I

Erskine Theological Seminary

An Exegetical Paper

On John 6:30-40

SB 16

Advanced Greek Exegesis

Professor:

Dr. Jimmy Agan

Submitted By:

Abner Mendoza

Due West, SC

December 11, 2002

Introduction

The text before us, as in many other instances, is Jesus response to somebody. In this case, his response to a group of Jews, who, having witnessed more than enough, demand from Jesus a sign according to their interpretations. Jesus refutes them by calling himself greater than manna and its related meanings. Jesus is bringing greater blessings than they are considering, namely, the life of eternity, but only to those chosen by God and (therefore) believe in him. He calls this the will of God and his mission. Although those who have eternal life will die, he will resurrect them in the Day of the Lord. 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 from the rest of the discourse. John 6:31-59 is paralleled by 8:13-59 and 10:22-39. The three discourses have the same structure. Each one begins with the request for a sign although Jesus has given enough proof. People have seen but do not believe. Then, a reason for unbelief is given, and finally, this is followed by a description of those who believe and their assurance of life.

Chapter six opens with the feeding of the five thousand (1-15). It follows the account of Jesus walking on water (6:16-21) and after this, the Bread of Life speech (6:22-71). Although the feeding is the only miracle recorded on the four Gospels, the Bread of Life discourse is found only in John, expounding and interpreting the sign Jesus has just performed, and which, as a sign, is key for the overall purpose of John.

The portion I have chosen, starts with the request for a sign from Jesus (6:30), then covering Jesus answer until he stops (6:40), without trespassing into the next unit which I identify starting with the peoples grumbling and asking a new question (6:41). While remembering the context, I consider 6:30-40 can be dealt in a proper manner. The text:

(30)Therefore they told him; Then, What sign do you perform, so we may see and we may believe you? What will you do? (31)Our fathers ate the manna in the desert, as it is written; Bread from heaven he gave them to eat.

(32)Because of this Jesus told them; Amen, Amen I am telling you, Moses has not given you the bread from heaven, but my Father is giving you the real bread from heaven; (33)for the bread from God is he who is descending from heaven and is giving life to the world. (34)They said to him; Lord, give us always this bread.

(35)Jesus said to them; I am the bread that gives life; who comes to me will never be hungry and who is believing in me will never ever be thirsty. 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 who comes to me I do not throw out, (38)because I have come down from heaven not in order to do my will, but the will of the one who sent me. (39)And this is the will of 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.

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 bread-hunger language and its relationship to belief in Jesus. The significance of Jesus statements about those given to him needs to be addressed, as well as the meaning of losing and raising in the last day. Life and the last day are two related themes that are key to this text and to the whole gospel. While not all issues will be dealt in the same extent, our attempt will be to deal with them as it is necessary to make sense of the text and bring to the light of our day.

Through this humble effort, I will try to establish that the request made to Jesus comes from defective understanding about the manna miracle and about the nature of the Messiah. That Jesus answer is a contrasting reinterpretation of the manna motif, where he proclaims himself as greater than the manna and its implications. That the use of hunger-thirst-bread language symbolizes believing in Jesus in order to partake of the life of eternity. That Jesus politely labels the unbeliever as not chosen of the Father while affirming that being appointed results in belief in him. Also, that not losing but raising in the Last Day, implies Jesus preservation of those who believe in him. And finally, that the life envisioned in this passage is both now and not yet, the now starting with belief in Jesus, the not yet, kept for the Day of the Lord. 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)Therefore they told him; Then, What sign do you perform, so we may see and we may believe you? What will you do? (31)Our fathers ate the manna in the desert, as it is written; Bread from heaven he gave them to eat.

In asking for a the group is not requesting only a miracle, but a miraculous event pointing to a greater significance. They want to see a display of power, but a display of power with higher implications. The group wants a sign in order to see and therefore believe Jesus as having the authority he claims to have. At this point is not used in the sense of complete trust, but in the sense of simply taking Jesus as a reliable source of information. The request emphasizes he is supposed to do something. Interestingly the group appeals to the fact their ancestors ate manna in the wilderness, as it has been recorded. There are a few options either in the Hebrew text or the LXX that are suggested to be the source of this quotation: Ex.16: 4, 15; Neh. 9:15; Ps. 78(77):24, and its often suggested that this is a free quotation from memory or that its a combination of two or more OT texts. It is also proposed this a midrashic comment on the Old Testament, an exegetical paraphrase very common in Jewish biblical interpretation, connecting the OT text to a commentary of the Haggadah. Of the four possible sources, Ps. 78(77):24 seems to be the closer with respect to wording, even though it reads instead of (Jn.6:31).

Menken attributes this change to Johannine redaction, 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. In no place of the OT, Moses is considered to be the performer of the manna miracle, 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 itself more to be reinterpreted shifting the subject from God to Moses.

There was also the belief that the latter redeemer would call down manna from heaven just as the first redeemer did. There is also evidence the miraculous provision of manna was used by rabbis to describe the rich gifts of God in the messianic age (the Age to come) and that in some Jewish circles, in the end of time, a limitless and abundant provision of manna, was expected.

Having this as background, and remembering the previous suspicions of the crowd about Jesus (14-15) being the promised Moses-like prophet, I consider that Jesus works and authoritative teaching has made this people curious and thinking they have a right to demand signs greater than those of Moses. Ironically, even though by his miracles of healing and the miraculous feeding (6:2,14) Jesus has attested his identity, the crowd wants Jesus to perform one more sign in order to believe his words. The sign they imply is the sign of the last redeemer, making manna fall from heaven, identifying him with the promised Messiah (Deut.18:14-18; 34:10).

(32)Because of this Jesus told them; Amen, Amen I am telling you, Moses has not given you the bread from heaven, but my Father is giving you the real bread from heaven; (33)for the bread from God is he who is descending from heaven and is giving life to the world.

Although Jesus is ushering and fulfilling the beginning of the Messianic Age, he is the one who establishes how to do it. Using a typical Jewish method of Scripture interpretation, Jesus proceeds to correct their views. On the one hand, he affirms that Moses (until this point; ) has not given them the bread from heaven. Carson suggests that giving could be a use of the historical present, stressing that in the wilderness it was God and not Moses who performed the miracle. At the same time, Jesus has a fourfold rebuttal so the group may switch emphasis and expectations. The person they should focus is not Moses, but the Father. The event is not to be approached as past but as present. They should not seeking mere bread, but real () bread. He identifies such real bread, not as manna but as himself, not something which descended, but someone who is descending, giving life not only to the Jewish people but to the world. Different to the manna of the wilderness, this bread gives the life of eternity 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 because in John whether it is accompanied by the adjective or not, life usually refers to the life of eternity.

Bread is a very interesting motif. Some Jewish authorities used bread as a metaphor for the Torah, and for a concept related to the Torah, namely, Wisdom. If this usage is operative here, then the idea may be that the manna and Torah provided by God through Moses are not the real thing, although both pointed in the right direction. Jesus is therefore, greater than these good, but limited blessings. Bread of/from God is synonymous with the bread from heaven just as the interchangeable use of Kingdom of God and Kingdom of Heaven. Jesus has come down to do the will of the father (4:34), and coming down is repeated seven times in this chapter 6 (33, 38, 41, 42, 50, 51, 58), emphasizing Jesus mission.

(34)They said to him; Lord, give us always this bread. The response of the group to Jesus words betrays their misunderstanding 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.

(35)Jesus said to them; I am the bread that gives life; who comes to me will never be hungry and who is believing in me will never ever be thirsty. Jesus emphatically, identifies himself () with the bread form God described in the prior verses, proclaims himself () as the one a person is to come in order to never experience hunger/thirst, affirms the impossibility () of experiencing hunger/thirst ever, and restates the characteristic nature and effects of the bread he offers.

While some I-am sayings without any predicate are clear identifications of Jesus with the divine name, not all I-am sayings convey that thought. This is the first of seven predicated I-am sayings describing Jesus mission and identity. Coming to him is parallel to believe in him in the same way that hunger and thirst are parallel to each other. Jesus says the same thing twice, using different words, being emphatic but without repeating himself. It is a characteristic of Johns style of writing to use different terms to name the same thing.

While the crowd assumes the bread Jesus is offering, is good but has to be eaten again and again, Jesus restates that His bread does not need to be consumed eternally, but just once, satisfying forever. Being the case that coming-believing in Jesus is the way to eat of this bread, and such bread is eternal life (6:33), then, not having hunger-thirst is a negative way to state a positive truth: Those who believe in Jesus will not experience the lack of nourishment, they will not die, because they will be experiencing the life of eternity forever. The miracle and the discourse are given against the proximity of the Passover (6:4). Jesus contrasts himself with the manna, and proclaims himself to be greater than the manna in the Exodus liberation. He alone will sustain life, so they will never die.

John uses OT imagery which presupposes the theological symbolism of Jewish festival (Tabernacles, ch. 7; Hanukkah 10:22-39). Against this background of Jewish festivities celebrating Gods past deeds of redemption and anticipating Gods future deliverance, the seven predicated I-ams in the book of signs, convey that Jesus is the embodiment of such festivals.

(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 who comes to me I do not throw out. In light of what he has mentioned about believing in him in order to enjoy true life, Jesus confronts the group by asserting they are not fulfilling the condition necessary to benefit from the real bread. Jesus asserts he has already pointed to them they have seen. Some manuscripts include after seen, yet, its very improbable its part of the text. If is not part of the text, then this refers to the signs they have witnessed. The perfect state of seen contrasts with the present aspect of believing. Up to this point the group has been a witness of Jesus powerful signs, yet, they remain in unwarranted unbelief. The only previous mention of that nature is that one of 6:26. Whatever the place of the mention, 36 and 37a show parallelism. As we have noticed, coming-believing are handled as synonymous. They have seen, but they are not believing. However, the one appointed by the father, will believe in Jesus. There is cause-effect relationship : everyone given to Jesus by the Father, will surely believe in him.

Those who have seen and those who are given appear in contrast. Jesus may be stressing that seeing does not guarantee believing, yet, being given (appointed) by the father guarantees belief in Jesus. It also may be that Jesus is rejecting their unhealthy requests for signs in order to believe (John 4:48). It is also possible that Jesus is reinforcing his teaching that only those whom the father has chosen will come to him (John 8:47; 10:26). It is hard to erase from this text. the teaching that human belief in Jesus, is preceded by the election of God. Divine sovereignty in salvation is a recurring theme in John, of which he is not embarrassed to speak (6:65; 17:1, 6, 9, 24). Moreover, Jesus expands, the one who comes (believes) in him, he will not cast or throw out (). This implies not merely that Jesus will not reject those who believe in him, but that he will not cast out those who are already in. This may be a litotes, a figure of speech in which something is affirmed by negating the contrary. He will keep them and preserve them.

(38)because I have come down from heaven not in order to do my will, but the will of the one who sent me. (39)And this is the will of 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.

To lose and to throw out appear to be the same thing in Jesus mind. The meaning for that fits the context better is to lose something which one already possesses. 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. 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.

The reason why John is not embarrassed to have spoken about Divine Election previously, is because he does not consider that such election destroys the genuineness of human responsibility and action. A syntactical warning has to be given, whoever does this or that language does not imply any particular characteristics in a subject. Phrases like this (3:5, 15, 16), are enunciated principles which describe a real cause and a real effect, but do not imply any particular about the subject who fulfills the condition (Contra Sloyan).

However, the action an individual is to do in order to get life, is a real action with a real effect. If a person (however that person got there) fulfills that condition, that person gets the life of eternity. The condition is described as seeing and believing. Since can mean not only physical vision but also understanding and recognition, those who, seeing Jesus, recognize him () for who he is and trust () him, those will be raised to life by him.

Especially in the case of believing, I consider the use of the present an intended device and not a mere accident (see 1:12; 3:15, 16, 18, 36; 4:21; 5:24, 38; 6:29&+). Among other grammatical options to write , in relation to belief/disbelief in Jesus, John intentionally chooses the present aspect. This is not a peripherical topic for John, for he uses a relatively small vocabulary, in which repetition becomes an index of the things important to him, and is repeated ninety eight times. But that is not surprising, when we remember peoples belief in Jesus is his very purpose.

Although in John, the life of eternity is seen as a present experience, nevertheless it also retains the characteristic eschatological character that pervades the Synoptics (Mk. 10:17, 23, 30; Mat.25:46; Lk.10:25). In this Johannine portion, verse 40 provides the balancing futuristic emphasis. Even though life is not equal to the Kingdom of God, the life of the Kingdom is an implication of it, and as the kingdom from which this life is part, life is at the same time now and not yet. The life of eternity has been brought by the Messiah, the inaugurator of the Kingdom. Life, therefore, can be enjoyed right now, though not yet as complete as one day will be. People get this Kingdom Life by placing their faith in Jesus, however, people still will die, but will be made alive again in the Last Day. Since they have received eternal life, they die, but cannot remain dead. The Last Day is a reference to the Day of the Lord (6:44, 54; 11:24; 12:48), the consummation of the Kingdom of God and its implications. Summary

The Jewish groups requested a sign that betrayed only part of the truth. Jesus corrects such views, while at the same time, affirms himself as a greater blessing than the manna and whatever implications the manna has. He is the life of eternity which is gotten by believing in him. He is true nourishment that sustains life forever Moreover, he contrasts the unbelief of this Jewish group, against the belief of those who are his.

He assures that he will preserve the believers, for the will of the father is that he may preserve his possession. The life that he brings is both now and not yet, it starts through belief in Jesus, but it will be consummated in the Day of the Lord.

Just as Jesus is the true bread giving life go the world, he is the true light of the world (8:12; 9:5), the door of the sheep (10:7, 9), the good shepherd (10:11, 14), the resurrection and the life (11:25), the way, the truth and the life (14:6) and the true vine (15:1, 5). He is the fulfillment of what Jewish festivities stood for: the celebration of Gods past and future redemptive activities. All longing and expectation finds its fulfillment in Jesus who satisfies every need by giving us Kingdom Life, a life we can enjoy now, and well enjoy perfectly in the consummation of the Age to Come.

As a fallen humanity, we do not even know what we want, yet, Jesus gives us what we need, even if we do not know what is that we need. Living in a day so full of emptiness Jesus provides us with meaningful and everlasting life. Surrounded by uncertainty, Jesus provides us hope knowing that once we have tasted the life of eternity, although we may die, well live. In the light of the present aspect of our life, we are to live steadfastly, advancing the kingdom, in light of the hope of Consummation, we are to rest assure that, no one can take from us our source of life, who is our Lord Jesus himself (Col. 4:3).Appendix A

Introduction to the Gospel of John

The Gospel was written by one of the apostles, a Jews from Palestine called the Beloved disciple. It was written c. 80s and 90s (possibly 60s) 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.

Although John does not contain precise literary parallels with the Synoptics, nevertheless abounds in conceptual parallels expands and deepens our understanding of any Gospel account. Included in this is the fact that John does not quote the OT as for example, Matthew, but rather John abounds in OT imagery that is appealing to a Jewish audience.

There has been a tendency in the research about John arguing for the spiritual and theological value of the Gospel while denying its historic reliability. However, everyday more scholars get convinced of Johns own merits as a trustworthy account. This New approach to the Gospel of John is a very healthy one and gives us solid ground in order to approach this Gospel with confidence. Given the fact that there is a Synoptic focus on the Kingdom of God many may be tempted to minimize the value of John for supposedly not being in line with this theme. However, although Kingdom language is not as common in John as in the Gospels. Conceptually, it is present conceptually, implied in the Life motif that is characteristic of John.

The Gospel of John is written just as the other Gospels, as a watershed in redemptive history. John testifies that the Word who gives life to the world, has become flesh (1:4,14). The God of glory has dwelt among us (1:14), fulfilling the Messianic expectations and bringing the Age to Come into the present, while reserving its full consummation to the Day of the Lord. Johns witness testifies that Jesus is the promised Messiah, certified with all the credentials. The right thing to do is to believe in him, since he has proved he is the essence and the fulfillment of the religious festivities of the Jewish people and more (20:30-31). Appendix B

An Outline of JohnI. Introduction (1:1-51)

a. Prologue (1:1-18)

b. Johns testimony

II. The Book of Signs and their Significance (2:1-11:57)

a. Jesus and Jewish institutions (2:1-4:54)

1. Jesus, the provider of New Wine (2:1-11)

2. Jesus, the cleaner of a New Temple (2:12-25)

3. Jesus, Nicodemus & the Baptist: the giver of New Birth (3:1-36)

4. Jesus & the Samaritan woman (also the Officials son): New approach to Worship God.

b. Jesus and Jewish festivals (5:1-10:21)

1. Jesus and the Sabbath (5:1-47)

2. Jesus and the Passover (6:1-71)3. Jesus and the feast of Tabernacles (7:1-9:41)

4. Jesus and Hanukkah (10:1-42)c. Jesus as life and resurrection (11:1-12:50)

1. Lazarus (11:1-57)

2. Anointing in Bethany (12:1-11)

3. Closing the Book of Signs, opening the Book of Glory (12:20-50)

III. The Book of Glory (13:1-20:31)a. The Passover meal (13:1-30)b. Farewell discourse (13:31-17:26)c. Suffering and death (18:1-19:37)

d. Resurrection (20:1-29)

e. Purpose of the Gospel (20:30-31)

IV. Epilogue (21:1-25)

Appendix C

Textual Analysis

(30)Therefore they told him; Then, What sign do you perform, so we may see and [as a result] we may believe you? What will you do? (31)Our fathers ate the manna in the desert, as it is written; Bread from heaven he gave them to eat.

(32)Because of this Jesus told them; Amen, Amen I am telling you, Moses has not given you the bread from heaven, but my Father is giving you the real bread from heaven; (33)for the bread from God is he who is descending from heaven and is giving life to the world. (34)They said to him; Lord, give us always this bread.

(35)Jesus said to them; I am the bread that gives life; who comes to me will never be hungry and who is believing in me will never ever be thirsty.

(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 who comes to me I do not throw out, (38)because I have come down from heaven not so I would do my will, but the will of the one having sent me. (39)And this is the will of the one having 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 whoever is seeing the son and is believing in him may have eternal life, and I will raise him to life [in] the last day.

Appendix D

Some Key Words studied in Louw and Nida

: 1) An event which is regarded as having some special meaning; 2) As an event with special meaning was inevitably an unusual or even miraculous type of occurrence, and then in a number or occurrences may be rendered "miracle" (Jn. 2:23). 3) For the Gospel of John, however, a sign is not simply a miraculous event but something which points to a reality with even greater significance. (L & N: 33.477; 443).

: a) To believe something to be true and, hence, worthy of being trusted -to believe, to think to be true, to regard as trustworthy. Pisteuo has an added component of trustworthiness that other words do not have. This does not mean that there is a 100% of certainty in that which is believed but that simply there is a component of confidence and trustworthiness which is the focal point in this sub domain (L & N: 31.35; 370). b) To believe to the extent of complete trust and reliance to believe in, to have confidence in, to have faith in, to trust, faith, trust. (L & N:31.85; 376). c) To believe in the good news about Jesus Christ and to become a follower to be a believer, to be a Christian, Christian faith. (L & N:31.102; 379). d) To entrust someone to the care of someone, -to entrust to, to put into the case of. (L & N:35.50; 464). Pisteuo in the sense of believing information (use 1) differs from Pisteuo/pistis in the sense of trust, to rely on. (use 2) and also from the becoming a Christian sense (use 3).

: a) Any kind of food or nourishment (L & N:5.1;48-49). b) A relatively small and generally round loaf of bread (considerably smaller than the present-day typical loaves of bread and thus more lie rolls or buns) loaf of bread. (L & N: 5.8; 50).

: a) Pertaining to be real and not imaginary real, really, true, truly. (L & N: 70:3; 667). b) Pertaining to being in accordance with historical fact true, truth. (L & N: 72.1; 673). c) Pertaining to being truthful and honest truthful, honest, a person of integrity. (L & N: 88:39; 747).

: Apparently when speaking of eternal life, it implies not merely life without end, but a quality of life without end.

: a) The universe as an ordered structure cosmos, universe. (Ac. 17:24) (L & N: 1.1; 1) b) The surface of the earth as the dwelling place of mankind, in contrast with the heavens and the world below earth, world. (Mt. 4:8) (L & N: 1.39; 10). c) The system of practices and standards associated with secular society (that is, without reference to any demands or requirements of God) world system, worlds standards, world. (L & N:41.38; 508). d) (a figurative extension of meaning of kosmos cosmos, universe,) People associated with a world system and estranged from God people of the world. (I Cor. 6:2). (L & N: 9:23; 107). e) adorning; f) adornment; g) tremendous amount.

: a) To be in a state of hunger, without any implications of particular contributing circumstances to be hungry, to have hunger. (L & N: 23:29; 253). b) A figurative extension of both and . To have a strong desire to attain some goal, with the implication of an existing goal, with the implication of an existing lack to desire strongly. (L & N: 25:17; 291).

: a) The state resulting from not having drunk anything for a period of time to be thirsty, thirst. (L & N; 23:39: 254). b) 25:17.

: a) To move toward and to arrive and to arrive at a point to come to, to reach, to arrive. (L & N: 15.84; 193). b) To be in place, as the result of having arrived to be here, to be there. (L & N: 85.10; 725). c) To have come or to be present, with respect to some temporal reference point to happen, to have happened. (L & N:13.112; 161).

: a) To throw out of an area or object- to throw out, to jettison (from a boat). (L & N:15.220; 209). b) To cause to go out or leave, often, but not always, involving force to send away, to drive out, to expel. (L & N: 15.44; 188). c) To send out or away from, presumably for some purpose to send, to send out, to send forth. (L & N: 15:68; 191). d) To lead or bring out of a structure or area to lead out, to bring forth. (L & N: 15.74; 204).

: a) To give an object, usually implying value to give, giving. (L & N: 57.71; 566). b) to cause to happen, used particularly in relationship to physical events to make, to cause, to give, to produce. (L & N: 13.128; 163). c) To grant someone the opportunity or occasion to do something to grant, to allow. (L & N: 13.142; 164). d) To put or place an object, with the implication of some type of transfer of location or possession to put. (L&N: 85.33; 727). e) To assign a person to a task as a particular benefit to others to appoint, to assign (on behalf of). (L&N: 37.98; 483). f) Pay; g) Deposit; h) Cause.

: a) destroy (L&N:20.31). b) fail to get (L&N:57.67). c) To lose something which one already possesses to lose. (L&N:57.68; 566).

a) cause to stand up to cause to stand, to raise up. (L&N: 17.7; 216). b) To cause someone to live again after having once died to raise to life, to make live again. (L&N:23.94;263).

a) To observe something with continuity and attention, often with the implication that what is observed is something unusual to observe, to be a spectator of, look at. (L&N: 24.14; 279). b) To come to understand as the result of perception to understand as the result of perception to understand, to perceive, to see, to recognize. (L&N:32.11;381). c) (a figurative extension of the meaning of /); To experience an event or state, normally in negative expressions indicating what one will not experience to experience, to undergo. (L&N:90.79; 809).

Appendix EPersonal ParaphraseJohn 6:30-40

Therefore they told him: So, What sign do you do, so we may see it, and having proof, we may believe your words? What are you going to do? See, our ancestors ate the manna in the desert, as it is recorded: Bread from heaven Moses gave them to eat.

Because of this Jesus answered them: Truly I am telling you the right interpretation, Moses has not provided for you the bread from heaven, but it is my Father who right now is giving you the true bread from heaven; because the bread from God is the one who is descending from heaven and is giving life to humankind.

Then, they told him: Sir, give us this bread all the time.

Jesus replied: I am the bread which produces the life of eternity; the one who comes to me, and to me only, will in no way be hungry, and the one who is believing in me will never ever be thirsty.

But, as I have told you before, you have seen the signs and yet, you are not believing. Let me tell you why. Only that one whom the father gives me will believe in me, and that one I will keep with me, because I have descended from heaven to do his will, not mine. And he wants me to keep the ones he has given me and make them alive in the Day of Judgment. And I tell you again that my father wants that everyone who sees the son and believes in him to have eternal life, and I will make him alive in the Day of Judgment. Appendix FSermon Outline

Title: We may know what we want, but God knows what we need

Introduction: The Beauty and the Beast.

I. Jesus, the fulfillment of our expectations.a) Asking God what we want

b) Receiving what we need

II. Jesus, the fulfillment of our longing.

a) The life he provides does not perish

b) The life he provides is supreme in quality and quantity

III. Jesus, the preserver of our life

a) If we are believers, then we know its because the Fathers will

b) If we are believers, Jesus will keep us and preserve us

c) If we are believers, although we die, well live

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.BibliographyAgan, Jimmy. Lecture Notes on The Gospels and Acts, 2002 ed.Aland, Kurt and others, eds., The Greek New Testament, 4th ed. Deutsche Bibelgesellschaft: Stuttgart, 1993.

Borgen, Peder. Bread from Heaven: An Exegetical Study of the Concept of Mann in the Gospel of John and the writings of Philo. Netherlands: Novum Testamentum, 1965.Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.Burge, Gary M. Interpreting the Gospel of John. Grand Rapids: Baker Books, 1992.

Carson, D.A. and others, An Introduction to the New Testament. Grand Rapids: Zondervan Publishing House, 1992.Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans Publishing Company, 1991.

Ladd, George E. A Theology of the New Testament. Grand Rapids: Eerdmans Publishing Co., 1974.

Louw, Johannes P. and Eugene A. Nida. Greek-English Lexicon of the New Testament Based on Semantic Domains, 2nd ed. vol. 1, Introduction & Domains. USA: United Bible Societies, 1989.

Menken, Martinus J.J. The Provenance and Meaning of the Old Testament Quotation in John 6:31. Novum Testamentum 30 (January, 1988): 39-56. Metzger, Bruce M. A Textual Commentary on the Greek New Testament 2d ed. Stuttgart: Deutsche Bibelgesellschaft, 2000.

Morris, Leon. The Cross in the New Testament. Grand Rapids: Eerdmans Publishing Co., 1999.

________. The Gospel According to John. USA: Eerdmans Publishing Company, 1971.

Newman, Barclay M. and Eugene A. Nida. A Translators handbook on the Gospel of John. USA: United Bible Societies, 1980.

Rahlfs, Alfred. ed., Septuaginta. Stuttgart: Deutsche Bibelgesellschaft, 1979. Rogers, Cleon L. Jr. and Cleon L. Rogers III. The New Linguistic and Exegetical key to the Greek New Testament. Grand Rapids: Zondervan Publishing House, 1998.

Schnackenburg, Rudolf. The Gospel According to John, vol. 2. New York: Seabury Press, 1980.

Sloyan, Gerard S. Interpretation: John. Atlanta: John Knox Press, 1973.

Von Whalde, Urban C. Literary Structure and Theological Argument in three discourses with the Jews in the Fourth Gospel. Journal of Biblical Literature 103 (December, 1984): 575-584.

Urban C. Von Whalde, Literary Structure and Theological Argument in three discourses with the Jews in the Fourth Gospel, Journal of Biblical Literature 103 (December, 1984): 575.

There is a sense in which this account breaks the thematic line of verses 15/22.

Translated from: Aland, Kurt and others, eds., The Greek New Testament, 4th ed. (Deutsche Bibelgesellschaft: Stuttgart, 1993).

Unless otherwise noted all the quotations from John 6:30-40 will be from the translation in page 2.

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.

Barclay M.Newman and Eugene A. Nida, A Translators handbook on the Gospel of John (USA: United Bible Societies, 1980), 195.

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 M.Newman and Eugene A. Nida, A Translators handbook on the Gospel of John (USA: United Bible Societies, 1980), 195.

Martinus J.J Menken, The Provenance and Meaning of the Old Testament Quotation in John 6:31, Novum Testamentum 30 (January, 1988): 39. Also, D.A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing Company, 1991), 286.

Peder Borgen, Bread from Heaven: An Exegetical Study of the Concept of Mann in the Gospel of John and the writings of Philo (Netherlands: Novum Testamentum), 61. Gary M. Burge, Interpreting the Gospel of John (Grand Rapids: Baker Books, 1992), 21. Craig L. Blomberg, Jesus and the Gospels (Nashville: Broadman & Holman), 159.

The texts read: Ex.16:4: Ex.16:15: Ps.77(MT 78):24:

II Esd. 19:15 (MT Neh. 9:15): according to Alfred Rahlfs, Septuaginta (Stuttgart: Deutsche Bibelgesellschaft, 1979). Carson also considers Ps. 78:24 the source of the quotation, D. A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing Company, 1991), 286.

Martinus J.J Menken, The Provenance and Meaning of the Old Testament Quotation in John 6:31, Novum Testamentum 30 (January, 1988): 44-45.

Barclay M.Newman and Eugene A. Nida, A Translators handbook on the Gospel of John (USA: United Bible Societies, 1980), 196.

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.

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.

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.

D.A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing Company, 1991), 285.

Barclay M.Newman and Eugene A. Nida, A Translators handbook on the Gospel of John (USA: United Bible Societies, 1980), 196.

D.A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing Company, 1991), 286.

Barclay M.Newman and Eugene A. Nida, A Translators handbook on the Gospel of John (USA: United Bible Societies, 1980), 196. See also Rudolf Schnackenburg, The Gospel According to John, vol. 2 (New York: Seabury Press, 1980), 42.

in reference to suggests not merely life without end, but a quality if life without end. The Life of Eternity may be a better way to render See Louw & Nida: 23:88.

Leon Morris, The Cross in the New Testament (Grand Rapids: Eerdmans Publishing Co., 1999), 165.

Peder Borgen, Bread from Heaven: An Exegetical Study of the Concept of Mann in the Gospel of John and the writings of Philo (Netherlands: Novum Testamentum), 148-158.

D.A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing Company, 1991), 286.

Ibid., 287.

Leon Morris, The Gospel According to John (USA: Eerdmans Publishing Company, 1971), 368.

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.

Gary M. Burge, Interpreting the Gospel of John (Grand Rapids: Baker Books, 1992), 156.

Jimmy Agan, Lecture Notes on The Gospels and Acts, 2002 ed., 62.

Barclay M.Newman and Eugene A. Nida, A Translators handbook on the Gospel of John (USA: United Bible Societies, 1980), 198.

Gary M. Burge, Interpreting the Gospel of John (Grand Rapids: Baker Books, 1992), 156-157.

Ibid., 20-21.

Jimmy Agan, Lecture Notes on The Gospels and Acts, 2002 ed., 65.

The tradition about is very antique, that is why the UBS editors included it in the text, although through a rating C they are pretty sure this me does not belong. Bruce M. Metzger, A Textual Commentary on the Greek New Testament 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 2000), 182.

Barclay M.Newman and Eugene A. Nida, A Translators handbook on the Gospel of John (USA: United Bible Societies, 1980), 199.

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.

D .A. Carson, The Gospel According to John (Grand Rapids: Eerdmans Publishing Company, 1991), 290.

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.

Schnackenburg,The Gospel According to John, vol. 2 (New York: Seabury Press, 1980), 47.

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.

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.

D.A. Carson and others, An Introduction to the New Testament (Grand Rapids: Zondervan Publishing House, 1992), 176.

George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans Publishing Co, 1974), 256-257. Craig L. Blomberg, Jesus and the Gospels (Nashville: Broadman & Holman), 164.

George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans Publishing Co, 1974), 257-259.

In the New Testament, it occurs only in John.

George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans Publishing Co, 1974), 257-259.

Craig L. Blomberg, Jesus and the Gospels (Nashville: Broadman & Holman), 169-170.

D.A. Carson and others, An Introduction to the New Testament (Grand Rapids: Zondervan Publishing House, 1992), 135.

Ibid., 174-175

Gary M. Burge, Interpreting the Gospel of John (Grand Rapids: Baker Books, 1992), 20.

Ibid., 25-29.

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.

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.

in Louw & Nida: 1) An event which is regarded as having some special meaning; 2) As an event with special meaning was inevitably an unusual or even miraculous type of occurrence, and then in a number or occurrences may be rendered miracle (Jn. 2:23). 3) For the Gospel of John, however, a sign is not simply a miraculous event but something which points to a reality with even greater significance.

This an Aorist Subjunctive Active but apparently they can be used to express future non-indicative action.

Some manuscripts have instead of .

Some manuscripts have instead of .

Genitive of Source (W, 728 ).

As a mere polite title.

Genitive of Product (W, 728).

Rogers & Rogers considers this coming in the sense of coming in belief.

In some manuscripts it appears in the non-emphatic form.

See note 2.

Some manuscripts have this verb in the subjunctive instead of the future. Such second reading would fit since the previous parallel phrase is in the subjunctive and not in the future.

Though most modern translations include the word me, the UBS editors gave it a rating C, but included it because of the antiquity of its use. For Rogers & Rogers this perfect emphasizes the completion of the action with the resultant conduct, yet, without the appropriate response emphasized by the following present.

The original wording is a Neuter singular; However, to replace a Masculine plural with a Neuter singular is an stylistic device common in the Gospel of John (Newman and Nida; Handbook for the translation of John).

Rogers & Rogers The Present is used here where the Son awaits.

R & R: Specific future expressing certainty in the future.

Some manuscripts have the non-emphatic form.

The original wording is . It looks that such term can be used in different manners, Here:

Some manuscripts have instead of

Subjunctive + expressing purpose; Some manuscripts have (future) instead of subjunctive), however it seems that the subjunctive is a morel likely option for the clause.

Some manuscripts include the word after sent me.

Same thing that in last verse, some manuscripts include after sent me.

Subjunctive + clause here expresses the content of the Fathers will. R & R: here it indicates the final resurrection as the beginning of the anticipated kingdom.

See note 5.

According to Morris in Rogers & Rogers, this perfect expresses the gift as completed in the will o the Father.

Another Aorist Subjunctive Active.

is not present in all manuscripts, probably not part of the original writing.

Subjunctive + , expressing the content of the will. Also a purposive clause. R & R: Not as future, but as already present divine power before the resurrection.

This could be both an Aorist Subjunctive Active or a future Indicative Active; Volitive Future, a promise. However it its Subjunctive, then its parallel to and part of the content of the Fathers will.

See note 26.

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