Introduction:
The
first twelve chapters of the Gospel of John are known as the ‘Book of Signs.’
It gives a picture of the public ministry of Jesus performed by signs,
conversations, and discourses with the aim of revealing the Father to the
world. The structure and message of John focuses on the “signs,” which points
to the truths about the person of Jesus. In this paper, we shall discuss the
‘signs’ in the Fourth Gospel, the nature and function of the signs and its significance.
1. Terminology:
‘Signs’
(Semeia in Greek) is the term used to
designate the miracles of Jesus in the Fourth Gospel (2:11; 4:54; 6:14; 9:16).
The term ‘Signs’ appears seventeen times in John’s Gospel and refers to Jesus’
signs (miracles).[1]
The Synoptic Gospels use the terms ‘works of wonder’ (erata) and ‘mighty works’ (Dunameis).[2]
The word ‘Semeion’ is a developed
form of ‘Semeia’, which is always
connected with an object, or situation that brings a precise awareness or
insight in itself. This word stresses the functional characteristic of the
miraculous event.[3]
A
sign is manifestation of God's work in the world through the person of Jesus.[4]
Maurice
F. Wiles explains, “The word ‘sign’ is used of things which are indicative of
something beyond the mere fact of their occurrence.” The phrase ‘signs and
wonders’ is not a mere “tautology,” as one can differentiate in thought between
the “symbolic and the marvellous aspect of any miracle.” The miracles in the
Fourth Gospel are so clearly and carefully referred as signs that show
uncertainly that they require a “deeper, spiritual interpretation.”[5] According
to Craig C. Keener, “A ‘sign’ signified something beyond itself, and functioned
as a proof or attestation; thus the term appears in rhetoric as well as in the
context in which we employ it.” The signs play a vital role to persuade the
readers to believe in Jesus. It is a manifestation through the person of Jesus,
of God’s work into the world.[6]
2. Signs source:
There
were many theories proposed to reveal the sources of the Gospel. The earliest
were A. Faure and H. H. Wedt, who proposed two sources behind the Gospel, ‘a
narrative source and a discourse source.’ Later, Bultmann proposed three
sources- ‘the sign source, the revelatory source, and the passion narrative
source.’ R. T. Fortna further developed the ‘sign source’ into a ‘sign gospel.’
The basis for the proposal of a source comes from the account of signs in John
2:11 and 4:54 and from the reference to ‘many other signs that Jesus did,’ in
John 20:30.[7]
Bultman and R. T. Fortna ascribe the signs mentioned in John to a source called
“Signs Source” which John took over. Some scholars accepted it while some
rejected it by doubting whether such a source existed. According to Bultmann,
the signs source written in Greek with Hellenistic influences consists of the
seven signs (2:1-11; 4:46-54; 5:2-9; 6:1-15; 6:16-21; 9:1-12; 11:1-44).[8] With
reference to the story of the call of the first disciples, the materials
dispensed to the signs-source by both Bultmann and Fortna is almost the same. [9] Some
have drawn parallels between Mark and John’s signs sources. According to Craig
C. Keener, the best single argument for supposing the existence of a Johannine
sign source is the state that such documents existed elsewhere in ancient
times, for instance, as ‘aretalogies.’[10]
3. The nature and function of the
Signs:
The
Johannine use of miracle tradition differs from the Synoptic in a number of
ways, and these differences are bound to have significance. Most importantly,
the very designation of mighty works or miracles as signs suggests that they
intend to imply who Jesus is. John differs from the Synoptics in the
presentation of the ‘signs’ as a means to evoke belief in Jesus. After the
first ‘sign’, Jesus’ disciples believed in him (2:11). Although John differs
from the Synoptics in the nature of the ‘signs,’ his use of ‘signs’ is not
entirely conflicting to the Synoptic presentation, for in Mark the mighty deeds
of Jesus clearly evokes the mind of the reader the question of ‘who Jesus is.’[11] Signs
primarily serve as a positive, revelatory function in the Fourth Gospel. They
testify Jesus’ identity although they do not control one’s response or response
to the Spirit’s testimony in the world (10: 32, 37-38; 14:10-11; 20:29-31). It
is therefore Christological in context as they interpret Jesus’ identity and
‘call for faith.’ John also states that the first and the last signs of Jesus’
earthly ministry in the Fourth Gospel reveal his “glory” which is manifested in
the cross (12:23-25, 28-33), and the death-resurrection complex becomes the ultimate
sign (2:18-21).[12]
Origen
explains the nature of the sign by quoting Jn. 2:4 where Jesus said “.....My
hour has not yet come,” to mean that the suitable hour for his signs had not
yet arrived because the signs are for unbelief. In addition, unbelief can be
said to be present where there has already been preaching- a ministry on which
Christ had not yet started at that time. Secondly, Origen affirms that every
sign in the Old Testament looks forward to something in the New, whereas the
‘signs’ refer either to something in the age to come or to some historical
occurrence subsequent to the time of the sign itself.[13]
Signs are directly or indirectly related to believing. The evangelist
habitually regards signs as events, which intend to create faith in unbelievers,
though they may also serve as an agent to deepen the faith of the believers.
Usually the ‘signs’ were performed before unbelievers in order to make them
believe and have faith in Jesus Christ.[14]
4. Seven Signs in the Fourth
Gospel:
4.1. The changing of water into
wine (John 2:1-11): This is the first miracle Jesus
did at Cana of Galilee and manifested his glory. He seemed
reluctant to accede to His mother's suggestion and indicated that His action
from that time onward would be regulated by His "hour" (2:4). He
implied that He was living by a divine schedule that fixed the timing of all
His activities and that He could not do something merely to fulfil a request.
The fact that He performed the miracle indicated that it accorded with the
purpose of God in sending Him into the world. By one word of command He
accomplished the transformation that a vine requires several months to produce.[15] This
demonstrated power and master over quality by carrying out result of vine
produces over a period of months instantly. When the disciple saw Jesus miracle
they believed. The miracle showed his power over nature and revealed the way He
would go about His ministry helping other, speaking with authority, and being
in personal touch with people.[16] The
significance of the sign shows in the effect that it produced. The individuals
had seen the wonders with their physical eyes and they were able to portray the
person of Jesus and draw a conclusion that a superior being was among them who
has proof his claims by His deed of compassion and supremacy.[17]
The One who changed the water into wine is the same
who created this world.
4.2. The healing of the nobleman's son (John 4:46-54):
Jesus was approached by a nobleman who petitioned Him to intervene on behalf of
his son, who lay seriously ill about twenty miles distant in Capernaum. Jesus said,
"Unless you people see signs and wonders, you simply will not
believe" (4:48). The genuine
concern of the latter prompted Jesus' reply: "Go your way; your son
lives" (4:50). Responding in faith, the nobleman retraced his steps to
Capernaum to learn en route that his son had been healed. Jesus had transcended
the nobleman's highest expectation; for although He did not visit the sick
child, He gave proof that distance was no obstacle to His power.[18] This is
incredible power demonstrated by healing the Nobleman`s son who was at great
distance. Jesus proves himself the master of space and distance. This was a
sign to all people that Jesus is not just a mere man but divine. This miracle
enables the faith of the noble man and his family to grow. The ability and
faith the nobleman put to work and the confidence of his words to Jesus shows
the boldness of his trust that Jesus is the only answers to such case. The
purpose of John gospel is for people to believe in Christ divinity. The
scriptures proofs that the nobleman increase in faith that led him committed
himself and his household wholeheartedly to Jesus. Belief is obedience to the
utterance of God just exactly what the nobleman did. Believe is thus defined as
commitment to authority.[19]
4.3. The healing of the man at Bethesda (John 5:1-10):
The third sign in John's narrative occurred in Jerusalem. In this instance, Jesus
took the initiative and approached a man who had been waiting at the Pool of
Bethesda for thirty-eight years. Jesus questioned him gently in order to
ascertain whether he really desired healing. It was a test of the man's will;
and at Jesus' command he stood and walked. He was so completely healed that he
put his bedroll on his shoulder and walked away. Jesus demonstrated His power
over the ravages of time; for a paralytic of thirty-eight years would normally
be incurable.[20]
Jesus
instantly cures the man demonstrating his power over time. The expectation of
the impotent man was somebody needed to help him into the pool when the water
bubbled in other to achieve the miraculous powers. From Jesus close
examination, His assessment shows that the impotent man was bound by his
circumstances and could not rise higher than pointless complaint.[21]
But Christ shows compassion on those who are helpless. The authority of Jesus
and the command over the sickness bring an instant turning around over his
helplessness in body, hope, faith and spirit. Jesus said, “Rise take up thy
bed, and walk. And immediately the man was made whole and walked. This is
unusual miracles that brought a new faces into the gospel of believe.[22]
Through this event we can know that Jesus Christ can heal all existing conditions.
4.4. The feeding of the five thousand (John 6:1-15):
The fourth sign is the feeding of the five thousand. This event brought to Jesus
the largest audience to which He ever spoke. Those who partook of the food
Jesus provided included five thousand men, to say nothing of women and children
(Matt. 14:21). Jesus multiplied the bread and fish until everyone in the crowd
was satisfied. The discourse on the Bread of Life spoke of spiritual not
material sustenance. Furthermore, His declaration, "Unless you eat the
flesh of the Son of Man and drink His blood, ye have no life in
yourselves" (6:53), mystified them. The interpretation of the sign which
had been given to demonstrate His sufficiency for human need proved to be an
insurmountable obstacle to their faith. This event is incredible beyond
human expectation, even though the disciples who have being with him cannot
still confidently succumbed to the situation even though the master is with them.
But Jesus Christ who is the master of quantity proofs beyond the reactions of
the disciples. The miraculous multiplications by the hand of Jesus in breaking
the bread and fish into edible fragments is call the work of a sign and the
prophetic of Jesus` sufficiency in the midst of deficiency, and of His ability
to make sacred meagreness gratify the need of the starving. The amazing things
the audience reaction is to make Jesus their king, the messiah which is the
main theme and the significance of John gospel.[23]
4. 5. The walking on the water (John 6:16-21):
Closely connected with the feeding of the five thousand was the sign of walking
on the water. In this event only the disciples were involved. Jesus had sent the
disciples back to Capernaum by boat across the Sea of Galilee. As they rowed
with their backs to the wind, they suddenly noticed a human figure approaching
them across the lake. They were terrified and cried out in fear. When Jesus
approached them, He said, "It is I; do not be afraid" (6:20). He
wanted them to learn that He was Master of the forces of nature and that He
could avert what seemed to be inevitable peril. His presence would be the
permanent guarantee of their safety.[24] Jesus
shows power over nature. This is incredible event that created fear to Jesus
Christ disciples. The event has a significant meaning to the disciples why they
have the ideas of the weather, this made them to sail before Jesus came, and
they could not afford to take risk. I could not imagine how they expected Jesus
to join them if they finally cross over. I believe Jesus allowed this to happen
to them so that they can understand his deity and power over nature. Also Jesus
expected them to act in their faith as they saw him approaching them instead
they were afraid. Faith is a mindset that expects God to act when we act upon
this expectation, we can overcome our fears. John saw this miracle as a
incredible event that proof Christ authority over nature, that is why himself
included it in his gospel of believe.[25]
4.6. The healing of the blind man (John 9:1-41):
The affliction of the man born blind was not a casual illness that suddenly
became acute but was congenitally blind. The healing took place in Jerusalem,
where the hostility to Jesus still lingered because of His previous healing on
the Sabbath. There was direct conflict between Jesus and the ecclesiastical
authorities on this question, and Jesus' entire work was challenged. The
Pharisees questioned the identity of the Healer, His authority, His method, His
ethics, and His origin.[26] This
“sign” is thus a pattern of growing faith and illustrates Jesus’ power to
change human destiny as He continues the Father's work. He not only restores
sight to the body, but He could also evoke spiritual perception within a man
who seemed to be the victim of an unjust fate. Jesus anointing a blind man
since his birth with clay and he received his sight by obedient. This is power
over disaster or misfortune.[27]
If the healing miracles show Jesus releasing individual people from the power
of sin, the nature miracles show Jesus doing the same for the whole of
creation. This is to prove that Jesus has power over the power of sin that lead
to sickness that is He is the life giver, the giver of eternal life to them
that believe in him.[28]
4.7. The raising of Lazarus (John 11:1-44):
The last of the signs in the sevenfold series is the raising of Lazarus. It
occurred shortly before Jesus' death. The prayer at the graveside was
revelatory of Jesus' relation to the Father. He did not frantically implore
divine intervention but rather calmly offered thanks for what He considered to
be a completed fact. He took for granted that God had already done what He had
requested and so commanded Lazarus to come out of the tomb. His demand that the
disciples believe was reinforced by the example of His own assurance that God
had already answered prayer in spite of contrary appearances. That faith was
justified by the sudden appearance of Lazarus from the tomb, brought back to
life by the dynamic energy of divine power.[29]
This sign concludes the series intended to demonstrate the divine attitude and
power manifested in Jesus. It declares Him to be the Master of man's last and
most implacable enemy, death. By illustrating the meaning of His declaration,
"I am the resurrection and the life; he who believes in me shall live even
if he dies" (John 11:25), it creates new hope. This miracle shows Jesus was the master of death.
His transcended control over dead is unquestionably.[30]
5. The Book of Signs:
The
first part of the Gospel of John (Ch.1-12) is dominated by the idea of God's
revelation to people by the signs which Christ worked. This first part
(ch.1-12) of John’s Gospel is called the Book of Signs. The Book of Signs is so
called because it features the seven signs of Jesus during his public ministry.
The signs are invitations by Christ for men to interpret their deeper spiritual
meaning. They are sufficient to awaken faith in the one who sees but this takes faith
which is both God's gift and man's willingness to receive the gift. Those who
do not recognize this deeper spiritual meaning are blind and deaf. Those
who in humility see God's finger in these signs recognize them as the works of God and give their faith to the person who performs
them- Christ-not only as the envoy of God but as the very Son of God. They come
to recognize by faith the glory which is in Christ, the incarnate Word.[31]
In addition to the specific seven signs in the
Gospel of John, there are some additional signs as well. The following are some
of the signs and it includes: Jesus’ cleansing of the temple (2:14-17), the
anointing of Jesus (12:1-8), the triumphal entry (12:12-16), Jesus’ crucifixion
and resurrection (ch.18-19), the miraculous catch of fish (21:1-14).[32]
One of the most noted characteristics of the Gospel of John is the identification
of Jesus miraculous deeds as signs. Unlike other Gospels, John includes a
select number of signs, but tells us that there were many others (20:30). John
tells us the reason in 20:31 saying, “these things are written so that you
might believe that Jesus is the Christ, the son of God and that believing you
might have life in his name.” The signs theme goes far beyond the well known
seven signs. These signs recorded in the Gospel of John serve the purpose of
separating out those who believe and those who do not as indicated in the
prologue (1:10-12).[33]
So, the signs theme has a great deal to do with the relationship between an act
of Jesus and the perceptions of different people on the significance of the
act. These signs in the Gospel of John are the precipitating factor leading to
a discussion of who Jesus is. These signs are important and significant in that
Jesus revealed his glory through the performance of the act.[34]
6. The
significance of Signs in John’s Gospel:
These signs were important to understand Christ
superiority over the factors of life with which human is unable to handle. The
event of signs revealed the proof of his deity and key to understand the
purpose of eternal life as Christ is both eternal and human. However, the
purposes of these signs are for the person to believe in God as well as Jesus
is the son of God that they may have life in his name as it is carefully
defined by Jesus in (John17:3). John Teter said the purpose of the signs is to
bring Christian to the absolute assurance of their salvation. Moreover, his
purpose is to lead these to faith which prove that Jesus is the Christ, the Son
of God, that by believing they may have life in his name.[35]
The signs did by Jesus was not for his personal
gain, rather for the glory of God which He shared as God`s Son (John 1:14). The
same subject happens in other signs where Jesus requires praise to be given to
God and not to himself (John 11:4). Signs not only proclaim the appearance of
the kingdom only but explained some facts which are grouped into three
sections; each of these expresses a different aspect of Jesus event. They
declare the meaning of the kingdom for individuals, for the world as a whole,
and its future consequences and consummation.[36] John
depict the primary evidence of selected signs revealed who Jesus is and reason
to believe in him. Thus, revealed His glory and his disciples believed in him.[37]
The glory is the divine glory of the only son of God; the signs are the works
of God which should lead to faith (John 2:11; 1:14; 10: 25). The essence of signs
is to see Jesus as God over all and not just to admit him as Just Man but the
very invisible God in the flesh who have the capacity to save the whole
creation.[38]
Conclusion:
The
signs are important means to the Self-Revelation of God through His Son Jesus
Christ. We have seen that there are also other signs apart from the selected
seven miracles or signs. These signs are thus an integral part of John's
Gospel. They contribute evidence concerning Jesus' person and position as the
Incarnate Word. They prepare the mind of the reader for the final section on
the Passion by showing that Jesus has shared every aspect of human life. Jesus
final victory over the resurrection was the greatest sign of all. These signs
are samples of what He can do for those who trust Him and of the life that He
confers on those who believe on His name. Jesus draws people into his reality through
the use of signs. Through these signs people are given the opportunities to
know God and experience genuine faith. In the Gospel of John, the signs are
very significant element in the ministry of Jesus and it reveals the glory of
God through it.
Bibliography:
Brown,
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Brown,
R. E. The Gospel According to John, vol. 29. The Anchor Bible. New York:
Doubleday, 1966.
Bultmann,
R. The Gospel of John: A Commentary. Translated by G. R. Beasley-Murray,
R. W. N. Hoare, and J. K. Ricker.
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Freed,
E. D., & Hunt, Russell B. “Fortna’s Signs-Source in John.” In Journal of Biblical Literature 94/2 (1975):
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Keener, C. C. The
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Rapids, Michigan: Eerdmans, 1988.
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Painter, R. J. The
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Smith, D. M. Theology
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[2] O. M.
Rao, The Fourth Gospel: Essays and
Exegetical Notes on Selected Passages (Bangalore: Theological Book Trust,
1998), 118.
[3] J. J.
Raja, Did Jesus Feed Five Thousand
People: Hermeneutical Secrets of John’s Gospel (Delhi: ISPCK, 2007), 9.
[5] M. F.
Wiles, The Spiritual Gospel: The
Interpretation of the Fourth Gospel in the Early Church (London: Cambridge
University Press, 1960), 41.
[7]
Raja, Did Jesus Feed Five Thousand People, 35.
[8]
J. J. Kanakaraj & Ian S.
Kemp, Gospel of John (Bangalore:
Theological Book Trust, 2000), 30.
[9]
E. D. Freed & R. B. Hunt, “Fortna’s Signs-Source in John,” in JBL 94/2 (1975): 566
[10]
Keener, The Gospel of John, 253.
[14] P. B. Santram, “The Purpose of
St. John’s Gospel: The Spread of the Good News,” in India’s Search for Reality and the Relevance of the Gospel of John
(eds. Christopher Duraisingh & Cecil Hargreaves; Delhi: ISPCK, 1975), 115.
[18] R. Bultmann, The
Gospel of John: A Commentary (trans. G. R. Beasley-Murray, R. W. N. Hoare,
and J. K. Ricker; Philadelphia: Westminster, 1971), 6-7.
[21] L. Morris, The Gospel According to John (NICNT; ed.
B. Stonehouse; Michigan:
Eerdmans, 1995), 154.
[32] A. J. Kostenberger, The Missions of Jesus and The Disciples
according to The Fourth Gospel (Grand Rapids, Michigan: Eerdmans, 1988),
58-59.
[33]
R. J. Painter, The Gospel of John: A Thematic Approach
(Oregon: Wipf & Stock, 2011), 83.
[34]
Painter, The Gospel of John, 84.
[38] A.
T. Selvaggio, The Seven
Signs: Seeing the Glory of Christ in the Gospel of John (Grand Rapids,
Michigan: Reformation Heritage, 2010), 6.
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