Jesus' "I Am" Statements

Introduction

 This paper is an intent to explain the meanings of the different “I Am” statements in relation to Jesus as found in the Book of John.  The different categories of these statements will be examined along with a brief explanation.  An emphasis will be given on the specific statements in which Jesus claims divinity.

The Categories

 This article will deal with statements found in the Book of John where Jesus uses the phrase “I am” or “I am he.”  In language, the same statement may take on different meanings depending on their usage and the same is true in the statements in John. For example, if there is confusion over which person is the right one, the emphasis might be on the pronoun and thus it is read, “I am.”  If the meaning of the statement is that a person exists, then the emphasis might be on the verb and thus the statement is read, “I am.”

 In looking at how the statements in John are used, we can group them into three different categories:

•  1. The use of “I am” with a predicate - In these instances, Jesus uses the phrase along with a predicate to give a visual image of the work that He is accomplishing. For example, “I am the bread of life,” is a statement of the life-giving component of the work of Jesus.  
•  2. The use where a predicate may be understood even though it is not expressed” [1] - These statements of “I Am” are statements that deal with identity, for example, when Jesus identifies Himself to the apostles in the boat while walking on the sea.
•  3. The use of “I am” without a predicate or image – In these statements, Jesus is dealing with His identity, but more specifically His identity as the Messiah and a divine being.  He is not merely making Himself known to the apostles who are frightened, He is revealing Himself as the prophesied Messiah from Scripture and a member of the Godhead itself.

"I Am" With Predicate

 In these statements, Jesus states “I am” and then continues with a predicate noun.  John 6:35 is an example, “And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” [2] Obviously Jesus is not really bread, so we understand that He is using a metaphor. A metaphor is when something is directly compared to something else, usually without the words “like” or “as.” The different characteristics or properties of the item, in this case bread, are seen as similar to the comparative item, in this case Jesus.  As bread gives life, so does Jesus.
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 There is an emphasis in these Greek statements that may not be apparent in the English versions.  To simply say “I am” in the Greek would be to use the 1^st person, singular form of the verb “to be,” which is “εἰμί.”  However, these statements add the 1^stperson, personal pronoun of “ἐγὼ.” Therefore, we read the pronoun as being emphatic.  “The nominative forms of the pronouns in all three persons stress the corresponding personal ending of the verb.” [3] In English, we might translate the combination of the emphatic pronoun with the verb as “I am,” with the underlining to show the emphasis on the pronoun.  “In each case the Greek words used are egōeimi, the pronoun being emphatic (as is usually appropriate in beginning a startling fresh statement, answering a question of identity or personal activity, and in some other circumstances)…” [4]

 Further examination of the Greek will note that the predicate nouns contain the definite article.  This can be used to display interchangeability and uniqueness.
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 As Jesus is linking Himself to a predicate noun, such as bread, He is obviously trying to show the similarity.  By using the figure of a metaphor, the comparison is more direct than a simile. That direct comparison is seen in the Greek as well when the predicate noun contains the definite article.  “When the predicate has the article, it is convertible with the subject; in other words, the predicate is identical with the subject.” [5]  As the noun becomes interchangeable with the subject, we perceive Jesus as bread and bread as Jesus.  When we need life, we think of bread and Jesus.    

 Another component that may be seen when the predicate noun is used with the definite article is the idea of uniqueness.  The definite article in English points out a specific noun and therefore displays uniqueness.  A similar idea is seen in the Greek.  “Predicate nouns as a rule are anarthrous.  Nevertheless the article is inserted if the predicate noun is presented as something well known or as that which alone merits the designation (the only thing to be considered).” [6] As Jesus says, “I am the bread,” it therefore eliminates other persons as possibilities. Jesus, and no one else, is the giver of life.

 Jesus continues His metaphors in multiple locations of the Book of John, giving insight into His characteristics and His work.  The major point of all the different statements might be summarized by stating that they allude to the salvation work that Jesus came to accomplish.  “Undoubtedly therefore, the seven “I am” statements as Jesus’ self-revelation have a salvific purpose.” [7]  Coching summarizes the different “I Am” statements with predicate nouns:

As “bread of life” Jesus instructs and gives God’s people his wisdom as he also nourishes them at the table of the Eucharist. He is the “light of the world” who takes away the darkness of sin from people’s lives. As “the gate” he leads his sheep to eternal life, and being the good shepherd he takes care of his sheep to the point of willingly laying down his own life for them so that they may have life in abundance. Jesus is “the resurrection and the life” who promises eternal life to those who believe in him. He claims to be the only “way” to the Father because no one can have access to the Father except through him. He is “the way” because he is also “the truth and the life.” Finally, Jesus is “the true vine” without which the disciples cannot survive nor bear fruit. Attachment to Jesus, “the true vine,” is a guarantee of continuous life and fruitfulness. [8]

 In summary, the “I am” statements of Jesus with predicate nouns show us different things.  One, is that Jesus is using a metaphor to make a comparison between Himself and the noun under consideration.  Two, is that the Greek agrees with the English translation by showing the interchangeable nature of Jesus and the predicate noun.  Three, is that Jesus is being emphatic with His uniqueness as the one who has the properties similar to the noun under consideration. He, and He alone, can deliver the life that is promised.  Four, is that the predicate noun under consideration is also unique, being specified by the use of the definite article.  Therefore, Jesus and the predicate noun are both interchangeable and unique.

"I am" With the Predicate Understood

 The next category of statements from Jesus deal with the times when Jesus said “I am” or “I am he,” but there is no predicate noun used in conjunction with the statement.  In these cases, Jesus appears to be using the phrase to make an identification.  He is not making a comparison with a metaphor as when He used the predicate nouns.  “‘It is I’ or ‘I am’ translates the Greek egō eimi, which can be a simple way of identifying oneself to another; hence, the blind man acknowledges that he is the person ‘who used to sit and beg’ with egō eimi (9:9; cf. 4:26; 18:5, 8).” [9]

 Even though these statements do not use the predicate noun, we may still supply an additional word to ease the translation into English.  An example can be seen when Jesus came to His disciples walking on the water in John 6:20.  “But he saith unto them, It is I; be not afraid.” [10] The Greek uses the familiar “Ἐγώ εἰμι.”  Jesus is stating “I am.”  “Most of these passages can be translated by supplying a noun or pronoun in the predicate. For example Jesus' words in John6:20 may be translated, ‘It is I; don't be afraid.’” [11] Other references may insert the 3^rd person, personal pronoun of “he” in order to smooth the translation to English.  For example, when people came to arrest Jesus, Jesus asked them who they were seeking.  “They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.” [12]  Once again Jesus states, “Ἐγώεἰμι,” or “I am.”  The addition of the word “he” serves as a pronoun basically in place of the one who was being sought.  They were seeking Jesus of Nazareth.  Jesus responds, “I am he” with “he” being the pronoun and “Jesus of Nazareth” being its corresponding antecedent.  

 But there seems to be an inclusion of power associated with at least some of these statements as well.  When Jesus says, “I am he,” to the people who were coming to arrest Him, they fall to the ground.  “As soon then as he had said unto them, I am he, they went backward, and fell to the ground.” [13]  Coching suggests, “It is clear, therefore, that whenever ego eimi is used in this manner Jesus does not only reveal his identity but also his authority.” [14]  Schnackenburg concurs by stating, “it is more than a means of recognition; it is also an expression of authority as can be seen from the epiphany on the lake and the collapse of the soldiers on hearing the words.” [15]

 It has been suggested that at some times when Jesus is identifying Himself in these statements, He is also making a reference to His deity.  This would explain the authority and power within these statements.  This idea will be further examined the upcoming section “I Am” Without the Predicate.  

 Suffice it to say that it appears more may be going on that a simple declaration of identity. This is especially obvious in John 8:5-6 as the declaration of Jesus caused some to fall to the ground.

 While definitions and phrases such as “I am” may have the same meaning in various passages, the usage of each phrase must be considered within the context of its occurrence.  After all, a blanket usage of “I Am” being a clear reference to the divine will lead to multiple persons claiming deity, including the formerly blind man in John 9:9.  Therefore, even if we find the phrase “I am” to have a certain meaning, such as a claim to divinity, we must not automatically treat that phrase as a claim to divinity in each of its uses.  Context must help determine its actual meaning within the passage.

 However, the context of different instances of this identification beg the question of what else is included within the statement or is accompanied with the statement. A simple declaration of identity of a man from Nazareth typically would not cause people to fall down.  However, a miraculous exhibition of divine power accompanied with the statement might cause the reaction.  It was a blinding light that caused Saul to fall to the ground before hearing the words of Jesus in Acts 9:4.  “When Jesus identified Himself with the words ‘I am he’ (egō eimi) the arresting officers immediately ‘drew back and fell to the ground.’  The precise implications of these words are not completely clear.  It may be that the officers were simply overcome by the presence of Jesus, about whom they had heard so much.  On the other hand, it is possible that Jesus exerted some miraculous manifestation of His power, which caused the guard’s reaction.” [16]  In any case, the context of walking on water and people falling to the ground leaves us with the impression that there is authority and/or power contained in the identification.  It may be visibly verified by the miracle of walking on the water, or it may be implied by the reaction of the falling officers.

"I Am" Without the Predicate

 Several statements in John are when Jesus states the phrase “I am,” but does so without a predicate noun or without an understood one.  These statements may sometimes be referred to as “absolute” statements.

 These statements deal with the identity of Jesus, but also with a specific identity.  Different attributes may be ascribed to an individual and thus their identity may be associated with that attribute.  For example, “King Richard the Lionheart” would be a reference to a king with a fierce or courageous heart.  “Jesus of Nazareth” would be a reference to a man named Jesus who came from a geographical location named Nazareth.  But with these statements in John, Jesus appears to be making a declaration of a specific identity.  That identity is the divine and divinely-appointed Messiah.

 In John 4, Jesus speaks with a Samaritan woman at a well.  In that conversation, the woman references the Messiah. “The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. Jesus saith unto her, I that speak unto thee am he.” [17] Jesus uses “Ἐγώ εἰμι,” but there are clear indicators that this is not just an identification of a normal man from Nazareth. The context of the discussion is that of the Messiah, the Anointed One of God who was prophesied to come.  Jesus states “Ἐγώ εἰμι,” right after the woman referenced the Messiah. Jesus even says that the one speaking to her, obviously Jesus, is the Messiah.  In this case, the phrase “I am” is a direct claim to Messiahship.  That claim to be the fulfillment of prophecy is repeated again later by Jesus in John 13:18-19.  “I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth breadwith me hath lifted up his heel against me.  ^||Now I tell youbefore it come, that, when it is come to pass, ye may believe that I am he.” [18]

 If it can be shown that the Messiah is not only appointed by God, but is God, then the one who is the Messiah can also be declared God.  The Messiah would then be not only divinely-appointed, but also divine.

 The role of the divinely-appointed Messiah, the Christ, can be seen in the man named Jesus.  In Acts 2:30, Peter references the promise to King David that someone of his lineage would sit on his throne.  The one to sit on the Davidic throne would be the “Christ.” David is dead and buried and has logically seen corruption (Acts2:29).  But Peter continues through his progression by stating that the Christ would not be left in Hades nor see corruption (Ps. 16:10 and Acts 2:31). Then Peter links Jesus to the fulfillment of this by stating that He was not left in the tomb, but rather has been exalted (Acts 2:32-33).  He further states that God has made Jesus “both Lord and Christ.”  Since Jesus is the Christ, then He is the Messiah.  This is also what Jesus had claimed in John 4.

 The divine nature is present in the man named Jesus.  Peter stated that Jesus had been made “Lord and Christ.”  The word translated “Lord” is the Greek word“κύριον,” from the Greek word “κύριος,” meaning “Lord” or “Master.”  This is a word that was used for the name of God in the Greek translation of the Hebrew scriptures.  “Sometimes the letters YHWH were written, sometimes ’DNY (’Adonai). They were different when written, but it was understood that they were to be read in the same way and that they had the same reference. In any case, whichever expression was found in the original Hebrew, kurios was felt to be the appropriate way to express the concept in Greek.” [19] Peter has referenced Jesus as “Lord” and is calling Him divine.  He is “Lord of all, ”as Jesus had said that all authority had been given to Him (Matt. 28:18).  The one who would be “Lord of all” would be divine.  The use of the term “Lord” in reference to Jesus is not a diminutive one, but rather an exalted one.  Mundhenk states, “the Jewish point of view which required the replacement of YHWH by ’Adonai can no longer be looked at as just an unfortunate curiosity of Jewish tradition. On the contrary, it was precisely this requirement which led to the Tetragrammaton being read as ‘Lord’ both in the Hebrew and in the Greek. Early Christians called Jesus ‘Lord,’ and frequently applied OT passages referring to YHWH/Lord to Jesus. It seems clear that the use of this common term is a key factor in the identification of Jesus with God by the early Christians.” [20]

 Jesus claims to be the Messiah and is declared to be the Messiah.  He is also referred to as “Lord,” a title forthe divine.  Therefore, Jesus is not onlythe divinely-appointed Messiah, but also divine.

 Jesus linked the belief in Him as the divine Messiah to salvation.  “And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.  I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.” [21]  Peter declared that it was by the name of Jesus alone that salvation must come in Acts 4:12.  “ Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” [22]  This matches the teaching of Jesus that can be seen earlier in Matthew 16:15-18 and the teaching of Paul in Ephesians 1:22-23 and 5:23.  “He saith unto them, But who say ye that I am? ¹⁶And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven. And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it.” [23]  In this passage, Jesus states that He would build the church upon the foundational confession that Peter makes that Jesus is “the Christ, the Son of the loving God.” The church is described as the body of Christ in Ephesians 1:22-23.  “And hath put all things under his feet, and gave him to be the head over all things to the church,  Which is his body, the fulness of him that filleth all in all.” [24]  The body of Christ is the entity that is promised salvation in Ephesians 5:23.  “ For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.” [25]  Therefore, the church, the body of the saved, and salvation, are all built on the premise that Jesus is divine and the divinely-appointed Messiah.  When Jesus makes these absolute “I am” statements, He is not making a simply identification as a “man from Nazareth,” but rather He is identifying Himself as divine and the divinely-appointed Messiah.

 In John 8:28, Jesus references Himself as the “Son of Man,” and makes another “I am” statement.  “Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.” [26]  This phrase “Son of Man” is repeated later by Stephen in Acts 7:55-56.  “But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” [27]  As Peter declared that Jesus had been resurrected and been made “Lord and Christ,” so Stephen declares that the crucified Jesus is still alive and is standing at the right hand of God, a position of authority.  Again, Jesus has declared Himself as the “Son of Man,” someone who is seen with God and in authority because He is “Lord of all.” This is true because He is God.

 The idea that Jesus declared Himself God with an absolute statement of “I am” in John 8 stems from John 8:57-59.  “Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?  Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.  Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.” [28] It is sometimes stated that the usage of “I am,” or “Ἐγώ εἰμι” in the Greek, is a parallel to Exodus 3:14.  “And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.” [29] It is true that both statements make the declaration “I Am,” but is Jesus necessarily using the same phrase to mimic how God described Himself to Moses?  McKay argues that the Greek Septuagint might portray Exodus 3:14 with the idea of God emphatically declaring Himself “the One who exists,” but that is the way the translators translated it, not the way the original Hebrew reads. “Its translation of Exodus 3:14 follows the sense (as understood by the Jewish translators) rather than the exact form of the Hebrew.” [30]  He further states that the “emphatic words used by Jesus in the passages referred to above are perfectly natural in their contexts, and they do not echo the words of Exodus 3:14 in the normally quoted Greek version.” [31]  Instead of treating the “I am” statement by Jesus in John 8:58 as an emphatic declaration of identity as God, McKay argues that the verb should be treated as a “copula” or linking verb.  Jesus is not so much stating “I am” as He is stating “I existed before Abraham.”

 Another argument, however, regarding John 8, is the idea that Jesus was no so much declaring Himself God with the pronoun, but rather the verb.  Jesus makes a contrast between the verb Heuses for Abraham, “γενέσθαι,” and the verb He uses for Himself, “εἰμί.”  The verb for Abraham means “to become existent,” while the verb Jesus uses for Himself means “to exist.”  A further distinguishment is made in the tense of the verbs.  In reference to Abraham, Jesus uses the aorist tense, usually indicating a past, completed action.  However, in reference to Himself, Jesus uses the present tense, usually indicating an ongoing action.  Jesus basically states that Abraham had become existent but his existence is over.  In contrast, Jesus has been existent, “before Abraham”, and is still existing.  “Jesus does not only claim to have existed before Abraham, but he also talks about his existence in the present. Therefore, we should connect this assertion with chapter 1:1; the result is probably the most profound affirmation of Christ’s nature or essence in John’s Gospel.” [32]  Others agree with the idea that this statement should be linked with the beginning of the book.  “Beasley-Murray maintains that the saying here indicates a real pre-existence for Jesus and implies an association with the divine Logos of the prologue.” [33]  John did use the imperfect tense in referencing the Word in John 1:1.  The use of this imperfect tense in the Greek indicates “past time with a continuous action.” [34]  Therefore, John is not describing the Word as a being like Abraham who came into existence then went out.  Instead, the Word is someone who continually existed in the past.  In John 8, Jesus’ claim to divinity may be seen in the verbs He uses.  “The syntactical change from the past tense to present tense indicates the préexistent, eternal being of Jesus. He is timeless. He never came into being and he will never cease to be. In Jesus the eternal God shows himself to all (Heb 13:8). The contrast in the tenses is between an existence initiated by birth and an absolute existence.” [35]

 Even if the phrase “I am” is not a mimicry of Exodus 3:14, where God declares the name by which He should be called, it is still a claim of divinity.  Even if McKay is correct and the verb should be viewed as a mere linking verb connecting the person of Jesus and the idea of an old existence, other aspects of the passage show a claim to divinity.  By declaring that He was alive before Abraham makes it clear that Jesus is saying He is more than human, therefore divine.  The choice of verbs makes the distinction between Abraham who “came into existence,” and Jesus who “exists.”  The tense of verbs makes the contrast between the human Abraham who “came and went,” and the man named Jesus who is alive before Abraham and “ongoing.” The audience got the message as they questioned how it was possible for Jesus to be alive before Abraham and then took up stones after His explanation.  Whether the Jews understood it as a mimicry of Exodus 3:14 or whether they understood it as a claim to timelessness, they apparently understood it as a claim to divinity.

Conclusion

 This article has attempted to explain the three different categories of the “I Am” statements found in the Book of John.  Also, an emphasis was given on the specific statements in which Jesus claims divinity.

 The different categories of the “I am” statements in the Book of John are 1) the use of “I am” with a predicate, 2) the use of “I am” with a predicate understood, and 3) the use of “I am” without a predicate.

 The use of “I am” with a predicate has the verb functioning as a linking verb and the use of metaphor.  In these statements, Jesus is comparing the properties of an object with Himself in order to describe His life-giving work and His offer of salvation. The emphatic pronouns stress the idea that Jesus is singling Himself out as the one with the properties mentioned. The definite article with the predicate noun show both the interchangeability between the subject and the noun, and the uniqueness of the noun, and thus the de facto uniqueness of the subject.

 The use of “I am” with a predicate understood is a statement of “I am” without a predicate noun, but where a word can be inserted to ease translation into English.  These statements are declarations of identity with seemingly implied power and/or authority.

 The use of “I am” without a predicate is called an absolute statement. These statements are a declaration by Jesus of His identity as divine and the divinely-appointed Messiah. Whether John 8:58 is a mimicry of God’s declaration of Exodus 3:14, the Jews apparently understood it as such or as a claim to an eternal nature, and in either case a claim to deity.

 The “I am” statements in the Book of John serve to teach us more about Christology and the salvific work of Jesus, and His claims to being both divine and the divinely-appointed Messiah.