João 20

João 20:30

Clarke notes that "The other miracles which our Lord did, and which are not related here, were such as were necessary to the disciples only, and therefore not revealed to mankind at large. There is nothing in the whole revelation of God but what is for some important purpose (cf 2Ti 3:16-17), and there is nothing left out that could have been of any real use." What is a sign? Something that points beyond itself to something greater. In other words it was not enough for the people to just believe in Jesus’ works, but they had to believe in the Worker Jesus. And this is why Jesus often added a sermon to the sign and in that sermon interpreted the sign. For example, when performed the sign of healing the paralytic in John 5 of the Sabbath, this opened the way for a message on His deity as the “Lord of the Sabbath.” Similarly when performing the sign of feeding the 5000 in John 6, it led to His sermon in which He described Himself as the Bread of life. So we see the point of the sign was that Jesus miraculous works would point to the divine Worker Jesus! W H Griffith Thomas commenting on John's words describing the first sign of turning water to wine in John 2 (This beginning of [His] signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. - Jn 2:11) says "If we take this as characteristic and typical of the rest, we may say that the signs were intended to manifest certain aspects of our Lord’s glory. They were to show something of that glory which He had received from the Father for the purpose of accomplishing His earthly work." Thomas then concludes "We seem, therefore, to be led to the conclusion that the signs were intended primarily for the confirmation of the existing faith of disciples rather than for the eliciting of faith in those who did not believe. We may see this in the contrast of the two passages: “So many signs before them” (emprosthen auton, John 12:37), the Jews: “Signs in the presence of His disciples” (enopion ton matheton, John 20:30)....With few exceptions, there was a general disregard of these signs by the great mass of the people, and so far as the direct effect was concerned the result was just the opposite of that which might have been expected. Whether intended primarily for outsiders or not, in effect the signs did not lead in many cases to faith on the part of those who were not already prepared to receive Him without them. Their chief effect was clearly to assure believers and to confirm faith which had already been elicited by personal contact with Christ (John 2:11 after John 1:39, 45, 49; John 14:11 after John 14:10)." (The Purpose of the Fourth Gospel - Part 1) W H G Thomas adds that Jesus' "public ministry is summed up in a sad but pregnant comment (John 12:37 - "But though He had performed so many signs before them, [yet] they were not believing in Him.") showing the comparative fruitlessness of the signs wrought so far as conviction of His claims was concerned." (Ibid) Milne gives us some insight on Thomas' comments in his discussion on the verb believe in John 20:31 - It needs to be added, however, that there is a possible alternative reading in the Greek for ‘believe’ in this verse. The reading followed in the NIV reflects an aorist tense expressing a decisive act of believing: ‘that you may (come to) believe (Greek. pisteusēte)’. By this reading John’s purpose is evangelistic; he writes to produce decisive commitment to Christ. The alternative reading is a present tense (Gk. pisteuēte), and would give a meaning like ‘these are written so that those who believe may go on believing’, i.e. may hold on to their faith and grow in it, a discipling purpose. On balance the textual support for the former appears stronger. Certainly there can be no doubt as to John’s intention to confront his readers with the claims of Christ and to challenge them to respond. The proven evangelistic power of this gospel needs no documentation. While acknowledging this to be the primary purpose, however, it is not impossible to affirm a number of secondary aims as well. There can be little doubt that John is conscious of addressing Christians as well as non-Christians through his gospel, and hence of encouraging Christians to continue and grow in their faith. The ‘upper room’ discourses in particular are replete with teaching for the disciple of Christ. It is also likely that John is not unaware of the docetic tendencies in the Greco-Roman culture within which he wrote, so the clear stress which John places on the true humanity of Jesus may well have had that heretical tendency in view. Above all, however, John is an evangelist in the classical sense; he writes to win lost people for Christ. At a time when world evangelization is again on the church’s agenda John’s presentation of his Master is truly a ‘tract for the times’. (Milne, Bruce - The Message of John - Bible Speaks Today) There a several reference in John to "many other signs" (although admittedly these were not ONLY in the presence of the disciples in John 1-12)... John 2:23 Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (As the context shows their belief was merely intellectual and not a heart belief that results in genuine conversion and changed conduct). John 3:2 this man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God [as] a teacher; for no one can do these signs that You do unless God is with him.” John 6:2 A large crowd followed Him, because they saw the signs which He was performing on those who were sick. (Three of John's seven signs in John 1-12 are related to healing, but this statement implies even more). John 7:31 But many of the crowd believed in Him; and they were saying, “When the Christ comes, He will not perform more signs than those which this man has, will He?” THE SEVEN SIGNS JOHN 1-12 SIGN SIGNIFICANCE BELIEF UNBELIEF SCRIPTURE Water to wine Jesus' power over quality The disciples - Jn 2:1-11 Healing son of Official Jesus' power over space The official and his household - Jn 4:46-54 Healing the Paralytic Jesus' power over time Paralytic?? The Jews Jn 5:1-9 Feeding the 5000 Jesus' power over quantity Some in the crowd See Jn 6:26-66 Jn 6:1-15 Walking on Water Jesus' power over nature The disciples - Jn 6:16-21 Healing man born blind Jesus' power over adversity The blind man The Pharisees Jn 9:1-12 Raising Lazarus Jesus' power over death Martha, Mary, Many Jews The Jewish Authorities Jn 11:1-16 From Dr Thomas Constable Signs (4592)(semeion from sema = sign) a sign is something that serves as a pointer to aid perception or insight. In the NT a sign speaks of a token which has behind it a particular message to be conveyed. In other words, in John's Gospel (where semeion is most concentrated) the apostle recorded certain miracles not for the wonder (cf "wonders") they produced, but because of the message they taught (Jn 20:31). A sign directs attention away from its unusual nature to the meaning and the significance it points to. It speaks of outward compelling proof of divine authority. In John a sign is generally a "miraculous sign" that points to some deeper spiritual significance in connection with the event (Jn 2:11, 18). Semeion describes a miracle whose purpose is that of attesting the claims of the one performing the miracle to be true. Wayne Detzler on semeion - Early in its use this word meant a visible sign which someone saw. For instance, when Constantine was embroiled in battle he saw the sign of a cross and the words, "In this sign conquer." This turned him to Christianity, and he granted toleration to the Christians in 313. So first of all semeion meant a real or imagined visible sign. Later it came to mean the intervention of the deities in our world. This is the meaning which the Bible attaches to miracles, when God breaks into the natural world to accomplish some special feat. (New Testament words in today's language). W E Vine says a semeion (sign) is a "token or indication, whether given by man to man (2Thes 3:17, Mt 26:48) or appointed by God to be observed by man, as circumcision was (Ro 4:11) or whether given by God in natural phenomena (Lk 21:25) or in the trend of human affairs (Mt 16:3) or through His Son (Jn 2:11, 20:30) or His servants (Acts 5:12, 7:36) or whether given by Satan through his agents (Mt 24:24, 2Thes 2:9, Rev 16:14). A wonder is “something strange, exceptional, causing the beholder to marvel. ‘Power’ declares the source to be supernatural; ‘sign’ expresses the purpose and appeals to the understanding; ‘wonder’ describes the effect upon the observer and appeals to the imagination.” Most of the 77 occurrences are found in the Gospels (68/77 with 17 in John's Gospel), Acts and Revelation. A sign is a distinctive mark by which something is known. In 2Th 3:17 semeion is something that Paul specifically wrote that served as a mark of genuineness of this letter. Semeion was used to refer to the mark of covenant (circumcision) in Ro 4:11 (cf use in the Lxx of Ge 17:11). In the Gospels and Acts semeion was most often used to describe miraculous (supernatural, divinely enabled) events (most performed by Jesus) which were intended to be a pointer (especially that God was involved in the sign) or a means of confirmation as in the Gospel of John where there were 7 (supernatural) signs by Jesus that specifically pointed to the fact the Man Jesus was also the prophesied Christ, the Son of God! (Jn 20:31) It is notable that John did not use the word dunamis (often translated miracle in the other Gospels) but semeion for sign. Signs are so prominent in John’s Gospel chapters 1–12 that some have referred to these chapters as the “Book of Signs!" Note that the only other use of semeion in John is in Jn 20:30. Recall that these first 12 chapters are Jesus' public ministry when He performed the 7 signs to which Jn 20:31 refers. Semeion described an apparently previously agreed upon sign that Judas Iscariot (his kiss of our Lord) gave to the men who had come to take Jesus captive (Mt 26:48). Semeion is common in Acts where it is frequently found in the phrase "signs and wonders" - (Acts 2:43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12) which is interesting as Luke did not use this phrase in his Gospel. Signs and wonders occurs only twice in connection with false prophets in the Synoptics (Mt 24:24; Mk 13:22) and once in John (John 4:48). So what is the significance of signs and wonders? They can have an eschatological intent, signifying that the new age has dawned (Acts 2:19; cf. Joel 2:28). They are “proofs” of Jesus’ divine authority (Acts 2:22). And most significantly, signs and wonders (including healings and exorcisms cf. Acts 8:6,13) were carried out by the apostles (and others, cf. Stephen in Acts 6:8) as they were enabled by God (Acts 2:43; 4:30; 5:12). The men were merely the "vessels" through which God's power was manifest. And the signs attested to God’s activity among the Gentiles (Acts 15:12). It is notable that wonders is never used by itself but always with signs so the idea seems to be that "mere marvels have no intrinsic value in themselves except as they point beyond themselves to the divine power behind them and so lead to faith." (Polhill - New American Commentary, p. 112). Stated another way, the sign serves to draw the attention or focus away from the wonder or marvel and so that one understands the wonders point to God and His power and authority. In other contexts semeion referred to a sign (or signs) of things to come (Mk 13:4, Lk 21:7). The disciples ask Jesus what would be the sign of His (second) coming (Mt 24:3). Jesus Himself said when He returned there would be a "sign" and it would be Him coming in the clouds in power and great glory. He would be the sign! (Mt 24:30). In several passages signs are the work of Satan or his emissaries (Mt 24:24; Mark 13:22; 2 Thessalonians 2:9, Rev 13:13). A sign is an unusual occurrence, transcending the common course of nature, as of signs portending remarkable events soon to happen or of miracles and wonders by which God authenticates the men sent by him, or by which men prove that the cause they are pleading is God’s. Semeion has a number of interesting uses in the Septuagint (Lxx) - As a mark of God's covenant (promise) to never again destroy the earth by flood (Ge 9:12-13), as a mark of covenant between Abraham and God (Ge 17:11 - see Sign or "memorial" as it relates to Covenant), the slain lamb's blood on the doorposts and lintel of the Jews at Passover, the sign resulting in life rather than destruction by the death angel (Ex 12:13), the sign of the virgin with child, a prophecy of the Messiah (Isa 7:14), the sign on forehead of believers who would not be destroyed (Ezek 9:4). Zodhiates says semeion refers to "finger–marks of God, valuable not so much for what they are as for what they indicate of the grace and power of the Doer." Thoralf Gilbrant makes an interesting observation that "we see clearly the paradox of semeion in the New Testament. “Signs” in and of themselves confirm God’s miraculous power and summon faith in Him. At the same time, however, “signs”— counterfeit—are a trick of the enemy to lead believers astray. In the final analysis, Christians are not to put their faith in signs themselves. Although signs can lead people to faith and confirm the truth of the gospel, they are only a starting point for true faith. Any sign pointing away from Christ or pointing toward a human being is not of God. “Sign-seekers” still belong to the “evil and adulterous generation.” (The Complete Biblical Library) Unger says a sign usually denotes "a miraculous or, at least, divine or extraordinary token of some generally future event. Thus the rainbow was given to Noah as a sign of his covenant (Ge 9:12–13), and for the same purpose circumcision was appointed to Abraham (Ge 17:11; cf. Ex. 3:12; Jdg 6:17). Signs and wonders sometimes denoted those proofs or demonstrations of power and authority furnished by miracles and other tokens of the divine presence (Matt. 12:38; John 4:48; Acts 2:22). The word is used for a miraculous appearance, which would attest the divine authority of a prophet or teacher (see Matt. 16:1; Mt 24:30). (New Unger's Bible Dictionary) Vine on semeion - "a sign, mark, indication, token," is used (a) of that which distinguished a person or thing from others, e.g., Matthew 26:48 ; Luke 2:12 ; Romans 4:11 ; 2 Corinthians 12:12 (1st part); 2 Thessalonians 3:17 , "token," i.e., his autograph attesting the authenticity of his letters; (b) of a "sign" as a warning or admonition, e.g., Matthew 12:39 , "the sign of (i.e., consisting of) the prophet Jonas;" Matthew 16:4 ; Luke 2:34 ; 11:29,30 ; (c) of miraculous acts (1) as tokens of Divine authority and power, e.g., Matthew 12:38,39 (1st part); John 2:11 , RV, "signs;" John 3:2 (ditto); 4:54, "(the second) sign," RV; John 10:41 (ditto); 20:30; in 1 Corinthians 1:22 , "the Jews ask for signs," RV, indicates that the Apostles were met with the same demand from Jews as Christ had been: "signs were vouchsafed in plenty, signs of God's power and love, but these were not the signs which they sought ... They wanted signs of an outward Messianic Kingdom, of temporal triumph, of material greatness for the chosen people. ... With such cravings the Gospel of a 'crucified Messiah' was to them a stumblingblock indeed" (Lightfoot); 1 Corinthians 14:22 ; (2) by demons, Revelation 16:14 ; (3) by false teachers or prophets, indications of assumed authority, e.g., Matthew 24:24 ; Mark 13:22 ; (4) by Satan through his special agents, 2 Thessalonians 2:9 ; Revelation 13:13,14 ; 19:20 ; (d) of tokens portending future events, e.g., Matthew 24:3 , where "the sign of the Son of Man" signifies, subjectively, that the Son of Man is Himself the "sign" of what He is about to do; Mark 13:4 ; Luke 21:7,11,25 ; Acts 2:19 ; Revelation 12:1 , RV; 12:3, RV; 15:1. "Signs" confirmatory of what God had accomplished in the atoning sacrifice of Christ, His resurrection and ascension, and of the sending of the Holy Spirit, were given to the Jews for their recognition, as at Pentecost, and supernatural acts by apostolic ministry, as well as by the supernatural operations in the churches, such as the gift of tongues and prophesyings; there is no record of the continuance of these latter after the circumstances recorded in Acts 19:1-20 (Sign - Vine's Expository Dictionary of NT Words) Vine - His works are called “signs.” The word semeion, “sign,” is more than a mere miracle. A miracle is that which excites wonder, but a sign is a significant appeal to the heart of man, used in this case by God to produce an acknowledgment of His existence, power, or character. So the miracles wrought by Christ were testimonies to the fact that He was the Son of God. Three in John’s Gospel are recorded in a way which shows that they were specially wrought with a view to convince the Jews of the Lord’s Divine Sonship and mission. The first of these three was that of the lame man by the pool of Bethesda. It was that miracle that led to the discussion now under consideration, in which the Lord spoke so much of the witness borne to Him. The second was the healing of the blind man, which led to the discussion as to whether Jesus had come from God or not, and which was followed by His declaration, in answer to their request that He would tell them plainly whether He was the Christ, “I told you, and ye believed not: the works that I do in My Father’s Name, these bear witness of Me” (Jn 10:25). The third is the resurrection of Lazarus. That was, as we have already seen, His last testimony to them by this special means....(Comment on John 2) The word semeion is rightly rendered “sign”; it is more than a miracle; it is a miracle with a significance. Christ’s signs were (1) evidences of His combined Godhood and manhood, (2) evidences of the character of His mission, (3) symbolical of spiritual truths. Eight are recorded by John. This at Cana was the first, and being a sign, its details conveyed the spiritual teachings above mentioned. In this, too, He manifested His “glory.” The glory of the Lord is the shining forth of His character and His power, the presentation of His nature and His actings. The manifestation of His glory was at the same time the manifestation of the glory of His Father. (The Collected Writings of W. E. Vine)