Monday, July 7, 2025

WHERE DID JESUS PROSTRATE?

 Thursday, May 25, 2017

By Dr. Maxwell Shimba, Shimba Theological Institute

Muslims have continually misled people with the claim that Jesus was a Muslim simply because He prostrated Himself in prayer. This has become one of their main arguments on social media and in public debates, and unfortunately, through this deception, they have managed to convince many to leave Christianity and convert to Islam — all because they were told that “Jesus prostrated,” so therefore, Jesus was a Muslim!
😨😨😨

This is truly sad, as the Scripture says:
➡ “My people are destroyed for lack of knowledge.” ⬅
— Hosea 4:6

This deception thrives primarily because many Christians are negligent and unwilling to study the Bible for themselves. Some don't even own a Bible! So when a deceptive Muslim presents their arguments, such Christians are easily swayed — they don’t stand a chance because they are unprepared. How can you refute someone when you don’t even know your own Scriptures? 😎😎

Let’s address the topic: ⤵⤵

Muslims claim that Jesus was a Muslim simply because He prostrated.
(According to their logic, anyone who performs an act similar to theirs — such as prostrating, wearing a robe, or having a beard — is automatically a Muslim, even if that person never heard of Allah or entered a mosque! 😂😂)

For instance, since Jesus wore a robe and had a beard, Muslims say, “He was a Muslim!”
So to them, Islam is just about outward appearances — robes, beards, and prostration. Anyone doing such is declared a Muslim!

They often begin their deception by asking:
“Do you know Jesus prostrated? And who else prostrates today?”
If you answer, “Muslims,” they triumphantly reply,
“See! Jesus was a Muslim because Muslims prostrate and Christians don’t!”
😵😵😵

Then they might ask: “You Christians kneel — where did you get that from, since Jesus prostrated?”
This is a weak and laughable argument.
😂😂😂😂😂😂

Here’s what they usually cite:
Matthew 26:39
➡ “And He went a little farther, and fell on His face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” ⬅

☝☝☝☝
This is the verse they use to deceive people, saying “Jesus was a Muslim” because He prostrated. 😂😂

But pay close attention:
The verse does not say “Jesus prostrated.”
It says “He fell on His face.”

There is a difference between prostrating and falling on your face (also translated as lying prostrate or flat on the ground).

In Islamic prostration:

  • Knees touch the ground

  • Palms touch the ground

  • Toes point forward

  • Forehead and nose touch the ground

  • But the chest, stomach, and thighs don’t touch the ground

  • The buttocks remain raised — this is the Islamic posture of sujood (prostration).

But falling on your face means lying completely flat on the ground — from the face to the chest, stomach, thighs, and legs — the whole body touches the ground! The buttocks do not remain elevated as in Islamic prostration.

(See the picture below of a bishop lying flat in prayer — that’s falling on the face, as Jesus did.)

So where in the Bible does it say “Jesus prostrated”?
Nowhere! Muslims use Matthew 26:39, but it doesn’t say sujood — it says He fell on His face.
Do Muslims fall flat like that when they pray? No.

Therefore, Jesus was not a Muslim.
Even if He had prostrated in the Islamic fashion, that wouldn’t make Him a Muslim.
If I prostrate today, does that make me a Muslim?

Many beings prostrate — does that make them Muslim too? Dogs, pigs, jinn, and other creatures all prostrate — so, are they Muslims too?

Quran 16:49 says:
➡ “And to Allah prostrates whatever is in the heavens and whatever is on the earth of moving creatures and the angels...” ⬅

Also, Quran 13:15 says:
➡ “And unto Allah prostrates whoever is in the heavens and the earth, willingly or unwillingly, and their shadows as well in the mornings and the evenings.” ⬅

So, by that logic, even dogs, pigs, turtles, lizards, insects — all are Muslims? 😂😂😀😀
Muslims, are we together?

You claim Jesus fell on His face, so He was a Muslim.
But even unclean spirits (demons) fell on their faces before Jesus:
Mark 3:11
➡ “Whenever the unclean spirits saw Him, they fell down before Him and cried out, ‘You are the Son of God!’” ⬅
So… are those demons Muslims too?

Or what about this man possessed by demons?
Mark 5:2-3,6
➡ 2 When Jesus got out of the boat, a man with an impure spirit came from the tombs to meet him.
3 This man lived in the tombs...
6 When he saw Jesus from a distance, he ran and fell on his knees in front of him. ⬅
If Islam is defined by prostrating, then all these creatures and beings are Muslims! 😀😀😀

This is why I say: Jesus is NOT a Muslim.
He did NOT prostrate as Muslims do.
Even if He had, it wouldn’t make Him a Muslim — people are not made Muslims by mere acts of posture!

As for that question Muslims ask:
“Where did Christians get kneeling from, when Jesus prostrated?”

Answer:
First of all — Jesus didn’t prostrate!
Second, nowhere in Scripture does God demand worship in only one specific posture.

Whether you kneel, stand, fall flat, or even prostrate like Muslims — God looks at the heart, not merely the posture.
Christians do all these postures — but Muslims stubbornly hold onto one. For them, kneeling is almost considered a sin!

Yet even kings, prophets, and apostles knelt in prayer:

✔ King Solomon knelt in prayer:
1 Kings 8:54
➡ “When Solomon finished all these prayers and supplications to the Lord, he rose from before the altar of the Lord, where he had been kneeling with his hands spread out toward heaven.” ⬅

✔ King David also knelt:
Psalm 95:6
➡ “Come, let us bow down in worship, let us kneel before the Lord our Maker.” ⬅
You’re free to choose — bow or kneel!

✔ Daniel knelt:
Daniel 6:10
➡ “Now when Daniel learned that the decree had been published, he went home... he got down on his knees three times a day and prayed, giving thanks to his God...” ⬅

✔ Stephen knelt before dying:
Acts 7:59-60
➡ “While they were stoning him, Stephen prayed, ‘Lord Jesus, receive my spirit.’ Then he fell on his knees and cried out, ‘Lord, do not hold this sin against them.’ When he had said this, he fell asleep.” ⬅

✔ And yes, even Jesus knelt to pray:
Luke 22:41
➡ “He withdrew about a stone’s throw beyond them, knelt down and prayed.” ⬅
👏👏
(Muslims somehow never quote this verse — where Jesus kneels in prayer!)
So we Christians follow Jesus, the prophets, and the apostles by kneeling in prayer.

God is not concerned with form, but with reverence, respect, and fear of Him.
Don’t sit casually as if you’re in a bar — God is not your buddy.

Don’t let Muslims deceive you.
Jesus is not a Muslim — and never will be!

Any questions? You're welcome!
God bless you all!
— Dr. Maxwell Shimba, a servant of Christ Jesus. ✋✋



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THE MEANING OF THE NEW COVENANT

By Max Shimba, Servant of Jesus Christ

Max Shimba Ministries Org ©2016. All Rights Reserved.

Abstract

This paper explores the theological significance and divine necessity of the New Covenant as revealed in the Bible. It addresses critical questions regarding the relationship between the Old and New Covenants, their continuity, and fulfillment in the person and work of Jesus Christ. Through detailed scriptural references, it affirms that the New Covenant offers the ultimate and eternal relationship between humanity and God, inaugurated through the redemptive sacrifice of Christ.

Introduction: Is There a Difference Between the Old and New Covenants?

One of the fundamental questions in biblical theology is: Is there a difference between the Old Covenant and the New Covenant? And why did God establish a New Covenant?

In this study, we will examine these crucial questions and provide a detailed explanation of the relationship between the two covenants as presented in Scripture. We will also seek to answer: What does the Holy Bible mean when it speaks of a New Covenant between God and humanity?

The New Covenant as the Pathway to Eternal Life

The New Covenant is God’s ultimate answer for humanity and the only doorway to eternal life after death. As written in Jeremiah 31:33,

“But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.”

The New Covenant was established through Jesus Christ. Luke 22:20 says:

“Likewise also the cup after supper, saying, This cup is the new covenant in my blood, which is shed for you.”

This covenant is based on better promises, mediated by a superior High Priest, and anchored in a heavenly sanctuary. Hebrews 8:6 explains:

“But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises.”

Through Jesus Christ, we approach God directly without a human mediator. Hebrews 7:22 declares:

“Because of this oath, Jesus has become the guarantor of a better covenant.”

The Old Covenant as the Foundation of the New Covenant

Although the Bible is one unified book, there are distinct differences between the Old and New Covenants. However, they complement one another. The Old Covenant provides the foundation, and the New Covenant builds upon that foundation with fuller revelation from God.

The Old Covenant established divine laws and sacrificial systems, which prefigured the truths later fulfilled in the New Covenant. It contains many prophecies that find their fulfillment in the New Covenant.

Whereas the Old Covenant focused on the nation of Israel, the New Covenant centers on the person of Jesus Christ. The former emphasized God’s wrath against sin (within the context of His grace), while the latter emphasizes God’s grace towards sinners (within the context of His justice).

The Old Covenant Foretells the Coming of Jesus, Immanuel

The Old Covenant anticipated the coming of the Messiah. Isaiah 53 vividly prophesies the suffering of the Servant of the Lord. In John 4:25–26, Jesus confirms He is that long-awaited Messiah.

The Old Covenant gave the Law; the New Covenant reveals how Jesus Christ fulfilled the Law (Matthew 5:17; Hebrews 10:9).

While divine judgment in the Old Covenant was focused on Israel, the New Covenant speaks of judgment concerning the Church (Matthew 16:18).

Physical blessings promised in the Old Covenant (Deuteronomy 29:9) give way to spiritual blessings under the New Covenant (Ephesians 1:3).

Clarification of Messianic Prophecies in the New Covenant

The Old Covenant presented Messianic prophecies in a compressed form. For example, Isaiah 53 speaks of the Messiah’s suffering, while Isaiah 26 speaks of the establishment of His kingdom, without indicating a time gap between the two.

The New Covenant clarifies this, revealing that the Messiah would come twice:

  1. The First Coming – to suffer, die, and resurrect.

  2. The Second Coming – to reign as King of kings (Revelation 19:16).

The Forgiveness of Sins in the New Covenant

One of the central features of the New Covenant is the forgiveness of sins. Hebrews 9:14–15 teaches:

“How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions committed under the first covenant, those who have been called may receive the promise of the eternal inheritance.”

Jesus, as High Priest, offered a once-for-all sacrifice, replacing the continuous sacrifices of the Old Covenant. The Passover lamb of the Old Covenant (Ezra 6:20) is fulfilled in the Lamb of God, Jesus Christ (John 1:29).

The Purpose of the Law and Human Need for Salvation

The Law, given under the Old Covenant, was never intended to save but to expose humanity’s need for salvation. As Romans 3:19 says:

“Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God.”

The Old Covenant saw Adam’s fall and man’s exile from Eden, while the New Covenant presents Jesus as the Second Adam, who restores access to paradise.

The Old Covenant shows separation due to sin (Genesis 3), and the New Covenant reveals the means of reconciliation through Jesus Christ (Romans 3–6).

The Old Covenant predicted the life of the Messiah. The Gospels record His life, and the Epistles interpret His work and call us to respond in faith and obedience.

Summary and Theological Significance

The Old Covenant establishes the groundwork for the coming Messiah who would offer His life for the sins of the world (1 John 2:2). The New Covenant records the ministry of Jesus Christ and reflects on what He has accomplished, calling us to respond in faith.

Both Covenants affirm a holy, just, and merciful God who condemns sin but offers salvation to sinners through a substitutionary sacrifice. In both, God reveals Himself and invites humanity to come to Him by faith (Genesis 15:6; Ephesians 2:8).

God’s command in the New Covenant is clear in Hebrews 8:10:

“For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds and write them on their hearts. And I will be their God, and they shall be my people.”

Conclusion: Eternal Life is Only in Jesus Christ

There is no eternal life apart from Jesus Christ. As Acts 4:12 states:

“Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”

Jesus affirms in John 14:6–7:

“I am the way and the truth and the life. No one comes to the Father except through Me. If you really know Me, you will know My Father as well. From now on, you do know Him and have seen Him.”

This is the New and Everlasting Covenant in the blood of Jesus, through which we receive eternal life.

May the Lord bless you richly.
Max Shimba, Servant of Jesus Christ
For Max Shimba Ministries Org
April 16, 2016

Everyone is permitted to copy and distribute verbatim copies of this document, but altering it is not allowed.


 

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JESUS CHRIST: THE JUDGE OF ALL – INCLUDING MUSLIMS, MUHAMMAD, JINNS, AND ALLAH

By Dr. Maxwell Shimba, Servant of Jesus Christ

Date: Monday, September 26, 2016

Abstract:

This article presents a biblical argument affirming that Jesus Christ is the ultimate and final Judge of all humanity. According to Scripture, Jesus will judge not only Christians but also Muslims, their prophet Muhammad, the jinn (supernatural beings in Islamic theology), and even Allah – who, from a Christian theological perspective, is not the true God. The message is a clarion call to all people, especially Muslims, to acknowledge Jesus Christ as Lord and Judge and to submit to His authority before the day of judgment.

Introduction:

One of the most critical questions of eschatology is: Who will judge the world? The Bible provides a clear and unambiguous answer: Jesus Christ is the appointed Judge of all humanity. This includes every man, woman, and spiritual being — Muslims, Muhammad, all jinns, and any being presumed divine by human traditions, including Allah as portrayed in Islamic theology.

Biblical Evidence:

  1. Psalm 58:11
    “Then people will say, ‘Surely the righteous still are rewarded; surely there is a God who judges the earth.’”
    This passage affirms that God actively judges the earth, pointing toward divine justice through a personal Judge.

  2. Revelation 18:8
    “Therefore in one day her plagues will overtake her: death, mourning and famine. She will be consumed by fire, for mighty is the Lord God who judges her.”
    This verse confirms that judgment will come suddenly by the hand of the Lord who has been given authority to judge.

  3. John 5:22
    “Moreover, the Father judges no one, but has entrusted all judgment to the Son.”
    Jesus Himself affirms that God the Father has delegated all judgment to Him, the Son — removing all ambiguity about who the final Judge will be.

  4. Matthew 25:31–32
    “When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne. All the nations will be gathered before Him, and He will separate the people one from another as a shepherd separates the sheep from the goats.”
    This passage reveals that Jesus, referred to as the “Son of Man,” will preside as Judge over all nations and people.

  5. Acts 10:42
    “He commanded us to preach to the people and to testify that He is the one whom God appointed as judge of the living and the dead.”
    The Apostle Peter testifies to Jesus’ divine appointment as Judge over both the living and the dead.

  6. Romans 2:16
    “This will take place on the day when God judges people’s secrets through Jesus Christ, as my gospel declares.”
    The apostle Paul teaches that all human secrets will be judged through Jesus Christ, not any other deity or prophet.

  7. 2 Timothy 4:1
    “In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of His appearing and His kingdom, I give you this charge.”
    Paul again affirms Jesus Christ’s role in judging all humanity.

Conclusion:

According to the consistent witness of Scripture, Jesus Christ alone is the appointed Judge of all creation — not Muhammad, not any prophet, not the jinn, and certainly not Allah as defined in Islamic doctrine. The Judge is Jesus, the Son of God, to whom all power and authority in heaven and on earth have been given.

Therefore, the question to every reader, especially to Muslims, is: Why not accept Jesus now, before the Day of Judgment arrives?
The one who will judge your soul is not Muhammad nor Allah — it is Jesus Christ.

Come to Jesus Today
He is not just a prophet — He is your Savior, Lord, and Judge.

Sincerely,
Dr. Maxwell Shimba
Servant of Jesus Christ
Shimba Theological Institute


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“Jesus the Son, Not a Slave: A Theological Refutation of Islamic Claims”

 Title: IF JESUS’ SUBMISSION TO HIS FATHER MAKES HIM A MUSLIM, THEN WHO IS ALLAH’S SON?

Author: Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

Islamic apologists frequently argue that Jesus was a Muslim because He submitted to the will of God. They anchor this on the Arabic definition of "Islam" (submission) and "Muslim" (one who submits to God). However, this argument is not only linguistically shallow, but theologically incoherent when analyzed through the lenses of both Christian doctrine and Islamic theology. If submission alone defines a person as Muslim, then Abraham, Moses, David, and even Satan—who at times obeyed God's command—could qualify. Yet, the core of Islamic theology rejects the very foundation upon which Jesus operated: the intimate relationship with God as His Father.

Hence, we pose a question that penetrates the heart of Islamic theology and exposes its inherent contradictions: “Is Allah a Father in any sense?”

I. Submission in Context: Jesus and the Father

Christianity does not define Jesus merely by His submission to God, but by His unique Sonship and divine identity. Jesus' submission (e.g., Luke 22:42 – "Not my will, but yours be done") is a relational act within the Trinity—between the Son and the Father—not a servile obedience between a slave and master.

“I and the Father are one.” (John 10:30)

This declaration, to Christians, affirms not just submission but unity in essence, co-equality, and mutual love. Islam, on the other hand, categorically denies this relationship. According to the Quran:

“Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begets not, nor is He begotten.” (Surah Al-Ikhlas 112:1–3)

This verse refutes any notion of divine Fatherhood or Sonship, making the Islamic God (Allah) completely non-relational.

So the question arises: If Jesus' submission makes Him a Muslim, then to whom did He submit? Clearly, not to the Allah of the Quran, who denies having any son. Jesus called God “Abba” (Father) (Mark 14:36), a term utterly alien and even blasphemous in Islamic theology.

II. Is Allah a Father in Any Sense?

In Christianity, God is revealed as a Father:

  • To Jesus uniquely (Matthew 3:17),

  • To believers spiritually (John 1:12),

  • And as Creator of all (Malachi 2:10).

Islam, however, denounces all three:

  1. Not the Father of Jesus – Surah 4:171: “Do not say ‘Three.’ Cease! It is better for you. Allah is only one God. Far be it from His glory to have a son.”

  2. Not a spiritual father – Allah has slaves (abd), not sons (ibn).

  3. Not a relational father even in metaphor – Surah 5:18 rebukes Jews and Christians: “The Jews and the Christians say, ‘We are the sons of Allah and His beloved.’ Say: Why then does He punish you for your sins?”

In effect, Allah is not a father in any relational, redemptive, or theological sense. This makes submission to Allah fundamentally different from submission to the Father of Jesus Christ. Jesus’ submission was an act of divine love, not merely obligation.

III. Jesus the Son vs. Muhammad the Servant

Christians believe that Jesus is:

  • The eternal Word made flesh (John 1:14),

  • The only begotten Son (John 3:16),

  • The radiance of God’s glory (Hebrews 1:3).

Muslims claim Muhammad is the servant and messenger of Allah (*‘abd’ and *‘rasul’), but reject any divine Sonship. Thus, Jesus stands in relational intimacy with the Father, while Muhammad stands as a distant slave to a master.

To equate Jesus' submission to Muslim submission is a category mistake. It ignores Christ's divine origin, eternal Sonship, and pre-incarnate glory:

“Before Abraham was, I am.” (John 8:58)

If Jesus' obedience to the Father makes Him a Muslim, then Abraham’s obedience to sacrifice his son should make him Christian—since the Bible says it was Isaac, not Ishmael (Genesis 22:2). Why the double standard?

IV. The Fatal Flaw in Muslim Apologetics

Muslim apologists rely on semantics—“Islam” meaning submission—to retroactively claim biblical figures. But that’s historical revisionism. Submission to God in general doesn’t define a person as Muslim in the Quranic sense unless it’s to Allah as defined by Muhammad. Yet none of the prophets ever mentioned in the Bible knew Allah, or affirmed the Shahada (declaration that Muhammad is Allah’s prophet).

Therefore, to say Jesus is a Muslim is to say:

  • Jesus believed Muhammad was a prophet (He didn’t).

  • Jesus denied being the Son of God (He didn’t).

  • Jesus never called God “Father” (He did constantly).

These are lies the Quran tells against the historical Jesus.

V. Crushing the Myth: Jesus Cannot Be a Muslim

  • Linguistic Submission ≠ Islamic Muslim: Submission is universal; Islam is specific to Muhammad’s theology.

  • Allah ≠ the Father: If Jesus’ Father is not Allah, then Jesus wasn’t submitting to Allah.

  • No Sonship in Islam: Without the Son, there is no Father. And without the Father, there is no true understanding of Jesus’ identity.

  • Jesus was crucified (historical fact) – Islam denies this (Surah 4:157), proving it preaches another Jesus (2 Corinthians 11:4).

Conclusion: Submission Alone Doesn’t Define Islam

The attempt to redefine Jesus as a Muslim on the grounds of submission is a theological deception. It erases the intimate divine relationship between the Son and the Father and tries to replace it with a master-slave dynamic foreign to Jesus’ mission and message.

So to every Muslim claiming Jesus was a Muslim because He submitted: Was Allah His Father? If not, then Jesus was not a Muslim—He is the Son of the Living God.

“And we have seen and testify that the Father has sent the Son to be the Savior of the world.” (1 John 4:14)

End of Debate.

Dr. Maxwell Shimba
Restorative Justice Practitioner, Bible Scholar, Founder of USA Theological University
President, Shimba Theological Institute



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IF JESUS IS GOD, WHY DID HE DIE?

 Monday, September 26, 2016

DOES GOD DIE?

These are questions Muslims ask every day, and in this article, I will respond to them.

READ: 1 Peter 3:18–19
"For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the spirit. 19 After being made alive, he went and made proclamation to the imprisoned spirits."

The Word of God says that His body was put to death, but His spirit was made alive. Therefore, we need not be surprised, because we understand that it was only His body that died, but His spirit did not die.

Scripture teaches us that GOD IS SPIRIT; hence, the one who was killed was only the body, but His spirit remained alive.

1 Timothy 6:15–16
"Which God will bring about in his own time—God, the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen."

The divine nature of God did not change when the “WORD” became flesh (John 1:1, 14). Instead, the Word united with humanity (Colossians 2:9). Therefore, the divinity of Jesus Christ was neither corrupted nor changed. Moreover, Jesus was not just a man who had God within him or merely someone doing the work of God—absolutely not. Jesus is God in the flesh and the second person of the Holy Trinity.

The Bible tells us in Hebrews 1:3:
"The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven."

Therefore, the two natures of Jesus Christ cannot be confused or mixed (Eutychianism), nor can they be merged into one single nature (Monophysitism). These two natures are distinct and independent, and yet at the same time, they are united in the person of Jesus. This union is known as the Hypostatic Union.

FURTHER EVIDENCE OF THE TWO NATURES OF JESUS

The doctrine of the Hypostatic Union involves what theologians call the communicatio idiomatum (Latin for "communication of properties"). This doctrine teaches that the divine and human attributes of Jesus are both fully present in the person of Jesus Christ. This means that the human Jesus had the right to say,

  • “He had glory with God the Father before the world began” (John 17:5),

  • He claimed to have come from Heaven (John 3:13),

  • And that He is present everywhere—omnipresent (Matthew 28:20).

All of these claims are divine attributes, and Jesus fully possessed them.

One of the greatest mistakes non-Christians make is failing to understand that Jesus had two natures. For instance, the Jehovah’s Witnesses view Jesus only as a human being, denying His divine attributes. They often focus only on the verses that describe the humanity of Jesus while rejecting those that testify to His deity.

On the other hand, Christian Scientists make the opposite mistake: they emphasize Jesus’ divinity and neglect His humanity.

There are many other verses that testify to the deity of Jesus, including:

  • John 10:30–33

  • John 20:28

  • Colossians 2:9

  • Philippians 2:5–8

  • Hebrews 1:6–8

  • 2 Peter 1:1

To understand Jesus properly, every teaching about Him must address both His divine and human natures. These two natures are essential to who He is.

That’s why in Luke 2:52, it says:
"And Jesus grew in wisdom and stature, and in favor with God and man."

Yet, at the same time, He was omniscient (all-knowing), as seen in John 21:17.
Jesus is the Word of God who became flesh/human (John 1:1, 14).

God bless you all.
It is I,
Dr. Maxwell Shimba,
Servant of Jesus Christ
For Max Shimba Ministries Org
MAX SHIMBA MINISTRIES ORG ©2016. ALL RIGHTS RESERVED
Everyone is permitted to copy and distribute verbatim copies of this license document, but changing it is not allowed.



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IF JESUS IS GOD, WHY DID HE SLEEP? DOES GOD SLEEP?

Thursday, April 20, 2017This fundamental question will bring us to the end of our analysis on the topic of knowledge concerning the Trinity and the Divinity of the Lord Jesus. The main argument stems from the incident where Jesus was traveling with His disciples, and He was asleep in the stern. When His disciples became terrified by a great storm, they woke Him up for help, as we read:

Mark 4:37-38
“A great windstorm arose, and the waves beat into the boat, so that it was already filling. But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, 'Teacher, do You not care that we are perishing?'”

This act of Jesus sleeping, as described here, is what generates the question, with those who ask it strengthening their case by also quoting the following Psalm:

Psalm 121:4-5
“Indeed, He who keeps Israel shall neither slumber nor sleep. The LORD is your keeper…”

This passage from Psalms states that the God who guards Israel neither slumbers nor sleeps, so those who argue this case claim that if Jesus is God, then His sleeping is a denial of His divinity.

The Main Answer to this Question
Basically, this is one of the easiest questions regarding the Trinity and the Divinity of the Lord Jesus. However, what seems to be a small oversight by those asking this question is their failure to conduct a comparative reading of the Scriptures and consult more passages to understand the context of Jesus sleeping and the Psalms’ declaration that God does not sleep.

To answer this question, let me just say that David's Psalm is entirely correct—God, in essence, does not sleep. However, the same book of Psalms also describes what God can do using the same concept of sleeping. Let us read another passage from Psalms to begin this important step in resolving this contentious question:

Let us read together from Psalms:

Psalm 78:65
“Then the Lord awoke as from sleep, as a mighty man who shouts because of wine.”

In this passage, again, the prophet David describes God as one who could be ‘like one sleeping’. Remember, the first verse says God does not sleep, implying literal sleep, but here, David uses the phrase ‘as from sleep’, a term that shows the sleeper was not in a state of total unconsciousness or inability.

Therefore, after this explanation, we can summarize this argument by saying: the type of sleep Jesus had seems similar to this ‘as from sleep’. In reality, you will see that Jesus was simply testing the faith of His disciples in that situation, just as the Scriptures in Isaiah describe the pattern of God's actions, where sometimes, intentionally, God may leave His people for a time to test them:

Isaiah 54:7
“For a brief moment I abandoned you, but with deep compassion I will bring you back.”

So, God can for a while turn His face from His people to see where their faith will turn, and in reality, that is what the Lord Jesus did in this event with His disciples, because after seeing that their faith was directed towards Him, the Scriptures say:

Mark 4:39-41
“Then He arose and rebuked the wind, and said to the sea, ‘Peace, be still!’ And the wind ceased and there was a great calm. But He said to them, ‘Why are you so fearful? How is it that you have no faith?’ And they feared exceedingly, and said to one another, ‘Who can this be, that even the wind and the sea obey Him!’”

Thus, Jesus concluded the incident by rebuking the wind and the sea after confirming that His disciples’ faith was placed in Him during the storm. But the important point that arises here is that this act of calming the sea is itself enough evidence of His divine authority, and perhaps those who ask this question would, if they examined the entire episode, realize that the event itself further proves Jesus’ Divinity rather than denying it.

Refer to the statement of His disciples after the event:

Mark 4:41
“And they feared exceedingly, and said to one another, ‘Who can this be, that even the wind and the sea obey Him!’”

Thus, even the disciples of Jesus themselves were astonished by this event and questioned His power and ability, wondering, “Who is this, that even the wind and the sea obey Him?” This question is clearly answered by David in Psalms:

Psalm 89:8-9
“O Lord God of hosts, who is mighty like You, O Lord? Your faithfulness also surrounds You. You rule the raging of the sea; when its waves rise, You still them.”

The prophet David clearly states that it is God alone who can rule over the pride of the sea, and when the waves arise, only God can still them. Therefore, this event of Jesus calming the sea clearly shows that Jesus is God.

Conclusion: Clear Statements About the Divinity of Jesus

First, let me thank you, my reader, for carefully following this analysis of this topic, and I urge you that, as you have had the opportunity to learn this truth, accept and receive Jesus to be Lord and Savior of your life, for the power, authority, and dominion over heaven and earth belong to Him alone.

After that call, let me conclude this topic by providing you with a few Bible quotes that summarize this analysis by clearly showing the exalted authority of the Lord Jesus:

Titus 2:13
“Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ…”

The apostle Paul in this verse makes it absolutely clear about the Divinity of Jesus, as do Thomas and the Lord Jesus Himself in the following passage:

John 20:28-29
“And Thomas answered and said to Him, ‘My Lord and my God!’ Jesus said to him, ‘Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.’”

May God bless you as you reflect on this truth and take action.

Shalom,

Dr. Maxwell Shimba
Shimba Theological Institute



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Is Jesus God? A Comparative Theological Study of the Bible and the Quran

By Dr. Maxwell Shimba | Shimba Theological Institute

Abstract

This article offers a critical and comparative theological examination of the divinity of Jesus Christ in both Christianity and Islam. While the Bible explicitly affirms Jesus as divine, eternal, and sovereign, the Quran presents a differing view, denying the deity of Christ and affirming strict monotheism through the person of Allah. This study seeks to explore, from a scholarly perspective, what each of these two Abrahamic faiths teaches concerning the identity of Jesus and the nature of God, using authoritative texts—the Bible and the Quran—as the primary sources of analysis.

Introduction

The question "Is Jesus God?" remains one of the most defining and debated theological inquiries in human history. The answer to this question divides the world's two largest religions—Christianity and Islam. Christianity holds that Jesus is the divine Son of God, the second Person of the Trinity, eternally existing with God the Father and the Holy Spirit. Islam, on the other hand, maintains that Jesus (Isa) is a revered prophet, but categorically denies His divinity, asserting that Allah alone is God.

This article explores how each faith constructs its understanding of divinity and attributes such as eternity, omnipotence, and finality, focusing especially on the titles given to God and Jesus in their respective scriptures.

The Eternity of God and Christ: A Comparative View

In the Quran, Allah is referred to by 99 beautiful names (Asma al-Husna) that describe His nature and attributes. Two of these names are especially relevant to our discussion:

  • Al-Awwal (ٱلْأَوَّلُ) – The First, found in Surah Al-Hadid (57:3):

    "He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing."
    This name underscores the eternal pre-existence of Allah, an attribute central to Islamic theology.

  • Al-Akhir (ٱلْآخِرُ) – The Last, also in Quran 57:3, indicating God’s unending nature and absolute finality.

In Christian theology, similar attributes are used to describe Jesus Christ. In fact, Revelation 1:8 records Jesus saying:

“I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.” (Revelation 1:8, NIV)

Alpha and Omega are the first and last letters of the Greek alphabet, symbolizing the fullness of time and being. These titles echo the same eternal qualities attributed to God in the Old Testament (cf. Isaiah 44:6), but they are here used directly by Jesus, claiming the very nature and identity of God.

Moreover, Revelation 22:13 further affirms this:

“I am the Alpha and the Omega, the First and the Last, the Beginning and the End.”

In this, Jesus not only parallels but directly claims the divine titles of Yahweh, indicating that He shares in the eternal nature of God.

The Biblical Evidence for the Deity of Christ

The New Testament is rich with Christological affirmations of Jesus’ divinity. For example:

  • John 1:1-3:

    “In the beginning was the Word, and the Word was with God, and the Word was God... Through Him all things were made.”

  • Colossians 1:16-17:

    “For in Him all things were created: things in heaven and on earth... all things have been created through Him and for Him.”

  • Hebrews 1:3:

    “The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.”

These passages affirm not only Jesus' eternal preexistence but also His role in creation, a function attributed only to God in Jewish monotheism.

The Quranic Rejection of Christ’s Divinity

While the Quran honors Jesus (Isa) as a prophet and the Messiah, it strictly denies that He is divine or that He is the Son of God.

  • Surah Al-Ikhlas (112:1-4):

    "Say: He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent."

  • Surah An-Nisa (4:171):

    “...Say not ‘Three’; desist—it is better for you. Indeed, Allah is but one God. Exalted is He above having a son.”

  • Surah Al-Ma'idah (5:72):

    “They have certainly disbelieved who say, ‘Allah is the Messiah, the son of Mary’...”

From the Quranic perspective, associating Jesus with God (known as shirk) is a grave theological error. Islam's monotheism (tawhid) is uncompromising, and any claim of divine sonship is considered blasphemous.

Theological Implications

The tension between Christian Trinitarianism and Islamic Tawhid is unbridgeable on doctrinal grounds. Christianity's assertion that Jesus is both fully God and fully man—God incarnate—lies at the heart of the Gospel. The Quran's denial of this identity creates an irreconcilable divergence.

Yet, both scriptures ascribe eternal titles—The Beginning and The End—to the divine. The critical distinction is that the Bible attributes these titles directly to Jesus Christ, implying His full participation in the divine nature. In contrast, the Quran reserves these names for Allah alone and considers any sharing of these attributes a violation of monotheism.

Conclusion

This comparative theological study demonstrates that the Bible and the Quran offer fundamentally different views on the identity and nature of Jesus. In Christianity, Jesus is not merely a prophet but God incarnate—eternal, omnipotent, and worthy of worship. In Islam, Jesus is a revered messenger but strictly human, subordinate to Allah, and never divine.

Thus, the question, Is Jesus God? is not merely a matter of interpretation but of doctrinal allegiance. For the Christian, Jesus is "the image of the invisible God" (Colossians 1:15), the eternal Logos who "became flesh" (John 1:14). For the Muslim, such a belief is incompatible with the core tenets of Islamic monotheism.

About the Author
Dr. Maxwell Shimba is a theologian, apologist, and founder of the Shimba Theological Institute. He specializes in comparative religion, Christian apologetics, and biblical studies. He is a leading voice in promoting theological clarity and defending the divinity of Christ through Scripture and reasoned scholarship.



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Allah and Muhammad Do Not Favor African Muslim Women

By Dr. Maxwell Shimba | Shimba Ministries International

Originally Published: Sunday, May 22, 2016

Abstract

This essay presents a theological critique of gender inequality in the Islamic vision of paradise as depicted in the Qur'an. The author contrasts the Christian vision of salvation through Jesus Christ—characterized by equality, dignity, and spiritual unity across genders—with the Qur'anic depiction of paradise, which appears to favor men and marginalize women, especially those of African descent. The central argument is posed in the form of three theological questions directed at African Muslim women, aiming to stimulate scripturally grounded dialogue and invite reconsideration of the claims made in Islamic eschatology regarding gender.

Introduction: The Promise of Christ vs. the Rewards of Islam

Before presenting my theological inquiry, I wish to share the promises of Jesus Christ—who lived over 570 years before the Prophet Muhammad—as they relate to gender equality and the afterlife. Jesus Christ spoke of a kingdom not built upon earthly desires or human hierarchies, but one where men and women are equal inheritors of divine glory:

Luke 20:34-36
Jesus replied, “The people of this age marry and are given in marriage. But those who are considered worthy of taking part in the age to come and in the resurrection from the dead will neither marry nor be given in marriage, and they can no longer die; for they are like the angels. They are God’s children, since they are children of the resurrection.”

The teaching of Jesus emphasizes a genderless equality in the Kingdom of God, where marital status is irrelevant and all are like angels. Jesus offers a future where both men and women are considered co-heirs of the divine promise, regardless of race or status.

Galatians 3:27-29
For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.

In this Kingdom—one of righteousness and justice—none are prioritized based on gender. Even the patriarchs of the faith, such as Abraham, Isaac, and Jacob, await the company of both men and women who have trusted in Christ:

Matthew 8:11
“I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven.”

Those who practiced unrighteousness, regardless of status or religious affiliation, will be cast out, for Christ demands holiness:

Luke 13:27-29
“I don’t know you or where you come from. Away from me, all you evildoers!” There will be weeping there, and gnashing of teeth, when you see Abraham, Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out. People will come from east and west and north and south, and will take their places at the feast in the kingdom of God.

The Qur’anic Description of Paradise: A Male-Centric Vision

Let us now consider the Islamic depiction of paradise, as revealed by Muhammad in the Qur’an. Below are selected passages from the Qur’an that outline the rewards promised primarily to male believers.

Surah Ar-Rahman 55:56
“In them (Gardens) will be maidens with restrained glances, whom no man or jinn has ever touched.”

Here, paradise offers virginal women—never touched by man or jinn—as companions to male believers. These women are not earthly women, not those who have lived, suffered, or borne children. This implicitly excludes the average African Muslim woman who may have been married, widowed, or abused.

Surah At-Tur 52:20
“Reclining on thrones lined up, We will marry them to fair women with wide, lovely eyes.”

Surah As-Saffat 37:48–49
“And with them will be companions with beautiful, big, and lustrous eyes, like preserved pearls.”

These descriptions suggest that:

  • Only specific types of women—fair-skinned and with large eyes—will populate paradise.

  • These women have not been touched by men or jinn.

  • These women are created for men; there is no reciprocal promise to believing women.

In these verses, there is no mention of African women—especially not women with African features—or any promise that women themselves will receive partners created for their pleasure.

Three Theological Questions for African Muslim Women

Based on these Qur’anic promises, I pose three scripturally focused questions to my Muslim sisters, especially those of African heritage:

  1. Is there any verse in the Qur’an that specifically promises that you—as African Muslim women—will be married in paradise?

  2. Is there any verse that promises that you will receive male partners who have never touched women or jinn?

  3. Is there any verse that promises that you will be transformed to have large eyes like goblets or resemble preserved eggs, so that you may be equally glorified like the fair maidens promised to men?

If the answer to all these questions is “No,” then I humbly and without hostility invite you to examine the teachings of Jesus Christ, who offers an eternal kingdom without gender bias, without racial discrimination, and without favoritism. In His kingdom, men and women are co-heirs, and all who believe in Him—regardless of background—shall be saved.

Conclusion: The Invitation to Christ's Egalitarian Kingdom

The vision of paradise in the Christian gospel is not rooted in carnal desire, nor does it elevate one gender over another. It is a Kingdom based on faith, love, and holiness—a Kingdom where neither African women nor any other people group is forgotten or marginalized.

“Blessed are the pure in heart, for they shall see God.”
— Matthew 5:8

This message is not shared out of antagonism, but out of sincere love for truth and justice. Therefore, I kindly ask Muslim scholars and believers alike: please respond not with emotion, but with evidence from the Qur’an—if it exists.

Until then, I affirm with peace:
Come to Jesus, who welcomes all.

Dr. Maxwell Shimba
Shimba Ministries International
May 22, 2016
Watakabahu.


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WAS JESUS SENT ONLY TO ISRAEL? (MATTHEW 15:26)

Thursday, April 7, 2016 

Dear reader,

Muslims “preach” that Jesus did not come for the whole world but only for the Jews. They then claim that Muhammad is the true messenger because he came for the whole world. The verse they use to reject Jesus’ universal mission is the one He spoke when conversing with the Canaanite woman (i.e., a non-Jew), who was pleading with Jesus to heal her daughter.

It is written:
He answered, “I was sent only to the lost sheep of the house of Israel.” (Matthew 15:26).

God is a God of order and perfect timing. That is why He did not create everyone at once. He started with one man, and from that man, we all came. Likewise, He began by revealing Himself to only one nation on earth. From there, salvation would spread to all nations. It is an evident truth that, apart from Israel, all other societies in the world were originally idol worshippers (i.e., worshippers of demons). Only Israel began with the true God.

That is why the Lord Jesus, when speaking with the Samaritan woman at the well, told her:
“You worship what you do not know; we worship what we know, for salvation is from the Jews.” (John 4:22).

Salvation is from the Jews because no other nation on earth knew the true God—all had pagan religions—whether Europeans, Africans, Indians, Arabs, etc. That is the truth.

To say that Jesus did not come for all nations is no different than saying, “Since God only created Adam and Eve, He is not the God of my family because He did not create me the same way He created Adam.”

Jesus once spoke to His disciples and said:
“This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.” (Luke 24:46-47).

Do you see that the Gospel was to begin in Jerusalem? And do you also see that He says all nations will be preached to in His name? Are all nations limited to Israel only?

The Canaanite woman came at the wrong time. That was the time for preaching the Gospel to Israel first before it could go to the rest of the world.

Below is further evidence from the words of the Lord Jesus Himself confirming that He was sent to all nations of the world and that He is the Messiah of God—meaning, the one anointed with the Holy Spirit to redeem the whole world:

“But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8).

“Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matthew 28:19).

“For God did not send his Son into the world to condemn the world, but to save the world through him.” (John 3:17).

“If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world.” (John 12:47).

“I lay down my life for the sheep. I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.” (John 10:15-16).

“And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.” (Matthew 24:14).

Let me conclude by revisiting some points I have mentioned. God has always had a pattern of beginning with one person.

He created one human being, and we all came from him.
He revealed Himself to one nation, and we all came to know Him through that.
He started with one Son (Jesus), and we are all born again through faith in Him.

In the same way, He brought salvation first to one nation—Israel—then it spread outward. That’s why He said to the Samaritan woman at the well: “Salvation is from the Jews.” (John 4:22).

This pattern of beginning with one person or place is evidence that those who comfort themselves by saying “all religions are just different paths that all lead to God” are deceiving themselves and wasting both their time and their eternal lives! “Salvation is from the Jews”—meaning FROM JESUS ALONE!

Now, because the time for the spread of that salvation had not yet come (since God operates according to seasons and appointed times), He told that Canaanite woman (a non-Jew) that He was sent only to Israel.

But when the fullness of time had come—after His death and resurrection—we see Him now sending His apostles to the entire world.

And the Bible clearly states:

“Therefore, remember that formerly you who are Gentiles by birth and called ‘uncircumcised’ by those who call themselves ‘the circumcision’ (which is done in the body by human hands)—remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.

For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility,
by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace,
and in one body to reconcile both of them to God through the cross, by which he put to death their hostility.” (Ephesians 2:11–16).

Meditate
Question things
Ask yourself
Take action

God bless you greatly.
It is I,
Dr. Maxwell Shimba, servant of Jesus Christ,
For Max Shimba Ministries Org
MAX SHIMBA MINISTRIES ORG ©2016. ALL RIGHTS RESERVED
Everyone is permitted to copy and distribute verbatim copies of this license document, but changing it is not allowed.
April 6, 2016



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If Jesus Was God, Then Who Was He Praying To?

By Dr. Maxwell Shimba

Shimba Theological Institute | Max Shimba Ministries Org.
April 10, 2016

Abstract

One of the most common objections raised against the divinity of Jesus Christ—especially by Muslim apologists and groups such as Jehovah's Witnesses—is the question: "If Jesus was truly God, then to whom was He praying?" This inquiry, often posed during interfaith discussions, is grounded in a misunderstanding of the dual nature of Christ and the eternal relationship within the Trinity. This scholarly article aims to address this theological question by exploring the scriptural, historical, and doctrinal foundation of Christ’s divine and human nature and His relationship to the Father.

Introduction

In various religious debates, a recurrent question is raised: When Jesus prayed in the Garden of Gethsemane, who was He praying to? The underlying presumption is that if Jesus is God, then it seems paradoxical for Him to pray. More provocatively, critics ask, Since when does God pray or ask for help? These questions merit a robust, biblically grounded response. To understand why Jesus prayed and to whom, one must first comprehend the Christian doctrine of the Trinity and the dual nature of Jesus Christ.

The Eternal Relationship Between the Father and the Son

Before the incarnation—before the Word became flesh—Jesus existed eternally as the Son of God in perfect communion with the Father and the Holy Spirit. The Gospel of John affirms this pre-existence and unity:

"The Son can do nothing of himself, but what he seeth the Father do... For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will." (John 5:19–21)
"...that all men should honour the Son, even as they honour the Father." (John 5:23)

Moreover, Isaiah 9:6 prophetically declares:

“For unto us a child is born, unto us a son is given... and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”

This passage affirms both the humanity ("a child is born") and the divinity ("a son is given") of the Messiah. From eternity past, Jesus existed as the Son in the Godhead—coequal and coeternal with the Father and the Holy Spirit.

The Doctrine of the Trinity

Christian orthodoxy holds that God is one in essence and three in person: God the Father, God the Son, and God the Holy Spirit. These are not three gods (tritheism), but one God in three distinct persons. Jesus Himself declared,

"I and the Father are one." (John 10:30)

This statement does not negate personal distinction within the Godhead but affirms ontological unity. Thus, the Son praying to the Father does not signify inferiority but reflects the eternal relationship of love and purpose within the Trinity.

The Dual Nature of Jesus Christ (Hypostatic Union)

At the incarnation, the eternal Son took upon Himself full humanity while retaining full divinity. This is known as the Hypostatic Union—two natures, divine and human, in one person. As Philippians 2:5–11 explains:

"Christ Jesus... being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation... and was made in the likeness of men..."

Thus, while on earth, Jesus operated fully as man, experiencing human needs, suffering, and dependence, all while remaining truly God. His prayers were a demonstration of His genuine humanity and His relationship with the Father.

Jesus' Prayers as a Human Being

In His earthly life, Jesus prayed frequently—seeking strength, wisdom, and communion with the Father:

  • Mark 1:35 – He rose early to pray in solitude.

  • John 11:41–42 – He prayed before raising Lazarus, to glorify the Father.

  • John 17 – He interceded for His disciples and all future believers in what is often called the High Priestly Prayer.

These were not the prayers of a lesser deity but the heartfelt cries of the perfect man, perfectly submitted to the will of the Father.

As Hebrews 5:8 states:

“Though he were a Son, yet learned he obedience by the things which he suffered.”

Gethsemane and the Cross: Obedience to the Father's Will

The Garden of Gethsemane (Matthew 26:36–46) vividly portrays Jesus’ agony before the crucifixion. He prayed:

“My Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” (v. 39)

This was not a denial of divinity but a deep expression of His human anguish. His obedience in prayer revealed His full submission to the Father’s redemptive plan. It was God the Son, in human form, fully obedient even unto death, carrying out the will of God the Father.

Jesus Is Both the One Who Prays and the One to Whom We Pray

Jesus prayed to the Father while on earth. At the same time, He is worshiped and prayed to, as seen in:

  • Acts 7:59 – “Lord Jesus, receive my spirit,” prayed Stephen.

  • John 20:28 – Thomas called Jesus, “My Lord and my God!”

These texts confirm the early church’s recognition of Jesus’ divinity. He is both the intercessor and the object of faith and worship.

Conclusion: No Contradiction in Christ’s Prayers

There is no theological contradiction in Jesus praying to the Father. His prayers reveal:

  1. The eternal communion within the Trinity.

  2. His full assumption of human nature, including dependence and suffering.

  3. The exemplary model of submission and prayer for all believers.

Jesus Christ—fully God and fully man—demonstrated in His life of prayer the essential posture of obedience to God. His prayers were not evidence against His divinity but rather proof of the incarnate Word living in total alignment with the divine plan.

For Further Study

Contact for Questions or Dialogue

Email: maxshimbaministries@gmail.com
Presented by: Dr. Maxwell Shimba
For: Max Shimba Ministries Org.

© 2015–2016, All Rights Reserved


 


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