Explore The Meanings Of The I Am Sayings Religion Essay

Explore The Meanings Of The I Am Sayings Religion EssayIntroductionFor the children of Israel the term I am was very probative, for it was with this name that perfection nameed Himself to Moses in the burning bush encounter when He had commanded him to deliver the plurality of Israel, (Exodus 36,14 ). In this case God would be seen as a mighty saviour or the oneness who brought salvation to His people from their bondage. In Johannine context, whether it is in the predicate or strong form the I am sayings inwroughtly were written to reveal God with Christ so that Israel and by extension the world could receive salvation.The purpose of this discourse is to explore the meanings of the I am sayings and their implication for salvation. To meet this, the work of various authors along with relevant scriptural passages will be examined and a balanced conclusion will be reached. To accomplish the above target area the writer will explore the two forms of the I am sayings, i.e. the predictive and absolute forms and explain their significance to salvation.The Significance of the I am SayingsThe I am sayings are associated with the Greek word, egoeimi, which mode, it is I, and this suggest that it is a way of identifying oneself.1The I am saying are two fold in nature, one is with the pronoun ego employ for emphasis. This is basically the I am sayings with predicates or those followed by a noun. Bauckham cited in Longenecker, argued the predicates were used by seat to describe deliverer as the one through which people could receive salvation. The other set of I am sayings were quotationized as the absolute which the author express were used by buttocks to reveal rescuer divinity or deity.2The predicated I am sayings include examples such as I am the Bread of Life, I am the Light of the arena, etc. These sayings epitomise descriptions of deliverer as the source of the permanent and the unity of the Godhead, for example, as in John 633.3Bauckham cited i n Longenecker also pointed that the seven predicated I am sayings, were significant in Jewish culture. He concluded that seven represented completeness in Jewish culture, thus the seven I am sayings above represented completeness in Christ.4This point of spatial relation although debateable, speaks to the inadequacy of Judaism.Kysar examined the sayings from a cultural-historical context and argued that the, I am sayings was an essential part of Hellenistic religious thought, thus John may call for intentionally written them in that way as a method of affirming rescuer identity in contrast to the claims of Hellenistic gods.5This probably means that John got the attention of the Hellenist because he wrote about something that they were familiar with but from a different perspective, which was to introduce Christ. The author concedes to this collect when he argued that the I am sayings introduced deliverer as the divine revelation of God, for example, the use of predicates like th e Good Shepherd, promoted Jesus in both the Hellenist and Jewish traditions. For followers of the Jewish tradition it meant that just as Yahweh is one True God, so is Jesus the one True Revealer, none other is comparable.6Mc Grath showed correlations of Johns I am sayings in Old Testament traditions. For example, he claims that they touch on to fundamental themes in the Old Testament, and apply them to Jesus. Thus when God revealed Himself as I am to Moses and Jesus uses the term, I am He is implying that He is God or He was declaring His divinity.7It would seem that there was a correlation in the midst of the I am sayings and some of Jesus miracles. The resurrection of Lazarus is an example, possibly this miracle was used to allow the audience to see that He is truly Lord. This may be seen in the number of days for which Lazarus was had been dead.A similar view is proposed by Kaysar who conceded that the I am sayings were coincidental with the signs or miracles performed by Je sus for example, the feeding of the five thousand and Lazarus resurrection were both used to declare different aspects of the person of Christ.8From the above it is seen that the I am sayings, were essential in revealing Jesus in a descriptive way so that the audience could connect to His divinity. The degree to which this aim was achieved is sometimes questionable because a large section of the Jews appeared oblivious to Jesus declaration which culminated in hostility and eventually His crucifixion. At this juncture the predicted I am sayings will be discussed.The predicated I am Sayings1) I am the Bread of Life- John 635This saying refers to Jesus as the source of eternal career. It also implies that the human line of achievement is in a perpetual state of hunger, searching for food to satisfy the intellect, this hunger refers to the emptiness that a person feels without Jesus in their lives.The above view is supported by Quast, who suggested that Jesus used this saying to make a comparison between Himself and Moses in terms of the temporal nature of the Manna which Moses offered. concord to him Moses manner was used to satisfy the physical hunger, whilst Jesus as the Bread of Life satisfies spectral hunger. Additionally Quast noted that Jesus used this saying to point that He glide byed Moses, perhaps hinting to His deity. The author also makes reference to other Old Testament links to this sayings, by proposing that it is related to the Wisdom tradition of Solomon, as seen in (Proverbs 95) and Isaiah, (Isaiah 551) where God is described as Bread.9This wisdom then can be seen as a way of giving life because a great deal prominence is restrainn to it in the Proverbs, for example, Proverbs 17, Proverbs 212 and many more. Quast added a different perspective to this view when he concluded that this is more evidence of Jesus deity which shows that He pre-dated the prophets of old.10Perhaps this is indication that Jesus was ready to usher a new paradigm which the Jews were not ready for, which is, belief in Him would result in their salvation and satisfaction so that there would be no need to keep looking for salvation in the works of the Law. around authors yield theorized that Jesus used this saying to invite the Jews into an intimate relationship with Him. This is seen when He challenges them to eat the Bread of Life and drink His argument, (John 653).11This intimacy would result when the Jews came into a relationship with Jesus, but they invitely missed the point as in indicated in the negative reaction of some of the Jews, (John 666). This confirms that they had an ulterior indigence for following Jesus who was seeking to address their error in thinking. This also shows that there was a lack of sync between Jesus proclamations and the understanding of what He meant, clearly, He was having a difficult time reaching them.This passage has been reinterpreted as communion for the Christian however, this view has come under att ack from Casey who contended that it was meant to focus on Christ and belief in Him.12Caseys criticism is weak because in communion the focus is on Christ, (1 Corinthians 11).The main message of this saying is that anyone, who receives Jesus, will have eternal life. Thus there will be no need to search for alternative means of satisfying this spiritual hunger.2) I am the Light of the World John 812This saying suggests that Jesus is the only true Light, as indicated by use of the. The use of the word a light would have conveyed, something different, meaning one of many lights with no special significance. Thus it is this one True Light who is able to give salvation, the rest of the explanations below provides support for this viewpoint.When Jesus refers to Himself at the Light, He is indicating that He is the source who can bring illumination in the lives of people. This illumination means that He can bring profound spiritual understanding in the lives of men and women which can lea d to salivation.13This is seen in the healing of the blind man in whom both physical healing and spiritual cleverness about Jesus deity was received. Furthermore it underscores that Jesus is seeking to cure the inner blindness of man which can lead to eternal death. Winstanley confirms this view by concluding that, Jesus is able to give deliverance from inner blindness, darkness and ignorance to the insight and vision of faith.14The idea of Jesus giving spiritual insight is volition of His deity.Ridderbos took a more critical view of this saying by signifying that it shows a contrast between day and night. Day in this context means opportunities for Jesus to work presumably to bring the Jews toward Him as the Light, where as darkness refers to the limitations of time which constrained how much could be achieved.15This view is confirmed in John 1235. Clarke also presented a pessimistic view by suggesting that Jesus intentions were to use His authority to bring condemnation and to e xpose all their iniquities and sins.16Clarkes idea shows a clear deficiency in understanding of Jesus motive. Jesus boldly stated that He does not pass judgment in John 815. virtually of the Jews rejected Jesus attempt to bring illumination into their lives. Winstanley contended that despite the Light of the Gospel presented to people they may still fail to learn and understand.17This is probably because people may prefer to remain in bondage than to receive deliverance.3) I am the Gate for the Sheep John 107I am the ingress for the sheep this phrase parallels the mass exodus of the Israelites from Egypt (Exodus1213). This deliverance was accompanied by the sprinkling of the blood of a spotless lamb on the door post of any Israelite (Exodus1213). Keller postulated that everyone who went through this sprinkled door was guaranteed protection from Gods judgement. He further claims that a person went out through that door to liberty, freedom and a new dimension of life under Gods dir ection.18Kellers claim is synonymous with Jesus salvation, for example, the door way in Israels case is similar to Jesus as the way or gate to salvation. Similarly, the blood on the doorpost parallels the blood of Jesus which was shed. Consequently, when an individual comes through Jesus salvation is received, (John 1019).Weaver conceded with the above analysis by stating that this saying implies that Jesus is the only way to salvation, He is the gateway to the Father.19This is probably because many others proclaimed another way, they are referred to as thieves, strangers because they cannot give salvation. Jesus thus had the task of correcting the deceitfulness associated with Jewish religious tradition but they fail to perceive His intentions. Weaver suggested that Jesus explanation may have been ambiguous because of the use of Greek terminology, paroimia which means proverb. He claims that this may have been deliberate on Jesus part because this saying was intended for His disci ples.204) I am the Good Shepherd John 1011Here Jesus is seen as the ultimate guide to the Father, the extraordinary love for the sheep or humanity led Him to become a lamb so that this guidance to the Father may be possible.Harris confirms the above by suggesting that for a literal shepherd with a literal flock, the shepherds death would have spelled disaster for the sheep in this instance it spells life for them.21Tiat argued from a similar persuasion by noting that Jesus became a lamb to save the sheep.22OGrady proposed that Johns use of the word shepherd was to convey the trilateral relationship between Jesus and the individual sheep. According to him this signifies intimacy in the Christian Jesus context and in the unity which is characteristic of the relationship between Jesus and the Father. This union is what leads to eternal life.23A similar idea is proposed by Brown who suggested that this intimacy qualifies the shepherd to perform duties on behalf of the sheep.24MacLaren added that these duties included guidance, guardianship, companionship, sustenance. He continued by stating that in response to these duties the sheep simply obeys and trusts the shepherd.25This idea suggests that Jesus is able to meet all the needs of the person who will trust in Him, Tait stated that this is because the Shepherd has intimate knowledge of the sheep,26this intimate knowledge is only possible with someone who is Omniscient, thus proving that divinity of Christ, as seen in the many instances where He was able to perceive what people thought, Luke 1117.Jesus identified Himself as a true shepherd which denotes exclusivity, i.e. He is the only shepherd who can give eternal life, and all the others are false. Sanders cited in Barrett supported the above by noting that the Sheep referred to Israel who was bombarded with many false messiahs.27Thus it is seen that Jesus used this saying to set Him asunder from the false messiahs so that Israel may believe on Him.This salva tion is not only exclusive to Israel but is extended to the entire world. This is seen in John 1016, the idea conveyed by use of the term, other sheep, is that salvation is extended to the Gentile world.285) I am the Resurrection and the Life John 1125This saying was in conjunction with Lazarus resurrection. This showed that Jesus has authority over death and able to give life beyond the natural, which is basically eternal life.Guardinis work confirms the above when he stated that, mortality has no foothold on Jesus.29He extended his view by proposing that the person who is in Christ has a life which will transcend death. The authors view clearly confirms that the eternal life and resurrection of the Christian is only possible in Jesus. Clarke developed this argument by examining the concept of life, which he contended is the life of the intelligence which surpasses the thought of death and only attained in Jesus.30In response to this claim Micklem concluded that our redemption is completed beyond the grave, but it must lead astray in our hearts now.31Micklems view suggests that external life and the resurrection on the last day is only possible when a person has received Christ in this lifetime.This resurrection also infers the glorified body that the Christian will have when resurrected. Martini supports the above by noting that Christians will one day possess the physical and spiritual embodiment of a resurrected life just like Christ.32This is the culmination of eternal life for the Christian, escape from eternal damnation which is described in Matthew 25.6) I am the elan the Truth and the Life John 146In this saying Jesus points to Himself as the only path to salvation.Martini suggested that term I implies exclusiveness, meaning that Jesus is the only means to salvation, the only truth and the only life.33He went on to describe vogue as the direction and process of salvation which involves acknowledgment of the Way and then repentance. Micklem agree d, by hinting to Jesus mediatory capacity in which He leads those who receive Him to the Father.34In addition Martini concluded that Jesus illustrated truth by devising predictions which came to pass in other words, He substantiated everything He said about Himself.35Micklem added the saying means deliverance from falsehood, error, judgement and blindness from the truth. He continued by stating that Jesus exposes the truth of the soul in relation to the Truth of God.36This implies that He exposes the hopelessness of the soul without Him and His ability to give eternal life. This exposure of the Truth of soul sometimes produces hostility as in the case of the Pharisees, thus there must be a corresponding acceptance of Truth for salvation to occur.7) I am the True Vine John 151This imagery shows that Jesus as the Vine gives life to the branches, thus the Christian can only be uphold in Him.37Meyer makes a similar observation by noting that the use of the word True is used to make a distinction between the eternal and the temporal.38This is perhaps to contrast the temporal nature of Judaism or religion with the enduring nature of Jesus salvation.The branches or the Christians are also sustained by producing fruit. Talbert speculated that this refers to evangelism and manifesting all the fruits of the Christian life.39OGrady and Hylen reached a similar conclusion by noting that fruits refer to love which is a sign of Christianity. This love is able to sustain the Christian. He also noted that the Christian is able to bear fruit only if they remain faithful to Gods word.40This suggests that the bearing of Fruit has eternal implication which is if a Christian does not live a holy life the result is eternal damnation.The Christian is pruned to promote fruitfulness.41This pruning is necessary for salvation, John 152, 5-6. Thus, the only guarantee of salvation is to remain in Christ daily, not merely receiving Him and living carelessly. This is perhaps because God e xpects the Christian to make disciples as is commissioned in Matthew 2819-20.1) The Absolute SayingsThe absolute sayings essentially relate to Jesus divinity. However some have ordinary meanings, for example, John 620, I am should be understood as Jesus identifying Himself to the disciples to console their fears. This is in contrast to the reactions of the soldiers at Gethsemane who fell to the ground when Jesus used the term. I am.42The reaction of the soldiers clearly proves the deity of Jesus. The I am sayings in the absolute sense prove the deity of Christ as is seen in John 839, where Jesus established that He predate Abraham,43a statement which prompted the Jews to excite Him of blasphemy. This reaction probably shows that they were clearly not prepared for the change which Jesus was ushering.Some authors have attacked the validity of the I am sayings by hinting to its absence in the other synoptic Gospels.44Casey noted that in some instances Jesus appeared to be ambiguous w hich probably led to a misinterpretation on the part of the Jews. From this view this misinterpretation informed their unbelief. Barrett also noted that some of the sayings lack clarification such as I am the Good Shepherd, which is difficult to understand. According to him this is because John combines several themes which do not express a clear thought.45Brown criticized this view by stating that the I am Sayings, are full of truth and of state of grace too. They are transparently clear and unfathomably deep.46Browns view holds relevance because the criticisms above do not apply to all the sayings which in many cases correlated with miracles to inspire the Jews to believe, so that if the sayings were ambiguous then the miracles would provide clarity thus, it is the Jew who chose to disbelieve.ConclusionThe main theme of the I am sayings is salvation through Christ. These sayings promote various aspects of Jesus character and deity and simultaneously show how people could resist t he gospel because of religious traditions or ideology. In order words the pride produced by self duty can be a major hindrance to a persons salvation. This is because in such instances the individual defines themselves righteous consequently, the gospel may be seen as an hatred to them. Thus the method used to present the Gospel should be one where Christ is the central message and not an attack on religious ideology.