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Joh_6:40. Explanation, and consequently an assigning of the reason for the statement of God’s will, Joh_6:39; the words τοῦτο , etc., being an impressive anaphora, and τοῦ πατρός μου being spoken instead of τοῦ πέμψ . με , because at the close Jesus means to describe Himself, with still more specific definiteness, as the Son.
ὁ θεωρ . τὸν υἱὸν κ . πιστ . εἰς αὐτ .] characterizes those meant by the ὃ δέδωκέ μοι . There is implied in θεωρ . the attenta contemplatio ( τοῖς ὀφθαλμοῖς τῆς ψυχῆς , Euthymius Zigabenus), the result of which is faith. Observe the carefully chosen word (Tittmann, Synon. p. 121; Grotius, in loc.). The Jews have seen Him, and have not believed, Joh_6:36. One must contemplate Him, and believe.
ἔχῃ and ἀναστήσω are both dependent upon ἵνα . There is nothing decisive against the rendering of καὶ ἀναστ . independently (Vulgate, Luther, Luthardt, Hengstenberg), but the analogy of Joh_6:39 does not favour it. Observe the change of tenses. The believer is said to have eternal Messianic life already in its development in time (see on Joh_3:15), but its perfect completion[234] at the last day by means of the resurrection; therefore ἈΝΑΣΤΉΣΩ after the ἔχειν of the ΖΩῊ ΑἸΏΝ .
ἘΓΏ ] from the consciousness of Messianic power. Comp. Joh_6:44; Joh_6:54.
[234] Nothing is further from John than the Gnostic opinion, 2Ti_2:18, upon which, according to Baur, he is said very closely to border.