John 6:39
Verse
Context
Jesus the Bread of Life
38For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.39And this is the will of Him who sent Me, that I shall lose none of those He has given Me, but raise them up at the last day.40For it is My Father’s will that everyone who looks to the Son and believes in Him shall have eternal life, and I will raise him up at the last day.”
Sermons
Jim Cymbala
Kim Riddlebarger
Favell Lee MortimerFavell Lee Mortimer
R.A. TorreySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
And this--in the first place. is the will of Him that sent me, that of all--everything. which He hath given Me--(taking up the identical words of Joh 6:37). I should lose nothing, but should raise it up at the last day--The meaning is not, of course, that He is charged to keep the objects entrusted to Him as He received them, so as they should merely suffer nothing in His hands. For as they were just "perishing" sinners of Adam'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 (Joh 6:51), that they "might not perish, but have everlasting life"; and then, after "keeping them from falling," raising their sleeping dust in incorruption and glory, and presenting them, body and soul, perfect and entire, wanting nothing, to Him who gave them to Him, saying, "Behold I and the children which God hath given Me." So much for the first will of Him that sent Him, the divine side of man's salvation, whose every stage and movement is inscrutable to us, but infallibly certain.
John Gill Bible Commentary
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 Hos 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 Dan 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.
John 6:39
Jesus the Bread of Life
38For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.39And this is the will of Him who sent Me, that I shall lose none of those He has given Me, but raise them up at the last day.40For it is My Father’s will that everyone who looks to the Son and believes in Him shall have eternal life, and I will raise him up at the last day.”
- Scripture
- Sermons
- Commentary
The Success That Leads to Defeat and Failure
By Jim Cymbala1.2K33:36Defeat2CH 16:9MAT 6:33MAT 7:21JHN 6:392TI 3:16HEB 11:6JAS 1:22In this sermon, the speaker emphasizes the importance of true faith and pleasing God. He criticizes pastors who focus on entertainment and showmanship rather than preaching the word of God. The speaker uses the example of King Asa, who initially followed God faithfully but later turned away from Him. He warns against the danger of success leading to failure and urges listeners to maintain childlike faith and trust in Jesus. The speaker concludes by emphasizing that numbers and outward success do not matter to God; what truly matters is how individuals live and whether they truly trust and love God.
A Present or Future Millennium?
By Kim Riddlebarger0MAT 24:3JHN 6:39ACT 2:171CO 15:242PE 3:10REV 20:4Kim Riddlebarger delivers a sermon on the misconceptions surrounding eschatology, particularly the dominance of premillennialism in American Evangelical circles and the lack of popular resources defending Amillennialism. He emphasizes the importance of interpreting the Bible with the analogy of faith, allowing Scripture to interpret Scripture to develop a clear understanding of eschatology. Riddlebarger presents the two-age model, contrasting 'this age' with 'the age to come,' focusing on the return of Christ as the key event in biblical prophecy and debunking the idea of a future earthly millennial reign of Christ.
Of the Will of God, and the Sovereignty of It.
By John Gill0Sovereignty Of GodThe Will of GodISA 14:24DAN 4:35MAT 20:15JHN 6:39ACT 21:14ROM 2:18ROM 9:19EPH 1:9EPH 1:111TH 4:3John Gill expounds on the will of God and its sovereignty, emphasizing that God's will is essential to His nature and is the guiding force behind all His actions. He distinguishes between God's secret and revealed will, explaining how the former encompasses His unmanifested plans while the latter is made known through scripture and providence. Gill asserts that God's will is immutable, efficacious, and sovereign, governing all aspects of creation, including the good and the evil that occur in the world. He highlights that God's will is not contingent upon human actions but is a reflection of His divine purpose and glory. Ultimately, Gill encourages believers to trust in God's sovereign will, acknowledging that all things work together for His glory and the good of those who love Him.
John 6:35-40. Christ Declares Himself to Be the Bread of Life.
By Favell Lee Mortimer0JHN 6:39Favell Lee Mortimer preaches about the compassionate love of Jesus towards those who believe in Him, emphasizing how they are a precious gift from the Father to the Son. Jesus promises to never cast out those who come to Him, welcoming them into His house of mercy and providing for them in every way. He assures believers of resurrection to everlasting life, promising to be with them through death, raise them up at the last day, and grant them eternal bliss in His presence, all according to the Father's will.
Matthew 18:10-14. Christ Declares How Precious the Little Ones Are in the Father's Sight.
By Favell Lee Mortimer0MAT 18:10LUK 15:4JHN 6:39HEB 1:14REV 14:3Favell Lee Mortimer preaches about the tender love and care that God has for His little ones, even the weakest believers, who are served by angels and are the objects of Christ's saving grace. Believers are compared to infant princes with angels as their nurses, who will one day rise above angels in glory. Each saint is a precious purchase of Christ's blood, sought after and brought into the fold of grace by the Son of God, who will not allow His little ones to perish.
Events That Will Happen on the Second Coming of Christ, the Day of the Lord
By Bob Jennings0MAT 24:36JHN 6:39ACT 1:7ROM 13:111TH 4:162TH 1:8REV 11:15Bob Jennings preaches about the certainty of the great day of the Lord, emphasizing the events that will occur at the parousia, including the revelation of Christ, the resurrection of the dead, the 'rapture' of believers, the gathering of all believers, the judgment day, and the destruction of unbelievers. He highlights the importance of being ready for this day by repenting of sin, unconditionally giving one's life to God, and believing in Jesus as the one who paid our sin-debt, to be rescued from the wrath to come.
Discourse on the Bread of Life John 6:22-51
By R.A. Torrey0Spiritual NourishmentThe Bread of LifeJHN 3:16JHN 6:27JHN 6:35JHN 6:37JHN 6:39JHN 6:44JHN 6:51ROM 6:23EPH 2:81JN 1:1R.A. Torrey explores the profound message of Jesus as the Bread of Life in John 6:22-51, emphasizing the distinction between seeking temporary, earthly sustenance and the eternal nourishment that comes from faith in Christ. He highlights the necessity of divine drawing to truly come to Jesus and the importance of recognizing Him as the ultimate fulfillment of spiritual hunger and thirst. Torrey challenges the audience to reflect on their motivations for seeking Jesus and to understand that true belief requires a heart open to God's teaching. He underscores that the Bread of Life offers eternal satisfaction and security, contrasting it with the fleeting nature of worldly desires.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
And this--in the first place. is the will of Him that sent me, that of all--everything. which He hath given Me--(taking up the identical words of Joh 6:37). I should lose nothing, but should raise it up at the last day--The meaning is not, of course, that He is charged to keep the objects entrusted to Him as He received them, so as they should merely suffer nothing in His hands. For as they were just "perishing" sinners of Adam'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 (Joh 6:51), that they "might not perish, but have everlasting life"; and then, after "keeping them from falling," raising their sleeping dust in incorruption and glory, and presenting them, body and soul, perfect and entire, wanting nothing, to Him who gave them to Him, saying, "Behold I and the children which God hath given Me." So much for the first will of Him that sent Him, the divine side of man's salvation, whose every stage and movement is inscrutable to us, but infallibly certain.
John Gill Bible Commentary
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 Hos 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 Dan 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.