WHAT DOES IT MEAN "THE WORD OF GOD IS GOD"?

 WHAT DOES IT MEAN "THE WORD OF GOD IS GOD"?

Dr. Maxwell Shimba explains:

The Word and the Divine Nature – A Comprehensive Exposition of John 1:1

# Introduction: The Mystery of the Word

The opening verse of the Gospel of John sets the stage for one of the most profound theological assertions in the New Testament: 

*"In the beginning was the Word, and the Word was with God, and the Word was God"** (John 1:1, KJV).

This verse introduces us to the concept of the "Word" (Greek: *Logos*), which holds a dual identity: distinct from God in relationship, yet fully God in essence. The implications of this statement are immense, shaping the Christian understanding of Christ's divinity, the nature of God's self-revelation, and the concept of the Trinity.

# The Logos: Defining the Term

The term "Word" in the original Greek is *Logos* (Strong's G3056), a word rich in meaning. It conveys more than just spoken language; it refers to reason, wisdom, and the divine principle by which God creates and governs the universe. In Hellenistic philosophy, *Logos* was understood as the rational principle that permeated all things. However, John's use of *Logos* carries deeper, more theological significance.

In the context of John 1:1, *Logos* refers to the preexistent Christ. John declares that before time itself, the *Logos* existed. The *Logos* was not only present at creation but was intimately involved in it. This is confirmed in *John 1:3*, which states, *"All things were made by him; and without him was not any thing made that was made."*

# “In the Beginning Was the Word”

The phrase “in the beginning” (*en archē* – Strong’s G746) echoes **Genesis 1:1**, where the Bible says, **"In the beginning, God created the heavens and the earth."** By using this phrase, John links the activity of the *Logos* with the creation account, underscoring the eternal existence of the Word. Before anything came into existence, the *Logos* already "was" (*ēn* – Strong's G2258), implying timelessness and eternal being. This shows that the *Logos* transcends time and has always existed as part of God's eternal nature.

# “The Word Was With God”

The next part of the verse, **“the Word was with God”** (*pros ton theon* – Strong's G4314), indicates a close, intimate relationship between the *Logos* and God the Father. The preposition *pros* suggests not merely coexistence but a face-to-face relationship, one of communion and fellowship. This shows a distinction in personhood, laying the foundation for later Trinitarian theology.

The phrase emphasizes that the *Logos* was not an abstract force or concept but a distinct person, existing alongside the Father. This relationship is reflected in passages such as **Proverbs 8:30-31**, which speaks of Wisdom being present with God during creation, rejoicing in His works. The *Logos* is both distinct from God and yet sharing in the divine identity.

# “The Word Was God”

Finally, John declares, **“the Word was God”** (*theos ēn ho logos* – Strong’s G2316). This statement is unequivocal in asserting the divinity of the *Logos*. Here, John makes a monumental claim: the *Logos* is not merely a divine being or godlike figure but is fully and completely God.

Some scholars have noted the absence of the definite article in the Greek phrase (i.e., it says “theos” rather than “ho theos”). This grammatical structure indicates that while the *Logos* is fully divine, He is not the same person as the Father. This distinction without separation is key to understanding the doctrine of the Trinity.

# Strong’s Concordance Analysis

Let us break down the key Greek terms in this verse:

- *Word* (*Logos* – Strong’s G3056): As mentioned earlier, *Logos* can mean word, reason, or principle. In John's Gospel, it refers specifically to the preexistent Christ.

- *With* (*pros* – Strong’s G4314): This preposition indicates close proximity or relationship. It is often used to denote interaction between persons, reinforcing the idea of personal relationship within the Godhead.

- *God* (*Theos* – Strong’s G2316): The Greek term for God, used here to refer to the divine nature of the *Logos*. The lack of the definite article in this instance shows that the *Logos* shares in the divine essence but is not identical in person to God the Father.

# Biblical Commentary on John 1:1

The threefold structure of John 1:1 reveals the unity and distinction within the Godhead:

1. **"In the beginning was the Word":** This highlights the eternal existence of the *Logos*, transcending time and space.

2. **"The Word was with God":** Here, we see the personal relationship between the *Logos* and God the Father, emphasizing their distinct personhood.

3. **"The Word was God":** This final clause affirms the full divinity of the *Logos*, declaring that Christ, as the Word, is fully and completely God.

# Theological Significance of John 1:1

John 1:1 is foundational to Christian theology for several reasons:

1. **Christ’s Preexistence:** The verse clearly teaches that Christ existed before creation. This is supported by other passages like **Colossians 1:17**: **"He is before all things, and in him all things hold together."**

2. **Christ’s Divinity:** John affirms that the *Logos* is fully God, not a created being or a subordinate deity. This counters later heresies, such as Arianism, which denied the full divinity of Christ.

3. **The Doctrine of the Trinity:** John 1:1 lays the groundwork for understanding the Trinity. The *Logos* is distinct from the Father yet one in essence with Him. This mystery is echoed in **John 10:30**, where Jesus says, **"I and the Father are one."**

# Additional Bible Verses Supporting John 1:1

To fully understand John 1:1, we can examine other scriptures that speak of the relationship between the Father and the Son, and the nature of the *Logos*:

- **John 1:14**: **"And the Word became flesh and dwelt among us."** This verse speaks to the incarnation of the *Logos*, emphasizing that Jesus is the Word who took on human form.

- **Hebrews 1:3**: **"He is the radiance of the glory of God and the exact imprint of his nature."** This passage underscores that Jesus perfectly reflects the nature of God.

- **Philippians 2:6-7**: **"Though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself."** Here we see Christ’s divine nature and his willing condescension in the incarnation.

# Conclusion: The Word as God and the Source of Life

John 1:1 not only opens the door to a deeper understanding of Christ's nature but also invites us to contemplate the mystery of the Godhead. The *Logos*—Jesus Christ—is both distinct from the Father and yet fully God, eternal, uncreated, and involved in all aspects of creation. This verse challenges us to recognize the centrality of Christ in God’s self-revelation, the creation of the world, and the redemption of humanity.

Understanding John 1:1 is essential for comprehending the nature of the Triune God and the person of Jesus Christ. Through this verse, we are invited to marvel at the mystery of the *Logos*—the Word who was, is, and forever will be God.

From Shimba Bible Study Series 

Shalom 

Dr. Maxwell Shimba 

Shimba Theological Institute

WHY DID JESUS SAY "I CAN OF MINE OWN SELF DO NOTHING"?

 WHY DID JESUS SAY "I CAN OF MINE OWN SELF DO NOTHING"?

Dr. Maxwell Shimba explains:

The Dependence of Christ on the Father – An Expository Study of John 5:30

*John 5:30** states, *"I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me."** In this verse, Jesus speaks about His dependence on the Father in all He does, revealing the unity of will and purpose between the Son and the Father. This statement invites us into a deeper understanding of the relationship between Jesus and God the Father, particularly how Jesus' mission on earth is perfectly aligned with the Father’s will.

# Context of John 5:30

To understand the meaning of John 5:30, we must first look at the broader context of **John 5**. In this chapter, Jesus performs the healing of a man at the pool of Bethesda on the Sabbath, an event that sparks controversy with the Jewish authorities. In response to their objections, Jesus delivers a discourse about His authority, revealing His unique relationship with God the Father. This discourse addresses themes of life, judgment, and resurrection, emphasizing that all of Jesus' works are rooted in the will of the Father.

# “I Can of Mine Own Self Do Nothing”

The phrase "I can of mine own self do nothing" (*ou dynamai poiein ap' emautou ouden* – Strong’s G1410, G1683, G3762) expresses Jesus’ complete reliance on the Father in all His actions. The Greek word for "can" is *dynamai* (Strong's G1410), meaning "to be able" or "to have power." Here, Jesus is not saying that He lacks power or ability in an absolute sense, but that He chooses to operate only within the parameters of the Father's will. 

This shows His voluntary submission to the Father’s authority. It’s important to note that Jesus is speaking in terms of His earthly ministry, where His works are done in unity with the Father. This speaks to the doctrine of **kenosis**, as described in **Philippians 2:7**, where Christ "emptied himself" by taking on human form, becoming obedient to the Father's will.

The statement also reflects the eternal relationship between the Son and the Father within the Trinity. Jesus, though fully divine, operates in perfect harmony with the Father, never acting independently or outside the divine will.

# “As I Hear, I Judge”

The next part of the verse, **"as I hear, I judge"** (*kathos akouo krino* – Strong's G191, G2919), emphasizes the basis of Jesus' judgment. The verb *akouo* (Strong’s G191) means "to hear," implying that Jesus’ judgment comes from His perfect communion with the Father. Jesus listens to the Father and acts accordingly, reflecting their unity in purpose and will.

The verb *krino* (Strong’s G2919), meaning "to judge" or "to make a decision," refers to Jesus' authority to pass judgment, as mentioned earlier in **John 5:22**: **"For the Father judges no one, but has given all judgment to the Son."** This judgment is not arbitrary or independent; it is grounded in divine truth, coming directly from the Father.

# “My Judgment is Just”

Jesus goes on to say, **"and my judgment is just"** (*kai he krisis he eme dikaia estin* – Strong's G1342), indicating that His judgment is always righteous and fair. The Greek word *dikaia* (Strong’s G1342) means "righteous" or "just," highlighting the perfection of Jesus' decisions because they align with the will of the Father. Jesus is not influenced by selfish motives or human weaknesses. His judgments reflect the very righteousness of God.

In **John 7:24**, Jesus also emphasizes this point by saying, **"Judge not according to appearance, but judge righteous judgment."** Here, He invites His followers to emulate this same kind of righteous discernment that is aligned with God’s truth, rather than superficial appearances.

# “Because I Seek Not Mine Own Will”

The key to understanding why Jesus’ judgment is just comes in the latter part of the verse: **"because I seek not mine own will, but the will of the Father which hath sent me."** The phrase "I seek not mine own will" (*ou zeto to thelema to emon* – Strong's G2212, G2307) reveals the heart of Christ's mission. The verb *zeto* (Strong’s G2212) means "to seek" or "to strive after." Jesus’ primary aim is not to assert His own agenda but to accomplish the will (*thelema* – Strong’s G2307) of the Father.

This complete alignment of wills between Jesus and the Father is a central theme in the Gospels. In **John 6:38**, Jesus says, **"For I came down from heaven, not to do mine own will, but the will of him that sent me."** This teaches us that Jesus' life and ministry were driven entirely by His obedience to the Father. 

# Strong’s Concordance Analysis

Breaking down some key Greek terms in John 5:30:

- **Do** (*poiein* – Strong’s G4160): This verb means "to do" or "to make." In this context, it refers to Jesus’ actions, which are entirely in accordance with the Father’s will.

- **Judge** (*krino* – Strong’s G2919): The verb refers to the act of judgment or decision-making. Jesus is appointed by the Father as the Judge of all, as seen in John 5:22.

- **Just** (*dikaia* – Strong’s G1342): This word is used to describe righteousness or fairness, affirming that Jesus' judgments are in perfect accord with divine justice.

- **Will** (*thelema* – Strong’s G2307): Refers to a desire or purpose. Jesus submits to the divine will of the Father, not asserting His own separate will but embracing the Father's purpose for His life.

# Theological Implications of John 5:30

1. **The Unity of the Father and the Son:** Jesus' statement in John 5:30 highlights the perfect unity between the Father and the Son. This mutual cooperation is foundational to Trinitarian theology, where the Father, Son, and Holy Spirit share one divine essence while remaining distinct persons.

2. **Christ’s Obedience to the Father:** Jesus models perfect obedience to the Father’s will, showing His humility and submission. This obedience is later exemplified in the Garden of Gethsemane, where Jesus prays, **"Not my will, but yours be done"** (Luke 22:42).

3. **The Authority of Christ:** Although Jesus declares that He can do nothing on His own, this does not mean He is powerless. Rather, it points to His voluntary submission and alignment with the Father’s will. All of Jesus' authority comes from the Father, and His judgments are just because they reflect the Father's truth and righteousness.

4. **Judgment and the Role of the Son:** Jesus' role as Judge is not independent of the Father. He exercises judgment based on what He hears from the Father, making His judgments perfectly aligned with divine righteousness. This is crucial for understanding the final judgment described in **John 5:27**: **"And he has given him authority to execute judgment, because he is the Son of Man."**

# Additional Bible Verses on Jesus' Dependence on the Father

- **John 14:10**: **"The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works."** This verse reinforces Jesus’ total dependence on the Father for both His words and works.

- **John 8:28**: **"I do nothing on my own authority, but speak just as the Father taught me."** Again, Jesus emphasizes that His actions and teachings are not independent but are directly from the Father.

- **Hebrews 5:8**: **"Although he was a son, he learned obedience through what he suffered."** This verse illustrates the human aspect of Jesus’ obedience, even in suffering.

# Practical Application: Walking in the Will of God

The example set by Jesus in John 5:30 calls believers to align their will with God's will. Just as Jesus sought not His own will but the Father's, Christians are called to submit to God's will in their lives. This means seeking God’s guidance in decision-making, trusting in His righteousness, and relying on His strength rather than our own.

As we follow Christ’s example, we are reminded that true power comes not from asserting our own independence but from submitting to the Father’s will. As Jesus declares in **Matthew 26:39**, **"My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will."**

# Conclusion: The Harmony of the Divine Will

John 5:30 offers profound insight into the relationship between Jesus and the Father. Jesus' dependence on the Father is not a sign of weakness but a demonstration of divine unity. All that Jesus does—His works, judgments, and words—flows from the Father's will. This passage invites believers to contemplate the nature of obedience, submission, and the perfect harmony within the Godhead, while also calling us to reflect that same alignment with God's will in our own lives.

Shimba Bible Study Series 

Shalom 

Dr. Maxwell Shimba 

Shimba Theological Institute

JESUS' AUTHORITY TO FORGIVE SINS

 JESUS' AUTHORITY TO FORGIVE SINS

Dr. Maxwell Shimba explains:

Jesus’ Authority to Forgive Sins – An Expository Study of Luke 5:20-21

**Luke 5:20-21** states, **“When Jesus saw their faith, He said, ‘Man, your sins are forgiven you.’ And the scribes and the Pharisees began to question, saying, ‘Who is this who speaks blasphemies? Who can forgive sins but God alone?’”** This passage highlights a pivotal moment in Jesus' ministry: His proclamation of forgiveness to a paralyzed man and the subsequent reaction of the religious leaders. Their question underscores a central theme of the Gospels—Jesus' divine authority and His unique role as the mediator of God's forgiveness.

#### Context of Luke 5:20-21

The story in **Luke 5:17-26** describes how Jesus was teaching in a crowded house when a group of men, unable to reach Him due to the large crowd, lowered a paralyzed man through the roof so that he might be healed. Moved by their faith, Jesus responds by forgiving the man's sins before healing him physically. This act of forgiving sins shocks the Pharisees and teachers of the law, who view such an action as blasphemous, since only God has the authority to forgive sins.

#### “When Jesus Saw Their Faith”

In **Luke 5:20**, it says, **"When Jesus saw their faith, He said, 'Man, your sins are forgiven you.'"** The phrase "saw their faith" (*idōn tēn pistin autōn* – Strong’s G1492, G4102) indicates that Jesus recognized the collective faith of the men who brought the paralyzed man. The Greek verb *idōn* (Strong's G1492) means "to see" or "to perceive," which shows that Jesus discerned not only their physical actions but also the deeper spiritual trust they had in Him.

Faith (*pistis* – Strong's G4102), in this context, goes beyond mere belief. It involves an active trust that Jesus could heal and help, demonstrating a confidence in His divine power. This aligns with other passages in the Gospels, where faith is often the precondition for receiving healing or other blessings from Jesus. For instance, in **Matthew 9:29**, Jesus tells two blind men, **"According to your faith be it unto you."**

#### “Your Sins Are Forgiven You”

Jesus' declaration, **"Your sins are forgiven you"** (*aphēntai soi hai hamartiai sou* – Strong's G863, G4675), is a startling one. The Greek word for "forgiven" is *aphēntai* (Strong’s G863), which means "to send away," "to dismiss," or "to release." In a theological sense, it refers to the cancellation of sin's guilt and penalty. 

Sin (*hamartia* – Strong’s G266) refers to any action, attitude, or thought that falls short of God’s moral standard. In this instance, Jesus addresses the man's spiritual condition first, implying that his paralysis is not merely a physical affliction but also has a deeper connection to his sinful state. By forgiving his sins, Jesus is addressing the root of human suffering—sin itself.

#### The Reaction of the Pharisees: “Who Can Forgive Sins But God Alone?”

The response of the scribes and Pharisees in **Luke 5:21** is telling. They say, **"Who is this who speaks blasphemies? Who can forgive sins but God alone?"** The charge of blasphemy (*blasphēmia* – Strong’s G988) is serious because, in Jewish law, it is an offense punishable by death (Leviticus 24:16). To claim the power to forgive sins was, in their view, to claim an authority reserved for God Himself.

Their question—**"Who can forgive sins but God alone?"**—is both a theological truth and a challenge. Theologically, they are correct. Forgiveness of sins is an exclusive prerogative of God, as seen in verses like **Isaiah 43:25**, where God says, **"I, even I, am He who blots out your transgressions, for my own sake, and remembers your sins no more."** This statement underscores that forgiveness is an act of divine grace.

However, the Pharisees failed to recognize that Jesus, by virtue of His divine nature, had the authority to forgive sins. Jesus' actions here reveal His identity as both the Son of God and the Messiah. In forgiving the man's sins, Jesus is making a profound theological claim: He is God incarnate, with all the authority that belongs to God.

#### Jesus’ Authority to Forgive Sins

The key to understanding this passage is the recognition of Jesus' authority. The authority to forgive sins is not something that Jesus claims in isolation. Rather, it is tied to His identity as the Son of God and His role as the Savior of humanity. In **Mark 2:10**, a parallel account of this event, Jesus explicitly states, **"But that you may know that the Son of Man has authority on earth to forgive sins..."** The term "Son of Man" refers to Jesus' Messianic identity (see Daniel 7:13-14) and His role as the one appointed by God to bring salvation to the world.

Jesus’ authority to forgive sins is further confirmed in His resurrection, which vindicates His claims. As Paul writes in **Romans 4:25**, **"He was delivered over to death for our sins and was raised to life for our justification."** The resurrection serves as proof that Jesus' work of atonement was effective, and that He has the power to forgive and justify sinners.

#### Strong’s Concordance Analysis

Here is a closer look at some key Greek terms used in this passage:

- **Faith** (*pistis* – Strong's G4102): Faith in the New Testament is often a condition for receiving healing or forgiveness. In this passage, the faith of the men who brought the paralytic demonstrates their confidence in Jesus' power.

- **Forgive** (*aphēntai* – Strong's G863): This term means "to send away" or "to release," and it is used in the New Testament to describe the act of forgiving sins.

- **Sin** (*hamartia* – Strong's G266): The Greek word for sin refers to missing the mark of God's standard. In this context, Jesus addresses the man's sin before dealing with his physical condition.

- **Blasphemy** (*blasphēmia* – Strong's G988): Blasphemy refers to speaking irreverently about God. The Pharisees accuse Jesus of blasphemy because they believe only God has the right to forgive sins.

#### Jesus’ Divinity and the Forgiveness of Sins

The question posed by the Pharisees—**"Who can forgive sins but God alone?"**—is crucial for understanding the nature of Jesus’ mission. By forgiving sins, Jesus is not only healing physical ailments but addressing the deeper issue of humanity’s estrangement from God. Sin is ultimately an offense against God (Psalm 51:4), and only God can truly absolve a person from guilt.

By declaring that the man’s sins are forgiven, Jesus is demonstrating that He possesses the authority of God Himself. This is a direct claim to His divinity, which the Pharisees understood but refused to accept. Throughout the Gospels, Jesus' authority to forgive sins is a central element of His Messianic identity. 

In **John 1:29**, John the Baptist declares, **"Behold, the Lamb of God, who takes away the sin of the world!"** This statement echoes Jesus’ role as the one who can remove sin, a role that belongs solely to God. By forgiving sins during His earthly ministry, Jesus is providing a foretaste of the greater atonement He would accomplish through His death on the cross. This atonement is what makes the forgiveness of sins possible for all who believe in Him.

#### The Connection Between Forgiveness and Healing

A key aspect of this story in **Luke 5** is the connection between the forgiveness of sins and physical healing. When Jesus forgives the man’s sins, He is addressing the spiritual cause of his suffering. In Jewish thought, sickness and suffering were often viewed as consequences of sin (see **John 9:2**, where the disciples ask Jesus about a blind man, **"Who sinned, this man or his parents, that he was born blind?"**). Although Jesus does not affirm this worldview in every case (as in **John 9:3**, where He rejects the idea that sin caused the man's blindness), in this instance, He treats the man’s spiritual condition as the first issue to be resolved.

After forgiving the man’s sins, Jesus goes on to heal him physically, commanding him to **"rise, pick up your bed and go home"** (Luke 5:24). The immediate physical healing is a sign that Jesus has the authority not only to heal the body but to forgive sin, which is the deeper need. This miraculous healing serves as confirmation of His divine authority, as seen in the following verse: **“And immediately he rose up before them and picked up what he had been lying on and went home, glorifying God”** (Luke 5:25).

Jesus' ability to heal demonstrates His mastery over both the physical and spiritual realms. This dual authority points to His identity as the incarnate Son of God, who has come to restore the whole person—body and soul.

#### The Pharisees’ Error: Rejecting Jesus’ Authority

The Pharisees’ reaction to Jesus’ proclamation of forgiveness exposes their inability to recognize Him as the Messiah. Their question—**"Who can forgive sins but God alone?"**—reveals both their understanding of God’s sovereignty and their failure to grasp the significance of Jesus’ actions. While they are correct that only God can forgive sins, they fail to see that Jesus, as the Son of God, possesses this divine authority.

This rejection of Jesus' authority is a recurring theme in the Gospels. The religious leaders often challenge Jesus, questioning His authority to perform miracles, teach with authority, and forgive sins. Their refusal to accept Jesus as the Messiah leads to their eventual role in His crucifixion, but even this fulfills the divine plan of salvation.

In contrast to the Pharisees, the people who witnessed the miracle glorified God, recognizing the power and authority at work in Jesus. **Luke 5:26** states, **“Amazement seized them all, and they glorified God and were filled with awe, saying, ‘We have seen extraordinary things today.’”** Their reaction stands in stark contrast to the skeptical and hostile response of the religious leaders. The crowd saw in Jesus the revelation of God’s power, while the Pharisees only saw a threat to their authority.

#### Jesus as the Ultimate Mediator of Forgiveness

The broader theological significance of this passage lies in Jesus’ role as the mediator between God and humanity. In the Old Testament, the priesthood played a central role in mediating between God and the people, especially through the sacrificial system. The high priest would offer sacrifices for the atonement of sins, but this system was temporary and pointed forward to a greater fulfillment.

In **Hebrews 10:11-12**, we read: **“And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, He sat down at the right hand of God.”** Jesus, through His death and resurrection, fulfills and supersedes the Old Testament sacrificial system. His sacrifice is the final and complete atonement for sin, making Him the ultimate mediator of forgiveness.

In **1 Timothy 2:5**, Paul writes, **“For there is one God, and there is one mediator between God and men, the man Christ Jesus.”** This emphasizes Jesus’ unique role as the one who reconciles humanity to God. His authority to forgive sins is a direct result of His work as the mediator of the New Covenant, established through His blood (see **Hebrews 9:15**).

#### Implications for Believers Today

The forgiveness of sins is at the heart of the Christian gospel. Jesus’ declaration to the paralyzed man in **Luke 5:20**—**"Your sins are forgiven you"**—is a message that echoes through the ages. Just as Jesus forgave the man’s sins, He offers forgiveness to all who come to Him in faith. This forgiveness is not earned by good works or religious observance but is a gift of grace, made possible by Jesus' sacrifice on the cross.

For believers, the forgiveness of sins brings reconciliation with God and freedom from guilt and shame. As Paul writes in **Ephesians 1:7**, **“In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace.”** This forgiveness restores our relationship with God and enables us to live in the fullness of His grace.

Furthermore, Jesus’ authority to forgive sins serves as a reminder of His divinity and His role as Lord over all creation. As believers, we are called to acknowledge Jesus not only as Savior but also as Lord, submitting to His authority in every area of our lives. His authority over sin and death assures us that He has the power to deliver us from the bondage of sin and to bring us into eternal life.

#### Conclusion: The Authority of Jesus to Forgive Sins

The account of Jesus forgiving the paralyzed man’s sins in **Luke 5:20-21** is a powerful demonstration of His divine authority. By proclaiming forgiveness, Jesus asserts His identity as the Son of God and the Savior of the world. The reaction of the Pharisees—**"Who can forgive sins but God alone?"**—highlights the central truth of the gospel: Jesus is God in the flesh, with the power to forgive sins and restore humanity to right relationship with God.

This passage invites us to reflect on the depth of Jesus’ love and the magnitude of His sacrifice. His authority to forgive sins is not only a testimony to His divinity but also a profound gift to all who put their faith in Him. Just as the paralyzed man received both spiritual and physical healing, we too can experience the transformative power of Jesus’ forgiveness in our lives. Through faith in Christ, we are reconciled to God, freed from sin, and empowered to live in His grace.

As we consider the question posed by the Pharisees—**"Who can forgive sins but God alone?"**—we are reminded of the truth proclaimed throughout the New Testament: Jesus is both fully God and fully man, the one who has come to take away the sins of the world. **"In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace"** (**Ephesians 1:7**).

Shimba Bible Study Series 

Shalom 

Dr. Maxwell Shimba 

Shimba Theological Institute 

New York, NY

Did Judas Iscariot Die by Hanging or by Falling?

 Did Judas Iscariot Die by Hanging or by Falling?

Dr. Maxwell Shimba explains:

 Introduction

One of the common questions that arises regarding the death of Judas Iscariot is the apparent discrepancy between the accounts of Matthew 27:5, which describes Judas' death by hanging, and Acts 1:18, which narrates Judas' fall and bursting open. Critics of the Bible often claim this is a contradiction, while Christian scholars argue there is harmony between the two passages when considered carefully. This chapter will explore these two biblical texts in detail, using commentary, concordance, and comprehensive exegesis to explain why there is no contradiction in the accounts of Judas Iscariot's death.

Textual Comparison

- *Matthew 27:5 (NKJV):** "Then he threw down the pieces of silver in the temple and departed, and went and hanged himself."

- **Acts 1:18 (NKJV):** "Now this man purchased a field with the wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed out."

On the surface, these two accounts appear to present two very different descriptions of Judas' death: one by hanging, the other by falling. However, a deeper examination reveals that these accounts are not contradictory but complementary.

Harmonizing the Accounts

1. **The Method of Judas' Death (Hanging)**

Matthew 27:5 clearly states that Judas hanged himself. This is the primary method of his death, which is confirmed by most traditional interpretations and commentaries. Judas, overwhelmed with guilt after betraying Jesus, took his own life by hanging.

According to **Matthew Henry's Commentary**, Judas was filled with remorse after betraying Jesus, which led him to take drastic action. His method of suicide—hanging—was common in ancient times as a form of swift death. Judas, realizing the gravity of his betrayal, acted impulsively, ending his life in despair rather than seeking forgiveness. 

2. **The Aftermath of Judas' Death (Falling and Bursting)**

Acts 1:18 provides additional details about what happened after Judas hanged himself. The phrase "falling headlong" is understood by many scholars to describe the aftermath of the hanging. After Judas’ body hung for some time, it likely began to decompose. Eventually, his body may have fallen, either due to the rope breaking or someone cutting it down, resulting in the bursting open of his abdomen as described in Acts.

**Albert Barnes' Notes on the Bible** suggests that this passage in Acts refers to the physical consequence of Judas' hanging. When Judas’ body was eventually released from the rope, either through the decay of the rope or by someone removing the body, it fell to the ground in such a manner that his entrails burst out.

**John Gill’s Exposition of the Bible** adds that the term "falling headlong" could imply that his body fell face downwards after the hanging, causing severe damage upon impact with the rocky ground. This would have led to the gory description in Acts, where his body burst open.

3. **Cultural and Environmental Factors**

In understanding the harmonization of these texts, it is essential to consider the geographical and cultural context of Judas' death. In the hilly, rocky terrain surrounding Jerusalem, it would not have been uncommon for someone who hanged themselves to fall a considerable distance if the body were released from the noose. This would explain why, after hanging, Judas' body might have fallen "headlong," causing the gruesome details recorded in Acts 1:18.

Commentary and Concordance Insights

1. **Matthew 27:5 – The Act of Suicide**

- According to the **Strong's Concordance**, the word used in Matthew 27:5 for "hanged" (Greek: *apēgxato*) literally means to strangle or suspend oneself by the neck. This confirms the act of hanging as the primary cause of Judas' death.

- **Matthew Henry’s Commentary** highlights the emotional and psychological turmoil Judas must have experienced, resulting in a decision to end his life.

2. **Acts 1:18 – The Aftermath**

- The Greek word translated as "falling headlong" (Greek: *prēnēs genomenos*) in Acts 1:18 is a term that can describe a sudden collapse or fall. **Strong's Concordance** indicates that the phrase can imply the falling of a body, possibly after hanging, supporting the view that this describes what happened after the initial act of suicide.

- **The Expositor's Greek Testament** notes that the bursting of Judas' body likely occurred after his hanging, either due to decomposition or from a fall. This commentary emphasizes that Luke, the author of Acts, is providing supplementary details rather than an alternate account.

3. **How Both Accounts Align**

- **Matthew Poole’s Commentary** explains that there is no conflict between the two passages. Judas first hanged himself (as described in Matthew) and, after his body was left unattended for a while, fell in a manner that caused his abdomen to burst (as described in Acts).

- **Adam Clarke’s Commentary** also reconciles the accounts by suggesting that the two descriptions reflect different stages of the same event: Judas' death was by hanging, and the graphic details in Acts refer to what happened after his body was left hanging and later fell to the ground.

Conclusion: No Contradiction

The two accounts of Judas' death in Matthew and Acts are not contradictory but complementary. Matthew focuses on the immediate cause of Judas' death—hanging—while Acts provides additional information about what happened after Judas’ death. Both descriptions can be reconciled by understanding that Judas first hanged himself and, after a period of time, his body fell, causing it to burst open.

This chapter shows that careful study of the original languages, context, and cultural environment clarifies any perceived discrepancies. The Bible, as divinely inspired, often provides complementary details across different books and authors to offer a fuller picture of historical events. In the case of Judas Iscariot’s death, the combination of hanging and falling presents a consistent narrative when viewed through a comprehensive exegetical lens.

Shimba Bible Study Series 

Shalom 

Dr. Maxwell Shimba 

Shimba Theological Institute 

New York, NY