There is yet another component of fallen man’s failure to perceive and act upon what he knows about the things of God; his moral inability. It should be clear to the astute observer that men are in fact created with certain inherent abilities. Mankind is given the ability to reason, to express his inner most thoughts and emotions. Mankind is able to construct and for that matter, destruct with forethought and intention. All of these abilities cannot be rightly thought of as “moral” abilities though the exercise of one’s given abilities may in fact lead to moral choices. Rather, these abilities are better classified as “natural abilities” which are consistently granted to all of mankind as a whole and are in truth part of what it means to be human. Just as certain animals have been endued with the ability to fly, swim, run or climb, mankind has been given abilities that are similar to the rest of the created order and abilities that are seen nowhere else in creation except in human beings. As fascinating and uplifting as this may be, these “natural abilities” are of no spiritual merit. In John 6: 44, Jesus Himself speaks to the eternal discontinuity between the natural and moral ability of fallen man. Again, Jesus does not say that fallen man is unable to accomplish moral things; it is just that these accomplishments render nothing meritorious in salvation. Jesus says, “No one can come to me unless the Father who sent me draws him” The straight forward rendering of this verse should be enough to assuage any doubt as to fallen man’s ability before God; however, closer examination solidifies what the surface meaning sufficiently communicates. Jesus starts by saying “no one” (οὐδεὶς) literally translated not even one or not even the least of one. Jesus is emphatic here by asserting that there is not one single person who is not included within the category which He is about to speak upon. The category of men under consideration are those who are fallen in sin and not able to “come” (ἐλθεῖν) to the Father. Come in this context means to move (spatially) from one place to another and although Jesus’ intent is not just simple locomotion, it is a reference in physical illustration of moving near the Father to a place of close proximity. The grammatical construct here is very similar to the one highlighted above in 1 Corinthians 2: 14 where the word “can or able” (δύναται) is coupled with an aorist active infinitive “come.” Once again, the infinitival form indicates the meaning of a gained ability; in this case the ability to come into this close proximity with the Father. What Jesus is saying here is that literally no one has the ability to enter into a personal relationship with the Father unless he is first drawn by God. It has been rightly pointed out that many have sought to soften this straight forward understanding of verse forty-four by interpreting the word “draws” (ἑλκύσῃ) in a less forceful manner such as the word “woo” or “entice” so that the meaning emphasizes the subjunctive mood of the actual word used. Unfortunately, this grammatical maneuver is woefully mislaid. The subjunctive mood follows in line with the context of what Jesus is teaching; namely the only way one comes to the Father is that he is drawn by the Father and certainly experience has told us that not everyone is found in this condition. To say that the subjunctive mood indicates doubt on Jesus’ part as to the result of the Father’s drawing does violence to the text. Further, as should be pointed out, the normal usage of the word draws (ἑλκύσῃ) elsewhere in the New Testament is anything but “wooing.” Additionally, though the Old Testament equivalent to "draw" does carry a softer motivation, namely God’s affection for His beloved people, the force of the action to bring individuals unto Himself is still as compelling. The conclusion can only be drawn as the Lord taught, only those who are quickened in their moral ability actually come to the Father; that is, only those whom God initiates a personal relationship with will actually enter into that relationship. Natural ability is of no value. Jesus actually addresses this specific point in verse forty-five as He says, “And they will all be taught by God.” The Lord Himself says that after the initial drawing of God upon the spiritually dead soul of fallen man, God then begins to form and inform the natural abilities of that individual; simply put, God teaches them. It is not that the fallen man can gain this knowledge on his own resulting in the accepting of God’s precepts from an enlightened position. Rather, the enlightenment of God’s revelation begins with God’s granting individuals the moral ability to enter into a personal relationship with Him and then be instructed from the mind of God about the things of God. Things that were previously unknown and unvalued.
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