perfected redemption (1 John 3:2; Ps. 17:15). We are not _satisfied_ till we awake in his likeness.--=Ye also have seen me and ye have not had faith.= See ch. 20:29. The reference here may either be to words actually uttered in this discourse, but not reported by John, or to what he has said by implication though not by exact words, or to rebukes uttered on some previous occasion, _e. g._, John 5:38, 40, 43. 37 All[226] that the Father giveth me shall come to me; and him[227] that cometh to me I will in no wise cast out. [226] verse 45, ch. 17:6, 8, etc. [227] Ps. 102:17; Isa. 1:18; 55:7; Matt. 11:28; Luke 23:42, 43; 1 Tim. 1:15, 16; Rev. 22:17. 38 For I came down from heaven, not to do mine own will, but[228] the will of him that sent me. [228] ch. 5:30; Ps. 40:7, 8. =37, 38. The all which the Father has given to me shall come toward me, and he that comes toward me I will in no wise cast out.= _Toward_, not _to_ me. The original (πρὸς) indicates the object toward which anything is directed, not ordinarily the goal actually reached. The promise then is that he who sets out in the direction of Christ shall not be rejected by him. He does not wait till we have come to him; he receives us when we start toward him. In this and the next verse _all_ (πᾶν) is in the neuter gender, indicating, not that the body is included with the soul (_Maurice_), but that _the whole_ is given by the Father in its totality, but is received by the Son separately and individually. “In Jesus Christ’s discourses, that which the Father hath given to the Son himself is termed, in the singular number and neuter gender, _all_; those who come to the Son himself are described in the masculine gender, or even the plural number, _every one_, or _they_. The Father has given to the Son the whole mass, as it were, that all whom he hath given may be one; that whole the Son develops individually in the execution of the divine plan.”--(_Bengel._) Christ’s language here indicates his dependence upon the Father’s will and power, and is analogous to that in many of his discourses, especially in those reported by John. He has come to do his Father’s will; the works which he does are those which his Father has given him to do, and are done by his Father’s power; the words which he speaks are his Father’s words; his whole life is represented as the incarnate expression of his Father’s will; and those whom he saves are saved not by his own independent power, they are those whom his Father has given him (ch. 10:28, 29). Here then I understand Christ neither to limit his salvation nor to declare it to be without limit. He simply asserts on the one hand that his saving power is efficacious only over those whom the Father has given unto him, and on the other that there is nothing lacking in his grace or power which shall cause those thus given to fail of a perfected salvation. As a Saviour he is the