Jesus as the Living God: A Peshitta Witness to Divine Self-Revelation
By Dr. Maxwell Shimba, Shimba Theological Institute
Introduction
The question of Jesus’ divine identity has remained central to Christian theology throughout the centuries. The Johannine narrative, particularly in John 18:1–6, provides one of the clearest Christological affirmations of His divine nature. Unlike the Synoptic Gospels, which emphasize Jesus’ humanity in the Garden of Gethsemane, the Peshitta Holy Bible Translation presents a striking moment where Jesus identifies Himself not merely as “Jesus of Nazareth” but as “I AM THE LIVING GOD” (John 18:5–6, Peshitta). This declaration, followed by the immediate physical reaction of those present—falling to the ground—offers a profound theological testimony that Jesus is not only the Messiah but also the Living God who came to save humanity.
The Context of the Arrest Narrative
The Gospel of John differs from the Synoptics in its presentation of Jesus’ arrest. In the Peshitta rendering, the scene is set at the torrent of Qedrown (Kidron Valley), where Jesus often gathered with His disciples. Judas Iscariot arrives with a company of soldiers, temple guards, and Pharisaic officials, equipped with “torches and lamps and weapons” (John 18:3). This militarized approach to apprehend a nonviolent rabbi underscores the leaders’ perception of Jesus as a threat to both religious and political order.
Yet, John does not portray Jesus as a passive victim. Rather, Jesus steps forward, fully aware of the events unfolding (“because he knew all these things had come upon him,” v. 4). His proactive self-identification demonstrates divine sovereignty. Unlike Adam who hid from God in the Garden of Eden (Genesis 3:8–10), Jesus reveals Himself as the Living God in the garden of His betrayal.
“I AM THE LIVING GOD”: The Divine Name and Self-Revelation
The phrase “I AM THE LIVING GOD” (ܐܢܐ ܐܢܐ ܐܠܗܐ ܚܝܐ) in the Peshitta echoes the divine self-revelation of Yahweh in Exodus 3:14: “I AM WHO I AM” (ܐܢܐ ܐܝܟ ܐܢܐ). The Johannine Gospel frequently employs the ἐγώ εἰμι (“I AM”) formula, linking Jesus’ identity directly with the God of Israel (cf. John 8:58). The Peshitta intensifies this theological claim by rendering the confession explicitly as “the Living God.”
The expression “Living God” is a title frequently attributed to Yahweh in the Hebrew Scriptures (Deuteronomy 5:26; Joshua 3:10; Psalm 42:2). By adopting this divine epithet, the Peshitta affirms that Jesus is not merely a prophet or miracle worker but the eternal, self-existent God manifest in the flesh. His words are not metaphorical but ontological, declaring His divine essence.
The Falling of the Soldiers: Theophanic Response
When Jesus spoke, “I AM THE LIVING GOD,” the soldiers and officials “went backward and fell to the ground” (John 18:6). This reaction is not incidental but carries deep theological significance. In the Hebrew Bible, falling backward is often associated with divine judgment or overwhelming encounters with the glory of God (cf. Isaiah 28:13; Ezekiel 1:28). The involuntary collapse of the arresting party mirrors the theophanic manifestations of God’s power, where human beings are unable to withstand His presence.
This detail in John’s narrative underscores the divine authority of Jesus. Even at the moment of arrest, He demonstrates that He is not subdued by force but willingly submits to the Father’s salvific plan (John 10:18). The falling of the soldiers becomes a symbolic act—human power collapsing before divine majesty.
Jesus as the Savior of Humanity
The theological import of this passage extends beyond Christ’s divinity; it also points to His mission of salvation. The Living God enters into human history not to condemn but to redeem. As John later records, Jesus’ crucifixion is not the triumph of His enemies but the glorification of the Son of Man (John 12:23). By self-identifying as the Living God at the moment of His betrayal, Jesus reveals that His impending death is not defeat but divine deliverance.
Furthermore, the garden setting alludes to the reversal of Eden’s tragedy. In Eden, Adam’s disobedience led humanity into sin and death (Genesis 3:17–19). In the Garden of Gethsemane, the Second Adam (cf. 1 Corinthians 15:45) embraces obedience unto death, thereby restoring life to humanity. The Living God takes upon Himself the destiny of the fallen so that humankind might share in His eternal life (John 3:16).
Christological Implications
The confession “I AM THE LIVING GOD” in John 18:5–6 serves as a cornerstone for Johannine Christology. It affirms:
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Jesus as Divine – He is not merely a man but the eternal God made flesh.
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Jesus as Sovereign – Even in arrest, He exercises authority over His captors.
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Jesus as Savior – His identity as the Living God is inseparable from His redemptive mission.
The Peshitta’s explicit rendering strengthens the theological case for the divinity of Christ, bridging Old Testament conceptions of the Living God with New Testament Christology.
Conclusion
The narrative of John 18:1–6 in the Peshitta Holy Bible offers a profound theological testimony: Jesus Christ is the Living God who willingly submitted to arrest, trial, and crucifixion for the salvation of humanity. His declaration, “I AM THE LIVING GOD,” is not only a revelation of His divine identity but also a proclamation of His mission to redeem the world. The soldiers’ collapse at His words dramatizes the futility of human power before divine majesty. As such, this passage affirms the core of Christian faith—that the Living God entered history in the person of Jesus Christ to bring eternal life to all who believe.
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