Tuesday, November 5, 2024

JESUS DECLARES THAT "HE IS THE LORD JEHOVAH GOD "

 JESUS DECLARES THAT "HE IS THE LORD JEHOVAH GOD "



Author: Dr. Maxwell Shimba 


Jesus Declares, “I am the Alap and the Tau” – Understanding Revelation 1:8 in the Peshitta


In **Revelation 1:8** from the Peshitta Holy Bible, Jesus makes a profound statement: **"I am The Alap and The Tau, says THE LORD JEHOVAH God, he who is and has been and is coming, The Almighty."** This declaration is rich with theological significance, both in its affirmation of Christ’s divinity and in its portrayal of His eternal, unchanging nature. Through this statement, Jesus reveals His role as the beginning and the end, the origin and fulfillment of all things. This chapter will examine the layers of meaning behind the terms "Alap" and "Tau," using Bible verses, expository study, Strong’s Concordance, and comprehensive commentary.


### The Context of “I Am the Alap and the Tau”


The phrase **“I am the Alap and the Tau”** is the Aramaic equivalent of **“I am the Alpha and the Omega,”** found in many Greek translations of Revelation. "Alap" (Aramaic equivalent of the Greek "Alpha") and "Tau" (equivalent to "Omega") are the first and last letters of the Aramaic alphabet, just as Alpha and Omega are for the Greek alphabet. This phrase signifies Jesus’ encompassing presence over all time, existence, and purpose.


The phrase “I am” (*ena-na*, Strong’s G1473 for “I” and G1510 for “am”) is used to assert Christ’s divine identity. It connects back to God’s self-revelation in the Old Testament:


> **Exodus 3:14** – *“God said to Moses, ‘I AM WHO I AM.’”* This declaration signifies God’s self-existence and eternal nature. By using "I am," Jesus aligns Himself with the God of Israel, reinforcing His identity as the eternal Lord.


### The Meaning of “Alap and Tau” – Jesus as the Beginning and the End


When Jesus says, **“I am the Alap and the Tau,”** He is proclaiming His sovereignty over creation and history. The statement emphasizes His role as the origin (the source) and the completion of all things. Everything in creation begins with Him, is sustained by Him, and will ultimately be fulfilled in Him.


> **Colossians 1:16-17** affirms Christ’s role in creation: *“For by Him all things were created that are in heaven and that are on earth, visible and invisible... And He is before all things, and in Him all things consist.”* This underscores Jesus’ authority and power as both Creator and Sustainer.


> **Isaiah 44:6** echoes this theme, where God declares: *“I am the First, and I am the Last; besides Me there is no God.”* By using similar language, Jesus claims equality with God the Father, positioning Himself as the eternal and unchangeable foundation of all reality.


### “The Lord Jehovah” – The Divine Title


In the Peshitta, Jesus speaks as **“THE LORD JEHOVAH God.”** This divine title is particularly significant. “Jehovah” is derived from the Hebrew *YHWH*, the personal name of God revealed to Moses. When Jesus claims this title, He is identifying Himself as the same God who covenanted with Israel, led them through the wilderness, and spoke through the prophets.


The title “LORD” (Greek: *kurios*, Strong’s G2962) reflects divine authority, used to denote the sovereign ruler. By using this title, Jesus indicates that He is not only a divine messenger but the Lord Himself, with authority over life, death, and judgment.


> **Philippians 2:9-11** states, *“Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow... and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”* This passage supports the notion that Jesus holds the divine title, indicating that His authority is absolute.


### “He Who Is and Has Been and Is Coming” – Jesus’ Eternal Nature


In describing Himself as **“He who is and has been and is coming,”** Jesus highlights His eternal and unchanging nature. This phrase speaks of His presence across all time—past, present, and future.


1. **He Who Is** – Jesus is eternally present, embodying the divine “I AM.” This corresponds with God’s timeless existence.

2. **He Who Has Been** – Jesus was present in the past, as seen through His role in creation and His work throughout history.

3. **He Who Is Coming** – Jesus’ future return as judge and ruler signifies His ongoing role in God’s redemptive plan.


> **Hebrews 13:8** reinforces this concept: *“Jesus Christ is the same yesterday, today, and forever.”* His unchanging nature brings assurance to believers that He remains the same in character and purpose throughout time.


### The Almighty – Jesus as Omnipotent


By describing Himself as **“The Almighty,”** Jesus asserts His omnipotence. This title, used throughout the Old Testament to describe God, indicates limitless power and authority. The term "Almighty" (Greek: *pantokratōr*, Strong’s G3841) suggests total sovereignty, emphasizing that all things are under His control.


> **Revelation 4:8** describes Jesus as *“Lord God Almighty, who was and is and is to come!”* In this verse, His omnipotence is worshiped by heavenly beings, highlighting that Jesus is the focal point of worship and reverence in heaven.


### Jesus as the Fulfillment of All Things


As the Alap and the Tau, Jesus signifies not only the beginning and end of creation but also the fulfillment of God’s promises and purposes. Every aspect of God’s redemptive plan finds its fulfillment in Christ, from the prophetic promises of the Old Testament to the hope of eternal life in the New Testament.


> **2 Corinthians 1:20** states, *“For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us.”* This passage reminds believers that Jesus is the fulfillment of all that God has promised, the ultimate assurance of salvation and eternal life.


### Jesus’ Authority Over Time and Eternity


By positioning Himself as the beginning and the end, Jesus asserts His authority over time and eternity. He exists outside the constraints of time, yet He entered time to bring salvation to humanity. His identity as the Alap and the Tau reassures believers that He is in control of both the past and the future, making Him a sure foundation for their faith.


> **Revelation 22:13** echoes this truth, with Jesus saying, *“I am the Alpha and the Omega, the Beginning and the End, the First and the Last.”* This affirmation closes the book of Revelation, underscoring the completeness and totality of His authority.


### The Assurance of Jesus’ Return


Finally, the phrase **“He who is coming”** reminds believers of Jesus’ promise to return. His role as the Alap and the Tau includes His second coming, where He will establish His kingdom in fullness and bring about final judgment and restoration.


> **Acts 1:11** confirms this promise: *“This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.”* Believers can find hope and anticipation in Jesus’ return, knowing that He will bring an end to suffering, injustice, and death.


> **Revelation 21:6-7** also looks forward to the final fulfillment of God’s plan: *“It is done! I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts.”* Here, Jesus reassures believers that eternal life and divine fulfillment await those who trust in Him.


### Conclusion: Living in Light of the Alap and the Tau


The declaration, **“I am the Alap and the Tau,”** reveals Jesus as the eternal, omnipotent God who holds the past, present, and future in His hands. This truth has profound implications for believers, assuring them of Christ’s sovereignty, faithfulness, and ultimate victory. As the beginning and end, Jesus embodies the fullness of God’s redemptive plan and provides a foundation for hope, purpose, and trust.


Believers are called to live in light of this reality, knowing that Jesus, the Alap and the Tau, is with them in every season of life. His eternal nature and unchanging love offer security and hope, even in the midst of trials. In Him, they find the assurance that He who began a good work in them will bring it to completion (**Philippians 1:6**), fulfilling all that He has promised and restoring all things unto Himself.


Shalom 

Dr. Maxwell Shimba 

Shimba Theological Institute 

November 5, 2024

Shimba Bible Study Series 

The Divinity of Jesus

Peshitta Translation used by permission

JESUS DECLARES WITH HIS MOUTH "HE IS THE LIVING GOD"

 JESUS DECLARES WITH HIS MOUTH "HE IS THE LIVING GOD"


Jesus Declares, “I AM the Living God, the True Vine” in John 15:1


Author: Dr. Maxwell Shimba, from Shimba Theological Institute:


The declaration by Jesus in **John 15:1** from the Peshitta Holy Bible translation, where He states, **"I AM the Living God, the True Vine, and my Father is the vinedresser,"** provides profound insight into His divine identity and role in the lives of believers. This chapter will explore the spiritual symbolism behind Jesus as the True Vine and God as the Vinedresser, using Bible verses, expository study, exhaustive references from Strong’s Concordance, and comprehensive commentary.


### The Context of “I AM the Living God”


In the Peshitta translation, Jesus begins by declaring, **“I AM the Living God.”** This statement aligns with the “I AM” sayings throughout the Gospel of John, where Jesus identifies Himself with titles that reveal His divine identity and mission. The phrase "I AM" (Greek: *egō eimi*, Strong’s G1473 and G1510) echoes God's self-revelation to Moses in **Exodus 3:14**—**"I AM WHO I AM."**


Jesus uses "I AM" to assert His divine nature, directly associating Himself with God’s self-existent, eternal nature. By saying, “I AM the Living God,” Jesus confirms His identity as the source of all life, underscoring His divinity and unity with the Father.


> **John 8:58** affirms Jesus' divine identity: *"Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I AM.’"* This statement led His listeners to understand that He was claiming equality with God, which, in their view, warranted the penalty of stoning for blasphemy.


### Jesus as the True Vine


When Jesus declares, **"I AM…the True Vine"**, He uses a metaphor that would resonate deeply with His audience. The vine and vineyard imagery was often used in the Old Testament to symbolize Israel, God's chosen people. However, where Israel failed to produce the expected fruit of righteousness, Jesus fulfills this role as the True Vine.


> **Psalm 80:8-9** depicts Israel as a vine: *“You brought a vine out of Egypt; You drove out the nations and planted it. You cleared the ground for it, and it took root and filled the land.”* Israel, however, often failed to bear good fruit, as described in **Isaiah 5:1-7**.


By calling Himself the True Vine, Jesus indicates that He embodies the faithful, fruitful life that Israel was meant to live. In Him, believers find the source of spiritual life, growth, and sustenance. This role as the vine emphasizes that He is the source of all spiritual nourishment, the only means by which believers can bear genuine fruit.


### The Role of the Vinedresser


In John 15:1, Jesus also describes His Father as **“the vinedresser.”** The term “vinedresser” (Greek: *geōrgos*, Strong’s G1092) signifies one who tends, prunes, and cares for the vine to ensure it produces abundant fruit. In the context of this metaphor, the Father’s role involves nurturing and disciplining believers to help them grow in faith and produce good fruit.


> **Hebrews 12:6** explains this process: *“For whom the Lord loves He chastens, and scourges every son whom He receives.”* God’s pruning work may involve trials and challenges that shape a believer’s character and faith.


The imagery of God as a careful gardener underscores His love and patience. Through discipline and guidance, He nurtures believers to maturity in Christ, aligning them with His will and purpose.


### Abiding in the Vine


In **John 15:4**, Jesus instructs His followers, **“Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.”** The word *abide* (Greek: *menō*, Strong’s G3306) means to remain, dwell, or stay connected. Abiding in Jesus, the True Vine, is essential for spiritual growth and fruitfulness.


> **Galatians 5:22-23** lists the fruits of the Spirit: *“love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control.”* These are the natural results of a life deeply rooted in Christ.


In **John 15:5**, Jesus reiterates, *“I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.”* This statement emphasizes dependence on Christ. The branch derives its life, strength, and capacity to produce fruit from its connection to the vine. Similarly, believers must remain in a close, continual relationship with Jesus to experience the transformative power of His Spirit.


### The Importance of Pruning


Pruning is an essential part of cultivating a healthy vineyard. Jesus teaches that the Father, as the Vinedresser, prunes every branch that bears fruit to make it even more fruitful (**John 15:2**). This spiritual pruning involves removing anything that hinders spiritual growth or distracts believers from their calling.


> **Hebrews 12:11** explains the purpose of divine discipline: *“No chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.”*


In **Romans 5:3-4**, Paul elaborates on the refining process: *“And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope.”* God’s pruning may involve trials, but it ultimately strengthens a believer’s faith and character.


### Fruitfulness as a Sign of True Discipleship


Jesus states in **John 15:8**, **“By this My Father is glorified, that you bear much fruit; so you will be My disciples.”** Fruitfulness is a mark of genuine discipleship. The fruits of love, obedience, and good works glorify God and testify to His transforming power in a believer’s life.


> **Matthew 7:16-20** warns against fruitlessness: *“You will know them by their fruits… Every tree that does not bear good fruit is cut down and thrown into the fire.”* Jesus emphasizes that genuine faith will always manifest itself in good works and a transformed life.


Jesus also links obedience to love in **John 15:10**: *“If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love.”* Obedience is a sign of a healthy relationship with Christ and a life that remains in His love and truth.


### The Joy of Abiding in Christ


In **John 15:11**, Jesus shares the ultimate purpose of abiding in Him: **“These things I have spoken to you, that My joy may remain in you, and that your joy may be full.”** The joy Jesus offers is a profound sense of peace and fulfillment that flows from a deep connection with Him. This joy is not dependent on circumstances but on the abiding presence of Christ.


> **Philippians 4:4** encourages believers, *“Rejoice in the Lord always. Again I will say, rejoice!”* Paul’s exhortation highlights that true joy is found in the Lord, transcending the challenges of life.


The fullness of joy promised to those who abide in Christ reflects the inner satisfaction that comes from a life in harmony with God’s will. This joy sustains believers and encourages them to persevere, even in difficult times.


### Conclusion: Jesus as the Source of Life and Growth


In declaring Himself as **“the Living God, the True Vine,”** Jesus reveals His role as the sustainer, the source of life, and the foundation of spiritual growth. By remaining connected to Him, believers receive the strength to grow, produce spiritual fruit, and experience the fullness of life in God. The Father, as the Vinedresser, lovingly prunes and nurtures each believer, shaping them into the image of Christ.


The imagery of the vine and the branches emphasizes the vital relationship between Christ and His followers. It reminds believers that without Him, they can do nothing. Only by abiding in Him can they fulfill their calling, bear fruit, and bring glory to God. This passage calls believers to cultivate a continual, life-giving relationship with Jesus, the True Vine, who alone is the source of true spiritual vitality.


Peshitta Holy Bible Translated:

1“I AM THE LIVING GOD, The True Vine, and my Father is the vine dresser.” 2“Every branch on me not yielding fruit he takes away, and that which yields fruit he purges that it may bring forth much fruit.” 3“From now on you are purged because of the word which I have spoken with you.” 4“Stay with me, and I am in you. Just as the branch cannot yield fruit by itself unless it remains on the vine, so neither do you unless you stay with me.” 5“I AM THE LIVING GOD, The Vine, and you are the branches; whoever abides with me and I in him, this one brings forth much fruit, because without me, you can do nothing.” 


https://biblehub.com/hpbt/john/15.htm


Shalom


Dr. Maxwell Shimba 

Shimba Theological Institute 

November 5, 2024

Shimba Bible Study Series 

The Divinity of Jesus

Wednesday, October 23, 2024

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

Thursday, July 11, 2024

WHY CHRISTIANITY IS BETTER THAN ISLAM?

Has Islam Improved to Become Better Than Christianity?

Does Muhammad fulfill and complete the mission and purpose of Christ? Muhammad emphatically answers 'yes.'


The core theology of Islam teaches that because Allah sent Gabriel with the Quran to Muhammad, the Messenger of Allah, Muhammad and the Quran fulfill and complete the mission and purpose of Christ and the New Testament. Muhammad appears to recognize the importance of the Bible (Surah 4:47; 4:136; 4:163; 5:44-48; 5:82-83; 6:92, 154), but Christianity and the New Testament must humble themselves to Islam and the Quran, the new and superior revelation.


Surah 5:15-16 illustrates Muhammad's perspective using a metaphor. In the context of Muhammad's distortion of the Christian teachings of Jesus as the Son (v. 17), and in the context of his claim that the Jews are cursed (v. 13), this passage in the Quran (representing others) states that Christians (and Jews) have been walking in darkness until Muhammad came:


**5:15 O People of the Book [Jews and Christians] . . . there has come to you now a light from God, and a clear Book [the Quran], 16 by which God guides those who follow what pleases Him to the ways of peace, bringing them out of darkness into light, by His will, and guiding them to a straight path. (Haleem) (compare with 4:157).**


A modern Christian knowledgeable of the Bible will immediately recognize the metaphor of light. Jesus says He was sent from heaven as the light of the world, and Christians have passed from darkness into light (John 1:4-5, 8:12, 9:5, 12:46; 1 Peter 2:9). But now, Muhammad claims that Christians have been living in darkness, and he has come to clarify things for them, as if they were confused. The Quran offers guidance on the "straight path," a theme repeatedly emphasized in Islamic scriptures (e.g., Surah 1) and "clarifies things." Verse 16 is one of the verses that a Muslim might consider when showing that Islam is a religion of peace. But is it true?


A committed Christian, knowledgeable of the Bible, cannot possibly believe that Islam is superior. How can we resolve this stalemate? Should we ignore it? Considering recent events such as the terrorist attacks in the United States (September 11, 9/11), this is no longer possible. Should we pretend that all religions are equal? But this forces us to deny some of the non-negotiable core doctrines that all religions have, which cannot be reconciled. Thus, should we only debate theoretical teachings?


Discussing theoretical matters like the Trinity has its place in conversations between Muslims and Christians, but no side can claim to be proven through mere observation. The Quran everywhere affirms the Oneness of God, while the New Testament firmly asserts that Jesus is God and the Holy Spirit is a person. Thus, we are left with one holy scripture against another, and to break this endless stalemate, we must use other methods. (For more reliable information on the New Testament, visit this site; for the inherent problems of the Quran, go here).


Since Muhammad opposes Christ and Christianity as true, we Christians must respond. What would Jesus say? As it happens, Jesus has given us clear teachings on how to evaluate a prophet who comes after Him in history, especially if that prophet claims to be greater than Jesus: evaluate their fruits.


In the context of the Sermon on the Mount, Christ spoke to the crowds, none of whom were theologians, or very few, but rather lower-class farmers. In Matthew 7:15-20, Christ uses unambiguous language about how to recognize the truth of prophets:


**7:15 Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves. 16 You will know them by their fruits. Do men gather grapes from thorn bushes or figs from thistles? 17 Even so, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Therefore by their fruits you will know them.**


In today’s Western world, where millions of people prefer not to challenge Islam but rather accommodate it, this passage might seem intolerant. But in these verses, Christ understands the danger. Claims of religious truths have come into the world in large numbers, almost every second, and these claims are not merely theoretical; people's lives are at stake. Therefore, the cost of accommodation, especially since 9/11, is too high.


Nevertheless, it is Muhammad who claims to be greater than Christ and that his new religion is superior to Christianity. He is the one who initiated the confrontation. Thus, over 600 years before Muhammad's arrival, Christ responded to him and many other self-proclaimed prophets spreading around the Mediterranean with the fruit inspection test.


To illustrate, suppose I claim that my way is better than yours. Then I can prove my verbal claims with visible actions. My conduct will be better than yours because my actions speak louder than words. Specifically, if the founder of a religion says that husbands in my community are allowed to beat their wives (Surah 4:34), but you as a founder say that husbands in your community are not allowed to beat their wives, does my claimed superiority stand in real life? I set a bad example in practice, but you do not.


What I do is not spreading the fruit of inspection. That is, my fruit or behavior or actual actions are rotten. Thus, Jesus is absolutely right to use this simple analogy for His followers to examine the claims of prophets coming after Him. "You will know them by their fruits" (Matt 7:16).


We can see the crux of Muhammad’s objection and Christ’s fruit inspection by using a simple logical if-then (cause/effect) argument. This method is known as "modus tollens" or denying the consequent (part of the "then" clause).


**(1) If A, then B. If Islam has improved to become better than Christianity, these changes would be seen in practical, observable, and relevant ways.**


**(2) Not-B. But these changes are not seen in practical, observable, and relevant ways.**


**(3) Therefore, not-A. Therefore, Islam has not improved to become better than Christianity.**


Now we can defend each statement easily.


**(1) If Islam has improved to become better than Christianity, these changes would be seen in practical, observable, and relevant ways.**


We have already defended this statement in the preceding section. Examining the lives and actions of the founder of Christianity and the founder of Islam is the first and best way to break the endless stalemate between these two conflicting religions because we can see their behaviors and actions here on earth. You will know them by their fruits.


**(2) But these changes are not seen in practical, observable, and relevant ways.**


Defending this statement with tangible evidence clearly addresses Muhammad’s objection to Christ and demonstrates beyond doubt that Muhammad's fruit is bad, while Christ's fruit is healthy and ripe.


The following list has already been developed in this article on this site, which is the basis of this article. If the reader believes that the actual actions of Muhammad and the following Quranic verses have been taken out of context or in a non-visible state, then, once again, they should visit other websites provided in the relevant references. These ethically questionable actions happened entirely within Muhammad's community, and Muhammad, in his Quran, commands this cruelty. Also, to see Quranic verses in multiple translations, the reader should go here and type in the references, like 24:2 (24 is the Surah, and 2 is the verse). Ignore the request for Arabic Surah titles quoted differently, and type the numbers only.


* Muhammad gives nicknames to his weapons and calls himself "the destroyer."


Christ never owned weapons because he never fought wars with people.


* Muhammad in his Quran commands that adulterers be flogged a hundred lashes (Surah 24:2). Authentic Hadiths (words and deeds of Muhammad outside the Quran) command stoning.


Christ forgave the woman caught in adultery. The people who gathered to stone her dropped their stones and left. She remained, weeping until Jesus told her to go and sin no more (John 8:1-11).


* Muhammad in his Quran allowed men to beat their wives (Surah 4:34).


Neither Christ nor the New Testament writers permitted or practiced this.


* Muhammad in his Quran commands that a thief's hand, male or female, be cut off (Surah 5:38).


Christ never said to do this. The Apostle Paul said that thieves should work with their hands, not cut them off, so they can have something to share with others in need (Ephesians 4:28). In this matter (and many others), Paul surpasses Muhammad.


* Muhammad killed poets and political enemies.


Christ never killed any of his enemies or even poets (even bad ones).


* Muhammad in his Quran commands the death penalty or the cutting off of hands and feet for those who wage war or cause disorder in the land (Surah 5:33).


Christ, the Prince of Peace, died for the sins of the world so that "disorder" and "war" would end.


* Muhammad married Aisha, a girl who had not yet reached puberty, and consummated the marriage with her while she was still a young girl. For full evidence on this peculiar family affair of Muhammad, even for seventh-century Arabia


, readers should see this article. The Quran itself permits such illegal marriages for other Muslims as well (Surah 65:4).


Christ never did this and never told people to do so.


* Muhammad in his Quran promises a lush garden filled with "virgins" for martyrs who lose their lives in holy wars (Surah 44:51-56, 52:17-29, 55:46-78, 61:10, 4:74, 9:111).


Christ's martyrdom on the cross means that Christians are not required to die in holy wars to secure entry into heaven. All they need to do is believe in Jesus.


* Muhammad killed without justice around 600 Jewish men and enslaved their women and children. This atrocity is celebrated in the Quran (Surah 33:25-27).


Christ was a Jew and loved his people. Moreover, he loves all people of the world—even polytheists whom Muhammad killed—and redeems them through his death, burial, and resurrection. He was not sent to kill people.


* Muhammad launched his religious crusade in 630 CE with 30,000 fighters against the Byzantines, who did not show up (Surah 9:29).


Christ never did this. What medieval Europeans did in his name is not the foundation of Christianity. Only Jesus and the New Testament are the foundation, and they did not authorize holy wars. Muhammad, on the other hand, is the foundation of Islam and initiated holy wars against Byzantine Christians and went on many holy wars.


Surah 5:16, quoted in the introduction of this article, emphasizes strongly that Islam is a religion of peace. This list, however, contradicts these emphatic words directly. Actions speak louder than words. Therefore, Islam is not a religion of peace, see this site.


Again, if the reader believes that these claims are taken out of context, they can click on the above site and then on the other sites provided in each claim.


Christians will recognize prophets by their fruits. To put it plainly, Muhammad, the self-proclaimed messenger and prophet (Surah 3:144), has utterly failed the fruit inspection test, while Christ, the Son of God (Matt. 3:16-17), has succeeded with complete victory.


**(3) Therefore, Islam has not improved to become better than Christianity.**


This conclusion follows directly and logically.


For unbiased people willing to listen to reason, issues of practical matters like wife-beating, flogging adulterers, and marrying prepubescent girls are sufficient to make a decision. Practical actions and policies cannot be ignored unless people choose to close their eyes and refuse to see how things are wrong or perhaps if a prophet has a large army to help enforce his actions on the "weak" followers of the "imperfect" preceding religion.


And this brings us back to theoretical teachings, again using myself and the reader as an example. Before debating theoretical teachings like the nature of God, as a follower of a religion, I must pass the fruit inspection test. Suppose my habit is to kill polytheists in wars involving significant loss of life, instead of converting them through preaching or letting them live if they refuse to convert (Surah 9:4-5). On the other hand, it is not your habit to kill polytheists, but to convert them through preaching and letting them live if they refuse to convert. In these circumstances, I fail the real and visible fruit inspection test, but you succeed. Therefore, I lose my credibility to speak on other theoretical matters about the nature of God and other theoretical teachings that are not visible. It becomes evident that I either serve myself or, worse, serve a weak god. You, on the other hand, have sound practical ideas, so you deserve to be listened to.


Similarly, Muhammad's failure in his challenge to Christ can be explained with another if-then argument, this time on the logical principle called modus ponens or affirming the antecedent (the "if" clause in the first statement).


**(4) If A, then B. If Islam has not improved to become better than Christianity in practical, visible, and relevant ways, then it logically follows that it has not improved to become better than Christianity in theoretical matters that are only conceptual.**


**(5) A has been affirmed. Islam has not improved to become better than Christianity in practical, visible, and relevant ways.**


**(6) Therefore, B is affirmed. Islam has not improved to become better than Christianity in theoretical matters that are only conceptual.**


Both statements can be defended easily.


**(4) If Islam has not improved to become better than Christianity in practical, visible, and relevant ways, then it logically follows that it has not improved to become better than Christianity in theoretical matters that are only conceptual.**


Muhammad is the exemplar of Islam since he was the conduit through which Allah revealed the superior religion, so we use him again to assess Islam. Fruit inspection says that if a prophet fails to produce it, then his conceptual claims are suspect. In a non-religious context, this standard is too high because all humans have flaws. A physicist is allowed to discuss theoretical concepts about space and time even if his life is mixed up or even full of sin. But in a religious context, especially when one religious leader (Muhammad) claims to be greater than another leader (Christ), this standard is critical and unavoidable.


Furthermore, historical facts confirm Muhammad's failure in conceptual ideas. For example, it is an established fact that the New Testament is reliable, while the Quran has its share of flaws. (For more information on this topic, see these pages here and here). Also, it is a proven fact that Muhammad was not well-versed in higher concepts. What he did was take a mix of ideas circulating on trade routes and incorporate them into his Quran (such as the illogical idea denying Christ's crucifixion in Surah 4:157) and claim them as divine revelation from Allah. Thus, in clear and tangible ways, Muhammad was not improving Christianity (and Judaism) but distorting the two preceding religions. Therefore, historical facts confirm that he may not be accurate in conceptual teachings and does not understand what he is talking about.


**(5) Islam has not improved to become better than Christianity in practical, visible, and relevant ways.**


After reading the list in the second point, any fair-minded person seeking to know, who is rational and whose thoughts are not clouded by lifelong commitment to Islam, will conclude that Muhammad has failed the fruit inspection test in practical, visible, and relevant ways.


**(6) Therefore, it logically follows that Islam has not improved to become better than Christianity in theoretical matters that are only conceptual.**


These conclusions logically and clearly follow.


By using the extensive list of differences between Christ and Muhammad in the second point, why would fair-minded people and those willing to listen to reason listen to Muhammad's theoretical teachings that deny the Trinity or the deity of Christ (Surah 2:116, 6:101, 4:171, 5:73) or that support the distortion of the Quran (unless he has a large army with him)? Fruit inspectors with fair minds and who are willing to listen to reason can see that his Inspired book is questionable because his life was questionable and filled with unjust actions. Indeed, fair-minded people have the right to prefer the true and gentle Book of Christ, even if it is claimed to have "errors," any day and all days over Muhammad's scriptures that claim to be "perfect" but are excessive. First, Muhammad must show his exemplary life before being allowed to preach about high theological concepts or before his conceptual revelations are taken seriously.


For ordinary Christians, especially the early followers whom Jesus taught in the Sermon on the Mount for first-century Israeli farmers, Christ says that by the fruits of a prophet, his followers will know. Once a prophet's fruit is bad, or starts producing a bad tree, they do not need to inspect his conceptual claims. This person becomes a false prophet - these are weighty words, but they are the words of Christ (Matt. 7:15).


Three questions: Does this failure to pass the fruit inspection render the entire debate meaningless? If Christian and Islamic theologians in a conference room want to debate the Trinity, they are free to do so, although there are doubts about how much they can achieve. Their discussions are purely academic. However, they should not expect millions upon millions of Bible-literate Christians worldwide to feel compelled to engage in these debates. But even if they like to discuss high theology, they are free to do so. Muslims should not be surprised, however, if at the end of the day, these Christians do not accept Muhammad and his revelations as true because Christ already told his followers what to look for: good fruits (Matt. 7:15-20). Muhammad lived a controversial life preserved in his Quran, which claims to be eternal and without error, so Christians are allowed to question the Quran on conceptual matters.


Is the relationship between practical and theoretical matters something that cannot contradict itself? Christ in Matt. 7:15-20 suggests that this relationship cannot contradict itself. Again, if Muhammad was wrong about practical matters like wife-beating, flogging adulterers, launching military crusades, killing poets and enemies, and promising his fighters lush gardens filled with virgins if they die in holy wars, why should Christians listen to Muhammad on theoretical matters, especially since the New Testament everywhere confirms, for example, that Christ is God and the Holy Spirit is a person? And more importantly, why would Christians want to convert to Islam, given Muhammad's questionable conduct?


Is there no good fruit (virtue) related to Muhammad? Even a failure to pass the fruit inspection test can have some good qualities. The founder of a movement should show some level of gentleness if he wants his community to endure. But good qualities do not beat and hurt others. However, bad behaviors beat, hurt


, and harm others. The overall picture of Muhammad's life in Medina (622-632) shows him waging wars against polytheists (capturing Mecca); against Jews (expelling and killing them); and against Christians (initiating crusades). In the ten years he lived there, he went on, sent, or initiated seventy-four attacks, raids, or full battles, ranging from peaceful negotiations (very few compared to brutal attacks) to killing raiding parties to capturing Mecca with 10,000 fighters to crusading wars with 30,000 fighters against the Byzantines (who did not show up). No one can cleanse this dark picture with a few good qualities.


Therefore, Muhammad does not fulfill or complete the mission and purpose of Christ; quite the contrary, for Christ came to the world to show the love of God. Indeed, Muhammad and Islam are a distorted interpretation of Christ and Christianity, and the Quran is worse than the New Testament from an inspectable perspective.


Has Islam improved to become better than Christianity? Based on observable evidence, the answer is a strong no. Muhammad has utterly failed.


**Shalom**


**Dr. Maxwell Shimba**

JESUS IS GOD

Here's an expository study and comprehensive commentary on John 1:18 using the New International Version (NIV) Bible by Dr. Maxwell Shimba 

**Verse 18 (NIV):**

"No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known."

**NIV Bible's Reference:**

"No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known." (John 1:18, NIV)

**Interpretation:**

In this verse, John explains that while no one has seen God the Father, Jesus Christ, who is the unique Son of God and who shares the same divine nature, has revealed God to humanity. Jesus, being in the closest relationship with the Father, makes the invisible God known to us.

**Commentary:**

"No one has ever seen God": This statement emphasizes the transcendence and invisibility of God. It acknowledges that God, in His essence, is beyond human sight and comprehension (Exodus 33:20; 1 Timothy 6:16).

"But the one and only Son, who is himself God": John asserts the unique and divine nature of Jesus, the one and only Son (also translated as "the only begotten Son"). This affirms Jesus' divinity and His unique status as God's Son, fully sharing the divine nature (John 1:14; Colossians 1:15).

"And is in closest relationship with the Father": The phrase "closest relationship" (or "in the bosom of the Father") signifies the intimate and unique relationship between the Father and the Son. This indicates a deep, personal connection and unity (John 10:30; John 17:21).

"Has made him known": Jesus' mission includes revealing God to humanity. Through His life, teachings, and actions, Jesus makes the character and nature of God known to us. He is the perfect revelation of God (John 14:9; Hebrews 1:3).

**Concordance:**

- **No one has ever seen God**: This emphasizes God's invisibility and transcendence (Exodus 33:20; 1 Timothy 6:16).

- **But the one and only Son, who is himself God**: This highlights Jesus' unique divine nature and His role as God's Son (John 1:14; Colossians 1:15).

- **And is in closest relationship with the Father**: This phrase signifies the intimate relationship between Jesus and the Father, indicating unity and personal connection (John 10:30; John 17:21).

- **Has made him known**: Jesus reveals the nature and character of God through His life and teachings (John 14:9; Hebrews 1:3).

**References from the NIV Bible:**

1. **Exodus 33:20**: "But," he said, "you cannot see my face, for no one may see me and live."

2. **1 Timothy 6:16**: "who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen."

3. **John 1:14**: "The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth."

4. **Colossians 1:15**: "The Son is the image of the invisible God, the firstborn over all creation."

5. **John 10:30**: "I and the Father are one."

6. **John 17:21**: "that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me."

7. **John 14:9**: "Jesus answered: 'Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’?"

8. **Hebrews 1:3**: "The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven."

**Interpretation and Application:**

- **God's Invisibility**: The verse emphasizes that God, in His essence, is beyond human sight. This speaks to God's transcendence and the mystery of His being.

- **Revelation through Jesus**: Jesus, being in intimate relationship with the Father and sharing the same divine nature, reveals God to humanity. He is the perfect image and representation of God, making the invisible God known to us.

- **Intimate Relationship**: The close relationship between the Father and the Son highlights the unity and love within the Trinity. Believers are invited to participate in this relationship through faith in Jesus.

- **Importance of Jesus' Mission**: Jesus' mission includes making God known to humanity. Through His teachings, actions, and very being, Jesus reveals the character, love, and nature of God, providing us with the perfect example to follow.

The phrase "who is himself God" in John 1:18 from the New International Version (NIV) Bible carries significant theological weight, affirming the divinity of Jesus Christ. Let's delve deeper into the implications and importance of this phrase.

**"Who is himself God": The Divinity of Jesus Christ**

1. **Affirmation of Jesus' Divine Nature:**

   - The phrase "who is himself God" unequivocally states that Jesus Christ possesses the divine nature of God. This assertion is foundational to Christian theology, establishing that Jesus is not merely a prophet or a great teacher but God in human form.

   - **John 1:1**: "In the beginning was the Word, and the Word was with God, and the Word was God." This verse sets the tone for the entire Gospel of John, emphasizing that Jesus (the Word) is fully divine.

2. **Christological Significance:**

   - This declaration is central to Christology, the branch of theology dealing with the identity and work of Christ. Understanding Jesus as fully God and fully man is crucial for grasping the significance of His incarnation, life, atoning death, and resurrection.

   - **Philippians 2:6-7**: "Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness."


3. **Revelation of God's Nature:**

   - Jesus, being God, reveals the very nature and character of God to humanity. In seeing Jesus, we see God. This revelation includes God's love, mercy, justice, and truth.

   - **Hebrews 1:3**: "The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word."

4. **Essential for Salvation:**

   - The divinity of Jesus is essential for the efficacy of His sacrificial death on the cross. Only God could atone for the sins of the entire world, making Jesus' sacrifice sufficient and effective.

   - **Colossians 2:9**: "For in Christ all the fullness of the Deity lives in bodily form."

5. **Foundation for Worship:**

   - Recognizing Jesus as God is fundamental for Christian worship. Believers worship Jesus not merely as a mediator or a holy person but as God Himself, worthy of all honor, glory, and praise.

   - **Revelation 5:12-14**: "In a loud voice they were saying: 'Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!' Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, saying: 'To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!'"

6. **Theological Controversies and Creeds:**

   - The affirmation of Jesus' divinity has been a central point in various theological debates throughout church history, leading to the formulation of creeds that clearly state this belief.

   - **Nicene Creed (325 AD)**: "We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father."

**Scriptural References and Further Exploration:**

- **John 10:30**: "I and the Father are one." Jesus' statement about His unity with the Father underscores His divinity and equality with God.

- **Titus 2:13**: "while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ," This verse explicitly refers to Jesus as "our great God and Savior."

- **1 John 5:20**: "We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true by being in his Son Jesus Christ. He is the true God and eternal life."

**Implications for Believers:**

- **Relationship with God**: Understanding Jesus as God deepens our relationship with Him. We are not just following a teacher but are in communion with the Creator Himself.

- **Assurance of Salvation**: Believing in Jesus' divinity assures us of the sufficiency of His sacrifice and the power of His resurrection, giving us confidence in our salvation.

- **Motivation for Mission**: Recognizing Jesus as God compels believers to share the gospel, proclaiming the good news of God's incarnation, life, death, and resurrection for the salvation of all humanity.

Delving further into the divinity of Jesus Christ involves examining key theological concepts, scriptural evidence, historical developments, and implications for Christian doctrine and life. Here’s an in-depth exploration:

### Scriptural Evidence for Jesus’ Divinity

1. **Explicit Claims of Divinity**:

   - **John 8:58**: "Very truly I tell you," Jesus answered, "before Abraham was born, I am!" Here, Jesus uses the divine name "I am" (echoing Exodus 3:14), asserting His eternal existence and divinity.

   - **John 10:30**: "I and the Father are one." This declaration underscores Jesus' unity and equality with God the Father.

2. **Divine Titles**:

   - **Emmanuel** (Matthew 1:23): Meaning "God with us," indicating Jesus' divine presence among humanity.

   - **Son of God**: While this title also denotes a special relationship, its use in contexts like John 5:18 and John 10:36 highlights Jesus' unique divine sonship.

3. **Attributes of Divinity**:

   - **Eternality**: John 1:1-2, “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning.”

   - **Omnipotence**: Matthew 28:18, “All authority in heaven and on earth has been given to me.”

   - **Omniscience**: John 16:30, “Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God.”

4. **Divine Works**:

   - **Creation**: John 1:3, “Through him all things were made; without him nothing was made that has been made.”

   - **Sustaining the Universe**: Colossians 1:17, “He is before all things, and in him all things hold together.”

   - **Forgiving Sins**: Mark 2:5-7, where Jesus forgives sins, an act only God can do.


5. **Worship and Prayer**:

   - **Worship**: Hebrews 1:6, “And again, when God brings his firstborn into the world, he says, ‘Let all God’s angels worship him.’”

   - **Prayer in Jesus’ Name**: John 14:13-14, where Jesus promises to answer prayers asked in His name, showing His divine authority.

### Theological Concepts

1. **Hypostatic Union**:

   - The doctrine that Jesus Christ is one Person with two distinct natures, fully divine and fully human. This was formally defined at the Council of Chalcedon in 451 AD.

2. **Trinity**:

   - Jesus’ divinity is essential to the Christian understanding of the Trinity: one God in three Persons—Father, Son, and Holy Spirit. Each Person is fully and completely God, yet there is only one God.

3. **Incarnation**:

   - The theological term for God the Son becoming human in the person of Jesus Christ. John 1:14, “The Word became flesh and made his dwelling among us.”

### Historical Developments

1. **Early Church Creeds**:

   - **Nicene Creed (325 AD)**: Affirmed Jesus as "true God from true God, begotten, not made, of one Being with the Father.”

   - **Athanasian Creed**: Further clarified the co-equality and co-eternity of Jesus with the Father and the Holy Spirit.

2. **Council of Chalcedon (451 AD)**:

   - Defined the doctrine of the hypostatic union, affirming that Jesus is fully God and fully man, without confusion, change, division, or separation.

### Implications for Christian Doctrine

1. **Atonement**:

   - Only Jesus, being both fully God and fully man, could mediate between God and humanity and provide a sufficient atoning sacrifice for sin.


2. **Resurrection**:

   - Jesus’ divine nature validates His resurrection, affirming His power over life and death (John 10:17-18).

3. **Salvation**:

   - Salvation is found in Jesus alone (Acts 4:12), as He uniquely bridges the gap between a holy God and sinful humanity.

### Implications for Christian Life

1. **Worship**:

   - Believers are called to worship Jesus as God, giving Him the honor, praise, and adoration due to Him (Philippians 2:9-11).

2. **Prayer**:

   - Christians pray in Jesus’ name, acknowledging His divine authority and intercession (John 14:13-14).

3. **Ethics and Morality**:

   - Jesus’ teachings and life provide the perfect model for Christian conduct. Believers strive to follow His example in love, humility, and obedience to God (1 Peter 2:21).

### Apologetic Defense

1. **Addressing Objections**:

   - Some argue that Jesus never explicitly claimed to be God. However, His declarations (e.g., John 8:58), His acceptance of worship (e.g., John 20:28), and His divine actions (e.g., forgiving sins) provide strong evidence of His self-understanding as divine.

   - Early Christian martyrdom and the rapid growth of the Church, rooted in the belief in Jesus’ divinity and resurrection, support the authenticity and sincerity of this belief.

2. **Historical Evidence**:

   - Historical documents, such as the writings of early Church Fathers (e.g., Ignatius of Antioch, Irenaeus), affirm the belief in Jesus’ divinity from the earliest stages of Christianity.

This comprehensive exploration affirms the centrality of Jesus’ divinity in Christian theology and practice, highlighting its biblical foundation, historical development, and profound implications for believers. If there is a specific aspect you would like to delve deeper into or have more questions, feel free to ask!


Shalom 


Dr. Maxwell Shimba 

Shimba Theological Institute 

New York, NY

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