Exegetical and Hermeneutical Commentary of John 6:39
And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
39. this is the Father’s will, &c.] The true reading is; this is the will of Him that sent Me.
that of all ] Literally, in order that of all: see on Joh 6:29.
all which he hath given me ] ‘All’ is neuter as in Joh 6:37, and is placed first for emphasis. In the Greek it is a nominativus pendens.
raise it up again at the last day ] This gracious utterance is repeated as a kind of refrain, Joh 6:40; Joh 6:44; Joh 6:54. ‘Again’ may be omitted. This is ‘the resurrection of life’ (Joh 5:29), ‘the first resurrection,’ the resurrection of the just.
the last day ] This phrase is peculiar to S. John, and occurs seven times in this Gospel. Elsewhere it is called ‘the Day of the Lord,’ ‘the Great Day,’ &c.
Fuente: The Cambridge Bible for Schools and Colleges
Fathers will – His purpose; desire; intention. As this is the Fathers will, and Jesus came to execute his will, we have the highest security that it will be done. Gods will is always right, and he has power to execute it. Jesus was always faithful, and all power was given to him in heaven and on earth, and he will therefore most certainly accomplish the will of God.
Of all which – That is, of every one who believes on him, or of all who become Christians. See Joh 6:37.
I should lose nothing – Literally, I should not destroy. He affirms here that he will keep it to life eternal; that, thought the Christian will die, and his body return to corruption, yet he will not be destroyed. The Redeemer will watch over him, though in his grave, and keep him to the resurrection of the just. This is affirmed of all who are given to him by the Father; or, as in the next verse, Everyone that believeth on him shall have everlasting life.
At the last day – At the day of judgment. The Jews supposed that the righteous would be raised up at the appearing of the Messiah. See Lightfoot. Jesus directs them to a future resurrection, and declares to them that they will be raised at the last day – the day of judgment. It is also supposed and affirmed by some Jewish writers that they did not believe that the wicked would be raised. Hence, to speak of being raised up in the last day was the same as to say that one was righteous, or it was spoken of as the special privilege of the righteous. In accordance with this, Paul says, If by any means I might attain unto the resurrection of the dead, Phi 3:11.
Fuente: Albert Barnes’ Notes on the Bible
Verse 39. I should lose nothing] It is the will of God that every soul who believes should continue in the faith, and have a resurrection unto life eternal. But he wills this continuance in salvation, without purposing to force the persons so to continue. God may will a thing to be, without willing that it shall be. Judas was given to Christ by the Father, Joh 17:12. The Father willed that this Judas should continue in the faith, and have a resurrection unto life eternal: but Judas sinned and perished. Now it is evident that God willed that Judas might be saved, without willing that he must be saved infallibly and unconditionally. When a man is a worker together with the grace of God, he is saved; when he receives that grace of God in vain, he is lost-not through a lack of will or mercy in God, but through lack of his co-operation with Divine grace. God saves no man as a stock or a stone, but as a reasonable being and free agent. “That which thou hast heard, thou mayest hold fast, and persevere in, if thou wilt,” Says St. Augustin. In eo quod audieras, et tenueras, perseverares, si velles. De Correct. Grat. c. 7. See Calmet.
Raise it up again at the last day] The Jews believed that the wicked should have no resurrection and that the principle that led to the resurrection of the body, in the righteous, was the indwelling Spirit of God. This is positively asserted in the Shir Hashirim Rabba. See Schoettgen.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For this he revealeth to be his Fathers will, that of all his Father had given him, he should lose none; where by the Fathers giving must be meant, either his eternal act (having chosen some to eternal life) in giving them to his Son, for the work of their redemption; or, which is but the effect and product of that, the working, preserving, and upholding in them those habits and exercises of grace, by which that eternal life is to be obtained. Our Lord declareth it to be the will of his Father, that he should not suffer any of these to miscarry; but though their bodies die and turn into dust, yet Christ at the last day should come to raise the dead, and, in particular, raise them up: not that they only shall rise, (for how then shall all appear before the judgment seat of God, to receive according to what they have done in the flesh?) but they are those alone who shall receive any benefit by the resurrection; and therefore they are called the children of the resurrection; and the resurrection is sometimes spoken of in Scripture as if it were to be peculiar to them, Phi 3:2. By this the certainty of the resurrection is established; it being asserted as the effect of the will of God, which none hath resisted at any time.
Fuente: English Annotations on the Holy Bible by Matthew Poole
39. And thisin the firstplace.
is the will of Him that sentme, that of alleverything.
which He hath givenMe(taking up the identical words of Joh6:37).
I should lose nothing, butshould raise it up at the last dayThe meaning is not, ofcourse, that He is charged to keep the objects entrusted to Him asHe received them, so as they should merely suffer nothing in Hishands. For as they were just “perishing” sinners ofAdam’s family, to let “nothing” of such “be lost,”but “raise them up at the last day,” must involve, first,giving His flesh for them (Joh6:51), that they “might not perish, but have everlastinglife”; and then, after “keeping them from falling,”raising their sleeping dust in incorruption and glory, and presentingthem, body and soul, perfect and entire, wanting nothing, to Him whogave them to Him, saying, “Behold I and the children which Godhath given Me.” So much for the first will of Him thatsent Him, the divine side of man’s salvation, whose everystage and movement is inscrutable to us, but infallibly certain.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this is the Father’s will which hath sent me,…. This explains both who he was that sent him; the Father of him, and of his people; whose sending of him does not suppose any change of place, or inequality between them, or disrespect unto him, or compulsion of him, but agreement between them, and love to the persons on whose account he was sent; and also what is the will he came to do, and is what was declared by him to Christ, when he gave the elect to him: for this expresses his secret will in the council and covenant of grace,
that of all which he hath given me, I should lose nothing; that is, that of all the elect which were given to Christ by his Father, in eternal election, he should not lose anyone of them, not the meanest among them, nor anything of theirs, their grace, or glory, or anything belonging to them, either to their souls or bodies, and particularly the latter;
but should raise it up again at the last day; even every part of their bodies, and every dust belonging to them; their bodies being given to Christ, and redeemed by his blood, as well as their souls: so the Jews o, speaking of the resurrection, and making mention of that passage in Nu 23:10, “who shall count the dust of Jacob?” add,
“and he (i.e. God) shall order it all, , “and not anything shall be lost”, but all shall rise again; for, lo, it is said, Da 12:2, “and many of them that sleep in the dust”, &c.”
o Zohar in Exod. fol. 43. 4.
Fuente: John Gill’s Exposition of the Entire Bible
That of all that which ( ). Literally, “That all which” (see verse 37 for ), but there is a sharp anacoluthon with left as nominativus pendens.
I should lose nothing ( ). Construed with , “that I shall not lose anything of it.” , from , can be either future active indicative or first aorist active subjunctive as is true also of (from ), “I shall raise up.”
At the last day ( ). Locative case without . Only in John, but four times here (John 6:39; John 6:40; John 6:44; John 6:54) “with the majesty of a solemn refrain.” In 7:37 it is the last day of the feast of tabernacles, but in John 11:24; John 12:48 of the day of judgment as here. Christ is the Agent of the general resurrection in 5:28 as in 1Co 15:22 while here only the resurrection of the righteous is mentioned.
Fuente: Robertson’s Word Pictures in the New Testament
The Father ‘s will. Omit the Father ‘s. Render, the will of Him, etc. That of all which He hath given me [ ] . The construction is a peculiar and broken one. All which He hath given, stands alone as an absolute nominative; a very emphatic and impressive mode of statement. Literally it reads, that all which He hath given me I should lose nothing out of it.
At the last day [ ] . The phrase occurs only in John.
Fuente: Vincent’s Word Studies in the New Testament
1) “And this is the Father’s will which hath sent me,” (touto de estin to thelema tou pempsantos me) “Then this is (exists as) the priority, or high and holy will, of the one who sent me,” Joh 3:16-17.
2) “That of all which he hath given me,” (hina pan ho dedoken moi) ”In order that all which he has given to me,” Joh 3:35, that all things which He has given me to redeem, judge, and administer, meaning all things in the sin-cursed universe, which fell under sin by the will and work of Satan, Eze 28:11-19; Rom 8:19-22.
3) “I should lose nothing,” (me apoleso eks autou) “I shall not lose (anything) of it,” or fail to provide redemption for one single thing. He will, in time, effect the restitution of all things of the Father, Act 3:20-21.
4) “But should raise it up again at the last day.” (alla anasteso autou en te eschate hemera) “But I shall raise it up in the last day,” meaning everything in the universe that now lies in sin, darkness, and disarray, the who, created universe, world, or (Gk. kosmos), in “the regeneration,” of the universe at His second coming, in the recreation or making of all things new, Mat 19:28; 1Co 15:24-28.
Fuente: Garner-Howes Baptist Commentary
39. And this is the will of the Father. He now testifies, that this is the design of the Father, that believers may find salvation secured in Christ; from which again it follows, that all who do not profit by the doctrine of the Gospel are reprobate. Wherefore, if we see that it turns to the ruin of many, we have no reason to despond, because those men willingly draw down the evil on themselves. Let us rest satisfied with this, that the Gospel will always have power to gather the elect to salvation.
That I should lose none of it. That is, “That I should not suffer it to be taken from me or perish;” by which he means, that he is not the guardian of our salvation for a single day, or for a few days, but that he will take care of it to the end, so that he will conduct us, as it were, from the commencement to the termination of our course; and therefore he mentions the last resurrection. This promise is highly necessary for us, who miserably groan under so great weakness of the flesh, of which every one of us is sufficiently aware; and at every moment, indeed, the salvation of the whole world might be ruined, were it not that believers, supported by the hand of Christ, advance boldly to the day of resurrection. Let this, therefore, be fixed in our minds, that Christ has stretched out his hand to us, that he may not desert us in the midst of the course, but that, relying on his goodness, we may boldly raise our eyes to the last day.
There is also another reason why he mentions the resurrection. It is because, so long as our life is hidden, (Col 3:3,) we are like dead men. For in what respect do believers differ from wicked men, but that, overwhelmed with afflictions, and like sheep destined for the slaughter, (Rom 8:36,) they have always one foot in the grave, and, indeed, are not far from being continually swallowed up by death? Thus there remains no other support of our faith and patience but this, that we keep out of view the condition of the present life, and apply our minds and our senses to the last day, and pass through the obstructions of the world, until the fruit of our faith at length appear.
Fuente: Calvin’s Complete Commentary
(39) And this is the Fathers will.Read, with best MSS., And this is the will of Him that sent Me. Comp. Note on Joh. 6:40. These two verses further set forth the divine will in the mission of Christ, first in relation to the Fathers gift, and then in relation to mans acceptance. Both verses make emphatic the expression of that will in the mission, Him that sent Me; both refer its fulfilment to the final victory over sin and death, at the last day. Both state the will of God in a single clause, prefaced by the most signal proof of divine love in God revealed on earth, and followed by its end, in man raised to heaven.
The all is here neuter, referring to the whole extent of the Messianic work. (Comp. Joh. 6:37.) Vast as this is, beyond our power of thought, including all times, and all places, and all nations, and it may be other worlds, it is the divine will that nothing should be lost. In the moral, as well as in the physical world, no force can perish.
Hath given me . . .The past tense here, because the gift is thought of in its completion at the last day. (See Joh. 6:37.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
39. Of all which he hath given me Namely, all who fully obey the Father’s drawings and come to Christ.
I should lose nothing There will be no erratic self-will in Christ, darting off from the divine plan; no remissness, no oversight, no failure. All who perseveringly believe in him, he will as faithfully and powerfully save as the will of the Father can require.
Raise it up From the dead.
At the last day The day that closes the series of human history and inaugurates the final judgment.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And this is the will of him who sent me, that of all that he has given me I should lose nothing, but should raise it up at the last day’.
And this was the will of the Father Who sent Him, that He should lose none of those who have been given to Him. Those on whom God lays His hand are eternally secure. Once He has chosen them they are safely in Jesus’ keeping, and He will raise them up at the last day. For them the resurrection of the righteous is assured. This is not because of any intrinsic worth of their own but because they have been given to Him by the Father, and it is the Father’s will that He should not lose a single one of those given to Him. But how do we know who these are? They are the ones who ‘eat of the Bread of Life’, they are those who come in full faith and trust to Jesus, and reveal it by changed lives. Notice the use of the singular ‘that’ and ‘it’. Those whom He calls are seen as one.
‘This is the will of Him Who sent me’. What He is describing is the will and purpose of God, the One ‘Who works all things after the counsel of His own will’ (Eph 1:11). And His will is that of those whom He gives to Jesus none may be lost, but may rather share the resurrection to life. In the end therefore all is seen to be of God’s will and purpose. That is why Paul can boldly declare of Him, ‘For I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion, so then it is not of him who wills nor of him who runs, but of God Who shows mercy.’ (Rom 9:15-16).
‘I will raise him up at the last day.’ The idea is of ‘resurrection unto life’ (compare Joh 11:25). Note that it is Jesus Himself Who will raise men up in the final resurrection. He here claims power over life and death within the will of the Father. As He had said in chapter 5, ‘as the Father raises the dead and gives them life, so also the Son gives life to whom He will, and ‘as the Father has life in Himself, so has He given to the Son to have life in Himself’ (Joh 5:21; Joh 5:26). For just as now ‘the dead will hear ‘the voice of the Son of God’, and those who hear will live’. Thus He has indicated both the reception of life from above now for those who believe (Joh 5:24), and the reception of life in the Last Day when ‘all who are in the graves will hear His voice, and will come forth’. Here we have a description of the first and second resurrections for the believer.
‘The last day.’ The final day of God’s reckoning. The impression given is that Jesus sees only one such final day, the day of rapture and resurrection.
Fuente: Commentary Series on the Bible by Peter Pett
39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
Ver. 39. I should raise it up again ] By virtue of the union, a substance is preserved, and shall be raised up again to glory; yea, “the dead in Christ shall rise first,” 1Th 4:16 , by virtue derived from Christ’s resurrection, and by the mighty influence thereof. For he was raised to be a root and fountain of all supernatural life, both of our souls and bodies.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
of all = whatever, as in Joh 6:37. Compare Joh 6:44, and Joh 12:32.
lose nothing = not (App-105) lose any of (Greek. ek. App-104) it.
raise. App-178.
at the last day. An expression found only in John (five times): here; verses: Joh 6:44, Joh 6:54, Joh 11:24; Joh 12:48. Compare 1Jn 2:18. It refers to the coming of Messiah, and was used idiomatically for “the age to come”, at the end of that dispensation (see Lightfoot, vol. xii, p. 294. Pitman’s ed.) It would then have taken place had Israel repented. See Act 3:19-21.
at = in. Greek. en. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
Joh 6:39. , moreover) The will of the Father, mentioned in Joh 6:38, is more fully declared in this ver.- -40, , of Him who hath sent Me, even the Father-of the Father, who hath sent Me) Such is the oldest reading. [[135][136] Vulg. and Rec. Text read , at Joh 6:39; but [137][138][139][140][141][142] Hilar. 238, omit . At Joh 6:40, [143][144][145][146][147] read : [148] and Rec. Text read . Vulg. as Beng. reads both: patris mei, qui misit me.] At Joh 6:39, mention is made of His being sent; and at Joh 6:40, the name of the Father is appropriately placed first: for in Joh 6:39, on comparing it and Joh 6:38 together, the sending properly corresponds to the will of the Father; but at Joh 6:40, the name of the Father, and the name of the Son, properly refer to one another. [The correlatives are, at Joh 6:39, the sending (of the Father), and the care of Christ (to lose nothing of all given to Him); and at Joh 6:40, the will of the Father, and salvation in the Son.-Not. Crit.] The chief varieties of readings noticed in the introduction do not affect the main argument of this note.-[149] , all) See note on Joh 6:37.- , hath given Me) They are given to the Son, to whomsoever faith is given. Comp. the following ver., Every one which seeth the Son and believeth on Him.- , I should not lose) To this losing [loss of the soul] is opposed everlasting life, Joh 6:40 : ch. Joh 3:15, etc., That, whosoever believeth in Him, should not perish, but have eternal life.- ) of it, of all that, which the Father hath given to Me.-, raise it up again) to life, Joh 6:33, He that-giveth life unto the world. So Joh 6:40; Joh 6:44; Joh 6:54. This [the resurrection] is the ultimate limit, beyond which there is no danger. The Saviour engages to guarantee all things anterior to it. He gives a sign in this ver. and Joh 6:62, What and if ye shall see the Son of man ascend up where He was before? but a sign that was to be hereafter, whereas the Jews were importuning Him for a present sign; Joh 6:30. The resurrection, which presupposes death, is often here mentioned, because the Lord Himself was still about to die and rise again: comp. note, ch. Joh 11:25, I am the resurrection and the life, etc. But afterwards the apostles set before believers rather His glorious coming again.
[135] Bez, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.
[136] Vercellensis of the old Itala, or Latin Version before Jeromes, probably made in Africa, in the second century: the Gospels.
[137] the Alexandrine MS.: in Brit. Museum: fifth century: publ. by Woide, 1786-1819: O. and N. Test. defective.
[138] the Vatican MS., 1209: in Vat. Iibr., Rome: fourth cent.: O. and N. Test. def.
[139] Bez, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.
[140] Borgiana: Veletri: part of John: fourth or fifth cent.: publ. by Georgi, 1789.
[141] Cod. Reg., Paris, of the Gospels: the text akin to that of B: edited by Tisch.
[142] Colbertinus, do.
[143] the Vatican MS., 1209: in Vat. Iibr., Rome: fourth cent.: O. and N. Test. def.
[144] Ephrmi Rescriptus: Royal libr., Paris: fifth or sixth cent.: publ. by Tisch. 1843: O. and N. T. def.
[145] Bez, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.
[146] Cod. Reg., Paris, of the Gospels: the text akin to that of B: edited by Tisch.
[147] Borgiana: Veletri: part of John: fourth or fifth cent.: publ. by Georgi, 1789.
[148] the Alexandrine MS.: in Brit. Museum: fifth century: publ. by Woide, 1786-1819: O. and N. Test. defective.
[149] For at the margin of Ed. 2 (to which the Germ. Vers. corresponds) it is recommended that, in ver. 30, the word should be omitted, and, at ver. 40, that the reading should be substituted for the reading .-E. B.
Fuente: Gnomon of the New Testament
Joh 6:39
Joh 6:39
And this is the will of him that sent me, that of all that which he hath given me I should lose nothing, but should raise it up at the last day.-Gods will was that Jesus should save all who would believe and follow him. This he does. That some start out to follow, turn back, walk with him no more, and are lost does not disprove this truth.
Fuente: Old and New Testaments Restoration Commentary
this: Joh 6:40, Mat 18:14, Luk 12:32, Rom 8:28-31, 2Th 2:13, 2Th 2:14, 2Ti 2:19
given: Joh 6:37
I should: Joh 10:27-30, Joh 17:12, Joh 18:9, 1Sa 25:29, Col 3:3, Col 3:4, 1Pe 1:5, Jud 1:1
but: Joh 6:40, Joh 6:44, Joh 6:54, Joh 5:28, Joh 11:24-26, Joh 12:48, Rom 8:11, Phi 3:20, Phi 3:21
Reciprocal: Psa 37:28 – forsaketh Psa 84:7 – in Zion Jer 23:4 – neither Mat 24:24 – insomuch Mar 14:36 – nevertheless Joh 10:28 – they Joh 11:25 – I am Joh 17:2 – many Act 27:44 – that Rom 8:30 – he justified 1Co 6:14 – by 1Co 15:45 – a quickening 2Ti 1:12 – keep 2Pe 1:17 – God
Fuente: The Treasury of Scripture Knowledge
IMPERSONAL RESURRECTION
And this is the Fathers Will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day.
Joh 6:39
Raise up at the last day is a phrase repeated four times in this chapter (Joh 6:39-40; Joh 6:44; Joh 6:54). The neuter gender of the pronoun is used. Why? Everything that His Father had given our Lord is here viewed as a whole, a kingdom, although it includes individuals mainly. There will be a glorious resurrection of things as well as persons.
I. The significance of His Providence will be shown in the Resurrection.This discourse was suggested by the miracle of the loaves and fishes. He says, Gather up the fragments that nothing be lost. Every fragment of His Providential dispensations will be gathered up in that day, and each item of His Providential dealings with men will appear as something not to be lost. We are in danger of losing these fragments now. The varied experiences of life combine the apparently trivial with its great issues. Men are accustomed to attach vast importance to great events, and its lesser incidents are thought little of. But the King of Glory, although proprietor of all things, is a great economist, and the Resurrection will include a vindication of His dealings with men in all the petty details of life. Life is now surrounded with mystery. We are like miners working in the dark beneath the surface of visible things, yet co-workers with God, and ever contributing to His glory if faithful, glorifying the Son of God by submitting to His Providence even when we do not understand its meaning. And when we are brought above ground, so to speak, into the light of Resurrection, there will be raised with us a clear indication and vindication of the Providence of God in our lives.
II. The bearing of the material miracles upon the spiritual life will also be shown in the Resurrection. This most spiritual address of our Lords was based upon a material miracle. Men do not see the spiritual meaning of the miracles which occur in every life just now, but although much of what may be termed side-light may be thrown upon them in this life, yet the full effulgence of heavenly light will not shine upon them until that last day. Eternal light is needed for the full exposition of Eternal truth. St. Paul says that the Rock which followed Israel was Christ. In a manner which we now know not of, it will be seen in that day how the Christ has followed the life of every believer in all its details. And the miracles in that life (and who has not experienced such?) will be manifested in all their spiritual meaning and bearing upon eternity.
III. The full testimony of Christs work will be shown in the Resurrection.We have referred to two classes of these works: His general Providence and His miracles. The works that the Father hath given Me to accomplish bear witness of Me, that the Father hath sent Me. If ye believe not Me, believe the works. In these days the testimony of these works seems to be obscured, but He will raise it up at the last day. When the Son of Man cometh shall He find faith on the earth? Whether or not, there will be a glorious revelation of the meaning of those works as a testimony to the well-beloved Son, I must work the works of Him that sent Me while it is day, for the night cometh. But the duration of that night is limited, and it will be followed by a yet more glorious day. The Day of Resurrection will be a Day of Revelation. Then shall His works in the whole world bear convincing testimony to the power and authority of the Christa testimony which shall convict every gainsayer. And as the Resurrection body will be infinitely more glorious than the natural body, so will the Resurrection testimony to the works of the Christ be infinitely more glorious than anything offered to Him during His earthly ministry. Rev 12:10 : And I heard a loud voice saying in heaven, Now is come salvation and strength, and the kingdom of our God, and the power of His Christ. And there were great voices in heaven saying, The kingdoms of this world are become the kingdoms of our God and of His Christ. The voices that now hear testimony to the Christ are not, alas! always loud or great, but the Resurrection testimony will be as the voice of seven thunders. Blessing, and glory, and honour, and power be unto Him that sitteth upon the Throne, and unto the Lamb for ever and ever. Thus in that last day will be raised up every jot and scrap of evidence to the greatness and glory of the Son of God, through the light of eternity thrown upon the dealings of His Providence, the lesson of His miracles in their spiritual significance and application, and the full testimony of all His words and works while here on earth.
Fuente: Church Pulpit Commentary
9
Whatever was included in the Father’s will was included also in the purpose of the Son when he came into the world. That comprehended not only the replacing of animal sacrifices (referred to in the quotation from Paul), but the personal interest in the salvation of those who were persuaded to come to Christ. That personal interest is to continue even unto the resurrection day, when the dead in Christ shall be raised in His likeness, never to die again.
Fuente: Combined Bible Commentary
And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
[Should raise it up again at the last day.] So also Joh 6:40 and Joh 6:44, the emphasis lies in the last day.
I. They looked (as hath been already said) for the resurrection of the dead at the coming of the Messiah. Take one instance: “R. Jeremiah said, ‘When I die, bury me in my shirt, and with my shoes on, etc.; that when Messiah comes I may be ready dressed to meet him.’ ”
Apply here the words of our Saviour: “Ye look for the resurrection when Messiah comes; and since ye seek a sign of me, perhaps ye have it in your minds that I should raise some from the dead. Let this suffice, that whoever comes to me and believes in me shall be raised up at the last day.”
II. This was the opinion of that nation concerning the generation in the wilderness. “The generation in the wilderness have no part in the world to come, neither shall they stand in judgment.”
Now as to this generation in the wilderness, there had been some discourse before, Joh 6:31; viz. of those that had eaten manna in the wilderness. “But that manna did not so feed them unto eternal life (as you yourselves confess) as that they shall live again, and have any part in the world to come. But I, the true bread from heaven, do feed those that eat of me to eternal life; and such as do eat of me, i.e. that believe in me, I will raise them up at the last day; so that they shall have part in the world to come.”
Fuente: Lightfoot Commentary Gospels
Joh 6:39. And this is the will of him that sent me, that all that which he hath given me, of it I should lose nothing. Here, as in Joh 6:37, the gift of the Father is represented in its totality, all that which. As no part of the precious gift to the multitude, the gift which symbolized Himself, must be left to perish (Joh 6:12), so no part of the still more precious gift of the Father may be lost by the Son.
But should raise it up at the last day. Should raise it, the whole, all that is comprehended in the gift. The last day can denote only one great period of resurrection for the whole Church of God,again a proof, as in Joh 5:28-29, that the teaching of our Lord in this Gospel is not confined to the spiritual aspect of death and resurrection. It is not the gift of eternal life that belongs to the last day. Whosoever receives the Son at once receives in Him life eternal (Joh 3:36, Joh 6:33-35); but the day of the resurrection of the body witnesses the completion of that gift of eternal life which is now bestowed. In the next verse the present and the future gifts are combined.
Fuente: A Popular Commentary on the New Testament
Ver. 39. Now this is the will of him who sent me, that I should lose nothing of all that which he has given me, but that I should raise it up at the last day.
The is progressive: now. The will of the Father is not only that Jesus should receive, but also that He should keep those whom He gives to Him. And He has clothed Him, indeed, with the necessary powers to save His own, even to the end. He is charged of God with leading them to the glorious end of salvation and even with delivering them from death. , all, nominative absolute: put afterwards in its regular case in the pronoun . Was Jesus thinking perchance of the bread, also a gift of God, of which no fragment should be lost (Joh 6:12), and in comparison with which the gift of God of which He here speaks is infinitely more precious?
The object of the verb is a understood.The perfect has given transports us to a more advanced time than Joh 6:37 (gives). The gift is now realized by the faith of the man, on the one side, and the welcome of Jesus on the other. But the end is not yet attained by this. It is necessary first to prevent the believer from falling back into the state of sin which would destroy him again, then to free him at the last day from physical death to the end of presenting him glorious before the face of the Father. We find here again the two-fold action which Jesus described in Joh 5:21-29 : the communication of the new spiritual life and thereby the gift of the resurrection of the body, which alone exhausts the meaning of the expression: bread of life. Reuss wished to apply the term the last day to the time of the death of each believer. But the passage Joh 5:29 proves that Jesus is thinking, not of a particular phase of each individual existence, but of the solemn hour when all the dead, laid in the tombs, shall hear His voice and shall have a bodily resurrection. Reuss objects that mystical theology has nothing to do with this notion. This only proves one thing: that the mystical theology which Reuss attributes to John is very different from that of the apostle. If this notion had so little importance to the author’s mind, how is it that it reappears even four times in this passage and forms, as it were, its refrain (Joh 6:39-40; Joh 6:44; Joh 6:54)? It is beyond all dispute that the bodily resurrection is presented in this passage, as well as in the discourse of chap. 5, as the necessary crowning of the spiritual work accomplished by Christ in humanity. On this point, John is in accord with the Synoptics and with Paul (1 Corinthians 15). Bengel observes on these last words: Hic finis est ultra quem periculum nullum. On the inadmissibility of grace, see on Joh 10:28-30. In closing this first part of the conversation, Jesus again insists on the human condition of faith which must correspond with His own work, for it was this which was wanting to His interlocutors.