In the past I have stated that one of the two most compelling arguments for Calvinism comes from John 6 (the other is from Romans 9). In John 6 we find the following two passages:

John 6:35-40

35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. 37 All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” (ESV)

John 6:43-44

43 Jesus answered them, “Do not grumble among yourselves. 44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. (ESV)

The passages seem clear enough, but to restate: no one can pursue Christ unless God the Father draws that individual to Christ. I have argued before that God draws all people to Christ so that all are free to pursue him. The problem with this argument is that these passages appear to say that all who are drawn to Christ are not simply enabled to accept or reject him but will certainly be brought to him. In the first passage, all that the Father gives to Christ will be received and will never be cast out. In the second, no one can go to Christ unless the Father draws him, and all of those drawn by the Father will be raised up on the last day.

What recently came to mind is what Jesus says in John 12:32:

John 12:32

32 And I, when I am lifted up from the earth, will draw all people to myself.” (ESV)

In John 6 no one can go to the Son unless the Father draws him. But here Christ on the cross will draw all people to himself.

In his commentary on John D. A. Carson argues that what is in view here is not individuals for salvation but the kinds of people who are saved. In John 6 we find reference to individuals who are saved. Here we find the affirmation that salvation is not just for the Jews. This makes some sense. Jesus’ words in this section were triggered by the arrival of Greeks in John 12:20. The disciples were faced with a dilemma. The Greeks came to the disciples and asked to see Jesus. The disciples seemed a little uncertain as to what they should do. They finally go tell Jesus and John 12:23-32 contains his response. John 12:23, then, could be Jesus saying, “I will draw all people, not just Jews. The Gentiles can come to me because of what I will do on the cross.”

This reading of the passage answers a few questions. The drawing in John 6 seems to be final and complete. It is not an invitation, it is a bringing. Those who are drawn are saved. The same cannot be the case in John 12 which refers to all people being drawn since elsewhere Scripture is clear that not all people will be saved. In fact, just a few verses later we find people who see Christ but do not believe.

This reading also helps us see the difference in the Father’s drawing and the Son’s drawing. It is because of the Son’s work that salvation is made available to all people. This is what Paul calls the mystery of the gospel, the glorious truth that in Christ salvation is not something just for the Jews. Because of the Father individuals are drawn to Christ and are saved. Because of the Son those individuals include people of every ethnicity, not just the Jews. Because of Christ those Greeks trying to see Jesus would be welcome.

I still have one hesitation. Elsewhere in the Bible when we find passages talking about the inclusion of all people in God’s plan of salvation the discussion is usually more direct. For example, is there really any doubt what Paul means in Galatians 3:23-29? (Granted some doubt is introduced by egalitarians who want to make this passage say more than it says, but that is a different discussion.)

Still, I am leaning in Carson’s direction. Any thoughts, anyone?

Additional note:

Sometimes Calvinists will try to use similar reasoning in passages like John 3:16 or 2 Peter 3:9 – namely claiming that “all” in these verses does not refer to everyone but to something else. In John 3:16 “the world” is claimed to be used in a way similar to what we said about John 12:20. Some say “the world” does not mean each individual but refers to all kinds of people, every tribe and tongue and nationality. For 2 Peter 3:9 some have argued that “all” refers to the elect rather than each individual, that God wants all of his chosen ones to reach repentance.

I disagree with both of these views. I believe that God loves all people, saved and unsaved alike. I recognize that there can be some question left with passages like Romans 9:13 (Malachi 1:2-3) but I believe hate in those verses refers to the fact that they were rejected in the plan of God. If one were to argue that hate has to mean something like how we normally understand hate I would simply point him to Luke 14:26 and ask how we can honor our father and mother while also hating them in the way we normally think of hate.

I think one could say there is a difference in how God feels toward the unrepentant that live as opposed to those who die. Does God love the sinner in Hell? I believe one could say that he does not. God loves all his creation on the earth but his steadfast love is only for those who are saved. Once a sinner dies without Christ and goes on to judgment he no longer experiences anything of the love of God, in part because God no longer has any love for him.

On 2 Peter 3:9 I believe that God does desire for all people to be saved. But this is not the only desire God has. Something in the mind of God is more desirable than the salvation of all people, otherwise all people would be saved. I have talked several times before about the notion of two wills in God so I will not rehash it here.