What Did Jesus Mean by 'Before Abraham Was, I Am'?
Throughout the Gospels, Jesus describes himself in a myriad of ways. His statements of self-description often relate to titles or images found in the Old Testament. For example, Jesus frequently refers to himself as “the Son of Man,” a prophetic title originally given to Ezekiel. (Ezekiel 2:1; Matthew 8:20). Similarly, when Jesus refers to himself as the “bread that has come down from heaven” (John 6:33), he is referencing the provision of Manna during the Exodus. In taking the images and titles of the Old Testament and applying them to himself, Jesus heralds himself as the fulfillment of God’s promises.
One such statement of self-identity, however, stands above the rest. In response to a heated debate over his identity, Jesus declares: “Before Abraham was, I am” (John 8:58). Essentially, Jesus declares himself a higher authority than the very patriarch of Israel. So radical is this statement that the Pharisees attempt to stone Jesus on the spot.
Why was this statement so upsetting to the Pharisees? What exactly did Jesus mean when he called himself “I am”? The very oddity of this statement’s grammatical structure shows that Jesus is speaking about something other than pre-existence. In calling himself “I am”, Jesus declares a truth about who he is. To understand the full nuance of this, we must go all the way back to Exodus.
The Tetragrammaton: I AM
Jesus’s use of “I am” is not about preexistence. Jesus is not declaring that he is somehow older than Abraham.
If Jesus was speaking of preexistence, he would have said “before Abraham was, I was”, or simpler, “I was before Abraham.” This would make clear that Jesus was claiming a heavenly existence prior to the birth of Abraham.
This, however, is not what Jesus says. Jesus specifically uses the construction “I am” to speak of his identity. Many translations of this scripture will capitalize this statement so that the text reads “Before Abraham was, I AM”. Capitalizing the statement provides a visual clue that Jesus is alluding to what is known as the Tetragrammaton.
We first come across the Tetragrammaton in the book of Exodus. It is found in the familiar tale of Moses’ encounter with the burning bush. God calls Moses to liberate Israel from Egyptian slavery. At one point, Moses requests the name of the God who sends him. Moses asks; “Suppose I go to the Israelites and say to them ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” (Exodus 3:13). In response, God declares, “This is what you are to say to the Israelites: I AM has sent me to you” (3:14). God does not offer Moses an honorific title by which he can describe God; It is clear by this conversation that God discloses the divine name.
In the Old Testament, God is spoken of through many different titles or descriptions, such as El-Shaddai, Elohim, or Adonai. The Tetragrammaton, however, is not a title; it is God’s name. In English, “I AM” becomes rendered “Yahweh.” In Hebrew, Yahweh is written with only four Hebrew letters, which is why we call this the tetra-grammaton (literally, four letters). Yahweh is the name associated with God the Father. In the conversation with Moses, then, God reveals God’s unique name: a name translated as “I AM.”
The Radical Proclamation: I AM
Jesus is intentional with his words. He is deliberately invoking the name of God and applying it to himself. In calling himself “I Am” Jesus is radically proclaiming his divine identity.
Israel regarded the name of God as holy, thus it was not to be found on people’s lips. This is why the Pharisees attempt to stone him. Not only does Jesus speak the name that is to be unspoken, but he applies the name of God to himself. John records that “they picked up stones to stone Jesus, but he hid himself, slipping away from temple grounds” (John 8:59). If Jesus was simply suggesting that he pre-existed Abraham, then it is puzzling why the Pharisees sought his death. This would not have been a stonable offence. Jesus would have been considered mad, or potentially demon possessed, but not a person worthy of execution. The ire of the Pharisees is only understandable if Jesus equates himself with the divine name.
The suggestion that Jesus never affirmed his divine identity is simply not true. This same situation occurs a short while later. In another dispute over his identity, Jesus makes the audacious claim that “I and the Father are one” (John 10:30). Again, Christ’s opponents attempt to stone him. When questioned about the reason for such an action, his Jewish opponents respond, “We are not stoning you for any good work, but for blasphemy, because you, a mere man, claim to be God” (John 10:33). In saying that he and the Father were one, Jesus describes an equality with God the Father; Everyone understood what he was saying.
Jesus speaks openly and plainly about his divine nature. He deliberately applies the name of God to himself. This is not simply an interpretation of these events, this is how these statements were originally spoken, and received. Jesus declares himself to be the very incarnation of the God revealed to Moses in the burning bush.
It was for this reason that Jesus was crucified. Jesus was crucified under the charge of blasphemy. The Gospel of John testifies that “the Jewish leaders insisted, “We have a law, and according to that law he must die, because he claimed to be the Son of God” (John 19:7). Everything that Jesus did reinforced this fundamental fact. From the miracles preformed, to his breaking of sabbath regulations, to his statements of self-identity, to use of the divine name, the authorities clearly understood that Jesus claimed himself to be God.
The other I AM statements
A pre-existing sage can never offer new life; a man confused about his own identity lacks the power to transform our weary souls. C.S. Lewis famously wrote “A man who was merely a man would not be a great moral teacher. He would either be a lunatic – on the level with a man who says he is a poached egg – or else he would be the Devil of Hell” (from; Mere Christianity). Everything that Jesus said and did falls apart of we do not believe in his fundamental identity as the incarnate presence of God.
Redemption can only occur when we meet the one, true Lord. Because Jesus is the divine I AM, we can trust him to bring into our lives all that he has promised. Jesus has the power and authority to provide redemption, satisfaction, and new life. Jesus describes these promises by way of seven “I am” statements.
-I am the bread of life (John 6:35): Jesus offers us nourishment, strength, and spiritual satisfaction.
- am the light of the world (John 8:12): Jesus illuminates what is true about this world, and about ourselves.
-I am the gate for the sheep (John 10:7): Jesus provides a way to know God fully, and deeply.
-I am the resurrection and the life (John 11:25): Jesus bestows the free gift of eternal life to all who come to him in faith.
-I am the good shepherd (John 10:11): Jesus watches over us, guides us, and protects us.
-I am the way, truth, and the life (John 14:6): Jesus reveals the fullness of God’s identity, truth, and activity.
-I am the true vine (John 15:1): Jesus gives us his life as a source of refreshment and vitality. Jesus lives in us and flows through us.
Unless Jesus is the incarnate presence of God, the above statements are devoid of power. These statements, and the countless other encouraging words of forgiveness and grace, flow out of Christ’s fundamental identity. They are predicated on Jesus being the I AM.
We have hope only if Jesus is who he said he is. It is only as Lord and Savior that Jesus can affect our lives. As the divine incarnation of Yahweh, Jesus brings forgiveness, grace, and salvation. For Jesus to be anyone other than this, there is no hope of salvation.
When Jesus says that he is the “I AM”, he establishes himself as the touchpoint for all the blessings of God. We can trust the promises that Jesus brings into our lives. His blessings are not simply for show; Jesus does not simply say things we want to hear. Jesus has the power, the capacity, and the will to transform our lives, and offer us salvation. We can be confident in this because Jesus said, “before Abraham was, I AM.”
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The Reverend Dr. Kyle Norman is the Rector of St. Paul’s Cathedral, located in Kamloops BC, Canada. He holds a doctorate in Spiritual formation and is a sought-after writer, speaker, and retreat leader. His writing can be found at Christianity.com, crosswalk.com, ibelieve.com, Renovare Canada, and many others. He also maintains his own blog revkylenorman.ca. He has 20 years of pastoral experience, and his ministry focuses on helping people overcome times of spiritual discouragement.
