I Am Statements...

— “I am the bread of life,” Jesus told them. “No one who comes to me will ever be hungry, and no one who believes in me will ever be thirsty again.

In John’s typical fashion, he gives his purpose for writing the book in which he wrote at the end. For example, at the end of the epistle 1 John he lets his readers know that he wrote the letter to help them to “know” that they had eternal life (). And so, at the end of his letter, John shares with us the purpose of writing the gospel according to John.

30 "Jesus performed many other signs in the presence of his disciples that are not written in this book. 31 "But these are written so that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.” ()

And when these signs are given, it inevitability leads to His teaching others about the nature of the Kingdom of God. John presents specific “signs” (20:30)—significant displays of power that point beyond themselves to the deeper realities that we can perceive with eyes of faith. Now we come a couple of those signs and a discourse on the:

, The bread of life.

After feeding the 5,000 (vv1-15) and walking on water (vv16-24) we are now introduced to the bread of life discourse in which the crowd seeks another sign (v30-31). A sign even greater than the miracle of manna (). They are challenging Jesus to prove that He is the Messiah, a greater prophet than Moses (v32).

Here the crowd seeks another sign. A sign even greater than the miracle of manna (). They are challenging Jesus to prove that He is the Messiah, a greater prophet than Moses (v32).

They certainly misunderstand Jesus’ statement about the bread of God being the One who comes down from heaven and gives life to the world (v33) by their response to in v34, “…Sir, give us this bread always.” They say. This suggests that the bread of heaven needed to be given again and again. But Jesus let’s them know that the who goes to Jesus will never go hungry.

Jesus plainly states. — “I am the bread of life,” Jesus told them. “No one who comes to me will ever be hungry, and no one who believes in me will ever be thirsty again.

So the hungry and thirsty person who comes to Jesus finds their hunger satisfied and their thirst satisfied and quenched. This will all be consummated at the end of time:

— I said to him, “Sir, you know.” Then he told me: These are the ones coming out of the great tribulation. They washed their robes and made them white in the blood of the Lamb. For this reason they are before the throne of God, and they serve him day and night in his temple. The one seated on the throne will shelter them: They will no longer hunger; they will no longer thirst; the sun will no longer strike them, nor will any scorching heat.

; I am the light of the world.

Another one of those signs here in John 9 and the healing of the blind man and the “I am” statement from our Lord Jesus (v5).

Many first-century Jews believed, as did Job’s friends, that every temporal misfortune was God’s punishment for some specific sin. For those born with some type of infirmity, such as blindness, could be explained that the sin had been committed in the womb, or by the parents, whose sinful act victimized their child. In this instance, Jesus dismisses these as improper explanations (v. 3).

3 "“Neither this man nor his parents sinned,” Jesus answered. “This came about so that God’s works might be displayed in him.” ()

All things—even afflictions and sufferings—have as their ultimate purpose the bringing glory to God in Christ by means of manifesting His greatness. (cf. 1:14; 5:19, 20).

And, as is common for John, he contrasts light and darkness. 4 "We must do the works of him who sent me while it is day. Night is coming when no one can work.” ()

Using these contrasts of light and darkness Jesus says that as long as daylight lasts, it is crucial that He and His disciples continue to do the work of the one who sent Him. Night is coming, and no one can work when darkness falls.

5 "As long as I am in the world, I am the light of the world.”” ()

In Jesus makes a similar statement. His enemies are seeking to trap Him with the woman caught in the act of adultery.

They said, "In the law Moses commanded us to stone such women. So what do you say?”” () They were not interested in the law. They were only figuring that if Jesus consented to the requirement of the law and had the woman stoned, then they could ridicule him as the One who invited sinners to come to him but then dealt harshly with them. On the other hand, they reasoned, if he overlooked the law and gave a judgment of mercy, then they could say, “What kind of a prophet is this who advises laying aside the law of Moses?” Jesus dealt with these men by suggesting that the one who was sinless cast the first stone. At this point, as the light of His righteousness shone upon them, the accusers began to slip away one by one, beginning with the eldest. At last Jesus, being left alone in the midst of the crowd with the woman, uttered His saying of being the light of the world (8:12).

So what does Jesus mean in chapter 9:5 of being the light of the world? Picture with me a heavy rock that’s been laying in the field for a long time. Push it over and immediately all the bugs and other squirmy things begin to slither away under other rocks and into the ground and other dark areas. This is what happened when Jesus spoke to these leaders. Jesus turned over the rock, and the Pharisees crawled away! They could not stand before the light, and they hated Jesus for it. It is not surprising, then, that the chapter ends with an attempt by these men to stone Jesus.

On the other hand, light also has another and entirely different effect upon some things that are exposed to it. Take the ground that was covered over by the rock. When the rock is first turned over the bugs run for cover. But leave the rock off that patch of ground for awhile, and soon the same sun that made the bugs run for cover will begin to make the seeds in the ground grow. In a short time that patch of earth will be covered with grass or flowers, just like the growth in the field that surrounds it. This concluding effect gives us the meaning of Christ’s second “I am the light of the world,” in . In chapter 8 the Light made the creatures of darkness run. In chapter 9 the Light begins to call forth life and produce growth in those within whom God has planted the seed of saving faith. In this sense is the story of the sovereign and electing grace of God in salvation.

8:12 The Light of the world.

, The Gate.

Here in Jesus uses at sheep-farming metaphor (vv1-5) and He expands a couple of features for us, showing us that He is the gate (vv7-10) and that He’s the Good Shepherd (vv11-18).

There’s an Old Testament background for this passage from , where God unloads Israel’s false shepherds for taking advantage of God’s sheep instead of guarding, guiding, and nurturing them (; ; ).

Here in chapter 10 Jesus is still speaking to His opponents and He’s speaking in veiled speech in this parable about sheep in which Christ calls the believers in Israel to leave the destructive spiritual leadership of the Pharisees and priests who opposed Christ and His disciples (7:32; 9:22; 11:47-50).

So Jesus provides that parable about the sheep and a gatekeeper but they did not understand what He was telling them (v6). So Jesus makes this statement:

7 "Jesus said again, “Truly I tell you, I am the gate for the sheep. 8 "All who came before me are thieves and robbers, but the sheep didn’t listen to them. 9 "I am the gate. If anyone enters by me, he will be saved and will come in and go out and find pasture.” ()

Now Jesus isn’t the shepherd who goes through the gate, rather, He is the gate (v7). He’s the only Mediator through whom people must come to God and salvation (see 14:6). Jesus is the One through whom eternal life is received (). If anyone enters by the Gate (Christ), he will be saved (), salvation is given to those who trust Christ.

10:11,14 The Good Shepherd.

Then a bit further into the discourse we read these words: 11 "“I am the good shepherd. The good shepherd lays down his life for the sheep.” () and 14 "“I am the good shepherd. I know my own, and my own know me,” ()

Here the good shepherd is contrasted with the “hired hand” (v12-13) who cares more about his own well being than for the sheep.

The term “good” indicates the excellency of Christ. He’s the only One in His class. Here in v11 the excellent character of this shepherd is depicted as willingly laying down His life (v18) for His sheep. A sacrificial death in their place: the sheep are in mortal danger, and the shepherd dies in order to save his sheep. That is why this shepherd is “good” (“great” in ). A shepherd was an image commonly used of a king, both of God (; ) and of David (; ). As God coming in the flesh (1:1, 14) and the Son of David- Christ is the only King of the church. We find this amazing phrase in v11 about Christ. He "…lays down his life”, which is a stunning exchange the King gave life to His people (v. 10) by dying in their place on the cross. The good shepherd is the Lamb of God (1:29; 13:1; 19:36).

Beeke, J. R., Barrett, M. P. V., & Bilkes, G. M. (Eds.). (2014). The Reformation Heritage KJV Study Bible (p. 1529). Grand Rapids, MI: Reformation Heritage Books.

Here in v11 the good shepherd is depicted as willingly laying down His life (v18) for His sheep.

11:25 The resurrection and the life.

11:25 The resurrection and the life.

14:6 The way and the truth and the life.

15:1,5. The True Vine.