The Supreme Σημεῖον of Jesus' Death-and-Resurrection in the Fourth Gospel (original) (raw)

This thesis argues that Jesus' death-and-resurrection is the supreme σηµεῖον in the Fourth Gospel (FG). By focusing on the present text of the Gospel, without regard to questions of tradition and redaction, the above proposition is discussed and defended in three steps. Firstly, an analysis of the seventeen occurrences of σηµεῖον in FG demonstrates that the word's meaning and referent cannot be limited to the miraculous activity of Jesus. A Johannine σηµεῖον pertains broadly to any deed of Jesus viewed from the perspective of its function of revealing Jesus as the divine Messiah and Son of God. In this context of broad meaning and reference, the crucifixion-and-resurrection-arguably the greatest complex deed of Jesus-is the supreme σηµεῖον. Secondly, an analysis of five important and significant Johannine themesnamely δόξα, ὕψωσις, ἔργον, ὥρα, and πίστις-lends strong support for the thesis. As regards δόξα, it is clear that the function of the σηµεῖα is to reveal Jesus' and the Father's glory (2:11; 11:4, 40). This is precisely what the crucifixion-andresurrection did supremely, so that the Fourth Evangelist (FE) can describe it as the glorification of the Son of Man (12:23). From this perspective, the cross-andresurrection may be described as the supreme σηµεῖον. As regards ὕψωσις, FE employs it to paradoxically describe the crucifixion as the exaltation of Jesus. Thus, it overlaps with δόξα. Part of the investigation of ὕψωσις is a brief consideration of σηµαίνειν, which FE consistently and exclusively uses to refer to the manner of Jesus' death (12:33; 18:32; cf. 21:19). In connection with the typological use of Num 21:8-9 in John 3:14, FE's use of σηµαίνειν appears to be a subtle indication of the view that the crucifixion is the supreme σηµεῖον. As regards ἔργον, it is clear that the cross-and-resurrection is the consummation of Jesus' ἔργον. On the basis of the overlap and near-equivalence of ἔργον and σηµεῖον, it may be concluded that the cross-and-resurrection is also the culminating σηµεῖον. As regards Jesus' ὥρα, it describes the cross-and-resurrection as the "hour" of Jesus' glorification and vi risen Lord. These appearances, individually and collectively, establish for the witnesses and the readers the reality of Jesus' resurrection. The fundamental point is that the one who was crucified is now alive again. Thus, the supreme σηµεῖον is not the cross alone, viewed in isolation. Apart from the resurrection, the crucifixion cannot be a positive σηµεῖον for Jesus. By the same token, the resurrection presupposes the death of Jesus. Together, they constitute the supreme