BOOK OF SIGNS

GOSPEL OF JOHN
BY:
BOOK OF SIGNS
 BOOK OF SIGNS

• ‘EASILY MISCONSTRUED’.
• CAN BE EQUATED TO AS MIRACLES IN THE SYNOPTICS, BUT DIFFERENT IN PURPOSE
• DIFFERENT REACTIONS WERE PORTRAYED DEPENDING ON THE SIGNS THAT ARE SHOWN
• EVENTS THAT CLEARLY ILLUSTRATE THE SALVIFIC MESSAGE OF JESUS
• MANY LACK RESOURCES FROM LIFE
• MOST MIRACLE NARRATIVES HAVE STRUCTURE: SETTING (LOCATION, CHARACTER, & PROBLEM),
MIRACLE, RESPONSE
 BOOK OF SIGNS

• 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
 BOOK OF SIGNS

• "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.)
 BOOK OF SIGNS

• JESUS CHANGES WATER INTO WINE (2:1-11)

• JESUS HEALS OF THE ROYAL OFFICIAL’S SON (4:46-54)
• JESUS HEALS THE CRIPPLED MAN (5:1-18)
• FEEDING OF THE FIVE THOUSAND (6:16-21)
• JESUS WALKS ON WATER (6:16-21)
• JESUS HEALS THE MAN BORN BLIND (9:1-7)
• RISING LAZARUS FROM THE DEAD (11:1-46)
• 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)
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)
 BOOK OF SIGNS
• PLOT COMPRISES NOT JUST A SERIES OF EVENTS BUT AN ORDERED COMBINATION OF
INCIDENTS
• THIS COMBINATION OF INCIDENTS FORM A UNITY OF ACTION, NOT JUST FROM A FOCUS ON
ONE MAN BUT FROM THE REPRESENTATION OF THE ACTION
• THE ACTION HAS A BEGINNING, MIDDLE, AND END AND COMPRISES EVNETS THAT ARE
PROBABLE AND/OR NECESSARY
• THE SEQUENCE OF EVENTS MUST BE NECESSARY AND/OR USUAL; CAUSATIONN AND
CONSEQUENCE GUIDE. THE END IS A “NECESSARY OR USUAL CONSEQUNCE” OF WHAT GOES
BEFORE
• THE PLOT NEEDS AMPLITUDE OR REASONABLE LENGTH – LONG ENOUGH TO BE TAKEN
NOTICE OF, SHORT ENOUGH TO BE HELD IN MEMORY
• REVERSALS AND RECOGNITION ARE ESPECIALLY IMPORTANT IN THE PLOT’S OVER ALL
• PLOT HAVE AN EFFECT ON AUDIENCES, MOVING THEM, ESPECIALLY AWAKENING FEAR AND
PIETY
 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”
• THE SCENE IS IN “CONTRAST WITH AND REVERSE THE PRESENT EXPLOITATIVE WORLD, WHERE
MANY LACK RESOURCE TO SUSTAIN LIFE”
• “WOMAN, A TERM THAT COULD BE USED FOR OTHER WOMAN WITHOUT DISRESPECT, BUT
NOT ONE THAT A SON WOULD USE FOR HIS MOTHER.”
• “MY HOUR HAS NOT YET COME,” (2:4B) “MUST BE INTERPRETED IN THE LIGHT OF JESUS’
PASSION,” 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,” THAT WAS ALSO THE SAME WITH HIS MOTHER’S
PRESENCE IN THE SAME EVENT.
 JESUS CHANGES WATER INTO WINE (2:1-11)
• “OFFERING A SUPERB WINE LATE IN THE FEAST DID NOT CONFORM TO WHAT HE KNEW OF
“EVERY MAN.”
• 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,” 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)
 JESUS CHANGES WATER INTO WINE (2:1-11)
• “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,” 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.”
• “THE DIVINE FAVOR REELED BY HIS GIFTS OF WINE WAS A PRELUDE TO THE GIFT OF HIS OWN
LIFE.”
• 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)”
 JESUS CHANGES WATER INTO WINE (2:1-11)
• 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.”
• 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.
• JESUS REVEALS HIS GLORY AND SOME BELIEVE IN HIM
JESUS HEALS OF THE ROYAL OFFICIAL’S SON (4:46-54)
• JESUS WANTED TO RAISE THE MAN FROM A FAITH BASED ON SEEING SIGNS TO A FAITH BASED ON
JESUS’ WORD.”
• “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.”
• PERFORM MIRACLE FROM DISTANCE, BELIEVED FROM A DISTANCE
• “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.”
• THE CHOICE OF HEBRAIC-SOUNDING TERM ‘LIVES’ RATHER THAN THE IDIOMATIC GREEK ‘IS BETTER’
OR ’HAS RECOVERED’ IS STRIKING
• RESTORING THE LIFE OF THE DYING ACTS OUT HIS LIFE-GIVING, AS AN IMAGE OF ‘LIVING WATER’
WITH THE SAMARITAN WOMAN
 JESUS HEALS THE CRIPPLED MAN (5:1-18)
• STORY CONTROVERSY (MK – AUTHORITY TO FORGIVE SINS; JN – WORKING ON THE SABBATH
• “IN CONTRAST TO THE OFFICIAL, HAD A VIEW OF HEALING BORDERED ON THE MAGICAL.”
• “THE JEWISH AUTHORITIES INTERPRETED THE MIRACLE FROM THE PERSPECTIVE SHAPED BY
JEWISH SABBATH REGULATIONS.” 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.” FOR “JESUS INTERPRETS THE SABBATH TRADITIONS TO PERMIT LIFE-GIVING ACTION
THAT TRANSFORM THE WORLD THEY CONTROL”
• SUBORDINATION AS A DUTIFUL SON
 JESUS HEALS THE CRIPPLED MAN (5:1-18)
• “JESUS MOVED FROM THE HUMAN TO THE DIVINE LEVEL BY CONSIDERING THE MAIN ASPECTS
OF GOD: GIVING LIFE AND JUDGING.”
• 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)
• JESUS IS REJECTED BY THE JEWISH LEADERS
• PURPOSE: TO SERVE AS A PEG WHICH TO HANG THIS CHRISTOLOGICAL
DISCOURSEE WITH ITS EMPHASIS ON JESUS AS DEPENDENT ON GOD, ACTING WITH
GOD’S FULL AUTHORITY, LOVED BY GOD, AND AS WITNESS, JUDGE, AND LIFE-
GIVER
 FEEDING OF THE FIVE THOUSAND (6:16-21)
• JESUS’ ACTIONS WERE PERCEIVED FROM DIFFERENT POINTS OF DEPARTURE, AND, HOPEFULLY,
“BRING THEM TO THE PERSPECTIVE OF THE DISCIPLES, WHO EXHIBIT GENUINE FAITH.”
• CROWD “FOLLOWED JESUS BECAUSE OF THE SIGNS, …HOPED THAT JESUS WOULD
CONTINUE DOING SIGNS.”
• GREEN GRASS
• ALLUSION TO THE EUHCARIST, NOT PRIMARILY MEMORIAL, BUT SPIRITUAL FOOD
 FEEDING OF THE FIVE THOUSAND (6:16-21)

• PHYSICAL • SPIRITUAL
• TEMPORARY • EVERLASTING
• EARTHLY • HEAVENLY
• SUSTAINS • GIVES LIFE
• EARNED • RECEIVED
 FEEDING OF THE FIVE THOUSAND (6:16-21)
• JESUS IS CONSIDERED AS “THE PROPHET - ISRAEL’S DELIVERANCE FROM EGYPT WITH MOSES’S
LEADERSHIP.
• TRADITIONS OF ELISHA AND ELIJAH, EXPECTATIONS THAT THE MESSIANIC AGE WOULD BE
ACCOMPANIED BY SIGNS LIKE THOSE OF THE MOSAIC PERIOD. (MIC 7:15; ISA 48:20-21)” -
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”
• 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)
 FEEDING OF THE FIVE THOUSAND (6:16-21)
• ACCORDING TO HORST: CENTER OF COMMUNITY • RELATED IN PARALLEL SIGNS
• CHIASTIC WAY • 1 & 7 – MENTION OF WATER
1. WEDDING AT CANA AND WINE/BLOOD(RED), HOUR,
2. RAISING OF THE DYING SON AND APPEARANCE OF MARY
3. SABBATH HEALING AT BETHESDA • 2 & 6 – DEATH TO LIFE
4. MULTIPLICATION OF THE LOAVES
• 3 & 5 - SABBATH HEALING
5. SABBATH HEALING OF BLIND MAN
6. RAISING OF LAZARUS
7. THE HOUR OF JESUS, FLOW OF BLOOD AND WATER
 FEEDING OF THE FIVE THOUSAND (6:16-21)
• “HE GAVE THEM / BREAD FROM HEAVEN / TO EAT.” (6:30-31)
• “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
 FEEDING OF THE FIVE THOUSAND (6:16-21)
• “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.
• DEUT.8:3 – ONE DOES NOT LIVE BY BREAD ALONE…
• AMOS8:11 - AMOS WARNED OF A FAMINE…HEARING THE WORD OF THE LORD
• 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 BREAD OF LIFE
SEEMS TO ECHO THE EXPRESSION LAW OF LIFE, AN INVITATION TO STUDY THE LAW
• 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.
• EURIPIDES: THE ESSENTIALS FOR LIFE WERE GRAIN AND WATER (BREAD IS LACKING, DEATH)
• DEMOCRITUS: KEPT ALIVE, BY THE SMELL OF FRESH BREAD IN HIS NOSETRILS (EX. ROMAN TRAD. –
DEMETER ‘GODDESS OF GRAIN’, THOSE WHO EAT SHOULD RECOGNIZE HER AS ITS DIVINE SOURCE.
• TO BE CONTINUED…
• PLEASE READ:
• JESUS WALKS ON WATER (6:16-21)
• JESUS HEALS THE MAN BORN BLIND (9:1-7)
• RISING LAZARUS FROM THE DEAD (11:1-46)
 BOOK OF SIGNS
• PREVIOUSLY:
• ARRANGEMENT OF BOOK OF SIGNS

• JESUS CHANGES WATER INTO WINE (2:1-11)

• JESUS HEALS OF THE ROYAL OFFICIAL’S SON (4:46-54)
• JESUS HEALS THE CRIPPLED MAN (5:1-18)
• FEEDING OF THE FIVE THOUSAND (6:16-21)
 JESUS WALKS ON WATER (6:16-21)
• THEOPHANY: A MANIFESTATION OF GOD
• POWER OVER NATURE
• 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.
• “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.”
 JESUS WALKS ON WATER (6:16-21)
• FOR GREEK AND CHRISTIANS WHO CONVERTED FROM HELLENISM, WHO MIGHT RECALL THE
TALES OF:
• EUPHEMOS WHO WALKED ON WATER WITHOUT EVEN WETTING HIS FEET
• OF SHIPS WHICH MIRACULOUSLY SPED THEIR WAY UNDER DIVINE GUIDANCE

• FOR JEWISH BACKGROUND(GOD’S ACTION IN HEBREW BIBLE):

• YHWH CONTROLS THE UNRULY WATERS
 JESUS WALKS ON WATER (6:16-21)
• IAM (EGŌ EIMI) – JN. 4:26 – SAMARITAN WOMAN (I AM… HE)
• JN. 6:35,48 – I AM THE BREAD OF LIFE
• 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
• SHOWS THAT JESUS WAS THE ONE IN WHOM GOD’S NAME AND IDENTITY WERE REVEALED
• 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.”
• GREEK AND ROMAN MYTHOLOGY HAVE OVERTONES OF DIVINITY IN ‘I AM’, HAS DIVINE
OVERTONES
• YHWH’S SELF-REVELATION IN THE BURNING BUSH
 JESUS WALKS ON WATER (6:16-21)
• 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
• 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)
 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.
• 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
• 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
 JESUS HEALS THE MAN BORN BLIND (9:1-7)
• RAISES QUESTIONS REGRADING HIS IDENTITY
• 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
• “HE IS A PROPHET” IN RELATION TO THE MIRACLE – SENT BY GOD – SON OF MAN
• A CREATIVE ACT – MAKES CLAY
• 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
 JESUS HEALS THE MAN BORN BLIND (9:1-7)
• GATE AND GOOD SHEPHERD. THEMES: LIGHT, WATER, AND SHEPHERDING
• 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.
• SAVED – LIFE – RELATION WITH GOD – LIFE EVERLASTING, BEYOND PHYSICAL DEATH
• SHEPHERDING WAS A METAPHOR FOR LEADERSHIP (GOOD SHEPHERD AND HIRED MAN)
• SHEPHERD IMAGERY HELPS CONVEY THE PROPHETIC AND MESSIANIC DIMENSIONS OF JESUS’
IDENTITY
 JESUS HEALS THE MAN BORN BLIND (9:1-7)

• SHOULD BE READ INTO TWO LEVELS: HISTORICAL JESUS AND JOHANNINE COMMUNITY
• JOHANNINE COMMUNITY – NEWLY SIGHTED MAN STANDS FOR JEWISH CHRISTIANS WHO
CAME OUT OPENLY WITH THEIR FAITH DESPITE THE RISK OF EXPULSION FROM THE
SYNAGOGUE
• EXAMPLE OF FAITH, COURAGE AND PERTINACITY

• CONTRARY TO #3, WHO DOES NOT COME TO FAITH, THIS MAN BECOMES A MODEL DISCIPLE
• MAKES NO FAITH COMMITMENT BUT IS SIMPLY TOLD TO “GO HIS WAY”
 JESUS HEALS THE MAN BORN BLIND (9:1-7)
• SHEPHERD IMAGERY WAS ALSO USED FOR GOD… CALLING JESUS THE GOOD SHEPHERD
UNDERSCORES HIS UNITY WITH THE GOD WHO SENT HIM
• GOOD SHEPHERD IMAGERY HELP INTEGRATE THE HUMAN, MESSIANIC AND DIVINE DIMENSIONS OF
JESUS’ IDENTITY INTO A COHERENT WHOLE… NOT ONLY BY TEACHING BUT BY GIVING HIS LIFE
FOR OTHERS… THROUGH HIS SELF-SACRIFICE THAT GOD’S LOVE FOR THE WORLD IS MADE
KNOWN.
• THE PEOPLE OF GOD FIND THEIR IDENTITY IN RELATION TO THE GATE AND THE GOOD SHEPHERD.
(VOICE, EVOKES A RESPONSE OF BELIEF OR UNBELIEF)
• LIGHT AND DARKNESS/SIGHT AND BLINDNESS – “I AM THE LIGHT OF THE WORLD, PICKS UP THE
PROLOGUE IMAGE, LOGOS (THE TRUE LIGHT)
 JESUS HEALS THE MAN BORN BLIND (9:1-7)
• 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
 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.”
• REVEALS THE GLORY OF GOD BY DISPLAYING GOD’S POWER TO GIVE LIFE TO THE DEAD
• 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).
 RAISING LAZARUS FROM THE DEAD (11:1-46)
• SYNOPTICS RELATE TWO STORIES OF RESTORATION FROM DEATH :
• JAIRUS’ DAUGTHER (MK 5:22-43) AND THE WIDOW OF NAIN’S SON (LK 7:11-17)
• ACTS (9:26-42 ; 20:7-12)
• ELIJAH AND ELISHA
• JEWISH AND HELLENISTIC SOURCES
• THE PERSON RESTORED TO LIFE HAS ONLY JUST DIED, SO THAT THE POSSIBILITY OF RESUSCITATION
CANNOT BE RULED OUT, WHEREAS JOHN’S STORY HAS BEEN DEAD FOR FOUR(4) DAYS AND IS ALREADY
DECAYING
 RAISING LAZARUS FROM THE DEAD (11:1-46)
• 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:” “FOR YOUR SAKE I
AM GLAD I WAS NOT THERE, SO THAT YOU MAY BELIEVE.” (11:15)
• 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.”
• 11:12-13, “WHEN JESUS EXPLAINS THAT HE IS GOING TO AWAKEN LAZARUS FROM SLEEP, USING
SLEEP AS A EUPHEMISM FOR DEATH.
• 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.
 RAISING LAZARUS FROM THE DEAD (11:1-46)
• “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:
• TO EVERLASTING LIFE AND EVERLASTING SHAME (DAN. 12:2)
• ONLY RIGHTEOUS WOULD BE RAISED TO LIFE AND WICKED WOULD REMAIN DEAD FOREVER
(2MACC.7:14)
• ALL TO BE RAISED AND JUDGED ACCORDING TO THEIR DEEDS (JN. 5:28-29)
• TRANSFORM THE BODY INTO GLORY (DAN. 12:3)
• BODIES OF THE DEAD WOULD BE RESTORED PHYSICALLY (2MACC7:10-11)
• HOPE FOR THE RIGHTEOUS WHO KEPT THE LAW OF MOSES (2MACC7:9)
• WOULD FIND LIFE IN THE WORLD TO COME
 RAISING LAZARUS FROM THE DEAD (11:1-46)
• 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,” 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)
• IDENTIFIES JESUS AS THE FULFILLMENT OF THE JEWISH MESSIANIC EXPECTATIONS.
• DIVINE DIMENSION THAT DOES NOT SEEM EVIDENT
 RAISING LAZARUS FROM THE DEAD (11:1-46)
• MARY: “LORD, IF YOU HAD BEEN HERE, MY BROTHER WOULD NOT HAVE DIED.”
• CONVICTION THAT LAZARUS DIED BECAUSE JESUS WAS ABSENT, YET NO EXPLANATION WAS GIVEN,
BUT ALSO WEEPS.
• JESUS’ TEARS SHOW HOW MUCH HE LOVED LAZARUS
• PRESUMPTION THAT JESUS CAN HEAL, HE COULD HAVE ALSO PREVENTED THE DEATH OF LAZARUS,
YET THE DELAY CALLS HIS LOVE INTO QUESTION
• “HE DOES NOT SHOW LOVE BY EXEMPTING HIS FOLLOWERS FROM DEATH BUT BY BRINGING THEM
THROUGH DEATH INTO LIFE EVERLASTING THROUGH RESURRECTION
 RAISING LAZARUS FROM THE DEAD (11:1-46)
• CALLING LAZARUS CONFIRMS THE INTEGRITY OF JESUS’ CLAIM
• PRIMARY LEVEL OF SIGN’S MEANING, CHRISTOLOGICAL
• “I HAVE SAID THIS FOR THE SAKE OF THE CROWD STANDING HERE, SO THAT THEY MAY BELIEVE THAT
YOU SENT ME” (11:42)
• TO PORTRAY WHAT WILL HAPPEN IN THE FUTURE
• ANTICIPATES THE FINAL RESURRECTION
• SECOND LEVEL OF MEANING, CONCERNS THE BELIEVERS
• CORRELATION OF JESUS WORDS AND ACTION, SHOWS HE IS WORTHY OF TRUST, THAT CREATES A
RELATIONSHIP WITH GOD, WHO SENT HIM
• FAITH RELATIONSHIP RESULTS TO LIFE, LIFE EVERLASTING
 RAISING LAZARUS FROM THE DEAD (11:1-46)
• FRAME OF REFERENCES
• JESUS’ WORDS TO MARTHA
• CROWD WHO REPORTED HIM TO AUTHORITY AS MIRACLE-WORKER, SEEN AS POLITICAL THREAT
• PROMISING NATIONAL HERO
• BY RAISING THE DEAD, JESUS WOULD GAIN AN IMPRESSIVE POPULAR FOLLOWING
• EXPERIENCED EMOTIONS
• HAS OWN TIMETABLE
• NOT LIMITED BY CIRCUMSTANCES
• PRECIPITATES THE JEWISH LEADERS’ PLOT TO KILL JESUS
• FORETOLD IN 5:25;28 THAT THE DEAD WOULD HEAR THE VOICE OF GOD AND LIVE AND THAT
THOSE IN THE TOMBS WOULD HEAR IT AND COME FORTH
• IN REFERENCE WITH THE WESTERN REQUIEM MASS, A PRAYER FOR THE DEPARTED MAY HAVE
ETERNAL REST WITH ‘LAZARUS, ONCE POOR’
 JOHN PLOT
• PROLOGUE
• JESUS’ ORIGIN (1-5)
• JOHN THE BAPTIST (6-8) BEARS WITNESS TO JESUS
• RESPONSE TO JESUS (9-16) ACCOUNTS OF HIS ACCEPTANCE AND REJECTION
• RELATION TO MOSES (17-18) – PERSONS REVEAL GOD’S PURPOSE

• QUEST STORIES – SEEKING JESUS, ASKING FRIENDLY OR HOSTILE QUESTIONS ABOUT IDENTITY AND ALLIES
• MONOLOGUES AND DIALOGUES
• GEOGRAPHY: GALILEE AND JERUSALEM – CITY’S IMPORTANCE & CONFLICT WITH JERUSALEM AUTHORITY
• FESTIVALS – CELEBRATIONS OF GOD’S SAVING ACTS AND TO ANTICIPATE THE COMPLETION OF GOD’S
SAVING PURPOSE
• POWERFUL AND MARGINALIZED – LOW STATUS, POVERTY, DISEASE, GENDER
 CONCLUSION

• JESUS IS MORE THAN HEALER AND MIRACLE WORKER

• JESUS’ RELATIONSHIP WITH GOD
 BIBLIOGRAPHY
• BROWN, ROBERT. THE GOSPEL OF ST. JOHN AND THE JOHNNINE EPISTLES. 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.
• 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,
2ND ED. MINNEAPOLIS: FORTRESS PRESS, 2003.
• HTTP://CATHOLIC-RESOURCES.ORG/JOHN/OUTLINES-GOSPEL.HTM
 JESUS WALKS IN WATER

• THEOPHANY: A MANIFESTATION OF GOD

• POWER OVER NATURE
• JESUS’ ACTION CONFUSES THE CROWD
• LESS PUBLIC DIRECTED AT HIS DISCIPLES (6:19)
 HEALS THE BLIND

• RAISES QUESTIONS REGRADING HIS IDENTITY

 JESUS RAISES LAZARUS

• EXPERIENCED EMOTIONS
• HAS OWN TIMETABLE
• NOT LIMITED BY CIRCUMSTANCES