Академический Документы
Профессиональный Документы
Культура Документы
AN EXEGETICAL PAPER
ON JOHN 6:30-40
SB 16
ADVANCED GREEK EXEGESIS
PROFESSOR:
DR. JIMMY AGAN
SUBMITTED BY:
ABNER MENDOZA
DUE WEST, SC
PRELIMINARIES
The text is John 6:30-40. The Gospel of John is driven by an
urgency to disclose Jesus as the certified Messiah, (John 20:31) so the
readers may believe in Him and have eternal life. It is placed in the
first of the two main parts of John: the Book of Signs, which is
characterized by Jesus interaction with the Jewish festivities, placing
himself as the fulfillment of their significance. Moreover, 6:30-40 is
part of the Bread of Life discourse, and as such, to be understood,
cannot be separated neither from the feeding of the five thousand, nor
(30)
perform, so we may see and we may believe you? What will you
1
do?
(31)
you, Moses has not given you the bread from heaven, but my
Father is giving you the real bread from heaven;
(33)
(34)
bread.
(35)
36)
(37)
come to me, and the one who comes to me I do not throw out,
(38)
(39)
the one who sent me, that all whom he has given me I may not
lose from them, but I will raise them to life in the last day.
(40)
For
this is the will of my Father, that whomever is seeing the son and
is believing in him may have eternal life, and I will raise him to
life in the last day.3
These are some key exegetical items related to this text: the
significance of the manna motif, why do the people use it, and where
does the quotation come from. Another issue is the significance of
Jesus answer to their request, whether he is minimizing Moses, or
simply expanding over the topic. There is also the meaning of breadhunger language and its relationship to belief in Jesus. The
significance of Jesus statements about those given to him needs to be
3
Translated from: Aland, Kurt and others, eds., The Greek New Testament, 4th ed.
(Deutsche Bibelgesellschaft: Stuttgart, 1993).
TREATMENT
The next day after the feeding of the five thousand, part of the
crowd which witnessed the miracle, comes into Capernaum seeking
Jesus (6:22-24). They find him in the synagogue and ask him when he
got there (6:25, 59). Instead of answering, Jesus rebukes them for
seeking him only to give them bread, and tells them to look for eternal
food (6:26-27). The group asks Jesus what works they are supposed to
do, but he tells them the one work God wants them to do is to believe
in the one God sent (6:28-29).
(6:30)
Unless otherwise noted all the quotations from John 6:30-40 will be from the
translation in page 2.
5
Johannes P. Louw and Eugene A. Nida, ed., Greek-English Lexicon of the New
Testament Based on Semantic Domains, 2nd ed. vol 1, Introduction & Domains (USA:
United Bible Societies), 33.477/443.
6
Barclay M.Newman and Eugene A. Nida, A Translators handbook on the Gospel of
John (USA: United Bible Societies, 1980), 195.
7
Johannes P. Louw and Eugene A. Nida, ed., Greek-English Lexicon of the New
Testament Based on Semantic Domains, 2nd ed. vol.1, Introduction & Domains (USA:
United Bible Societies), 31.35; 31.85; 35.40/370, 376, 379, 464. Also Barclay
Menken
attributes
this
change
to
Johannine
redaction, 11
however, I think we cant be sure about it. It could be that indeed John
was drawing from the midrashic Homiletical tradition to point what
the group meant, or that the group itself was drawing from such
exegetical commentary in their assertion. Whoever said it first, in
light of Jesus correction (6:32), the interpretative paraphrase was
being used to convey something that Jesus did not find right. The
group considered Moses as the central character in the giving of the
manna.12 In no place of the OT, Moses is considered to be the
performer of the manna miracle,13 therefore, if such idea was in the
mind of the group, they would be quoting something which reflected
the same thought.
The first premise is warranted, for there is extensive written
witness from 3rd Century on, testifying that from earlier times, in some
Jewish circles there was a belief in Moses as the performer of the
manna miracle. This, as part of a tendency to centralize Jewish
religion around Moses, even to the point of deify him. If this is so,
then its a corroboration of Ps. 78(77):24 as the more probable source
of the paraphrase of this verse, for this OT text is the one which lends
11
Martinus J.J Menken, The Provenance and Meaning of the Old Testament
Quotation in John 6:31, Novum Testamentum 30 (January, 1988): 44-45.
12
Barclay M.Newman and Eugene A. Nida, A Translators handbook on the Gospel
of John (USA: United Bible Societies, 1980), 196.
13
Martinus J.J Menken, The Provenance and Meaning of the Old Testament
Quotation in John 6:31, Novum Testamentum 30 (January, 1988): 46
Martinus J.J Menken, The Provenance and Meaning of the Old Testament
Quotation in John 6:31, Novum Testamentum 30 (January, 1988): 56.
15
Ibid., 46, 47, 48-49, 53-54. D. A. Carson, The Gospel According to John (Grand
Rapids: Eerdmans Publishing Company, 1991), 286. Leon Morris, The Gospel
According to John (USA: Eerdmans Publishing Company, 1971), 361, 363. Rudolf
Schnackenburg, The Gospel According to John, vol. 2 (New York: Seabury Press,
1980), 42.
16
Cleon L. Rogers Jr. and Cleon L. Rogers III, The New Linguistic and Exegetical
key to the Greek New Testament (Grand Rapids: Zondervan Publishing House,
1998), 197. In reference to John 6:31.
17
D.A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing
Company, 1991), 285.
(32)
18
10
gives the life of eternity21 to those who eat from it (6:49-51). We can
safely speak of life in this way because the near context warrants it,
and
The
11
and probably confirms what we have mentioned earlier, that they held
a traditional expectation concerning an endless provision of manna in
the coming Age. The group still believes the bread Jesus speaks about
is something to eat.
27
(35)
Jesus said to them; I am the bread that gives life; who comes
27
D.A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing
Company, 1991), 288. Rudolf Schnackenburg,The Gospel According to John, vol. 2
(New York: Seabury Press, 1980), 43.
28
Gary M. Burge, Interpreting the Gospel of John (Grand Rapids: Baker Books,
1992), 156.
29
Jimmy Agan, Lecture Notes on The Gospels and Acts, 2002 ed., 62.
30
Barclay M.Newman and Eugene A. Nida, A Translators handbook on the Gospel
of John (USA: United Bible Societies, 1980), 198.
12
31
Gary M. Burge, Interpreting the Gospel of John (Grand Rapids: Baker Books,
1992), 156-157.
32
Ibid., 20-21.
33
Jimmy Agan, Lecture Notes on The Gospels and Acts, 2002 ed., 65.
13
(36)
Yet, I told you that you have seen and you are not believing.
(37)
Everyone whom the Father gives me will come to me, and the one
Whatever the
14
36
D .A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing
Company, 1991), 291. Craig L. Blomberg, Jesus and the Gospels (Nashville:
Broadman & Holman), 165.
37
D .A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing
Company, 1991), 290.
15
something which one already possesses.38 The reason why Jesus will
not throw those believing in him, its because they are already his.
They have been given (appointed) to him by the father, they are his
possession and its not the will of the father that the Son lose his
given possession. Whatever the implication of being lost, it will not
happen to these people, they will remain Jesus property forever (see
John 10:28; 17:12; 18:9). Losing could be understood in the context of
the shepherd-flock analogy (10:29), as both, not casting anyone from
the band of believers and not leading anyone astray.39 Yet, Jesus not
only will not lose such believers, but also as part of the will of the
father, he will make them alive in the Last Day.
38
Johannes P. Louw and Eugene A. Nida, ed., Greek-English Lexicon of the New
Testament Based on Semantic Domains, 2d ed. vol. 1, Introduction & Domains (USA:
United Bible Societies, 1989) 20.31; 57.67 & 57.68.
39
Schnackenburg,The Gospel According to John, vol. 2 (New York: Seabury Press,
1980), 47.
40
D .A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing
Company, 1991), 291. Craig L. Blomberg, Jesus and the Gospels (Nashville:
Broadman & Holman), 165.
16
write
in
relation
to
belief/disbelief
in
Jesus,
John
41
Gerard S. Sloyan, Interpretation: John (Atlanta: John Knox Press, 1973), 70.
Johannes P. Louw and Eugene A. Nida, ed., Greek-English Lexicon of the New
Testament Based on Semantic Domains, 2d ed. vol. 1, Introduction & Domains (USA:
United Bible Societies, 1989), 32.11/381.
43
D.A. Carson and others, An Introduction to the New Testament (Grand Rapids:
Zondervan Publishing House, 1992), 176.
42
17
nevertheless
it
also
retains
the
characteristic
the
consummation
of
the
Kingdom
of
God
and
its
implications.47
SUMMARY
44
18
19
APPENDIX A
INTRODUCTION
TO THE
GOSPEL
OF JOHN
Palestine called the Beloved disciple. It was written c. 80s and 90s
(possibly 60s)48 so the readers might believe in Jesus as the Son of
God (20:30-31).. At the heart of the Gospel is the pervasive purpose of
disclosing the identity of Jesus.49
48
Craig L. Blomberg, Jesus and the Gospels (Nashville: Broadman & Holman), 169170.
49
D.A. Carson and others, An Introduction to the New Testament (Grand Rapids:
Zondervan Publishing House, 1992), 135.
20
gives life to the world, has become flesh (1:4,14). The God of glory has
50
Ibid., 174-175
Gary M. Burge, Interpreting the Gospel of John (Grand Rapids: Baker Books,
1992), 20.
52
Ibid., 25-29.
53
Jimmy Agan, Lecture Notes on The Gospels and Acts, 2002 ed., 8. See George E.
Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans Publishing Co,
1974), 257-259.
51
21
APPENDIX B
AN OUTLINE
I.
OF JOHN
Introduction (1:1-51)
22
a. Prologue (1:1-18)
b. Johns testimony
II.
III.
IV.
Epilogue (21:1-25)54
APPENDIX C
54
This Outline was made up from the outlines provided by Blomberg, Burge and
Agan. Craig L. Blomberg, Jesus and the Gospels (Nashville: Broadman and Holman
Publishers, 1997), 161. Gary M. Burge, Interpreting the Gospel of John (Grand
Rapids: Baker Books, 1992), 76-80. Jimmy Agan, Lecture Notes on The Gospels and
Acts, 2002 ed., 62.
23
TEXTUAL ANALYSIS
(30)
we may
(31)
am telling you, Moses has not given58 you the bread from
heaven, but my Father is giving you the real bread from
heaven;
(33)
24
(35)
(36)
Yet, I told you that you have seen66 and you are
not believing.
(37)
(38)
not so I would do73 my will, but the will of the one having
sent me.74
(39)
61
25
me,75 that76 all whom77 he has given me78 I may not lose
from them, but I will raise79 them to life [in]80 the last day.
(40)
APPENDIX D
SOME KEY WORDS
STUDIED IN
LOUW
AND
NIDA
26
APPENDIX E
PERSONAL PARAPHRASE
John 6:30-40
APPENDIX F
SERMON OUTLINE
Title: We may know what we want, but God knows what we need
Introduction: The Beauty and the Beast.
I.
II.
III.
30
Conclusion:
Believing in Jesus implies many other things we may not even
imagine. To place in him the faith he commands to, in our minds may
not look as the greatest thing to do. Yet, he knows that once we are in,
well understand and enjoy the Life he gives and we long for.
BIBLIOGRAPHY
Agan, Jimmy. Lecture Notes on The Gospels and Acts, 2002 ed.
Aland, Kurt and others, eds.,
31
1991.
Co., 1974.
Semantic
Domains,
2nd
ed.
vol.
1,
1989.
32
Rogers, Cleon L. Jr. and Cleon L. Rogers III. The New Linguistic and
Exegetical key to the Greek New
Testament.
Grand
Rapids:
33