SEV Biblia, Chapter 6:40
Y esta es la voluntad del que me ha enviado: Que todo aquel que ve al Hijo, y cree en l, tenga vida eterna; y yo le resucitar en el día postrero.
Clarke's Bible Commentary - John 6:40
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.
John Gill's Bible Commentary
Ver. 40. And this is the will of him that sent me , etc.] 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 Messiahs 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 ( Hosea 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 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 f278 .
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 f279 with which agree others of the more modern writers; so Kimchi on ( Isaiah 66:5). They shall live at the resurrection of the dead, in the days of the Messiah.
And the same writer on ( Jeremiah 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 ( Daniel 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 f280 .
Matthew Henry Commentary
Verses 36-46 - The discovery of their guilt, danger, and remedy, by the teaching of the Holy Spirit, makes men willing and glad to come, and to give u every thing which hinders applying to him for salvation. The Father' will is, that not one of those who were given to the Son, should be rejected or lost by him. No one will come, till Divine grace ha subdued, and in part changed his heart; therefore no one who comes wil ever be cast out. The gospel finds none willing to be saved in the humbling, holy manner, made known therein; but God draws with his wor and the Holy Ghost; and man's duty is to hear and learn; that is to say, to receive the grace offered, and consent to the promise. None ha seen the Father but his beloved Son; and the Jews must expect to be taught by his inward power upon their minds, and by his word, and the ministers whom he sent among them.
Greek Textus Receptus
τουτο 5124 D-NSN δε 1161 CONJ εστιν 2076 5748 V-PXI-3S το 3588 T-NSN θελημα 2307 N-NSN του 3588 T-GSM πεμψαντος 3992 5660 V-AAP-GSM με 3165 P-1AS ινα 2443 CONJ πας 3956 A-NSM ο 3588 T-NSM θεωρων 2334 5723 V-PAP-NSM τον 3588 T-ASM υιον 5207 N-ASM και 2532 CONJ πιστευων 4100 5723 V-PAP-NSM εις 1519 PREP αυτον 846 P-ASM εχη 2192 5725 V-PAS-3S ζωην 2222 N-ASF αιωνιον 166 A-ASF και 2532 CONJ αναστησω 450 5692 V-FAI-1S αυτον 846 P-ASM εγω 1473 P-1NS τη 3588 T-DSF εσχατη 2078 A-DSF ημερα 2250 N-DSF
Vincent's NT Word Studies
40. And this (de). 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 (qewrwn). The word is designedly used. The saving vision of Christ is not here seeing, but earnest contemplation. Rev., beholdeth. See on i. 18. Compare ye have seen me, and believe not (ver. 36).
