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[Note:\u00a0 <\/strong>This MS is available in larger font on our Manuscripts<\/strong>\u00a0 page.]<\/span><\/p>\n Introduction<\/strong><\/span><\/p>\n The study of figures of speech employed by the inspired writers is engrossing, fascinating, and rewarding to the serious student. Figurative language enriches the meaning of various concepts beyond that which literal terminology is sometimes able to do. One of the common figures of speech found in the Bible is the simile. It is also one of the most easily recognizable. It announces itself to the reader or hearer by means of the introductory words like <\/em>or as<\/em>. For example, the several \u201ckingdom parables\u201d in Matthew 13 all begin with the phrase, \u201cThe kingdom of heaven is like unto<\/strong>…\u201d (vv. 1\u201352; emph. DM).1<\/sup> In Matthew 25:14 we have another instance of simile: \u201cFor it is as <\/strong>when a man, going into another country, called his own servants, and delivered unto them his goods [emph. DM].\u201d2<\/sup><\/span><\/p>\n Perhaps an even more common figure of speech in the Bible is the metaphor. This figure is more direct than the simile in that it omits the clue words like <\/em>or as <\/em>and simply states that the one or thing being compared to another is <\/strong>some other one or thing. Jesus employed metaphors when He instituted His supper, as seen in the following:<\/span><\/p>\n And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, take, eat; this is my body<\/strong>. And he took a cup, and gave thanks, and gave to them, saying, Drink ye all of it; for this is my blood <\/strong>of the covenant, which is poured out for many unto remission of sins (Mat. 26:26\u201328; emph. DM).<\/span><\/p><\/blockquote>\n Note that Jesus did not use the formula concerning the bread, \u201cThis is like <\/strong>my body\u201d (a simile). He simply said, \u201cThis is <\/strong>my body.\u201d However, it is perfectly clear that the bread was not literally <\/strong>His body (i.e., He did not slice off some of His flesh and give to the apostles to eat). This being so, He was manifestly employing figurative language\u2014a metaphor. He was thus indicating that the bread was to represent (symbolize, stand for, signify) His body when we eat it in the Lord\u2019s Supper as a memorial to His death (1 Cor. 11:23\u201326). The same is true of His statement concerning the fruit of the vine and His blood.3<\/sup><\/span><\/p>\n The subject of this manuscript involves Jesus\u2019 employment of strong and vivid metaphors. John recorded seven metaphorical statements of the Lord in which He conveyed not only His Deity, but also His all-sufficiency to supply the direst needs of humanity. In each of these He declared, \u201cI am the…\u201d and then named an entity to convey some facet of His nature, function, or ability.4<\/sup> These seven statements provide rich and valuable insights into the nature of the pre-existent Christ and the purpose of His assuming a fleshly body. While these seven I am<\/em>… statements do not constitute miraculous signs, they complement the miracles of Jesus, which John records. They thereby complement John\u2019s clearly-stated purpose in writing his book: \u201cMany other signs therefore did Jesus in the presence of the disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name\u201d (John 20:30\u201331). Let us now briefly study Jesus\u2019 \u201cI am…\u201d claims.<\/span><\/p>\n \u201cI Am the Bread of Life\u201d <\/strong><\/span><\/p>\n John 6:35<\/strong><\/span><\/p>\n One of the signs that John recorded was the feeding of the five thousand men with only five barley loaves and two fish that a boy in the crowd had brought with him (6:5\u201314). The miracle so impressed the people that some concluded that He was \u201cthe prophet\u201d that was to come into the world. From this conclusion a movement was even started to force Jesus to be their king. This attempt He utterly rejected by departing from them (v. 15).5<\/sup> The next day a multitude followed Him to Capernaum, where they found Him in the synagogue (vv. 24, 59). Jesus accused them of seeking Him merely for more loaves and fish when they really should be seeking for food that would provide them with eternal life. The Lord told them the Son of man was the source of this food and that believing on Him was the means of receiving it.<\/span><\/p>\n Incredibly, in spite of the banquet He amazingly provided the day before, they asked for a sign that they might believe His words. Their problem of unbelief lay not in the impotence of the sign they had seen, but in the perverseness of their hearts. And so it is with the theological modernist, the humanist, the atheist, and the agnostic of our day. He disbelieves, not because of the impotence of the evidence, but in spite of the power of it. He chooses <\/strong>to doubt, to disbelieve, to reject the manifold body of powerful evidence. He cannot bear the consequences and implications of belief in God, in the Bible, and in the Christ. The skeptic literally wills God and Christ out of existence (or so he thinks).<\/span><\/p>\n The Jews reminded Jesus that their fathers had been given manna in the wilderness. They seem to imply that Moses produced a great sign by giving their fathers the manna, and they wonder if Jesus can eclipse that sign in producing the food He had just mentioned. The Lord responded that the manna was not the true bread and that it was not Moses, but God, Who provided it. Jesus thereby introduced the fact that God is the source of the true life-giving bread which He had sent into the world. When they asked for that bread, Jesus declared, \u201cI am the bread of life: he that cometh to me shall never hunger, and he that believeth on me shall never thirst\u201d (v. 35). He repeats His \u201cBread of life\u201d claim a few moments later (vv. 48, 51). Bread has for centuries been a primary part of man\u2019s diet. It is so central to his sustenance that it has become a symbol for the entire gamut of man\u2019s food. Jesus used bread <\/em>figuratively in this all- embracing sense in this passage\u2014essential sustenance and nourishment for the soul.<\/span><\/p>\n As in His temptations in the wilderness, so in this remarkable discourse, Jesus went all the way back to a principle first enunciated by Moses: \u201cMan shall not live by bread alone…\u201d (Mat. 4:4; Deu. 8:3). Physical food and drink satisfy physical hunger and thirst only briefly, and then we hunger and thirst again (John 6:27, 35b). Physical food and drink sustain us only for the brief span of our lives on this earth, and sooner or later we all die (vv. 49, 58a). Those who partake of the Bread of life will not die, but will live forever (vv. 50\u201351, 58b).<\/span><\/p>\n Jesus did not set Himself forth as \u201ca Bread\u201d or \u201cone Bread\u201d among many, but \u201cthe <\/strong>Bread\u201d\u2014the only, exclusive, without-exception, indispensable Bread of life sent from the Father. In so doing He clearly set Himself forth as the only source of spiritual and eternal life. How are we to partake of Him as the Bread of life so as to receive eternal life? He explains in various ways:<\/span><\/p>\n The compilation of the statements above leads to the following conclusion: Jesus says that eternal life is procured by eating His flesh and drinking His blood, but also by believing on Him and coming to Him. Therefore, to eat of the Bread of life (i.e., eat His flesh and drink His blood) is a figure of speech for believing in and coming to Christ as the Son of God. One believes in and comes to Christ by hearing and learning the Word of God. That which Jesus taught figuratively in this chapter, He taught in literal terminology a bit later: \u201cVerily, verily, I say unto you, If a man keep my word, he shall never see death\u201d (John 8:51). Thus, to eat of the<\/span><\/p>\n Bread of life means to believe and obey the Word of Christ. Christ is \u201c…unto all them that obey him the author of eternal salvation\u201d (Heb. 5:9). To \u201ceat\u201d His flesh and \u201cdrink\u201d His blood is simply to appropriate and apply the sacrifice of Christ upon the cross, which is accomplished when the penitent believer confesses Christ and is baptized into Christ and into His death (Acts 2:37\u201338; Rom. 6:3\u20134). When one thus obeys Christ, He indeed partakes of the Bread of life.<\/span><\/p>\n The strangest of all ironies is that the world is starving spiritually, but not because the Bread of Life is not available, but because it refuses to eat!<\/span><\/p>\n \u201cI Am the Light of the World\u201d <\/strong><\/span><\/p>\n John 8:12<\/strong><\/span><\/p>\n The subject of light <\/em>and the identity of Christ as the \u201cLight\u201d are presented to us in the very beginning of John\u2019s book (1:5\u20139). The apostle states that John the Baptizer was sent to \u201cbear witness of the light\u201d (v. 7). The Light <\/em>is immediately identified by the apostle as the One through Whom the world was made (v. 10). The context clearly points us to the eternal pre- existent Logos Who \u201cbecame flesh and dwelt among us\u201d\u2014Jesus Christ, \u201cthe only begotten Son\u201d of God (vv. 1\u20133, 14, 18). In John 8:12 the Lord confirms the claim that John the Baptizer and the apostle John made of Him: \u201cI am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life.\u201d He repeats this self-identity in John 9:5 and 12:35\u201336, 46.<\/span><\/p>\n Possibly the celebration of the Feast of Tabernacles (John 7:2\u201314) prompted Jesus\u2019 declaration that He is the Light of the world. This great feast was in large part a commemoration of Jehovah\u2019s guidance and protection of Israel in the wilderness. The people kept this annual seven-day feast by building and dwelling in freshly-made booths or tabernacles and by offering various sacrifices (Lev. 23:39\u201343). A major element of Jehovah\u2019s care for Israel in the wilderness was the means by which He guided and led them on their trek: \u201cAnd Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light, that they might go by day and by night\u201d (Exo. 13:21). Hendriksen describes part of the celebration at this feast: \u201cThere was the illumination of the inner court of the temple, where the light of the grand candelabra reminded one of the pillar of fire by night which had served as a guide through the desert (Num. 14:14).\u201d7<\/sup> Whatever, if anything, may have provoked Jesus\u2019 claim to be the Light, it was a bold claim that sparked immediate challenge and response from the Pharisees.<\/span><\/p>\n Light <\/em>and darkness <\/em>are frequently-used figures of contrast in the Bible. Darkness is a symbol for at least the following: \u00a0<\/span><\/p>\n Darkness <\/em>obviously symbolizes or is associated with ignorance and with that which is malevolent, harmful, evil, undesirable, erroneous, and dreadful. The world was filled with all of these elements of darkness when Christ came \u201ca light into the world\u201d to dispel man\u2019s hopeless darkness (John 12:46). When the Lord came it was as the rising of a sun that had never risen before. It was as if someone had at last flipped on the light switch in a pitch-dark cavern. Just as obviously, Light <\/em>represents the opposite of all of the foregoing concepts\u2014knowledge and that which is good, helpful, righteous, desirable, hope-inspiring, and even the Truth itself. Jesus\u2019 claim that He is the Light means that He is the source of all of these wholesome, lovely, and beneficial qualities. The claim itself implies either the Deity or the insanity of the claimant. However, only one himself insane could read the testimony of John and the other Gospel penmen and label Jesus \u201cinsane\u201d! No, this claim is one of Deity, pure and simple.<\/span><\/p>\n The announcement of the arrival of the Great Light in the world is the greatest and most wonderful announcement ever to be made. In this fact lies the significance of the term Gospel<\/em>, for it is indeed the ultimate good news ever to break upon humanity! As bright as the Light is, our world remains in darkness, not because there is no light, but because \u201cmen loved the darkness rather than the light; for their works were evil\u201d (John 3:19). The brightest light in the darkest night is of no value unless one turns it on, appropriates it to his needs, and accesses its brilliance. Jesus tells us the only way we may take advantage of the spiritual light He provides: \u201cHe that followeth me shall not walk in darkness, but shall have the light of life\u201d (John 8:12b). \u201cFollowing\u201d Jesus involves two elements:<\/span><\/p>\n One who follows the Christ does not walk in darkness (8:12b), that is, he walks in the light. As seen above, following Christ cannot be separated from heeding His Word. Therefore, to \u201cwalk in the light\u201d means to follow\u2014to obey\u2014the Word of Christ. One is not only a hypocrite, but a liar, who claims to be in fellowship with God while living in disobedience to Him:<\/span><\/p>\n If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin (1 John 1:6\u20137).<\/span><\/p><\/blockquote>\n Paul makes clear the means by which Christ sheds His light upon the world. He \u201cbrought life and immortality to light through the gospel\u201d (2 Tim. 1:10).<\/span><\/p>\n \u201cI Am the Door\u201d Jesus\u2019 claim to be the Door was preceded by the \u201cparable\u201d (actually an allegory\u2014<\/span>paroimia<\/em>; [an allegory, an extended and elaborate metaphor]).8<\/sup> He told a story concerning sheep, a sheepfold with its door, a porter (doorkeeper), a shepherd, and a thief or robber who would seek to steal the sheep (John 10:1\u20135). Here we have another instance of a figure of speech (a metaphor) within a figure of speech (an allegory). As with a parable, so with an allegory: some of the details are mere \u201cdrapery\u201d (i.e., elements to make the allegory more realistic). The teller usually intends to emphasize only one or two points, and one should not attempt minute application of every detail. Hendriksen is right: \u201cOver-analysis leads to misinterpretation.\u201d9<\/sup><\/span><\/p>\n The sheepfold referred to by the Lord is a crude enclosure for sheep, having walls of stone and a secure door. After the shepherd had led his flock into the security of the fold, he would secure the door and leave a porter (a doorkeeper, a guard) to watch it through the night. Thieves and robbers would not attempt to enter by the guarded door to steal sheep, but would stealthily seek some low or weak place in the wall to gain access to them.<\/span><\/p>\n The Jews failed to understand the application of the allegory (v. 6), which precipitated Jesus\u2019 words of explanation to them. When Jesus said, \u201cI am the door,\u201d the Jews must have begun to understand the allegory and just where they fit into it. The sheep represented the people of God (at that time, fleshly Israel in general). The Pharisees to whom Jesus primarily addressed and applied this allegory (9:40\u201310:1, 7, 19\u201321) were the thieves and robbers. They were doing all they could to \u201csteal\u201d the sheep away to their traditions, which they revered above the law of God (Mat. 15:6). Their method was intimidation (John 7:13; 9:22; 12:42; 19:38; 20:19). The sheepfold represented the safety and security of fellowship with God. There was but one means of access to that place of safety and thus to God\u2014 through the Door. The Lord\u2019s claim here is that He is the one avenue of access to the Father, which He later stated in very literal terms: \u201cNo one cometh unto the Father but by me\u201d (John 14:6b). All who seek or claim to be another means of access are thieves and robbers.<\/span><\/p>\n The \u201cthieves and robbers\u201d among the Jews would not dare honor the true Door by acknowledging Him and seeking access through Him. On the contrary, they were doing all they could to discredit and destroy Him and to steal the people away from God. They had only perverse, selfish, and destructive motives concerning the sheep. Their mission was to use the people for their own vainglorious ends, which would mean not only stealing, but killing and destroying the sheep. Jesus\u2019 later preached a powerful sermon to the scribes and Pharisees in which He very specifically and explicitly explained their roles as destroyers of God\u2019s people (Mat. 23:13\u201336, esp. vv. 13\u201315).<\/span><\/p>\n However, Jesus, the exact opposite of the thieving Pharisees, would provide life, as opposed to killing and destroying. Those who would hear and follow Jesus and enter through the Door (vv. 4, 9) would find not only life, but also abundant <\/strong>life. All spiritual blessings are in Christ (Eph. 1:3). These will eventuate at last in the fulfillment of a living hope \u201c…unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you\u201d (1 Pet. 1:4). \u201cAbundant life\u201d indeed!<\/span><\/p>\n All men have the opportunity to enter the fold of Christ and be saved (Mat. 11:28\u201330; John 10:9). However, one must choose to do what is necessary to enter. One can accomplish this only by following Him, by hearing His voice (vv. 4, 16; 8:31\u201332). To follow and hear means to obey (Mat. 7:21; John 3:36; 14:15; Heb. 5:9; 1 John 5:3; et al.). Specifically, Jesus said, \u201cHe that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned\u201d (Mark 16:16).<\/span><\/p>\n It is possible that the action of the Jews against the blind man Jesus had healed (John 9) may have prompted this allegory. The Pharisees had made a rule that anyone who confessed Jesus to be the Christ would be cast out of the synagogue (v. 22). They took this action against the healed blind man who shamed them for their unbelief (v. 34). In making this law and taking this action the Pharisees took to themselves the role of the door to God\u2019s favor, which the synagogue symbolized. It is almost as if the Lord is saying, \u201cAlthough you Pharisees presume to admit to or exclude from God\u2019s favor, I alone can do so\u2014I am the door!\u201d If this assumption of authority and access by the Pharisees did not prompt the Lord to tell the allegory, it at least served to reveal Who the real Controller of access to the Father was and is. Christ alone can say of Himself: \u201cThese things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth\u201d (Rev. 3:7).<\/span><\/p>\n \u201cI Am the Good Shepherd\u201d Jesus now emphasizes and applies the figure of the shepherd in the allegory. He\u00a0<\/span>contrasts the shepherd who owns and is known by the sheep with hireling shepherds. The hireling does not own the sheep, and they do not recognize his voice. Not all hired men are hirelings. Some have genuine concern for others and for doing their work well. However, the hireling\u2019s motive is wholly selfish and mercenary. Having no genuine care for the sheep, when the enemy comes, rather than fighting him off to protect the sheep, he runs, leaving them to be slaughtered.<\/span><\/span><\/p>\n In this application the Savior is no longer just the Door through which the Shepherd and sheep enter to find safety with God. He is now the Good Shepherd Who leads and protects the sheep. We should not be concerned about nor confused by the fact that in the same allegory Jesus depicts Himself by two different symbols. Such sudden changes of metaphors are found elsewhere (e.g., Christ is both Lamb and Lion [Rev. 5:5\u20136]). \u201cSo great is Jesus that His significance can never be fully expressed. No symbol, taken by itself, can do justice to His fulness. He is indeed, both door and shepherd.\u201d10<\/sup><\/span><\/p>\n The Lord also changes the figure for the leaders of Judaism. Even as the Lord is both the Door and the Good Shepherd, so the Pharisees are depicted not only as strangers (John 10:5) and thieves and robbers (v. 8). Now they are hirelings to whom the sheep do not really belong (v. 12). They had no genuine care for the sheep, but only used the sheep for their personal profit or pride, as demonstrated by their utter lack of concern toward the lame man at the Pool of Bethesda (5:1\u201316), the adulterous woman (8:1\u201311), or the healed blind man (9:24\u2013 34). At the first sign of any personal danger or loss, in their selfishness they would abandon the sheep to their attackers. Leaderless Israel was as \u201csheep not having a shepherd\u201d (Mat. 9:36).<\/span><\/p>\n By contrast, the true and good shepherd truly cared for the sheep and would risk his own safety to protect them. In fact, Jesus prophesies His crucifixion in the application by stating that as the Good Shepherd He would even lay down His life for the sheep. He emphasizes that He will lay down His life by His own <\/strong>choice for the sake of the sheep, rather than having it taken from Him by force. All of the forces on earth and in Hell combined would have been powerless to take Him against His will (Mat. 26:53; John 19:11). To their amazement, He openly identified Himself to those who came to arrest Him and meekly submitted to them (John 18:4\u20138). There is astonishing irony in seeing the One before Whose Judgment Seat all shall eventually stand (Acts 17:31; 2 Cor. 5:10) yielding Himself to the unjust judgments of evil men! He did all this because He is the Good Shepherd.<\/span><\/p>\n Another significant prophecy the Lord uttered in connection with His Good Shepherd claim was the inclusion of the Gentiles in God\u2019s flock. Whereas there had been (and still were) the two separate \u201cflocks\u201d of Jews and Gentiles, which the Law of Moses had created and maintained for fifteen centuries, now there would be only one. This unification was accomplished when Jesus laid down His life for the sheep, as described by Paul:<\/span><\/p>\n For he is our peace, who made both one, and brake down the middle wall of partition, having abolished in the flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man, so making peace; and might reconcile them both in one body unto God through the cross, having slain the enmity thereby (Eph. 2:14-16).<\/span><\/p><\/blockquote>\n The apostle to the Gentiles makes it clear that the \u201cone fold\u201d under the \u201cone shepherd\u201d is the \u201cone body\u201d which he elsewhere identified as the \u201cone church\u201d (Eph. 1:22\u201323; Mat. 16:18).<\/span><\/p>\n We cannot fail to remember the David\u2019s beautiful Psalm that describes God\u2019s loving care for Israel, but more so the Good Shepherd\u2019s care for the flock for which He laid down His life:<\/span><\/p>\n Jehovah is my shepherd; I shall not want. He maketh me to lie down in green pastures; He leadeth me beside still waters. He restoreth my soul: He guideth me in the paths of righteousness for his name\u2019s sake. Yea, thou I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; Thy rod and thy staff, they comfort me. Thou preparest a table before me in the presence of mine enemies: Thou hast anointed my head with oil; My cup runneth over. Surely goodness and lovingkindness shall follow me all the days of my life; And I shall dwell in the house of Jehovah for ever (Psa. 23:1\u20136).<\/span><\/p><\/blockquote>\n These words have brought great comfort and solace to millions of grief-stricken hearts through the centuries. However, they should also serve to bring great encouragement and confidence to the Lord\u2019s people as we live from day to day. We must remember that the Lord fulfills the role of the Good Shepherd only for those who have entered His fold and have become a part of His flock by hearing and following His voice.<\/span><\/p>\n \u201cI Am the Resurrection, and the Life\u201d<\/strong><\/span><\/p>\n John 11:25<\/strong><\/span><\/p>\n After delivering the allegory of the shepherd and the sheep and debating the Pharisees in Jerusalem, Jesus, with the disciples, proceeded eastward across the Jordan where He stayed some time (10:40; 11:7). His beloved friends (v. 5) from Bethany in Judea, Mary and Martha, sent word that their brother, Lazarus, was ill (v. 3). That they would seek Jesus out and send a special messenger to Him implies that they perceived the illness to be grave. They knew His power to heal and were anxious for Him to come to their aid. The Lord purposely did not go immediately \u201cthat the Son of God may be glorified thereby\u201d (vv. 4, 6). After delaying two days, He announced to the disciples that they would return to Judea because Lazarus had died (vv. 7, 13\u201314).<\/span><\/p>\n As Jesus and His company approached Bethany, Martha went out to meet Him. She expressed regret that He had not come in time to heal Lazarus and prevent His death. Jesus informed her that Lazarus would rise again, which Martha understood as a reference to the final universal resurrection. In response, the Lord made the claim of incomparable power: \u201cI am the resurrection, and the life.\u201d He would shortly prove that His promise concerning Lazarus was to be fulfilled eminently. After Mary had also come out to see Jesus and they had both wept over Lazarus\u2019 death, Jesus asked to be led to his tomb.<\/span><\/p>\n John leaves no doubt in the reader\u2019s mind that Lazarus was dead (v. 14). Twice he remarks that he had been in the tomb four days (vv. 17, 39). Lazarus had not merely fainted or swooned\u2014he was most definitely dead! Jesus called him back from the Hadean realm with the simple command, \u201cLazarus, come forth\u201d (v. 43). One can scarcely imagine the drama of the moment. The effect on the witnesses was almost electrical. It caused many who had been doubters to believe. However, others were only hardened in their unbelief and went running to the Pharisees as informers. The raising of Lazarus was the \u201clast straw\u201d for the Sanhedrin. They met and at the urging of Caiaphas \u201c…from that day forth they took counsel that they might put him to death\u201d (vv. 47\u201353).<\/span><\/p>\n Jesus never made a claim He could not certify and prove. He first said, \u201cI am the resurrection, and the life\u201d and then promptly called a man, four days dead, from his tomb! However, the miracle wrought on Lazarus, as powerful as it was, was not an end within itself. He would have to die physically again and will be called forth again at the Last Day. Jesus had earlier promised His own resurrection when the Jews would kill Him (John 2:19\u201321; 10:17\u201318). He had earlier taught that He would raise men up at the last day unto eternal life (6:39\u201340, 44, 54). He had even raised the young man of Nain and the daughter of Jairus from the dead (Luke 7:11\u201315; 8:40\u201342, 49\u201356). However, in both cases they were very recently dead and doubters might have claimed that they only slept or were comatose. In the latter case, Jesus ordered that the miracle not be told.<\/span><\/p>\n In the case of Lazarus, it was time for His resurrection-power and life-power to be publicly demonstrated. There is no record of any\u2014not even among Jesus\u2019 most hardened enemies\u2014who ever or even attempted to deny this sign (John 11:47). To Martha He iterated a claim that He presently demonstrated at Lazarus\u2019 tomb in the presence of many (v. 40). In raising Lazarus He \u201cmakes a statement\u201d which He doubtless knows will incite the wrath of His enemies so as to precipitate His cruel death.<\/span><\/p>\n What of His two-fold claim here? Note the following significant statements and some of their astounding implications:<\/span><\/p>\n The claim of Jesus is a powerful introduction to the miracle itself. Jesus knew what He was about to do. He builds anticipation in Mary and Martha and in all who were privy to their conversations, although they were not aware of His plans. The miracle thus becomes more than the resurrection of a man dead four days, as spectacular as that was and is. Hendriksen correctly analyzed the relationship between this event and Jesus\u2019 two-fold claim preceding it: \u201cThus, the miracle will be seen in its true character, namely, as a sign<\/strong>, pointing away from itself, to Christ, and making Him manifest in all His glory.\u201d12<\/sup><\/span><\/p>\n \u201cI Am the Way, the Truth, and the Life\u201d<\/strong><\/span><\/p>\n John 14:6<\/strong><\/span><\/p>\n After the Lord had eaten His last Passover with the twelve and had instituted His memorial supper, Judas departed for His awful deed (Mat. 26:17\u201329; Luke 22:14\u201323; John 13:1, 21\u201330). Jesus immediately began a long discourse to the remaining eleven (John 13:31\u2013 16:33). It was designed both to comfort them and to prepare them for the cataclysmic events that would soon descend upon them. What Divine irony we see just here in the Christ. He is the<\/span><\/p>\n One Who will soon be unjustly arrested, tried, mocked, scourged, and made to suffer the indescribable agony of crucifixion, but He thinks of their needs and seeks to comfort them! Near the beginning of His speech to them He uttered the following words that have been used at gravesides innumerable times through the centuries and that are still used daily to bring comfort and solace:<\/span><\/p>\n Let not your heart be troubled: believe in God, believe also in me. In my Father\u2019s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also. And whither I go, ye know the way (John 14:1\u20134).<\/span><\/p><\/blockquote>\n The Lord had just prior to the statement above told them He was soon to depart for a place where they could not presently follow Him (13:33; cf. 8:21\u201324), prompting Peter to ask where He was going and why he could not accompany Him (13:36\u201337). Now, upon Jesus\u2019 reiteration of His eminent departure for another place, Thomas, likely speaking for them all, explains that they neither know where He is going nor the way to get there (14:5). The Lord responds with one of the most familiar statements ever to fall from any mortal tongue: \u201cI am the way, and the truth, and the life: no one cometh unto the Father, but by me\u201d (v. 6). In this famous declaration, the Son of God tells Thomas (and all of them) both where He will soon be going (\u201cunto the Father\u201d) and the way to get there (\u201cI am the way\u201d). These words are practically inexhaustible in their meaning. Entire books have been written in an attempt to plumb their depths. Our limited space will permit consideration of only a few of its numerous implications.<\/span><\/p>\n\n
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\n<\/strong>John 10:7, 9
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\n<\/strong>(John 10:11)
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