Skip to main content

Signs

Signs

Excerpt
‎Although John also recognizes the problems inherent in signs and in the demand for signs (John 2:18, John 2:23; John 4:48; John 6:2, John 6:14, John 6:30), he nonetheless calls miracles σημεῖα because through them Jesus manifests his glory and reveals his mission as the Son of God (John 2:11; John 20:30f.). Whereas the Baptist performs no signs (John 10:41), many great signs characterize Jesus’ activity (John 3:2; John 7:31; John 9:16; John 11:47; John 12:37); the appearances of the resurrected Jesus are to be understood similarly (John 20:30). The Johannine miracles point beyond themselves to the eschatological Savior (John 6:14; John 7:31; John 12:18) and provoke faith in him (John 2:11, John 2:23; John 4:53; John 9:35; John 11:47f.; John 20:30f.). But this faith can remain superficial and egocentric (John 4:48; John 6:14, John 6:30) or can be rejected (John 12:37, John 12:39); and signs cannot always defeat the conviction that Jesus is a deceiver (John 11:47f., following Deut 13:1–4); thus what the sign signifies is overlooked, namely, that the miracle is a work of God, whose “arm” becomes effective through Christ (John 12:37f., quoting Isa 53:1; cf. John 5:20, John 5:36; John 9:3f.; John 17:4). Apart from the passages that interpret the signs, the confirming power of the signs in John is amplified by characteristics of each, the purpose of which is to eclipse the classical examples of the miracles of Moses, Elijah, and Elisha (cf. John 2:1–11; John 4:46–54; John 5:1–7 with 1 Kings 17; 2 Kings 5, John 6:9 with 2 Kgs 4:42f., John 6:31 with Exod 16:4, John 13–15). The (interrupted) enumeration of signs begun in John 2:11; John 4:54 recalls the first two miracles of Moses (Exod 4:8) and Elijah (1 Kings 17). Viewed from this perspective these signs concur with the Johannine theology, disclose no lacunae, and betray nothing of the use of a primitive “signs source” aiming to eclipse or outdo Hellenistic miracle workers.

Balz, Horst Robert, and Gerhard Schneider. Exegetical dictionary of the New Testament 1990– : 240. Print. 
Balz, Horst Robert, and Gerhard Schneider. Exegetical dictionary of the New Testament 1990– : 240. Print.

Labels

Labels:

Comments

Post a Comment

Popular posts from this blog

Furnishings of the Tabernacle

Furnishings of the Tabernacle . ‎The book of Exodus details the construction of the tabernacle and its furnishings. As Yahweh’s sanctuary, the tabernacle served as God’s dwelling place among the Israelites—the expression of the covenant between Yahweh and His people ( Exod 25:8–9 ).
Post a Comment
Read more

A Threshing Floor

A Threshing Floor In the ancient world, farmers used threshing floors to separate grain from its inedible husk (chaff) by beating it with a flail or walking animals on it—sometimes while towing a threshing sledge. Sledges were fitted with flint teeth to dehusk the grain more quickly. Other workers would turn the grain over so that it would be evenly threshed by the sledge.
Post a Comment
Read more

Modern Mount Calvary

Modern Mount Calvary ‎Great authorities are marshaled in favor of both claimants—the church within and the mound without the walls. For a long time, the Church of the Holy Sepulchre was the only traditional spot pointed out as the place of burial. But with the growing influence of the Grotto of Jeremiah, the modern Mount Calvary, a picture of which we give, increased in favor. This whole discussion as to the place where Christ was crucified, and as to the tomb in which His body was placed, turns upon the direction which the walls about Jerusalem took at the time of the crucifixion. If the Church of the Holy Sepulchre was outside the wall at that time, as Dean Stanley thinks it might have been, the chances in favor of its being the place of crucifixion and burial are increased. If, however, the site of this church was inside the wall at that time it is sure that the place of burial and crucifixion was not there, for Christ was crucified outside of the walls of Jerusalem. And ...
Post a Comment
Read more