Thrust Statement: Jesus is the One whom Abraham saw two thousand years before He came to earth.

Scripture Reading: John 8: 18, 24, 28, 58

            Only in the Gospel of John does one discover the startling “I am” statements. John records seven great “I am” (ejgwV eijmi, egw eimi) announcements of Jesus (6:35; 9:5; 10:7; 10:11; 11:25; 14:6; 15:1). Each of the “I am” sayings is followed with a predicate—“the light of the world,” and so on. These “I am” declarations indicate that one is dealing with someone who is deity. In addition to these seven assertions, one also reads of three statements in the eighth chapter of the Gospel of John (8:24, 28, 58) that sets forth in clear terms that Jesus is the One that the prophets foretold would come into the world to save sinners—“I am He” (The pronoun “He” is added as a predicate nominative, even thought the I AM sayings in vv. 24, 28, and 58 are absolute—no predicate. These statements by Jesus unfold something of the greatness of this One that is called “the Christ” (oJ Cristov", &o cristos). He identifies Himself as the Messiah (Messiva", Messias), the savior of the world (1:29-30). Having said this, Jesus, in this very statement (ejgwv eijmi, egw eimi), discloses the truth of His Person--deity.

John does not argue the point of Christ’s deity as he begins his Gospel. He simply states that Christ “was with (prov", literally, “facing God”) God in the beginning” and that Christ “was God” [qeov" hj'n oJ lovgo", qeos hn &o logos] (John 1:1-2). After stressing the deity of Christ in the Prologue (1:1-18), he gives evidence to substantiate his bold assertions about who Christ is as well as His preexistence (1:14-18). John the Baptist said, “He was before (e[mprosqen, emprosqen) me” (1:15). John had a beginning in time, but there has never been a time in which Jesus never existed. In fact, He created time. John proves Jesus' deity by calling attention to the miraculous in Jesus’ ministry, and, at the same time, John gives the personal testimony of Jesus to substantiate His preexistence in order to prove that Jesus existed prior to the creation of this universe. Thus, from this testimony, John declares: “Through him all things were made; without him nothing was made that has been made” (1:3).^[1]

            This language of John is similar to the language of Paul to the Christians at Colossae. In this short epistle, Paul, too, speaks of the creation as a work of Christ: “For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. ^17 He is before all things (proV pavvntwn, pro pantwn), and in him all things hold together” (Colossians 1:16-17). John also records a prayer of Jesus—a prayer that occurred shortly before His trial—which is quite revealing, concerning His preexistence. In this prayer, Jesus prays: “Father, glorify me in your presence with the glory I had with you before the world began” (John 17:5).

            The Gospel of John is loaded with information concerning the preexistence of Jesus. On one occasion, Jesus encountered some Jews who were antagonistic toward His remarks about God and Himself. In the ensuing conversation, He replied:

If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. ^55 Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and keep his word. ^56 Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad (8:54-56).

This affirmation by Jesus is amazing. Why? Well, He said, “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” Abraham was born in 2166 BC; yet, Jesus speaks of Abraham as having seen the day of Christ and was glad. How could this be? Abraham lived 2000 years before the birth of Jesus. In fact, the Jews questioned Him: “You are not yet fifty years old,” the Jews said to him, “and you have seen Abraham!” (8:57). Jesus’ answer to their statement is quite revealing concerning His true identity. In His response to the Jews, He testifies that He existed before Abraham (8:58) and that He is the One whom Abraham saw (ejgwV eijmi, egw eimi, “I am he”). The I AM statement, as observed above, is an expression of deity.  The Greek text is: “Before (privn, prin) Abraham became (genevsqai, genesqai, “to become”) I am (ejgwV eijmi, egw eimi).” The aorist verb (genesqai) marks a historical point in time. On the other hand, Jesus uses the present tense to indicate that before Abraham’s existence He Himself existed.

With this expression (egw eimi), an expression that is applied to God the Father in the Old Testament, Jesus is not saying that He is identical with the Father, but rather He is claiming that this unique expression may also be used of Him. In the eight chapter of John (vv. 24, 28), He does assert His Messiahship with this same expression. Not only did He assert his preexistence, but He also identified Himself as the One foretold by the prophets that would take away the sins of the world. Listen, once more, to Jesus as he boldly asserts: “before Abraham was born, I am! (ejgwV eijmiv, egw eimi)” (8:58). Abraham’s time was time-bound. On the other hand, Jesus is not time-bound. With the “I AM” expression, Jesus points to His existence with God beyond the bounds of time.^[2] George Beasley-Murray expresses the significance of the egw eimi saying this way: ‘“Before Abraham came into existence I am’ expresses ‘the contrast between the existence initiated by birth and an absolute existence.’”^[3]

The three occurrences of the “I AM” sayings (absolute) in chapter eight is found in the absolute, no predicate attached.^[4]  This confession (8:58) is the third of the “I am” (ejgwV eijmi) statements in the eighth chapter of John. Did the Jews understand Jesus’ declaration that He was the One to come as predicted by the prophets? Did they comprehend this unique expression to refer to deity? Yes, they did! They understood His words, but they did not believe His words. John records their swift reaction to these words: “At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds” (8:59).

Jesus identifies Himself as the One who came forth from the Father. Some rejected this truth and therefore condemned themselves (8:42). In contrast, there were some who put their faith in Him. Thus, Jesus said to the Jews who believed that He came from the Father and that He was the Christ: “If you hold to my teaching, you are really my disciples. ^32 Then you will know the truth, and the truth will set you free” (8:31-32). What truth (teaching) would they know? The Jews would know that Jesus is the One whom Abraham saw. They would know the truth that Jesus is the Son of Man. They would know the truth that He is God. They would know the truth (teaching) that Jesus is the One whom God sent into the world. That is to say, they would know that Jesus is the One He claimed to be. The word truth in verse 32 is the same as the word Son in verse 36.  The following chart in parallel columns illustrate graphically this truth:

John 8:31-32	John 8:36-37
To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. 32 Then you will know the truth, and the truth will set you free.”	So if the Son sets you free, you will be free indeed. 37 I know you are Abraham’s descendants. Yet you are ready to kill me, because you have no room for my word.

 Gail R. O’Day writes: “The truth is the presence of God in Jesus.”^[5] Again, she writes: “It shows a complete misunderstanding of the egw eimi saying. They think Jesus has merely omitted the predicate in an identification saying and grasp none of the theological overtones.”^[6] See the following chart for a comparison of the three ejgwV eijmi sayings in John 8. One will observe, in all three versus, that one only finds the egw eimi sayings in the absolute, even though the NIV adds a predicate—“the one I claim to be” in two (vv. 24 and 28) of the three citations:

John 8:24	John 8:28	John 8:58
“I told you that you would die in your sins; if you do not believe that I am the one I claim to be (ejgwV eijmi), you will indeed die in your sins.”	“When you have lifted up the Son of Man, then you will know that I am the one I claim to be (ejgwV eijmi) and that I do nothing on my own but speak just what the Father has taught me.	“I tell you the truth,” Jesus answered,“before Abraham was born, I am!” (ejgwV eijmi)

Again, in John (chapter 8) there are four occurrences of the “I AM” (egw eimi)  sayings; all, but one, are expressed in the absolute, no predicate given. This absolute saying is difficult to reproduce in English.^[7] There are possibly three meanings that one could assign to this unique expression: (1) I am what I say I am—the light of the world, (2) I am He—the promised Messiah, and (3) I am—absolutely, the divine name. Even though all three ideas are present, nevertheless none are actually indicated. To those who refused to acknowledge this truth found in the egw eimi saying, Jesus said: “You are from below; I am from above. You are of this world; I am not of this world. ^24 I told you that you would die in your sins; if you do not believe that I am the one I claim to be (ejgwV eijmi, egw eimi), you will indeed die in your sins” (8:23-24).

To return again to the “I AM” statement in 8:28, Jesus had just called to their attention a point in time in the future when many would acknowledge His claim to be from above and the One whom Abraham saw. John records the following words for his readers and for us:

When you have lifted up the Son of Man, then you will know that I am the one I claim to be (ejgwV eijmi, egw eimi) and that I do nothing on my own but speak just what the Father has taught me. ^29 The one who sent me is with me; he has not left me alone, for I always do what pleases him (8:28).

            The occurrence of the “I AM” in 8:28 is, as stated above, absolute, no predicate supplied. The NIV does supply a predicate by translating this as: “I am the one I claim to be.” The NRSV supplies a pronoun as a predicate nominative (“I am he”). Even though these translations may be accurate according to the context, still one must remember that by adding the predicate, one alters the absolute egw eimi. Jesus identifies Himself with the divine name.^[8] One can hardly read this prediction (8:28) of Jesus without reflection upon the Roman Centurion who stood at the foot of the cross. Mark gives the following reaction of this Centurion: “And when the centurion, who stood there in front of Jesus, heard his cry and  saw how he died, he said, ‘Surely this man was the Son of God!’”  (Mark  15:39).

Generally, the “I am” (ejgwV eijmi, egw eimi) saying in John 8:58 is associated with Exodus 3:14, and there is validity to this assumption.  God said to Moses: “I AM WHO I AM (jEgwv eijmi oJ w[n, Egw eimi &o wn). This is what you are to say to the Israelites: ‘I AM has sent me to you.’” (3:14). The ejgw eimi is an Old Testament formula. The phrase is equivalent to “I am the Lord.”^[9] The ejgwv eijmi in the Septuagint (LXX) renders the Hebrew aWh yn]a& (a&n!‚ hWa), which is the way God speaks (see Deuteronomy 32:39; Isaiah 41:4; 43:10; 46:4) The Hebrew may carry a reference to the divine name  hwhy (yhwh).^[10]

  This absolute occurs in several passages in the Gospel of John—4:26; 6:20; 8: 24, 28, 58; 13:9; 18:5, 6, 8. Perhaps, there is some justification for adding the predicate since the controversy was over whether or not Jesus is the Christ (7:25-44). But having said this, one must never forget that the egw eimi is absolute in the above references, even though sometimes, in other citations, one does observe the predicate, for example, John 6:35—“I am the bread of life.” This essay does not deal with 8:18, since this expression does not occur in the sections of controversy over who Jesus is.

Earlier, Jesus, in His conversation with the Samaritan woman, used this same phrase—“I am he” (ejgwV eijmi, egw eimi). In the course of this encounter, the woman responded to a statement of Jesus by saying: “I know that Messiah (called Christ) is coming. When he comes, he will explain everything to us” (4:25). In response to this statement about the Messiah, Jesus responded by saying: “I who speak to you am he (ejgwV eijmi, egw eimi)” (4:26). Jesus states emphatically that He is the One that she and others were looking to come. Pay attention to 4:26 once more: “Jesus says to her: “I am (ejgwV eijmi, egw eimi, “I am he”) the one speaking to you” (my translation—RDB). The “I am” statement in John 4:26 is equivalent to the three identical phrases found in John chapter eight (vv. 23, 28, 58).

            In the seventh chapter of John, Jesus emphasizes His origin and His mission. At the Feast of Booths (Tabernacles), Jesus began to teach. As a result of this teaching, “The Jews were amazed and asked, ‘How did this man get such learning without having studied?’” (7:15). Whereupon Jesus responds by saying: “My teaching is not my own. It comes from him who sent me” (7:16). Following His discourse, some asked the question concerning His identity. John records the following response from the people as to whether or not He really is the Christ:

At that point some of the people of Jerusalem began to ask, “Isn’t this the man they are trying to kill? ^26 Here he is, speaking publicly, and they are not saying a word to him. Have the authorities really concluded that he is the Christ^? ^27 But we know where this man is from; when the Christ comes, no one will know where he is from” (7:25-26).

            On the last day of the Feast of Tabernacles (Booths), Jesus stood and said in a loud voice: “If anyone is thirsty, let him come to me and drink. ^38 Whoever believes in me, as ^the Scripture has said, streams of living water will flow from within him” (7:37-38). Again, almost immediately, the people said, ‘“Surely this man is the Prophet.’ Others said, ‘He is the Christ.’” In Chapter eight of John’s Gospel, Jesus gives testimony as to His preexistence and to His being the Christ whom God sent. Three times in this chapter, Jesus uses the expression: ejgwV eijmi (8:24, 28, 58) in the absolute. The salvation of the Jews depended upon their acceptance of Jesus as the Christ, the savior of the world. Pay attention to Jesus as He issues His warning against the Jews: “You are from below; I am from above. You are of this world; I am not of this world. ^24 I told you that you would die in your sins; if you do not believe that I am (ejgwV eijmi) the one I claim to be, you will indeed die in your sins” (8:23-24). The Jews demanded to know “Who are you?” (8:25). Thus, the translators provided the predicate for the “I am” in order to complete the sense of Jesus’ response.

The NIV added the words, “the one I claim to be.” This translation captures the essence of verse 24. Unless they accepted the fact that Jesus is the One He claimed to be, they would die in their sins. Repetition is unavoidable in this study. It is necessary to call to mind certain Scriptures over and over again in order to draw attention to the significance of John 8:58. One’s salvation hinges upon one’s acceptance of Jesus as the One the prophets spoke of. Still, many Jews did not understand, so Jesus again explains His relationship with the Father:

When you have lifted up the Son of Man, then you will know that I am (ejgwV eijmi) the one I claim to be and that I do nothing on my own but speak just what the Father has taught me. ^29 The one who sent me is with me; he has not left me alone, for I always do what pleases him (8:28).

Once more the NIV translators, in order to make clear the sense of the passage, added the words, “the one I claim to be.” As a result of the words of Jesus, John says, “many put their faith in him” (8:30). Then to the Jews who believed, Jesus said, “If you hold to my teaching, you are really my disciples. ^32 Then you will know the truth, and the truth will set you free” (8:31-32). What truth would make them free? If they accepted the truth that Jesus had come from the Father and that He was the Christ, then they would not die in their sins. In other words, if they accepted that Jesus is the One He claimed to be, then they could have eternal life—acceptance of this truth would set them free.

One must accept this teaching if he or she wishes eternal life. Jesus went on to say: “So, if the Son sets you free, you will be free indeed” (8:36). Many of the Jews just refused to accept Jesus. In fact, some cried out: “Abraham is our father” (8:39). Jesus responds to their statement by saying:

“If you were Abraham’s children,” said Jesus, “then you would do the things Abraham did. ^40 As it is, you are determined to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. ^41 You are doing the things your own father does” (8:39-41a)

How did Abraham react to the announcement concerning the coming of the Messiah? He rejoiced and was glad. On the other hand, the Jews sought to kill Jesus. Thus, the Jews who refused to believe were of their father, the devil. In response to their negative reaction as to His claims, Jesus said to them:

If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me. ^43 Why is my language not clear to you? Because you are unable to hear what I say. ^44 You belong to your father, the devil, and you want to carry out your father’s desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. ^45 Yet because I tell the truth, you do not believe me! ^46 Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me? ^47 He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God (8:42-47).

            Many did not even know their own Messiah as He stood before them. Certainly, Abraham saw the birth of the Messiah. More conversation follows these remarks in 8:42-47. Jesus zeros in on Abraham’s faith. He told the Jews: “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad” (8:56). They were dumbfounded by this comment. They questioned Him by saying: “You are not yet fifty years old, and you have seen Abraham!” (8:57). Then Jesus issued a statement that cemented His claim about being the Messiah sent forth from God: “I tell you the truth, before Abraham was born, I am [ejgwV eijmi] (8:58).  JEgwv eijmi = “I exist.” Yes, Jesus identifies Himself as the Messiah by saying: “I am he” (egw eimi, vv. 24, 28).  Jesus is saying, in effect, that I am the One that “Abraham rejoiced at the thought of seeing my day; he saw it and was glad” (8:56).

  

CONCLUSION

            In John 8:24, 28, and 58, Jesus is simply saying, “I am he” (ejgwV eijmi, egw eimi). In other words, I am the One that Abraham saw. Jesus not only proclaimed His preexistence, but He also proclaimed Himself as the One whom Abraham foresaw.  Is it any wonder that Jesus said that if you do not believe that “I am he,” you will die in your sins? Have you accepted this One who is called God (John 1:1)? Have you accepted this One who created all things (1:2)? Have you accepted the One who turned water into wine (2:1-11)? Have you accepted the One who walked on water (6:16-21)?

Have you accepted the One who raised Lazarus from the dead (11:38-44)? Have you accepted the One who cured the eyesight of one born blind (9:1-12)? Have you accepted the One who fed 5000 with just five small loaves and two fishes (6:1-15)? If not, why not accept Him so that you may have eternal life (8:31-32)? Do you believe that before Abraham was born that Jesus existed? Do you believe that Jesus is the “I AM” of John 8:58? If so, then you need to acknowledge this truth and become a disciple of the Messiah, the savior of the world (3:16-21). His miracles prove His assertion—egw eimi.