The Gospel of John is a typical book in the Bible. Each of the books of the Bible has its ain peculiar significance and value, but the Gospel of John has an attractive force which in some ways makes the Gospel more relevant to the Christian religion. John ‘s Gospel omits a big sum of stuff found in the synoptic Gospels, including some surprisingly of import episodes: the enticement of Jesus, Jesus ‘ Transfiguration, and the establishment of the Lord ‘s Supper are non mentioned by John. John mentions no illustrations of Jesus projecting out devils. The Sermon on the Mount and the Lord ‘s Prayer are non found in the Fourth Gospel. There are no narrative fables in John ‘s Gospel, most bookmans do non see John 15:1-8 “ the Vine and the Branches ” as a parable in the rigorous sense. The Gospel of John is different in manner, linguistic communication, and content, it differs dramatically from the Gospels of Matthew, Mark, and Luke called the synoptic Gospels. Unlike these Gospels, the 4th Gospel opens with a philosophical prologue ( John 1:1 – 18 ) . It provides, it readers with a clearer apprehension of Christ ‘ deity and pre-existence.
The writer of the Gospel of John did non advert his name in the Gospel but identified himself as “ the adherent that Jesus loved. ” The “ love of God, believe, marks, and life ” are the cardinal subjects of the Gospel of John. This essay is an effort to give the significance of the marks in the Gospel of John.
Purpose OF JOHN ‘S GOSPEL AND THE USAGE OF THE TERM “ SIGN ”
John did non set out like Matthew, Mark and Luke to state the narrative in order of clip, of the events of Jesus ‘ life on Earth. He wrote with a different program. He chose SEVEN MIRACLES from among the many performed by Jesus. John calls these seven miracles “ SIGNS. ” The intent of the Evangelist of the 4th Gospel is stated at the terminal of the Gospel ( Ch. 20:30-31 ) . Here, in chapter 20:30 and 31 the writer tell us why he wrote, and his program in composing this Gospel. John wanted his readers to come to a Fuller apprehension of the individual of Jesus Christ. To understand the whole BASIC of the Gospel of John, one needs to understand the statement intent of the writer. The above poetry reveals the writer ‘s connotations and why he wrote his Gospel. Signs, belief, and life are the chief key words in the Gospel of John ; it forms the chief subjects of the statement intent of the whole Gospel. These words ( marks, belief, and life ) occur repeatedly throughout the full Gospel. Morris wrote that, it is possible that one of John ‘s purposes of composing his Gospel was to battle false instructions of a docetic type. It is besides believed by Deffinbaugh and other bookmans that the Gospel of John was written so that those who did non see Christ face to face might believe that He is the CHRIST. ( John 20: 29- 31 ) . The Greek word which is used to depict each of the seven miracles recorded in John ‘s Gospel is “ semeion. ”
Miracles are spoken of in the New Testament under three Grecian words.
1. Monsters: Translated as a wonder.A This word has regard to the consequence produced on those who witnessed the mighty work.A It is ever translated “ admiration ” , and occurs three times in three of the Gospels: Matt. 24:24.A Mark 13:22.A John 4:48.A Outside of the Gospels it occurs in Acts 2:19, 22, 43 ; A 4:30 ; A 5:12 ; A 6:8 ; A 7:36 ; A 14:3 ; A 15:12.A Rom. 15:19.A 2Cor.12:12.A 2Thess. 2:9.A Heb. 2:4.A It does non happen in Luke ‘s Gospel ; and merely one time in Matthew, Mark and John.A The rendering “ miracle ” should be confined to this word, monsters.
2. Semeion: Translated as a sign.A This word has regard to the significance of the work fashioned, whether in itself, or in the ground, object, design, and learning intended to be conveyed by it.A It occurs in the Gospels 48 times. 13 times in Matt. ; 7 times in Mark ; 11 times in Luke ; and is rendered “ miracle ” merely one time ( 23:8 ) . In John ‘s Gospel, it occurs 17 times, and is rather wrongly rendered “ miracle, ” 13 times, and “ marks ” merely 4 times.A No other word is used for a “ miracle ” in John ‘s Gospel, except in 4:48.
3. Dunamis: Translate as power.A In the singular, power in the abstract ; but in the plural it ‘s usually translated as mighty plants, therefore, the manifestations of power. The word occurs 38 times in three of the four Evangels: A 13 times in Matthew, and is rendered “ power ” , or “ powers ” 5 times ; A ” mighty plants ” 6 times ; ” wonderful plants ” one time ( Matt. 7:22 ) , and one time “ ability ” ( Matt. 25:15 ) .A It occurs 10 times in Mark ; A and is rendered “ virtuousness ” one time ( Mark 5:30 ) ; A ” mighty plants ” 3 times ; A power, or “ powers ” 5 times ; A and “ miracle ” one time ( Mark 9:39 ) .A In Luke it occurs 15 times, and is rendered “ power ” or “ powers ” , 11 times ; A “ virtuousness ” twice ; A “ mighty plants ” twice.A In John it does non happen at all.
The English word “ miracle ” is from the Latin word miraculum, which means “ a admiration ” , and should hence be confined to the rendition of monsters, and non used for either dunamis or semeion. All three of the above words occur in one poetry ( Heb. 2:4 ) A “ God besides bearing them witness by marks ( semeion ) , both with admirations ( monsters ) and assorted mighty plants ( dumanis ) , and distributions of pneuma hagion, harmonizing to His ain will. ” John did non utilize the word “ dunamis ” at all.A He used “ monster ” merely one time ( John 4:48 ) .A In all the other transitions he uses the Grecian word “ semeion ” , and this 17 times.A It is rendered “ miracle ” in all but four transitions ( 2:18 ; A 4:48 ; A 6:30 ; A 20:30, where it is right rendered “ mark. “ A It should, of class, have been rendered “ mark ” throughout, because it has regard to that which is signified by the work wrought. Out of all the miracles produced by Jesus, John records merely seven ; and these are all “ marks, ” non “ admirations ” or “ mighty plant. ”
John used the word ‘semeion ‘ ( mark ) as separating grade by which something is known. The miracles that are recorded in the Gospel of John were non performed in other to appeal to the people ‘s hungriness for miracles but they were performed to run into the demands of people and John recorded them as marks that reveal the nature of Jesus, who He is, and what He can make. Many bookmans refer to the first 11 chapters of the Gospel of John as the “ Book of Signs ” . This is because all the seven marks are recorded in these first chapters. These chapters besides give the history of the public ministry of Christ, and the remainder of the Gospel emphases on the private ministry of Christ to His adherents.
THE SEVEN “ SIGNS ” IN THE GOSPEL OF JOHN
The Evangelist of the Gospel of John recorded seven chief ‘signs ‘ in his Gospels. The writer of the Gospel of John did non utilize the word miracles or admirations or mighty plants in his Gospel as it ‘s recorded in the Synoptic Gospels that are Matthew, Luke, and Mark. They are call Synoptic Gospelss because they are so similar in linguistic communication, content, and the order in which events were recorded. The Evangelist of the 4th Gospel recorded the “ marks ” in his Gospel for people to believe that Jesus is the Christ, the Son of the Living God. All the marks in the Gospel of John are recorded from Ch. 2-11.
1. Water changed to wine: Ch. 2:1-11. With this mark, Jesus reveals Himself as the maestro of Quality. Jesus Christ is able to alter one substance into another. The usual procedure of 12 months in turning H2O into vino through the procedure of air and H2O in the growing of vine and grapes was shortened by Jesus to a minute. At Cana “ the H2O saw its Lord and blushed. ” That is another manner of stating that Jesus is Lord of quality and nature. If we turn back to the really beginning of John ‘s Gospel we read in John 1:1-3 “ In the ‘beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. “ ALL THINGS WERE MADE THROUGH HIM AND WITHOUT HIM WAS NOT ANYTHING MADE THAT WAS MADE. ”
John used the miracle as a SIGN of the greater truth that Jesus is Lord of Nature and quality. He ‘s able to alter all work forces by the new life which He imparts within a personality. Man ‘s nature can be changed by Jesus Christ as rapidly and readily as Jesus can alter H2O into vino. Jesus Christ can alter you and me, for we are His creative activity. In fact there is no other manner in which we can be changed and saved except by Jesus Christ.
2. Nobleman ‘s boy healed: Ch. 4:46-54. With this mark besides, Jesus reveals Himself as the maestro of Space and Life. Jesus was once more in Cana in Galilee where He had given the first mark. News of His presence in Cana reached Capernaum 25 stat mis off on the shores of the lake of Galilee. From this town an un-named functionary whose boy was really badly hurried to Cana to procure aid from Jesus. This functionary is thought to hold been Chusa, King Herod ‘s steward, whose married woman ministered to Jesus subsequently because of her gratitude. Whoever this functionary was, he had heard of the power of Jesus as Lord of nature. He knew of the turning of the H2O into vino. He believed that Jesus was no ordinary adult male, and as his boy ‘s status was despairing he hurried the 25 stat mis to inquire Jesus to come to the bedside of his boy to mend the chap. The answer of Jesus to the functionary ‘s petition in poetry 48 appears at first reading to be disconnected. “ Unless you see marks and admirations you will non believe. ” Jesus was emphasizing the demand of religion. Jesus was proving the functionary ‘s religion. Clearly this adult male believed that if Jesus was really at the bedside of his boy Jesus could mend him. “ Sir, come down before my boy dies ” is his agonized call in verse 49 in a limited religion. The functionary still believed that Jesus could non mend his boy unless He was really present at the bedside. For this ground Jesus tested the adult male ‘s religion still further in verse 50 “ Go, your boy will populate. ” This statement challenged the functionary to believe that Jesus Himself is LORD OF LIFE.
The Man looked at Jesus and saw the great truth. Saw the truth to such as extraordinary grade that although his boy lay deceasing 25 stat mis off and here in Cana he heard Jesus give the confidence that his boy would non decease, this male parent believed Jesus. The extent and certainty of the adult male ‘s belief is shown by his reaction to Jesus ‘ statement. Alternatively of travel rapidlying place as we might good anticipate any dying male parent to make in such fortunes ; this adult male was so certain in his belief in Jesus that he stayed in Cana for the dark. It was on the following forenoon that he returned home. As he approached Capernaum his retainers came to run into him with the joyful intelligence that his boy was populating. In verse 52 the male parent “ asked them the hr when he began to repair. ” He heard the retainers say, “ yesterday at cubic decimeter p.m. the febrility left him. ” The male parent knew that was the hr when Jesus said to him, “ your boy will populate ” and he himself believed, and all his family. This was now the 2nd mark that Jesus did ; ( verses 53, 54 )
3. Man at the pool healed: Ch. 5:1-18. The nazarene with this peculiar mark reveals Himself as the maestro of Time. The pool harmonizing to some bookmans was 55 pess long and 12A? pess broad, and 24 stairss led down to the H2O. The pool was obviously fed by an intermittent spring of H2O. The troubling ( or bubbling ) of the H2O referred to in verse 7 would bespeak the inflow of H2O from the concealed spring. Consequently ill common people waited at the pool for this inflow of H2O. It will be noted by readers of the R.S.V. that Verse 4 of the K.J.V. is omitted in the text of the R.S.V. But many ancient texts do include the words translated in poetry 4 in the K.J.V. This indicates that there ‘s no ground to exclude it in the R.S.V. K.J.V. reads “ For an angel went down at a certain season into the pool, and troubled the H2O ; whosoever so foremost after the troubling of the H2O stepped in was made whole of whatsoever disease he had. ” Bethesda literally translated agencies “ The house of clemency. ” To Bethesda, the house of clemency, Jesus made His manner. Here He found the usual crowd of common people with assorted complaints, and Jesus singled out a adult male for whom the universe had lost hope, a adult male who had lost hope for himself. This adult male had lain paralysed for 38 old ages. For half a life-time he had waited for something to go on which had ne’er taken topographic point. How these 38 old ages must hold dragged to this adult male who was ill, without friends, and without hope. The paralysed adult male acted at one time on the religion that had come to him in Jesus. He rose up and stood sound in limb after 38 old ages of palsy.
4. Five 1000 Federal: Ch. 6:1-14. Here Jesus reveals Himself as the maestro of Quantity. A great crowd had followed Jesus out into the state. All twenty-four hours they listened to His instruction. As eventide came the people needed nutrient. There were no stores where nutrient could be secured even if money could be found to purchase it. Andrew suggested that all the nutrient available was a chap ‘s tiffin of five little loaves and two little fish. Jesus accepted this fragment and after the crowd was orderly seated He took the loaves and fishes and gave thanks for them, and so distributed them to the crowd through the custodies of His adherents. In this act a miracle of addition took topographic point.
5. Jesus walked on H2O: Ch. 6:16-21. The nazarene reveals Himself as the maestro of Nature.
This 5th mark is given in John 6:15-21 in between the miracle of the eating of the five 1000 and the account of Jesus of the significance of that mark. After the eating of the five 1000s Jesus told His adherents to acquire into a boat and to traverse to the other side of the Sea of Galilee. Meanwhile Jesus went entirely up a mountain side to pray. The adherents came across a sudden storm on the manner. It was dark, the sea was lifting in rage, and the adherents were at their wits-end. These adherents were fishermen used to the handling of boats. Jesus had obviously arranged to run into them on the other side. That is the significance of the words in verse 17: “ And Jesus had non yet come to them. ” One good thing which must be said is that the adherents were loyal and obedient to Jesus. They did n’t to the full understand Jesus, but they obeyed Him. The adherents saw this unusual figure coming towards them ; it seemed to be walking as if on solid land. The adherents cried out in fright, believing they saw a shade. Then came the familiar voice of Jesus ( verse 20 ) “ It is I ; make non be frightened ” . Then, Jesus helped the adherents to make the end they aimed to make on the shore.
6. Blind adult male healed: Ch. 9:1-41. Here excessively, Jesus is revealed as the maestro of Misfortune. Jesus and His adherents came across a blind adult male at one of the temple Gatess in Jerusalem. This adult male was obviously good known harmonizing to versify 8. The adherents saw in the adult male born blind a topic for guess as to the cause of his sightlessness. Jesus ‘ attitude was that the blind adult male was non a topic for guess and treatment but a adult male in demand of aid. Jesus bicker on the land and made clay of the saliva and anointed the adult male ‘s eyes with the clay, stating to him, ‘Go, and wash in the pool of Siloam ‘ ( which means sent ) . So he went and washed and came back seeing. ” Light had come to his eyes in topographic point of the darkness of sightlessness.
7. Lazarus raised: Ch. 11:1-44. With this mark, Jesus reveals Himself as the maestro of Death. Jesus took His adherents 25 stat mis from Jerusalem, east across the river Jordon. And at that place, word is brought to Jesus from Martha and Mary that their brother Lazarus is ill ( verse 3 ) . The reaction of Jesus to the petition of Martha and Mary is so unexpected. It was expected that Jesus would travel rapidly instantly to Lazarus ‘ bedside. But Jesus did n’t state “ We will come at one time, ” but He waited two yearss. Jesus raised Lazarus from the dead in order to give to us the mark that His life giving power is greater than decease. This makes Him ( Jesus ) the maestro of decease.
John has a specific intent in his recording of each and all of the seven miracles which he calls “ SIGNS ” in John 20:30, 31. “ Now Jesus did many other marks in the presence of the adherents, which are non written in this book ; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may hold life in His name. ” The Evangelist of the 4th Gospel used the word mark to do known the power and authorization of Christ, and to besides turn out that the WORD is the Christ, the visible radiation of the universe. The writer of the 4th Gospel recorded these Signs so that, all must see and believe that Jesus is the CHRIST, the Messiah or the Son of God. The importance of these ‘SIGNS ‘ in the Gospel of John is to do people to believe in Christ as it is stated in Ch. 20:30-31. From the prologue ( Ch. 1:1-18 ) to the Epilogue ( Ch. 20-21 ) , the Evangelist recorded these ‘SIGN ‘ to turn out that the WORD he ‘s speaking about is the maestro of Death and life, Time, Space, Quantity, Nature, Misfortune, and Quality.
Ashton, John. Analyzing John: Approachs to the Fourth Gospel. New York: Oxford University Press, 1998.
Bruce. Fredrick Fyvie. The Gospel of John. Michigan: W.B. Eerdmnas Publishing, 1994
Bystrom, Raymond O. God Among Us: Surveies in the Gospel of John. Hillsboro, KS USA: Kindred Productions, 2003.
Carson, D. A. The Gospel harmonizing to John. Michigan: Wm. B. Eerdmans Publishing, 1991.
Deffinbaugh, Robert L. That You Might Believe – Survey on the Gospel of John. United states: Biblical Studies Press, 2002.
Kruse, Colin G. The Gospel Harmonizing to John. Michigan: Wm. B. Eerdmans Publishing, 2004.
MDL 501 Textbook, The Gospel of John. United kingdom: Mattersey Hall, 2009.
Morris, Leon, The Gospel Harmonizing to John Revised. Michigan: Wm. B. Eerdmans Publishing, 2000.
Pauline, Jon. John the Beloved Gospel. Canada: Pacific Press, 2003.
Phillips, John. Researching the Gospel of John: an expositive commentary. Grand Rapids, MI: Kregel Publications, 2001.
Ridderbos, Herman N. The Gospel Harmonizing to John: a Theological Commentary. Michigan: Wm. B. Eerdmans Publishing, 1997.
Stalls, Jack Wilson. Randall House Bible Comment: The Gospel of John. Nashville: Randall House Publications, 1989.
Tenney, Merrill Chapin. John: Gospel of Belief. Michigan: Wm. B. Eerdmans Publishing, 1997.