The use of the words ‘I am’ in Jn 18:5–6 and 8 clearly show that,
while ἐγώ εἰμι is used as a simple identification
formula, the two words may simultaneously have a deeper meaning. The reason
that the soldiers fall down when Jesus utters the words ἐγώ εἰμι is not stated. It is assumed that the
reader will know. While accepting the fact that Jesus identifies himself to the
soldiers with these words, the reader must look for something that would
explain their strange reaction. Bultmann posits a miracle to account for the
reaction and there may be some truth in that, but more needs to be said. I
believe Ball is right to see the words here acting as a trigger to point to the
other occurrences of the term in the Gospel to explain Jesus’ words. The
threefold repetition of ἐγώ
εἰμι in 18:5, 6, 8
emphasizes the importance of the expression. That this saying occurs at the
moment of betrayal particularly points back to 13:19, where the fulfilment of
Scripture and Jesus’ own words were linked to the betrayal in order that the
disciples might believe ‘that I am’. Thus a simple recognition formula in which
Jesus states that he is the person whom the soldiers seek is given a double
meaning by the reaction of those same soldiers to his words as well as by the
previous use of ἐγώ
εἰμι in the Gospel.
Although it is correct to talk of Jesus’ identity in terms of Jesus of Nazareth
on one level, on another there is something that cannot be explained without
probing the possible background and powerful impact of the words ἐγώ εἰμι. John can take simple words and, by the
way they are formulated (8:24, 28; 13:19) as well as by the reactions to them
(8:58; 18:5, 6, 8), indicate that something profound is signified in relation
to Jesus’ identity. It is to the significance of ἐγώ εἰμι in the LXX (especially of Deutero-Isaiah)
that I turn now, and, having looked at the significance of the expression, I
will then assess Deutero-Isaiah as a possible background for the unpredicated
‘I am’ sayings in John. The goal of this investigation is to endeavour to
demonstrate that the name the Father has given to Jesus is the holy name of Yhwh,
the name borne on the turban of the high priest and the name in which Jesus
‘keeps’ his disciples. (Alan Kerr, The Temple of Jesus’ Body: The Temple Theme in the Gospel of John [Journal
for the Study of the New Testament 220; New York: Sheffield Academic Press,
2002], 326-28)
