I AM
The phrase "I AM" has significant theological implications in both the Old Testament and the New Testament. In the Old Testament, God uses this phrase to reveal himself to Moses in Exodus 3:14, where he says, "I AM who I AM." This statement has been interpreted in a variety of ways, but at its core, it expresses God's self-existence and self-sufficiency.
Jesus' use of "I AM" in John 8:58 is also significant. In this passage, Jesus says to the Jews, "Before Abraham was, I am." By using this phrase, Jesus is connecting himself to God's self-revelation in the Old Testament. He is claiming to be the same God who spoke to Moses from the burning bush, the same God who declared his sovereignty and power in Isaiah.
This claim is not lost on the Jews who are listening to Jesus. They understand that he is making a claim to divinity, and they are outraged. They pick up stones to stone him, but he escapes their grasp. Jesus' use of "I AM" is a bold and powerful statement of his identity and his mission.
In addition to John 8:58, Jesus uses the phrase "I AM" in a number of other instances in the Gospel of John. For example, he says, "I am the bread of life" (John 6:35) and "I am the light of the world" (John 8:12). These statements reinforce the idea that Jesus is identifying himself with God and declaring his divinity.
The significance of "I AM" in both the Old Testament and the New Testament cannot be overstated. In the Old Testament, this phrase expresses God's self-existence and self-sufficiency, as well as his sovereignty and power. In the New Testament, Jesus uses this same phrase to connect himself to God and to declare his own divinity. By understanding the significance of "I AM" in both contexts, we can gain a deeper appreciation for the identity and mission of Jesus Christ.
The Septuagint
The Septuagint is a Greek translation of the Hebrew Scriptures that was created in the third and second centuries BCE. It was widely used by Greek-speaking Jews and early Christians, and its influence can be seen in the New Testament, especially in the Gospel of John. One of the most significant ways in which the Septuagint impacted early Christian theology was in its translation of the divine name "YHWH" in the Hebrew Scriptures. Instead of using the Hebrew name, the Septuagint often translated "YHWH" as "ho on" or "ego eimi," both of which are Greek phrases that mean "I AM." This translation choice has important implications for our understanding of Jesus' use of the same phrase in John 8:58.
In Exodus 3:14, God reveals his name to Moses as "I AM WHO I AM," which in the Septuagint is translated as, “ἐγώ εἰμι ὁ ὤν” (ego eimi ho on). This phrase is used in other passages as well, such as Isaiah 41:4 and 43:10, where God declares himself to be the only God and the Creator of all things. In each of these instances, the Septuagint uses the same Greek phrase that Jesus uses in John 8:58.
When Jesus says "before Abraham was, I am" in John 8:58, he is using the same Greek phrase that is used in the Septuagint to translate God's "I AM" in the Old Testament. This connection is not lost on his Jewish audience, who immediately try to stone him for blasphemy. By using this phrase, Jesus is making a bold claim about his identity and his relationship to God. He is claiming to be one with God, to have existed before Abraham, and to possess the same divine nature as the God of the Hebrew Scriptures.
The use of "I AM" in both the Septuagint and in John 8:58 tells us a great deal about how early Christians understood Jesus' claims to divinity. They saw Jesus as the fulfillment of Old Testament prophecy and believed that he was the same God who had revealed himself to the patriarchs and prophets of old. This belief was not without controversy, as evidenced by the hostile reaction of Jesus' Jewish listeners in John 8:58. Nevertheless, it was a foundational tenet of Christian theology and paved the way for the development of the doctrine of the Trinity.
The Septuagint's translation of the divine name "YHWH" as "ego eimi" or "ho on" has significant implications for our understanding of Jesus' use of the same phrase in John 8:58. By using this phrase, Jesus was claiming to be one with God and to possess the same divine nature as the God of the Hebrew Scriptures. This belief was foundational to early Christian theology and laid the groundwork for the development of the doctrine of the Trinity.
Christology and Trinity
Christology and the Trinity are two central theological concepts that are closely connected to Jesus' use of "I AM" in John 8:58. This phrase not only identifies Jesus with God but also has significant implications for understanding the nature of Christ and the doctrine of the Trinity.
The implications of Jesus' use of "I AM" in John 8:58 are profound. By using this phrase, Jesus is identifying himself with the God of the Old Testament who revealed himself to Moses at the burning bush as "I AM WHO I AM" (Exodus 3:14). This is a clear claim to divinity, and it is no surprise that the Jews who heard this statement immediately picked up stones to stone him for blasphemy.
The theological implications of Jesus' claim to divinity are significant. If Jesus is truly God, then he shares the same nature as God the Father. This raises important questions about the nature of Christ and how he is related to the Father. In early Christianity, this led to debates about whether Jesus was of the same substance (or essence, ὁμοούσιος, homoousios) or a similar substance (or essence, ὁμοούσιος, homoiousios) as the Father.
The doctrine of the Trinity, which emerged in the centuries following Jesus' life and ministry, affirms that there is one God who exists eternally in three persons: the Father, the Son, and the Holy Spirit. Jesus' use of "I AM" in John 8:58 is significant for this doctrine because it highlights the unity of the Father and the Son. They share the same divine nature, and yet they are distinct persons within the Godhead.
The idea of the Incarnation is also central to understanding the relationship between the Father and the Son. The Incarnation is the doctrine that teaches that Jesus, the Son of God, took on human flesh and became fully human while remaining fully divine. This means that Jesus has two natures: a divine nature and a human nature.
The Incarnation has significant implications for the Trinity because it highlights the love and unity between the Father and the Son. It also underscores the fact that Jesus is the perfect mediator between God and humanity, as he is both fully God and fully human. Through his death and resurrection, he offers salvation to all who believe in him.
I AM and Jesus
The Gospel of John is unique among the four Gospels in its use of the "I AM" sayings of Jesus. In these statements, Jesus describes himself using the same phrase that God used to identify himself to Moses in Exodus 3:14. These "I AM" sayings serve as a powerful and explicit claim to divinity, and reinforce the message of John's Gospel that Jesus is not merely a human teacher or prophet, but rather the Son of God who has come to reveal the Father to the world.
One of the most famous "I AM" sayings of Jesus is found in John 6:35, where he says "I am the bread of life." This statement comes in the context of Jesus' feeding of the five thousand, and emphasizes the idea that he is the one who provides spiritual nourishment and sustenance for his followers. The imagery of bread also suggests that Jesus is the source of life itself, and that those who come to him will never hunger or thirst again.
In John 8:12, Jesus declares "I am the light of the world." This statement highlights Jesus' role as the one who brings illumination and truth to a dark and fallen world. It also connects him to God's self-revelation in the Old Testament, where God is often described as a source of light and illumination.
In John 10:9, Jesus says "I am the gate; whoever enters through me will be saved." This statement emphasizes the idea that Jesus is the only way to salvation and eternal life. It also highlights the idea of Jesus as a shepherd who cares for his flock, protecting them from danger and leading them to safety.
In John 11:25, Jesus declares "I am the resurrection and the life." This statement comes in the context of Jesus' raising of Lazarus from the dead, and emphasizes the idea that Jesus has power over death itself. It also reinforces the claim to divinity, as only God has the power to raise the dead and give life.
Finally, in John 14:6, Jesus proclaims "I am the way, the truth, and the life. No one comes to the Father except through me." This statement is perhaps the most explicit claim to divinity in the Gospel of John, as it asserts that Jesus is the only path to God and eternal life. It also emphasizes the importance of a personal relationship with Jesus, and the idea that knowing him is essential for salvation.
Taken together, these "I AM" sayings of Jesus in the Gospel of John reinforce the message that Jesus is more than just a human teacher or prophet. They suggest that he is the Son of God who has come to reveal the Father to the world, and that he is the source of spiritual nourishment, illumination, salvation, and eternal life. These statements emphasize the intimate connection between Jesus and God the Father, and highlight the central role of Jesus in the plan of salvation.
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