SURAH 5:14 – WHY ISLAM IS FALSE

 The death and execution of Jesus is not only taught in the Bible but it is also recognized as an historical fact by prominent historians and scholars – both ancient and modern. However, Muslims deny the death of Jesus. Their denial of the death of Jesus is based solely on one single verse in the Qur’an:

Surah 4:157: And for their saying, “Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.” And they did not kill him, nor did they crucify him; but another was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. (Sahih International)

Surah 4:157 states that Jesus was neither killed nor executed on the stake. According to this Qur’anic verse, Allah made it appear to the onlookers as if Jesus died on the stake when he did not. To put it bluntly, Allah deceived everyone who witnessed the execution of Jesus – including the Disciples of Jesus – into believing that he died. Allah waited for some 600 years before revealing in the Qur’an that Jesus did not actually die. Meanwhile, billions were deceived into believing the lie. In the preceding article, we addressed this issue quite extensively.

The Law Covenant which God established with the ancient nation of Israel went into effect during the time of Moses. The Law Covenant set apart ancient Israel as God’s chosen nation. Jehovah became their Judge and Lawgiver. And Moses was chosen as the mediator. The Torah clearly states that the Law Covenant was validated through the shed blood of animals. After sprinkling the blood of the sacrificed animals on the people, Moses declared: “This is the blood of the Covenant that Jehovah has made with you.” Thus, God instituted the Law Covenant with ancient Israel:

Exodus 24:6-8: Then Moses took half of the blood and put it in bowls and half of the blood he sprinkled on the altar. Then he took the book of the Covenant and read it aloud to the people. And they said: “All that Jehovah has spoken we are willing to do, and we will be obedient.” So Moses took the blood and sprinkled it on the people and said: “This is the blood of the Covenant that Jehovah has made with you in harmony with all these words.”

The Qur’an also acknowledges this divine requirement of animal sacrifices under the Law Covenant which God mediated through Moses:

Surah 2:67: Moses said to his people, “God commands you to sacrifice a heifer.” (Rashad Khalifa)

Before we proceed any further, it is vital to understand the purpose of the Law Covenant. The following verses clearly define the divine purpose of the Law Covenant:

Hebrews 10:1-4: The Law is a shadow of the good things to come, but not the very reality of the things. Therefore, the sacrifices which are offered year after year can never make those offering them perfect. Otherwise, these sacrifices would have been stopped since those once cleansed would not have the burden of sins anymore. On the contrary, these sacrifices are a reminder of sins year after year, for it is not possible for the blood of bulls and of goats to take sins away. 

The Bible reveals that the “Law is a shadow of the good things to come.” Therefore, it is only a shadow and not the actual substance or the reality of the things it foreshadows. Thus, the requirement of animal sacrifices under the Law Covenant foreshadows something greater to come. Confirming this, the above verses testify that “it is not possible for the blood of bulls and of goats to take sins away.” Therefore, the animal sacrifices are only a shadow of a greater Sacrifice to come. We do not have to guess to whom the reality of this shadow belongs to. The Bible provides the answer:

Colossians 2:17: Those things are a shadow of the things to come, but the reality belongs to the Christ.     

This is why God foretold in advance that the Law Covenant will eventually be replaced with a New Covenant when Jesus Christ to whom the “reality belongs to” arrives. This truth was revealed in the Hebrew Scriptures (Old Testament) centuries before the arrival of Jesus. Through the prophet Jeremiah, God foretold:   

Jeremiah 31:31-33: “Look! The days are coming,” declares Jehovah, “when I will make with the house of Israel and with the house of Judah a New Covenant. It will not be like the Covenant that I made with their forefathers on the day when I led them out of Egypt, which they broke even though I was their true master.”

“After those days I will make a New Covenant with the house of Israel,” declares Jehovah. “I will put my law within them, and in their heart I will write it. And I will become their God, and they will become my people.” 

When the time came, God established the New Covenant not with fleshly Israel but with spiritual Israel. In other words, with the anointed members of the Christian congregation. Jesus Christ confirmed this truth when spoke to his faithful apostles on the final night before his death:

Luke 22:20:  “This cup means the new covenant by virtue of my blood, which is to be poured out in your behalf.”

Just as the blood of the animals validated the Law Covenant between God and ancient Israel, the blood of Jesus validated the New Covenant. This was fulfilled when Jesus poured out his blood in sacrificial death on the execution stake. Just as Moses was the mediator of the Law Covenant, Jesus became the mediator of the New Covenant. The Christian Greek Scriptures (New Testament) clearly documents both the establishment and the details of the New Covenant:

Hebrews 9:12-17: He (Jesus) entered into the holy place, not with the blood of goats and of young bulls, but with his own blood, once for all time, and obtained an everlasting deliverance for us. For if the blood of goats and of bulls and the ashes of a heifer sprinkled on those who have been defiled sanctifies for the cleansing of the flesh, how much more will the blood of the Christ, who through an everlasting spirit offered himself without blemish to God, cleanse our consciences from dead works so that we may render sacred service to the living God?

That is why he is a mediator of a new covenant, in order that because a death has occurred for their release by ransom from the transgressions under the former covenant, those who have been called may receive the promise of the everlasting inheritance. For where there is a covenant, the death of the human covenanter needs to be established, because a covenant is valid at death. 

Hebrews 12:24: “And Jesus the mediator of a new covenant . . .” 

Of course, all these Scriptural truths would be far too deep for Muslims to fathom. However, what is essentially for Muslims to understand for now is that in agreement with the Bible’s testimony that God established a Covenant with the Christians, the Qur’an too acknowledges this fact. It confirms that God did make a Covenant with the Christians:

Surah 5:14: “Likewise, We also made a covenant with those who call themselves Christians . . .” (Farook Malik) 

Apart from admitting that God made a Covenant with the Christians, the Qur’an provides no other details. That is why the Bible is an indispensable source of information since it alone contains all the facts that are essential for our discussion on this subject. The information that we provided above can only be found in the Bible. Only when we consider all the conditions that are involved in the establishment and validation of the Covenant that God made with the Christians, we will be able to see an irrefutable contradiction in the Qur’an. 

For God to establish a Covenant with the Christians, a sacrifice would be absolutely necessary to validate that Covenant. Jesus became that Sacrifice when he was executed on the stake. And history verifies this. Therefore, when Surah 5:14 confirms the fact that God made a Covenant with the Christians, it actually validates the Christian position regarding the sacrificial death of Jesus. Thus, this Qur’anic verse actually proves that the denial of the death of Jesus in the Qur’an is a lie. In fact, Surah 4:157 which denies the death of Jesus contradicts many other verses in the Qur’an which clearly confirm that Jesus died. Please read the previous article.  

The Christian Covenant came into force through the shed blood of Jesus. It is crucial for Muslims to understand why this Covenant is important not only for Christians but also for Muslims. The eternal salvation of all Muslims depends not only in understanding God’s purpose for establishing this Covenant but more importantly in accepting this divine arrangement of God:

Romans 3:23-25: For all have sinned and fall short of the glory of God, and it is as a free gift that they are being declared righteous by his undeserved kindness through the release by the ransom paid by Christ Jesus. God presented him as an offering for propitiation through faith in his blood.

It is vital for Muslims to note that there is perfect harmony between the Jewish and the Christian Scriptures. There is perfect harmony between the Law Covenant and the New Covenant. One foreshadows the other. The Qur’an does not fit into this equation. The Qur’an is clearly in error for denying the death of Jesus Christ.

Hebrews 13:20: Now may the God of peace, who brought up from the dead the great shepherd of the sheep, our Lord Jesus, with the blood of an everlasting Covenant.

We have compelling evidences to put our full trust in this Covenant which Jehovah God has arranged to save mankind from sin and death.

Shalom

JESUS DECLARES THAT "HE IS THE LORD JEHOVAH GOD "

 JESUS DECLARES THAT "HE IS THE LORD JEHOVAH GOD "

Author: Dr. Maxwell Shimba 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

### The Almighty – Jesus as Omnipotent

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

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

### Jesus as the Fulfillment of All Things

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

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

### Jesus’ Authority Over Time and Eternity

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

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

### The Assurance of Jesus’ Return

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

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

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

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

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

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

Shalom 

Dr. Maxwell Shimba 

Shimba Theological Institute 

November 5, 2024

Shimba Bible Study Series 

The Divinity of Jesus

Peshitta Translation used by permission

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

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

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

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

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

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

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

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

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

### Jesus as the True Vine

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

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

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

### The Role of the Vinedresser

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

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

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

### Abiding in the Vine

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

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

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

### The Importance of Pruning

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

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

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

### Fruitfulness as a Sign of True Discipleship

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

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

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

### The Joy of Abiding in Christ

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

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

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

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

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

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

Peshitta Holy Bible Translated:

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

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

Shalom

Dr. Maxwell Shimba 

Shimba Theological Institute 

November 5, 2024

Shimba Bible Study Series 

The Divinity of Jesus

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