The statement in John 8:58, "Before Abraham was, I am," has often been interpreted within Christian theology as a claim to divinity. However, when analyzed within a Hebraic and rabbinic framework, this declaration aligns more closely with Pharisaic thought and Jewish theology than with Greek metaphysical ideas. This article delves into the linguistic, midrashic, and theological dimensions of the verse, dispelling the idea of a claim to deity and situating the statement within the Jewish understanding of messianic and covenantal roles.
Ahayah vs Ego Eime
The Greek phrase ἐγώ εἰμι (ego eimi), translated as "I am," used by Jesus in John's Gospel is often compared to the Septuagint's rendering of Exodus 3:14, where G-d reveals Himself as ἐγώ εἰμι (I am). However, while many claim Jesus is referring to himself as G-d by using ἐγώ εἰμι, there are important differences to note.
In Exodus 3:14, G-d reveals His name to Moses as "אהיה אשר אהיה" ("I will be who I will be"), emphasizing His active role in history and His promise to be present with His people. The Hebrew "אהיה" (Ahayah) highlights G-d's ongoing faithfulness and covenantal relationship with Israel, showing that His identity is deeply tied to His actions as the Redeemer of His people. When the Greek Septuagint translated this phrase as ἐγώ εἰμι ("I am"), it also added "ὁ ὤν" ("the one who exists") to emphasize G-d’s eternal, self-existent nature. This addition reflects a philosophical interpretation suited for a Greek-speaking audience but incorrect as a perfect translation of the Hebraic "אהיה אשר אהיה."
Rabbis (such as Jesus) considered the Hebrew to be superior for conveying divine truths (Mishnah Megillah 2:1) as it doesn't omit or change what G-d Himself revealed. If Jesus intended to invoke the divine name revealed at the burning bush, it would make more sense for him to use the Hebrew language or a more direct interpretation aligned with the Hebrew, not the broader and more general Greek "ἐγώ εἰμι" ("I am"). The phrase "ἐγώ εἰμι," is common terminology in Greek and lacks the specificity and covenantal depth of "אהיה." Even within the Greek, Jesus’ omission of "ὁ ὤν" ("the one who exists") further distances his statement in John 8:58 from the Septuagint’s rendering of G-d’s name.
Additionally, the Greek verb εἰμι (eimi) is in the present tense, signifying a state of being rather than an eternal existence. Unlike the divine self-identification in Exodus, which emphasizes G-d’s unique uncaused being, Jesus’ statement emphasizes a state of being rather than a divine ontological identification.
Other Uses of "I Am"
Several other individuals in the Gospel of John also use ego eimi, none of whom are understood to be making divine claims. This suggests that the phrase's meaning is more nuanced than a simple assertion of divine identity. If we are to be consistent with the approach, then anyone who uses 'ego eimi' would be claiming to be divine, but this is clearly not the case.
In John 9, a blind man who has been healed by Jesus is asked whether he is the same person who was formerly blind. The man responds, "ἐγώ εἰμι, ἐγώ εἰμι" (ego eimi: I am, I am), affirming his identity. Here, the phrase clearly does not imply divinity but simply functions as a way of identifying oneself. There is no indication that the healed man is referencing the divine name revealed to Moses. Instead, he uses the phrase in its ordinary sense to assert personal identity.
In 1 Corinthians 15:10, Paul says: "ἐγώ εἰμι ὅ εἰμι" (I am what I am). This is Paul's reflection on his identity and mission as shaped by the grace of G-d. He acknowledges that his status and accomplishments as an apostle are entirely dependent on divine favor. Additionally, in Acts 26:29, Paul uses it again, "that all who hear me today might become ego eimi (as I am)". Here, Paul (like Jesus), is using the same phrase to reflect his role as a faithful servant and witness, not as G-d Himself.
Abraham, the one Before Adam
The "I am" statement in John 8:58 is not a claim of deity but an affirmation of Jesus' role in the divine plan. However, we are left with the apparently odd context of "before Abraham". Many would say Jesus claims to be the "I am" before Abraham, and thus, he is indeed making a divine claim - but this is lacking context.
In John 8:13, Jesus' audience is identified as being Pharisees who are familiar with Pharisaic teachings and Pharisaic beliefs. This is important to understand the response that Jesus gives. Jesus is speaking to Pharisees with Pharisaic beliefs, so we must ask ourselves if Jesus is referencing a teaching that Pharisees would have been familiar with.
The Midrash provides a fascinating precedent for understanding how Pharisees would have understood John 8:58. Rabbi Levi, commenting on Genesis 2:7, asserts that Adam was created due to the merit of Abraham. The reasoning follows a similar theological trajectory. The Midrash suggests that Abraham was deemed worthy of being created before Adam but was delayed in creation to ensure a redemptive plan. So while Abraham was conceived in the mind of G-d prior to Adam, it is Adam who was born first (though Abraham existed in the mind of G-d first).
"[The L-rd G-d formed] the man [ha’adam]” – due to the merit of Abraham. Rabbi Levi said: “(the name of Hebron was formerly Kiriah-arba); He was the greatest man [ha’adam] among the giants” (Joshua 14:15) – this is Abraham. Why does it call him great? It is because he was worthy of being created before Adam. However, the Holy One blessed be He said: ‘Perhaps he will bring ruin [to the world] and there will be no one to come along to remedy [the damage] that he had wrought. Rather, I will create Adam first, as if he brings ruin [to the world through sin], Abraham will come along and remedy what he had wrought.’ Rabbi Abba bar Kahana said: The way of the world is that if a person has a sturdy beam, where does he place it? Is it not in the middle of the Great Hall, so that it can support the [weaker] beams that are in front of it and the beams that are behind it? So, too, why did the Holy One blessed be He create Abraham in the middle of the generations? So that he would support the [unworthy] generations that are before him and the generations that are after him. The word hagadol (הגדול) used to mean 'greater' here is also often used to mean "older". Therefore Abraham was not "older" than Adam, and yet the rabbis understand that it was Abraham who was in the mind of G-d prior to Adam. Abraham having been conceived first, should have been before Adam, and since Abraham was worthy of being prior to Adam, he is considered to be older than Adam. Therefore Abraham was indeed the הגדול (oldest/greatest) of the four men buried in Kiriath-arba. (Bereishit Rabbah 14:6 and Bereishit Rabbah 58:9)
In other words "Before Adam, Abraham was." This idea reflects the rabbinic teaching that Abraham was conceived in the divine mind before Adam but manifested later in history. Abraham is thus referred to as the adam hagadol (“great man”), supporting generations both before and after him, much like a sturdy beam placed in the middle of a great hall.
This Midrashic insight provides a crucial lens for interpreting Jesus’ choice of words. If his intent in John 8:58 had been to claim deity, it would seem more fitting to reference Adam, who predated Abraham both literally and in terms of the biblical narrative. Instead, Jesus references Abraham, which forces the audience to ask, “Who could be before Abraham?” This naturally draws the Jewish mind to the Midrashic teaching that Abraham, while not physically prior to Adam, existed in G-d’s preordained plan from the beginning. The Messiah, according to Pharisaic and rabbinic thought, shares this kind of preexistence—not as an eternally self-existent being, but as a figure central to the divine purpose.
Rabbinic sources, such as the Talmud (Pesachim 54a), expand on this concept of preexistence by discussing entities that were established before the world’s creation. Among these are the Torah, the name of the Messiah, and repentance. This preexistence does not imply eternal, independent existence in a Greek metaphysical sense but rather signifies their integral role in G-d’s plan for creation and redemption. The Messiah’s preexistence, like that of Abraham, emphasizes mission and purpose over ontology. Jesus’ words in John 8:58, therefore, reflect this Pharisaic understanding: he identifies himself as central to the divine redemptive plan, much like Abraham’s foundational role in the covenantal framework.
The choice of Abraham in Jesus’ statement underscores the connection to Jewish thought. Abraham is a symbol of covenantal faith, the one through whom the world begins its path toward redemption. Jesus’ claim to be “before Abraham” places him within this redemptive lineage, as one who embodies and fulfills the promises made to Abraham. This reading harmonizes with the Jewish worldview that emphasizes purpose, covenant, and role in history, rejecting the Greek notion of timeless, abstract being. Instead of asserting divinity, Jesus draws attention to his preordained role in G-d’s covenantal plan, as anticipated in Jewish Midrashic tradition.
Additional Issues
There are many other issues with sniping a single sentence out of the discussion and jumping to conclusions. Let's examine each section and break it down.
Are you greater than our father Abraham, who died? And the prophets died! Who do you make yourself out to be?” Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, ‘He is our God.’ But you have not known him. I know him. If I were to say that I do not know him, I would be a liar like you, but I do know him and I keep his word. Your father Abraham rejoiced that he would see my day. He saw it and was glad.” So the Jews said to him, “You are not yet fifty years old, and have you seen Abraham?”Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.”
To simplify:
The Pharisees ask if Jesus is claiming to be greater than Abraham and the prophets.
Jesus says he does not glorify himself, it is G-d who glorifies him.
Jesus says he keeps the word of G-d and knows G-d.
Jesus says that Abraham rejoiced to see his day, saw it, and was glad.
The Pharisees ask how did Jesus see Abraham for he isn't 50 years old.
So first, the Pharisees ask if Jesus is claiming to be greater than Abraham. It is important to note that Jesus' response is a response to this question. Jesus says that he will not glorify himself because it would be worth nothing (echoing his teaching from Proverbs 25:6–7 in Luke 14:8–11, & Matthew 23:12). Following this, Jesus says he keeps G-d's commands and knows the Father showing his submission and obedience to G-d.
At this point, the conversation is flowing naturally. He is accused of making himself greater than Abraham, and his response is that he didn't make himself greater. He asserts that G-d is the one that gave glory to Jesus and Jesus didn't glorify himself.
There is a shift here which seems to diverge from the thought pattern. Jesus says he doesn't give glory to himself and then explains that he knows G-d and keeps G-d's commandments. Why is this relevant? Is keeping the commands a pre-requisite to receive glory from G-d? Actually, yes. The Greek term used for 'glory' is δοξάζω (doxazō), which parallels the Hebraic term כבוד (kavod), sharing theological and philosophical connotations. We find this in a few places:
"Who is honored (כבוד)? He who honors (כבוד) others." (Pirkei Avot 4:1)
The wise shall inherit honor (כבוד)....Keep the commands, statutes and laws and do them, for that is your wisdom. (Proverbs 3:35 & Dueteronomy 4:5-6)
Rabbi Yosei says: From the day the Temple was destroyed, the sages began to diminish in their stature, and the honor (kavod) of Torah diminished as well." (Sotah 49a)
So we see that Jesus is clearly expressing that his honor/glory comes from his obedience to G-d and not from himself which is why G-d has given glory to Jesus.
Finally, Jesus says that Abraham rejoiced in his day. What is the "day of Messiah?" According to the rabbis, this is the Messianic era. In Pharisaic literature (Pesachim 119b) it states that Abraham saw redemption through the Messiah in Genesis 22:14. Additionally, in Midrash Tanchuma (Lech Lecha 15) it states:
"God showed Abraham all the generations of his descendants, including the generation of the Messiah [Messianic Era]. When Abraham saw the generation of the Messiah, he rejoiced."
When the Pharisees ask, "How have you seen Abraham?" they include the phrasing, "For you are not yet 50 years old." Obviously, Abraham was much older than 50 years old, so why did they state 50 years old specifically rather than 1,500 years old or any other number? This is likely because rabbinic norms, as reflected in Chagigah 11b-14b, restrict teaching or delving into deeper theological/philosophical topics to individuals who are over 50 years old and who are spiritually and intellectually mature (requiring a mastery of Torah and Jewish law first). The Pharisees may be implying that Jesus lacks the necessary maturity to discuss profound theological matters. Notice that Jesus says, "Abraham saw my day" not "I saw Abraham", however the Pharisees ask, "how have you seen Abraham?" This is because "seeing" is associated with prophetic or spiritual visions - that is to say, "How can you claim to have seen Abraham rejoicing when you lack the age of the spiritual authority, prophetic insight, and maturity traditionally required to engage in such profound matters?" Their challenge reflects an assumption that only someone with exceptional prophetic stature, age, and mastery of Torah could make such a claim.
Conclusion
By stating, “Before Abraham was, I am,” Jesus invokes a deeply Jewish understanding of mission, purpose, and covenantal continuity rather than a claim to divinity. The phrase aligns with the Pharisaic and rabbinic view of preexistence, emphasizing the Messiah’s foundational role in God’s redemptive plan without asserting metaphysical self-existence akin to the Greek notion of deity. The deliberate mention of Abraham instead of Adam draws the Jewish listener’s mind to Midrashic teachings about Abraham’s preeminence in the divine plan—a figure who, though historically later, was conceptually primary. Jesus situates himself in this tradition as the one fulfilling Abraham’s covenantal promise and supporting all generations in the unfolding story of redemption.
It is crucial to remember that Jesus was a rabbi, deeply rooted in the traditions of rabbinic Judaism. As such, his teachings and statements must be understood through the lens of Jewish thought, including its Midrashic and Pharisaic interpretations. To impose Greek philosophical frameworks on his words risks distorting their original context and meaning. Instead, Jesus’ words resonate within the rich tapestry of Jewish theology, affirming his role as a central figure in God’s covenantal narrative rather than making an ontological claim to divinity. This interpretation honors Jesus’ rabbinic identity and situates his mission firmly within the Jewish tradition.
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