Ἰωάννην 6:39

Greek Modern Translation

Τουτο δε ειναι το θελημα του πεμψαντος με Πατρος, παν ο, τι μοι εδωκε να μη απολεσω ουδεν εξ αυτου, αλλα να αναστησω αυτο εν τη εσχατη ημερα.

Parallel Translations

Byzantine/Majority Text
τουτο δε εστιν το θελημα του πεμψαντος με πατρος ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο [εν] τη εσχατη ημερα

SBL Greek New Testament (2010)
τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός ⸀με ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω ⸀αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ.

Tischendorf 8th Edition
τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με, ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ ἐν τῇ ἐσχάτῃ ἡμέρᾳ.

Textus Receptus (1550/1894)
τουτο δε εστιν το θελημα του πεμψαντος με πατρος ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο εν τη εσχατη ημερα

Westcott/Hort UBS4 (1881)
τουτο δε εστιν το θελημα του πεμψαντος με ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο αυτο αυτο αυτο τη εσχατη ημερα

Bible Verse Review
  from Treasury of Scripure Knowledge

this: John 6:40, Matthew 18:14, Luke 12:32, Romans 8:28-31, 2 Thessalonians 2:13, 2 Thessalonians 2:14, 2 Timothy 2:19

given: John 6:37

I should: John 10:27-30, John 17:12, John 18:9, 1 Samuel 25:29, Colossians 3:3, Colossians 3:4, 1 Peter 1:5, Jude 1:1

but: John 6:40, John 6:44, John 6:54, John 5:28, John 11:24-26, John 12:48, Romans 8:11, Philippians 3:20, Philippians 3:21

Reciprocal: Psalms 37:28 - forsaketh Psalms 84:7 - in Zion Jeremiah 23:4 - neither Matthew 24:24 - insomuch Mark 14:36 - nevertheless John 10:28 - they John 11:25 - I am John 17:2 - many Acts 27:44 - that Romans 8:30 - he justified 1 Corinthians 6:14 - by 1 Corinthians 15:45 - a quickening 2 Timothy 1:12 - keep 2 Peter 1:17 - God

Gill's Notes on the 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 Numbers 23:10, "who shall count the dust of Jacob?" add,

"and he (i.e. God) shall order it all, ולא יתאביד כלום, "and not anything shall be lost", but all shall rise again; for, lo, it is said, Daniel 12:2, "and many of them that sleep in the dust", &c.''

o Zohar in Exod. fol. 43. 4.

Barnes' Notes on the Bible

Father’s will - His purpose; desire; intention. As this is the Father’s will, and Jesus came to execute his will, we have the highest security that it will be done. God’s 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 John 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,” Philippians 3:11.

Clarke's 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, John 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.