The Gospel of John

[RBerman]

This thread is an overview of the gospel of John. One of my life projects is to have a "bird's eye" view of every book of the Bible. We will go chapter-by-chapter, looking at large pieces to get a feel for the overall flow of the narrative. Discussion is encouraged, but debate is not. If someone says something with which you disagree, feel free to start a new thread devoted to that particular disagreement. This is also not a thread for any anti-Nicene insights you may wish to offer. (That ought to go without saying in the Christianity forum, but I'll say it anyway.)

John 1

John is a polemic book designed to be read by (or to) unbelievers, so they will believe. (John 20:31) As such, it contains not just history, but editorial commentary about the significance of the history. This is most evident in the striking way John begins not with the birth of Christ, but with a philosophical discourse about the relationship of Christianity to the world. Jesus is the pre-existent Word of God, who is co-eternal with the Father, (John 1:1), and who made the world (John 1:3) but was rejected when he came into the world. (John 1:5,10-11).

The actual narrative begins with John the Baptist (John 1:6-8, 19-28) denying that he is the Christ (the Messiah, the "anointed one" who would restore the Davidic throne). The day after denying his own Messiah-hood to the Pharisees, John points out Jesus (John 1:15, 29-34) as one whom John has previously baptized, and on whom the Spirit of the Lord descended, and who is the Son of God.

The following day (John 1:35-42) John, in the presence of his own disciple Andrew, points out Jesus again. Andrew and another of John's disciples spend the day with Jesus. Andrew fetches his brother Simon, whom Jesus promptly nicknames "Cephas," an Aramaic word roughly equivalent to "Petros" in Greek and "Rocky" (perhaps closer to "Pebbles," but that's a less common name) in English. "Simon" is a Hebrew name meaning "Listener," related to words like "Samuel" (meaning "listens to God") and "Shema" (the first Hebrew famous passage in Deuteronomy which says, "Hear, O Israel: The Lord is One...")

Interestingly, Andrew has a Greek name, meaning "manly." Hellenization (integration of Israel into Greek culture) had been in full swing for several centuries in Israel, interrupted by fits of nationalistic pride like the kingdom of the Maccabees. The Jews responded to Greek culture in several ways. The Pharisees defied Greek culture by strict Jewish religious observance. The Zealots were ready to pick up arms against the Romans at a moment's notice. The Essenes retreated to isolated enclaves. I'm not sure about the Sadducees; were they more collaborationist? Andrew's Greek name suggests that his father Jonah was more accomodating to Greek culture.

At any rate, the next day (John 1:43-51) Jesus is now the prime character of the narrative rather than someone John knows. Jesus recruits Philip (Greek: "horse-lover"), who in turn recruits his friend Nathaniel (Hebrew: "Gift of God") . Nathaniel is initially dubious about Philips' enthusiastic report that Jesus is the anointed one. Jesus displays supernatural knowledge about Philip and Nathaniel's conversation, and Nathaniel professes faith that Jesus is the Messiah: "You are the Son of God; you are the King of Israel." Jesus promises more miraculous signs to come, including "angels of God ascending and descending on the Son of Man," a reference to Jacob's dream of the ladder to heaven (Genesis 28:10-19) which was accompanied by a promise that God would prosper the line of Jacob.

At the end of the chapter, Jesus has four disciples: Peter, Andrew, Philip, and Nathaniel. They are leaving Bethsaida for Galilee, the northern end of Israel. (John 1:43)

[RBerman]

John 2

This chapter starts (John 2:1-11) with the wedding at Cana in Galilee. It's "on the third day," presumably starting with the day John the Baptist pointed out Jesus, rather than meaning three days after the previous story concerning Philip and Nathaniel. Jesus turns the water into wine so the party may continue. It was obviously not "non-alcoholic" wine, given the discussion about how the usual practice was to save the cheap wine for last. Why would you do that, unless you expected the guests to be so drunk they wouldn't notice?

John calls Jesus' wine miracle his "first sign." John uses that term a lot in his gospel, appropriate to his polemic purpose. The miracles are not primarily for their own sake, or even primarily for the benefit of those who are helped by them. The miracles are primarily signs pointing to Jesus as the Son of God.

Jesus' disciples, who at this point are just getting to know him, "put their faith in him." Jesus then goes to Capernaum (John 2:12), which from the Synoptic gospels we know became his base of operations during the Galilean ministry years. John doesn't tell us about Jesus' time in Capernaum, though. Instead, he skips an unspecified amount of time ahead, to Jesus' Passover trip to Jerusalem (John 2:13-25), where he clears the moneychangers from the temple. The Synoptic gospels show Jesus clearing the temple on "Palm Sunday" just before his crucifixion, which has led to debate as to whether Jesus cleansed the temple twice: Once at the beginning of his ministry (as John's order puts it) and at the end (as the Synoptics show). Or perhaps Jesus just cleansed the temple once, and one of the accounts (probably John's) is not in chronological order. It wouldn't pose an inerrancy problem for me if the gospel's vignettes of Jesus' life are not in strict chronological order, and I'm agnostic on the "one cleansing vs two" topic.

Also during the temple cleansing (John 2:18-20), the Jews demand a sign of his authority, and Jesus predicts his coming resurrection, cloaking the prophesy by calling himself "this temple." John editorially informs us (John 2:21-22) that Jesus meant his own body would be resurrected, and that the disciples didn't understand this until after the resurrection. John also tells us (John 2:17) that Jesus' zeal for cleansing the temple made his disciples think of Psalm 69:9, but it's unclear whether they thought of this at the time or only later.

The chapter ends with a final editorial (John 2:23-25) that although Jesus performed unspecified "miraculous signs" in Jerusalem which caused people to believe, Jesus still did not trust them, knowing their hearts. We'll see this again in chapter 4, when Jesus complains about those who only believe in him as long as the miracles keep coming.

[RBerman]

John 3

The text doesn't specifiy whereJesus is, but the next passage (John 3:1-21) is Jesus' night conversation with Nicodemus, who was a member of the Sanhedrin and presumably lived in Jerusalem. Nicodemus is impressed by Jesus' signs (see Chapter 2 for discussion of "signs"). Jesus tells Nicodemus how he can "see the kingdom of God" by being "born again" and "enter the kingdom of God" by being "born of the Spirit." Jesus compares himself to the bronze snake Moses made in Numbers 21: The people looked up at it, and they were saved from God's wrath. Jesus ends with a monologue similar to the start of John 1 about the cosmic conflict between light and dark, with the side of light being saved by believing in God's Son. We don't learn Nicodemus' response to all this.

Jesus leaves Jerusalem (John 3:22) for the surrounding countryside, where he baptizes people. John the Baptist and his disciples are nearby (John 3:23-36), and John instructs his disciples not to be jealous of the attention that Jesus is siponing off of John. Echoing Jesus' words to Nicodemus, John says that belief in Jesus as the Son of God is the way to be saved from God's wrath. There's a note of foreboding as the author editorializes that John the Baptist has not been put in prison...yet. (John 3:24)

Cumulative Summary:
John 1: Introduction. John the Baptist points out Jesus. Jesus gets four disciples.
John 2: Wedding at Cana. Cleaning out the temple in Jerusalem.
John 3: Nicodemus at Night. John the Baptist responds to Jesus' popularity.

[RBerman]

Great discussion so far, gang! Keep those insights coming! But seriously, does no one have any thoughts about the first three chapters of John? Anyway, pressing on...

John 4

This chapter picks up the "Jesus vs John the Baptist" discussion of the previous chapter, with the Pharisees too noting that Jesus is eclipsing John in popularity, "although in fact it was not Jesus who baptized, but his disciples." (John 4:2) It's not clear why, but the Pharisees' awareness of him somehow inspires Jesus to leave the Jerusalem area and return north to Galilee, crossing Samaria in the process. Most of this chapter (John 4:4-45) concerns Jesus' interactions with the Samaritan woman at the well. He displays supernatural insight into her life and deflects her attempts to turn the conversation into a "Jew vs Samaritan" religious debate when Jesus' observations get too personal. She believes in him and tells others, who come, and listen to Jesus, and believe.

When Jesus arrives in Galilee two days later, he meets many people who saw the miracles in Jerusalem mentioned at the end of John 2. They welcome him, but apparently in an annoying way, calling for more miraculous signs, because when a court official from Capernaum arrives to ask for healing for his sick son, Jesus upbraids everyone in earshot about their emphasis on his signs (John 4:48). This is probably in contrast to the Samaritans, who believed Jesus simply on the basis of his words (John 4:41). John editorializes that Jesus saw this as symptomatic of the way familiarity breeds contempt, so that prophets are not taken seriously among those who have known them for a long time (John 4:44). But Jesus does heal the court official's son, without even needing to go to Capernaum to do it. This is identified as "the second miraculous sign" in Galilee (John 4:54), with the first being at Cana in John 2.

[RBerman]

John 5

John skips ahead to "some time later" (John 5:1) when Jesus returns to Jerusalem. This interest in Jerusalem sets John's gospel apart from the Synoptics, which spend much more time on Jesus' Galileean ministry. Jesus heals a lame man by the pool of Bethesda (John 5:2-15). This passage has the famous textual issue of whether John declares that an angel would periodically imbue the waters with healing power only for the first person to enter them subsequently, or whether that was a scribal gloss.

The Jews complain that Jesus healed on the Sabbath. (John 5:16-18) Jesus defends his Sabbath work by saying that God is always working, so Jesus too is working. The Jews understood this as a claim of deityhood by Jesus, and they "tried all the harder to kill him." The rest of the chapter (John 5:19-47) is a monologue by Jesus about the authority relationship between the Father and the Son, ending with a condemnation of those who reject Jesus.. Rejecting Jesus means rejecting the Old Testament, which teaches about Jesus. As with Nicodemus, we don't learn the response of Jesus' listeners.

[RBerman]

John 6

Another break: "Sometime after this" on the far shore of the Sea of Galilee(John 6:1) Jesus miraculously feeds a crowd of "five thousand men," presumably including many women and children as well. They have been drawn, as usual, by his "miraculous signs." The time is around the following Passover (John 6:4).
Jesus hides so the crowd won't foment a rebellion with him as its putative king.

For unclear reasons, Jesus' disciples get in the boat back to Capernaum without him that night. Perhaps they were a decoy? The people were watching the boat carefully to see if Jesus got into it (John 6:22), and they find their own transportation back to Capernaum to look for Jesus the next morning (John 6:24). But in the meantime, Jesus walks on the water to join his disciples during the storm, which he calms. (John 6:16-21) This is the first "private miracle" in John, without crowds present, unless you count Jesus' supernatural knowledge of Philip in chapter 1.

When the crowds reach Jesus in Capernaum (John 6:25), he again criticizes their focus on his signs, as opposed to gaining eternal life. They ask what work to do for eternal life, and Jesus responds that "the work of God is this: to believe in the one He sent." This at least means that belief in Christ is the requirement for eternal life. From a Calvinist perspective, Jesus' response is also a double entendre: Belief in Christ is itself a work of God.

The crowds persist in their request for more miraculous bread but are disappointed when Jesus says he's the bread they really need. The Roman church makes much of Jesus "I am the bread of life" speech here, related it to the Eucharist, but it seems to me that Jesus is just playing off the crowd's fascination with bread, using it as a metaphor for the means to life which Christ himself satisfies most definitively: his own body, given for the life of the world (John 6:51). This is also the first of Jesus' several "I am the..." statements unique to John's gospel.

The people are also confused at Jesus' claim to have come down from heaven (John 6:38-42) since at least some of them knew him from Nazareth and considered Joseph to be his father. The crowd is quite unsettled by this freaky teaching, and the furor to make him king subsides. (John 6:60-70) But Simon Peter declares on behalf of the twelve core disciples (John only showed Jesus' gathering of the first four, back at the end of chapter 1) that they will not abandon Jesus, because they believe he is the Son of God and the way to eternal life. Jesus says that one of the twelve is actually a devil. John editorializes that Jesus is referring to Judas Iscariot.

Cumulative Summary:
John 1: Introduction. John the Baptist points out Jesus. Jesus gets four disciples.
John 2: Wedding at Cana. Cleaning out the temple in Jerusalem.
John 3: Nicodemus. John the Baptist responds to Jesus' popularity.
John 4: Samaritan woman. Royal official's son healed from a distance.
John 5: Lame man at Bethsaida. Jesus discusses his sonship with Pharisees.
John 6: Feeding 5,000. Walking on water. Bread of Life speech in Capernaum.

[RBerman]

John 7

Family drama. (John 7:1-13) Jesus' brothers want to know why, if Jesus is really a Messiah and presumably should be publicly active, he's been bumming around Galilee instead of doing public miracles in Jerusalem, the heart of the country. In particular, they dare him to go to the Feast of Tabernacles there. Jesus cites persecution and hatred of him. He does go to Jerusalem, but secretly. There he finds people whispering about him, but no one is brave enough to support him openly. Halfway through the Feast (John 7:14-24) Jesus breaks silence and goes to the temple not for miracles, but for talking. Jesus complains about his treatment at Bethsaida (John 5), when he was criticized for healing on the Sabbath. He points out that Moses permitted circumcision on the Sabbath, so surely healing is allowable too.

Jesus accuses the crowd of trying to kill him. This confuses them since they were just listening, but it does remind them that the Pharisees were after Jesus. Then they wonder why the Pharisees aren't grabbing Jesus now that he's out in public. Finally there's some sort of confrontation involving temple guards (John 7:30-32, 45-46) which Jesus defuses verbally. Jesus cryptically announces his impending departure. (John 7:33-36)

At the end of the feast (John 7:37-44) Jesus returns to the temple courts to offer the crowds "living water." John explains that Jesus means the Holy Spirit. The crowds debate whether Jesus, a Nazarene, can rightly fulfill the promises of King David, who was from Bethlehem. John does not resolve this riddle for the reader, which surprises me since his gospel omits the Nativity. Perhaps he expects his readers to already be familiar with the synoptic gospels; John talks about the Messiah without explaining the Messianic prophecies of the OT either.

The final scene cuts to the Pharisees, meeting the temple guards and upbraiding them for letting Jesus talk them out of arresting him. The Pharisees comment that only the rabble follow Jesus, and Nicodemus pipes up to defend Jesus as innocent until proven guilty.

[RBerman]

John 8

First, a controversial passage (John 7:53-8:11) due to the dubious textual evidence to support inclusion of this text in the Bible. It picks up the day after the Feast of Tabernacles ends. Jesus spends the night on the Mount of Olives, then returns to the temple courts for more teaching. The pharisees try to entrap Jesus with a woman caught in adultery; the man is curiously absent. Jesus does not condemn her but also intructs her to stop sinning.

The undisputed text continues with Jesus in the temple treasury (John 8:20) with his second "I am", which is "I am the light of the world." This continues the light vs dark theme (those who believe Jesus vs those who persecute him) prominent since chapter 1. Again Jesus predicts his imminent departure to an inacessible location, confusing the crowd. "Does he plan to kill himself? How will believing in him save us from our sins?" Jesus predicts that he will be "lifted up." Did the crowd understand that as a reference to crucifixion, at the time?

For the rest of the chapter (John 8:31-59), Jesus warns that descent from Abraham is insufficient grounds for salvation. Those who seek to kill Jesus (there's that theme again) are showing that their true father is the Devil. "The Jews" (the leaders or the crowd?) throw it back at Jesus: No, you're the demon here, and a Samaritan to boot! (Which was worse? Were there any grounds to call Jesus a Samaritan, or was it just frivolous slander?) Leaping off a reference to Abraham, Jesus claims to have existed prior to Abraham (and more, since he uses the phrase "I am," one of the key names of God in the OT). At that, an honest-to-goodness assassination attempt ensues, but Jesus escapes physically from the scene somehow.

[RBerman]

John 9

This chapter is one long story in three parts. It's apparently in Jerusalem since the Pharisees are present. Jesus' disciples point out a blind man and comment that his disease must be from someone's sin, whether his own or his parents' . Jesus says (John 9: 1-5) that actually the man is blind so that Jesus can heal him as a miraculous sign. This passage must be a hard pill to swallow for those who think that God doesn't intend human suffering for his own greater causes!

Jesus repeats his "light of the world" comment and then heals the blind man. His amazed neighbors show him to the pharisees, who harangue the poor man and try to get him to deny Christ as a man from God. (John 9:6-34) He is resolute, and they kick him out.

Jesus finds the man (John 9:35-41) and informs him that he (Jesus) is the Son of Man. That's the first appearance of that phrase in John's gospel, and John does not explain it. Some Pharisees overhear Jesus criticizing them to the formerly blind man.

Cumulative Summary:
John 1: Introduction. John the Baptist points out Jesus. Jesus gets four disciples.
John 2: Wedding at Cana. Cleaning out the temple in Jerusalem.
John 3: Nicodemus. John the Baptist responds to Jesus' popularity.
John 4: Samaritan woman. Royal official's son healed from a distance.
John 5: Lame man at Bethsaida. Jesus discusses his sonship with Pharisees.
John 6: Feeding 5,000. Walking on water. Bread of Life speech in Capernaum.
John 7: First attempt to arrest Jesus in Jerusalem.
John 8: Woman caught in adultery. Descent from Abraham insufficient. "I am."
John 9: Healing the blind man.

[RBerman]

John 10

Jesus' conversation with the formerly blind man continues (John 10:1-18) with the "I am the good shepherd" speech, which confuses (John 10:6) and divides (John 10:19-21) his audience. How can Jesus be crazy when he clearly healed this blind man?

John also groups here another speech Jesus gave in Jerusalem at Hannukah-time about being a shepherd. (John 10:22-30) This one drives the crowd over the edge when Jesus claims to be one with God (John 10:31-39). Jesus cites Psalm 82 as precedent for talking that way, but even an appeal to his miracles doesn't stop some subset of the crowd from trying to harm him. Jesus escapes and gets a warmer reception in the countryside (John 10:40-42).

[penguinfan]

What is your opinion of the meaning of John 10:16?

[RBerman]

(Falls over) a response ?!?!

What is your opinion of the meaning of John 10:16?

John 10:16

And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

I think this is probably a reference to the coming inclusion of Gentiles into the church. That's not been a major theme of John so far, except for Jesus' positive experience among the Samaritans in John 6.

What do you think that verse means?

[penguinfan]

I definitely agree with your view. I just never studied the verse, let alone an entire gospel, to be sure that that was the likely interpretation of the passage.
I remember reading this article a while ago when I was trying to study the passage:
http://www.thercg.org/questions/p012.a.html

The author (a Mormon and therefore has his own religious reasons for believing that the lost sheep are the 10 lost tribes of Israel) makes a pretty compelling argument, at least for a layman such as myself - hence the reason I asked you.

I would say that John 12:32 pretty much the clincher for me that Jesus is referring to all peoples in the earlier passage. I am sorry I can't contribute too much to your thread, but I enjoyed reading it. If you ever have time, I would definitely like to read more on your views of what the Gospels say about the inclusion of Gentiles. Many have argued that Paul was responsible for Gentile conversion - with Jesus saying that he had come only for the house of Israel and all. But, right now I am really rambling on your excellent thread.
Thanks.

[RBerman]

Yeah, the Mormon interpretation of this verse only makes sense if one has already accepted the Book of Mormon and Doctrines and Covenants as gospel. I don't, and nothing in the Bible itself makes me think Jesus was talking about a lost tribe of Israel that migrated to North America. As far as the "Paul was responsible for Gentile conversion," it's pretty clear in Acts that Paul was indeed used by God for that purpose, but so were Philip (Acts 8) and Peter (Acts 10-11), albeit earlier and to a less dramatic degree. But Jesus did tell his disciples (Matthew 28) to evangelize not only in Jerusalem and Judea, but also in Samaria and the ends of the earth, so I don't believe that Jesus didn't intend the gospel to include Gentiles eventually.

John 11

Most of this chapter (John 11:1-44) concerns the resurrection of Lazarus, who lived in the Jerusalem suburb of Bethany with his sisters Mary and Martha. John assumes (John 11:2) that we have heard of Mary before-- you know, the lady who washed Jesus' feet with her hair (Luke 7:36-39). Also the Mary who sat at Jesus' feet while her sister Martha did all the hostessing (Luke 10:38-42). Once again, John seems to assume we have already read Luke.

Anyway, Jesus has apparently left Judea again, so he's probably in Galilee when he gets word that Lazarus, brother of Mary and Martha, is deathly ill. As with the blind man, Jesus declares (John 11:4) that the man's suffering will lead to the glory of God. Jesus also makes another comment about the struggle between the light and the dark. Jesus' disciples, especially Thomas 'Didymus' (Greek and Aramaic respectively for "The twin"), are still worried about the death threats, but after waiting a couple of days, Jesus goes to Bethany. Jesus tells Martha that "I am the resurrection and the life," and Martha responds that she knows Jesus is the Messiah and the Son of God. Is there a distinction between "Messiah" and "Son of God" for her? No one has actually defined the latter term, at least in John's gospel. But John has called Jesus both "Son of God" and "Son of Man."

Mary's response is less measured. She throws herself at Jesus' feet weeping and, in a moment of faith possibly mixed with accusation, tells Jesus that Lazarus died because Jesus wasn't here. Jesus too weeps. Then they go to the burial cave and remove the stone doorway. We get the privilege of hearing Jesus' prayer to the Father; that's God talking to God, which is kind of mind-blowing. Jesus thanks the Father for an opportunity to prove his claim of heavenly origin, and then Jesus calls Lazarus out from the grave.

This was apparently quite a public spectacle. Many believe, but a few tattle to the Pharisees (John 11:46-53), who redouble their intentions to assassinate Jesus. The high priest even makes an ironic comment about one man dying for many. He means that Jesus needs to die so the Romans don't crack down on the Jews again, causing widespread killing. But John informs us (John 11:51-52) that this was actually an unwitting prophecy about Jesus' atoning death for all the children of God, within Israel and outside it. The latter is probably a reference to Gentile conversions to Christianity, though it's vague enough that someone might conclude it just refers to Jews living outside of Israel. The whole scene is also an interesting window into how prophecy can work without the knowledge of the prophet. We can't read the Bible and assume that the text only means what it would have meant to the prophet. The Holy Spirit doesn't work that way, it would seem.

Evidently the Pharisees actually do something with their murderous intentions, because Jesus is driven into hiding (John 11:54-57) for a while, and the question on everyone's mind becomes: Will he dare show up in Jerusalem at Passover this year?

[RBerman]

John 12

At Passover, Jesus returns to Bethany, now identified as the home of "Lazarus whom Jesus raised from the dead." This suggests to me some passage of time between the authoring of chapters 11 and 12; someone reading straight from 11 to 12 doesn't need to be reminded who lives in Bethany, or what Jesus did for Lazarus. Lazarus' sister Mary anoints Jesus' feet with oil, arousing Judas Iscariot's ire. John explains that Judas wanted to sell the oil instead so he could steal the money from Jesus. This appears to be a different act by Mary than the foot cleaning mentioned previously (John 11:2 referencing Luke 7:36-39) at the home of a Pharisee. The Pharisees realize (John 12:9-11) they'll have to kill Lazarus to complete their plans against Jesus; he's too visible a sample of Jesus' power, and he's drawing a crowd.

The next day is Palm Sunday (John 12:12-19): Jesus' entry into Jerusalem as the crowds shout a verse from Psalm 118, a song of victory over one's foes. The Psalm talks about a festal procession to the temple carrying boughs, and the people follow suit, waving palm branches. John also tells us that Jesus fulfills Zechariah 9's prophecy of delivering king who rides a donkey, but his disciples didn't think of that passage at the time.

Some Greeks ask to see Jesus (John 12:20-36), who warns of his upcoming death and the danger awaiting his followers, but also the reward. God speaks from heaven for the second time, the first being in John 1. Jesus declares the voice was for the benefit of the crowd and again predicts that he will be "lifted up." The astute crowd asks how the Messiah can die, when he's supposed to rule forever. Jesus cryptically answers with another "light vs dark" discussion.

We then learn (John 12:37-43) the varied reactions to Jesus' "miraculous signs." Is this a reference to other undocumented miracles? It's been a while since John gave us a new sign. John explains that the unbelief of the many was a fulfillment of Isaiah 6 and Isaiah 53, where God is not believed, and that "Isaiah said this because he saw Jesus' glory and spoke about him." Good example of how John talks about Jesus as God.

The chapter ends with another short speech from Jesus (John 12:44-50) about being the light, God's representative, who must be believed if judgment is to be averted.

Cumulative Summary:
John 1: Introduction. John the Baptist points out Jesus. Jesus gets four disciples.
John 2: Wedding at Cana. Cleaning out the temple in Jerusalem.
John 3: Nicodemus. John the Baptist responds to Jesus' popularity.
John 4: Samaritan woman. Royal official's son healed from a distance.
John 5: Lame man at Bethsaida. Jesus discusses his sonship with Pharisees.
John 6: Feeding 5,000. Walking on water. Bread of Life speech in Capernaum.
John 7: First attempt to arrest Jesus in Jerusalem.
John 8: Woman caught in adultery. Descent from Abraham insufficient. "I am."
John 9: Healing the blind man.
John 10: Jesus the shepherd
John 11: Lazarus
John 12: Triumphal Entry