The Seven 'I AM' sayings of Jesus in Johns Gospel

John's Gospel is very unique; as one flips through the pagers there is a notable, interesting precedence as far as ‘I AM’ sayings are concerned – the use of ‘I AM’ just captures attention. Moreover the grammatical form of ‘I AM’ sayings are very unusual, making them exceptional – as a matter of fact, they standout.

Alister McGrath in his book titled: An introduction to Christianity, states:

‘John’s Gospel is noted for a number of reasons, including the seven “I AM” sayings which are found on the lips of Jesus in this Gospel alone’.[1]

He continues to say that, ‘Each of the sayings pick up some major themes from the Old Testament’.[2]

Background

It is of great importance to know the background of the phrase, ‘I AM’, before we go any further, this will enable us understand more vividly what Jesus meant when he assumed the use of the same while here on earth.

The first use of the phrase, ‘I AM’ is found in Exodus 3:14.

Moses had an encounter with God; amazingly, he revealed to him his intention to deliver Israel from Egypt. More so, that he – Moses – would take an active role in God’s intended deliverance. Exodus 3:1ff. Moses is not ready to comply at first with God’s intention, though later on, he does after the assurance that God would go with him. Nonetheless, he still needs to know what he would answer the Israelites should they ask for the name of the God that sent him to them Exodus 3:13.

In Exodus 3:14, God said to Moses, “I AM WHO I AM.” And He said, “Thus you shall say to the children of Israel, ‘I AM has sent me to you.’”

I AM; In Hebrew means, to exist i.e. be or become…Therefore, this name with which God revealed himself to Moses, reveals who God is – his real being and his self-existence; it also denotes his eternity, immutability, constancy and faithfulness in fulfilling his promises.

It also includes all times; past, present, and to come; It carries with it the sense of unchanging - not only I am what I am at present, but I am what I have been and shall be what I am. Thus, this is the name Moses is to tell the Israelites should they ask him.

Herewith, I AM is the name of the living God as revealed to Moses, who in turn, revealed it to the Israelites. Things were not any different during the times of Jesus – the name I AM was understood the same by the Jews – they knew that it was God’s. This therefore, explains why the Jews had great trouble with Jesus upon assuming the use of God’s name.

I am the bread of life (John 6:35)

In biblical times bread was the staple food, a synonym for food itself and even the symbol for that which in any way might sustain physical life (Deut. 8:3). Paradoxically, the ordinariness of the bread is the basis of it extraordinary importance in the Gospel.[3]

By claiming – ‘I am the bread of life’ – Jesus is clearly revealing who he is – in this case, a sustainer of life.  Notably, this is one of the seven I AM sayings in the forth gospel and the first of its kind.

This pronouncement was extremely startling to the crowd; they had just received loaves of bread and fishes from Jesus which was a miraculous provision. Most surprising to them it seems, the man through whom they had received literal bread and fishes, is now saying that he is the bread of life – seemingly, Jesus is offering himself in place of the loaves and fishes which they had come to seek. John 6:24, 26.

In Matthew 26:26; Mark 14:22; and Luke 22:19, Jesus uses bread as the symbol of his body in the Lord’s Supper which is nothing like him turning or being the real bread.

As Jesus continued with his teaching on bread in John 6, the discussion turns from the quest for bread and the Messiah to the quest for eternal life. This involves the contrast between the ordinary physical life which is sustained by loaves of bread, and eternal life which is sustained by Jesus – a new quality of life, purpose and life beyond the grave.

Jesus also speaks of manna that the Israelites ate in the wilderness – the crowd equates or requisites manna as bread from heaven, to them, it became a symbol for the law (John 6:31, 49, 58)

When Jesus identifies himself as the bread of life he claimed that he, rather than the Law, was the source of eternal life. This argument reflects and even points out at the conflict that ensued and in particular when he stressed on the necessity of eating the true bread – Jesus’ body and drinking his blood, the true drink.[4]

The writer’s main focus upon the use of bread is on the salvation that comes through belief in Jesus even though he draws our attention to the salvation which is through his(Jesus’) death. Moreover, from Jesus’ discourse on the subject of bread, there is no doubt whatsoever – only those who believe in him and his death find the fulfilment of their quest for life – in this sense – eternal life. (See John 6:26, 29, 35-36, 40, 47, 63)

I am the light of the world (John 8:12; 9:5)

Light is very important to us – it is that by which we see things or objects clearly. The natural light, for instant that of the sun, enables us to know the form, the distance, the magnitude, and the relation of objects – it also prevents us from the dangers which result from darkness. 

Light, in other words, can be termed as knowledge or illumination – it is quite obvious that, that which enables us to discern our duties, that which saves us from the consequences of ignorance and wrong, is knowledge. But, that doesn’t mean that everyone would embrace this truth, many at times humanity live their lives in ignorance notwithstanding the vast amount of knowledge available to them.  On the same filament, God spoke through Prophet Hosea saying that my people perish for lack of knowledge. Even so, not that there was no knowledge but because they rejected it – the knowledge they rejected was that of God...Relationship with him (Hosea Ch. 4 but take a note of verses1&6)

In Ephesians 5:13 the writer states, “But all things that are exposed are made manifest by the light, for whatsoever makes manifest is light.”

In Isaiah 8:20 and 9:2, the Messiah was forecast as the light of the world.

In John’s prologue, the writer spoke of the Light, as a matter of fact, he spoke so vividly about Jesus – he said that he was the true Light which gives light to every man coming into the world. Herewith, Jesus is said to be the true Light – he is not false and cannot therefore, lead astray (John 1:9)

Reading Isaiah 60:1; Matthew 4:15-16; John 12:35-36 and John 12:46, one thing is evidently clear – LIGHT – notably, the latter states “I am come a light into the world, that whosoever believeth on me should not abide in darkness.” (KJV)

Herewith, Jesus is the teacher of humankind and whoever accepts his teaching will never remain in the dark – seemingly, without Jesus, all are in the dark. Albert Barns in his book titled: Barn’s Notes on the New Testament, states: ‘darkness in the Bible commonly denotes ignorance, guilt or misery’.[5] Consequently, Jesus came to an ignorant, guilty and miserable world to enlighten it. John 9:5, says, “As long as I am in the world, I am the light of the world.”

Jesus lived his teachings, he was an example to all humanity – Just as the sun shines, even while it sinks to the west, so was he – His light shone all through even at his death and still shines to date. 

 Moreover, he shed his rays as far as the moral world was concerned. Having lived an upright, sinless and perfect life, he set an example to all. Thus, not only through his teaching was he the light but through the example he set forth by his lifestyle.

I am the door of the sheep

 In John 10, Jesus spoke of the door whereby he gave an explicit description of himself as the door – the door for the sheep by which they enter. He revealed that he is the legitimate door of access into the fold.

According to Herman N. Ridderbos, John 10:7- 8 reveals that Jesus

With great possible emphasis and openness, removes all doubt about his intent by saying, “Truly, truly, I say to you, I am the door of the sheep.” He repeats this saying without “of the sheep” in verse 9.

In the light of verses 1, 2 and 8a, “of the sheep” apparently means the door that gives access to the sheep and by which the shepherd, unlike the thieves and robbers, enters the sheepfold.[6]

In the light of the above, it is only those who enter through the door will have life in abundance (See John 1:4; 3:16; 5:21-44) – bearing in mind, that it is only Jesus door and mediator between God and humanity. On same thread, Wayne Grudem says that

Because we were alienated from God by sin, we needed someone to come between God and ourselves and bring us back to him. We needed a mediator who could represent us to God and who could represent God to us. There is only one person who has ever fulfilled that requirement: “There is one God and there is one mediator between God and men, the man Jesus Christ” (1 Tim. 2:5).[7]

I am the good shepherd

In John 10:11, Jesus claims to be the good shepherd; his genuine concerned was and still is that of the sheep under his watch. This is unlike a hired shepherd –whose main concern is that of self and not the sheep under his watch. The good shepherd owns the sheep as his own, herewith, he gives his life for them, exposing it to danger and doing whatever it takes to secure their safety. He provides for them by leading them to green pastures and besides still waters; he does not lose any of them and should one stray, he seeks after it (Read Psalm 23, Luke 15:1-7)

David was a great example of a good shepherd – he endangered his own life for the sake of his father’s sheep (see 1 Samuel 17:33-37) – hence, a prototype of Christ himself. On the other hand Jesus demonstrated his ultimate ‘shepherdhoodness’ by loving and caring for the sheep; laying down his own life for them – he gave his own life so willingly – he died on the cross as a result.  

I am the resurrection and the life (John 11:25)

As one reads through Jesus’ discourse on resurrection – evidently Martha did not think that it was anything immediate; she thought that his brother Lazarus would rise again in the future. However, in Jesus’ own perspective, resurrection is identified with his own person. Notably, he does not say, I raise the dead or I perform resurrection, but rather he says, “I am the resurrection and the life.”

Clearly, true life is in Christ; in him alone, there is everything that is essential to life. Undoubtedly, Adam and Eve had access to life in its fullness before their disobedience to God’s command – they enjoyed life in its original form and its maintenance, they knew no trouble at the time – death was not something to worry about. Nevertheless, the same kind of life is available to everyone who believes in Jesus and who has a union with Him. Every true believer is in reality and forever insulated from eternal death (John 11:25)

I am the Way the Truth and the Life (John 14:6)

 

Jesus’ disciples were troubled by the thought of being separated from him. Seemingly, though they had been with him, they were ignorant of where he was going or else it never dawned to them what he meant when he said, “and where I go you know, and the way you know.” (John 14:4) Thomas’ statement in verse 5 of John is a clear indication that they did not understand what he meant. The same also shows that they were ignorant of who the way and the life was despite the fact that they had been with Jesus long enough.

That notwithstanding, Jesus being the perfect revelation of God the Father; he manifested all the divine realities through his being and character. He was the embodiment of all that humankind ought to know and believe of God.

Marvin R. Vincent in his book titled, Word Studies in the New Testament states:

I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for.[8]

I am the true vine (John 15:1)

 Albert Barnes in his commentary on the whole bible says;

When Jesus says he was the true vine, perhaps the allusion is to Jeremiah 2:21. The word “true,” here, is used in the sense of real, or genuine. As a consequence, Jesus gives what is emblematically represented by a vine. The point of the comparison or the meaning of the figure is that a vine yields proper juice and nourishment to all the branches, whether these are large or small. All the nourishment of each branch and tendril passes through the main stalk, or the vine, that springs from the earth. Therefore Jesus is the source of all real strength and grace to his disciples. He is their leader and teacher, and imparts to them, as they need, grace and strength to bear the fruits of holiness.[9]

Obviously, the branches cannot survive without being enjoined to the main stalk – cut the branch from its main source and what you are left with is a lifeless branch. Jesus paints a vivid picture in his audience’s mind – presumable, all those who were present at the time, were well acquainted with vine trees. Therefore, they must have drawn a great lesson out of Jesus’ discourse.

Obviously, it is only by abiding/remaining in the main stalk that the branches continue being useful and productive.  The same is true, according to Jesus, his disciples would continue being useful and productive if only the continually abide in him – the true vine, the main stalk and in fact, he is their only source of life and all nourishment.

Reference

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[1] Alister E. McGrath: An Introduction to Christianity, Illustrated Edition, ( Malden, Massachusetts: Blackwell, 1997), 63

[2] McGrath: An Introduction to Christianity,  67

[3] Joel B. Green, et al: Dictionary of Jesus and the Gospel – A Compendium of Contemporary Biblical Scholarship: (IVP; 1992), 83

[4]Green, McKnight, Marshall: Dictionary of Jesus and the Gospel, 86

[5] Albert Barnes: Barnes’ Notes on the New Testament 8^th Edition ;( Grand Rapids, MI: Kregel Publication; 1962), 264

[6] Herman N. Ridderbos: The Gospel according to John; A Theological commentary (Grand Rapids, MI; Wm. B. Eerdmans, 1997), 365 

[7] Wayne Grudem: Systematic Theology: An Introduction to Biblical Doctrine (Leicester; IVP-1994)  541

[8] Marvin R. Vincent: Word Studies in the New Testament, ( Grand Rapids, MI; Wm. B. Eerdmans, 1957), 241

[9] Barnes: Barnes’ Notes on the New Testament, 337

This is Fascinating...We have a Father! (Sermon on the Mount, Matthew Ch. 5-7)

It is absolutely fascinating to note how many times Jesus used the phrase “Your Father” in his Sermon on the Mount.  Perhaps you have never been keen on that when reading through the sermon as recorded in the gospel of Matthew (Chapters 5-7)

Below are just but sections of verses where the word “Your /Our Father” appears throughout the sermon:

1.      ...glorify “your Father” in Heaven (Matthew 5:16)

2.      ...may be children of “your Father” in heaven (Matthew 5:45)

3.      ... “your” heavenly “Father” is perfect. (Matthew 5: 48)

4.      ...from “your Father” in heaven. (Matthew 6:1)

5.      ...Then “your Father,” who sees what is done in secret... (Matthew 6:4)

6.      ...and pray to “your Father”, who is unseen. (Matthew 6:6)

7.      Then “your Father,” who sees what is done... (Matthew 6:6)

8.      ...for “your Father” knows what you need before you ask him (Matthew 6:8)

9.      “Our Father” in heaven, hallowed be your name... (Matthew 6:9)

10.  ... “your” heavenly “Father” will also forgive you. (Matthew 6:14)

11.  ... “your Father” will not forgive your sins. (Matthew 6:15)

12.  ... “your Father,” who is unseen; ... (Matthew 6:18)

13.  ...and “your Father,” who sees... (Matthew 6:18)

14.  ... yet “your” heavenly “Father” feeds them. (Matthew 6:26)

15.  ...and “your” heavenly “Father” knows that... (Matthew 6:32)

16.  ... “your Father” in heaven give good gifts to those who ask him. (Matthew 7:11)

The words “your Father” appear 15 times in the sermon, while “our Father” is used once.
Interestingly, Jesus concludes his sermon by referring to the same Father as his Father.  

The Question you may ask yourself is, “why would Jesus repeat such phrase so many times in a sermon?

Even so, take a Note: Jesus identifies himself with the same Father only once throughout the sermon whereby he says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of “my Father” who is in heaven (Matthew 7:21)

It must be said that no matter how someone may want to look at it; without a doubt, the gist and the focus of Jesus’ sermon is on His audience. Even so, the repetitive use of the words “Your Father” is meant to put emphasis on who their Father is. On the face of it, Jesus was much interested in his audience grasping the truth that indeed, God the Father, was their Father.

In wrapping up the sermon, it was as if  Jesus was saying, “the one whom I have been referring to as your Father, He is equally my Father.” Thus, they shared the same Father; how awesome is that! 
And just to take you back – there is the use of the words “Our father” which as noted earlier are used once in the sermon. Apparently, Jesus used the same as He taught his audience on how to pray...!

Clearly, He was interested in his disciples relating to God the Father as their Father.
Captivatingly, Jesus elevates God the Father far above human Fathers – in fact, Jesus reveals that the Father He is referring to is perfect and though unseen, He sees, hears and thus, answers.

The good news is that the same Father, whom Jesus so passionately talked about to his audience, is your/our Father now! Yes! That is true whether you feel it or not, embrace it or not – the truth can’t change.

Thus, you can confidently confess, “God Is My Father.”

EXISTENCE OF HOMOSEXUALS IN KENYA A BITTER PILL TO SWALLOW

For centuries, the subjects of homosexuality/homosexuals and same sex marriages have posed grave ethical dilemmas in most societies, even to date. For instant, in Kenya, it is almost a taboo to talk about the subject as recently witnessed in different quarters even among elected members of parliament. 

It was stunning to watch parliaments proceedings being mired by protest when nominated MP Millie Odhiambo claim that there were some gays and lesbians among the honourable members of parliament. Apparently, she had stated that according a research report...15% of Kenyans are gays and lesbians. She went ahead to insinuate that there are members of parliament who are of the same orientations. 

Her claims infuriated other members causing a stir that nearly stalled the transaction of business at hand in the house. The situation led to her being sanctioned to leave the house before any business could continue.

Previously, there has been protests witnessed from some Religious and political leaders especially those who were opposed to the referendum that led to the promulgation of the Kenya’s new constitution.  Their reason for opposition and protest was based on the argument that the new proposed constitution gave room for same sex unions among other ills!

Moreover,  in recent times, we have had more protests coming mainly from those who were opposed to the nomination of the new chief justice and deputy chief justice. Those protesting were speculative of the nominees’ sexual orientations or their stand in relation to the above subject.

These protests just show how homosexuality or homosexuals are viewed among different people and although the subject may seem a taboo in Kenya and other parts of the world; it may never die away. As a matter of fact, the moral principles of sexuality and gender have dominated public arena for so long in different parts of the world. Even up to date, sexuality concerns are in a substantial state of confusion both inside and without the Church and other Religious circles. This is a subject that has divided most Christians, including traditional denominations, politicians and the society at large in various parts of the world. 

The society in Kenya like many others in Africa and other parts of the world are so indifferent, touchy and unwilling to openly talk about homosexuality/homosexuals/gays and lesbians. This is despite the fact that those who identify themselves as such exists among us...some are our brothers, sisters, relatives, sons, daughters and friends.

Worst still, is that, those who have stood to defend the rights of the above groups in our society have been labelled different names. The same is true for those who have stood to condemn gays and lesbians; they have equally been labelled and even castigated by different people and other organizations.

It only begs for some serious questions...Are gays and lesbians human beings? Do they deserve acceptance and love in the society? Or do they deserve rejection and even stoning to death? Should they be condemned and treated like the outcasts of the society? If you had a brother, sister, relative, son or daughter who is gay or lesbian...what would you do? Deny them any basic human rights? Think critically about it even as you answer these questions!

Sexual Morality

According to L. S. Cahill, ‘for humanity, “sexuality” is “morality,” It is part of our expressing, for good or ill, relationship to the material world, to other life forms, to self and to the other persons, including God.’ 

Now, if Cahill’s argument above is true, then it must be said that morality in our society today seems very elusive, this is attributed to the fact that different people have different definitions as to what they consider morally upright or skewed.

That notwithstanding, judging from the Bible’s point of view as opposed to secular, there are extremely varying opinions especially when we talk about sexual orientations and sexual behaviour. 

Critically, when we look at our subject in the light of biblical teachings, we ascertain that they are opposed and even condemn homosexuality and homosexual behaviour. On the other hand, when we take into considerations the empirical and quantitative studies, they prove that there are some influences or causes leading to some sexual orientations and behaviour. These causes need not to be overlooked when dealing with sexuality/morality issues including homosexuality and homosexuals. However, the challenge arises when people use or rejects empirical studies naively. 

Nonetheless, it is of great import to assert that homosexuality and homosexual behaviour has been around virtually throughout the past generations and thus not a new thing in today’s society (Genesis 19; 2Peter 6:10; cf. Leviticus 18:22; 20:13; 1Corinthians 6:9-10, Romans 1:26-27).

Even so, over the ages the response to it has ranged from outright condemnation (like in Kenya’s case) and punishment to tolerance, acceptance and even celebration (like in few African and most western countries). However, the obvious stigma and sweeping stereotypes attached to it have created fear, social distance and contempt between homosexuals and heterosexuals for long.

Whereas some governments, non-governmental organizations, some Christians and Christian denominations have begun to embrace the groups in considerations; there still remain many unanswered questions, great opposition and prejudice against the same. 

Nevertheless, having stated the above, most cultures and cultural traditions - a high percentage of Christians do hold the view that the only acceptable or normative sexuality should be in line with what the Bible presents right from the time of creation and should be expressed in the same context, that is, between a man and a woman in a loving, caring, family union.

Effectively the position rules out same sex union/marriages. Notwithstanding, that has not deterred the same unions in our society and there are increasing voices calling for the rights of the same sex marriages and homosexuals today than ever. 

The Perfect and the fallen nature of humanity

Indisputably, for those who believe and embrace the teachings of the Bible, knows that it presents us with the origin of sexuality and God’s involvement. It is important that we do not and should not lose focus of God when it comes to discussing sexuality.  With him in focus, we can clearly state that he is the originator of sexuality. Consequently, we have to look at what the Bible says in relation to it.

However, we will not go through the whole Bible right now but Judith K. Balswick & Jack O. Balswick provides us with six biblical principles that are very helpful to our understanding; they include:

1.       Human sexuality is established in the differentiation between male and female and in the unity established between them

2.       Sexuality is a good gift, meant to draw persons to deeper levels of knowing self, others and God

3.       Humans are born with an innate capacity for sexual pleasure, and human sexuality can best develop within an emotionally caring, trustworthy family environment

4.       Sexuality and spirituality are intricately connected

5.       After the fall, sexuality became distorted and in need of redemption

6.       Christ offers restoration and renews our potential for authentic sexuality.

The above principles are true. Moreover, it is unambiguous that God created a perfect man and a woman – both with clear sexual features, sexual orientation, behaviour and the normative associated with it (See Genesis 1:26-28, 31). That notwithstanding, looking at what is happening today especially when we mull over the different sexual orientations and in particular homosexuals both within and without Religious circles, we can only assert that the fallen human nature is extremely opposite to what was originally perfect at creation.

Therefore, humanity’s rejection of God and their continued independence of him have incessantly proven to be very grim. This has led to the most heinous sexual orientations and behaviours in our society today; homosexuality and homosexual behaviour not excluded. As a result, we can agree with Paul’s assertions in his epistle to the Romans whereby he asserted:

When they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools...Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: ...

For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: ... likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly......And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness... etc. (Rom 1: 21-29)

Unquestionably, a life lived independently of God is prone to all manner of vile sexual activities or practices. Most of these activities are opposed to the true godly nature and the purpose with which humanity as sexual beings were created. It is explicitly undeniable that our fallen nature has a great bearing in our sexuality (sexual orientations and behaviour) today.

However, a life lived in fidelity seeks to please God whilst abhorring all manner of activities that are opposed to him; this is contrary to a life independent of him. I therefore agree with Cahill, who says, that:

Christian ethics is a dynamic yet ordered form of fidelity to the central Christian symbols of beneficent Creator, righteous Judge, gracious Redeemer and transforming Spirit. These symbols require us to attend to our own experience, to view critically all our ideas and actions and take the experience of God in community as a beginning point of reconciliation of body and spirit, self and others and humanity and God’

It is therefore, important that we agree with the reality that humanity is indeed fallen creation which is the major cause of the ambiguity in sexuality today. However, God has provided a way out through his redemptive provision through Jesus Christ. That notwithstanding, there will always be homosexuals and other vile sexual practices around bearing in mind that not every human being is ready and willing to embrace God and to live in utter submission to him.

Reference

Balswick, Judith K.  & Balswick, Jack O.: Authentic Human Sexuality; an integrated

      Christian approach 2^nd Ed. (Downers Grove; IL: USA; IVP. 2008)

Cahill, Lisa Sowle: Between the Sexes; foundations for a Christian ethics of sexuality

       (Minneapolis; MN: USA; Fortress Press, 1985)