Exegetical and Hermeneutical Commentary of John 6:40
And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
40. And this is the will of him that sent me ] The true reading is; For this is the will of My Father. The opening words of Joh 6:39-40, being very similar, have become confused in inferior MSS. The best MSS. have ‘Father’ in this verse, where ‘the Son’ is mentioned, not in Joh 6:39, where He is not. Moreover this verse is explanatory of Joh 6:40, and opens with ‘for;’ it shews who are meant by ‘all which He hath given me,’ viz. every one that contemplateth the Son and believeth on Him. ‘Seeth’ is not strong enough for the Greek word here used: the Jews had seen Jesus; they had not contemplated Him so as to believe. ‘Contemplate’ is frequent in S. John and the Acts, elsewhere not. Comp. Joh 12:45, Joh 14:19, Joh 16:10; Joh 16:16; Joh 16:19. ‘That’ again = in order that.
I will raise him up ] The Greek construction is ambiguous; possibly ‘raise’ depends upon ‘that’ as in Joh 6:39: and that I should raise him up. ‘I’ is here very emphatic; ‘by My power as Messiah.’
Fuente: The Cambridge Bible for Schools and Colleges
Every one which seeth the Son, and believeth on him – It was not sufficient to see him and hear him, but it was necessary, also, to believe on him. Many of the Jews had seen him, but few believed on him. Jesus had said in the previous verse that all that the Father had given him should be saved. But he never left a doctrine so that men must misunderstand it. Lest it should be supposed that if a man was given to him this was all that was needful, and lest anyone should say, If I am to be saved I shall be, and my efforts will be useless, he states here that it is necessary that a man should believe on him. This would be the evidence that he was given to God, and this would be evidence conclusive that he would be saved. If this explanation of the Saviour had always been attended to, the doctrine of election would not have been abused as it has been. Sinners would not sit down in unconcern, saying that if they are given to Christ all will be well. They would have arisen like the prodigal, and would have gone to God; and, having believed on the Saviour, they would then have had evidence that they were given to him – the evidence resulting from an humble, penitent, believing heart – and then they might rejoice in the assurance that Jesus would lose none that were given to him, but would raise it up at the last day. All the doctrines of Jesus, as he preached them, are safe, and pure, and consistent; as men preach them, they are, unhappily, often inconsistent and open to objection, and are either fitted to produce despair on the one hand, or presumptuous self-confidence on the ether. Jesus teaches men to strive to enter heaven, as if they could do the work themselves; and yet to depend on the help of God, and give the glory to him, as if he had done it all.
Fuente: Albert Barnes’ Notes on the Bible
Verse 40. This is the will of him that sent me] Lest they should take a wrong meaning out of his words, as many have done since, he tells them that, far from any person being excluded from his mercy, it was the will of God that every one who saw him might believe and be saved. The power, without which they could not believe, he freely gave them; but the use of that power was their own. God gives the grace of repentance and faith to every man; but he neither repents nor believes for any man. Each must repent for his own sins, and believe in the Lord Jesus, through the grace given, or perish.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Lord having asserted the will of God, as to the final issue and happiness of believers, goes on to assert the means by which, in this life using, they must obtain this life: those are, seeing the Son, and believing in him; seeing him, not with the eyes of their bodies, or seeing his miraculous operations, both which these Capernaites did, and yet did not believe, (as he told them, Joh 6:36), but a seeing them with the eye of their minds, discerning him as the Messiah, and Saviour of the world; so seeing him, as to believe on him. As to these, he confirmeth it again to be the will of his Father, that they should live eternally, and that they should be raised again at the last day; and that by him, whom God had enabled to be the Judge both of the quick and the dead, Act 10:42, which agreeth with what he had before said, Joh 5:28.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. And thisin the secondplace.
is the will of Him that sentMe, that every one which seeth the Son and believeth on Himseeingthe Son believeth on Him.
may have everlasting life,and I will raise him up at the last dayThis is the humanside of the same thing as in the foregoing verse, and answering to”Him that cometh unto Me I will in no wise cast out“;that is, I have it expressly in charge that everyone that so”beholdeth” (so vieweth) the Son as to believe on Him shallhave everlasting life; and, that none of Him be lost, “Iwill raise him up at the last day.” (See on Joh6:54).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this is the will of him that sent me,…. The Vulgate Latin adds, “of my Father”; and all the Oriental versions read only, “and this is the will of my Father”; this is his declared, his revealed will in the Gospel, which the sons of men are made acquainted with, as the other was his secret will, which was only known to the Son till he discovered it.
That everyone which seeth the Son, and believeth on him; who so sees him as to believe in him; for this is not to be understood of a corporeal sight of Christ, or of a mere speculative knowledge of him, or historical faith in him; for it is not so to see him, as merely to believe what he is, the Son of God, the Messiah and Saviour of the world, or what he says, but to trust in him for righteousness, life, and happiness. Men are by nature blind, their eyes are shut to all that is spiritually good; it is the Spirit of God that opens blind eyes, and illuminates the understanding: and in his light men see not only themselves, their sin, and want of righteousness, and their lost state and condition, but Christ, and a beauty, glory, and excellency in him, ability and willingness to save, a suitableness in him for them, and a fulness of all grace; they see righteousness, peace, pardon, cleansing, wisdom, strength, grace, life, and salvation, and go out of themselves to him for all: and such a sight, though it may be but glimmering, is saving, and is self-abasing, soul rejoicing, surprising, and transforming; is attended with certainty, reality, and evidence, and is a foretaste of glory; for it is the will of God, and not man, of a gracious Father, of an unchangeable and eternal being, whose will cannot be resisted, and made void, that such
may have everlasting life; which will be a life of glory, and will consist in possessing glory both in soul and body; in beholding glory, the glory of one another, the glory of angels, the glory of divine truths, and mysterious providences, the glory of the divine perfections, and of the Lord Jesus Christ; and it will be a life of perfection, of perfect knowledge, holiness, obedience, love, peace, and joy; a life free from all the miseries and inconveniences of this, both in a natural and spiritual sense; a life of pleasure, and which will last for ever: to which Christ adds,
and I will raise him up at the last day; Christ will be the efficient cause, as well as he is the exemplar, the earnest, and first fruits of the resurrection of the dead; he will indeed raise all the dead by his power, but the saints particularly, by virtue of union to him, as the members of his body, and in the first place; and the very same shall rise, and with the same numerical body, that were given to him, and believe in him: and this will be at the last of the last days, at the end of all things; and is mentioned to show, that length of time will not hinder the resurrection of the dead, and in opposition to a Jewish notion, that the resurrection of the dead would be at the Messiah’s coming: it will be at his second coming, but was not to be at his first; there was indeed then a resurrection of some particular persons, but not a general one of all the saints: that the Jews expect the resurrection of the dead when the Messiah comes, appears from their Targums, Talmuds, and other writers; so the Targumist on Ho 14:8:
“They shall be gathered from their captivity, they shall sit under the shadow of their Messiah, “and the dead shall live”, and good shall be multiplied in the land.”
And in the Talmud p it is said,
“the holy blessed God will quicken the righteous, and they shall not return to their dust.”
The gloss upon it is,
“the holy blessed God will quicken them “in the days of” the Messiah.”
And so the land of the living is said to be,
“the land, whose dead live first in the days of the Messiah q.”
And hence R. Jeremiah desired to he buried with his clothes and shoes on, and staff in his hand, that when the Messiah came, he might be ready r with which agree others of the more modern writers; so Kimchi on Isa 66:5.
“They shall live at the resurrection of the dead, in the days of the Messiah.”
And the same writer on Jer 23:20 observes it is said,
“”ye” shall consider, and not “they” shall consider; which intimates the “resurrection of the dead in the days of the Messiah”.”
And says Aben Ezra on Da 12:2:
“The righteous which die in captivity shall live, when the Redeemer comes;”
though some of their writers differ in this point, and will not allow the days of the Messiah, and the resurrection of the dead, to be one and the same s.
p T. Bab. Sanhedrin, fol. 92. 1. q T. Hieros. Kilaim, fol. 32. 3. r T. Hieros. Kilaim, foi. 32. 3. col. 2. s Zohar in Gen. fol. 82. 4.
Fuente: John Gill’s Exposition of the Entire Bible
Should have eternal life ( ). Present active subjunctive with , “that he may keep on having eternal life” as in John 3:15; John 3:36.
Beholdeth (). With the eye of faith as in 12:45.
And I will raise him up ( ). Future active indicative (volitive future, promise) as in 54.
Fuente: Robertson’s Word Pictures in the New Testament
And this [] . The best texts read gar, for. There is a logical connection between the last sentence and the following. The Father ‘s will in preserving and raising up that which he has given to the Son, includes in its fulfillment the believing contemplation of the Son and its issue in eternal life.
Of Him that sent me. The best texts substitute patrov, you, of my Father.
Seeth [] . The word is designedly used. The saving vision of Christ is not here seeing, but earnest contemplation. Rev., beholdeth. See on 1 18. Compare ye have seen me, and believe not (ver. 36).
Fuente: Vincent’s Word Studies in the New Testament
1) “And this is the will of him that sent me,” (touto gar estin to thelema tou patros mou) “For this is the priority will of my Father,” the Supreme will, as it relates, not to the things of the universe alone, but specifically to all men bearing His image, though it be marred and scarred by sin.
2) “That every one that seeth the Son,” (hina pas ho theoron ton huion) “In order that everyone who beholds the Son,” Joh 6:47; Joh 6:54, or beholding the Son, the heir of humanity, and the only begotten heir of God, Luk 19:10; Joh 1:14; Joh 3:15-16.
3) “And believeth on him, may have everlasting life:(kai pisteuon eis auton eche zoen aionion) “And believing into him may have eternal life:- Beholding His Son, as the “Lamb of God, that bears away the sin of the world,” and “believing in Him,” constituted the Supreme will and purpose of God, by which all men might be saved, Joh 1:29; Isa 53:4-11; Act 10:43; Act 16:31; Rom 1:16; Rom 10:8,13; Eph 2:8-10.
4) “And I will raise him up at the last day.” (kai anasteso auton ego en te eschate hemera) “And I will raise him up in the last day;” Job 19:25; 1Co 15:52; Rom 8:11.
Fuente: Garner-Howes Baptist Commentary
40. And this is the will of him who sent me. He had said that the Father had committed to him the protection of our salvation; and now he likewise describes the manner in which it is accomplished. The way to obtain salvation, therefore, is to obey the Gospel of Christ. This point he had, indeed, glanced at a little before but now he expresses more fully what he had spoken somewhat obscurely. And if it is the will of God that those whom he has elected shall be saved, and if in this manner he ratifies and executes his eternal decree, whoever he be that is not satisfied with Christ, but indulges in curious inquiries about eternal predestination, such a person, as far as lies in his power, desires to be saved contrary to the purpose of God. The election of God is in itself hidden and secret; the Lord manifests it by calling, that is, when he bestows on us this blessing of calling us (146)
They are madmen, therefore, who seek their own salvation or that of others in the whirlpool of predestination, not keeping the way of salvation which is exhibited to them. Nay more, by this foolish speculation, they endeavor to overturn the force and effect of predestination; for if God has elected us to this end, that we may believe, take away faith, and election will be imperfect. But we have no right to break through the order and succession of the beginning and the end, since God, by his purpose, hath decreed and determined that it shall proceed unbroken. (147) Besides, as the election of God, by an indissoluble bond, draws his calling along with it, so when God has effectually called us to faith in Christ, let this have as much weight with us as if he had engraven his seal to ratify his decree concerning our salvation. For the testimony of the Holy Spirit is nothing else than the sealing of our adoption, (Rom 8:15.) To every man, therefore, his faith is a sufficient attestation of the eternal predestination of God, so that it would be a shocking sacrilege (148) to carry the inquiry farther; for that man offers an aggravated insult to the Holy Spirit, who refuses to assent to his simple testimony.
Whosoever seeth the Son, and believeth in him. He uses the words, see and believe, in contrast with what he had formerly said; for he had reproached the Jews with not believing, even though they saw, (verse 36.) But now, speaking of the sons of God, with the feeling which they have of the power of God in Christ, he joins the obedience of faith. Moreover, these words show that faith proceeds from the knowledge of Christ; not that it desires anything beyond the simple word of God, but because, if we trust in Christ, we must perceive what he is, and what he brings to us.
(146) “ C’est a dire, quand il nous fait ce bien de nous appeler.”
(147) “ Or ne nous est-il permis de rompre l’ordre et la suite du commencement avec la fin, puis que Dieu par son conseil l’a ainsi ordonne et voulu que cela allast d’un fil.”
(148) “ Un sacrilege horrible.”
Fuente: Calvin’s Complete Commentary
(40) And this is the will of him that sent me.Read, For this is the will of My Father. (See Joh. 6:39.) The common text has inserted the opening words of these verses. There can be no doubt that the change indicated gives the original reading, and it will be seen that the relation of Father and Son is thus preserved.
Every one which seeth the Son.We pass here to the individuals who compose the great mass of humanity. It is the divine will that no one should be excluded, but that he may have eternal life (comp. Joh. 3:15; Joh. 5:24): this is the Fathers gift in the person of the Son. The exercise of the mental power to see Him, the reception of Him and trust upon Him: this is mans acceptance of Gods gift. The word rendered seeth means to look upon, to contemplate, and is the first step towards a true faith.
The analogy of the previous verse makes it probable that we should render the last clause of this verse, and that I should raise him up at the last day. The difference of tenses is important. The believer has now the principle of eternal life, but this is to be his in its fulness when he shall be raised up at the last day. This thought of the final victory is the joyous refrain of these verses (Joh. 6:39-40; Joh. 6:44; Joh. 6:54). The spirit brought into communion with the original source of life becomes life in itself. This life is greater than death, and cannot be holden by it (comp. Joh. 6:53).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. Believeth on him So long as he performs the condition, so long is he heir of the salvation. When he ceases to be a believer he loses all claim to the divine promise, and all interest in eternal life. That he has once believed no longer secures him heaven, any more than the fact that he has once disbelieved secures eternal death.
Fuente: Whedon’s Commentary on the Old and New Testaments
“For this is the will of my Father, that everyone who sees the Son and believes in him, should have eternal life, and I will raise him up at the last day.”
Jesus now repeats Joh 6:39 from a different point of view to emphasise its ideas. In Joh 6:39 these promises are made to ‘all whom He has given Me’. That is God’s side of the issue. Now we have the other side. The promises are made to ‘every one who sees the Son and believes on Him’. So the ones who see the Son and believe in Him are the ones given to Him by the Father. The Father’s gift is evidenced by the response of those who are given. And as a result of that gift they receive eternal life now, and the certainty of participation in the everlasting kingdom.
Notice the change to ‘My Father’ used in connection with ‘the Son’. The general ‘the Father’ has suddenly become personal. Now that He has made clear His own power and authority He can speak of God being ‘His own Father’ in contrast with the supreme title ‘the Father’ (compare Joh 5:17). The great supreme Father is uniquely ‘His own Father’. Using John’s terminology in Joh 20:31 He is ‘the Son of God’.
The Spirit was now at work (Joh 6:63) gathering in the ones whom the Father had marked out, causing them to see Jesus and believe in Him, and Jesus was charged with their final safety. Here the whole Godhead is at work in saving men, guaranteeing their final deliverance, and the test of whether men are of the chosen is revealed by their response to Jesus.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 6:40. And this is the will of him that sent me, &c. “My Father’s will, which I am come to publish, is, that all who, being convinced of their need of me, and of my sufficiencyfor their help, look by faith to me, and perseveringly depend upon me, as the true Messiah, for a whole salvation, shall be made partakers of eternal life.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 6:40 . Explanation, and consequently an assigning of the reason for the statement of God’s will, Joh 6:39 ; the words , etc., being an impressive anaphora , and being spoken instead of . , because at the close Jesus means to describe Himself, with still more specific definiteness, as the Son .
. . . .] characterizes those meant by the . There is implied in . the attenta contemplatio ( , Euthymius Zigabenus), the result of which is faith. Observe the carefully chosen word (Tittmann, Synon . p. 121; Grotius, in loc .). The Jews have seen Him, and have not believed, Joh 6:36 . One must contemplate Him, and believe.
and are both dependent upon . There is nothing decisive against the rendering of . independently (Vulgate, Luther, Luthardt, Hengstenberg), but the analogy of Joh 6:39 does not favour it. Observe the change of tenses. The believer is said to have eternal Messianic life already in its development in time (see on Joh 3:15 ), but its perfect completion [234] at the last day by means of the resurrection; therefore after the of the .
] from the consciousness of Messianic power. Comp. Joh 6:44 ; Joh 6:54 .
[234] Nothing is further from John than the Gnostic opinion, 2Ti 2:18 , upon which, according to Baur, he is said very closely to border.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
Ver. 40. Which seeth the Son and believeth ] This these Jews did not, Joh 6:36 . Some slight knowledge of Christ they had; but it amounted not to a saving faith. See Trapp on “ Joh 6:36 “ Meteors hang awhile in the air, but are not of strength enough to ascend to the upper region hence they soon vanish.
And I will raise him up ] This is four different times repeated, that we may rest secure of it, and be comforted. Fiducia Christianorum resurrectio mortuorum, the faith of the Christians is by the ressurection of the dead, saith Tertullian.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Joh 6:40 . In Joh 6:40 Jesus describes the recipients of salvation from the human side, , the latter, “believing,” being necessary, as already shown, to complete the former. The neuter necessarily gives place to the masculine. . This promise recurs like a refrain, Joh 6:39-40 ; Joh 6:44 ; Joh 6:54 ; each time the is expressed and emphatic, “I, this same person who here stands before you, I and no other”. Christ gives His hearers the assurance that in this respect He is superior to Moses, that the life He gives is not confined to this present time. In itself it is a stupendous declaration.
Fuente: The Expositors Greek Testament by Robertson
the Son. Compare Joh 8:36.
may = should.
and will = and (that) I should.
Fuente: Companion Bible Notes, Appendices and Graphics
Joh 6:40. -, for this-of the Father) See notes on Joh 6:37; Joh 6:39.- , who seeth and believeth) The Jews were then seeing, but not believing, Joh 6:36, Ye also have seen Me, and believe not. Those who beheld Christ had a great opportunity for believing; and those of them who believed had a pre-eminent degree of blessedness. Mat 13:16, Blessed are your eyes, for they see.- , everlasting life) even before the last day, of which the mention here follows immediately subsequent: as also at Joh 6:54, hath eternal life; and I will raise him up at the last day. Human reason transposes the order of these two.-, I will raise up again) The Future, as at Joh 6:44, and ch. Joh 15:8, bear much fruit: so shall ye be My disciples.-, I) This pronoun, which was not employed at Joh 6:39, is now employed: there the preceding verb is also in the first person [that of all-I should lose nothing]; but here, in the third person [that every one which-believeth-may have everlasting life], as Joh 6:44; Joh 6:54.
Fuente: Gnomon of the New Testament
Joh 6:40
Joh 6:40
For this is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life; and I will raise him up at the last day.-It is Gods will that all who will obey Jesus should have eternal life. These Jesus will raise up at the last day. They have the faculties to see and believe that God desires them to use them in believing the truths he presents them. If they refuse they damn themselves.
Fuente: Old and New Testaments Restoration Commentary
seeth: Joh 6:36, Joh 6:37, Joh 1:14, Joh 4:14, Joh 8:56, Isa 45:21, Isa 45:22, Isa 52:10, Isa 53:2, Luk 2:30, 2Co 4:6, Heb 11:1, Heb 11:27, 1Pe 1:8, 1Jo 1:1-3
and believeth: Joh 6:27, Joh 6:35, Joh 6:54, Joh 3:15-18, Joh 3:36, Joh 5:24, Joh 10:28, Joh 12:50, Joh 17:2, Mar 16:16, Rom 5:21, Rom 6:23, 1Jo 2:25, 1Jo 5:11-13, Jud 1:21
I will: Joh 11:25
Reciprocal: Num 21:9 – he lived Psa 37:28 – forsaketh Isa 45:17 – an everlasting Jer 23:4 – neither Mat 6:10 – Thy will Mat 7:21 – that Mat 12:50 – do Mat 18:14 – it is Mar 10:17 – eternal Joh 3:17 – but Joh 3:18 – is not Joh 5:28 – for Joh 5:40 – that Joh 6:39 – this Joh 6:44 – and I Joh 6:47 – He that Joh 6:68 – thou hast Joh 12:21 – we would Joh 14:1 – ye Joh 14:4 – and the Joh 17:12 – I kept Joh 20:31 – believing Act 16:31 – Believe Act 27:44 – that Rom 3:28 – General Rom 4:11 – father Rom 5:10 – we shall Rom 8:30 – he justified 1Co 6:14 – by 1Co 15:45 – a quickening Gal 3:22 – to Eph 2:8 – through Col 3:3 – your Col 3:4 – ye 1Ti 1:16 – believe 2Ti 1:1 – the promise 2Ti 1:12 – keep Heb 10:39 – but Heb 12:2 – Looking
Fuente: The Treasury of Scripture Knowledge
0
Man cannot see God and live, but he can see the Son, and if he will follow up that seeing with sincere belief, Jesus will bring him out of the grave to enter into life everlasting.
Fuente: Combined Bible Commentary
Joh 6:40. For this is the will of my Father, that every one which beholdeth the Son and believeth in him should have eternal life, and that I should raise him up at the last day. This verse is no mere repetition of the last, but differs from it in two important points. As in Joh 6:37, we pass from the thought of the general body of the Church to that of the individual members: in the Fathers will every member is embraced. Secondly, the bond of connection with Jesus is viewed from its human rather than from its Divine side. In the last verse Jesus spoke of all that which the Father had given Him; here He speaks of every one which beholdeth the Son and believeth in Him. The word beholdeth is especially noteworthy, clearly including as it does an act of the will. Seeing may be accidental, may be transient: he who beholds is willing to stand and gaze on the object presented to his view. The word is full of instruction (comp. Joh 8:51, Joh 12:45, Joh 14:17, Joh 17:24).
At this point our lords discourse is interrupted. Hitherto He has been addressing the multitude: now, for the first time in this chapter, we are to read of the Jews. i.e. (as we have observed in earlier chapters) adherents of the ruling party which was violently hostile to Jesus. Whether these Jews were amongst the multitude hitherto addressed in this discourse we cannot tell. If so, they had occupied no prominent place, but were lost in the crowd. But, as there is nothing to show that the paragraph which follows this verse relates to the same day, it is very possible that the Jews were not present at the miracle or when Jesus spoke of the bread of life, but were afterwards informed of His words. This latter supposition becomes more probable as we look into the circumstances. We know that on the day of the feeding of the multitude the Passover was at hand (Joh 6:4); and we cannot doubt that, however anxious the enemies of our Lord might be to linger near Him that they might catch Him in His talk, they would scrupulously observe the ritual of the feast. If we turn to Mark, we find two passages that distinctly speak of scribes who came down from Jerusalem to Galilee: one of these passages (Joh 3:22) belongs to a date somewhat earlier than that of the events related in this chapter, the other (Joh 7:1) comes in shortly after the narrative of Christs walking on the sea of Galilee. The same remarks apply to the Gospel of Matthew. It seems probable, therefore, that these agents of the hostile and influential party in Jerusalem hastened back to Galilee after the Passover, to resume their machinations against the prophet whom they both hated and feared.
Fuente: A Popular Commentary on the New Testament
Ver. 40. For this is the will of my Father, that whosoever beholds the Son and believes on him has eternal life, and I will raise him up at the last day.
This verse reproduces, either by confirming it (for, according to the Alexandrian authorities and the ancient versions), or by completing it (now, according to the Byzantine authorities), the thought of Joh 6:39. The principal difference is that in Joh 6:40 Jesus sets forth by the side of the gift which the Father makes in the person of the Son, the subjective act of the man who beholds and believes. In this expression is the decisive point. The two present participles, , who beholds and believes, indicate the rapid succession of the two acts: He who gives himself up to the contemplation and in whom it is immediately changed into faith. This is the intentional antithesis of Joh 6:36 : You have seen me, and you do not believe.
The commission which the Father has given to Jesus is not to save all men indiscriminately. His work is to offer Himself to the sight of all, and, where the sight becomes contemplation and contemplation becomes faith, there to save. The Alexandrian reading: of my Father, is more in harmony with the term Son. On the other hand, the received reading:of him that sent me, accords better with the words: he that beholds : He has sent me that I might offer myself for contemplation: The term , to behold, indicates a more reflective act than the simple , to see, of Joh 6:36. He only beholds who has been sufficiently struck by the mere sight to pause before the object with emotion. Jesus substitutes here the masculine for the neuter (Joh 6:39), of which He had made use, because faith is an individual act. The history of Jesus’ ministry in the Synoptics is the commentary on this verse. Is it not by this sign, faith, that He recognizes those whom He can receive and save?
Luk 5:20 : Seeing their faith, he said, Man, thy sins are forgiven thee. He does not Himself know either the individuals or the number of persons of whom the whole gift ( ) which the Father bestows upon Him will be composed; God, in sending Him, has given to Him only this watchword: Whosoever believeth. The two , in Joh 6:39-40, may be made subjunctive aorists depending on : and that I may raise it up. It is certainly so, in my view, with that of Joh 6:39; but perhaps we must detach that of Joh 6:40 from the preceding and see in it a future indicative. And this done, I charge myself with raising him at the last day, without any possibility that anything should be able to prevent the accomplishment of this last work. The pronoun , me, especially placed as it is, seems to me to be better explained in this way.
In the presence of Jewish unbelief, Jesus has strengthened Himself anew by the assurance of the success of His work. He has explained the severity of His conduct towards the Jews: God has said: He who sees and believes; and as for them, they have seen and have not believed. There was here a serious charge against his hearers. Far from accepting it, they endeavor to throw it back upon Him.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
6:40 And this is the will of him that sent me, that every one which {l} seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
(l) Seeing and believing are joined together: for there is another type of seeing which is general, which the demons have, for they see: but here he speaks about that type of seeing which properly belongs to the elect.