Monday, July 7, 2025

The New Covenant and Restoration in Jeremiah 31:31–38: An Exegetical and Theological Appraisal

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

Jeremiah 31:31–38 stands among the most theologically significant prophetic oracles within the Hebrew Bible, not only for its immediate promise to exilic Israel but for its far-reaching implications in the Christian doctrine of the New Covenant. This passage encapsulates the divine initiative in covenant renewal and eschatological restoration, forming a nexus between Israel’s historical experiences and the theological horizons realized in the New Testament. This analysis seeks to elucidate the literary structure, historical context, and enduring theological meaning of this passage.

Verses 31–34: The Oracle of the New Covenant

“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah:” (v.31, KJV)

These verses introduce the berit chadashah (Heb. “new covenant”), which is distinctly contrasted with the Mosaic covenant ratified at Sinai (cf. Exodus 19–24). The novelty of this covenant is not merely chronological but qualitative:

Internalization of the Law: “I will put my law in their inward parts, and write it in their hearts” (v.33). The covenantal stipulations will no longer be externalized on tablets of stone but inscribed upon the moral and spiritual fabric of the people (cf. Ezekiel 36:26–27).
Universal Knowledge of God: “They shall all know me, from the least of them unto the greatest of them, saith the Lord” (v.34). The knowledge of Yahweh becomes democratized, no longer mediated exclusively through priestly or prophetic intermediaries.
Definitive Forgiveness: “I will forgive their iniquity, and I will remember their sin no more” (v.34). This marks a radical departure from the cyclical pattern of sin and atonement under the former covenant (cf. Hebrews 10:1–4).

The theological weight of this passage is underscored by its explicit citation in the Epistle to the Hebrews (8:8–12; 10:16–17), where it is interpreted as fulfilled in the person and work of Jesus Christ. Thus, Jeremiah’s New Covenant prophecy forms a cornerstone of Christian soteriology and ecclesiology.

Verses 35–37: The Immutability of God’s Covenant

These verses employ cosmological language to underscore the irrevocability of God’s promises:

“Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night... If those ordinances depart from before me... then the seed of Israel also shall cease from being a nation before me for ever” (vv.35–36).

By invoking the permanence of the created order, Jeremiah asserts that the covenantal bond between Yahweh and Israel is as unbreakable as the fixed laws governing the cosmos. This rhetorical device amplifies both the faithfulness of God and the futility of doubting His commitment to His people (cf. Genesis 8:22; Psalm 89:35–37).

Verses 38–40: The Eschatological Restoration of Jerusalem

“Behold, the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner.” (v.38)

The pericope concludes with a detailed topographical description of Jerusalem’s restoration. The city’s boundaries, stretching from the Tower of Hananeel to the Corner Gate and encompassing sacred and profane spaces alike, symbolize a comprehensive and sanctified renewal. While there are post-exilic parallels (cf. Nehemiah 3:1; Zechariah 14:10), the scope and definitiveness of the restoration point to an eschatological fulfillment—what many Christian interpreters understand as the Messianic Kingdom (cf. Revelation 21:2).

Theological and Canonical Implications

Jeremiah 31:31–38 thus occupies a pivotal place within both Jewish and Christian canonical frameworks. For Judaism, it is a promise of national and spiritual restoration; for Christianity, it is a prophecy realized in the inauguration of the New Covenant by Christ, whose death and resurrection secures the internalization of God’s law, universal knowledge of Him, and total forgiveness of sin.

Furthermore, the passage resists any notion of supersessionism by grounding God’s faithfulness to Israel in the very structure of creation itself, ensuring the enduring validity of the covenantal relationship.

Conclusion

Jeremiah’s vision of a New Covenant stands as a monumental theological innovation that shapes subsequent Jewish and Christian understandings of divine-human relationship, forgiveness, and eschatological hope. The restoration of Jerusalem functions both as a symbol and a reality of God’s ultimate intention to dwell among a renewed people, whose hearts are aligned with His will.

References:

Brueggemann, Walter. A Commentary on Jeremiah: Exile and Homecoming.
Wright, Christopher J.H. The Message of Jeremiah.
Hebrews 8:8–13; 10:15–18; Ezekiel 36:25–27; Revelation 21:1–4.

Dr. Maxwell Shimba, Shimba Theological Institute

THE GOSPEL AFFIRMS THAT JESUS IS GOD

Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

This article systematically explores the biblical and theological foundations affirming the divinity of Jesus Christ within Christian doctrine. Drawing from the Torah, Psalms (Zabur), and the Gospel (Injil), it presents scriptural evidence for Jesus’ virgin birth, sinlessness, heavenly origin, and authority over nature. Through comparative theological analysis, it demonstrates that Jesus is not merely a prophet or moral teacher, but the unique Son of God, fully divine and the only mediator between God and humanity. The article concludes with an invitation to embrace the truth of Jesus’ identity as presented in the Christian Scriptures.

Keywords

Jesus Christ, Divinity, Son of God, Gospel, Christian Theology, Resurrection, Biblical Evidence, Soteriology

Introduction

The Christian claim that Jesus is God stands at the core of the New Testament message and is foundational to the faith. The Gospel affirms that Jesus was born of a virgin, was sinless, ascended into heaven, and will return. According to biblical testimony, Jesus is more than a prophet or moral exemplar—He is the unique Son of God, embodying both human and divine natures. His significance for humanity surpasses that of a great healer or teacher, as He is the source of salvation, revelation, and eternal life.

Scriptural Evidence for the Divinity of Jesus

1. Jesus as the Son of God

Jesus is repeatedly called the “Son of God” in the Gospel, a title which in its original context denotes divinity, unique relationship, and authority.

“You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me.” (John 5:39, ESV)

The Gospel's central subject is not a philosophy but the person of Jesus Christ. He forms the essential link between humanity and God, granting assurance and courage to believers. When Jesus is called the “Son of God,” the Gospel does not imply any physical or biological relationship between God and Mary; rather, it asserts His eternal, spiritual sonship (Matthew 1:18; Luke 1:34-35; John 10:36).

“All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him.” (Luke 10:22, NIV)

2. Pre-existence and Divine Nature

Jesus testifies to his pre-existence with the Father:

“I came from the Father and entered the world; now I am leaving the world and going back to the Father.” (John 16:28)

Jesus’ claims to pre-existence and his descent from heaven underscore his divine nature. He did not come into existence at birth, but entered human history from a prior state of eternal fellowship with the Father (John 1:18; John 3:31–32).

3. The Transfiguration

The Transfiguration event provides a direct revelation of Jesus’ divinity:

“There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light… a voice from the cloud said, ‘This is my Son, whom I love; with him I am well pleased. Listen to him!’” (Matthew 17:2–8, NIV)

Here, the divine glory of Jesus is revealed above even the greatest Old Testament prophets, Moses and Elijah. The Father’s affirmation establishes Jesus as the authoritative Son of God.

Jesus as the Only Way to the Father

Jesus claims exclusive and absolute authority as the only mediator between God and man:

“Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except through me.’” (John 14:6, NIV)

This assertion sets Christianity apart from all other religious claims and places Jesus at the center of God’s salvific plan. Jesus is the sole means to all of God’s blessings and eternal life.

The Resurrection: Christ as the Living Savior

Christianity’s foundation rests on the historical reality of the resurrection:

“It is true! The Lord has risen and has appeared to Simon.” (Luke 24:34, NIV)

Unlike Muhammad and other prophets, Jesus rose from the dead, vindicating His divine identity and saving power. Through the resurrection, believers are assured of new and abundant life (John 10:9–10).

Miracles and Divine Authority

Jesus’ miracles, particularly his authority over nature, further demonstrate His divinity:

“He got up, rebuked the wind and said to the waves, ‘Quiet! Be still!’ Then the wind died down and it was completely calm… Who is this? Even the wind and the waves obey him!” (Mark 4:37–41, NIV; cf. Psalm 89:8–9, Psalm 107:27–30)

No human being or prophet in Scripture commands creation with such authority; only God Himself has this power.

Soteriological Implications

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” (John 3:16, NIV)

Salvation in Christianity is not earned through good works but is received by faith in Jesus Christ. God’s justice and mercy meet at the cross, where Jesus, the sinless Son, dies in place of humanity.

Conclusion

The biblical witness, from the Torah through the Psalms and Gospel, converges on the affirmation of Jesus’ unique divinity. The evidence of His virgin birth, pre-existence, miracles, resurrection, and exclusive authority over salvation compels the conclusion that Jesus is truly God incarnate.

“Then you will know the truth, and the truth will set you free.” (John 8:32, NIV)

Come to Jesus, that we may rejoice with you.

References

The Holy Bible, English Standard Version (ESV) and New International Version (NIV)
Bauckham, R. (2008). Jesus and the God of Israel: God Crucified and Other Studies on the New Testament’s Christology of Divine Identity. Grand Rapids: Eerdmans.
Hurtado, L. W. (2005). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Grand Rapids: Eerdmans.
Wright, N. T. (2012). How God Became King: The Forgotten Story of the Gospels. New York: HarperOne.

Dr. Maxwell Shimba
Shimba Theological Institute

JESUS IS EVERYWHERE, IN ALL PLACES AROUND THE WORLD

Wednesday, November 16, 2016

JESUS IS EVERYWHERE, IN ALL PLACES AROUND THE WORLD Biblical Foundation:

In the Gospel of Matthew 18:20, Jesus proclaims,

“For where two or three are gathered together in My name, there am I in the midst of them.”

This statement asserts that Jesus is present wherever His followers assemble in His name, regardless of geographical boundaries. The capacity to be present everywhere at all times is a unique attribute traditionally ascribed only to God—namely, omnipresence.

Theological Reflection:
The doctrine of omnipresence refers to the divine attribute of being present everywhere simultaneously. In Christian theology, this attribute is exclusively reserved for God. Thus, when Jesus declares His presence among believers wherever they gather, He is making an implicit claim to divinity.

Christological Implications:
The omnipresence of Jesus Christ is further attested in other New Testament passages, such as Matthew 28:20, where Jesus affirms,

“And surely I am with you always, to the very end of the age.”

This promise underscores the unbounded, ever-present nature of Christ’s presence with His followers. Such declarations reinforce the Christian belief in the divinity of Jesus, aligning Him with the very nature of God, who alone is omnipresent (see Psalm 139:7–10).

Scholarly Commentary:
The affirmation that “Jesus is omnipresent” is not merely a theological assertion but is deeply rooted in the scriptural testimony of Christ’s own words. The context of Matthew 18:20 reveals that the presence of Jesus among believers is not symbolic but a real and dynamic reality. As noted by various biblical scholars, the omnipresence of Christ ensures that the Church, regardless of its physical location, is always under His immediate supervision, guidance, and fellowship.

Furthermore, this claim distinguishes Jesus from all other human figures and prophets, establishing His unique role within the Christian faith as both fully God and fully man. The capacity to be present everywhere at all times is, according to orthodox Christian doctrine, definitive proof of Christ’s divine nature.

Conclusion:
In summary, the teaching of Matthew 18:20 affirms the omnipresence of Jesus Christ, a prerogative of divinity. Wherever two or three are gathered in His name, Christ is genuinely present among them. This truth forms a foundational pillar of Christian worship, ecclesiology, and Christology.

Dr. Maxwell Shimba
Shimba Theological Institute
November 16, 2016

IS THE GOD OF ISLAM (ALLAH S.W) THE SAME AS THE GOD OF CHRISTIANS (JEHOVAH)?

INTRODUCTION

For more than twenty years now, it has become common to hear in lectures conducted by Islamic scholars, which have spread in various parts of the world, especially in East and Central African countries. These scholars teach communities through the Quran and the Bible by saying that there is only one God. They say that God in Hebrew is called Jehovah, in Arabic Allah, in English God, and in Swahili Mungu. Therefore, they claim that the God Allah as taught in the Quran is the same as Jehovah as taught in the Bible. These lectures conducted by Muslims have become widespread, for example, in Tanzania there are many groups, one of which is called Al-Marid International Propagation Center. They have written on their banner quoting from the Bible, words written by the Apostle Paul in Ephesians 4:4-6. The words they quoted say, "There is one Lord, one faith... one God and Father of all, who is over all and through all and in all." When I visited Morogoro town, at the airport area, I saw a mosque with these words from Ephesians 4:4-6 written on it. When I visited Nairobi in Kenya, I also saw many groups conducting lectures, and one of them is called Kibera Islamic Propagation Centre. They have written a message on their banner saying, "Let the Bible speak for itself," quoting this verse from the Gospel of John 8:32, "And you will know the truth, and the truth will set you free."

Thus, you will see that these Islamic scholars teach the community using the Quran and the Bible, saying that Allah Subhanahu Wa Ta'ala is Jehovah. They spread this teaching through Radio, Pamphlets, Lectures, books, and Video and Audio tapes. This has caused some Christians to leave their faith and convert to Islam. Some other Christians, although they have not changed their religion, believe this. The important question for every Christian to ask is, is it true that the God Allah as narrated in the Quran is the same as Jehovah as taught in the Bible? I urge you to follow this lesson carefully to know the truth...

MAIN PARTS OF THIS LESSON ARE AS FOLLOWS...

The arguments of Muslims saying Allah is Jehovah.
Is the name of God according to the Quran and the Bible the same?
Is the chief angel of Allah the same as Jehovah's?
Who is the creator, Allah or Jehovah?
The city chosen by Allah, is it the same as Jehovah's?
How does Allah teach about purifying the soul, is it the same as Jehovah?
Is Jehovah's heaven the same as Allah's?
What is the end of those who worship Allah?

1. The Arguments of Muslims Saying Allah is Jehovah

Islamic scholars say that the God Allah is Jehovah because the prophets of God according to the Bible and the Quran taught by saying that there is only one God. And they read these verses...

What Prophet Moses said:

Deuteronomy 6:4
"Hear, O Israel: The LORD our God, the LORD is one."

What Prophet Isaiah said:

Isaiah 45:18,21
"For thus says the LORD, who created the heavens (He is God!), who formed the earth and made it... I am the LORD, and there is no other. A righteous God and a Savior; there is none besides Me."

What Prophet David said:

Psalms 86:10
"For You are great and do wondrous things; You alone are God."

What Jesus said:

John 17:3
"And this is eternal life, that they know You, the only true God, and Jesus Christ whom You have sent."

What Paul said:

1 Corinthians 8:4
"Therefore, as to the eating of food offered to idols, we know that an idol has no real existence, and that there is no God but one."

Here, Islamic scholars say that all prophets according to the Bible teach that there is only one God. What did Muhammad (s.a.w.) teach about God? They read these verses from the Quran...

Quran 41:6 Surah Ha-Mim Sajdah (The Prostration)
"Say, 'I am only a man like you, to whom has been revealed that your God is one God...’"

Here, the scholars say that just as all prophets taught about one God, so did Muhammad.

Quran 29:46-47 Surah Al-Ankabut (The Spider)
"And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, 'We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him.' And thus We have sent down to you the Book. And those to whom We [previously] gave the Scripture believe in it. And among these [people of Makkah] are those who believe in it. And none reject Our verses except the disbelievers."

Here, Islamic scholars say that the books of the Torah and the Gospel do not contradict the Quran, and these books were given to the Jews and Christians, and the God of Muslims and Christians is one.

Is this argument true? I will answer this later.

Responses about One God

If you quickly look at how these Islamic scholars compare the verses of the Quran and the Bible, you might be convinced to believe what they teach, but it is good to study in depth according to the Quran and the Bible and then see if there is any truth in their teachings that Allah Subhanahu Wa Ta'ala is Jehovah. Remember, the God we worship warned us Christians by saying...

Exodus 20:1-3
"And God spoke all these words, saying, 'I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me.'"

This warning from our God about having no other gods implies that there are other gods worshipped by people. Because in the Bible the word "God" in Hebrew "Elohim" and in Greek "Theos" is mentioned 3979 times, but false gods are mentioned 271 times. Some of these false gods are:

Dagon (Judges 16:23)
Baal (1 Kings 18:21)
Artemis of the Ephesians (Acts 19:24-28)

Additionally, when we read the Quran, it also mentions various gods that were worshipped in Mecca, such as:

Quran 53:19-20,23 Surah An-Najm (The Star)
"19. So have you considered al-Lat and al-'Uzza? 20. And Manat, the third - the other one? 23. They are not but [mere] names you have named them - you and your forefathers - for which Allah has sent down no authority. They follow not except assumption and what their souls desire, and there has already come to them from their Lord guidance."

Therefore, we see that there are many gods that are worshipped, and everyone who worships relies on that god and says there is one. For example, those who worshipped Dagon said he was one god, those who worshipped Baal said he was one god, those who worshipped Artemis said she was the great goddess. Likewise, the prophets served one God named Jehovah, and Muhammad worshipped one god named Allah. What I want to teach the community to know is whether Allah is Jehovah.

2. Is the Name of God According to the Quran and the Bible the Same?

One fundamental thing that identifies anything or anyone, be it a person, animal, or anything, is a name. Therefore, to know if the God worshipped by Muslims is the same as the one we Christians worship, we must look at the name. Is it the same?

Quran 17:110 Surah Bani Israil (The Children of Israel)
"Say, 'Call upon Allah or call upon the Most Merciful. Whichever [name] you call - to Him belong the best names.'..."

Here we see that Allah teaches Muslims to call upon Him by the name Allah or the Most Merciful. Reading the Quran, we see the name Allah mentioned 2866 times. Remember, the Quran has 30 Juzus and 114 Surahs. So the God worshipped by Muslims according to the Quran is named Allah.

The name of the God worshipped by Christians is this:

Exodus 6:2-3
"God spoke to Moses and said to him, 'I am Jehovah. I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by my name Jehovah I did not make myself known to them.'"

Here we see that the God we Christians worship identifies His name as Jehovah. In the Bible, the word or name "LORD" in English translates to Jehovah, indicating a very holy name of God. This name is mentioned 6751 times in the Bible. Remember, the Bible has a total of 66 books, 1189 chapters, and 31,102 verses.

3. Is the Chief Angel of Allah the Same as Jehovah's?

If Allah is Jehovah, then it is clear that the chief angel would also be the same. If not the same, then the chief angels are different. Let's first look at how Allah narrates in the Quran, and he says...

**Quran 81:19-21 Surah At-Takwir (The Over

throwing/The Folding Up)**
"Indeed, the Quran is a word conveyed by a noble messenger (Gabriel), Who is possessed of power and with the Owner of the Throne, secure [in position], Obeyed there [in the heavens] and trustworthy."

The explanation of these verses inside the Quran teaches that the noble messenger and the one obeyed in the heavens is Gabriel, who is the chief of all angels.

The chief angel of the God Jehovah is this:

Jude 1:9
"But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, 'The Lord rebuke you!'"

Here we see the verses clearly teaching that the chief angel of the God named Allah is called Gabriel, while the chief angel of our God Jehovah is called Michael. The question is: Since these angels are different, is Allah the same as Jehovah? To know more about the differences between the angels, get a copy of the lesson: "Is Gabriel the Same as Jibril?" We have that lesson; get a copy.

4. Who is the Creator, Allah or Jehovah?

Everyone who follows religion believes that God is the creator who created humans, animals, and all we see and do not see. So it is appropriate to look at what is said by Jehovah about creation and what Allah says. Do their statements agree or differ?

Who Was Man Created in the Image of?

Allah says this:

Quran 112:1-4 Surah Al-Ikhlas (The Purity/The Sincerity)
"Say, 'He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.'"

According to this verse, Allah says that God neither begets nor is born and that there is no one comparable to Him. Jehovah says this about man...

Genesis 1:26-27
"Then God said, 'Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.' God created man in His own image, in the image of God He created him; male and female He created them."

Here we see that our God Jehovah created man in His own image, but Allah says there is no one comparable to Him. The question for you, the follower: Is Allah Jehovah? Please read these verses to know more (Genesis 5:1-2, 9:6, 1 Corinthians 11:7, Colossians 1:15, 3:10, Acts 17:28-29, James 3:9). You might ask, "In what way does God resemble me?" Know that God is Spirit (John 4:24) and He gave us the breath (spirit of life) (Genesis 2:7). Moreover, God is the Father of our spirits (Hebrews 12:9), and He says our spirits belong to Him (Ezekiel 18:4, Numbers 16:22).

Swearing by God about Creation

Quran 91:1-7 Surah Ash-Shams (The Sun)
"By the sun and its brightness, And by the moon when it follows it, And by the day when it displays it, And by the night when it covers it, And by the sky and He who constructed it, And by the earth and He who spread it, And by the soul and He who proportioned it."

Quran 92:1-3 Surah Al-Lail (The Night)
"By the night when it covers, And by the day when it appears, And by [the One] who created the male and the female."

Here we see that Allah swears by the sky and He who constructed it, by the earth and He who spread it. Who is this spreader of the earth and the builder of the sky? The Quran continues to narrate...

Quran 45:22 Surah Al-Jathiyah (The Kneeling)
"And Allah created the heavens and the earth in truth..."

Quran 44:7-8 Surah Ad-Dukhan (The Smoke)
"[He is] the Lord of the heavens and the earth and whatever is between them, if you should be certain. There is no deity except Him; He gives life and causes death. [He is] your Lord and the Lord of your forefathers."

Here we see that Allah, through the Quran, says that Allah created the heavens and the earth, and again he says there is no deity except Him. The builder of the sky and the spreader of the earth says this...

Isaiah 44:24
"Thus says the LORD, your Redeemer, and the one who formed you from the womb, 'I, the LORD, am the maker of all things, stretching out the heavens by Myself and spreading out the earth all alone.'"

Our God Jehovah says, "I make all things." (Read Isaiah 45:6-7, 11-12, Jeremiah 27:5). Surely Jehovah is the creator of all things.

Did God Jehovah Swear by the Things He Created like Allah?

Isaiah 45:22-23
"Turn to Me and be saved, all the ends of the earth; For I am God, and there is no other. I have sworn by Myself; The word has gone forth from My mouth in righteousness And will not turn back, That to Me every knee will bow, every tongue will swear allegiance."

Hebrews 6:13-16
"For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, saying, 'I will surely bless you and I will surely multiply you.' And so, having patiently waited, he obtained the promise. For men swear by one greater than themselves, and with them an oath given as confirmation is an end of every dispute."

Here we see that our God Jehovah does not swear by any person or the things He created, like Allah swears, but Jehovah says, "I swear by Myself." You can also read how Jehovah swore by Himself in these verses: (Isaiah 14:24 and Genesis 22:16).

5. The City Chosen by Allah, Is It the Same as Jehovah's?

The City of Allah:

Quran 27:91 Surah An-Naml (The Ants)
"I have only been commanded to worship the Lord of this city (Makkah), who made it sacred and to whom belongs all things..."

Quran 3:96 Surah Aal-Imran (The Family of Imran)
"Indeed, the first House [of worship] established for mankind was that at Makkah - blessed and a guidance for the worlds."

Quran 106:3-4 Surah Quraysh (The Quraysh)
"So let them worship the Lord of this House (the Kaaba), Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear."

Thus, we see that Allah is the Lord of the Kaaba according to these verses, and the Kaaba is in Makkah. Through these verses, we see that Allah, the god worshipped by Muslims, has chosen the city of Makkah as his holy city, and Muhammad (s.a.w) was commanded to worship the Lord of this city of Makkah, who is Allah.

What city did our God Jehovah choose? Continue reading...

The City Chosen by Our God Jehovah Is This...

2 Chronicles 6:4-6
"He said, 'Blessed be the LORD, the God of Israel, who spoke with His mouth to my father David and has fulfilled it with His hands, saying, ‘Since the day that I brought My people out of the land of Egypt, I did not choose a city out of all the tribes of Israel in which to build a house that My name might be there, nor did I choose any man for a leader over My people Israel; but I have chosen Jerusalem that My name might be there, and I have chosen David to be over My people Israel.’"

The Scriptures do not mention any other city chosen by our God here on earth except the city of Jerusalem. (See 2 Chronicles 12:13, Ezra 6:12; 7:15,27; Psalms 26:8; Zechariah 2:12)

Through these verses, we see that our God Jehovah, His chosen city is Jerusalem. The name Jerusalem is in Hebrew and means "foundation of peace." Even when the Israelites were far from the city of Jerusalem, they knelt and faced Jerusalem. (See Daniel 6:10). The city chosen by Jehovah is Jerusalem, and the city chosen by Allah is Makkah. And this is the difference between the city of Allah and Jehovah.

6. How Does Allah Teach about Purifying the Soul, Is It the Same as Jehovah?

Allah teaches this...

Quran 53:32 Surah An-Najm (The Star)
"Those who avoid the major sins and immoralities, only [committing] slight ones - indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure..."

Quran 12:53 Surah Yusuf (Joseph)
"And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil,

except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful."

According to the Quran, Allah instructs people not to purify themselves and again says, "I do not purify myself." This is very surprising!

Our God Jehovah says this about purifying the soul, i.e., holiness:

Isaiah 43:3
"For I am the LORD your God, The Holy One of Israel, your Savior; I have given Egypt as your ransom, Cush and Seba in your place."

Here we see that God says, "I am the Holy One." This is also a descriptive name for our God Jehovah. In Hebrew, it is called "Kadosh." The Prophet Isaiah has written that God is Holy 32 times. For a quick reference, read Isaiah 40:25, 48:17, and 57:15. Moreover, because our God Jehovah is holy, He instructed us thus...

Leviticus 11:44
"For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth."

The Apostle Peter instructs us thus:

1 Peter 1:15-16
"But like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, 'You shall be holy, for I am holy.'"

The Apostle Paul also instructed to purify the soul and be holy (2 Corinthians 7:1). You can also read this instruction to be holy in Leviticus 19:2, 20:26.

Therefore, we see that Jehovah commands us to purify our souls to be holy, but Allah commands Muslims not to purify their souls.

Question for you, the follower: Is Allah Jehovah?

7. Is Jehovah's Heaven the Same as Allah's Paradise (Heaven)?

Jehovah's Heaven:

Luke 20:34-36
"Jesus said to them, 'The sons of this age marry and are given in marriage, but those who are considered worthy to attain to that age and the resurrection from the dead, neither marry nor are given in marriage; for they cannot even die anymore, because they are like angels, and are sons of God, being sons of the resurrection.'"

These Scriptures assure Christians that when we are resurrected and enter heaven, there will be no marriage because we will have spiritual bodies (1 Corinthians 15:43-54). Additionally, the Scriptures teach us that the kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit (Romans 14:17). Our God teaches clearly that in heaven in His kingdom, there is no hunger or thirst or sun to beat down on us (Revelation 7:16-17).

Allah's Paradise or Heaven will be like this:

i. Mansions

Quran 39:20 Surah Az-Zumar (The Groups)
"But those who have feared their Lord will have chambers, above them chambers built high, beneath which rivers flow. [This is] the promise of Allah. Allah does not fail in [His] promise."

ii. Rivers of water, milk, wine, honey, and fruits

Quran 47:15 Surah Muhammad
"The description of Paradise, which the righteous are promised, is that in it are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey, in which they will have from all kinds of fruits and forgiveness from their Lord. [Are they] like those who abide eternally in the Fire and are given to drink scalding water that will sever their intestines?"

iii. They will have women of certain kinds and bird meat

Quran 56:15-23 Surah Al-Waqi'ah (The Inevitable) - I quote verses 21-23 only
"And meat of fowl, from whatever they desire. And [for them are] fair women with large, [beautiful] eyes, The likenesses of pearls well-protected."

Quran 37:48-49 Surah As-Saffat (Those who set the Ranks)
"And with them will be women limiting [their] glances, with large, [beautiful] eyes, As if they were [delicate] eggs, well-protected."

Quran 37:44-46 Surah As-Saffat (Those who set the Ranks)
"They will be on thrones facing each other. Circulated among them will be a cup [of wine] from a flowing spring, White and delicious to the drinkers."

Through these verses, we have seen that Allah Subhanahu Wa Ta'ala, the god worshipped by Muslims, has promised to admit Muslims into paradise (heaven) where they will have rivers of water, rivers of milk, wine, and honey. They will also have fruits, bird meat, and will be married off to women with large eyes like ostrich eggs and others with large eyes like cups.

The surprising thing is when we read the book of Hadith, because the faith of Islam is also built on the books of Hadith. Read...

Quran 42:10 Surah Ash-Shura (The Consultation)
"And in anything over which you disagree - its ruling is [to be referred] to Allah. [Say], 'That is Allah, my Lord; upon Him I have relied, and to Him I turn back.'"

When we read the book of Hadith of the Prophet called Sunan Ibn Majah vol 5 page 546 Hadith No: 4337, there are these explanations:

Narrated Abu Umama: The Prophet of Allah (peace and blessings be upon him) said Allah will not allow anyone to enter paradise but Allah the Mighty and Glorious will marry him with seventy-two wives. Two will be virgins (Huris) with big eyes, and seventy will be his inheritance from the people (husbands) who were thrown into Hellfire. Each one of them (the women) will have a pleasant vagina, and the man’s sexual organ will not bend down (during intercourse) but will last long.

In English, this Hadith reads:

Abu Umama (Allah be pleased with him) reported that Allah's messenger (peace and blessings of Allah be upon him) said Allah will not admit anyone into Paradise but Allah the Mighty and Glorious, will marry him with seventy-two wives. Two will be from virgins (Huris) with big eyes, and seventy will be his inheritance from the people of Hellfire. Each one of them will have a pleasant vagina, and the man’s sexual organ will not bend down (during sexual intercourse) but will last long.

This is what Allah, the God of Muslims, has promised. This is something that surprises a Christian greatly because what is taught by Allah is not found at all with our God Jehovah. Here on earth is where there is wine, fruits, bird meat, marrying, mansions, cars, rivers, seas, and other things.

Consider, who is this Allah?

8. What Is the End of Those Who Worship Allah?

We know that Christians will live with our God Jehovah forever (see 1 Thessalonians 4:13-17 and Revelation 21:3-7). Thus, our God is eternal. But when we read the Quran and the Hadith of Muhammad, the Prophet of the Muslims, we see these teachings...

Quran 51:56 Surah Adh-Dhariyat (The Winnowing Winds)
"And I did not create the jinn and mankind except to worship Me."

Quran 6:128 Surah Al-An'am (The Cattle)
"And [mention, O Muhammad], the Day when He will gather them all and say, 'O company of jinn, you have misled many of mankind.' And their allies among mankind will say, 'Our Lord, we benefited from each other, and we have reached our term which You appointed for us.' He will say, 'The Fire is your residence, wherein you will abide eternally, except for what Allah wills. Indeed, your Lord is Wise and Knowing.'"

In these verses, we see that the jinn along with all people will be thrown into the fire. How about Allah? When we read the book of Hadith of the Prophet (s.a.w) called Sahih al-Bukhari Vol: VI Hadith No: 371. Page 353, there are these words:

Quran 50:30 Surah Qaf (The Letter Qaf)
"On the Day We will say to Hell, 'Have you been filled?' and it will say, 'Are there any more?'"

Narrated Anas: The Prophet said, "People will be thrown into the (Hell) Fire and it will say, 'Are there any more (to come)?' until Allah puts His Foot over it and it will say, 'Qat! Qat!' (Enough! Enough!)"

In English, this Hadith reads:

Allah's statement: It (Hell) will say, "Are there any more (to come)?" (50:30). Narrated Anas: The Prophet said, "People will be thrown into the (Hell) Fire and it will say, 'Are there any more (to come)?' (50:30) till Allah puts His Foot over it and it will say, 'Qat! Qat!' (Enough! Enough!)"

In this verse, we see that Allah, the god of Muslims, asks Hell if it is full, and Hell will ask Allah, "Are there any more?" This question implies that

Hell was not yet full.

The explanation of this Hadith confirms that Allah will place His foot in Hell, and then Hell will say, "Enough! Enough!" meaning it is full with the act of Allah putting His foot there. This is completely different from our God Jehovah, who has prepared Hell specifically for the wicked, the devil, and his angels. Please read these verses: Matthew 25:41, 46, Revelation 20:10, 21:8.

All these verses show that the end of the wicked, the devil, and his angels is in the lake of fire. Question for you, dear friend, who is Allah?

I hope that through the Quran, the Bible, and the Hadith of the Prophet Muhammad, you have been able to learn in depth that Allah Subhanahu Wa Ta'ala, the god worshipped by Muslims, is not Jehovah, the God we Christians worship.

Shalom

Dr. Max Shimba for Max Shimba Ministries Org

Islam’s Attitude Toward Africans: A Critical Analysis

By Dr. Maxwell Shimba | Shimba Theological Institute

Introduction

In recent decades, questions surrounding Islam’s attitude toward Black Africans have become increasingly relevant, particularly as some Islamic proponents seek to recruit African Americans by claiming that Islam is a “Black religion,” that its origins are African, or even that Muhammad himself was Black. This narrative is carefully constructed to appeal to Black audiences, while a different approach is used for non-Black groups. As such, it is crucial to scrutinize these claims, not through the lens of race or origin, but on the merits and actual teachings of Islam itself. This article draws primarily from Islamic sacred texts—the Qur’an and Hadith (specifically, Sahih al-Bukhari and Sahih Muslim)—to objectively evaluate Islam’s historical and scriptural relationship with Black Africans.

1. Africa Was Not the Cradle of Islam

Islam originated in the 7th century CE on the Arabian Peninsula, a region geographically situated in Asia, separated from Africa by the Red Sea. The claim that Islam is inherently African is historically inaccurate. The spread of Islam into Africa occurred after its birth in Arabia, and while Islam has a significant presence in Africa today, it did not originate there.
By contrast, Christianity’s presence in Africa dates back to the first century. Saint Mark, the author of the Gospel of Mark, was a North African Jew who preached Christianity in Egypt. From there, Christianity spread throughout North and sub-Saharan Africa. The early church recognized Black saints, such as Saint Moses the Black and Saint Tekla Haimanot (Ethiopia). Notably, one of the early church prophets and teachers was “Simeon Niger” (Acts 13:1), where “Niger” is Latin for “Black.” The first recorded African Christian was the Ethiopian official baptized by Philip (Acts 8:26–40).

2. Muhammad Was Not Black

Muhammad was an Arab from the Quraysh tribe, ethnically and phenotypically distinct from Black Africans. Multiple Islamic sources describe Muhammad as having a fair or white complexion:

Sahih al-Bukhari, Vol. 1, Hadith 63:
“While we were sitting with the Prophet, a man came and asked, ‘Who among you is Muhammad?’ We replied, ‘This white man reclining on his arm…’”
Sahih al-Bukhari, Vol. 2, Hadith 122:
Refers to Muhammad as a “white man.”
Sahih al-Bukhari, Vol. 2, Hadith 141:
“The whiteness of his armpits became visible when he raised his arms.”

It is therefore a historical and textual error to portray Muhammad as a Black African.

3. Muhammad and the Issue of Black Slaves

Muhammad owned Black slaves. Notable among them were Bilal, Abu Huraira, Usama ibn Zayd, and a young slave named Rabbah. Even today, in Saudi Arabia—the birthplace of Islam—the common word for “Black person” is “Abd”, meaning “slave.” This reflects a deeply ingrained social hierarchy based on race.

Example from Hadith:

On one occasion, a man freed a female slave who was his concubine. Upon hearing this, Muhammad auctioned the boy she bore, selling him for 800 dirhams (Sahih Muslim, Vol. 7, p. 83).
The penalty for adultery varied based on status:
A free man received 100 lashes and exile; a free woman was stoned to death; a slave woman received 100 lashes, but neither exile nor execution, because she was property and could be resold if she repeated the offense (Sahih al-Bukhari, Vol. 8:821, 822).

4. Islam’s Disparaging Attitude Toward Blacks

Islamic scriptures contain language and references that are derogatory toward Black people.

Muhammad referred to Black people as “raisins-heads” (Sahih al-Bukhari, Vol. 1, No. 662; Vol. 9, No. 256).
In another authentic hadith, Muhammad is quoted as saying, “Black people steal when they are hungry, and when they are full, they commit adultery” (Sahih Muslim).
Muhammad reportedly said, “You must obey your leader even if he is an Ethiopian slave with a flat nose”—a reference that reinforces both racial and class prejudice (Sahih Muslim, Vol. 9, pp. 46–47).

5. Islam and the Question of Freedom and Equality

Even if one were to erroneously claim that Islam began in Africa or that Muhammad was Black, these would not justify embracing Islam, particularly given its stance on human rights and freedom.

Islamic law and scripture do not champion religious freedom.
The Qur’an states:
“If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter he will be among the losers.” (Qur’an 3:85)

Islamic teachings include:

Men are superior to women: Qur’an 2:228
Women’s rights are half those of men:
- In testimony: Qur’an 2:282
- In inheritance: Qur’an 4:11
A man may beat his wife: Qur’an 4:34
A man may marry up to four wives: Qur’an 4:3
Muslims must fight until all opponents submit: Qur’an 9:5
A Muslim may not befriend Jews or Christians: Qur’an 5:54
Apostates must be killed: Qur’an 9:12
Theft punished by hand amputation: Qur’an 5:41
Adultery punished by flogging in public: Qur’an 24:2
No separation between religion and state: Qur’an 2:193
No dissent tolerated: Qur’an 4:59

These positions are in direct conflict with the ideals of civil and human rights.

6. Islam’s Contemporary Treatment of Black Africans

Claims that Islam cares about Black people are contradicted by ongoing abuses. For instance, Black Muslim communities in Sudan have been enslaved, persecuted, and massacred by Arab Muslims. Reports by the U.S. State Department have documented cases where Black Christians were captured and sold as slaves (U.S. State Dept., May 26, 1993).

7. The Christian Alternative

In contrast, Jesus Christ offers eternal life and true equality:
“There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” (Galatians 3:28)
“You will know the truth, and the truth will set you free.” (John 8:32)
“Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.” (Galatians 5:1–2)

Christian teaching makes no racial, gender, or social distinctions before God.

Conclusion

The claims that Islam is a religion for Black people, or that it is African in origin, are both unfounded and manipulative. True religious commitment must be based on the content of faith, not race or geography.
Know the truth. Follow the truth. Spread the truth.

References

The Qur’an, various translations (e.g., Abdullah Yusuf Ali, Sahih International).
Sahih al-Bukhari, English translation, available from Darussalam Publishers.
Sahih Muslim, English translation, available from Darussalam Publishers.
The Holy Bible, New International Version (NIV).
U.S. Department of State, Sudan Human Rights Reports (May 26, 1993).
“Saint Moses the Black,” Orthodox Church in America, oca.org.
“Acts of the Apostles,” Holy Bible, New Testament.
John L. Esposito, Islam: The Straight Path. Oxford University Press, 2016.
Bernard Lewis, Race and Slavery in the Middle East. Oxford University Press, 1992.

Bibliography

Esposito, John L. Islam: The Straight Path. Oxford University Press, 2016.
Lewis, Bernard. Race and Slavery in the Middle East: An Historical Enquiry. Oxford University Press, 1992.
Peters, F. E. Islam: A Guide for Jews and Christians. Princeton University Press, 2003.
“Saint Moses the Black.” Orthodox Church in America. https://www.oca.org/saints/lives
U.S. Department of State. “Sudan Human Rights Reports,” 1993.
The Holy Qur’an. Trans. Abdullah Yusuf Ali.
Sahih al-Bukhari and Sahih Muslim, Darussalam Publishers, various volumes.
The Holy Bible, New International Version.

Feel free to duplicate and distribute this tract for the purpose of education and truth.

Similarities Between Non-theism and Islam: A Critical Academic Analysis

By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

This article explores the purported similarities between non-theism and Islam, critically examining claims regarding the denial of God, beliefs about evolution, attitudes toward race and Christianity, and the concept of prophetic authority. Each exhibit is examined through theological, historical, and scholarly lenses, with relevant references to primary and secondary sources.

Introduction

The intersection of religious belief, or lack thereof, and the worldviews they engender, has long been a subject of theological debate. This article examines points of perceived similarity between non-theism (often associated with atheism and secular humanism) and Islam (as represented in classical Islamic doctrine and selected interpretations). The intent is to foster rigorous academic dialogue, rather than to incite polemic, by carefully interrogating claims and providing a balanced perspective informed by both religious texts and scholarly analysis.

Exhibit 1: Denial of the Existence of God

Claim:
Both non-theists and Muslims deny the existence of the true God.

Islam

Islam asserts strict monotheism (tawhid), expressed in the Shahada: “There is no god but Allah, and Muhammad is the Messenger of Allah” (Qur’an 3:18). However, from a Christian theological perspective, the Islamic concept of God (Allah) is considered distinct from the biblical Triune God (cf. Deuteronomy 6:4; Matthew 28:19).

Reference:

The Qur’an 3:18, 112:1–4

Partridge, C. (2013). Introduction to World Religions. Fortress Press.

Non-theism

Non-theism, particularly in its atheistic form, explicitly denies the existence of any deity (cf. Dawkins, The God Delusion, 2006).

Reference:

Dawkins, R. (2006). The God Delusion. Bantam.

Scholarly Note:
While Islam affirms the existence of Allah, non-theism categorically denies any deity. The claim of “denying the existence of God” requires clarification: Islam rejects the Christian concept of God but is not atheistic. Theological debates hinge on definitions of "God" (cf. Plantinga, God and Other Minds, 1967).

Exhibit 2: Beliefs About Evolution

Claim:
Both non-theists and Muslims support a form of evolution linking humans to primates.

Islam

Some interpretations of the Qur’an reference transformations as divine punishments, e.g., “those who transgressed were turned into apes and pigs” (Qur’an 2:65, 5:60, 7:166). Classical exegesis treats these as miraculous punishments, not evolutionary claims.

Reference:

The Qur’an 2:65, 5:60, 7:166

Ibn Kathir, Tafsir al-Qur’an al-Azim.

Non-theism

Modern non-theism often accepts Darwinian evolution, which posits humans and primates share common ancestry (cf. Darwin, On the Origin of Species, 1859).

Reference:

Darwin, C. (1859). On the Origin of Species. John Murray.

Scholarly Note:
The “transformation” in Islamic scripture is a supernatural event, distinct from scientific evolution. Non-theism grounds its belief in materialistic evolution, while traditional Islam neither affirms nor denies Darwinism as doctrine.

Exhibit 3: Racial Attitudes Toward Black Africans

Claim:
Both non-theists and Muslims harbor negative attitudes toward Black Africans.

Islam

Some controversial hadiths attribute pejorative descriptions to Black Africans (see al-Tabari, History vol. 1), but many Islamic scholars contest the authenticity or interpretation of such traditions. The Qur’an states, “O mankind! We created you from a single (pair) … and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of Allah is he who is the most righteous” (Qur’an 49:13).

Reference:

The Qur’an 49:13

Lewis, B. (1990). Race and Slavery in the Middle East. Oxford University Press.

Non-theism

Historical non-theists, such as certain proponents of Social Darwinism, have at times propagated racist ideologies (cf. Spencer, The Principles of Biology, 1864). However, contemporary non-theism (e.g., secular humanism) formally rejects racism.

Reference:

Spencer, H. (1864). The Principles of Biology

Shermer, M. (2006). Why Darwin Matters. Holt.

Scholarly Note:
Sweeping generalizations risk misrepresentation. Both traditions contain diverse perspectives, and modern adherents often repudiate historical prejudices.

Exhibit 4: Attitudes Toward Christians

Claim:
Both non-theists and Muslims are hostile to Christianity.

Islam

Some Qur’anic verses warn against intimate alliances with non-Muslims (Qur’an 5:51). Other verses uphold peaceful coexistence and tolerance (Qur’an 2:256). Historical and political contexts greatly influence interpretation.

Reference:

The Qur’an 5:51, 2:256

Firestone, R. (1999). Jihad: The Origin of Holy War in Islam. Oxford.

Non-theism

Atheist regimes (e.g., Soviet Union) at times persecuted Christians, but non-theism as a philosophical stance varies widely regarding religion.

Reference:

Froese, P. (2008). The Plot to Kill God. University of California Press.

Scholarly Note:
Attributing hostility to entire worldviews requires careful qualification. Religious persecution has complex political, historical, and social causes.

Exhibit 5: Authority of Dead Prophets/Founders

Claim:
Both non-theists and Muslims revere the teachings of deceased leaders.

Islam

Muslims regard Muhammad as the final prophet, but not as divine; their ultimate authority is the Qur’an, believed to be God’s revelation (Qur’an 33:40).

Reference:

The Qur’an 33:40

Watt, W.M. (1953). Muhammad at Medina. Oxford.

Non-theism

Non-theists may draw inspiration from figures such as Charles Darwin, but do not attribute prophetic status or authority akin to religious veneration.

Reference:

Ruse, M. (2006). Darwinism and Its Discontents. Cambridge.

Scholarly Note:
The analogy between prophetic authority and scientific influence is tenuous; religious authority is rooted in revelation, while scientific legacy is subject to revision.

Conclusion

While the article identifies select parallels between non-theism and Islam, rigorous academic and theological analysis demonstrates substantial differences in foundational beliefs, historical contexts, and internal diversity. Scholarship urges caution against broad generalizations, emphasizing critical inquiry and contextual understanding.

References

The Qur’an (various translations).
Dawkins, R. (2006). The God Delusion. Bantam.
Darwin, C. (1859). On the Origin of Species. John Murray.
Ibn Kathir, Tafsir al-Qur’an al-Azim.
Lewis, B. (1990). Race and Slavery in the Middle East. Oxford.
Spencer, H. (1864). The Principles of Biology.
Shermer, M. (2006). Why Darwin Matters. Holt.
Firestone, R. (1999). Jihad: The Origin of Holy War in Islam. Oxford.
Froese, P. (2008). The Plot to Kill God. University of California Press.
Watt, W.M. (1953). Muhammad at Medina. Oxford.
Ruse, M. (2006). Darwinism and Its Discontents. Cambridge.
Partridge, C. (2013). Introduction to World Religions. Fortress Press.
Plantinga, A. (1967). God and Other Minds. Cornell University Press.

Dr. Maxwell Shimba
Shimba Theological Institute

For further study or dialogue, please contact the Shimba Theological Institute, or consult the works listed in the bibliography.

Jesus is God Blessed Forever: An Exegetical and Theological Exposition

By Dr. Maxwell Shimba

Shimba Theological Institute

Abstract

This article presents a robust academic and theological case for the deity of Jesus Christ, focusing on two of the most explicit New Testament affirmations: Romans 9:5 and John 20:28. Through critical exegesis, historical contextualization, and doctrinal reflection, it demonstrates that the New Testament, in continuity with Old Testament monotheism yet in surprising fulfillment, identifies Jesus as “God blessed forever.” The implications for Christology, worship, and Christian identity are profound, challenging both historical and contemporary reductions of Christ’s divinity.

Introduction

The question of the identity of Jesus of Nazareth remains at the center of Christian theology. Among the manifold titles and descriptions ascribed to Him in the New Testament, none is more controversial or significant than the explicit identification of Jesus as God. Nowhere is this more pronounced than in Paul’s doxological exclamation in Romans 9:5 and in Thomas’s confession in John 20:28. This article investigates these texts, engaging exegetical scholarship, Greek syntax, patristic testimony, and the broader biblical-theological context.

I. Romans 9:5 – “Christ, who is God over all, blessed forever”

A. Text and Translation

Greek Text:
ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστός τὸ κατὰ σάρκα· ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.

English (ESV):
“To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.”

B. Exegetical Considerations

1. Grammatical Structure

The relative pronoun ὁ ὢν (“who is”) naturally connects to ὁ Χριστός (“the Christ”), making Christ the subject of the doxological statement.
The phrase ἐπὶ πάντων θεὸς (“God over all”) is best understood as an appositive to Christ, not as a separate benediction to God the Father.
The participial construction and word order in the Greek favor the interpretation that attributes deity directly to Christ.

2. Historical Interpretation

The early Church Fathers (e.g., Irenaeus, Tertullian, Athanasius) universally recognized Romans 9:5 as a direct affirmation of Christ’s deity.
Modern critical scholarship (cf. Cranfield, Moo, Wright) overwhelmingly supports the Christological reading.

3. Contextual Analysis

Romans 9:5 functions as the climax of Paul’s list of Israel’s privileges, culminating in the astonishing claim that the Messiah, from Israel according to the flesh, is none other than God over all.

C. Theological Significance

This text, in one unambiguous sentence, ascribes to Jesus both messianic and divine status, placing Him as the eternal object of blessing (“blessed forever”). Such language, reserved in Second Temple Judaism for YHWH alone (cf. Psalm 41:13; 72:19; 106:48), here applied to Christ, demonstrates the apostolic confession of His full deity.

II. John 20:28 – “My Lord and My God!”

A. Text and Translation

Greek Text:
ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ· Ὁ Κύριός μου καὶ ὁ Θεός μου.

English (ESV):
“Thomas answered him, ‘My Lord and my God!’”

B. Exegetical Considerations

1. Direct Address

Thomas responds directly to the risen Jesus, addressing Him as both “Lord” (κύριος) and “God” (θεός).
There is no syntactical or contextual warrant to understand this as a mere exclamation; it is a confession.

2. Johannine Christology

The Gospel of John opens with a high Christology (“the Word was God,” John 1:1) and climaxes with Thomas’s confession.
Jesus does not rebuke Thomas but affirms his faith, contrasting it with the seeing-not-believing motif for later disciples (John 20:29).

3. Intertextual Connections

“Lord and God” echoes Old Testament descriptions of YHWH (e.g., Psalm 35:23).
The structure anticipates post-resurrection worship directed toward Christ (cf. Revelation 5:13-14).

C. Theological Significance

John 20:28 serves as the Gospel’s ultimate Christological affirmation: Jesus, having conquered death, is worshiped not merely as a messianic figure, but as God incarnate. This confession becomes the foundational faith of the early church (cf. Philippians 2:10-11).

III. Patristic and Historical Witness

From the earliest centuries, Christian theologians have interpreted these passages as explicit affirmations of Christ’s deity. The Nicene Creed (“God from God, Light from Light, true God from true God”) codified this confession against Arian and subordinationist heresies.

Athanasius argued: “Paul calls Christ ‘God over all, blessed forever’…thus affirming that the Son is by nature true God.”
Augustine and Chrysostom echo similar interpretations.

IV. Contemporary Challenges and Responses

Skeptical or Unitarian readings often attempt to retranslate or recontextualize these passages. However, rigorous exegesis and historical theology refute such revisions:

The grammatical construction of Romans 9:5 does not permit a doxology to the Father distinct from Christ.
Contextual and narrative analysis of John 20:28 demands a high Christology, not a symbolic or honorific title.

V. Conclusion

Romans 9:5 and John 20:28 stand as monumental pillars in the New Testament witness to the full and unqualified deity of Jesus Christ. In identifying Christ as “God over all, blessed forever” and receiving worship as “Lord and God,” the early church did not depart from Jewish monotheism, but rather confessed its fulfillment in the incarnate Son. This conviction undergirds Christian worship, soteriology, and ecclesiology, compelling believers of every generation to echo Thomas’s confession and Paul’s doxology—Jesus Christ is God blessed forever.

References

Cranfield, C. E. B. A Critical and Exegetical Commentary on the Epistle to the Romans. T&T Clark, 1975.
Dunn, James D. G. Romans 9–16. Word Biblical Commentary, 1988.
Hurtado, Larry W. Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Eerdmans, 2003.
Wright, N. T. Paul and the Faithfulness of God. Fortress Press, 2013.
Bauckham, Richard. Jesus and the God of Israel. Eerdmans, 2008.
Athanasius, Against the Arians.
Augustine, On the Trinity.

Dr. Maxwell Shimba
Shimba Theological Institute

THE TWO NATURES OF JESUS CHRIST: GOD AND MAN

By Dr. Maxwell Shimba | Max Shimba Ministries Org.

Introduction

Since the beginning of the world, there has never been anyone who lived as Jesus Christ did. Jesus is a unique figure in history, both the Savior and God incarnate—“Emmanuel” (cf. Isaiah 9:6). Contrary to the belief held by some, Jesus is not half God and half man; rather, He is fully God and fully man at the same time. In theological terms, Jesus possesses two distinct natures: the divine and the human, united in one person.

The Biblical Foundation for the Two Natures of Christ

Scripture explicitly declares that Jesus is “the Word,” who was with God and was God, and that the Word became flesh and dwelt among us (John 1:1, 14). This means that the single person of Jesus Christ simultaneously holds both the divine and human natures.

Importantly, Christ’s divine nature was not altered when the “Word” became flesh (John 1:1, 14). Instead, the Word assumed humanity (Colossians 2:9), meaning the divinity of Christ remained uncorrupted and unchanged. Jesus was not merely a man filled with God or a prophet performing God’s works; He is God in the flesh, the Second Person of the Holy Trinity. The book of Hebrews 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” (Hebrews 1:3, NIV).

Thus, these two natures of Jesus Christ cannot be mixed (refuting Eutychianism) nor can they be confused or merged into a single nature (refuting Monophysitism). The two natures—divine and human—are distinct and exist together in the one person of Jesus Christ. This union is referred to in theology as the Hypostatic Union.

A Comparative Table: The Two Natures of Christ

DIVINE NATURE	HUMAN NATURE
Jesus is worshipped (Matthew 2:2, 11; 14:33)	Jesus worships God the Father (John 17)
Jesus is called God (John 20:28; Hebrews 1:8)	Jesus is called Man (Mark 15:39; John 19:5)
Jesus is called Son of God (Mark 1:1)	Jesus is called Son of Man (John 9:35-37)
He is prayed to (Acts 7:59)	He prays to God the Father (John 17)
Jesus is sinless (1 Peter 2:22; Hebrews 4:15)	Jesus was tempted (Matthew 4:1)
Jesus knows all things (John 21:17)	Jesus grew in wisdom (Luke 2:52)
Jesus gives eternal life (John 10:28)	Jesus died (Romans 5:8)
All the fullness of Deity dwells in Him (Col. 2:9)	He had flesh and bones (Luke 24:39)

Further Evidence for the Two Natures of Jesus

The doctrine of the Hypostatic Union is further explained by the Latin term communicatio idiomatum (“communication of properties”), which teaches that both divine and human attributes are present in the one person of Jesus. This means, for instance, that the man Jesus could say He shared glory with the Father before the world existed (John 17:5), claim to have come down from heaven (John 3:13), and declare His omnipresence (Matthew 28:20). These are claims that only God could make, yet Jesus, as a man, made them because of His divine nature.

A major error among some non-Christian groups is a failure to grasp that Jesus possesses two natures. For example, Jehovah’s Witnesses focus on His humanity and neglect His divinity, often using verses that emphasize Jesus’ human nature while dismissing those that affirm His divinity. Conversely, Christian Scientists emphasize His divinity at the expense of His true humanity.

To properly understand Jesus, all teachings concerning Him must address both His divinity and His humanity. For this reason, Luke 2:52 notes that “Jesus grew in wisdom and stature, and in favor with God and man,” highlighting His human development, while at the same time, John 21:17 demonstrates His divine omniscience.

Jesus is the Word made flesh (John 1:1, 14). The Scriptures, the apostles, the Father, the Holy Spirit, the works of Jesus, various groups of people, and Jesus Himself all testify to His unique identity as God and man:

Scriptures: John 5:39
Apostles: Acts 10:43
The Father: John 5:37; 8:18
The Holy Spirit: John 15:26
The Works of Jesus: John 5:36; 10:25
People: John 12:17
Jesus Himself: John 14:6; 18:6

Key Verses Affirming the Deity of Christ

John 10:30–33; 20:28
Colossians 2:9
Philippians 2:5–8
Hebrews 1:6–8
2 Peter 1:1

Paul affirms in 1 Timothy 2:5, “For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave Himself as a ransom for all people. This has now been witnessed to at the proper time.” Even now, there is a man in heaven—our Mediator, Savior (Titus 2:13), and Lord (Romans 10:9–10)—His name is Jesus.

Conclusion

Truly, Jesus is God.

For further questions, please contact:
maxshimbaministries@gmail.com

References

The Holy Bible, New International Version (NIV).
Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.
Erickson, Millard J. Christian Theology. Grand Rapids: Baker Academic, 2013.
McGrath, Alister E. Christian Theology: An Introduction. Wiley-Blackwell, 2016.
Horton, Michael. The Christian Faith: A Systematic Theology for Pilgrims on the Way. Zondervan, 2011.
Oden, Thomas C. The Word of Life: Systematic Theology, Volume 2. HarperOne, 1992.

Bibliography

Augustine, On the Trinity.
Athanasius, On the Incarnation.
Chalcedonian Creed (AD 451).
Calvin, John. Institutes of the Christian Religion.
Torrance, Thomas F. Incarnation: The Person and Life of Christ. IVP Academic, 2008.

Note

This translation and arrangement have been crafted to serve as both an apologetic and a teaching tool for students, ministers, and any interested in Christology. For further exploration, see the bibliography and the references provided.

Jesus Existed Before the Creation of the World

An Expository and Scholarly Commentary

By Dr. Maxwell Shimba | Shimba Theological Institute

Introduction

The question of the pre-existence of Jesus Christ lies at the very heart of Christian theology and Christology. It speaks not only to the identity of Jesus, but also to His divinity, the mystery of the Incarnation, and the doctrine of the Trinity. This study explores biblical claims and theological implications of Christ’s existence prior to the creation of the world, engaging critically with the relevant scriptural passages and considering their significance within Christian doctrine.

1. Jesus’ Assertion: Existence Before Abraham

Biblical Text

John 8:58:
Jesus said to them, “Truly, truly, I say to you, before Abraham was, I AM.” (ESV)

Commentary

In this profound declaration, Jesus employs the phrase “I AM” (Greek: egō eimi), which directly echoes the divine name revealed to Moses in Exodus 3:14 (“I AM WHO I AM”). This claim is unprecedented—no prophet, messenger, or rabbi ever claimed to predate Abraham, the patriarch of the Jewish nation. The context reveals the gravity of Jesus’ words: the Jewish audience understood the implication, as evidenced by their reaction of picking up stones to stone Him for blasphemy (John 8:59).

Theological Implication

Jesus’ self-identification as “I AM” is a direct claim to divinity. The assertion of His existence before Abraham, who lived approximately two millennia prior, underscores the doctrine of Christ’s pre-existence, affirming that He is not merely a man or prophet, but shares in the eternal nature of God.

2. Jesus’ Prayer: Glorification With the Father Before Creation

Biblical Text

John 17:5:
“And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.” (ESV)

Commentary

In the high priestly prayer of John 17, Jesus petitions the Father for a restoration of the glory they shared before the world existed. This statement provides an explicit affirmation of His pre-existence and of a unique relationship with the Father prior to all created reality.

Theological Implication

The phrase “before the world existed” (pro tou ton kosmon einai in Greek) cannot be construed as metaphorical or figurative; it is a straightforward assertion of Christ’s existence before time and space. This further underscores His divinity, equality with the Father, and role within the Godhead (cf. John 1:1-2; Philippians 2:6-7).

3. The Role of Jesus in Creation

Biblical Texts

Colossians 1:16-17:

“For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together.”
John 1:3:

“All things were made through him, and without him was not any thing made that was made.”

Commentary

Both Pauline and Johannine theology agree: Jesus is not only pre-existent, but also the very agent of creation. The Greek preposition dia (through) in Colossians 1:16 and John 1:3 establishes Christ as the mediatorial cause of creation—everything exists by, through, and for Him.

Theological Implication

The attribution of creation to Christ, a prerogative traditionally reserved for God alone in Hebrew Scriptures (Genesis 1:1; Isaiah 44:24), constitutes compelling evidence for the divinity of Jesus. It further demonstrates that His existence and authority transcend all created things, including time, space, and spiritual hierarchies.

4. Pre-existence and Islamic Perspective

Interestingly, even in Islamic theology, it is confessed that only God existed before the creation of the world. Yet, Jesus claims to have existed before creation. This creates a theological dissonance if one were to view Jesus as merely a prophet, as Islam asserts (Qur’an, Surah Al-Imran 3:59; An-Nisa 4:171). The biblical testimony, however, unequivocally establishes Jesus’ divine pre-existence.

5. Synthesis: Jesus is God, the Creator

Scriptural Synthesis

The above passages, taken collectively, reveal a consistent biblical testimony:

Jesus existed before Abraham (John 8:58)
Jesus possessed divine glory with the Father before the world began (John 17:5)
All things were created through Him and for Him (Colossians 1:16-17; John 1:3)
He holds all things together and predates all creation (Colossians 1:17)

Theological Conclusion

Therefore, Jesus is not a mere prophet or messenger. According to Scripture, He is God incarnate, the eternal Creator, and the sustainer of all that exists. The claim of pre-existence is unique to Christ and forms a cornerstone of the Christian confession concerning His divinity.

References

The Holy Bible, English Standard Version (ESV).
Beale, G.K. & Carson, D.A. (Eds.). (2007). Commentary on the New Testament Use of the Old Testament. Baker Academic.
Wright, N.T. (2012). How God Became King: The Forgotten Story of the Gospels. HarperOne.
Hurtado, L. (2005). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Eerdmans.
Brown, R.E. (1977). The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke. Doubleday.
Bruce, F.F. (1981). The Gospel of John: Introduction, Exposition and Notes. Eerdmans.
The Qur’an (Sahih International translation), Surah Al-Imran 3:59; An-Nisa 4:171.

Bibliography

Barrett, C.K. The Gospel According to St. John. SPCK, 1978.
Carson, D.A. The Gospel According to John. Eerdmans, 1991.
Dunn, J.D.G. Christology in the Making: A New Testament Inquiry into the Origins of the Doctrine of the Incarnation. SCM Press, 1980.
Ladd, G.E. A Theology of the New Testament. Eerdmans, 1993.
Morris, L. The Gospel According to John. Eerdmans, 1971.
Wright, N.T. Jesus and the Victory of God. Fortress Press, 1996.

Conclusion

This scholarly exploration has demonstrated, from multiple New Testament witnesses, that Jesus Christ is eternally pre-existent, the agent of all creation, and fully divine. The New Testament does not present Jesus as merely a remarkable teacher or prophet, but as God Himself, existing with the Father before the foundation of the world—a truth at the center of historic Christian faith.

In His service,
Dr. Maxwell Shimba
Shimba Theological Institute

JESUS AS THE SON OF GOD: WHAT DOES IT MEAN?

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

One of the most frequently asked questions by Islamic scholars and adherents is:

How can Jesus be the Son of God?
How can God have a Son without a wife?

These questions arise from misunderstandings about the Christian doctrine of the Sonship of Jesus. In this exposition, we shall clarify the true theological meaning of "Son of God" as applied to Jesus Christ, referencing the Christian Scriptures and contrasting the misunderstandings often presented in Islamic polemics.

1. How is Jesus the Son of God?

To begin, it must be categorically stated that Jesus Christ is not the "Son of God" in the ordinary, biological sense, as would be understood in human parenthood. This does not mean that God married and had a male child. Christians categorically reject any suggestion that God had sexual relations with Mary, resulting in the birth of Jesus—a notion sometimes implied in Islamic critiques. Rather, the title "Son of God" expresses a unique, spiritual, and eternal relationship between Jesus and God the Father, rooted in divine revelation and not in physical generation.

John 1:1, 14 states:

"In the beginning was the Word, and the Word was with God, and the Word was God... The Word became flesh and made his dwelling among us."
Here, "the Word" (Logos) refers to Jesus, who existed eternally with God and became incarnate.

2. How Can God Have a Son Without a Wife?

This question misunderstands the Christian teaching. The New Testament affirms that Jesus is the Son of God not by physical procreation, but by divine action through the Holy Spirit. The angelic announcement to Mary in Luke 1:35 is explicit:

"The angel answered, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the holy one to be born will be called the Son of God.'" (NIV)

Mary did not conceive Jesus through any natural human process but by the supernatural intervention of the Holy Spirit, who is fully God. Thus, Jesus is called "holy" and "the Son of God" by the angel, a unique title denoting both his divine origin and his unique relationship to God the Father.

3. Jesus Affirms His Identity as the Son of God

During his trial before the Jewish religious leaders, the high priest directly challenged Jesus:

"The high priest said to him, 'I charge you under oath by the living God: Tell us if you are the Christ, the Son of God.' 'Yes, it is as you say,' Jesus replied. 'But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.'"
(Matthew 26:63-64, NIV)

Jesus did not deny being the Son of God. On the contrary, he affirmed it, even invoking Daniel 7:13-14 regarding the Son of Man's divine authority—provoking a charge of blasphemy from the Jewish leaders.

4. The Jewish Understanding of "Son of God"

Later, before the Roman governor Pilate, the Jewish leaders insisted:

"The Jews insisted, 'We have a law, and according to that law he must die, because he claimed to be the Son of God.'"
(John 19:7, NIV)

For the Jews, Jesus’ claim to be the "Son of God" was not understood as a metaphor or a mere honorific title. It signified equality with God—an assertion of divinity. This is further emphasized in John 5:18:

"For this reason the Jews tried all the harder to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God."

Thus, to claim to be the Son of God, in this context, meant to claim a unique, divine status—hence the charge of blasphemy and the demand for Jesus’ execution.

5. The Theological Meaning of "Son of God"

The New Testament further clarifies the meaning of "Son of God." Hebrews 1:3 describes Jesus as:

"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."

This passage highlights both the divinity and the preexistence of Jesus as the Son of God, affirming his unique relationship and essential unity with the Father.

To understand the term "Son of God" in the biblical sense is to recognize that Jesus is the perfect, visible manifestation of the invisible God (Colossians 1:15; John 14:9). The title does not imply literal offspring, but rather a relationship of shared essence, authority, and mission.

6. Analogy: "Son of Perdition" and Biblical Idioms

A further clarification can be found in biblical idioms. In John 17:12, Judas Iscariot is referred to as "the son of perdition" (or "son of destruction"). This does not mean Judas was literally born from "destruction" as a parent, but rather that his life and actions embodied destruction. Similarly, to be "the Son of God" is to embody the character and essence of God.

7. Jesus as God Revealed in Flesh

Ultimately, the doctrine of the Sonship of Jesus is inseparable from the doctrine of the Incarnation: God revealed in human flesh. John 1:1, 14 again affirms: "The Word was God... and the Word became flesh." This mystery is foundational to Christian faith.

Conclusion

The question "How can Jesus be the Son of God?" is resolved by understanding that the Christian claim is not of biological paternity, but of an eternal, spiritual relationship—God manifesting Himself in the person of Jesus Christ, uniquely begotten, not made, of one essence with the Father (Nicene Creed). This truth is attested by Scripture, proclaimed by Jesus Himself, and understood by his followers as the foundation of Christian faith.

References

The Holy Bible, New International Version (NIV)
John 1:1, 14; John 5:18; John 17:12; John 19:7
Luke 1:35
Matthew 26:63-66
Daniel 7:13-14
Hebrews 1:3
Colossians 1:15
The Nicene Creed

Bibliography

Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.
Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.
Wright, N. T. The Resurrection of the Son of God. Minneapolis: Fortress Press, 2003.
McGrath, Alister. Christian Theology: An Introduction. 6th Edition. Wiley-Blackwell, 2016.
O’Collins, Gerald. Christology: A Biblical, Historical, and Systematic Study of Jesus. Oxford: Oxford University Press, 2009.

Dr. Maxwell Shimba
Shimba Theological Institute

This exposition provides a comprehensive, biblical, and theological answer to the oft-repeated questions regarding the meaning of Jesus as the Son of God. It demonstrates that Christian doctrine, far from being based on biological assumptions, is rooted in deep spiritual and scriptural realities.