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

Thursday, June 6, 2024

THE SEVEN PROPOSALS OF MUHAMMAD THAT WERE REJECTED

 

1. Why did some women reject Muhammad's proposals?

2. Why did Muhammad continue to propose despite the rejections?


Dear reader,


Today I will provide evidence to show how Muhammad loved women, but some rejected his proposals and did not care about his prophethood or his wives.


Muhammad asked to marry Ghaziyyah because of her beauty, but he was rejected. Tabari claims that [Ghaziyyah] was not faithful, but he does not provide evidence. al-Tabari, volume 9, p. 136. There is no evidence that [Ghaziyyah] was unfaithful and that Muhammad was not careful not to punish her, or that she was unfaithful and Muhammad punished her.


Layla touched Muhammad's shoulder from behind and asked him to marry her. Muhammad agreed. Layla's relatives said, "How bad a thing you have done! You are a respectable woman, but the Prophet loves women. Try to separate yourself from him." Layla went to the Prophet and asked him to annul the marriage, and he agreed to that request." al-Tabari, volume 9, p. 139.


From al-Tabari, volume 9, pp. 140-141, Muhammad proposed to but did not marry:

1) Umm Hani’ bin Abi Talib [Hind] because she had a child.

2) Duba’ah bint ‘Amir because she was too old.

3) It is reported that he proposed to Saffiyah bint Bashshamah, a captive. She had to choose between Muhammad and her husband, and she chose her husband.

4) Umm Habib bint al-‘Abbas, but because al-‘Abbas was her foster brother, it was not permissible by law, so Muhammad decided to withdraw.

5) Jamrah binti Al-Harith. Her father mistakenly thought she was afflicted with something. When he returned, he found out she had already been afflicted with leprosy.


It is not explained in a clear statement whether Umm Hani’ was a Muslim before or after Muhammad asked her to marry him. al-Tabari, volume 39, p. 197 and footnote at the bottom of page 857, p. 197.


Dear reader, who is a follower of Islam, can you tell us why Muhammad's seven proposals were rejected?


Max Shimba, a slave of Jesus Christ the Almighty God and our Savior. Titus 2:13.

MOST MUSLIMS CANNOT FACE MECCA TO PRAY

 

Muslims world-wide are commanded to pray facing Mecca. This is one of the most illogical Islamic rituals that is still being practiced by Muslims in this age of scientific enlightenment. Let us explain what we mean by this. The majority of the Muslims cannot and will not face Mecca even when they strictly observe the direction of the Qiblah (Kiblah) during their prayers. The term Qiblah simply refers to the prayer direction of the Muslims which is the Ka’ba in Mecca. This article will provide evidences to prove why the majority of the Muslims will be unable to do so. The command for Muslims to pray towards Mecca is revealed in the following Qur’anic verses:


Surah 2:50: “And from wheresoever you start forth for prayers, turn your face in the direction of Al-Masjid-al-Haram (at Makkah), and wheresoever you are, turn your faces towards, it when you pray.” (Hilali-Khan)


Surah 2:144: “We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a Qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it.” (Pickthall)


While standing upright, the Muslims of the world who are further away from Mecca will not be able to face the Ka’ba while praying. While standing erect, the line of sight of any person will be projected towards outer space. This line of sight is a tangent to the earth, which is a sphere. Since Allah believed erroneously that the earth is flat, he made it mandatory for every Muslims to face Mecca while praying:


Surah 20:53: “He Who has, made for you the earth like a carpet spread out. (Yusuf Ali)


Surah 15:19: “And the earth We have spread out like a carpet.” (Yusuf Ali)


Tafsir al-Jalalayn (Surah 15:19):


And the earth We have stretched it out, spread it flat, and cast therein firm mountains, lest it should sway beneath its inhabitants, and caused to grow therein every kind of balanced thing, [every kind of thing] known and determined.


Since the vast majority of Muslims of the world will only be facing outer space when they follow the direction of the Qiblah, how can Allah then command Muslims “wheresoever” they are on this spherical earth to face Mecca? The fact is only those living near Mecca can face the Ka’ba while praying.


For Muslims who are located on the opposite side of the world from Mecca, their Qiblah would be directly down towards the ground if they want to face Mecca. For example, people in Solomon Islands in the Pacific Ocean will have to pray vertically downward to the center of the earth because Solomon Islands is about exactly on the other side of the earth from Mecca. In view of the global shape of the earth, a Muslim’s attempt to face Mecca from this part of the world–in the prescribed Islamic way–would be futile because he will be facing the sky and not Mecca.


Let us now analyze this issue from another angle. Let us take the example of a Muslim praying from the Solomon Islands in the Pacific Ocean which is on the other side of the earth from Mecca. As stated above, he will be facing outer space and not Mecca when he follows the direction of the Qiblah. For the sake of enlightenment, let’s give the Muslim some allowance. Even if we were to allow his vision to curve along with the contour of the earth, the result will still be damaging for Islam. You will be surprised to learn that he will now be able to face any direction and still be facing Mecca. This is especially true for the Muslims who live on the opposite side of the globe from Mecca. They can pray even in opposing directions and still face Mecca. This will therefore make the Qiblah absolutely meaningless for them. Unbelievable?


Try a little experiment. Take a ball or any spherically-shaped object. Draw point “A” on the ball and point “B” on the opposite side. Now, see how many lines you can draw connecting point “A” to point “B” on the ball. The result will be many, many lines. The earth is the ball. Point “A” would be Mecca and Point “B” is the Muslim who lives on the other side of the world. The Muslim at Point “B” can look in any direction and still face Mecca since the earth is a globe. If you are on the opposite of the earth from the Ka’ba in Mecca, you can pray in any direction. You can pray face to face with the man in front of you and you will still be facing Mecca.


According to Islam, it would be sacrilegious for a Muslim to pray with his back towards Mecca. From a flat-earth perspective, this would make sense. But being on a spherical globe, whenever a Muslim prays facing Mecca, he will without fail have his back towards Mecca at the same time. This will be especially true if he is living on the other side of the earth. Since Muslims are not allowed to answer the call of nature by either facing or turning their backs towards Mecca, how can they in reality avoid doing so in view of the global shape of the earth?


Sahih Bukhari, Volume 1, Book 8, Hadith Number 388:


Narrated By Abu Aiyub Al-Ansari: The Prophet said, “While defecating, neither face nor turn your back to the Qibla but face either east or west.” Abu Aiyub added. “When we arrived in Sham we came across some lavatories facing the Qibla; therefore we turned ourselves while using them and asked for Allah’s forgiveness.”


Sahih Muslim, Book 002, Number 0507:


Abu Ayyub reported: The Apostle of Allah (may peace be upon him) said: Whenever you go to the desert, neither turn your face nor turn your back towards the Qibla while answering the call of nature, but face towards the east or the west.


The facts provided here are so obvious and does not require much thinking but Allah seems to be ignorant of this simple basic truth. The reason for this is apparent. Allah and Muhammad does not have a clue about the shape of the earth. Allah must have thought the earth is flat. Otherwise, he would not have commanded Muslims around the world to face a specific direction while praying. The blind faith of the Muslims prevents them from admitting and acknowledging this scientific error in the Qur’an. However the true Creator is not ignorant of the shape of the earth. Centuries before the Qur’an even came into existence, the Holy Bible accurately revealed the following truth:


Isaiah 40:22: There is One who dwells above the circle of the earth.


Having clarified why the majority of the Muslims cannot face Mecca while praying, let us now consider another serious error in the Qur’an regarding the Qiblah.


QIBLAH OF THE CHRISTIANS?


All too often we find Muslims falsely claiming that the Bible is no longer the authentic Word of God. They claim that the Qur’an was sent to replace the Bible. However, at the same instant they appeal to the Bible to authenticate the prophethood of Muhammad. They claim that the coming of Muhammad is prophesied in the Bible. Consequently, Muslims have to now juggle between the claim of corruption and the claim of authenticity of the verses that supposedly prophesied the coming of Muhammad. Therefore, to reconcile these conflicting views, Muslim apologists came up with an ingenious plan. They claim that only parts of the Bible which agrees with the Qur’an should be accepted as authentic. And where there are discrepancies between the Bible and the Qur’an, the Bible should be rejected in favor of the Qur’an.


While we are happy to acknowledge that there are major differences between the teachings of the Bible and the Qur’an, we do not agree with their argument that the Qur’an should have precedence in areas where it differs from the Bible. We will now show these Muslim apologists the error of their ways. We will use a single Qur’anic verse to demonstrate why it is erroneous for the Qur’an to have priority over the Bible in areas where they differ. Let us now look at a Qur’anic verse which assumes that the following practice is observed by Christians. Two different translations are provided below:


Surah 2:145: “Even if thou were to bring to the people of the Book all the Signs together, they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other’s Qibla.” (Yusuf Ali)


The people of the Book will surely not adopt or honor your ‘Qibla’ even if you brought them all the signs. You are not going to adopt their ‘Qibla’ either. Nor do they, (the Christians and the Jews), adopt each other’s ‘Qibla.’ (Munir Munshey)


After stating that the “people of the Book” (Jews and Christians) will not follow the Qiblah of the Muslims, the Qur’an then goes on to state, “nor will they follow each other’s Qiblah.” This is indeed a gross error in the Qur’an. Christians never had a Qiblah. They never had a specific direction to face while praying. So, how can the Qur’an then tell that the Jews will not follow the Qiblah of the Christians and vice-versa? It is a well-known historical fact that Christians never had a Qiblah. Even ordinary Muslims are aware of this fact. In the entire Christian Scriptures there is not even a slightest hint of a Qiblah for Christians. This is an obvious error in the Qur’an. As such, Allah could not be the source behind the inspiration of the Gospel as the Qur’an claims.


In line with the divine teachings of their sacred Scriptures, Christians are not required to pray towards a specific direction. In 2 Corinthians 4:18, the Bible commands Christians to keep their “eyes not on the things seen, but on the things unseen. For the things seen are temporary, but the things unseen are everlasting.” Thus, instead of directing their prayers with reverence towards any physical object or place, Christians are taught to direct their prayers towards their Creator. And because of this profound teaching in the Bible, Christians are not restricted to face a certain direction during their prayers. Furthermore, the divine nature of the true Christian faith rules out the association of any physically perceivable object as a focal point for Christians to worship their God. This is potentially idolatrous.


2 Corinthians 5:7: “For we are walking by faith, not by sight.”


The worship of Christians is not based on any external ritualistic form of veneration. Rather, it is a superlative form of devotion that is governed by the inner spiritual reverence of the person towards his Creator. Can true godliness be attained by just the bodily turning to the right or left? Is not the turning of the heart towards God in righteousness that counts with Him? Jesus firmly established the Christian position in the Gospel of John:


John 4:19-24: The (Samaritan) woman said to him: “Sir, I see that you are a prophet. Our forefathers worshiped on this mountain, but you people say that in Jerusalem is the place where people must worship.” Jesus said to her: “Believe me, woman, the hour is coming when neither on this mountain nor in Jerusalem will you people worship the Father. You worship what you do not know; we worship what we know, because salvation began with the Jews. Nevertheless, the hour is coming, and it is now, when the true worshipers will worship the Father in spirit and truth. For indeed, the Father is looking for suchlike ones to worship him. God is a Spirit and those worshiping him must worship with spirit and truth.”


According to the teachings of Jesus, it is futile to direct our prayers towards any physical objects or places of reverence, even if it means a city such as Jerusalem. Christians were never taught to pray facing any physical object, place or city. Thus, Christians were never required to face a specific direction while praying. If Christians had to face a certain direction in order to pray, it will be an insult to the supremacy of their God. Christians do not need a Qiblah. Jehovah, the God whom they worship, will be able to listen and accept the prayers of his faithful servants from whatever directions such prayers are expressed towards Him. It is not the direction of our prayers that matters to Jehovah but the trueness of our heart:


Psalms 145:18: Jehovah is near to all those calling on him. To all who call on him in truth.


The Qur’an made an enormous mistake when it spoke about the Qiblah of the Christians. We challenge Muslim apologists to produce a single verse from the Bible that speaks about the Qiblah of the Christians. This is actually a double error in the Qur’an. In the first place, the Qur’an made an obvious error in stating that Christians face a specific direction while praying. Secondly, the Qur’an failed to understand that it is ethically and morally wrong for a Christian to face a specific object while praying as Muslims do. This is because it is potentially idolatrous. Such an act does not harmonize with the spirit directed teachings of the Holy Bible.


From the very beginning, Jehovah God warned the Israelites from falling prey to this subtle form of idolatry. It is subtle because those who engage in this form of worship will deny–just as Muslims do today–that they are actually rendering worship to the object of reverence. Muslims cannot see it as an act of idolatry. Muslims claim that though they pray facing that object of reverence, their minds and prayers are actually directed towards Allah. Therefore, the object of reverence has no bearing whatsoever in their worship of Allah. If this claim is true, then there is absolutely no reason to face that object of reverence since it supposedly has no bearing whatsoever in their worship of Allah. In other words, their purpose of facing that object of reverence is in reality pointless. However, this argument does not change the fact that praying towards an object is potentially idolatrous. Consider now a parallel situation.


The Muslim argument is that while they pray facing the object of reverence, their minds and prayers are actually directed towards Allah. Therefore, they reason it is not actually an act of idolatry. The Muslim argument can be likened to that of a man who justifies his adulterous acts by claiming that he was only thinking of his wife while he was committing that sinful act. Does his reasoning absolve him of the sinful act? Adultery is adultery no matter where you direct your thoughts during that sinful act. And idolatry is idolatry no matter where you direct your thoughts while performing the idolatrous act.


Another claim that Muslims conjure up is that the purpose of the Qiblah is to promote unity. It is said that the entire Muslim world is unified by the requirement to face a single focal point while praying. However, contrary to the claims made by Muslims, unity is not attained by facing a single direction but by love. The fact that Muslims kill and slaughter one another–while facing a single Qiblah–is proof of this truth. Both Sunni and Shia Muslims share the same Qiblah. Why then are they slaughtering one another? The Islamic divide is actually much more serious than most Muslims are willing to admit.


Well, why are Muslims then commanded in the Qur’an to face that object of reverence whenever they approach Allah in prayer? Why is it mandatory for them to do so? Contrary to the claim of Muslims, that object of reverence is significant in their form of worship. It is an essential component in their sacred service to Allah. Thus, it is indisputably an act of idolatry.


And we must not overlook the fact that during the Hajj, Muslims actually touch and kiss the Black Stone with reverence–the focus of the direction of their prayers. That the Black Stone is truly the focus of their prayers can clearly be seen by the fact that the entire ritual of the Hajj centers on this idol in the shape of a Black Stone. And Muslims fondly kiss the Black Stone with reverence in their heart. This is purely an act of idolatry no matter what excuses Muslims give. Any reverence given to an object is idolatry. Why kiss a stone if your mind is on Allah?


Centuries before the arrival of Islam, Jehovah God warned the nation of Israel to avoid this subtle entrapment of Satan. An entrapment that Islam, centuries later, failed to escape. Read the warnings of Jehovah:


Leviticus 26:1: “Do not make for yourselves worthless idols. You must not erect for yourselves a carved statue or a sacred pillar and you must not put a stone as a sacred showpiece in your land to bow down toward it. I am Jehovah your God.”


Jehovah God told the Israelites not to bow down to any images. And that includes images in the form of a stone:


Exodus 20:4-5: “You must not make for yourself a carved image or a form like anything that is in the heavens above or that is on the earth underneath or that is in the waters under the earth. You must not bow down to them nor be induced to serve them, because I Jehovah your God am a God exacting exclusive devotion.”


1 Corinthians 10:14: Therefore, my beloved ones, flee from idolatry.


There was never and there will never be a Qiblah for Christians. Christians can pray to their God from anywhere, from any direction, in any respectable position, at any time of the day or night and still be confident that their beloved God would listen to them. To insist that you have to face a specific direction or an object to talk to God is an insult to his Almightiness.


Well, there is a disagreement now between the teachings of the Bible and the teachings of the Qur’an. So, what should Christians do now? Should they listen to the suggestion of these Muslim apologists and abandon the profound teachings of the Holy Bible? Should they, in imitation of Muslims, start looking for a pagan sacred stone to face while praying? Would it not be wise for them to follow the divine teachings of the Bible and worship their God with spirit and truth? While we are on this subject, we would like these Muslim apologists to enlighten us on the following questions:


Since when did Christians have a Qiblah?

What is the Qiblah of the Christians?

Where are Christians supposed to face while praying?

If Allah is truly the one who inspired the writings of the Gospel as the Qur’an claims, then why did he not know that there is no Qiblah in Christianity?

What vital lessons can sincere Muslims learn from this article? The Qur’an should never contradict the teachings of the Holy Bible. As the following Qur’anic verse testifies, the Qur’an should never evaluate the Book that evaluates it:


Surah 10:94: So if you are in doubt, (O Muhammad), about that which We have revealed to you, then ask those who have been reading the Scripture before you. (Sahih International)


And Allah warns the Muslim apologists:


Surah 29:46: And argue not with the people of the Scripture (Jews and Christians). (Hilali-Khan)


Thus, we can clearly see that the suggestions of Muslim apologists to reject the teachings of the Bible that are in conflict with the Qur’an are not only baseless but it can also lead to embarrassment for Muslims. True Christians believe and accept the entire Bible as the authentic “Word of God.”


1 Thessalonians 2:13: “And we also thank God continually because, when you received the word of God’s message, which you heard from us, you accepted it not as the word of men, but as it actually is, the Word of God.”


And it will be extremely wise for Muslims to do the same. We would like to conclude this article by raising the following thought-provoking questions:


Why must the prayers of the Muslims be directed towards the pre-Islamic pagan shrine in order to reach the ears of Allah?

Since the Blackstone was venerated by the pagans during pre-Islamic days, why are Muslims all over the world commanded to face the same pagan Blackstone whenever they pray?

If you say it to unify Muslims, why are there hundreds of Muslim sects in Islam?

Why are these Islamic sects, who while praying unitedly in the same direction, still fighting and killing each other, even within the same sect?

The Sunnis and the Shias face the same direction when they pray, why are they then not united?

We hope this article will move sincere Muslims to seek the Truth about the true God.


Shalom

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