The Signs in
the Gospel of John
By Jonathan Mitchell
This will be a topical investigation into the Gospel of John, as we look at those things which he classified as "Signs." The word "sign" (semeion) means, basically, something that serves as a pointer to aid perception or insight: a sign; a mark; a distinguishing characteristic; a token. It can also serve as a confirmation. It is often used with teras: a wonder; a miracle; a portent; something so unusual it arouses close observation. But this study will mainly focus on the incidents or passages where we find a "sign" indicated by the text.
In Jn. 2:2-10, John records that Jesus and His disciples attended a wedding in Cana, of the Galilee District, where His mother was also attending, seeming to be one of the sponsors of the event. In 2:11, John instructs us that:
"This beginning of the signs Jesus performed (did; made; constructed; accomplished; produced) within Cana, of the Galilee [district], and set His glory in clear light (or: manifested His splendor so as to create a reputation; gave light in a manifestation which calls forth praise and has its source in Him; manifested His assumed appearance), and His disciples trusted, had faith and believed into Him."
John is the only Gospel to record this incident, and to designate what Jesus did as being a "sign." There is no introductory remark about what the signs were meant to point to, except that it "set His glory in clear light." John had mentioned beholding His glory (the glory of the Logos) in Jn. 1:14. In Jn. 17:5, Jesus spoke to the Father about,
"the glory (recognition; good reputation; manifestation which calls forth praise) which I was having (or: used to hold) and continued holding at Your side and in Your presence, before the universe (or: system; world of culture, religion and government) is continuing to have being."
In that same conversation, 17:22 records that Jesus said that He had,
"given to them (or: in them), and they now possess, the glory (the notion; the opinion; the imagination; the reputation; the manifestation which calls forth praise) which You have given to Me, and which I now possess, to the end that they can continuously exist being one correspondingly as (just as; according as; to the same level as; in the same sphere as) We are one."
Notice that the reason for His giving them His own glory was so that
"they can continuously exist being one correspondingly as (just as; according as; to the same level as; in the same sphere as) WE are one."
"Being one" seems to be the aim, and expression, of "the glory." And here, following His first "sign," we see that His disciples trusted, had faith and believed INTO Him. There was a joining that took place because of the trust that the miracle of turning water into wine had imparted into them. And then, in 17:24, He explains the reason for giving them His glory (etc.) was so that they,
"would continuously exist being with Me where I, Myself, AM, so that they can (or: would) constantly look upon and keep on contemplatively watching My own glory (assumed appearance; manifested Presence which incites praise), which You have given to Me as a possession because You loved Me before [the; a] casting-down of [the; a] universe (or: tossing down of a world; or: [the] founding of an organized system; a sowing [as seed] or [impregnating] of [the] aggregate of humanity; founding of [the] system of culture and society; or: a casting corresponding to and in agreement with an ordered disposition of [the] Dominating System)."
This was the same "glory" of the Logos, incarnated, of which we read in Jn. 1:14. They were given the,
"glory (= prestige and importance; reputation and opinion-forming appearance) as of an only-begotten person (or: like One that is an only kin, of a solitary race, in a by-itself-class) at a father's side (or: in the presence of, and next to, [the] Father), full of grace and truth (filled and replete with joy-producing favor, as well as reality and genuineness)."
And thus He and they became a band of brothers, a new family (Rom. 8:29). It was also thus, that Paul went on to say,
"Now [in fact, consider this]: those whom He at one point before-marked-out (or: designates beforehand; [A reads: knew from prior intimate experience; note: may refer to Israel]), these He also at once called (or: calls; invited), and whom He called (or: calls; invites), these He also in one stroke rightwised by an eschatological deliverance (or: makes and sets right, frees from guilt and liberates from bondage, while making them fair and placing them in [covenant] relationships in the Way pointed out). Now further, those whom He rightwised (or: liberates and turns in the right direction; or: = included in covenant), these He also instantly glorified (or: makes of reputation which calls forth praise; gives a splendid appearance; gives honorable thoughts and imaginations; clothes with splendor)" (Rom. 8:30).
Jesus chose His disciples, and then glorified them with His own glory. We see this glory manifested with Peter and John, when on their way to the temple, and they encountered the cripple:
"Peter said, 'Silver and gold [coin] is not normally a subsistence for me (or: is not a possession with me), yet what I do continuously have [comment: he had God's glory], this I am presently giving to you: Within, and in union with, the Name of Jesus Christ the Nazarene, start walking, and then keep on walking about (around)!'" (Acts 3:6).
Peter was doing what Jesus had done - with a word imparted to the lame man. This topic of "glory" is a study all on its own, but here we will just meditate on the purpose of this "beginning sign," and the effect that it had on His apprentices.
A feast, or a banquet, was one of the metaphors for the arrival of the Jewish Messiah and the restoration of Israel, with the Anointed One as its king (e.g., Isa. 25:6-8; 49:9-10; Mat. 8:11; 22:2-13; 25:1-13). We find the symbol of the marriage of the Lamb and His Wife in Rev. 19:7-9, and right after this (Rev. 19:11) John
"saw the atmosphere (or: sky; heaven), having been opened back up again."
Recall that this happened to Jesus, at His immersion in the Jordan River (Lu. 3:21). So in the Gospel of John, the setting for His first "sign" was a lived-out eschatological symbol for the coming of the Messiah, and this is very likely why the incident was recorded.
Next, we should notice that in Jn. 2:5, it was "attending servants" that actually performed the act which gave rise to the "sign" and the miracle. That term, diakonos and its cognates, was how Paul frequently referred to himself and to his associates in their supportive work of the called-out communities. Jesus gave the directions to them about what to do, and they carried out His implanted goals.
In vss. 6-7, we see that Jesus had them fill six (the number that corresponds to humanity - made on the 6th day of creation) stone water pots that were used for "cleansing (or: purifying) practice" involved in Jewish customs. He could have had them fill just one of those pots and it would have been more than enough wine for the celebration (each one held at least 15 gallons, and up to 27 gallons). Jesus provided for an abundance of "cleansing and purifying" by instructing six pots to be filled. He was also announcing the presence of "abundance" - and it was better than what had come by normal means (Jn. 2:10). It thus came about that God "guarded and kept the fine (ideal) wine until now (that present moment)."
We will not address the symbolism of the "wine" in this study, but we will return, for the moment, to Rev. 19 and vs. 15b where it symbolically pictures the triumphant Christ, where,
"He is continually treading, [as on a path], (or: trampling) the tub (the wine vat) of the wine of the strong passion of the internal swelling fervor (natural impulse; mental bent; personal emotion; or: indignation; wrath) of the All-Strong (Almighty) God."
We will discuss "the internal swelling fervor" when we offer thoughts on John 3, and specifically vs. 36b. But here, keep in mind that John does not specifically refer to this event as a miracle (although we can see that it was), but rather, he noted that "This beginning of the signs Jesus performed (did; made; constructed; accomplished; produced)," vs. 11. Observe that John did not term this "the first sign," but rather he used the word "beginning," carrying through his theme from Jn. 1:1.
We find an account of Jesus ejecting the sheep and the cattle out of the Temple grounds, in 2:13-16. At this same time He also
"pours out the coins (change; small pieces of money) of the money changers (= bankers for currency exchange), and overturns the tables,"
then instructs the dove-sellers to take the doves away, and
"Stop making [His] Father's House a house of merchandise."
Now John does not record this as a "sign," but His actions evoke a request, from the Jews present, for a "sign" to be given to them (vs.18), as a demonstration of His authority to do what He had just done. His reply to them was prophetic of the greatest "sign" that He would later perform:
"Loosen (or: Undo, and thus, destroy or demolish) this Sanctuary (Shrine; Divine Habitation; = the Temple consisting of the holy place and the holy of holies), and within three days I will proceed to be raising it up" (vs. 19).
In vs. 21, John explains that,
"He had been laying [things] out concerning, and speaking about, the Sanctuary which is His body."
In vs. 22, John informs us that Jesus was referring to His resurrection. Consider the term "Sanctuary" (and the parenthetical explanations for what this term means), and meditate on the fact that He was applying all of this to "His body." And then later, Paul would instruct us that WE are His body (1 Cor. 12:27). Simply amazing!
The Father's "House" was actually Jesus' body. He was where the Father lived; the physical Sanctuary in Jerusalem was a symbol of the "Father's [actual] House," and for the old covenant of types (Rom. 5:14; 1 Cor. 10:6, 11) and shadows (Col. 2:17; Heb. 10:1), that stone Temple was the Father's House, for those Jews who had the Mosaic covenant.
The Gospel of John is not laid out in a chronological order. In 2:23, when Jesus was in Jerusalem for the Passover,
"many believed and put their trust into His Name, constantly gazing upon and critically contemplating His signs." And then in 3:2, Nicodemus speaks to Jesus regarding, "these signs which You are constantly doing (performing; producing)."
But it is not until Jn. 4:54 that the author reports,
"Now this, again, [is; was] a second sign [which] Jesus makes (or: did; performed; produces), upon coming from out of Judea into the Galilee [district]."
So, what is the "second sign"?
50. Jesus then says to him, "Be proceeding on your way (or: Depart and continue traveling). Your son continues living"....
53. Then the father knew by this experience that [it was] in that hour within which Jesus said to him, "Your son continues living." And so, he himself believes (or: experiences trust; or: held conviction; or: was loyal, with faith) and, later, his whole household.
Now in vs. 48, Jesus had said,
"Unless you folks see signs and unusual events (wonders; portents; omens; miracles), you people can in no way (or: would under no circumstances) trust, have confidence, believe or faith-it."
This second sign was comprised of, once again, Jesus saying something to someone. He told the father,
"Your son continues living."
John does not tell us which was Jesus' "third sign," and in 12:37 he speaks of Jesus having performed "so many signs." So why does he specify that this, in 4:50, was Jesus' "second sign" (vs. 54)? Was this just to establish the truth that these two were "two witnesses" of Jesus being the Messiah?
In Jn. 6:2 we read the next occurrence of the word "sign,"
"Now a large crowd kept following Him, because they had been attentively viewing the signs which He had been doing (making; constructing; creating; performing; producing) upon those who were sick (without strength; infirm; ill)."
In this same context of Jn. 6, John reports the people's reaction to Jesus multiplying the bread and the fish for the 5000 men,
14. Then the people, seeing the signs which Jesus did, began to say (or: kept on saying), "This One is truly (or: really) The Prophet - the One periodically (or: presently) coming into the organized system (or: the world of culture, religion and government; or: the aggregate of humanity)."
15. Jesus, therefore - experientially and intimately knowing (or: coming to perceive) that they are presently about to be coming and to proceed snatching Him away (seizing and forcefully taking Him away) to the end that they may make [Him] king - withdrew Himself, alone, back up (or: retires; leaves the area and goes back up) again into the mountain (or: hill country).
We read, in 6:11, that
"Jesus took the loaves and, expressing gratitude He distributes [it] to those presently lying back. Likewise, also from out of the small cooked fishes - as much as they wanted."
Afterwards He had the disciples collect the remaining fragments. It is presumed that He also distributed the food via His disciples (Mat. 14:19b), but the "sign" was accomplished simply by "expressing gratitude," and then others fulfilled the "multiplication." Once again, the Logos in action, this time just saying, "Thank You."
Next, it is Jesus that uses this word, in 6:26,
"Jesus decidedly answered them, and says, "It is certainly true (Amen, amen), I am saying to you folks, you people continue seeking Me not because you saw SIGNS, but rather because you ate from out of the loaves, and you were fed until satisfied."
Now at the end of chapter 10 we find this narrative of Jesus leaving Judea:
40. So He went off (or: away), again, to the other side of the Jordan [River], into the place where John had been habitually immersing [folks] the first time (or: formerly), and continued remaining (abiding; dwelling) there.
41. Then many came to Him, and they began saying, "John, indeed, did not perform a single (or: one) sign, yet all - whatever John said about this one - was true."
42. And so many believed and put convinced trust into Him (or: were loyal unto Him) there.
It does not say that Jesus performed signs there. It only records that fact that they had apparently heard that He had performed signs, and in comparing Him to John, they became convinced about John's testimony concerning Jesus.
In 11:47,
"the chief (or: ranking) priests and the Pharisees gathered [the] Sanhedrin (= convoked a council of the leaders of the Jewish religious and political culture), and they began to say, 'What are we presently doing, seeing that this man is repeatedly doing many SIGNS?'"
We find the word "sign" next used in chapter 12:
18. [It was] on account of this, [that] the [other] crowd also came to meet with Him, because they heard [that] He had performed (done; made; produced) this sign.
19. So the Pharisees said among themselves (to one another), "You are observing (noticing; or, as an imperative: Be watching and considering) that your efforts are futile (that you men are benefiting nothing; = that you are getting nowhere). Look and consider! The world (or: The mass of society; or: The system of our culture; or: The inhabitants of our organized society; or: This aggregate of humans) went off after (or: goes away behind) him!
The next place that we find this term is in 12:37, where it referred to an unbelieving crowd:
"Yet, [even with] His having performed (done; made; produced) so many signs in front of them, they were not proceeding to believe or place their trust into (or: not continuing loyal unto) Him."
The final place where John speaks of Jesus' "signs" is in 20:30,
"To be sure (Indeed), then, Jesus also performed (made; did) many other signs in the sight and presence of the disciples - which things are not written within this scroll."
So we can see the logic of John not numbering all of Jesus' signs. We should recall the meaning of this term: something that serves as a pointer to aid perception or insight: a sign; a mark; a distinguishing characteristic; a token. It pointed to the new Reality of the new Creation with its new Arrangement (covenant). It pointed to the deliverance and rescue of all humanity. But before all this would happen,
"Look and consider! This One continues lying down into the midst of a fall, and then a standing back up again, of many people within Israel - and into a SIGN being constantly spoken in opposition to, and being repeatedly contradicted!" (Lu. 2:34)
It is evident, from the texts that we have cited, that for John a "sign" was an important witness and concrete evidence that Jesus was the Christ, Israel's Messiah, God's Anointed One. The people had wanted to see signs, but Jesus did not do them just to prove who He was. In 6:30-31, folks asked Him for a sign - something physical or material:
30. So then they say to Him, "Then what sign are you yourself doing (making; performing; producing), so that we can see and believe in (or: trust and have faith by; be loyal to) you? What are you, yourself, presently accomplishing (or: actively working; habitually practicing)?
31. "Our fathers ate manna within the wilderness (in the desolate place of the desert), according as it stands written, 'He gave to them bread from out of the atmosphere (or: the sky; heaven) to habitually eat.'" [Ps. 78:24]
Jesus did not give them what they asked for, but rather, a few verses later, made a statement to them:
35. Jesus said to them, "I, Myself, am (or: exist being) the Bread of 'the Life' (or: the bread which is the Life, and which imparts the Life). The person progressively coming toward (or: to; or: face to face with) Me may by no means at any point hunger (or: would under no circumstances be hungry), and the one constantly trusting and believing into (or being habitually allegiant and loyal unto) Me will by no means continue thirsting (under no circumstances be repeatedly thirsty) at any time....
38. "because I have stepped down to this level, away from the atmosphere (or: descended, separating off from the heaven), not to the end that I should continue doing My will (purpose; intent), but to the contrary, the will (intent; purpose) of the One sending Me."
Matthew, in 16:4, records another refusal to give a sign, in a particular situation, but then Jesus speaks of a sign that would be given to all:
"'A worthless, wicked and adulterous (or: immoral; [note: an OT word and figure for Israel's idolatry, e.g. Ezk. 16:32]) generation is habitually searching for and thoroughly seeking a sign, and yet a sign will not proceed in being given to it, except the SIGN of Jonah!' Then He went away, leaving them down behind (or, perhaps: = Then turning His back on them, He walked away)." [comment: Jonah was sent to a Gentile nation]
Matthew, in 12:40 had explained this sign:
"You see, just as Jonah was within the midst of the belly of the huge fish (or: sea monster) [for] three days and three nights [Jonah 1:17], thus in this way will the Son of the Man (humanity's son; = Adam's son) continue being within the heart of the earth [for] three days and three nights" [comment: then the message went to the Gentiles; see vs. 41]
Jesus' signs pointed to, and displayed, the function that He had come to perform and what role He had come to play, for humanity. To those not acquainted with the OT or Second Temple Jewish traditions, He might be seen only as a healer, miracle worker, or a wisdom teacher. To understand the significance of the SIGNS we need that basic, background information: the setting of Jesus' ministry, and the history into which He stepped. Comprehending these are necessary as light for our Path.
Jonathan
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