Isaac and Rebekah – The Covenant Love Story of Promise

 

Introduction:

Isaac and Rebekah’s relationship is a beautiful tapestry woven with divine promise, faithfulness, and God's provision. Their story, largely found in Genesis 24–27, is pivotal in the Abrahamic covenant and showcases the faithfulness of God in ensuring a lineage that would fulfill His promises. Isaac, the long-awaited promised son of Abraham, and Rebekah, chosen by divine orchestration, embody the commitment and continuity of God's covenant with Abraham's descendants.

Section 1: Isaac – The Promised Son

Isaac was born to Abraham and Sarah when Abraham was 100 years old and Sarah was 90 (Genesis 21:1–7). The Hebrew name “Isaac” (יִצְחָק, Yitzchaq) means “laughter” (Strong’s H3327), which captures the joy and wonder of Sarah’s miraculous childbirth in her old age. His birth marked the fulfillment of God’s promise to Abraham that he would father a great nation (Genesis 17:19, 21:12).

Section 2: Rebekah’s Introduction and Family Background

Rebekah was a young woman of noble character, descended from the family of Nahor, Abraham’s brother, linking her directly to Abraham’s kin. In Genesis 24, when Abraham sends his servant to find a wife for Isaac, he specifies that she must be from his own people, not from the Canaanites. This reflects the emphasis on keeping the covenant line within a faithful family lineage.

According to Genesis 24:16, Rebekah is described as a “damsel” (Hebrew: נַעֲרָה, na‘arah), a term that generally refers to a young woman of marriageable age. The exact age of Rebekah is not stated in the Bible, but she is traditionally understood to be quite young. Some traditions suggest that she may have been between 14–20 years old, an age considered suitable for marriage in ancient times.

Section 3: The Journey of Abraham’s Servant and the Providential Meeting

In Genesis 24:10–14, Abraham’s servant sets out to find a wife for Isaac. He arrives at the town of Nahor and prays for guidance, asking God to reveal the chosen woman through a specific act of kindness: offering water to both him and his camels. This request demonstrates the servant’s reliance on divine guidance.

Upon Rebekah’s arrival at the well, she meets these exact criteria, exemplifying generosity and service (Genesis 24:17–20). Her actions confirm her as God’s choice for Isaac. The servant presents Rebekah with gifts, a common custom symbolizing commitment, and seeks permission from her family.

Section 4: Rebekah’s Willingness and the Journey to Meet Isaac

When the servant explains his mission to Rebekah’s family, they recognize God’s hand in the matter and give their blessing. Rebekah’s decision to leave her family and journey to an unknown land demonstrates courage and faith. Genesis 24:58 records her response to her family’s question, “Wilt thou go with this man?” with a simple, profound answer: “I will go.”

Rebekah’s willingness reflects the theme of faith and obedience seen throughout the Abrahamic narrative. Her departure parallels Abraham’s own call to leave his homeland and follow God’s promise (Genesis 12:1).

Section 5: The Meeting of Isaac and Rebekah

When Rebekah approaches Isaac, she covers herself with a veil, indicating modesty and respect (Genesis 24:64–65). The veiling custom, rooted in the Hebrew word צָעִיף (tsa‘iyf, Strong’s H6809), reflects the cultural norms of modesty and is also symbolic of her new identity as a bride.

The Bible records that Isaac was 40 years old when he married Rebekah (Genesis 25:20), confirming him as mature and responsible, prepared to fulfill his role in the covenant line. This age also suggests that Isaac’s marriage was delayed, possibly due to the unique nature of his role as the promised son.

Section 6: The Early Years of Marriage and the Promise of Children

After marriage, Isaac and Rebekah face a common trial: infertility. Genesis 25:21 states, “Isaac intreated the LORD for his wife, because she was barren.” The Hebrew word for “intreated” (עָתַר, ‘athar, Strong’s H6279) implies a deep, persistent plea. Isaac’s prayer reflects a faith that trusts God’s ability to fulfill His promises, even when circumstances appear bleak.

Twenty years pass before Rebekah conceives, underscoring the theme of patience and dependence on God. When Rebekah finally becomes pregnant, she experiences an unusual struggle within her womb. She seeks God’s guidance, and in Genesis 25:23, the Lord reveals that two nations are in her womb, foreshadowing the future conflict between her twin sons, Esau and Jacob.

Section 7: The Birth of Esau and Jacob – A Fulfillment and Division of the Promise

Isaac was 60 years old when Esau and Jacob were born (Genesis 25:26), indicating the long wait he and Rebekah endured. The contrasting nature of the twins — Esau as a hunter, Jacob as a “plain man” who dwelled in tents (Genesis 25:27) — further illustrates the division God foretold. This birth fulfilled God’s covenant to multiply Abraham’s descendants but also set the stage for conflict and the sovereign selection of Jacob, through whom the covenant line would continue.

Section 8: The Legacy of Isaac and Rebekah

Isaac’s legacy is one of faith and obedience, albeit quieter than his father Abraham’s. His life centered on God’s covenant, as he maintained the family’s spiritual and cultural identity in the land of promise. Rebekah’s influence also shaped her family, especially in the birthright blessing of Jacob over Esau, affirming God’s plan despite human failings (Genesis 27).

Historical and Theological Reflections

Historically, the marriage customs in Isaac’s and Rebekah’s story align with Mesopotamian practices of endogamy — marrying within one’s kin group. The importance of the marriage covenant is further emphasized by Abraham’s careful selection process. Isaac’s role as the “begotten son” foreshadows Christ as the only “begotten” (Greek: μονογενής, monogenes) Son of God (John 3:16), a connection that illustrates the covenant’s culmination in Christ.

From a theological perspective, Isaac and Rebekah’s story illustrates God's sovereignty in guiding relationships and ensuring His covenant purposes. Their union highlights the themes of faith, obedience, and God’s providential care, as each character submits to God’s will, even amid uncertainty.

Conclusion

Isaac and Rebekah’s marriage serves as a foundational story of covenant faithfulness. Their relationship exemplifies God’s involvement in every stage of life, from marriage to parenthood, demonstrating that He orchestrates His promises despite human frailties. As believers today, we see in their story an encouragement to trust God’s timing, seek His guidance, and obey His will, confident that He remains faithful to His promises.

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This chapter integrates the significance of Isaac and Rebekah’s story within the broader covenant narrative, incorporating commentary, linguistic insights, and historical context.

If Jesus is God, Why Did He Die?

This question lies at the heart of Christian theology and explores the profound mystery of the incarnation—God becoming human in the person of Jesus Christ, who willingly suffered and died for humanity's salvation. Many believers and seekers alike wonder: if Jesus is indeed God, how could He die? This question delves into the nature of God, the purpose of Jesus’ mission, and the meaning of His death, as expressed in the Bible. In this chapter, we’ll examine scriptural passages, historical contexts, and theological perspectives to provide a deeper understanding of why the death of Jesus—both fully God and fully human—was central to God’s redemptive plan.

1. The Purpose of Jesus’ Death: Redemption and Atonement

From the beginning, the Bible presents God as holy and righteous, and humanity as fallen due to sin. This separation necessitated a perfect sacrifice to restore the broken relationship between humanity and God. Jesus’ death was the fulfillment of this need for atonement.

In John 1:29, John the Baptist refers to Jesus as “the Lamb of God, who takes away the sin of the world.” The metaphor of the lamb, drawn from the Old Testament sacrificial system, indicates that Jesus would serve as the ultimate sacrifice. Hebrews 9:22 states, "Without the shedding of blood there is no forgiveness of sins," explaining why sacrifice was required for forgiveness under the law.

Key Terms

• Redemption (Greek: ἀπολύτρωσις, apolutrósis) - Deliverance by payment of a ransom (see Romans 3:24, Ephesians 1:7).

• Atonement (Hebrew: כָּפַר, kaphar) - To cover, cleanse, or forgive sin, as symbolized by Old Testament sacrifices (see Leviticus 17:11).

Theologically, Jesus’ death was the ultimate act of love and justice. God’s holiness required that sin be judged, yet His love desired reconciliation. Through the sacrifice of Jesus, God remained just in punishing sin but also loving in offering redemption to humankind.

2. The Incarnation: Fully God and Fully Human

Understanding why Jesus could die starts with understanding His nature. According to Christian belief, Jesus is both fully God and fully man—a doctrine known as the hypostatic union (Philippians 2:6-8). In Philippians 2:6-7, Paul explains that Jesus, “being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.”

This passage reveals that Jesus willingly took on a human nature. By doing so, He became subject to human limitations, including death. In becoming flesh, Jesus did not cease to be God, but He added humanity to His deity, making Him uniquely qualified to bridge the gap between God and humanity (John 1:14).

Key Terms

• Incarnation (Latin: incarnatio) - The act of God the Son assuming human nature in the person of Jesus.

• Hypostatic Union - The theological term describing the union of Christ’s divine and human natures in one person.

3. The Necessity of Jesus’ Death in God’s Redemptive Plan

Jesus’ death was not an accident; it was part of God’s eternal plan for salvation. Ephesians 1:4-5 says that God “chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself.”

Furthermore, Isaiah 53:4-6 prophesies the suffering of a servant who would bear the sins of many. This prophecy, written centuries before Jesus’ birth, depicts the Messiah as one who is "wounded for our transgressions" and "bruised for our iniquities." Jesus’ death was a fulfillment of this Messianic prophecy, demonstrating that His suffering and death were necessary to accomplish God’s redemptive work.

4. The Significance of Jesus’ Death and Resurrection

Jesus’ death alone would be a tragedy if not for the resurrection. Through His resurrection, Jesus demonstrated His power over death, proving His divinity and the sufficiency of His sacrifice. Paul writes in 1 Corinthians 15:17, “And if Christ has not been raised, your faith is futile; you are still in your sins.” The resurrection is the validation of Jesus’ victory over sin and death, making salvation available to all who believe (Romans 6:9-10).

Key Terms

• Resurrection (Greek: ἀνάστασις, anástasis) - The act of rising from the dead; Jesus’ resurrection is central to Christian faith.

• Salvation (Greek: σωτηρία, sotería) - Deliverance from sin and its consequences, granted by Jesus’ atoning death and resurrection.

5. Jesus’ Voluntary Death as an Act of Love

A central theme of Jesus’ death is His voluntary submission. In John 10:17-18, Jesus says, “I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself.” Jesus’ death was not merely the result of human actions but a divine, voluntary act of sacrificial love.

In Romans 5:8, Paul writes, “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” Jesus’ willingness to die for humanity reveals the depth of God’s love, showing that even in our fallen state, God sought to restore us.

6. Why Jesus’ Death Does Not Contradict His Divinity

Jesus’ death does not negate His divinity; rather, it affirms the depth of God’s love and justice. Jesus, as God incarnate, experienced death to reconcile humanity with God. In Hebrews 2:9, the writer explains, “But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.”

In this sense, Jesus’ death shows that God is not detached from human suffering but willing to enter into it to provide redemption. His resurrection, as discussed, ultimately demonstrates His victory over death, further validating His divine nature.

7. The Implications of Jesus’ Death for Believers

Jesus’ death has profound implications for believers. By accepting Jesus’ sacrifice, believers receive forgiveness and are reconciled to God. Romans 6:4 teaches that, through baptism, believers are united with Christ’s death and resurrection, allowing them to “walk in newness of life.”

Furthermore, Jesus’ death calls believers to a life of sacrificial love, as He commands in John 15:12-13: “This is My commandment, that you love one another as I have loved you. Greater love has no one than this, than to lay down one’s life for his friends.”

Conclusion: The Mystery of the Cross

The death of Jesus remains a profound mystery, revealing both the severity of sin and the depth of God’s love. Through His death, Jesus accomplished what was humanly impossible—bridging the gap between a holy God and a fallen humanity. In answering the question of why Jesus, if He is God, had to die, we find a God who is just, loving, and willing to enter human suffering to bring about redemption.

The cross thus stands at the center of Christian faith as the ultimate expression of divine love and justice, an invitation for humanity to experience forgiveness and reconciliation through the sacrificial death and victorious resurrection of Jesus Christ. As believers, we look to Jesus’ death not only as a historical event but as the foundation of our faith, the assurance of God’s love, and the path to eternal life.

Is Jesus the Son of God?

 

The question of whether Jesus is the Son of God holds profound significance in Christian theology. In answering this question, it’s essential to explore biblical texts, linguistic nuances, and historical contexts to gain a comprehensive understanding of what it means for Jesus to be the “begotten” Son of God. The Bible provides a rich foundation for understanding Jesus as the unique, divine Son, distinct from all other beings.

1. Biblical Affirmation of Jesus as the Son of God

The concept of Jesus as the Son of God is evident throughout both the Old and New Testaments. The title “Son of God” is primarily attributed to Jesus in the New Testament. The Gospels, Epistles, and other writings contain clear affirmations of His divine sonship.

• Matthew 3:17: During Jesus’ baptism, God’s voice from heaven declares, “This is my beloved Son, in whom I am well pleased.” This divine proclamation is significant because it affirms Jesus’ unique relationship with the Father.

• John 3:16: The famous verse states, “For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.” Here, Jesus is described as God’s “only begotten Son,” signifying His singular, divine nature.

The Greek word for “begotten” here is monogenēs (Strong's G3439), meaning “one of a kind” or “unique.” This term conveys that Jesus is not merely another child of God in the way humans are referred to as children of God; rather, He is uniquely begotten, meaning He is of the same divine essence as the Father.

2. The Prophetic Foretelling of the Son

The Old Testament includes prophetic insights into the coming of a Son who would bear divine attributes, indicating that Jesus’ sonship was not a concept introduced in the New Testament but a fulfillment of earlier prophecy.

• Psalm 2:7: “The LORD has said to me, ‘You are my Son; today I have begotten you.’” This verse is frequently referenced in the New Testament as a prophetic statement about Jesus (Hebrews 1:5). The Hebrew word yalad (Strong's H3205), meaning “to bear” or “to beget,” emphasizes the unique, divinely ordained sonship of Jesus.

• Isaiah 9:6: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace.” This prophecy reveals that the Son given to humanity would hold titles and attributes that belong to God, underscoring Jesus' divine nature as God’s Son.

3. Jesus’ Own Claims of Sonship

Jesus consistently identified Himself as the Son of God, a claim that evoked strong reactions from His contemporaries. His self-identification as God’s Son highlights the unique relationship He shares with the Father.

• John 10:30: “I and the Father are one.” In this statement, Jesus equates Himself with the Father, emphasizing His unity and co-equality with God. The Jewish leaders understood this as a claim to divinity and sought to stone Him for blasphemy (John 10:33).

• John 14:9: “He that hath seen me hath seen the Father.” This declaration further affirms that Jesus embodies the very presence and nature of God. His sonship is not a mere title but a revelation of His divine identity and mission.

4. Apostolic Witness to Jesus as the Son of God

The apostles confirmed Jesus’ identity as the Son of God in their teachings and writings. They saw His resurrection as the ultimate validation of His divine sonship.

• Romans 1:4: “And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” Paul asserts that Jesus’ resurrection serves as proof of His divine sonship, marking Him as the uniquely begotten Son who conquered death.

• 1 John 5:20: “And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ.” The apostle John clarifies that through Jesus, the Son of God, we come to know the true God.

5. “Begotten” and Its Theological Significance

The phrase “only begotten” appears in various translations of the Bible and is central to understanding Jesus’ sonship.

The Greek term monogenēs implies “unique” rather than “created.” Jesus is not a created being; rather, He is eternally begotten, a concept that transcends human understanding of birth and points to His eternal generation from the Father.

• John 1:1, 14: “In the beginning was the Word, and the Word was with God, and the Word was God... And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.” Here, Jesus is described as the Logos, or Word of God, who is both with God and is God, and yet distinct as the “only begotten” Son. This passage reveals the mystery of Jesus’ divine and eternal sonship.

6. The Relationship Between the Father and the Son

The relationship between God the Father and Jesus, His Son, is marked by love, obedience, and unity. The Father sent the Son to redeem humanity, and the Son willingly submitted to the Father’s will.

• Philippians 2:6-8: “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men... he humbled himself, and became obedient unto death, even the death of the cross.” This passage emphasizes the humility and obedience of Jesus, the Son, as He fulfills His redemptive role.

• Matthew 26:39: In the Garden of Gethsemane, Jesus prayed, “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” This prayer reveals the Son’s submission to the Father’s will, underscoring their distinct roles in the plan of salvation.

7. The Eternal Sonship of Jesus

Unlike human relationships, Jesus’ sonship is not bound by time or creation. His sonship is eternal, meaning He has always existed as the Son of God.

• Hebrews 1:3: “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power.” Jesus is described as the “brightness” of God’s glory and the “express image” of His person, indicating His eternal, divine nature.

8. Implications of Jesus’ Sonship for Believers

Understanding Jesus as the begotten Son of God has significant implications for Christian faith and salvation. Through His divine sonship, Jesus reveals the Father, reconciles humanity to God, and provides believers with the hope of eternal life.

• 1 John 4:15: “Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.” Faith in Jesus as the Son of God brings believers into a unique relationship with God.

Conclusion

The Bible clearly presents Jesus as the only begotten Son of God, possessing a unique, eternal, and divine nature. This sonship is not a mere metaphor but a profound truth that defines Jesus’ identity and His relationship with the Father. Through His sonship, Jesus reveals God to humanity, offers redemption, and brings believers into an eternal relationship with the Father. Embracing Jesus as the begotten Son of God is foundational to Christian faith, as it affirms both His divinity and His role as the Savior of the world.

ALLAH AND THE CREATION OF SORCERY, BESTOWED UPON THE PROPHET MUHAMMAD

 

Tuesday, December 20, 2016

This is indeed a profound tragedy in the nation of Muhammad. Many Christians often wonder where sorcery originated and who was its founder. Today, the Quran provides an answer: Sorcery was created and revealed by Allah. Consequently, it implies that the primary practitioners of sorcery are Muslims. Perhaps you think that I, Max Shimba, am merely casting blame on Muslims, but let’s take a look at the evidence.

First, let’s acknowledge that sorcery is evil and leads people to condemnation. Engaging with sorcerers or fortune-tellers is an act of disbelief and paganism. Now, let’s examine the testimony from the Quran:

Surah Taha 20:73
"We have believed in our Lord so that He may forgive us our sins and the sorcery you compelled us to practice. Allah is the Best and Everlasting."

In Surah Taha, verse 73, as it was revealed to Muhammad in Mecca and translated by Sheikh Ali Muhsin Al-Barwani, the verse indicates that Allah compels Muslims to practice sorcery. This is a significant issue. It raises the question, since when did God engage in sorcery? What possible benefit does this divinely mandated sorcery hold for Muslims?

Let us also look at a second interpretation of Surah Taha, verse 73, as translated by Sheikh Ali Muhsin. It says:
"We are firmly grounded in faith in our true Lord, that He may forgive us our past sins and absolve us from this involvement in sorcery that You compelled us to learn and practice. Our Lord is superior in rewarding the obedient, and His dominion and capacity to reward outlasts yours."

1. It states that Muslims are compelled to learn sorcery.

2. It states that Muslims are compelled to practice sorcery.

Dear reader, today I have little to add because the Quran itself has shown that Allah revealed sorcery and required Muslims to learn and practice it.

I advise Christians with Muslim friends to be cautious, as that friend could potentially be practicing sorcery against you because they are compelled by Allah to do so.

Here, I quote Quran 2:102 and its commentary from two Quranic translations (by Sheikh Abdullah Saleh Al-Farsy and Sheikh Ali Muhsin Al-Barwani). The verse and its commentary reveal the following points:

(a) Sorcery was revealed by angels of Allah.
(b) There are sorcerers among Muslims.
(c) Sorcery is an act of disbelief.

Moreover, according to Sahih Bukhari, Volume 4, Book 54, Hadith 490, and Sahih Bukhari, Volume 7, Book 71, Hadith 658, the Prophet Muhammad was afflicted and harmed by sorcery. The story of the Prophet being harmed by sorcery is also recounted in Sheikh Abdullah Saleh Al-Farsy's interpretation of the Quran, pages 977 and 978.

QUESTIONS

(a) If sorcery is disbelief, what is Allah’s relationship with disbelief to the extent that He would reveal sorcery?
(b) Was the Prophet Muhammad bewitched by Muslim sorcerers or other sorcerers?
(c) Was Muhammad bewitched by the sorcery revealed by Allah's angels, or by some other sorcery?
(d) What other prophets were bewitched and harmed by sorcery as Muhammad was?

Quran 2:102

"They followed what the devils had recited during the reign of Solomon. Solomon did not disbelieve, but the devils disbelieved, teaching people sorcery and that which was revealed to the two angels in Babylon, Harut and Marut. But they did not teach anyone until they had said, 'We are only a trial, so do not disbelieve.' And [yet] they learned from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew."

(Translation by Sheikh Abdullah Saleh Al-Farsy, pages 25-26)

Commentary on Quran 2:102

The Suleiman mentioned here is a prophet. The Jews claim that Prophet Suleiman gained his kingdom through sorcery and not as a prophet. Consequently, these Islamic sorcerers associate the prophet with sorcery…

…and this association of Prophet Suleiman with sorcery is addressed in the Quran. It clarifies that Solomon himself did not practice sorcery, but rather, it was the devils who disbelieved and misled people through sorcery, thus separating his prophetic authority from these practices. However, the Quran also describes how Allah permitted two angels, Harut and Marut, to teach sorcery to those who desired it in Babylon, but only after warning them that this knowledge was a test and would lead to disbelief if used.

Understanding the Role of Harut and Marut

The Quranic narrative about Harut and Marut portrays them as angels who descended in Babylon to impart the knowledge of sorcery under strict warnings. They made it clear to anyone seeking their instruction that the knowledge of sorcery would lead to spiritual harm and was a test of faith. This was a means to discern who would fall into the trap of forbidden knowledge despite the warnings. The question arises here: if sorcery leads to spiritual and moral corruption, why would God permit its teaching?

The Purpose of Allowing Sorcery as a Test of Faith

According to the Quran and many Islamic interpretations, Allah allowed sorcery as a test of moral character and faith. Those who sought power through dark practices revealed their weakness and susceptibility to evil, thereby failing the test. The knowledge itself is not condoned but rather serves as a boundary of temptation, with clear instructions to avoid it. The fact that these angels were explicitly warning people not to adopt sorcery underscores the idea that it was not Allah’s will for people to fall into disbelief but instead to reveal their true nature.

Comparative Analysis of Quranic and Biblical Perspectives on Sorcery

The Bible similarly condemns sorcery, associating it with rebellion and the rejection of God’s authority. For example, Deuteronomy 18:10-12 states, “Let no one be found among you… who practices divination or sorcery… for these are detestable to the Lord.” Both the Quran and Bible view sorcery as corrupt and dangerous, warning against it as an influence of dark forces.

However, there is a notable difference: while the Bible attributes sorcery to human rebellion against divine law, the Quran’s narrative suggests that sorcery knowledge was provided by Allah through angels as a test for humanity. The implications of this difference are significant in understanding each tradition's approach to divine sovereignty and human moral agency.

Sorcery and Disbelief: Theological Implications

The Quran and the Hadith literature illustrate that sorcery, while acknowledged, is ultimately an act of disbelief (kufr), distancing a person from God. Sahih Bukhari, one of the most trusted collections of hadith, recounts that even the Prophet Muhammad experienced the effects of sorcery. In Sahih Bukhari, Volume 7, Book 71, Hadith 658, it describes how the Prophet was afflicted by sorcery, causing him distress and confusion until God revealed prayers to him for protection.

Some scholars interpret this affliction as evidence of the Prophet’s human vulnerability, affirming that he could experience hardship like any other person. However, unlike others, he was protected and ultimately healed by divine intervention. The experience was a reminder to the early Muslim community of the dangers and moral compromise inherent in sorcery.

The Quran’s Perspective on Sorcery as Harmful Knowledge

From the Quranic verses, it’s clear that the teaching of sorcery served as a symbol of the boundaries of rightful knowledge and a warning against pursuing harmful power. Quran 2:102 emphasizes that while people may attempt to harm others through sorcery, they cannot cause harm unless Allah allows it. This implies that divine authority surpasses any power that sorcery might offer, reaffirming God’s ultimate control over human affairs.

Key Questions and Reflections

1. The Connection Between Sorcery and Kufr (Disbelief): Given that sorcery is equated with disbelief in both the Quran and Hadith, what does this say about its moral and spiritual implications?

2. The Prophet’s Experience with Sorcery: The fact that Muhammad was affected by sorcery raises questions about the nature of prophetic protection. Is this incident meant to underscore his humanity, and how should this be understood in the context of Islamic theology?

3. Why Allow Sorcery as a Test?: The allowance of sorcery as a test reflects on human susceptibility to power and pride. How does this test serve as a reflection of individual moral character?

Conclusion: The Divergence of Divine Will and Human Choice

The Quran’s treatment of sorcery is complex and layered. On one hand, sorcery exists as a dangerous and spiritually harmful practice that leads to disbelief. On the other hand, Allah’s permission for angels to reveal sorcery as a test shows a profound point about free will: humans are given the choice to pursue righteousness or fall into darkness. While sorcery promises influence, it ultimately brings harm and spiritual ruin, showcasing the Quran’s theme of the impermanence of worldly power compared to divine authority.

In conclusion, the Quran’s stance on sorcery serves as both a warning and a test for those willing to risk their faith for temporal gains. The lesson drawn is that true belief rejects such means and remains steadfast in devotion, recognizing that any power outside of God’s will is ultimately a deception.

Divine Sovereignty vs. Human Desire for Power

The Quranic perspective on sorcery is not only about rejecting a prohibited practice but also about emphasizing the contrast between divine sovereignty and human inclinations toward power and control. Sorcery, viewed in this light, becomes a symbol of the human temptation to manipulate the world and others independently of God's authority. This form of rebellion underscores humanity’s inherent struggle with submission to divine will.

In Surat Al-Baqarah (2:102), we are reminded that sorcery, while seemingly powerful, is ultimately powerless without Allah’s permission:

“But they do not harm anyone through it except by Allah’s permission. And they learn what harms them and does not benefit them. And they certainly knew that whoever purchased it would not have any share in the Hereafter.”

This statement shows that sorcery only possesses the illusion of control and influence. God alone determines the ultimate impact of any action, emphasizing that true power belongs only to Him. Those who seek sorcery or similar practices thus not only rebel against divine will but also deceive themselves by trusting in something inherently powerless without God’s permission.

Sorcery as a Reflection of Moral Weakness

The allowance of sorcery knowledge as a test reflects on human susceptibility to temptation, pride, and the desire for shortcuts to success or control. Such tests are permitted to reveal moral character, demonstrating the depths of one’s faith or lack thereof. As noted in Quranic commentary, this test was not about condoning sorcery but about providing a clear boundary that humans must choose not to cross.

In Islamic theology, all tests are seen as opportunities for believers to grow spiritually, gaining moral strength by resisting temptations that compromise their faith. Therefore, those who resist sorcery demonstrate steadfastness and spiritual maturity. Tafsir Al-Jalalayn, a renowned Quranic exegesis, explains that sorcery was permitted as a means of distinguishing those who would misuse knowledge from those who would remain true to God’s guidance.

Comparative Views in the Bible on Sorcery

The Bible shares a similar condemnation of sorcery, but it does not present it as knowledge allowed by God. Instead, it depicts sorcery as a rebellion against God’s law and an activity that brings severe consequences. For example, in Exodus 22:18, the Mosaic Law decrees, “Do not allow a sorceress to live,” underscoring the seriousness of the offense.

Furthermore, in 1 Samuel 15:23, sorcery is likened to rebellion: “For rebellion is like the sin of divination, and arrogance like the evil of idolatry.” This verse equates sorcery with disobedience to God, implying that the pursuit of sorcery is inherently an act of defiance against divine sovereignty. The Bible and the Quran converge in their view that seeking power through sorcery is spiritually ruinous and separates one from God.

Prophet Muhammad’s Experience with Sorcery: A Lesson for Believers

The Hadith recounting the Prophet Muhammad's experience with sorcery provides a unique insight into the dangers of sorcery and the nature of divine protection. Though he was temporarily affected by sorcery, he ultimately found deliverance through revelation. Sahih Bukhari, Volume 7, Book 71, Hadith 658, describes how God revealed specific verses (Surahs Al-Falaq and An-Naas) to him as protection against such harm.

This experience not only illustrates the Prophet’s vulnerability, affirming his humanity, but also serves as a profound lesson for believers: that faith and prayer can overcome even the strongest of adversities. Furthermore, it provides a model for dealing with spiritual challenges, emphasizing reliance on God rather than seeking retribution or revenge through forbidden means.

Questions and Reflections for Believers

Reflecting on these teachings raises several important questions for believers:

1. Why Would God Permit Knowledge That Leads to Harm? - This question challenges us to consider the role of free will and moral testing in Islamic thought. Sorcery serves as a boundary that, when crossed, reveals the true nature of one’s character and commitment to God.

2. What Is the Difference Between Spiritual Power and Sorcery? - Islamic theology distinguishes between seeking closeness to God through prayer and righteous acts and attempting to manipulate reality for personal gain. True spiritual power is rooted in submission to God’s will, while sorcery represents a departure from that submission.

3. How Should Believers Respond to Sorcery and Its Influence? - The Quran encourages believers to place trust in God’s protection and avoid the lure of any forbidden practices. The Prophet’s reliance on prayer and divine verses during his own affliction with sorcery exemplifies the proper response.

Conclusion: Sorcery as a Test of Faith and Morality

The Quran’s stance on sorcery goes beyond simply prohibiting it; it serves as a profound commentary on the nature of faith, temptation, and the human desire for control. Sorcery symbolizes the human inclination to bypass divine authority in pursuit of personal power, yet it is ultimately powerless without God’s permission. By establishing sorcery as a test, the Quran calls believers to reject practices that harm both the soul and society, inviting them instead to trust in God’s wisdom and submit fully to His guidance.

In both the Quran and the Bible, sorcery is depicted as a spiritually dangerous path that offers false promises of power and control. True believers are called to resist these temptations, recognizing that genuine strength lies in submission to God’s will and that any attempt to manipulate others through forbidden practices leads to spiritual ruin. Thus, the Quranic account of sorcery reinforces a central message of Islam: that true power and protection come only from God, and that faith is measured by one’s willingness to trust and obey, even when faced with worldly temptations.

Jesus is God According to 1 Timothy 3:16

 Jesus is God, According to 1 Timothy 3:16

The claim that Jesus is God has been a central tenet of Christian faith since the early church. One of the most profound biblical affirmations of this truth is found in 1 Timothy 3:16, where the Apostle Paul expresses a statement of mystery and reverence concerning the nature of Christ:

"And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." (1 Timothy 3:16, KJV)

This verse encapsulates the incarnation, the divine nature of Christ, and His redemptive work, forming one of the clearest declarations that Jesus is indeed God. The following chapter will provide a deep dive into each aspect of this verse using Bible verses, expository study, comprehensive commentary, and exhaustive references from Strong’s Concordance.

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The Mystery of Godliness

The verse opens with “without controversy great is the mystery of godliness.” The term "mystery" (Greek: mystērion, Strong's G3466) here doesn’t refer to something that cannot be understood but rather to a truth once hidden and now revealed. Paul uses this term to express something profound and beyond human comprehension that has been made known through Christ.

The "mystery of godliness" specifically refers to God's plan for salvation and the revelation of His divine nature through Jesus Christ. This concept of godliness (eusebeia, Strong’s G2150) implies a life lived in devotion and alignment with God, made possible only through the relationship with Christ.

Colossians 1:26-27 states, "The mystery which has been hidden from ages and from generations, but now has been revealed to His saints. To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory."

This mystery of godliness, then, is bound up in the person of Jesus Christ, who provides access to God and reveals His nature in the flesh.

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“God Was Manifest in the Flesh”

The phrase “God was manifest in the flesh” is central to Paul’s argument. The Greek term used here for "manifest" (phaneroō, Strong's G5319) means “to make visible” or “to reveal.” This confirms that God took on a visible, human form. This concept aligns with the doctrine of the Incarnation, where Jesus, fully divine, also became fully human.

John 1:1, 14 supports this: “In the beginning was the Word, and the Word was with God, and the Word was God... And the Word was made flesh and dwelt among us.” Here, John affirms that Jesus, the Word, is both fully God and became flesh.

In Philippians 2:6-7, Paul similarly describes Jesus' incarnation, “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.”

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Justified in the Spirit

The phrase “justified in the Spirit” implies that Jesus was declared righteous or proven true through the Holy Spirit. The word justified (dikaioō, Strong's G1344) means "to declare righteous" or "to vindicate." In Jesus’ case, this happened in several ways, especially through His resurrection, which was a testament to His divinity and sinless nature.

Romans 1:4 affirms, “[He] was declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.”

The Spirit was active throughout Jesus' ministry—from His conception to His baptism and His resurrection. This connection to the Spirit demonstrates Jesus’ holiness, righteousness, and identity as God incarnate.

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Seen by Angels

The phrase “seen by angels” confirms the heavenly recognition and witness of Jesus' divine mission. Throughout the Bible, angels ministered to and recognized Jesus. Angels announced His birth (Luke 2:13-14), strengthened Him in the Garden of Gethsemane (Luke 22:43), and proclaimed His resurrection (Matthew 28:5-7).

This angelic witness emphasizes the significance of Jesus' life, death, and resurrection, reinforcing His divine nature.

In Hebrews 1:6, we see that God commands all the angels to worship Jesus: “And again, when he brings the firstborn into the world, he says, ‘Let all God's angels worship him.’” This recognition by the angels points to Jesus’ divinity, as worship is due only to God.

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Preached unto the Gentiles

The phrase “preached unto the Gentiles” reflects the global mission of Christ. Jesus was not just a savior for Israel but for all nations. After His resurrection, the Gospel was spread among the Gentiles, fulfilling God’s promise to bless all nations through Abraham’s seed (Genesis 12:3).

Acts 10:34-35 says, “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him.” Jesus’ message is universal, signifying His role as God’s provision for all people.

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Believed on in the World

The phrase “believed on in the world” affirms that Jesus' message and identity have been accepted and trusted by people across the globe. The spread of faith in Jesus as the Son of God fulfills Old Testament prophecies and underscores His divine authority and the transformative power of the Gospel.

John 3:16 captures this belief: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” The world’s acceptance and belief in Jesus attest to His divine nature.

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Received Up in Glory

Finally, “received up in glory” refers to Jesus' ascension into heaven, where He was exalted to God’s right hand. The term glory (doxa, Strong's G1391) represents honor, splendor, and divine majesty. This ascension not only affirmed Jesus' divine status but also marked His victory over sin and death.

Acts 1:9 describes the event: “After he said this, he was taken up before their very eyes, and a cloud hid him from their sight.”

Additionally, Hebrews 1:3 tells us, “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.”

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Conclusion

In 1 Timothy 3:16, Paul captures the essence of Jesus' divine nature. Each phrase reveals an aspect of His identity as God manifest in the flesh, fulfilling the prophecies and promises of the Old Testament. Jesus, as God incarnate, lived, died, rose, and ascended, making salvation accessible to humanity. This profound mystery of godliness remains the cornerstone of Christian belief, confirming that Jesus is indeed God.

The Apostle Paul, through this verse, invites believers to embrace the mystery of godliness with reverence and awe, recognizing Jesus as both God and Savior.

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

 

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

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.

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

 

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.

Allah Says Singers and Listeners of Taarab Will Enter Hell

Allah will turn those Muslims who sing or listen to music into monkeys and pigs.

Allah will cause all Muslims who sing or listen to Bongo Fleva music to sink into the earth.

“And of the people is he who buys the amusement of speech to mislead others from the way of Allah without knowledge and takes it in ridicule. Those will have a humiliating punishment.” [Luqman: 6]

And Ibn 'Abbas (may Allah be pleased with him) also commented on the verse: "And among people is he who buys idle speech" saying, "It refers to songs and other meaningless words." [Authentic Isnad from Shaykh Al-Albani].

Those Who Sing/Listen to Music Will Be Turned into Monkeys and Pigs

The Prophet (peace and blessings be upon him) said: “There will be people in my Ummah who will try to make lawful illegal sexual intercourse, silk, wine, and musical instruments. Some people will stay near a mountain, and their shepherd will come in the evening asking for something they need. They will say, 'Return to us tomorrow.' Allah will destroy them during the night, cause the mountain to fall on them, and turn the remaining ones into monkeys and pigs, and they will remain that way until the Day of Judgment” [Al-Bukhari].

This hadith confirms that all these sins carry the same level of prohibition: just as fornication and alcohol are forbidden, music is equally forbidden.

So how can a Muslim consider music as anything but a major sin to be avoided?

Imam Abu Hanifa said: "Singing (songs, dancing) is among the major sins that a Muslim should avoid immediately." A Muslim should fear that they might be punished by being transformed into a monkey or pig for these sins, as warned in the following hadith:

The Prophet (peace and blessings be upon him) also said: “People in my Ummah will drink wine, calling it by another name. Musical instruments will be played for them, and there will be singing women. Allah will cause the earth to swallow them and turn them into monkeys and pigs.” [Ibn Majah; Shaykh Al-Albani graded it Sahih]

Take Heed, Muslims, for Allah Does Not Approve of Taarab Music

Shalom,

ALLAH WILL MAKE ALL MUSLIMS ENTER HELL TO BE HUMILIATED

 ALLAH WILL MAKE ALL MUSLIMS ENTER HELL TO BE HUMILIATED

This is a great tragedy for Muslims.

Quran 40:60: "And your Lord says, 'Call upon Me; I will respond to you.' Indeed, those who disdain My worship will enter Hell [rendered] contemptible."

The Allah of the Muslims has clearly stated that "all those who take pride in Islam and worship Allah will enter Hell."

Sorry to those bound for Hell.

Shalom,

Dr. Max Shimba, servant of Jesus Christ, tells you: ACCEPT JESUS SO THAT YOU WON'T BE HUMILIATED BY ALLAH.

PEACE TO YOU ALL.

ALLAH IS A BEING

1. Allah has a face like beings

2. Allah wears clothes like beings

3. Allah sits on a throne like beings

4. Allah has hands like beings

5. Allah has feet and soles like beings

My dear friends,

I begin by saying that this is a great tragedy for our brethren, especially those who deny that Allah has a likeness.

Today, I will provide several examples as evidence that Allah is a being.

Join me as we directly examine and learn about this being called Allah.

ALLAH ADMITS HE HAS A FACE

1. Allah says: "Wherever you turn, there is the face of Allah." (Surah 2:115).

In the verse above, Allah has already responded to those who argue that He has no face. Is having a face not a human attribute?

2. Allah says: "Everything will perish except His face." (Surah 28:88).

Dear friends, Allah continues to admit that He has a face like other beings.

ALLAH WEARS CLOTHING LIKE BEINGS

In a Qudsi Hadith, Allah says, "Pride is My upper garment and greatness is My lower garment."

So, if Allah wears clothing, does that mean He has a body like other beings?

This is indeed a great tragedy, dear readers.

In another Qudsi Hadith, Allah says: "...My servant continues to draw closer to Me with voluntary deeds until I love him. And when I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he grasps, and his foot with which he walks."

Here, Allah acknowledges that He has ears, hands, and eyes.

ALLAH SITS ON A THRONE LIKE BEINGS

In Surah 69:17 (Surat Al-Haqqah), we read: "And the angels will be at His sides, and eight will bear the Throne of your Lord above them..."

Again, in Surah 85:15 (Surat Al-Buruj), it mentions Allah as the owner of the Throne.

The question I pose to all Muslims is: If Allah owns a throne, what purpose does this throne serve? Perhaps some will be surprised by my question. I ask this to mean: does Allah sit on this throne as humans sit? If He sits as humans do, does He not also have legs like humans?

See Surah 69:44-45 (Surat Al-Haqqah): "And if [the Prophet] had made up about Us some [false] sayings, We would have seized him by the right hand."

This verse shows that Allah has a right hand. And if Allah has a right hand, does He not also have a left hand? And if Allah has hands, does He not also have a mouth? So, remove the idea that Allah has no likeness.

ALLAH HAS HANDS LIKE BEINGS

"Na hawakumheshimu Mwenyezi Mungu heshima ipasayo, na siku ya Kiyama ardhi yote itakuwa mkononi mwake na mbingu zitakunjwa katika mkono wake wa kulia." (Az-Zumar; 39:67)

"The hands" of Allah as depicted by certain Islamic sects.

Scholars from these sects have reported in their books from Abu Huraira, who narrated from the Prophet (peace be upon him): "Adam and Moses had the following conversation: Moses said, 'O Adam! Allah created you with His own hands... But you caused mankind to descend from Paradise due to your sin.' Adam replied, 'O Moses, Allah has indeed honored you, and He wrote the Torah for you with His own hands.'"

In another hadith narrated by Abu Huraira, we find:

"Allah descends to the first heaven and stretches out His two hands, saying..."

He then goes on to quote the following verses to support his claims:

"And the Jews say, 'The hand of Allah is chained.' Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills..." (Al-Maida; 5:64)

"Exalted is He in whose hand is the dominion of all things, and to Him you will be returned." (Yasin; 36:83)

"Say, 'O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will..."