Sign

Occurrences in Scripture

In the Old Testament, God gives Moses signs so that the people will believe him: his rod becomes a serpent, and his hand becomes leprous and is then restored (Exodus 4:1-9). Isaiah announces to King Ahaz the sign of a virgin bearing a son (Isaiah 7:14). Matthew 1:22-23 applies this passage to the birth of Jesus.

In the Synoptic Gospels, when the Pharisees and scribes demand a sign, Jesus replies that no sign will be given except "the sign of the prophet Jonas" (Matthew 12:38-41). The Gospel of John calls the turning of water into wine at Cana the first sign (John 2:11; KJV: "This beginning of miracles"). John also states that the purpose of the book is that, through the signs, readers might believe that Jesus is the Christ (John 20:31). The Book of Acts likewise calls the works done by Jesus and the apostles "signs" (Acts 2:22; 2:43).

Terminology and Background

The Hebrew word ot means a mark, token, evidence, or portent. It is also used for signs that call a covenant to remembrance, such as the rainbow (Genesis 9:12-13), circumcision (Genesis 17:11), and the Sabbath (Exodus 31:13). The Septuagint usually renders this word with the Greek sēmeion. The New Korean Revised Version (Gaeyeok Gaejeong) translates it, depending on context, with terms meaning "sign," "token," "portent," or "evidence."

The term "sign" focuses less on the astonishing character of an event than on what the event points to. For this reason Scripture often pairs it with "wonder," a word denoting an astonishing event, in the phrase "signs and wonders" (John 4:48).

Meaning Across Scripture

In the Gospel of John, signs are evidence that reveals who Jesus is. Nicodemus, having seen the signs, confesses that Jesus is a teacher come from God (John 3:2). Yet Jesus also rebukes those who will believe only if they see signs (John 4:48). Some did not believe even after seeing many signs (John 12:37). The raising of Lazarus is commonly read as the climax of the signs performed during Jesus' public ministry. After this event the council plots to put Jesus to death (John 11:47-53).

The Synoptic Gospels warn against demanding signs in unbelief. "The sign of Jonas" is commonly interpreted as referring to the death and resurrection of Jesus. The New Testament warns that in the last days false christs and the Antichrist will also show signs (Matthew 24:24; 2 Thessalonians 2:9; Revelation 13:13-14).

Interpretation and Debates

• Whether signs continue: Cessationism, as held in the Reformed tradition, maintains that signs and wonders served to confirm the gospel in the apostolic age (Hebrews 2:3-4). It therefore understands such miraculous gifts to have ceased after the apostolic era. Pentecostalism and the charismatic movement hold that signs continue today and frequently cite Mark 16:17-18. The passage containing these verses, Mark 16:9-20, is known to be absent from some of the oldest manuscripts, which makes its interpretation a matter of debate.
• The scope of the seven signs: The Gospel of John itself does not number the signs as "seven." Accordingly, interpreters differ somewhat on what to include among the seven signs of John's Gospel.
• Sacraments and signs: Presbyterian and Reformed churches, following the Westminster Confession of Faith, describe the sacraments as "signs and seals" of the covenant of grace. Paul likewise calls circumcision "a seal of the righteousness of the faith" (Romans 4:11).

In the Korean Church

At revival meetings and divine healing services, the expression "faith followed by signs and wonders" is frequently used. At the same time, many sermons cite the words "An evil and adulterous generation seeketh after a sign" (Matthew 12:39) to warn against a faith that pursues signs alone. The phrase "For the Jews require a sign" in 1 Corinthians 1:22-25 is quoted in the same vein.