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
[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 8th 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
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