“N
NE CAN COME TO ME UNLESS THE FATHER WHO SENT ME DRAWS THEM, AND I WILL RAISE THEMUP AT THE LAST DAY.” – JOHN 6:44
There are two basic ways to interpret this passage and it hinges on the words “draws” and “them.” Let’s look at the two renderings side by side:
Calvinists: “No one can come to me unless the Father who sent me *
drags* them, and I will raise up *
those who were dragged* at the last day.”
Traditionalists: “No one can come to me unless the Father who sent me *
enables* them, and I will raise up *
those who come* at the last day.”
The Greek sentence structure allows for the author to be referencing “them” who come, not necessarily all those drawn. For instance if the sentence translated in English were structured in this manner the intention might be more obvious:
“Only those
drawn by the Father may come, and I will raise up
them (those that come) at the last day.” - Dr. Leighton Flowers
The first problem I have with the beginning of this article is an improper translation of the verse. Since, Bro. Flowers offers no source for his translation I can only speculate it is some kind of paraphrase translation.
There is no plural "them..them" in the Majority Greek text nor is there any plural "those" in the Majority Greek text. The Greek text has the masculine accustive singular "autov" in both cases which is properly translated "him....him" by the KJV. The term he translates as "those" is the singular "oudeis" and literally means "no one" or "no man" since it is in the masculine gender.
The second problem I have is his statement "The Greek sentence structure allows for the author to be referrencing 'them' who come, not necessarily all those drawn."
Strictly speaking the nearest grammatical antecedent for the "him" of the second clause is the "him" in the first clause which is confined to only those drawn by the Father. The only other noun or pronoun is "oudeis" and that represents those who cannot come to Christ. Hence, the natural reading of the text and grammar defines "him" in the second clause not only to be restricted to "him" of the first clause but the very same "him" of the first clause. This is further inferred by the repeated use the very same final clause by Christ which is first used in John 6:39, then 6:40, then 6:44 and finally in 6:54. In all other cases the pronoun in that final clause is not only restricted to, but inclusive of ALL who have just been previously defined. For example, in John 6:39 the pronoun is restricted to but inclusive of "all" who are given as all given do not fail to come to Christ. In John 6:40 the pronoun in this clause refers to "all" (Gr. pas translated "everyone" but previously tranaslated "all") who believe and includes all who believe. The same is true in John 6:54. So, the very use of this clause both preceding Johnn 6:44 and after John 6:44 contradicts Bro. flowers interpretation.
Not only so, but John 6:64-65 contradicts his interpretation. His whole position demands that drawing is universal in scope including "all men" without exception from Adam to the last human born on earth. John 6:64 explicitly states that Jesus knew that some of his disciples were never true believers and the reaso[sic] he gives is that it was not "given" to them by the Father. What was not "given" is what is included in the word "draw" in verse 64. Dr. Flowers demands that what is inclusive in the word "draw" in John 6:44 is given to all men without exception.
Therefore, since coming to Christ in true faith must be "given" to them and it was not given to them by the Father then it follows that all to whom it is given do come to Christ by faith.
Finally, every other use of the verbs Helko and Helkuo in the New Testament are found in the active voice as is the texts in question. This means that the object of the verb ("him") has no part in the action of the verbs but is wholly passive with regard to that action. Second, every other use of these verbs demonstrates drawing effectually and inseparably includes coming as what is being drawn in all other cases is also coming at one and the same time.
