“I Am” Statements in John’s Gospel

John’s Gospel includes seven profound statements by Jesus known as the “I am” statements. In these statements, Jesus reveals and describes his “saving relationship toward the world.” Let’s discover what we can learn about Jesus’ redemptive work from these statements with some help from notes in the NKJV MacArthur Study Bible.

The MacArthur Study Bible is available with the ESV, NASB, NIV, and NKJV. These notes are taken from the NKJV MacArthur Study Bible.

Jesus’ Statements on His Saving Relationship toward the World

Twenty-three times in all we find our Lord’s meaningful “I AM” (ego eimi, Gr.) in the Greek text of this Gospel (4:26; 6:20, 35, 41, 48, 51; 8:12, 18, 24, 28, 58; 10:7, 9, 11, 14; 11:25; 13:19; 14:6; 15:1, 5; 18:5, 6, 8). In several of these, He joins His “I AM” with seven tremendous metaphors which are expressive of His saving relationship toward the world.

I Am the Bread of Life

And Jesus said to them, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.”

John 6:35

Jesus’ famous discourse on the bread of life. The key theme is v. 35, i.e., “I am the bread of life,” which is the first of 7 emphatic “I AM” statements of Jesus in this gospel (8:12; 10:7, 9; 10:11, 14; 11:25; 14:6; 15:1, 5). This analogy of Jesus as “the bread” of life reinforces John’s theme of Jesus as the Messiah and Son of God (20:30, 31). Although John records Jesus’ miracles to establish His deity, he moves quickly to Jesus’ discourse on the spiritual realities of His person in order to define correctly who Jesus Christ was, i.e., not merely a wonder-worker, but the Son of God who came to save mankind from sin (3:16). This discourse took place in the synagogue at Capernaum (v. 59).

I Am the Light of the World

Then Jesus spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.”

John 8:12

This is the second “I AM” statement (see 6:35). John has already used the “light” metaphor for Jesus (1:4). Jesus’ metaphor here is steeped in OT allusions (Ex. 13:21, 22; 14:19–25; Pss. 27:1; 119:105; Prov. 6:23; Ezek. 1:4, 13, 26–28; Hab. 3:3, 4). The phrase highlights Jesus’ role as Messiah and Son of God (Ps. 27:1; Mal. 4:2). The OT indicates that the coming age of Messiah would be a time when the Lord would be a light for His people (Is. 60:19–22; cf. Rev. 21:23, 24) as well as for the whole earth (Is. 42:6; 49:6). Zechariah 14:5b–8 has an emphasis on God as the light of the world who gives living waters to His people. This latter passage probably formed the liturgical readings for the Feast of Tabernacles.

The word “follows” conveys the idea of someone who gives himself completely to the person followed. No half-hearted followers exist in Jesus’ mind (cf. Matt. 8:18–22; 10:38, 39). A veiled reference exists here to the Jews, following the pillar of cloud and fire that led them during the Exodus (Ex. 13:21).

I Am the Door of the Sheep

Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep.

John 10:7

This is the third of 7 “I AM” statements of Jesus (see 6:35; 8:12). Here, He changes the metaphor slightly. While in vv. 1–5 He was the shepherd, here He is the gate. While in vv. 1–5, the shepherd led the sheep out of the pen, here He is the entrance to the pen (v. 9) that leads to proper pasture. This section echoes Jesus’ words in 14:6 that He is the only way to the Father. His point is that He serves as the sole means to approach the Father and partake of God’s promised salvation. As some Near Eastern shepherds slept in the gateway to guard the sheep, Jesus here pictures Himself as the gate.

I Am the Good Shepherd

I am the good shepherd. The good shepherd gives His life for the sheep.”

John 10:11

Jesus picked up another expression from vv. 1–5, i.e., He is the “good shepherd” in contrast to the present evil leadership of Israel (9:40, 41). This is the fourth of 7 “I AM” statements of Jesus (see vv. 7, 9; 6:35; 8:12). The term “good” has the idea of “noble” and stands in contrast to the “hireling” who cares only for self-interest. The second half of the verse is a reference to Jesus’ substitutionary death for sinners on the cross. Cf. v. 15; 6:51; 11:50, 51; 17:19; 18:14.

I Am the Resurrection and the Life

Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.

John 11:25

This is the fifth in a series of 7 great “I AM” statements of Jesus (see 6:35; 8:12; 10:7, 9, 11, 14). With this statement, Jesus moved Martha from an abstract belief in the resurrection that will take place “at the last day” (cf. 5:28, 29) to a personalized trust in Him who alone can raise the dead. No resurrection or eternal life exists outside of the Son of God. Time (“at the last day”) is no barrier to the One who has the power of resurrection and life (1:4), for He can give life at any time.

I Am the Way, the Truth, and the Life

Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me.

John 14:6

This is the sixth “I AM” statement of Jesus in John (see 6:35; 8:12; 10:7, 9, 11, 14; 11:25; 15:1, 5). In response to Thomas’ query (v. 4), Jesus declared that He is the way to God because He is the truth of God (1:14) and the life of God (1:4; 3:15; 11:25). In this verse, the exclusiveness of Jesus as the only approach to the Father is emphatic. Only one way, not many ways, exist to God, i.e., Jesus Christ (10:7–9; cf. Matt. 7:13, 14; Luke 13:24; Acts 4:12).

I Am the True Vine

I am the true vine, and My Father is the vinedresser – “I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.

John 15:1, 5

Through this extended metaphor of the vine and branches, Jesus set forth the basis of Christian living. Jesus used the imagery of agricultural life at the time; i.e., vines and vine crops (see also Matt. 20:1–16; 21:23–41; Mark 12:1–9; Luke 13:6–9; 20:9–16). In the OT, the vine is used commonly as a symbol for Israel, (Ps. 80:9–16; Is. 5:1–7; 27:2–6; Jer. 2:21; 12:10; Ezek. 15:1–8; 17:1–21; 19:10–14; Hos. 10:1, 2). He specifically identified Himself as the “true vine” and the Father as the “vinedresser” or caretaker of the vine. The vine has two types of branches: 1) branches that bear fruit (vv. 2, 8), and 2) branches that do not (vv. 2, 6).

The branches that bear fruit are genuine believers. Though in immediate context the focus is upon the 11 faithful disciples, the imagery also encompasses all believers down through the ages. The branches that do not bear fruit are those who profess to believe, but their lack of fruit indicates genuine salvation has never taken place and they have no life from the vine. Especially in the immediate context, Judas was in view, but the imagery extends from him to all those who make a profession of faith in Christ but do not actually possess salvation. The image of non-fruit-bearing branches being burned pictures eschatological judgment and eternal rejection (see Ezek. 15:6–8). This is the last of 7 claims to deity in the form of “I AM” statements by Jesus in the Gospel of John (see 6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6).

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Summary and Response

These are some of the most profound statements made by our Lord. They demonstrate massively important allusions to Israel’s past and to the divinity of Jesus himself. How do these statements encourage you in your relationship with Christ? Share your response in the comments below!

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