Exegetical and Hermeneutical Commentary of John 6:46
Not that any man hath seen the Father, save he which is of God, he hath seen the Father.
46. Not that any man hath seen ] To be enlightened and taught by the Father it is not necessary to see Him. “That is a privilege reserved for a later stage in the spiritual life, and is only to be attained mediately through the Son (comp. Joh 1:18).” S. p. 129.
he which is of God ] Or, He which is from God, with whom He was previous to the Incarnation; Joh 1:1; Joh 1:14, Joh 8:42, Joh 16:27.
Fuente: The Cambridge Bible for Schools and Colleges
Not that any man hath seen the Father – Jesus added this, evidently, to guard against mistake. He had said that all who came to him were taught of God. The teacher was commonly seen and heard by the pupil; but, lest it should be supposed that he meant to say that a man to come to him must see and hear God, visibly and audibly, he adds that he did not intend to affirm this. It was still true that no man had seen God at any time. They were not, therefore, to expect to see God, and his words were not to be perverted as if he meant to teach that.
Save he which is of God – Jesus here evidently refers to himself as the Son of God. He had just said that no man had seen the Father. When he affirms that he has seen the Father, it implies that he is more than man. He is the only-begotten Son who is in the bosom of the Father, Joh 1:18; the brightness of his glory, and the express image of his person, Heb 1:3; God over all, blessed forever, Rom 9:5. By his being of God is meant that he is the only-begotten Son of God, and sent as the Messiah into the world.
Hath seen – Hath intimately known or perceived him. He knows his nature, character, plans. This is a claim to knowledge superior to what man possesses, and it cannot be understood except by supposing that Jesus is equal with God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 46. Not that any man hath seen the Father] He does not teach men by appearing personally before them, or by any other outward voice than that of his word and messengers; but he teaches by his Spirit. This teaching from God implies:
1. That they shall have proper instruction.
2. That they shall comprehend it; for, when God teaches, there is no delay in learning. And,
3. That this teaching should be by the influence of the Holy Ghost upon their minds.
He which is of God] That is, Christ alone: neither Moses nor any of the prophets had ever seen God: Jesus, who lay in the bosom of the Father, HE saw and revealed him, Joh 1:18.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
None must dream that the Father should visibly appear in the world to teach men; for the essence of God is invisible, none hath seen it at any time, saving he alone who is the only begotten Son of the Father; he hath seen the essence of the Father, he knoweth his will, and most secret counsels.
Fuente: English Annotations on the Holy Bible by Matthew Poole
46. Not that any man hath seen,c.Lest they should confound that “hearing and learning of theFather,” to which believers are admitted by divine teaching,with His own immediate access to Him, He here throws in aparenthetical explanation stating, as explicitly as words could doit, how totally different the two cases were, and that only He who is”from God” hath this naked, immediate access to the Father.(See Joh 1:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Not that any man hath seen the Father,…. This is said, lest it should be thought from the above words, that our Lord meant that men should be so taught of God, as that they should visibly see the Father, and vocally hear his voice, and be personally instructed by him; for his voice is not heard, nor his shape seen; see Joh 1:18;
save he which is of God; who is begotten of him, and of the same nature and perfections with him, though a distinct person from him, and who was always with him, and lay in his bosom:
he hath seen the Father; has perfect knowledge of him, personal communion with him; has seen the perfections and glory of his person, and the thoughts, purposes, and counsels of his heart, his whole mind, and will, and all the grace, goodness, and mercy which is in him, and has declared it; see Joh 1:18.
Fuente: John Gill’s Exposition of the Entire Bible
This one has seen the Father ( ). Perfect active indicative of . With the eyes no one has seen God (1:18) save the Son who is “from God” in origin (John 1:1; John 1:14; John 7:29; John 16:27; John 17:8). The only way for others to see God is to see Christ (14:9).
Fuente: Robertson’s Word Pictures in the New Testament
Hath seen. As contrasted with hearing and learning. (ver. 45). The Father is not seen immediately, but through the Son. Compare Joh 1:18; Joh 14:9; 1Jo 3:2, Mt 11:27.
Of God [ ] . More correctly, as Rev., from, with an idea of association with : from with God. Para is used of procession from a personal object, indicating it generally as the starting – point.
Fuente: Vincent’s Word Studies in the New Testament
1) “Not that any man hath seen the Father,” (ouch hoti ton patera heoraken tis) “Not that anyone has seen the Father,” except to the extent that he has seen me, and comprehended who I am, from Him, Joh 6:40; Joh 14:8-9.
2) “Save he which is of God,” (ei me ho on para tou theou) “Except the one (the Son) being (existing) alongside the God,” who came down from Him, Joh 3:17, For He (Jesus) came from the Father who was pleased that in Him the fullness of the Godhead should dwell, Col 1:15,19; 2:9; Luk 10:22.
3) “He hath seen the Father.” (houtos heoraken ton patera) “This one has seen the Father,” Joh 7:28-29; Joh 15:24.
Fuente: Garner-Howes Baptist Commentary
46. Not that any man hath seen the Father. As he has hitherto magnified the grace of his Father, so now he earnestly directs believers to himself alone. For both must be joined together; that no knowledge of Christ can be obtained, until the Father enlighten by his Spirit those who are by nature blind; and yet that it is in vain to seek God, unless Christ go before; for the majesty of God is so lofty, that the senses of men cannot reach him. Nay, more, all that knowledge of God which men may think that they have attained out of Christ will be a deadly abyss. When he says that he alone hath known the Father, he means that it is an office which belongs peculiarly to himself, to manifest God to men, who would otherwise have been concealed.
Fuente: Calvin’s Complete Commentary
(46) But this hearing and learning of the Father was the preparation for, not the substitute for, the fuller revelation in the person of the Son. Once again He declares that No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, He hath been the interpreter. (See Note on Joh. 1:18; and comp. Joh. 3:13; Joh. 8:38.) Every man, in proportion as he had been taught of God, would feel how little he knew of God, and there would be in him the yearning desire and the trained faculty to see Him who is of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
46. Not seen the Father From the phrase hath heard the Father, his opponents might represent him as teaching the visibility, of God to men. He, therefore, guards his language by limiting the true vision, or seeing of God, to himself.
He which is of God Rather from God, referring to himself.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Not that anyone has seen the Father, except the one who is from God, he has seen the Father.”
But even though such people have heard the Father they have not seen the Father, because no man has seen God at any time (Joh 1:18). Indeed no one can see God and live (Exo 33:20). But there is One, and only One, Who has uniquely seen the Father. He is the One Who is from God, and it is Jesus Himself. He alone is such that He can actually look on the Father’s glory, (a glory which had once been His and would be His again – Joh 17:5). Here is One Who is thus truly greater than Moses, for Moses was not allowed to see God face to face (Exo 3:20); He is greater than Abraham, greater than all the prophets. He is One Who has a unique relationship with the Father, (‘the Word was face to face with God’ – Joh 1:1). Even the holy Seraphim had to hide their faces before God (Isa 6:2). Only Jesus out of all who existed could look on Him in all His fullness. It is a stupendous claim.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 6:46-48. Not that any man hath seen the Father, “When I speak of men’s hearing and learning of God, I donot mean that they can see the Deity personally, and be taught of him in the manner that a scholar is taught of his master. No man hath seen the Father personally, except the Son, whom the Father hath sent and whose peculiar privilege it is to have been eternally a full partaker of all the Father’s councils. In virtue, therefore, of my intimate union with the Father, and my perfect knowledge of his will, I testify it as a most sure and important truth, that this is the only method of salvation, and that it is he, and he alone, who believes in me, and faithfully reposes himself on me, that hath everlasting life, (Joh 6:47.) Remember, therefore, that it is in this respect I tell you, I am the bread of life; not only as a teacher of truth, and a messenger from God to men, but as the just Redeemer whom you must receive into your hearts, and onwhom you must as it were feed by faith, if you would indeed have your spiritual life to be supported and secured.” Thus our Lord explained the nature of the dignity which he had assumed to himself in the foregoing part of his discourse, Joh 6:33; Joh 6:35; Joh 6:40 and demonstrated that it really belonged to him.
Fuente: Commentary on the Holy Bible by Thomas Coke
46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.
Ver. 46. He hath seen the Father ] And hath it in commission to manifest him to all his, by working faith (either actual, or, at least, virtual, as in infants) in their hearts, whereby they see him that is invisible, being well seen in Moses’ optics.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
46. ] The connexion is: the mention of might lead them to think of a personal communication from the Father to each man, and thus the necessity of the mission of the Son might be invalidated. This was the only way in which a Jew could misunderstand Joh 6:45 ; he could not dream of a seeing of the Father with bodily eyes.
. is Jesus Himself: see ch. Joh 7:29 . His knowledge of the Father is complete and immediate; ours, partial , and derived through Him only.
Fuente: Henry Alford’s Greek Testament
Joh 6:46 . Lest His hearers should suppose that in Messianic times direct knowledge of God was to be communicated, He adds, , it is not by direct vision men are to learn of God. One alone has direct perception of the Father, , He whose origin is Divine; not , a designation which belonged to all prophets, but He whose Being is directly derived from God. Similarly, in Joh 7:29 , we find Jesus saying , where the source of the mission and the source of the being are separately mentioned. To refer this exclusive vision of the Father to any earthly experience seems out of the question. No one who was not more than man could thus separate himself from all men. See Joh 1:18 . Having thus explained that they could not believe in Him without having first been taught of God, He returns (Joh 6:47 ) to the affirmation of Joh 6:40 , . Their unbelief does not alter the fact, nor weaken His assurance of the fact. This consciousness of Messiahship was so identified with His spiritual experience and existence that nothing could shake it. But now He adds a significant confirmation of His claim.
Fuente: The Expositors Greek Testament by Robertson
any man = any one.
save. Greek. ei me = if not. App-118and App-105.
of = from (beside). Greek. para. App-104. Implying past and present union. Compare Joh 7:29; Joh 9:16, Joh 9:33.
Fuente: Companion Bible Notes, Appendices and Graphics
46.] The connexion is: the mention of might lead them to think of a personal communication from the Father to each man, and thus the necessity of the mission of the Son might be invalidated. This was the only way in which a Jew could misunderstand Joh 6:45; he could not dream of a seeing of the Father with bodily eyes.
. is Jesus Himself: see ch. Joh 7:29. His knowledge of the Father is complete and immediate; ours, partial, and derived through Him only.
Fuente: The Greek Testament
Joh 6:46. , not that) By the addition of this declaration it is intimated, that the Father is heard then only, when the Son is heard; and that He is seen then only, when the Son is discerned: ch. Joh 14:9, [Jesus to Philip] He that hath seen Me, hath seen the Father.-, hath seen) Understand, and hath heard. Comp. the preceding verse, who hath heard (and hath seen). But because to see is a more intimate perception than to hear, the seeing is with elegant propriety ascribed to the Son, the hearing to the believers. Comp. ch. Joh 1:18, No man hath seen God at any time; the only-begotten Son, etc., hath declared Him.- , He who is from God) So ch. Joh 7:29, I know Him, for I am from Him, and He hath sent Me.
Fuente: Gnomon of the New Testament
Joh 6:46
Joh 6:46
Not that any man hath seen the Father, save he that is from God, he hath seen the Father.-The drawing of God was through his servants, the prophets, and teachers he had sent into the world. [We do not learn of God by seeing and hearing him personally, but we learn of his will from Jesus.]
Fuente: Old and New Testaments Restoration Commentary
any: Joh 1:18, Joh 5:37, Joh 8:19, Joh 14:9, Joh 14:10, Joh 15:24, Col 1:15, 1Ti 6:16, 1Jo 4:12
he hath: Joh 7:29, Joh 8:55, Mat 11:27, Luk 10:22
Reciprocal: Psa 86:11 – Teach Joh 3:13 – no man Joh 8:47 – General Joh 10:15 – As 2Co 3:16 – the veil
Fuente: The Treasury of Scripture Knowledge
6
See the comments on verse 40.
Fuente: Combined Bible Commentary
Joh 6:46. Not that any one hath seen the Father, save he which is from God, he hath seen the Father. The words just spoken, he that hath heard from the Father, might be understood to point to a direct communication: this however would imply a close relation to the Father such as is possessed by One alone, who hath seen the Father. His saying that all who come to Him have first heard from the Father might lead His hearers to infer that the descent out of heaven likewise implied nothing more than could be said of all. Such an inference this verse is intended to preclude. If they would really be taught of the Father it can only be through Him.
Fuente: A Popular Commentary on the New Testament
Ver. 46. The phrase , not that, marks a restriction. This restriction can only refer to the term teaching (Joh 6:45). The notion of teaching seems to imply a direct contact between the disciple and the Master. Now no other but Jesus has possessed and possesses the privilege of immediate contact with God through sight. All can certainlyhear, it is true, but He alone has seen. And this is the reason why the divine teaching of which He has just spoken is only preparatory; it is designed not to take the place of His own, but to lead to Him, the only one who has seen and consequently can reveal God perfectly, Joh 17:3; comp. Mat 11:27. This saying is, certainly, one of those from which John has drawn the fundamental ideas of his Prologue (comp. Joh 1:1; Joh 1:14; Joh 1:18). If the preposition , from, were not connected with the words , who is, it might be applied solely to the mission of Jesus. But that participle obliges us to think of origin and essence; comp. Joh 7:29. This is the counterpart of the of Joh 1:1; united, they sum up the entire relation of the Son to the Father. Everything in the Son is from () the Father and tends to () the Father.
Does the sight of the Father here ascribed to Jesus proceed from His divine state before the incarnation, as most interpreters and even Weiss think? This does not seem to me possible. It is the contents of the human consciousness which He has of God, which He sets forth to His brethren in human words. Comp. Joh 3:34-35, where His knowledge of God is inferred from the communication of the Spirit without measure, which has been made to Him as man; the same in Joh 14:10, where it is explained by the communion in which He lives here on earth with the Father. The perfect , has seen, proves absolutely nothing for the contrary view; comp. Joh 8:38, and the analogous expressions,Joh 5:19-20, which evidently refer to His earthly existence. Only it must not be forgotten that the unique intimacy of this paternal and filial relation rests on the eternal relation of Jesus to the Father; comp. Joh 17:24 : Thou didst love me before the foundation of the world. It is because this son of man is the eternal well-beloved of the Father, that God completely communicates Himself to Him. The readings of : who comes from the Father, instead of from God, and of D: has seen God, instead of the Father, arose undoubtedly from the desire to make our text more literally conformed to the parallel expressions of the Prologue; comp. for the first Joh 1:14 : , and for the second Joh 1:18 : . By this saying Jesus gives it to be understood that after the divine teaching has led to the Son, it is He, the Son, who, in His turn, leads to the Father: I am the way, the truth and the life; no one comes to the Father but by me (Joh 14:6). Through this idea Jesus comes back to the principal idea which had excited the murmuring of the Jews and He reaffirms it with still more of solemnity than before, in the words of Joh 6:47-51 :
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
6:46 Not that any man hath seen the Father, {o} save he which is of God, he hath seen the Father.
(o) If only the Son has seen the Father, then it is only he that can truly teach us and instruct us.
Fuente: Geneva Bible Notes
Jesus further clarified how God draws people to Himself by explaining how He does not do it. It is not by giving a mystical revelation of Himself in His unveiled splendor to people. Jesus is the only One who has seen God fully (cf. Joh 1:18). He is the only mediator of that knowledge of God without which no one can know God. God teaches people about Himself through Jesus. Listening to Jesus then becomes essential for learning from God. God draws the elect to Himself by revealing Himself through Jesus. The Scriptures bear witness to that revelation.