College Park Church

One of the great benefits of the discipline of Biblical Theology, the method of reading Scripture as a storyline of God’s unfolding plan of redemption, is that both the unity and the progressive nature of the Bible is maintained. The unity of the whole Bible is important because we know there is one great narrative or storyline being told with each author upholding the same central themes. The organic, progressive nature is important because inherent to a storyline is development and growth. Not only do we interpret Scripture in light of the rest of Scripture but we also interpret Scripture in light of later revelation which clarifies and unfolds earlier pieces of the story.

Since the Bible is one book with a grand storyline of God’s plan of redemption to bring glory to Himself by redeeming a people to Himself through His redeemer, and since Jesus is that one redeemer, we would do well to read the Old Testament in light of him. The Old Testament is stocked full of pictures, promises, images, prophecies, symbols, types, and allusions to the coming of a Messiah. Recently, I began to read The Gospel of John with an eye towards Christ in the Old Testament. The author states his purpose for writing this book in crystal clear fashion: “These are written so that you may believe that Jesus is the Christ” (John 20:31). When John tells his largely Jewish audience that he’s writing so they will believe Jesus is the Messiah (Christ) who was promised and anticipated in the Old Testament we must realize the book is therefore written in such a way to prove Jesus fulfills what the OT told them about the coming Messiah. Therefore, in order to understand a gospel account like John, we have to read this book in light of its context. The context is the OT story and for this reason a great exercise is to constantly be reading John and then considering how each passage proves Jesus is the Messiah by picking up on OT expectations of the Messiah.

One way this is seen in John is through the seven “I Am” sayings where Jesus self-proclaims his deity and messianic status. Each time Jesus tells the people I Am… he is letting them know he is God, he is the promised Messiah, and he is the one their Old Testament Scriptures were referring too. Let me provide a skeletal framework of both OT and NT texts where the I Am saying can be read in light of their OT backdrop. I’ll simply provide the textual references and a brief synopsis, leaving the work of digging in those texts to you the reader.

I AM

OT Background: Exodus 3:1-20, especially verses 13-18.

NT fulfillment: John 6:20; 8:24, 28, 58; 18:5.

Synopsis: When God says “I Am” in Exodus 3 it is a pivotal moment in redemptive history. God comes to his people to reveal himself to them as he redeems them and leads them out of exile. He reveals himself as such on Mt. Sinai, where he brings the people after the exodus to renew his covenant and give them the law. Therefore, when Jesus applies the title I Am to himself he’s referring to himself as the eternal, pre-existent, living God who revealed himself to the people.

1) I Am the Bread of Life

OT Background: Exodus 16

NT Fulfillment: John 6:22-59, especially verses 28-35.

Synopsis: The Jews Jesus is talking with have missed the reality (he is the Messiah) behind the sign of feeding 5,000. Jesus then takes them to the story of Exodus 16 to walk through what they’re not seeing in the story of manna being provided in the wilderness. There are important elements there of trusting God daily, faith, and provision from heaven. Jesus then says this was only a temporary provision but God provides the true bread from heaven. The manna is a picture of Jesus, who is sent from God, comes down from heaven, must be taken by faith, must be eaten/fully taken in, and gives life.

2) I Am the Light of the World

OT Background: Exodus 13:17-22 (cf. Ex. 14:19-20); Isaiah 42:6 and 49:6 (both verses are in the four Servant Songs of Isaiah).

NT Fulfillment: John 8:12-30, especially verse 12. See also John 1:4-5; 3:19-21; 9:5; 12:35-36).

Synopsis: Light is one of the most prominent themes in John’s Gospel and it is picked up from a rich OT heritage. Based upon the fact that in John 8:12 Jesus ties the idea of him being the light with his people following after him in the light, the most likely OT background primarily in mind here is the light of God’s presence leading his people in the wilderness via the pillar of fire in Exodus 13-14. Just as the Israelites were led by the pillar of fire (light) in the exodus and saved from the Egyptians as they crossed the Red Sea, so also Jesus is saying those who follow him (light) will have life. A secondary OT background of the image of light is found in Isaiah 42:6 and 49:6. This light has to do with the salvation of the nations, and it is probably the primary reference in other passages like John 12:35-36, 46.

3) I Am the door & 4) I Am the Good Shepherd

OT Background: Psalms 118:20 (gates = door); Ezekiel 34 and Jeremiah 23 (cf. Isaiah 40:11; Numbers 27:15-18; Micah 5:4)

NT Fulfillment: John 10:1-18

Synopsis: In this passage Jesus gives two of the I Am sayings together, saying he is the both the door through which the sheep enter as well as the Shepherd who knows the sheep and lays down his life for them. The metaphor of the door does not have nearly the rich OT background as the metaphor of the Shepherd. Jesus is both the only way (door) a person enters into the people of God and the one who gives his life for the life of sheep, whom he knows and protects.

5) I Am the resurrection, and the life

OT Background: Genesis 1-3; Isaiah 53:10

NT Fulfillment: John 11:17-27

Synopsis: Once again, Jesus doesn’t just say he brings about life and resurrection but he is the resurrection and the life. The OT background isn’t crystal clear, but most commentators believe its Genesis 1-3. God created the world and put life therein, and the first Adam chose sin which brought about death for mankind and brokenness for the creation. Jesus comes as the second Adam who chooses righteousness, through which he provides not only resurrection and life to individuals who believe in him but for the entire world. Through the death and resurrection of Jesus, the reverse of the Garden curses on man and creation are reversed.

6) I Am the way, the truth, and the life

OT Background: Exodus 26:33; Leviticus 16

NT Fulfillment: John 14:6

Synopsis: It’s likely Jesus is here contrasting himself to the many ways in the OT that God prescribed for how the Jews could approach and relate to him. The systems of the sacrifices, temple, the curtain, tabernacle, and other means of worship were “ways” to God. Jesus now contrasts himself to anything prior to him that they thought led them to the Father. He is the only one who provides the way to the Father, but he is also at the same time to the full revelation of the Father (truth).

7) I Am the true vine

OT Background: Two vineyard songs: Isaiah 5:1-7 (the desolate vineyard) & Isaiah 27:2-6 (the fruitful vineyard).
NT Fulfillment: John 15:1-6

Synopsis: Here in the last I Am statement, Jesus uses a very common OT symbol for Israel, the representative of God’s people. The language of the unfruitful branches is tied to Israel as the desolate vineyard in Isaiah 5, but Jesus says the people of God have life and fruit now by being in him, as pictured in Isaiah 27:2-6. Jesus is not simply saying Christians are fruitful by resting in him, but he’s making the redemptive-historical claim that he is the new Israel. He both fulfills Israel’s destiny (because Israel never could) and is the one in whom the people of God find true, flourishing, fruitful life.

In all of these I Am saying in John’s Gospel, Jesus is picking up on OT images to let the people know he is the promised Messiah and the divine Son of God. He tells the people if they know the Scriptures (the Old Testament) they should know Jesus, because the OT is all about him. John writes his book and implements these sayings of Jesus so his audience would see the link between Jesus and God’s promises and pictures of the Divine Messiah in the OT. Read your NT with the OT as its proper background, and read the OT in light of its fulfillment in the NT.