Johannine Writings

Gospel of John
Book of Signs

Introduction
The gospel of John, according to Horst, is ‘the most enigmatic’ among the four gospel, it
is considered as “difficult to understand, so theological, so philosophical, so different”1. The
other three gospels fall under ‘synoptics’. Thus, true to be described as, the gospel of John is
“like water where infant can safely paddle and an elephant can swim”2, the simplicity yet depth
is clearly seen.
In the gospel of John, the prominent Johannine interpreter Raymond Brown, I believe,
divided the gospel into four parts, namely, Prologue (1:1-18), book of Signs (1:19-12:50), book
of Glory (13:1-20:31), and Epilogue (21:1-25). The prologue introduces Jesus as the logos, ‘the
personified Word of God’. The book of signs, which is the focus of this paper, was a series of
“events that clearly illustrate the salvific message of Jesus”3. The book of Glory was centered at
“Jesus’ death as climax of his earthly journey, as glorification, as enthronization”4. Lastly, the
epilogue portrays a “series of resurrection appearances in Galilee”5.
One of the focus of the gospel is ‘the Father’, in which it is seen as an “assertion of Jesus’
claim to be God’s chosen agent, authorized by God to make a definitive revelation of God’s life-
giving purpose.”6 It is more affirmed by the book itself, wherein it states,
“30 Jesus performed many other signs in the presence of his disciples, which are
not recorded in this book. 31 But these are written that you may believe [a] that Jesus
is the Messiah, the Son of God, and that by believing you may have life in his
name.” (John 20:30-31)
From this statement, we can already point out what the “signs” (sēmeia) made by Jesus all about.

1
Horst, Rudolf. A Stroll In the Garden of the Bible: Hopefully a more enjoyable introduction to the Old
and New Testaments. Manila: Logos Publications, Inc., 2008. 147.
2
Ibid.
3
ibid. 150
4
Ibid.
5
Brown, Robert. The Gospel of St. John and the Johnnine Epistles. Minnesota: The Liturgical Press,
1982. 10.
6
Carter, Warren. John: Storyteller, interpreter, and Evangelist. USA: Hendrickson Publishers, Inc., 2006.
25.
 The signs, miracles in the synoptic gospel, performed is ‘easily misconstrued’. After
seeing the signs, the crowd wanted to elevate him as the messiah. However, “in the first century
miracle had no universally acknowledged meaning,”7 so there have been some who use
divination to considered as someone who consider them, the rabbi, the emperor and magician, as
‘divine man,’ who are being accused of practicing magic, though they have no criteria that
directly pertain to them. Despite the situation, the hope of the people to have someone “who
would liberate Israel from political oppression and rule the people with righteousness”8 remained
in them.
The signs were seven (7) due to its Jewish background: “The Sabbath was kept as a ‘holy
day’ every seventh day. The period from the Passover to Pentecost lasted seven times seven
days. The major Jewish feasts and rites of purification are made to last seven days. Seven kinds
of gifts are suitable for sacrifice in the Temple. The menorah, the candlestick in the sanctuary,
had seven branches. Seven is the symbolic number to express sacredness and prosperity or good
fortunes. Let us not forget that seven reminds also of the creation of the world with the seventh
as the climax.”9
Most miracle narratives have structure: Setting (location, character, & problem), miracle,
response

"The Book of Signs":  1:19—12:50 (Wedding at Cana; Temple Incident; Dialogue with Nicodemus;
Royal Official's Son; Samaritan Woman at the Well; Healing at the Bethesda Pool; Feeding 5000 & Bread of Life
Discourse; Conflicts in Jerusalem; Man Born Blind & Good Shepherd Discourse; Raising of Lazarus; Anointing at
Bethany; Plots to Kill Jesus; etc.)

Outline of the "HarperCollins Bible Dictionary"

(by D. Moody Smith; emphasizes Jesus' actions)

II. Jesus' manifestation of God's glory to the world (2:1—12:50)

A. Wine miracle (2:1-11)
B. Cleansing of the Temple (2:12-22)
C. Discussion with Nicodemus on birth from above (2:23—3:21) 
D. The second appearance of the Baptist (3:22-36)
E. Conversation with Samaritan woman (4:1-42)
7
Koester, Craig R. Symbolism in the Fourth Gospel: Meaning, Mystery and Community, 2nd ed.
Minneapolis: Fortress Press, 2003. 81.
8
Ibid.
9
Horst. 151
F. Healing of official's son (4:43-54)
G. Healing at Pool of Bethzatha and related discourse (5:1-47) 
H. Feeding of 5000 and related incidents and discussions (6:1-71) 
I. Jesus at Feast of Tabernacles (7:1-52)
    [Woman taken in adultery 7:53—8:11 - a later addition]
J. Jesus the Light of the World (8:12-59)
K. Restoration of sight to blind man (9:1-41)
L. Jesus the Good Shepherd (10:1-42)
M. Raising of Lazarus from the Dead (11:1-44)
N. Condemnation of Jesus (11:45-57)
O. Triumphal entry and related events (12:1-50)

Division of John from "The Jerusalem Bible"

(emphasizes the Jewish Feasts)

I. First week of the messianic ministry: Jesus revealed as the Messiah. The week ends with the first 'sign' at Cana
(1:19—2:11) 
II. First Passover with its accompanying events, ending with the second 'sign' at Cana (2:12—4:54)
III. Sabbath 'of the paralytic': Jesus cures the man at the Bethzatha pool (5:1-47)
IV. The Passover 'of the bread of life': miracle of the loaves and the subsequent discourse (6:1-71)
V. The feast of Tabernacles with the cure of the man born blind (7:1—10:21)
VI. The feast of Dedication and the resurrection of Lazarus (10:22—11:54)

Division of John from "The New Jerusalem Bible"

(still mentions Jewish Feasts, but emphazises conflicts & Jesus' death even more)

B. Jesus' Ministry (1:19—12:50)

     I. Proclamation of the New Order: The Ministry of Jesus (1:19—4)
    II. The Second Feast at Jerusalem: First Opposition to Revelation (5)
   III. The Passover of the Bread of Life: Further Opposition to Revelation (6)
   IV. The Feast of Shelters: the Great Rejection (7:1—10:21)
    V. The Feast of Dedication: the Decision to kill Jesus (10:22-42)
   VI. Jesus moves towards his Death (11:1-12)

Plan of John from "The Gospels and Epistles of John: A Concise Commentary"
(by Raymond E. Brown;  emphasizes characters and feasts)
1:19—12:50    PART ONE: THE BOOK OF SIGNS 
                     The Word reveals himself to the world and to his own, but they will not accept him.
PART ONE may be subdivided into four sections: 
    1. seven days of gradual revelation of Jesus (1:19—2:11)
    2. themes in 2:1—4:54
        a) the replacement of Old Testament institutions:
            CANA - replacement of Jewish purifications (2:1-11)
            JERUSALEM - replacement of the Temple (2:13-25)
            NICODEMUS - replacement of the birth into the Chosen People (3:1-36) 
            SAMARITAN WOMAN - replacement of worship in Jerusalem (4:1-42)
            Second Cana Miracle closing the section (4:43-54)
        b) reaction to Jesus by individuals representing a class:
            OFFICIAL JUDAISM (at Jerusalem)
                Temple authorities (2:13-25)
                Nicodemus the Pharisee (3:1-36)
            SAMARITAN (4:1-42)
            ROYAL OFFICIAL (Galileans; 4:43-54)
    3. themes in 5:1—10:42
        a) the replacement of Old Testament feasts:
            THE SABBATH - Jesus, the new Moses, replaces the Sabbath ordinance (5:1-47) 
            PASSOVER - the Bread of Life (revelatory wisdom and the eucharist) replaces the manna (6:1-71)
            TABERNACLES - the Source of living water, the Light of the world, replaces the water and light
ceremonies (7:1—10:21)
            DEDICATION - Jesus is consecrated in place of the Temple altar (10:22-42) 
        b) the theme of life (begun in 2:1—4:54) is developed in 5:1—7:52; the theme of light is developed in 8:1—
10:42
                (particularly in the healing of man born blind)
    4. the Lazarus theme (11:1—12:36) 
        The raising to life of Lazarus leads directly to the condemnation of Jesus. Lazarus is present at the anointing of
Jesus
        for burial (12:1-8), and enthusiasm over the miracle performed in his favor occasions the Palm Sunday scene
(12:9-36).
        The raising of Lazarus is the culmination of the life-light themes.

Outline of the Structure of the Gospel from "Sacra Pagina: The Gospel of John"
(by Francis J. Moloney, S.D.B.;  emphasizes different structures in different sections)

II. THE BOOK OF SIGNS (1:19—12:50)

        A. The First Days of Jesus (1:19-51)
        B.  From Cana to Cana (2:1—4:54)
            i. The First Miracle at Cana (2:1-12)
                       ii.    Jesus and "the Jews" (2:12-22)
                       iii.   The narrator's comment (2:23-25)
                       iv.   Jesus and Nicodemus (3:1-21)
                       v.    Jesus and John the Baptist (3:22-26)
                       vi.   Jesus and the Samaritan woman (4:1-15)
                       vii.  Jesus and the Samaritan woman (4:16-30)
                       viii. Jesus comments (4:31-38)
                       ix.    Jesus and the Samaritan villagers (4:39-42)
            x. The Second Miracles at Cana (4:43-54)
        C. The Feasts of "the Jews" (5:1—10:42)
            i.    Jesus and the Sabbath (5:1-47)
            ii.   Jesus and the Passover (6:1-71)
            iii.  Jesus and Tabernacles, I (7:1—8:59)
            iv.  Jesus and Tabernacles, II (9:1—10:21)
            v.   Jesus and Dedication (10:22-42)
        D. Jesus turns toward "the hour" (11:1—12:50)
            i.    A resurrection that will lead to death (11:1-54) 
            ii.   The hour has come (11:55—12:36)
            iii.  Conclusion to the ministry of Jesus (12:37-50)
It is important to note, that the Johannine scholarship paid little attention to the gospel’s
interaction with the Roman imperial world.

Book of Signs

1. Jesus changes water into wine (2:1-11)

- “the waters at Cana was contained in Jars are used for jewish purification rites and the
Jerusalem temple was the central jewish sanctuary”10
- The scene is in “contrast with and reverse the present exploitative world, where many
lack resource to sustain life”11
- “woman, a term that could be used for other woman without disrespect, but not one that a
son would use for his mother.”12
- “My hour has not yet come,” (2:4b) “must be interpreted in the light of Jesus’ passion,”13
a parallel to “the hour has come for the Son of Man to be glorified.” (12:23) “Cana was
the first (archē) of his signs, and the cross marked the culmination (telos) of his work,”14
that was also the same with his mother’s presence in the same event.
- “offering a superb wine late in the feast did not conform to what he knew of “every
man.”15
- Of their understanding of God, John the Baptist identified Jesus as the Lamb of God, the
disciples as the Messiah, and Nathanael as the Son of God and king of Isreal, “the text
couples the proclamation of Jesus’ Messiahship with the miracle without explicitly
stating how they are related.
- In the law and the prophets, “jewish tradition associated the outpouring of wine with the
advent of the Messiah,”16 divine favor upon Israel and connecting abundant wine with the
restoration of Davidic rule.(see Gen 49:10-11; Amos 9:11,13; Joel 3:18; Is 25:6)
10
Koester. 82.
11
Carter. 35.
12
Koester. 82
13
Ibid. 83
14
Ibid. 85
15
Ibid. 83
16
ibid. 84
 - “Greeks would not have grasped the messianic significance of the sign, but they would
have understood that the miraculous gift of wine revealed the presence of diety,”17 in this
sense, in the person of Jesus.(see Mediterranean world(god Dionysius),
Andros(Theodosia/gift of God, a spring would flow with wine), and Elis(empty jars are
left in a sealed room and is always found full the following morning) “The miracle as
Cana testifies to the messianic and divine aspects of Jesus’ identity by evoking
associations from a broad cultural and religious spectrum.”18
- “the divine favor reeled by his gifts of wine was a prelude to the gift of his own life.”19
- Cleansing of the temple, “companion piece to the miracle at Cana, …which posed a
question that focused attention on the issue of Jesus’ authority, “What sign have you to
show us for doing this?” (2:18)”20
- Function of sacrifice, which is integral to the temple, is fulfilled by Jesus. A parallel from
the Passover festival, that commemorate Israel’s deliverance from death and bondage,
and lamb were slain, wherein, Jesus is “the Land of God who takes away the sins of the
world,” (1:29) who, after two years, would be crucified.
- “the temple of Jerusalem was the place where God made his name or glory to dwell… the
promise of a new temple suggest that God’s glory would be manifested, not in building,
but in a person.”21
- The crucified and risen Jesus would be a unifying symbol for God’s people… he became
a sanctuary that transcended other places of worship and endured beyond the destruction
of the Jerusalem temple to unite the community of those called to worship in Spirit and
truth.

2. Jesus heals of the royal official’s son (4:46-54)

- “although the significance of the healing is not elaborated, the story suggests that a faith
based on hearing is the context within which Jesus’ sign can rightly be perceived.”22

17
ibid. 85
18
ibid. 86
19
ibid.
20
ibid.
21
ibid. 88.
22
Ibid. 89.
 - “Jesus. second sign enacts God’s purpose for wholeness. Disease was rife in the world
ruled by imperial Rome. Health and wholeness demonstrate the establishment of God’s
reign.”23

3. Jesus heals the crippled man (5:1-18)

- “in contrast to the official, had a view of healing bordered on the magical.”24
- “The Jewish authorities interpreted the miracle from the perspective shaped by Jewish
Sabbath regulations.”25 Violating the command of rest and healing on the Sabbath, since
the man had been ill for a period of time already, are grounds that the Jews saw against
Jesus.
- In 5:17, “Jesus claimed that it was right for him to work on the Sabbath because God
worked on the Sabbath, … he was not defying God’s will but was carrying it out.”26 For
“Jesus interprets the Sabbath traditions to permit life-giving action that transform the
world they control”27
- “Jesus moved from the human to the divine level by considering the main aspects of God:
giving life and judging.”28
- Resurrection of life and resurrection of judgment
- Five witnesses of Jesus’ claim: John the Baptist, Jesus’ own works, God, scriptures, and
Moses.
- “In claiming the right to work even as his Father worked, Jesus was claiming a divine
prerogative.” (brown)

4. Feeding of the five thousand (6:16-21)

23
Carter. 38
24
Koester. 90
25
ibid.
26
Ibid. 92
27
Carter. 38
28
Koester. 92
 - According to Carter, Jesus’ actions were perceived from different points of departure,
and, hopefully, “bring them to the perspective of the disciples, who exhibit genuine
faith.”29
- Crowd “followed Jesus because of the signs, …hoped that Jesus would continue doing
signs.”30
- Jesus is considered as “the prophet who is to come into the world” (6:14) Timing, that
invites us for our response, for it was performed during the “Passover, which
commemorated Israel’s deliverance from Egypt from Moses’s leadership.”31 Another
instance is by the traditions of Elisha and Elijah, who were expecting of the appearance
of a miracle-working prophet who is to appear before the day of the Lord. After which,
they wanted Him to be declared as king. “The Messiah was not specifically identified as a
miracle-worker, but there were expectations that the messianic age would be
accompanied by signs like those of the Mosaic period. (Mic 7:15; Isa 48:20-21)”32 It is,
then, evident that as long as someone provides them food, they are ready to acclaim that
person as king, as “Jesus did the work of Elijah and Elisha and fulfilled the promises
concerning the Mosaic prophet identified in Duetoronomy”33 (Moses has written about
Him.) However, “they have failed to recognize the difference between the power that
comes from God above and the power that relies on the favor of the masses below –
something that will be made clear in Jesus’ remarks to Pilate about kingship (18:36-37)

5. Jesus walks on water (6:16-21)

- Another facet of Jesus identity is to be revealed to his disciples. “The focal point of the
episode is not the act of walking but the act of speaking:” “I am, don’t be afraid.” (6:20;
found also in Mt.14:27; Mk. 6:50) Fear was transformed into a desire to
receive(welcome) Him.
- Iam (egō eimi) – Jn. 4:26 – Samaritan Woman (I am… He)
Jn. 6:35,48 – I am the bread of life

29
ibid. 94.
30
ibid. 94.
31
Ibid. 95
32
Ibid 96
33
Ibid.
 Exod. 3:14 – I am who Am
Duet. 31:39 – Behold, behold that I am and there is no other god besides me
Isa. 45:18 – I am and there is no other
o “Shows that Jesus was the one in whom God’s name and identity were
revealed.”34
o Evident to Gentiles and the Jews.
 Jn. 18:6 – on the Passover, “both Romans and Jewish soldiers will be sent
to arrest Jesus, and when Jesus tells them, “I am” (egō eimi) they all draw
back and fall to the ground as people do in the presence of the divine.”35
o Greek and Roman mythology have overtones of divinity in ‘I am’, has divine
overtones
- “wanted to receive Him into the boat.” (6:21) receive (lambanein) “emerged in the
previous chapter, where Jesus reproved his opponents by saying, “I have come in my
Father’s name, and you do not receive me,” yet ”if another comes in his own name, you
will receive him. (5:43) Where Jesus’ opponents refused to receive Him, the disciples on
the sea do receive him – precisely as the one who comes in the name of God, the I am.”36
- (6:22-71) “Demanding of the Jesus act on one’s own terms is a form of unbelief… to suit
their own liking… those whose perceptions are shaped by Jesus words can rightly discern
the meaning of the signs, while those who try to fit the signs into other frames of
reference cannot”37
- “He gave them / bread from heaven / to eat.” (6:30-31)
o “he” was confuse of being Moses, instead of God. The verb of the statement was
in past tense, however, God is giving us the bread of life in our daily activity, “It
was not Moses who gave you the bread from heaven; my father gives you the true
bread from heaven,” (6:32) which is what he is currently doing. The object of the
verb does not only pertain to the Israelite people, but to ‘the world’ in particular
o “I am the bread of life” (6:35, 48), not an association to Moses. Life, not merely
by physical attribute, but ones relation to God, meaning eternal life. Death is not
34
Ibid. 98.
35
Ibid.
36
ibid. 99
37
Ibid
 considered as threat for those who believe, for they will be raised at the end of
time. And there seems to be an interplay of themes, such as, word (Deut.8:3 – one
does not live by bread alone but by everything that proceeds out of the mouth of
the Lord; Amos8:11 - Amos warned of a famine, not of bread, but of hearing the
word of the Lord) , wisdom (the manna eaten by Israel was the divine Word from
which wisdom flows) and law (Exo16:4 – to gather a portion… to show “whether
they will walk in my law or not,” John6:45 - for all who came to Him will be
taught by God.) “The words bred of life seems to echo the expression law of life,
… the call of Wisdom to “come, eat my bread”(Prov.9:5), an invitation to study
the law(Genesis Rabbah 70:5). The focus of John is not the scriptures as the
bread, but witnesses to Jesus, true and living bread. Scripture promised, but life is
given by Jesus. in Jewish tradition, Euripides acknowledged that the essentials for
life were grain and water, and others affirmed that where bread is lacking, death
soon result. It was affirmed by Democritus, “he was kept alive for several days by
the smell of fresh bread in his nosetrils,”38 (ex. Roman trad. – Demeter ‘goddess
of grain’, those who eat should recognize her as its divine source.
- “The section 6:51c-58 is mostly plausibly understood as alluding to the Eucharist, whose
‘institution’ is omitted from John’s account of the Last Supper. It is remarkable for
interpreting this sacrament not primarily as a memorial of Jesus’ death, but rather as
spiritual food, enabling the mutual indwelling of believer and Jesus, and leading to
everlasting life; compare Ignatius’ description of the one Eucharistic bread as ‘the
medicine of immortality, an antidote that we should not die, but live for ever with Jesus
Christ(Eph.20:2)”39

6. Jesus heals the man born blind (9:1-7)

*is set within the Feast of Booths*
- who sinned? Looking for someone to focus into, Own sin? Or parents? The iniquities of
fathers upon children to the third and fourth generation.

38
Ibid. 102
39
Edwards, Ruth B. Discovering John: Content, interpretation, reception. Great Britain: Ashford Colour
Press, 2003. 67.
 - “Suffering was not always the result of some particular transgression. Instead of trying to
look back to determine what lay behind the (congenital) blindness, Jesus looked ahead to
what he might do with the blindness… that God’s work might be revealed in him.”40
- . Did not understand: 1. Disciples – blindness; 2. neighbors – cure; 3. Authorities –
against healing on the Sabbath (Jesus is a sinner for he contravened Sabbath law, but
lawbreakers should not be able to do miracles and miracle-workers should not break the
law.) a verdict was issued before the investigation was completed which violates legal
tradition
- “If the opening scenes make clear that sin was not manifested in the beggar’s physical
blindness or in Jesus miraculously giving sight on the Sabbath, the final scene shows that
sin was manifested in the blindness of unbelief” (9:39-41)
- “He is a prophet” in relation to the miracle.
- Siloam/ Shiloah (God once sent) to Shiloh, to be a name of a Messiah
- Outside the synagogue, when the beggar recognizes Jesus’ divinity. Non-jews familiar of
various dieties opening the eyes of the blind, but Jesus is seen not as another diety in the
pantheon, but a figure with a distinctive and exclusive role.
- Gate and Good Shepherd.41 Themes: light, water, and shepherding
o I am the gate. Expulsion from the synagogue, only after he has been put out of the
synagogue, does the beggar worshipped him. Yet the promise of salvation does
not eliminate the threat of danger, but sustains his followers.
o Saved – life – relation with God – life everlasting, beyond physical death
o Shepherding was a metaphor for leadership (good shepherd and hired man)
o Shepherd imagery helps convey the prophetic and messianic dimensions of Jesus’
identity
o Shepherd imagery was also used for God… calling Jesus the good Shepherd
underscores his unity with the God who sent him
o good shepherd imagery help integrate the human, messianic and divine
dimensions of Jesus’ identity into a coherent whole… not only by teaching but by

40
Koester. 105
41
ibid. 109
 giving his life for others… through his self-sacrifice that God’s love for the world
is made known.
o The people of God find their identity in relation to the gate and the good
shepherd. (voice, evokes a response of belief or unbelief)
- “The healing of the blind beggar and its aftermath demonstrated how difficult it could be
to give a simple answer concerning Jesus’ identity and actions,… insuperable
contradiction: the Messiah was to be a human being, and a human being was not God.”
- Obedience, Jesus’ unity with God, even to the point of laying down his life for others.
Jesus’ works are the works of his father (10:37) and he could not perform them unless
God empowered his to do so.
- Ironic, Jesus’ opponent turn out to be the sinners who oppose God

7. Raising Lazarus from the dead (11:1-46)

- Lazarus’ illness sets the stage for Jesus’ words and action. The story takes the physical
condition in John 9, given.
- “This illness is not unto death; it is for the glory of God, so that the Son of God might be
glorified by means of it.”
o reveals the glory of God by displaying God’s power to give life to the dead
o reveals the glory of the love of God that gives life to the world, and by rising he
triumphs over death to resume the glory he had with God before the foundation of
the world
- Jesus’ actions cannot be understood in terms of ordinary human relationships (delay in
going to Judea, despite the danger, for two days is absurd).
- Shift the frame of reference from the human behavior to divine purposes,… “Jesus’
actions can be understood in term of divine revelation but not in light of typical patterns
of human behavior, to evoke human faith:”42 “For your sake I am glad I was not there, so
that you may believe.” (11:15)

42
ibid. 118
 o 11:9-10, “Jesus alludes to the idea of God appointed a certain period in which
Jesus was to minister, so that during that time he could face the dangers of Jude
with impunity.”43
o 11:12-13, “when Jesus explains that he is going to awaken Lazarus from sleep,
using sleep as a euphemism for death.”44
- “Death palpable as Jesus returns to Bethany in Judea, for when he arrives, Lazarus has
been in the tomb(since death, washed, anointed, and wraped, not embalmed) for four(4)
days.”45
- “I am the resurrection and the life” (11:25a). resurrection - the one “who believes in me,
though he dies, yet shall live(11:25b). life – anyone “who lives and believes in me will
never die”(11:26a) Paradox: will die but will be brought back to life and will never die.
- Understanding of the resurrection varied:
o To everlasting life and everlasting shame (Dan. 12:2)
o Only righteous would be raised to life and wicked would remain dead forever
(2Macc.7:14)
o All to be raised and judged according to their deeds (Jn. 5:28-29)
o Transform the body into glory (Dan. 12:3)
o Bodies of the dead would be restored physically (2Macc7:10-11)
o Hope for the righteous who kept the law of Moses (2Macc7:9)
o Would find life in the world to come
- An idea that people did “never die” because their souls lived on.
- “Treats the person as a whole,… death is real but not final, and promising that through
resurrection the faithful will be brought into life everlasting,”46 which is evident with
Lazarus, that brings hope.
- People – relationship with God – through faith – eternal life
- Martha: “I believe that you are the Christ, the Son of God, he who is coming into the
world.” (11:27)

43
ibid. 117
44
ibid
45
Ibid
46
ibid.
 o Identifies Jesus as the fulfillment of the Jewish messianic expectations.
o Divine dimension that does not seem evident.
- Mary: “Lord, if you had been here, my brother would not have died.”
o Conviction that Lazarus died because Jesus was absent, yet no explanation was
given, but also weeps.
o Jesus’ tears show how much he loved Lazarus
o Presumption that Jesus can heal, he could have also prevented the death of
Lazarus, yet the delay calls his love into question
o “He does not show love by exempting his followers from death but by bringing
them through death into life everlasting through resurrection.”47
- Calling Lazarus confirms the integrity of Jesus’ claim
o Primary level of sign’s meaning, Christological
o “I have said this for the sake of the crowd standing here, so that they may believe
that you sent me” (11:42)
o to portray what will happen in the future
o anticipates the final resurrection
o second level of meaning, concerns the believers
o correlation of Jesus words and action, shows he is worthy of trust, that creates a
relationship with God, who sent him
o faith relationship results to life, life everlasting
- frame of references
o Jesus’ words to Martha
o Crowd who reported him to authority as miracle-worker, seen as political threat
o Promising national hero
o By raising the dead, Jesus would gain an impressive popular following

Conclusion

47
Ibid. 122
 “30 Jesus performed many other signs in the presence of his disciples, which are
not recorded in this book. 31 But these are written that you may believe [a] that Jesus
is the Messiah, the Son of God, and that by believing you may have life in his
name.” (John 20:30-31)

Truly, what John wanted to emphasize is on the verse above, which denotes a deep
theological understand of obedience and commitment to the will of the father “is
finished.” (19:30)
 Bibliography

Brown, Raymond E. The Gospel of St. John and the Johannine Epistles: Introductory
and Commentary. Minnesota: The Liturgical Press. 1982

Carter, Warren. John: Storyteller, interpreter, and Evangelist. USA: Hendrickson

Publishers, Inc., 2006.

Edwards, Ruth B. Discovering John: Content, interpretation, reception. Great Britain:

Ashford Colour Press, 2003.

Flanagan, Neal M. The Gospel according to John and the Johannine Epistles. Minnesota:
The Liturgical Press. 1983.

Horst, Rudolf. A Stroll In the Garden of the Bible: Hopefully a more enjoyable
introduction to the Old and New Testaments. Manila: Logos Publications, Inc.,
2008.

Koester, Craig R. Symbolism in the Fourth Gospel: Meaning, Mystery and Community.
Minneapolis: Fortress Press, 2003.

Lewis, Scott M. The Gospel according to John and the Johannine Letters. Minnesota:
The Liturgical Press. 2005.

http://catholic-resources.org/John/Outlines-Gospel.htm. Accessed on January 10, 2018