rather discern what our prejudices are and make allowances for them….”[iii] (Italics added).
The fact is that Clark’s governing assumptions regarding “freewill,” and the “good-naturedness” of mankind leads him to conclude that if God does not draw all equally, then He is somehow defunct in regards to love or kindness or goodness. And yes, I will grant that my overarching assumption is quite the opposite. I believe that man has a form of free-agency, but due to a corrupt nature pursues that which is not in accordance with God’s Holy standards. Therefore, it is necessary for God to “draw” a person, lest the person be left in his/her rebellion against their Maker. Refusing and not capable of doing the good that God requires; which includes trusting in the work of Christ while confessing one’s sinful, broken estate.
John 6, despite Clark’s claim, offers wonderful proof of the saving activity of the Father, the Son and the Holy Spirit. The Father has chosen to call a certain people to be given to His beloved Son as an eternal possession (John 6.37-38). He effectually draws them to Christ (John 6.44), and by the power of the Spirit grants them life (John 6.63). They are those who hear the word of God and listen (obey) His voice, demonstrated in their undying faith in the Son. Salvation is about the Glory of God, and not the glory of man. We share in this glory through adoption, but it is not our right unless it has been granted from above.
John 6 in Context[iv]
What we see in John 6 is two high points in the earthly ministry of Jesus Christ. The first high point is the extent of his popularity as exhibited in the beginning of the chapter. The second (you might prefer to call it a low point) is the great number of those who followed Christ ceasing from doing so.
This historical episode gives us the glimpse of the greatness of the Son of God. Multitudes were drawn to Him and pursued Him at great distance. Using the opportunity to point the people to the truth of who He is, Jesus took a small boys lunch made up of two barley loaves and three small fish and fed 5,000 men (possibly over 10,000 if we include women and children). Having blessed what God had provided, he broke it and fed all who were hungry. When the meal was finished, twelve large baskets were filled to the top. The people in their excitement sought to make Him king—if by force—but Jesus, knowing men’s hearts withdrew to pray.
Having sent the disciples away earlier in the day, after finishing His prayer the Lord made His way to His disciples. They had got in a boat heading towards Capernaum. Jesus walks across the water, tells his disciples “It is I. Do not be afraid” (John 6.20; NET). And “immediately the boat came to the land where they had been heading” (John 6.21). This particular evidence was given to His disciples.
The next day the people they had left behind realized that the Lord was gone (John 6.22). “And seeing boats from Tiberias…they got into the boats and came to Capernaum looking for Jesus” (John 6.22b-23). One might say that they were being “drawn” to the Lord. They desired to see Him, and did not hesitate to make the journey to Him. However, when they find Jesus, he says to them, “I tell you the solemn truth, you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted” (John 6.26). In other words, their reason for following Him was not in faith but looking for earthly blessing. Thus, Jesus’ response: “Do not work for the food that disappears, but for the food that remains to eternal life—the food which the Son of Man will give to you. For God the Father has put his seal of approval on him” (John 6.27).
(Side Note: The similarities between this episode and the one in John 4 with Jesus and the Samaritan woman are very interesting. There he offered her water to drink. Here, Jesus offers the crowds food from heaven. Both were promises of eternal life to the believer.)
The crowd asked how they might receive this blessing (John 6.28), but when Jesus told them “This is the deed God requires—to believe in the one whom he sent” (John 6.29), they balked. They demanded a sign to prove that Jesus was who He said He was (John 6.30). They offered a justification from their history—Moses and the manna (John 6.31). Which is interesting because familiarity with that period shows that many of those people were stiff-necked and did not believe (have faith in) the Lord God.
Not much has changed, since when Jesus tells them “the bread of God is the one who comes down from heaven and gives life to the world…I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty” (John 6.33, 35). But these people who had followed after Him did not believe as proved by these damning words, “But I told you that you have seen me and still do not believe” (John 6.36).
That is to say, they saw the signs that Jesus had done in their presence, they heard the gospel come from His lips, but seeing the truth with their eyes, and hearing the truth with their ears, they still failed to believe. And this is where Jesus says the very things that explain that reality of unbelief amongst the people that Mr. Clark has spent his time trying to deny and to get others to do the same thing.
“…you have seen me and still do not believe. Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. For I have come down from heaven not to do my own will but the will of the one who sent me. Now this is the will of the one who sent me—that I should not lose one person of everyone he has given me, but raise them all up at the last day” (John 6.37-39; italics added).
**To the Observant Reader, please note the following.
Earlier I mentioned that Clark left off verse 39 from his explanation, but adding it along with what follows helps the reader better understand the intent of the gospel.
Jesus not only says that whoever the Father gives will come to me, but that such a person He will never send away, because He was sent to do the Father’s will. Which is what exactly? First to never send away the one the Father gives to the Son (v. 37). Second, to not lose one single person the Father has given him, but to raise each and every one up on the last day (v.39). Third, it “is the will of my Father—for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up at the last day” (John 6.40; italics added). Meaning every single person that the Father draws to the Son will be granted eternal life, for they will believe in Him.
**Not only are those whom the Father given sent to the Son, but they are kept by the Son and raised up on the last day; everyone receiving eternal life with Him.
Many of these people did not believe in Jesus before He said this (John 6.36), and they most certainly did not believe in Him afterwards. Even though they followed him across the Sea of Galilee. For when they heard Jesus’ truthful testimony, they “…began complaining about him because he said, ‘I am the bread that came down from heaven,” and they reasoned amongst themselves, “Isn’t this Jesus the son of Joseph, who father and mother we know? How can he now say, ‘I have come down from heaven?’” (John 6.41-42).
Jesus tells them to stop complaining about him (John 6.43), and then He tells them the reason they do not believe: “No one can come to me unless the Father who sent me draws him, and I will raise him up on the last day” (John 6.44: NET). He then adds that “Everyone who hears and learns from the Father comes to me” (John 6.45). But who hears and learns from God? Again, looking back to what has come before we are able to discern that it is limited to the ones that the Father draws, giving to the Son. Only that type of individual “believes [having] eternal life” (John 6.47).
But the Jews to whom Jesus spoke did not hear or listen to God, they did not believe in the one sent from the Father, and this is proved by their failure to comprehend His message as they argued amongst themselves against Him (John 6.52).
After his lengthy teaching on His flesh being bread and His blood being wine, which is just a metaphoric way of saying that in Him is that which is necessary to receive and sustain life eternally, we find that it was not just the crowds that complained against Him, refusing to believe, but many of His own disciples.
Those who had followed Christ for some time joined in with the other grumblers and complainers. Saying, “This is a difficult saying! Who can understand it?” (John 6.60). Some assume that the difficulty lies in the metaphor, and this is certainly part of it. But the heart of the matter is much deeper. I would imagine it is more akin to John the Baptist’s warning during his ministry: “…Don’t begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!’” (Luke 3.8). In other words, what saved them was nothing but God alone, “…not of blood nor of the will of the flesh nor of the will of man…” (John 1.13).
Jesus says to them, “Does this cause you to be offended? Then what if you see the Son of Man ascending where he was before? The Spirit is the one who gives life; human nature is of no help! The words that I have spoken to you are spirit and are life. But there are some of you who do not believe” (John 6.61b-64a; italics added).
Notice that Jesus is not merely speaking about Judas Iscariot here, although in just a few verses He does call him a devil (John 6.70). Interestingly enough what caused the disciples unbelief is the same thing that caused many in the crowd at Capernaum not to believe: “Because of this I told you that no one can come to me unless the Father has allowed him to come” (John 6.65). The phrase “Because of this…” can also be translated as “This is why…” (ESV; HCSB); or, “Therefore said I unto you…” (KJV); or, “For this reason…” (NASB). Therefore, according to Jesus the reason they do not believe—either the crowd or his disciples—is because the Father had not drawn them, and this was evidenced by their inability to accept the Lord’s teaching. And this further proof that they were not included in the number that “heard” or “learned” from the Father (John 6.45). For if they were, they of the Father, then they would believe in the Son (cf. John 6.57).
But when “…[Jesus’ disciples] quit following him and did not accompany him any longer” (John 6.66), they proved the point He had been making all along. Which started at the beginning of his teaching in the synagogue in Capernaum (John 6.25-52).
Again, if we take John 6:37-38, 44 in context we find that Jesus does in fact teach an effectual calling by God the Father in giving to the Son those Christ is intended to raise up on the last day. To get the correct interpretation outside of John 6 like Clark attempts is unnecessary. Moreover, when we look at the John 12:32-33 and 17:1-5 in their context there is nothing in them that subverts this meaning. Instead the opposite happens. These passages in fact complement the understanding given above.
In future posts, I will take the time to work through them. Until then may the peace of Christ be upon you, and if you do not know it…may you come to know it.
[i] I have chosen to indicate where in Clark’s writing I am citing with the phrase “line ‘x’” throughout this post. Since, English grammar normally requires a paragraph to be 3-4 sentences and Clark often finishes a thought in only two, I thought it more appropriate to label each segmented thought this way. Hopefully this aids the reader in identifying where Mr. Clark is being quoted from. I have kept the Scripture texts he cited with the “line” mentioned. So, for example “line 4” would include his citations of John 6:37-38, 44.
[ii] See: John 5.23, 36; 6.44, 57; 8.16, 18, 26, 42; 10.36, 12.49; 14.24; 17.21; 17.25; 20.21. The Father sending the Son is an act of giving on the Father’s behalf (cf. John 3.16).
[iii] D. A. Carson, Exegetical Fallacies, 2nd Edition (Grand Rapids, MI: Baker Books, 2004), 129. It should be noted that Carson does warn the biblical student from “…reading one’s personal theology into the text” (128). His point is being aware of them so that we can step back from the text during our learning process and ask key question of our view: Is my teaching on this area wrong, do I then need to be corrected? Am I being hindered from accepting what the text says because of personal bias, refusing to submit to what is written, and therefore need to be rebuked on this or that point? Ignoring our presuppositions is not fruitful, but being aware of them and then weighing them in the light of Scripture is necessary and good.
[iv] All Scripture in this section is of the New English Translation (NET), unless otherwise noted.
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