Michael Labahn, «Between Tradition and Literary. Art. The Use of the Miracle Tradition in the Fourth Gospel», Vol. 80 (1999) 178-203

An examination of the miracle stories in the context of the fourth gospel shows that the Evangelist, using different literary techniques, presents his tradition as an important part of his narrative. The Johannine signs are closely linked to the context and by no means subordinate to the other literary genres. By means of the signs basic reactions to the eschatological event of the coming of the Son of God are pointed out. Through the encounter with the revealer represented in the text possible readers are invited to accept him as a pledge for eternal life.

scheme can be developed on the basis of the miracle stories in John 2 and 4. John 11 is a variation of this scheme. A further step in this literary scheme is the continuing confidence in the miracle worker (2,5; 4,49; see also 11,21.31) which is important for the ongoing narrative. Therefore I want to propose a fourfold structure:

        The pattern serves the theological interpretation of the miracle stories and their integration into the narrative unit of the gospel. It puts the miraculous action of Jesus into intimate connection with his sending by his Father⁶⁸. The one who is in a close relation with the Father (cf., e.g., 1,18; 10,15.30.38; 14,9) decides what to do. It is not the request of any person or any situation that forces the action of the revealer. He rather works according to his own and his father’s will. It is also hardly by chance that this scheme was used with both the first two miracles as well as with the last miracle. The miracles are a legitimate part of the depiction of the eschatological revelation of the incarnate logos in history. They show the doxa of the revealer as a doxa that stems from the Father. They are, however, only understood in the right way when they are not misinterpreted in an earthly way. So John 2,1-11 and 4,46-54 also carry a polemical and pastoral component by rejecting a misunderstanding of the signs that could have been provided by the massive miracle tradition of the Johannine circle. Jesus’ signs can be understood correctly only in overall connection with his sending by his Father.