Thoughts on "I Am" in John

A Brief Excursus On "I Am"

Now – the question that confronts human beings ever remains: Who did Jesus think he was? Indeed, who is Jesus of Nazareth? As Nathanael asked it, “Can anything good come out of Nazareth?”

An unwed young woman became pregnant (Lk. 1:34) and gave birth in due course to a baby boy. She and the young man she subsequently married named the child Jesus (Lk. 2:21). Due to powerful and oppressive governmental authorities in their nation (Mt. 2:16ff.), they fled their home to become fugitives in a foreign land (Mt. 2:14). After some years of displacement they finally settled in a small village in the northern part of their own country (Mt. 2:23; Lk. 2:51). In time, as the usual progression of things go, the young couple had other children, at least four other boys and two girls (Mk. 6:3). Little is known about this struggling family other than some names and lineage (Mt. 1:1-17; Lk. 3:23-38). Evidently, the father worked as a carpenter/mason and taught his trade at least to the oldest son (Mt. 13:55; Mk. 6:3). Their dates of death are unknown, though it is suspected the father died untimely (Jn. 19:26-27), leaving his widow a single parent with hungry mouths to feed.

As ignominious as the family is, their oldest child grew to become the most controversial person in human history, whose name to this day brings in some quarters bitter ridicule, in some careless dismissal, in others mystifying puzzlement, and in yet other quarters deepest devotion. About 30 years of age (Lk. 3:23), Jesus suddenly left his mother and younger brothers and sisters to pursue what he recognized as God’s call to itinerant preaching (Mt. 4:1-17). Though never more than a hundred miles from his hometown, he traveled extensively throughout his country preaching the kingdom of God. He collected a dozen and more followers whom he taught meticulously, tirelessly, and thoroughly his vision of God’s nature and his vision of God’s kingdom, that is, a kingdom comprised of human beings overwhelmed by God’s love, committed to love God and one another as they themselves have been loved by God (Jn. 13:34-35).

It is only in the writings of his followers, in their witness to Jesus, that we have glimpses of Jesus to examine. Indeed, the only writing explicitly attributed to Jesus (Jn. 8:6-8) was never transcribed nor told by his followers, and blew away with the dust. This record of his followers, a set of writings collected over a period of several decades, does not give all the information we would like to have about him, but this record does give enough insight for people to make all necessary decisions in regard to Jesus. Their record is not entirely clear concerning the length of Jesus’ preaching, but it seems that it took place over about three to four years.

His preaching was brought to an end by powerful religious and governmental concerns who saw in his radical preaching subversion of the established religious order and sedition from proper government. These authorities, with a crowd of regular people before them, in two distinct trials found him guilty both as a terrorist who misrepresented God and as a rebel who incited mobs to violence subverting rightful authority. Though finding him worthy of capital punishment, the jury determined immediate execution was too good for him, so they abused him, they tortured him at length, they nailed his arms and legs to wooden beams, and they hoisted him up in shameful, stripped, public display until he should make payment on his debt to society by agonizing, suffocating death.

According to the amazing testimony of his followers, and against their initial inclinations, after being buried in a tomb he came back to life three days later. For a subsequent six weeks almost, he further instructed his followers concerning God and the direction their lives should take. Finally, to their wonderment, and with the promise that he would return in the same manner, he then levitated from the earth into the skies disappearing into clouds.

One of the eyewitnesses to Jesus’ preaching and life was John. His testimony is written in the gospel that bears his name. John states that he wrote the detail of his testimony so that people would come to believe in Jesus as the Christ, as the Son of God, and that due to this believing in Jesus, that people would have eternal life.

In reading through John’s gospel, one cannot help but recognize that Jesus had an overwhelming sense of mission: he knew where he came from; he knew what he was here for; he knew where he was going. Not that everyone agreed with him in his answers, but that very few were left wondering about his own sense of being.

So, we pursue the question: Who did Jesus think he was? In examining this, however briefly, we can begin then to see that people’s reaction to him relates to this mission he described for himself.

In John, Jesus uses seven indicators concerning his identity, each of them startling and challenging to our ears. If, in the course of casual or even of deep conversation with other persons, we would hear someone use the language Jesus used to describe himself, we would have reason to wonder at the deceitfulness or, more kindly perhaps, at the sanity of such a one. Consequently, when Jesus uses these phrases, it is all the more important that we pause and consider his claims.

The seven statements are, in the order we find them:

· I am the bread of life. Jn. 6:35.
· I am the light of the world. Jn. 8:12.
· I am the door of the sheep. Jn. 10:7 (10:9).
· I am the good shepherd. Jn. 10:11 (10:14).
· I am the resurrection and the life. Jn. 11:25.
· I am the way, the truth, and the life. Jn. 14:6.
· I am the true vine. Jn. 15:1 (15:5).

For the moment we consider these seven statements as means to anchor events in John’s gospel. As we hear Jesus’ words in identifying himself, we understand Jesus to use descriptive metaphors of various aspects of Jesus’ life, metaphors symbolic of varying aspect of his nature. Most make use of solid, real world phenomena: bread, door, shepherds, road, grapevines. A couple use more ethereal concepts as metaphors: light, resurrection. Nonetheless, he uses real world phenomena to speak of true characteristics of his person.

I am the bread of life, he who comes to me shall not hunger. Jn. 6:35.

Jesus had collected about himself several thousand disciples and curiosity seekers. The day before his first self-identification, he had fed a crowd of 5000 men with 5 barley loaves and two fish. The crowd ate until they were sated. That night Jesus walked on water. The crowd rushed to find Jesus for more food. Rather than feeding them, Jesus challenged them to be about working for food that does not perish, namely, believing in Jesus. The discussion turned to the feeding of Israel in the wilderness with manna, that is, with “bread from heaven.” Jesus indicated that Moses did not give the bread from heaven, but that it was the Father, God, who gave it. And, Jesus went on eventually to say, the bread from heaven gives life, but what came in Moses’ day did not keep Israel from dying. 6:49. When Jesus said “the bread of God is that which comes down from heaven and gives life,” the people said, so to speak, “Well, give it to us.”
And Jesus said, so to speak, “I’m it.”

I am the light of the world; he who follows me will not walk in darkness, but will have the light of life. Jn. 8:12.

Controversy had begun raging concerning Jesus’ identity. Is he the Christ? Is he the Prophet? Is he a charlatan? Our Bibles tell plainly that Jesus had been put to the test about his dedication to the plain teaching of the Law concerning a woman caught in the very act of adultery. When all was said and done, the scribes and Pharisees left him alone, and he forgave a woman of her sin, bidding her to sin no more.

Jesus’ answer to their questions was, “I am the light of the world.” He went on to say, “If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free.” 8:31-32.

I am the door of the sheep . . . if anyone enters by me he will be saved, and will go in and out and find pasture. Jn. 10:7,9.

Jesus had healed a man born blind, and in doing so incurred the anger of his detractors because he had healed on the wrong day. After indicating the peril of those who claimed understanding, but who refused to believe in Jesus, he then continued to explain his being. He is the door, the gate, for a sheepfold; a door through which sheep may come in and find security and go out to find pasture. Not only does he come through the door, unlike a thief, he is the door. By means of him may the sheep thrive, they may have life, and have it in abundance. Jn. 10:10. This, in contrast to thieves.

I am the good shepherd. The good shepherd lays his life down for the sheep. Jn. 10:11; 10:14.

As he speaks of sheep, he changes metaphor almost in mid-stride to make a contrast in his relationship with the sheep with hirelings. He is the good shepherd who lays down his life for the sheep. The sheep are those who recognize him as their shepherd; they are the people who believe in him. Unlike the hirelings who run at the sign of trouble, Jesus “hangs in there” with his sheep, and dies in order to protect them from the ravaging wolf.

I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever believes in me shall never die. Jn. 11:25-26.

Jesus’ good friend, Lazarus, has died. Lazarus’ family had earlier called for Jesus, and now friend and foe alike confront Jesus for not having arrived earlier to prevent, perhaps, Lazarus’ death. Jesus engages one of the deeper discussions in the Bible with Martha, Lazarus’ sister. As Jesus consoles her, he lets her know that Lazarus will be brought back to life. Martha acknowledges this truth as she believes in the future resurrection of the dead. Jesus explains he does not mean Lazarus will rise on some far off future last day. He says, “I am the resurrection and the life.” It is as though he were to say, the “last day is here, now, and I’m it.” The person who believes in Jesus comes to life, never to die. The last day comes and goes with Jesus.

I am the way, the truth, and the life; no one comes to the Father but by me. Jn. 14:6.

Jesus faces imminent torture and death. A close friend has gone off into the darkness to betray him. Another prepares, unbelievingly, to deny knowing him. Jesus’ disciples feel the stress of some upcoming struggle, but will not accept the inevitable. Jesus ministers to them words of healing and comfort for the impending distress. In readying them, he tells them he’s leaving them in order to prepare for them a home in the Father’s house. He tells them they know the way where he’s going. Thomas disagrees strongly, “We do not know where you are going; how can we know the way?”

And Jesus answers, “I’m it.” Want to know the way to heaven? Jesus is the way. Is there another way to heaven? “No one comes to the Father but by me,” Jesus said.

I am the true vine and my Father is the vinedresser. Jn. 15:1. I am the vine and you are the branches. Jn. 15:5.

Still, as Jesus prepares his remaining disciples for his upcoming glory, he speaks of the relationship he and they share together. They are not to be slaves, but friends, now. He speaks of his relationship with the Father, God: Jesus is the vine, God is the vinedresser. He speaks of his relationship with them: Jesus is the vine, they are the branches, indeed, the twigs. In this metaphor, their life is rooted literally through him. He alone gives them wherewithal to produce fruit. Without rootedness through him, there is no fruit. And where there is no fruit, there is cutting off; and even where there is some fruit, there is pruning for even more fruit.

…

In all seven of these “I am” statements Jesus speaks of relationships: relationships with the Father, God, and relationships with people. In them he identifies himself in intimate relationship with God, and calls his disciples to the same.

But in his use of the the phrase, “I am . . .” he echoes a profound relationship with God, as his Father. This identification becomes unequivocal in Jn. 8:58. His compatriots understandably challenged him when he said that Abraham (who lived some 2000 years earlier) was glad to see the day of Jesus. They said, “You’re not 50 years old, and have you seen Abraham?” Jesus answered, “Truly, truly, I say to you, before Abraham was, I am.” Jesus knew, and they understood him completely, that “I am” is the phrase used in Scripture for God. When God called Moses to lead Israel out of Egypt, Moses asked God who it is that sends him. God said, “I am” (... sends you).

This self-identification of Jesus with the Father, God, served as the source of deepest resentment among his peers, so that they intended to kill him. They understood this as blasphemy, as cursing, as using the name of Jehovah God in vain. And they eventually killed him for this very reason.

Nonetheless, our beginning question, “Who did Jesus think he was?” is now answered in John: Jesus thought he was the exclusive, unique, and key figure for human relationship with God (and ultimately, with other humans). Indeed, he thought that he and the Father were one, and that through his shepherding, people from various flocks might become together the one flock of God.