John 6:45

Joh 6:45. Γεγραμμένον, written) He refutes the Jews who abused Scripture, Joh 6:31, “Our fathers did eat manna, as it is written.” etc.—καὶ ἔσονται πάντες διδακτοὶ τοῦ Θεοῦ) Isa 54:13, Septuag. καὶ πάντας τοὺς υἱούς σου διδακτοὺς Θεοῦ: “All thy children shall be taught of the Lord,” [Engl. Vers.]—πάντες, all) Hence is inferred presently after the every one [ͅπᾶς, that hath heard, etc.]—διδακτοὶ τοῦ Θεοῦ, taught by [of] God) Comp. presently after, παρά, ‘from’ [of]. The correlatives are, every one who hath heard and learned; and [all] taught. The former implies the act [of learning]: the latter, the habitual state resulting from the former.—πᾶς, every one) and he alone.—παρά) from [of] the Father, concerning the Son. Mat 11:27, “No man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whomsoever the Son will reveal Him.”

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_6:45-46 serve more fully to explain ἑλκύειν.

ἐν τοῖς προφ.] in volumine prophetarum, Act_7:42; Act_13:40; Rom_9:24. The passage is Isa_54:13 (a free quotation from the LXX.), which treats of the divine and universal enlightenment of Israel in the time of the Messiah (comp. Joe_3:1 ff.; Jer_31:33-34): and they shall be wholly taught of God. The main idea does not lie in πάντες, which, moreover, in the connection of the passage refers to all believers, but in διδακτοὶ θεοῦ (a Deo edocti; as to the genitive, see on 1Co_2:13, and Kühner, II. § 516, b), which denotes the divine drawing viewed as enlightening and influencing. The διδακτὸν θεοῦ εἶναι is the state of him who hears and has learned of the Father; see what follows.

πᾶς ὁ ἀκούων, κ.τ.λ.] The spurious οὖν rightly indicates the connection (against Olshausen); for it follows from that promise, that every one who hears and is taught of the Father comes to the Son, and no others; because, were it not so, the community of believers would not be unmixedly the διδακτοὶ θεοῦ. Ἀκούειν παρὰ τοῦ πατρός is the spiritual perception of divine instruction; the subject-matter of which, as the whole context clearly shows, is the Son and His work. The communication of this revelation is, however, continuous (hence ἀκούων), and the having learned is its actual result, by the attainment of which through personal exertion the ἔρχεται πρός με is conditioned. One hears and has learned of the Father; in no other way is one in the condition which internally necessitates a believing union with the Son. Comp. Mat_11:25 ff.

Joh_6:46. By this hearing and having learned of the Father, I do not mean an immediate and intuitive fellowship with Him, which, indeed, would render the coming to the Son unnecessary; no; no one save the Son only has had the vision of God (comp. Joh_1:18, Joh_3:13, Joh_8:38), therefore all they who are διδακτοὶ θεοῦ have to find in the Son alone all further initiation into Gods grace and truth.

οὐκ ὅτι] οὐκ ἐρῶ, ὅτι. See Hartung, II. 154; Buttmann, N. T. Gr. p. 318 ff. [E. T. p. 372].

It serves to obviate a misunderstanding.

εἰ μὴ, κ.τ.λ.] except He who is from God, He hath seen the Father (that is, in His pre-existent state).[236] Comp. Gal_1:7.

ὁ ὢν παρὰ τ. θ.] for He is come from the Father, with whom He was (Joh_1:1). See on Joh_1:14, Joh_8:42, Joh_7:29, Joh_16:27.

[236] This clear and direct reference to His pre-human state in God (comp. vv. 41, 42), and consequently the agreement of Christs witness to Himself with the view taken by the evangelist, should not have been regarded as doubtful by Weizsäcker. The divine life which was manifested in Christ upon earth was the personal life of His pre-existent state, as the prologue teaches, otherwise John had not given the original sense of the declaration of the Lord regarding Himself (to which conclusion Weizsäcker comes in the Jahrb. f. D. Th. 1862, p. 674), which, however, is inconceivable in so great and ever-recurring a leading point. It is the transcendent recollection in His temporal self-consciousness of that earlier divine condition, which makes itself known in such declarations (comp. Joh_3:11). See on Joh_8:38, Joh_17:5. His certitude concerning the perfect revelation does not first begin with the baptism, but stretches back with its roots into His pre-human existence. See, against Weizsäcker, Beyschlag also, p. 79 ff., who, however (comp. p. 97 f.), in referring it to the sinless birth, and further to the pre-existent state of Jesus, as the very image of God, is not just to the Johannean view in the prologue, and in the first epistle, as well as here, and in the analogous testimonies of Jesus regarding Himself. See on ver. 62. Beyschlag renders: because He is of God, He has seen God in His historical existence. The far-fetched thought is here brought in, that only the pure in heart can see God. Comp. rather Joh_1:18, Joh_3:13; Joh_3:31-32, Joh_8:26; Joh_8:38. See, against this view of the continuous historical intimacy with God, Pfleiderer in Hilgenfelds Zeitschr. 1866, p. 247 ff.; Scholten, p. 116 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 6:45 . In confirmation of His assertion in Joh 6:44 , Jesus, as is His wont, cites Scripture: ἔστι γεγραμμένον ἐν τοῖς προφήταις , that is, it is written in that part of Scripture known as “the Prophets”. The passage cited is Isa 54:13 , where, in describing Messianic times, the prophet says, “Thy children shall all be taught of God,” ἔσονται πάντες διδακτοὶ τοῦ Θεοῦ , and what this being taught of God means He more fully explains in the words πᾶς οὖν … μαθὼν , “every one who has heard from the Father and has learned comes to me”. Both the hearing and the learning refer to an inward spiritual process. The outward teaching of Scripture and of Christ Himself was enjoyed by all the people He was addressing; but they did not come to Him. It is therefore an inward and individual illumination by the special operation of God that enables men to come to Christ. Whether these verses teach “irresistible grace” may be doubted. That they teach the doctrine which Augustine asserted against Pelagius, viz. , that power to use grace must itself be given by God, is undeniable. That is affirmed in the statement that no one can come to Christ unless the Father draw him. But whether it is also true that every one whom God teaches comes is not here stated; the καὶ μαθὼν introduces a doubtful element. [Wetstein quotes from Polybius διαφέρει τὸ μαθεῖν τοῦ μόνον ἀκοῦσαι .]

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

To wit, they shall be children of the Church, for so the Prophet Isaiah expoundeth it, Isa. 54:13, that is to say, ordained to life, Acts 13:48, and therefore the knowledge of the heavenly truth, is the gift and work of God, and standeth not in any power of man.

In the book of the Prophets, for the old Testament was divided by them into three several parts, into the Law the Prophets, and the Holy writ.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

written in the prophets--in Isa 54:13; Jer 31:33-34; other similar passages may also have been in view. Our Lord thus falls back upon Scripture authority for this seemingly hard saying.

all taught of God--not by external revelation merely, but by internal illumination, corresponding to the "drawing" of Joh 6:44.

Every man therefore, &c.--that is, who hath been thus efficaciously taught of Him.

cometh unto me--with absolute certainty, yet in the sense above given of "drawing"; that is, "As none can come to Me but as divinely drawn, so none thus drawn shall fail to come."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 45. It is written in the prophets] Isa 54:13; Jer 31:34.

They shall be all taught of God.] This explains the preceding verse. God teaches a man to know himself, that, finding his need of salvation, he may flee to lay hold on the hope which his heavenly Father has set before him in the Gospel. God draws men by his love, and by showing them what his love has done for them. Fear repels, but love attracts. He who is ever preaching the terrors of the law, and representing God as a vindictive judge, will never bring sinners to him. They are afraid of this terrible God: but they love him, who so loved the world that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

45. It is written in the Prophets. Christ confirms by the testimony of Isaiah what he said, that no man can come to him, unless he be drawn by the Father He uses the word prophets in the plural number, because all their prophecies had been collected into one volume, so that all the prophets might justly be accounted one book. The passage which is here quoted is to be found in Isaiah 54:13, where, speaking of the restoration of the Church, he promises to her, sons taught by the instruction of God Hence it may easily be inferred, that the Church cannot be restored in any other way than by God undertaking the office of a Teacher, and bringing believers to himself. The way of teaching, of which the prophet speaks, does not consist merely in the external voice, but likewise in the secret operation of the Holy Spirit. In short, this teaching of God is the inward illumination of the heart.

And they shall be all taught by God. As to the word all, it must be limited to the elect, who alone are the true children of the Church. Now it is not difficult to see in what manner Christ applies this prediction to the present subject. Isaiah shows that then only is the Church truly edified, when she has her children taught by God Christ, therefore, justly concludes that men have not eyes to behold the light of life, until God has opened them. But at the same time, he fastens on the general phrase, all; because he argues from it, that all who are taught by God are effectually drawn, so as to come; and to this relates what he immediately adds,

Whosoever therefore hath heard my Father. The amount of what is said is, that all who do not believe are reprobate and doomed to destruction; because all the sons of the Church and heirs of life are made by God to be his obedient disciples. Hence it follows, that there is not one of all the elect of God who shall not be a partaker of faith in Christ. Again, as Christ formerly affirmed that men are not fitted for believing, until they have been drawn, so he now declares that the grace of Christ, by which they are drawn, is efficacious, so that they necessarily believe.

These two clauses utterly overturn the whole power of free will, of which the Papists dream. For if it be only when the Father has drawn us that we begin to come to Christ, there is not in us any commencement of faith, or any preparation for it. On the other hand, if all come whom the Father hath taught, He gives to them not only the choice of believing, but faith itself. When, therefore, we willingly yield to the guidance of the Spirit, this is a part, and, as it were, a sealing of grace; because God would not draw us, if He were only to stretch out his hand, and leave our will in a state of suspense. But in strict propriety of language He is said to draw us, when He extends the power of his Spirit to the full effect of faith. They are said to hear God, who willingly assent to God speaking to them within, because the Holy Spirit reigns in their hearts.

Cometh to me. He shows the inseparable connection that exists between him and the Father. For the meaning is, that it is impossible that any who are God’s disciples shall not obey Christ, and that they who reject Christ refuse to be taught by God; because the only wisdom that all the elect learn in the school of God is, to come to Christ; for the Father, who sent him, cannot deny himself.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(45) It is written in the prophets . .—i.e., in the Book of the Prophets. (Comp. Mat_2:23; Mar_1:2; Act_7:42; Act_13:40.) The immediate reference is to the LXX. translation of Isa_54:13, but the same thought runs through other passages of the prophets, as Jer_31:34, and Joe_3:1 et seq.

The words bring out the meaning of the Father’s drawing referred to in Joh_6:44, and point out the extent of the divine teaching by which “all” are taught, and the personal receptivity and effort by which “every man” hears and learns. The teaching is universal, but it may not be heard, and when heard may not be learnt.

Every man therefore that hath heard.—Better, Every man that hath heard, omitting “therefore,” with the best MSS.

Cometh unto me.—This is co-extensive with the previous hearing and learning. They who had listened for God’s voice would recognise His. They who had been God’s disciples would be His too. (Comp. Joh_5:46.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

45. in the prophets] The direct reference is to Isa_54:13, but there are similar passages Jer_31:33-34; Joe_3:16-17. The quotation explains what is meant by the Father’s drawing men, viz., enlightening them. The ‘therefore’ in the second half of the verse is not genuine: ‘therefore’ is very common in the narrative portion of this Gospel, very rare in the discourses. On ‘it is written’ see on Joh_2:17. Here, as in Joh_13:18 and Joh_19:37, the quotation agrees with the Hebrew against the LXX. This is evidence that the writer knew Hebrew and therefore was probably a Jew of Palestine.

Every man therefore that hath heard, &c.] And no others: only those who have been enlightened by the Father can come to the Son.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Not that any man hath seen the Father,.... This is said, lest it should be thought from the above words, that our Lord meant that men should be so taught of God, as that they should visibly see the Father, and vocally hear his voice, and be personally instructed by him; for his voice is not heard, nor his shape seen; see Joh 1:18;

save he which is of God; who is begotten of him, and of the same nature and perfections with him, though a distinct person from him, and who was always with him, and lay in his bosom:

he hath seen the Father; has perfect knowledge of him, personal communion with him; has seen the perfections and glory of his person, and the thoughts, purposes, and counsels of his heart, his whole mind, and will, and all the grace, goodness, and mercy which is in him, and has declared it; see Joh 1:18.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

Ver. 45. And they shall be all taught of God] i.e. All the children of the Church, Jer 31:34, and why not the infants of believing parents also? since they are disciples, Act 15:10, taught of God from the least to the greatest, Isa 54:13; dedicated in their baptism to the Father, Son, and Holy Ghost by their parents’ promise, purpose, and prayer, and so put under God’s teaching; whereof they are capable, as also of the operation of the Holy Ghost, even from their mother’s womb, Luk 1:15. God also hath promised to pour his Spirit upon them, Joe 2:28; Isa 59:21. And after our Saviour had here said "They shall be all taught of God," he presently subjoineth, "Every one that hath heard, and hath learned of the Father, cometh unto me." Where note, that he saith not, Whosoever hath heard and learned of the preacher, but of the Father, cometh unto me. Now, infants can come unto Christ, and none must forbid them. They have also the full sight of God’s face in heaven; they may therefore have a glimpse of it here; they being his children, Eze 16:20-21, his servants, Lev 25:41-42, in covenant with him, Deu 26:10-12.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In the prophets - Isa 54:13. A similar sentiment is found in Mic 4:1-4, and Jer 31:34; but by the prophets, here, is meant the book of the prophets, and it is probable that Jesus had reference only to the place in Isaiah, as this was the usual way of quoting the prophets.

Shall be all taught of God - This explains the preceding verse. It is by the teaching of his Word and Spirit that men are drawn to God. This shows that it is not compulsory, and that there is no obstacle in the way but a strong voluntary ignorance and unwillingness.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Every one, therefore, that hath heard of the Father, and hath learned of him who I am, cometh to me by faith and obedience. As to others, when the Scripture says they are taught by God, this is to be understood of an interior spiritual instruction, which takes place in the soul, and does not fall under the senses; but not less real on that account, because it is the heart, which hears the voice of this invisible teacher.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

It is written in the prophets; either in Isa 54:13, or in the book of the prophets; for though the words be to be found only in Isaiah, yet words of the same import are also to be found in Jeremiah, Ezekiel, Joel, and Micah. All they whom the Lord hath chosen shall be taught of God.

Therefore (saith he) said I to you,

Every man that hath learned of the Father, cometh unto me. Our Saviour proveth the doctrine which he had delivered to them, from the prophets, not because their authority was greater than his, or in any degree equal with his; but because the prophets and their writings were in greater authority and reputation with them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

45. The prophets—That section of the Old Testament popularly styled the prophets. The quotation is probably from Isa_54:13 : All thy children shall be taught of Jehovah. This teaching is part of the great system of the Father’s drawing to Christ. Hath heard—Hath willingly listened.

Hath learned—Hath applied his powers to know. Such a man has complied with the Father’s drawings. Cometh unto me—He is assigned by the Father to the Son for salvation. He exercises repentance toward God, and faith in the Lord Jesus Christ. To this class belonged not these Jews.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

It is written in the prophets; either in the division of Scripture called "the prophets," or because the substance of the statement is found to pervade the prophets, and to receive express, if not literal, utterance in Isa_54:13. The prophet, on describing the glorioustriumphs of the Servant of the Lord in his new kingdom, added (LXX), Kai pantav tou en pollh eirhnh ta tekna sou , "And all thy sons I will make to be taught of God, and in much great peace thy children". (cf. also Jer 31 Jer 34, for the same thought in other words) Godet suggests that the former passage was in the haphtora, from the prophets the lesson for the day. If the discourse was uttered in the synagogue of Capernaum, this is not impossible. At all events, the "and" (kai) which here follows suggests that the quotation is taken from Isaiah. And they shall all be taught of God; i.e. direct teaching by God is the prime requisite of any spiritual apprehension, even of the mysteries of Christ the Revealer. This solemn truth is affirmed by the entire history of Christ. The vision of his majesty, even contact with his ineffable love, the sight of his humiliation and of the shedding of his precious blood, did not, by any necessarily acting law of mind, induce faith. Divine teaching by the Spirit of the Father and Son is the preliminary (see notes on Joh_16:5-8, on the mission of the Comforter) to believing on Christ. "Taught of God" (didaktoi Yeou), translated in Vulgate, docibiles Dei, (cf. 1Th_4:9) means more than the reception of one lesson in the school of God, and suggests a prolonged experience and a rich communion between the Teacher and the taught. Every one (therefore) pav , referring to the pantev of ver. 45 a, and to the quotation, is not so much every human being, as the "all" of the Messianic kingdom the "all" of God"s "sons" and children" that hath heardfrom the Father, and hath learned (of him), cometh unto me. Hearing may end in heedlessness, even when the Lord God Almighty speaks with us. His revelations at great epochs, his inner voice at special moments in our religious history, may be disregarded. The voice of God may be heard, yet not obeyed; the voice of conscience and revelation and inspiration, the sacred monitions and warnings of the heart, may all be slighted. But every one that hath heard the Father, and has also accepted the lesson has felt the Divine drawing; being willing to do the will of the Father, he knows of the doctrine, whether it be of God, and he comes to Christ. Later on, Christ said, "Every one that is of the truth heareth my voice." It is one thing to "hear," another to "learn," another to "come." These three stages still further illumine the "drawing" of the Father, and the method which the Father has adopted of so giving men to Christ that he may ultimately fold them in his arms and press them to his heart. Lest, however, the hearers of Jesus, then or now, should conclude that the kind of direct teaching of which the prophets spake, and which he endorsed, was of that immediate kind which himself enjoyed, and which alone justifies this language, he continued

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Every man that hath heard - The secret voice of God, he, and he only believeth. Isaiah liv, 13.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

In these words our blessed Saviour confirms his former assertion, concerning his Father’s drawing, from the prophecies of the Old Testament, which, speaking of the days of the Messias, foretold, that persons should be taught of God to embrace the Messias; whence Christ inferreth, that every one who is thus taught, shall come upon him, and believe in him.

Learn hence, 1. That the teachings of God are absolutely necessary to every man that cometh unto Christ in the way of faith,

2. That such shall not miscarry in the way of faith, who are under the special teachings and instructions of God; They shall be all taught of God, and he teacheth to profit, and that not only authoritatively, but efficaciously and effectually. Those whom God undertakes to teach, receive from him both an ear to hear, and an heart to understand. They shall be all taught of God, and they that are taught, have heard and learned of the Father.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

45. They shall all be taught of God. Thus God “draws,” and those who have heard and learned, come to Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

45. ἔστιν γεγρ. See on Joh 2:17. Here, as in Joh 13:18 and Joh 19:37, the quotation agrees with the Hebrew against the LXX. This is evidence that the writer knew Hebrew, and was probably a Jew of Palestine.

ἐν τοῖς προφήταις. In the division of the Scriptures, so called as distinct from the Law (Joh 1:45), and the Psalms or Hagiographa (Luk 24:44): comp. Act 13:40, and (ἐν βίβλῳ τῶν πρ.) Joh 7:42. The direct reference is to Isa 54:13, which may have been part of the synagogue-lesson for the day (Luk 4:17); but comp. Jer 31:33-34; Joe 3:16-17. The quotation explains how the Father draws men, viz. by enlightening them. Note that Jesus does not derive His teaching from the O. T, but confirms it by an appeal to the O.T. Comp. Joh 8:17; Joh 8:56, Joh 10:34.

διδακτοὶ θεοῦ. In classical Greek διδακτός is applied to doctrine rather than pupils, the things that can be taught rather than the persons taught. The Hebrew limmûd in Isa 54:13 is perhaps a substantive, and hence the genitive here without ὑπό; ‘God’s instructed ones,’ i.e. prophets in the wider sense. Comp. διδακτοῖς πνεύματος (1Co 2:13) for the genitive, and θεοδίδακτοι (1Th 4:9) for the meaning.

πᾶς ὁ ἀκ.… κ. μαθ. Every one that hath heard and hath learned from (Joh 8:26; Joh 8:40, Joh 15:15) the Father, and no others; only those who have been ‘taught of God’ can come to the Son. The οὖν after πᾶς in T. R. is not genuine; very common in S. John’s narrative, it is very rare in discourses. Omit with אBCDLST against A.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

45.] ἐν τοῖς προφ. may be a general form of citation (Mar 1:2: Act 7:42; Act 13:40), or may mean that the sense is found in several places of the prophets: see besides reff., Jer 31:33, Jer 31:34. This clearly intimates the kind of drawing meant in the last verse;—the opening the eyes of the mind by divine teaching.

ἀκούσας κ. μαθών is an expansion of διδακτός.

ἔρχ. πρός με] This is the final decision of the human will, acted on by the divine attraction to Christ. The beginning is, the Father draws him: the progress, he hears and learns—here is the consenting will—‘Speak, Lord, for thy servant heareth:’—the end, he cometh to Christ—here is the will acting on the whole man.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

45. In confirmation of the doctrine that God “draws” men to Him, Jesus appeals to the authority of the Scriptures accepted by His hearers.

ἔστιν γεγραμμένον (for this formula of citation, see on 2:17) ἐν τοῖς προφήταις, i.e. presumably in the collection of prophetical books regarded as a single whole (cf. Act 7:42, Act 13:40, Luk 18:31, Luk 24:44).

καὶ ἔσονται πάντες διδακτοὶ θεοῦ. The rec. text inserts τοῦ before θεοῦ, but om. אABCDΘW. The quotation is freely made from Isa 54:13, and does not agree precisely with either the Hebrew or the LXX. Literally, the Hebrew gives, “And all thy sons shall be taught of Yahweh,” which the LXX turns by καὶ θήσω … πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ.

To be διδακτοὶ θεοῦ is to be “drawn” by God; we have θεοδίδακτοι at 1Th 4:9 (cf. 1Co 2:13, Php 3:15, for the idea), and Barnabas (xxi. 6) has the precept γένεσθε θεοδίδακτοι.

πᾶς. Cf. πᾶν, vv. 37, 39. AΓΔΘ add οὖν, but om. אBCDLNTW.

ἀκούσας παρὰ τοῦ πατρός. The same phrase occurs again 8:26, 40, 15:15. See for the constr. on 1:40.

καὶ μαθών. It is not sufficient for a man to have heard God’s voice; he must also learn, which is a voluntary act. Predestination, in the Johannine doctrine, does not exclude free will or personal responsibility. But every one who has heard the Divine voice, and has learnt its teachings, “comes” to Christ. See on v. 37 for ἔρχεται πρὸς ἐμέ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Taught of God [διδακτοι του θεου] . The idea is thrown into a compound adjective, qeodidaktoi, in 1Th 4:9.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 45, 46. “It is written in the prophets: And they shall be all taught of God. Every one, who has heard the Father, and has learned from Him, comes to me: 46 not that any one has seen the Father, except he who is from God, he has seen the Father.”

This passage presents a remarkable example of the manner in which Jesus cites the Old Testament. It is not from this book that He derived the thought which He here developes; it arose in Him spontaneously, as is shown by the perfectly original form in which it has been previously expressed: the gift, thedrawing of the Father. But, afterwards, He thinks fit to cite the Old Testament as the authority recognized by the people. If He was already in the synagogue (Joh 6:59), He might have in His hands the roll which contained the prophecies of Isaiah, and, as He said these words: “It is written,”

He might read this very passage. Comp. Luk 4:17 ff. This would explain the retaining of the copula, and, at the beginning of the quotation. These words are found in Isa 54:13. Isaiah here declares that the whole Messianic community will be composed of persons taught of God, whence it follows that it is only men who are in the inward school of God who can truly give themselves to the Messiah. According to Meyer, the general expression, in the prophets, signifies: in the sacred volume containing the prophets. This meaning follows, indeed, from the terms in and is written. It is nevertheless true that Jesus is not thinking only of the passage of Isaiah, which He quotes textually, but that He sees all the prophets rising in chorus to testify to this same truth; otherwise, why not name Isaiah, as is done elsewhere? Comp. Jer 31:33-34; Joe 2:28 ff.

The second part of the 45th verse is commonly understood in this sense: “Every man who, after having heard the teaching (ἀκούσας), consents to receive it internally (καὶ μαθών), comes to me.” With this sense, the teaching would be given to all men, as objects of the pre- eminent grace of God, but it would be expressly distinguished from the free acceptance of this teaching, which is true of only a certain number of them. The πᾶς, whoever, would have, therefore, a much more restricted sense than the πάντες, all, of the first clause. But, convenient as this explanation would be to dispose of the doctrine of predestination, we believe that it is contrary to the true sense of the word all in the passage of Isaiah and in the mouth of Jesus. This word in the former designates only the members of the Messianic community, altogether like the word πᾶς in the mouth of the latter.

The meaning is rather this: As Isaiah has declared, all my believers must be taught of the Father; but of these not one shall fail. The whoever merely individualizes the idea of all. Jesus does not place in opposition here the teaching given and the teaching received; for the question is of an inward teaching, working from the first in the heart. Hence it follows that if the Jews do not believe, it is because this divine teaching has not been effected in them. Hence their inability to believe (Joh 6:44); but this inability is wholly chargeable to them. Perhaps Weiss is right in insisting on the rejection of the word οὖν,therefore, which connects the two clauses of this verse. The second may be regarded as a reaffirmation of, as well as a conclusion from the first. We may hesitate between the readings ἀκούσας and ἀκούων, who has heard or who hears. On the one hand, the aorist may have been substituted for the present, because it was supposed that the first participle must be accommodated to the second. But, on the other hand, the present, which expresses the continuance of the hearing, is less suitable than the past, which indicates an act accomplished for the future at the moment when faith is produced. It is therefore through their previous want of docility with regard to the means prepared by God, that these hearers have brought themselves into an incapacity for believing. This saying implies in Jesus the infinitely exalted feeling of what His person and His work are. In order to come to Him, there is need of nothing less than a drawing of a divine order. “He feels Himself above everything which the natural man can love and understand” (Gess). The true sense of this passage does not imply the notion of predestination (in so far as it is exclusive of liberty), but, on the contrary, sets it aside. The inability of the Jews to believe arises from the fact that they come to Him, not as persons taught of God, but as slaves of the flesh. They possessed the means of doing better; hence their culpability.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.