Eli, Eli, Lama Sabachthani: A Theological Defense of Jesus’ Fulfillment of Psalm 22, Not Forgetfulness

Shimba Theological Institute Review

Volume 3, Issue 2 (2025)
Author: Dr. Maxwell Shimba
Affiliation: Shimba Theological Institute, Orlando, Florida
Title: “Eli, Eli, Lama Sabachthani”: A Theological Defense of Jesus’ Fulfillment of Psalm 22, Not Forgetfulness

---

Abstract

Muslim apologists have often misinterpreted Jesus’ words on the cross, “Eli, Eli, lama sabachthani?” (Matthew 27:46; Mark 15:34), as evidence of human error, despair, or forgetfulness of His divine mission. This paper argues that Jesus’ utterance was a conscious quotation of Psalm 22, a prophetic psalm fulfilled in His suffering and death. The article explores the linguistic, historical, and theological context of this cry, demonstrating that Jesus’ words reveal prophetic fulfillment and divine intentionality, not divine abandonment. Through a comparative exegesis of Psalm 22 and the Gospel narratives, this study reaffirms the Christological truth that Jesus remained fully aware and obedient to His salvific mission, accomplishing the will of the Father in perfect fulfillment of Scripture.

---

1. Introduction

The phrase “Eli, Eli, lama sabachthani”—translated “My God, my God, why hast thou forsaken me?”—has become one of the most debated sayings of Jesus from the cross. Critics within Islamic apologetics have contended that this statement demonstrates that Jesus forgot His mission or lost faith in God at the moment of crucifixion. However, such an interpretation disregards the literary and theological unity of Scripture.

Within the Jewish hermeneutic tradition, the opening verse of a psalm often serves as a verbal reference to the entire psalm. Therefore, Jesus’ quotation of Psalm 22:1 must be read as a deliberate invocation of that whole text—a psalm that prophesied the suffering, mockery, piercing, and ultimate vindication of the Messiah.

This study argues that Jesus’ quotation was an act of prophetic fulfillment, consciously linking His passion to the messianic prophecy written by David a millennium earlier. Far from being a cry of despair, it was a declaration of divine purpose completed on Calvary.

---

2. The Prophetic Foundation of Psalm 22

Psalm 22 stands among the clearest Old Testament anticipations of the crucifixion. It opens with a lament—“My God, my God, why hast thou forsaken me?”—but progresses toward victory and universal praise. Written around 1000 B.C., it reflects David’s personal suffering while typologically foreshadowing the Messiah’s redemptive agony.

The parallels between Psalm 22 and the crucifixion narratives are too specific to be coincidental.

Psalm 22 Prophecy	Fulfillment in the Gospels
“All they that see me laugh me to scorn… they shake the head” (v.7)	“They that passed by reviled him, wagging their heads” (Matt. 27:39)
“He trusted on the LORD that he would deliver him” (v.8)	“He trusted in God; let him deliver him now” (Matt. 27:43)
“They pierced my hands and my feet” (v.16)	“They crucified him” (John 19:18, 20:25)
“They part my garments among them, and cast lots upon my vesture” (v.18)	“They parted his garments, casting lots” (John 19:24)

Each of these fulfillments demonstrates that Psalm 22 was prophetically messianic, and that Jesus intentionally identified Himself as its subject. His utterance, therefore, was a scriptural citation signaling that the long-foretold suffering servant had come.

---

3. Theological Interpretation of the Cry

3.1 Jesus’ Conscious Fulfillment of Scripture

Throughout His ministry, Jesus consistently affirmed that His life and death were in fulfillment of the Law, the Prophets, and the Psalms. In Luke 24:44, He declared,

“All things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.”

This statement confirms that Jesus viewed His suffering not as failure, but as divine necessity. His quotation of Psalm 22:1 from the cross must therefore be interpreted as intentional fulfillment, not forgetfulness. By speaking those words, Jesus demonstrated a profound awareness of His mission and a deliberate fulfillment of Davidic prophecy.

3.2 The Substitutionary Nature of the Cry

The apparent sense of abandonment expressed in “why hast thou forsaken me?” reflects not divine separation, but the vicarious experience of sin. As Paul writes:

“For he hath made him to be sin for us, who knew no sin.” — 2 Corinthians 5:21

At that moment, Jesus bore the totality of humanity’s guilt, experiencing the weight of divine justice. The Father did not reject the Son in essence, but the Son endured the felt absence of communion as He bore sin’s penalty. This was not confusion, but substitution—an atoning act fulfilling Isaiah 53:5:

“He was wounded for our transgressions… the chastisement of our peace was upon him.”

Thus, the cry represents redemptive identification with humanity’s alienation, not divine ignorance.

3.3 The Jewish Context and the Invocation of the Entire Psalm

In first-century Judaism, quoting the first verse of a psalm was a recognized method of invoking the entire psalm’s message. By uttering Psalm 22:1, Jesus invoked both its lament and its triumphant conclusion. The psalm’s closing verses declare,

“For he hath not despised nor abhorred the affliction of the afflicted… when he cried unto him, he heard” (Psalm 22:24).

This demonstrates that Jesus’ cry was not final despair but anticipation of vindication—fulfilled in the resurrection (cf. Hebrews 5:7–9).

---

4. The Fulfillment Pattern in the Passion Narratives

The New Testament repeatedly emphasizes that every event of the crucifixion fulfilled Old Testament prophecy:

• Isaiah 53:7–12 — The suffering servant prophecy fulfilled in Christ’s death (1 Peter 2:24).

• Psalm 69:21 — “They gave me vinegar to drink,” fulfilled in Matthew 27:34.

• Zechariah 12:10 — “They shall look upon me whom they have pierced,” fulfilled in John 19:37.

• Psalm 31:5 — “Into thy hands I commit my spirit,” quoted directly by Jesus in Luke 23:46.

Therefore, Jesus’ words from the cross were the culmination of redemptive prophecy, not an emotional lapse. His consciousness of Scripture’s fulfillment underscores His divine mission to complete the work of salvation.

---

5. Refuting the Islamic Interpretation

Islamic apologists claim that Jesus’ cry indicates human error or abandonment. This argument fails on three grounds:

1. Christological Context:
   Jesus, possessing both divine and human natures (Philippians 2:6–8), experienced the full measure of human suffering while remaining omniscient and divine. His cry reveals His humanity’s participation in suffering, not loss of divinity.

2. Scriptural Ignorance of Context:
   The interpretation ignores the Jewish exegetical practice of psalm invocation and the messianic framework of Psalm 22. Jesus’ words were scriptural identification, not emotional confusion.

3. Consistency with Prophetic Lament Tradition:
   Even in the Qur’an (e.g., Surah 21:87), prophets such as Jonah express anguish in divine missions. Thus, emotional lament does not indicate forgetfulness but authenticity of suffering in the prophetic experience.

Jesus’ cry, therefore, does not disprove His mission—it affirms it. It demonstrates His obedience “unto death, even the death of the cross” (Philippians 2:8), fulfilling the divine plan of redemption.

---

6. The Triumph of the Cross and the Resurrection Hope

Psalm 22 ends in victory and praise:

“All the ends of the world shall remember and turn unto the LORD” (Psalm 22:27).

This prophecy finds its fulfillment in the resurrection and the universal proclamation of the Gospel (Matthew 28:18–20). The cry of “Eli, Eli, lama sabachthani” thus transitions from suffering to triumph—it is the threshold of victory, soon followed by Jesus’ victorious declaration, “It is finished” (John 19:30).

The forsakenness He endured led directly to humanity’s reconciliation. The darkness of Calvary was the necessary prelude to the dawn of resurrection glory.

---

7. Conclusion

Jesus’ utterance, “Eli, Eli, lama sabachthani,” was not a cry of confusion or divine amnesia but a prophetic citation of Psalm 22. In quoting this psalm, Jesus consciously identified Himself as the suffering Messiah prophesied by David. His words encapsulate both the depth of His atonement and the certainty of His victory.

The Christian understanding of this phrase reveals a profound theological truth: God did not forsake Jesus in essence, but through Jesus’ voluntary identification with sin, redemption was made complete. The cry was not abandonment—it was accomplishment.

Thus, the Cross was not the end of Christ’s mission but its perfect fulfillment. The Son of God remembered, fulfilled, and completed every word written about Him in the Scriptures.

“These things were done, that the scripture should be fulfilled” — John 19:36.

---

References and Bibliography

1. The Holy Bible, King James Version.

2. Augustine, Expositions on the Book of Psalms, Vol. 22.

3. Calvin, John. Commentary on the Psalms. Grand Rapids: Baker, 1996.

4. Brown, Raymond E. The Death of the Messiah. New York: Doubleday, 1994.

5. Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

6. Wright, N. T. The Resurrection of the Son of God. Minneapolis: Fortress Press, 2003.

7. Shimba, Maxwell. The Divinity of Jesus Christ. Orlando: Shimba Theological Institute Press, 2024.

8. Morris, Leon. The Cross of Jesus Christ. Grand Rapids: Eerdmans, 1983.

9. Stott, John R. W. The Cross of Christ. Downers Grove: InterVarsity Press, 2006.

---

Al-Noor: The Light and Illuminator in Christian Theology

 Al-Noor: The Light and Illuminator in Christian Theology

By Dr. Maxwell Shimba, Shimba Theological Institute

The term “Al-Noor”, an Arabic expression meaning “The Light” or “The Illuminator”, holds profound theological significance within Christian thought, particularly in its Christological application. In Christian theology, light is often a metaphor for divine truth, holiness, and revelation. When attributed to Jesus Christ, Al-Noor encapsulates His divine nature as the eternal source of both physical and spiritual illumination.

In the Gospel of John, Jesus explicitly identifies Himself with light, declaring, “I am the light of the world. Whoever follows Me will never walk in darkness, but will have the light of life” (John 8:12, NIV). This declaration transcends mere symbolism; it affirms Christ as the divine Logos who enlightens humanity with knowledge of God and moral truth. Thus, the title Al-Noor resonates deeply with the Christian understanding of Jesus as the manifestation of divine wisdom and the revealer of God’s will to humankind.

Moreover, the concept of Al-Noor extends beyond intellectual enlightenment to spiritual transformation. As The Light, Jesus dispels the darkness of sin and ignorance, guiding believers toward righteousness and eternal communion with God. Theologically, this aligns with the Johannine and Pauline perspectives that view salvation as a transition from darkness to light (cf. John 1:4–9; Ephesians 5:8–14). Therefore, Al-Noor is not merely a title—it is an affirmation of Christ’s divinity and His role as the ultimate guide leading humanity into the fullness of divine truth and life.

References

• The Holy Bible, New International Version (NIV), John 1:4–9; John 8:12; Ephesians 5:8–14.

• Augustine, Confessions, Book VII.

• Thomas Aquinas, Summa Theologica, I, Q.12, Art.11.

• Brown, Raymond E., The Gospel According to John, Yale University Press, 1966.

• Stott, John R. W., Basic Christianity, InterVarsity Press, 2008.

The Spiritual Deception of Halloween: A Former Satanist Exposes the Hidden Realities

 Shimba Theological Institute

Newsletter Article
Title: The Spiritual Deception of Halloween: A Former Satanist Exposes the Hidden Realities
By Dr. Maxwell Shimba

---

Anton LaVey, the founder of the Church of Satan, once remarked chillingly, “It makes me so happy to see that Christians are allowing their children to celebrate the devil one night of the year.” His statement reveals a profound truth about the spiritual blindness and cultural compromise that have infiltrated modern Christianity. What many perceive as a harmless celebration of costumes and candy is, in reality, deeply rooted in occult symbolism and dark spiritual practices.

Recently, Riaan Swiegelaar, a former leader in the Church of Satan in South Africa, has sounded an urgent warning regarding the spiritual realities behind Halloween. Having lived within the very heart of Satanism, his testimony offers a sobering insight into the demonic realm that operates beneath this seemingly innocent festivity.

Swiegelaar explains:

“If we take it to the Satanic context and why it's such an important day on the Satanic calendar, and also the fact that it is the day of the year where there's the most human sacrifice around the planet; and quite often in or during Halloween, and All Hallows' Eve that evening, is also when people climb the ranks in the occult and in Satanism by practicing and by doing certain things. So we have an atmosphere, a spiritual atmosphere of the celebration of death and the revels of death…”

He further warns that the enemy’s influence has intensified in recent years, fueled by society’s moral decline and the desensitization of the human conscience.

“We can definitely see that in the last few years, it's like the enemy is roaring more loudly. And it is because people have become despondent. People have been desensitized through the media and through various things about the occult and the realities of Satanism and things that's going around in the world globally.”

The normalization of dark imagery—ghosts, witches, gargoyles, and death—especially among children, serves as a strategic tool of demonic deception. What appears as play or cultural tradition subtly opens spiritual doors to bondage. Swiegelaar emphasizes:

“A very easy way to desensitize children to things like death and demons and gargoyles and you name it, is something like Halloween. And then furthermore, if we think of a neighborhood or an area where there is a few homes that is celebrating Halloween, that whole perimeter becomes a satanic ritual by definition. So it is like a hotspot for demonic activity. And you are opening doors to the dark side of the spirit world when you are doing those things and engaging in those celebrations.”

From a theological standpoint, Scripture consistently warns against participation in practices that glorify darkness. The Apostle Paul admonishes, “Have nothing to do with the fruitless deeds of darkness, but rather expose them” (Ephesians 5:11, NIV). Halloween, therefore, represents not a harmless social event but a spiritual compromise that invites demonic influence into homes and communities.

As the Church, we are called to be the light of the world (Matthew 5:14) and to resist conforming to the patterns of this age (Romans 12:2). The growing fascination with occult imagery and rituals in popular culture underscores the urgent need for spiritual discernment among believers. Parents and church leaders must teach children the truth about such practices, offering instead godly alternatives that celebrate life, holiness, and the victory of Christ over the powers of darkness.

In this spiritual battle, neutrality is impossible. As Joshua declared, “Choose for yourselves this day whom you will serve” (Joshua 24:15). Halloween is more than cultural entertainment—it is a reflection of a deeper spiritual reality that opposes God’s Kingdom.

Let us, therefore, stand firm in truth, reject the counterfeit celebrations of the enemy, and proclaim the light of Christ in a world that delights in darkness.

---

Reference:
Watch the full interview with Riaan Swiegelaar: CBN News – Ex-Satanist Exposes the True Evil Behind Halloween

By Dr. Maxwell Shimba
Shimba Theological Institute

---

WHY DOES THE NAME OF ALLAH HAVE NO POWER TO HEAL DISEASES?

Friday, August 26, 2016
WHY DOES THE NAME OF ALLAH HAVE NO POWER TO HEAL DISEASES?
WHY IS THERE NO HEALING POWER IN ISLAM? WHILE IN CHRISTIANITY, PEOPLE ARE HEALED IN THE NAME OF JESUS?

1. Why does the name of Allah have no power to heal diseases?

2. Allah failed to heal Muhammad.

3. Gabriel’s prayer failed.

4. But the name of Jesus heals every disease.

5. Have you ever seen a healing crusade in Islam?

Dear Reader,

What is healing?
Healing is an act of faith — receiving life in spirit or body through prayer, the laying on of hands, or hearing the true Word of Christ Jesus. This act of faith brings both spiritual wholeness and physical health to the believer. Remember — many who were healed of physical ailments were also healed in their spirits.

So why is it that when Allah sent Gabriel (Jibril) to pray for his prophet Muhammad — who was sick from eating poison — their prayer failed to work?

Healing does not come from any human being. Even the best doctors do not heal; they only provide treatment. The one who truly heals is God. Servants of God merely serve as vessels or channels through whom the Lord releases His healing to those in need.

Now let us examine Allah and Gabriel in their attempt to heal Muhammad:

According to Ibn Sa’d, page 265,
Aisha, the wife of the Prophet Muhammad, said:
“When the Prophet of Allah was sick, Gabriel used to pray for him, saying: ‘In the name of Allah, may He heal you from all diseases and pains, and from every evil that may wish you harm. You shall be healed...’”

But did the name of Allah heal Muhammad? Let us read what Sahih al-Bukhari records:

Muhammad’s Response after Being Prayed for by Allah/Gabriel:
Bukhari’s Hadith 5.713
Narrated by Aisha:
“The Prophet, during his illness which led to his death, used to say, ‘O Aisha, I still feel the pain caused by the food I ate at Khaibar, and at this very moment, I feel as if my aorta is being cut because of that poison.’”

Can God pray and fail? Why did the prayers of Allah and Gabriel for Muhammad’s healing not work?

Now let us read about Jesus in the Bible — did He heal people?

“When Jesus came into Peter’s house, He saw Peter’s mother-in-law lying in bed with a fever. He touched her hand, and the fever left her, and she got up and began to serve Him.” — Matthew 8:14–15

The Bible does not tell us that Jesus prayed for this woman. It simply says that He touched her, and the fever left. Just one touch from the Man of God was enough because the anointing was within Him. Even Peter’s shadow healed the sick because of the same anointing (Acts 5:15).

---

THE IMPORTANCE OF PUTTING YOUR FAITH IN THE NAME OF JESUS CHRIST

“Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. And a man lame from birth was being carried, whom they laid daily at the gate of the temple called Beautiful, to ask alms of those entering the temple. Seeing Peter and John about to go into the temple, he asked to receive alms. Peter directed his gaze at him, as did John, and said, ‘Look at us.’ And he fixed his attention on them, expecting to receive something from them. But Peter said, ‘Silver and gold have I none, but what I have I give you: In the name of Jesus Christ of Nazareth, rise up and walk.’ And he took him by the right hand and raised him up, and immediately his feet and ankles were made strong. And leaping up he stood and began to walk...” — Acts 3:1–8

If you follow this man’s story, you will see that he had been lame since birth and was over forty years old when he was healed (Acts 4:22).

What was the secret behind this miracle? Did Peter and John heal the man by their own power, or by the power of the name of Jesus Christ?

Many people today, when they see someone used by God in healing, place their faith in the person instead of in the name of Jesus Christ. The same thing happened when the lame man was healed — people marveled at Peter and John as though they had healed him by their own power.

But Peter corrected them:
“When the man who was healed clung to Peter and John, all the people ran together to them in the portico called Solomon’s, astounded. And when Peter saw it, he addressed the people: ‘Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we have made him walk?’” — Acts 3:11–12

Peter clarified that the power that healed the man did not belong to them. He explained:
“The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, has glorified His servant Jesus... And by faith in His name, His name has made this man strong whom you see and know; and the faith that is through Jesus has given the man this perfect health in the presence of you all.” — Acts 3:13–16

Reflect on Peter’s words:
“By faith in His name, His name has made this man strong.”

Peter and John placed their faith in the name of Jesus Christ. They knew that the secret to miracles lay in that name. That’s why when they met the lame man, they commanded him to rise in that very name!

Place your faith in the name of Jesus Christ if you want to see signs and miracles of Jesus in your life and among those you serve.

The early disciples understood this truth. When they were forbidden by the high priest Annas “to speak or teach in the name of Jesus,” they prayed, saying:

“‘Now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, while You stretch out Your hand to heal, and signs and wonders are performed through the name of Your holy servant Jesus.’” — Acts 4:18, 29–31

It is vital to remind people of the importance of putting their faith in the name of Jesus Christ if they want to see God’s hand healing, performing signs, and working miracles.

Dear Reader, why waste your time with witch doctors or fortune tellers? Call upon the name of the living Jesus, for He desires to heal all your diseases.

If you are suffering from any sickness, please contact us at maxshimbaministries@gmail.com or call (347) 770-4886.
No matter the disease, reach out to us — and surely, the name of Jesus will heal you.

Max Shimba Ministries, 2015
Posted on August 26, 2016

---

MUHAMMAD ENGAGED IN SEIZURE AND LOOTING OF PEOPLE’S PROPERTY

Friday, August 26, 2016
MUHAMMAD ENGAGED IN SEIZURE AND LOOTING OF PEOPLE’S PROPERTY

A Behavior Contrary to a Prophet’s Conduct

Historical records indicate that Muhammad, along with his followers, engaged in the seizure and looting of caravans belonging to merchants and travelers. This conduct raises significant questions about the prophetic character traditionally attributed to him.

According to Sahih Bukhari, Volume 3, Book 37, Chapter 8, Hadith 495 (page 280), it is stated: “When Allah made the Prophet wealthy without conflict, one-fifth of the war captives’ possessions were allocated to the treasury.” Similarly, Sahih Muslim, Volume 2, Book 5, Hadith 401, Number 2348 (page 519) indicates that Muhammad’s family retained shares of the spoils, illustrating that these acts contributed to their personal wealth.

The first organized seizures of people’s property by early Muslims are historically documented as the Nakha’ Raid. Even during the sacred months, when fighting was traditionally suspended, Muhammad’s followers attacked caravans, killing individuals and taking the survivors as captives. Muhammad personally led the second raid at Badr, consolidating both wealth and influence.

Muhammad further expanded his wealth through attacks on Jewish settlements, notably Khaybar. He and his loyal followers seized goods, women, and other property. Historical accounts record that after the surrender of 700–1,000 Jewish men from the Banu Quraiza tribe, they were executed, and their women were taken. This raises critical questions regarding the ethical and prophetic nature of such actions.

The evidence challenges the conventional narrative of Muhammad as solely a spiritual leader, showing that his rise was also facilitated through warfare, conquest, and appropriation of wealth.

—
Shimba Theological Institute Newsletter

---

You are forcing me to say how we got here instead of how we get out of here?!

 Bishop Kalikawe Lwakalinda Bagonza, PhD:

“You are forcing me to say how we got here instead of how we get out of here?!”

I have said many times that it is not important to ask how we got here, but rather to ask how we get out of here.
However, a respected senior figure “forced” me to explain how we got here.
Out of respect, I now say this:

1. For many years we have had peace without justice — and there were no protests.

2. For many years elections have been disputed — and there were no protests.

3. For many years candidates have been disqualified, votes stolen — and there were no protests.

4. For many years candidates have been abducted, election officers hiding under tables — and there were no protests.

5. For many years corruption has flourished, reports of the Controller and Auditor General ignored, electoral bribery and use of tear gas common — yet there were no protests.

6. For many years the Diaspora has existed, supporting both the opposition and CCM — and still no protests.

7. For many years opposition leaders have divided themselves, sold victories, even staged their own kidnappings — still no protests.

8. For many years opposition leaders have defected to CCM, and false treason charges have been fabricated — yet there were no protests.

9. For many years opposition leaders have been arrested, denied justice, imprisoned, and fined — still we saw no protests.

10. For many years the Electoral Commission has been appointed by the president, counted votes, or invented results — still no protests occurred.

SO, WHAT HAPPENED THAT PROTESTS FINALLY ERUPTED?

a) Abductions, torture, and brutal killings became rampant, while those responsible remained silent.
b) The issue was brought before Parliament — but the Speaker dismissed it. Had it been accepted, the kidnappings would have stopped. The blood of the innocent cries against the previous Parliament.
c) Cases were taken to court (Habeas Corpus), but were thrown out. And when a court finally ruled in favor of victims, the police defied the ruling. Judges, beware — innocent blood is dangerous.
d) Some religious leaders raised their voices, only to be beaten with iron bars and have their churches closed. Those who remained silent — God will not remain silent for them. Remember: speech is free; the mouth pays no tax.
e) Diplomats were threatened for listening to opposition voices and activists. As I know, the Geneva Convention makes “the king’s dog the king of all dogs.”
f) Brave and independent CCM members warned and advised — but were ignored, threatened, or disqualified from candidacy.

Finally, critics were told to wait until Jesus returns!

Beloved, every human being has a certain threshold of endurance. That endurance is sustained by hope — the hope that tomorrow will be better than today. But that hope disappeared when every avenue to justice was closed. All branches of power united to attack the people’s freedom and rights with impunity.

A poor person stripped of justice and freedom becomes very dangerous. I plead with you — let us reflect on ourselves. Do not just blame the youth or call them “thugs.” A serious economic crisis is approaching. Let us look to the nation before our political parties. We are running late.

I commend all who have begun to see the truth: something is fundamentally wrong. It will not be solved by arrests, imprisonment, deploying more soldiers in the streets, banning political parties, or blaming neighboring nations. The Electoral Commission has lost credibility and integrity. We have shed too much blood for no reason.

If those responsible refuse to listen, then they should expand our prisons — because without repentance and change, today’s jailers will be tomorrow’s prisoners.

Let this truth not destroy our friendships, nor turn shame into anger.

Who is the terrorist — the one who abducts, or the one who is abducted?

These are my thoughts.
You have yours.
The killers have theirs.
The dead have none.

We have wronged them.

Shimba Theological Institute

I AM

 — “God said, ‘This is My name forever’ (Exodus 3:15) and ‘I am’ (Exodus 3:14) — Why does Islam not have a parallel where Allah calls Himself “I Am”?

1. Introduction

In the Judeo‑Christian tradition, one of the most momentous revelations of the Divine Name occurs in Exodus 3:14‑15. Moses asks God: “What is Your name?” (3:13). God replies:

“I AM WHO I AM” (Hebrew: ’ehyeh ’asher ’ehyeh) — “Thus you shall say to the children of Israel: ‘I AM has sent me to you.’” (3:14)
Then:
“The LORD, the God of your fathers… has sent me to you. This is my name forever, and my memorial to all generations.” (3:15) (Bible Hub)

This passage undergirds how God is understood to be self‑existent, eternal, unchanging, and the foundation of covenantal relationship. (Sermon Writer)

The question then arises: in the Islamic text, the Qur’an, does God (Allah) ever use the equivalent formula “I AM WHO I AM” or “I am … I am”? If not, why not? That is the thrust of our present reflection.

---

2. Exegesis of Exodus 3:14‑15

2.1 The Hebrew expressions

In Exodus 3:14, the Hebrew ’ehyeh ’asher ’ehyeh is traditionally rendered “I AM WHO I AM” or “I WILL BE WHAT I WILL BE.” Some scholars highlight that the root h‑y‑h means “to be, to become” so the phrase may better reflect God saying: “I will be whatever I will be for you.” (IslamiCity)

Then in verse 15 God identifies Himself with the tetragrammaton YHWH (rendered LORD) — “This is my name forever.” Many commentaries take this to mean that the one who declares “I AM” is the same covenant‑keeping God of Abraham, Isaac and Jacob. (Bible Hub)

2.2 The theological import

– Self‑existence and aseity: God is not caused, but causes; He simply is. The “I AM” emphasises that God is independent of the created order. (hub.emmausroadsf.com)
– Eternality / immutability: The phrase “This is my name for ever” links God’s name with timelessness and enduring covenant. (Precept Austin)
– Covenantal identity: The name YHWH and the “I AM” formula tie the God of Moses to the patriarchal God, signalling continuity of promise. (Logos Sermons)
– Revelation of Being: The focus is not just on an attribute but on God’s beingness. He reveals what He is in Himself and in relation to His people. (abideinchrist.com)

2.3 “Memorial to all generations”

By declaring “This is my name forever, and this is my memorial to all generations,” God instructs that His name—and what it signifies—be remembered endlessly. The “name” is not merely a label but an invocation of who God is‑‑and what He does. (NEV Bible app with Commentary, free)

---

3. The Islamic side: Names of Allah and “I am” in the Qur’an

3.1 Allah’s self‑declaration

In the Qur’an one finds, for example:

“Indeed I am Allah. There is no deity except Me; so worship Me and establish prayer for My remembrance.” (Ta‑Ha 20:14) (My Islam)

This verse is often cited in discussions of God’s self‑identification in Islam.

3.2 Differences in phrasing and emphasis

But while the Qur’an uses “I am Allah,” it does not replicate the exact pattern of “I AM WHO I AM” or an equivalent Hebrew‑style *’ehyeh’ formula. As scholar Christine Schirrmacher notes: “The Koran does not contain any passages which comprise any kind of systematic description of God. … God does not introduce himself in the Koran like he does in the Old Testament with the words ‘I am who I am’.” (islaminstitut.de)

3.3 Islamic theology on names and attributes

Islamic tradition emphasises that Allah has beautiful names (asmâ’ ul‑Ḥusna) and attributes, and that humans may call upon Him by these names. (Islam Religion)
The name “Allah” is regarded as the proper name of the one True God in Arabic, but not necessarily as the exclusive name in all languages or traditions. (whoisallah.net)

---

4. Why then does Allah not (appear to) call Himself “I AM WHO I AM”?

In light of the above, several observations and scholarly reasons suggest why Islam treats God’s naming somewhat differently.

4.1 Linguistic‑cultural context

– The Hebrew disclosure in Exodus arises in a specific covenantal, Jewish context, with Hebrew verb forms, Hebrew root h‑y‑h, and ancient Israelite naming conventions.
– The Qur’an is revealed in Arabic, within a different historical‑linguistic milieu. The Arabic phrase “innī anā Allāh, lā ilāha illā anā…” (20:14) means “Indeed I am Allah; there is no god but Me.” The form is different from Hebrew ’ehyeh ’asher ’ehyeh.
– Because of this the exact Hebrew formula has no direct Arabic parallel in the Qur’an.

4.2 Theological orientation

– In Judaism/Christianity the “I AM” formula emphasises God’s being (ontology) and God’s covenant with Israel.
– In Islam the discourse focuses more on God’s unity (tawḥīd), transcendence (tanzīh), and His names/attributes rather than a single ontological self‑formula. The emphasis is on who Allah is through names/attributes rather than a verbal self‑definition of being.
– As noted, “Allah” is presented as the proper name for the Creator, and the Qur’an avoids mechanical correspondences with Hebrew theological formulas.

4.3 Revelation‑history and continuity

– The Torah’s presentation of God’s name is embedded in the Israelite revelation history.
– The Qur’an affirms it is the same God of Abraham, Isaac, Ishmael, and Jacob (cf. 28:30; 6:102) but does not reproduce all Old Testament naming conventions.
– Some Christian‑Muslim comparative scholars point out that the Qur’an remains “silent” on the Hebrew tetragrammaton and the exact “I AM” self‑designation. (Answering Islam)

4.4 Purpose of disclosure

– In Exodus, the revelation of the name serves Moses’ mission to deliver Israel, emphasising God’s covenant identity and presence.
– In the Qur’an, the self‑statement “I am Allah” serves to assert monotheism, demand worship, and situate prayer for remembrance — a different functional emphasis (see 20:14).
– Thus the variant form reflects different redemptive‑historical settings and theological priorities.

---

5. Scholarly Implications for Christian‑Muslim Dialogue

From a theological‑scholarly perspective (as at the Shimba Theological Institute), the following implications emerge:

1. Shared Ground: Both traditions affirm one ultimate Being who exists, sustains, and is to be worshiped. The Exodus “I AM” and Qur’an 20:14 “I am Allah” share the reality of Divine Self‑revelation.

2. Different Emphases: The manner of naming reflects different revelation‑communities: Israel’s covenant identity vs Islam’s universal monotheism.

3. Respectful Recognition: In dialogue, Christians and Muslims can recognise the respective naming‑traditions for what they are—a function of scripture, language, and theology—rather than reductive equivalence.

4. Hermeneutical Caution: One should not impose the Hebrew formula onto the Qur’an or assume its absence implies a deficiency; different revelatory contexts yield different expressions.

5. Opportunity for Deeper Study: Exploring how naming of God functions in each tradition opens up rich fields in theology, comparative religion, and scriptural hermeneutics.

---

6. Conclusion

In conclusion, the fact that the Qur’an does not record a phrase exactly equivalent to “I AM WHO I AM” (Exodus 3:14) is not evidence of omission or error but of different revelation‑contexts, languages, theological emphases and purposes. The Hebrew text at Sinai reveals God’s being and covenant name in the heart of Israel’s identity; the Qur’an reveals Allah’s oneness, self‑affirmation and demand for worship in the universal monotheistic framework of Islam.

Hence, while Christians may draw meaning from the Exodus revelation of the divine name, Muslims understand Allah through the names and attributes revealed in Arabic, including the statement “I am Allah” — a truth that meets them linguistically and theologically in the Qur’an rather than reproducing the Hebrew phrase verbatim.

---

Bibliography

• “The Names of God (Part 1 of 3): Who is Allah?” IslamReligion.com. (Islam Religion)

• “Exodus 3:13‑22 – God’s Faithfulness to Reveal His Name,” Logos Sermons. (Logos Sermons)

• “The Koran does not contain any passages … God does not introduce himself … with the words ‘I am who I am’.” – Christine Schirrmacher, Who is God in the Koran? (islaminstitut.de)

• “I Am Who I Am” – Sermon Writer commentary on Exodus 3:13‑15. (Sermon Writer)

• “Responses to Bismikaallahuma: Regarding I AM WHAT I AM” at Answering‑Islam.org. (Answering Islam)

• “Attributive Names of Allâh | Who is Allah” (www.whoisallah.net). (whoisallah.net)

---

A Theological Examination of the Biblical God (YHWH) and the Quranic Allah

---

A Theological Examination of the Biblical God (YHWH) and the Quranic Allah

By Dr. Maxwell Shimba, Shimba Theological Institute

The identity of God remains one of the most profound subjects of inquiry in comparative theology. Within Judeo-Christian tradition, God reveals Himself as YHWH (Yahweh)—the covenant-keeping, self-existent One who declares, “I AM WHO I AM” (Exodus 3:14). In contrast, the Quranic depiction of Allah presents a being whose attributes, actions, and relationship with humanity differ substantially from the Biblical revelation of God.

From a Biblical standpoint, Yahweh is not only the Creator but also a relational and redemptive God, revealed through His Son, Jesus Christ (John 1:1-14). Christianity holds that God’s ultimate revelation is incarnated in Christ, who embodies divine love and truth. Conversely, Islamic theology explicitly denies the divinity and sonship of Jesus (Quran 4:171), emphasizing absolute monotheism (tawḥīd) in a way that excludes any Trinitarian understanding.

Scholars such as Norman Geisler and Abdul Saleeb (Answering Islam: The Crescent in Light of the Cross, Baker, 2002) have argued that, although the term God may appear linguistically similar, the ontological essence and moral attributes of Allah and Yahweh diverge significantly. The Biblical God reveals Himself as love (1 John 4:8), while the Quranic Allah is primarily characterized by power and transcendence rather than personal communion.

Therefore, the assertion that Allah and Yahweh are the same being is theologically untenable within classical Christian doctrine. Any attempt to conflate the two diminishes the uniqueness of the Trinitarian revelation and the redemptive role of Jesus Christ. For Christians, Yahweh alone is the one true God, self-revealed in the Scriptures and in His Son—the incarnate Word.

---

Outrage and Grief: Mass Atrocities in Sudan — A Call to Prayer, Witness, and Action

 

Shimba Theological Institute — Emergency Newsletter

Date: 31 October 2025
Subject: Outrage and Grief: Mass Atrocities in Sudan — A Call to Prayer, Witness, and Action

Dear friends and partners,

We write with heavy hearts. In recent days the world has been confronted with horrifying evidence that mass atrocities are unfolding in Sudan — particularly in El-Fasher and parts of Darfur — where satellite analysis, survivor testimony and frontline medical teams report summary executions, mass killings and widespread targeting of civilians, including women and children. These are not isolated battlefield losses; humanitarian organisations and UN monitors are warning of mass graves, bodies in the streets, and what may amount to ethnic cleansing. (OHCHR)

The methods and scale of the violence are chilling. Independent satellite analysts observed clusters and ground discolorations consistent with bodies, and on-the-ground witnesses describe people being separated, hunted and killed as they tried to flee. Medical teams and relief agencies are reporting scenes of mass casualties and grave shortages of food, water and medical care for the displaced. The International community must call these acts what they are: crimes against humanity and, where the evidence supports it, genocide. (doctorswithoutborders.ca)

We are also alarmed by credible reporting that external arms flows have fueled and prolonged this conflict. Investigations by journalists and international bodies point to states and networks that have been supplying weapons, fuel and equipment to combatants — a strategic decision that has made the violence more deadly and the humanitarian emergency worse. Supplying arms that enable massacres of civilians is morally indefensible; it binds suppliers to the suffering they help unleash. (Reuters)

What must we do now?

1. Pray and Lament. As Christians and citizens of conscience we must stand in prayerful solidarity with the innocent. Pray for the bereaved, for those hiding or on the run, for healthcare workers and aid teams, and for a swift end to violence.

2. Speak and Witness. Churches, pastors, students and civic groups should use their voices — in sermons, public statements and letters to elected officials — to demand accountability and protection for civilians. Silence helps the perpetrators.

3. Support Humanitarian Relief. The most immediate need is aid for survivors: food, water, emergency medical care and shelter. Trusted agencies on the ground include UNICEF and Médecins Sans Frontières; gifts to these organisations provide life-saving assistance. (UNICEF)

4. Demand Accountability. We urge governments, regional bodies and the UN Security Council to: (a) condemn the atrocities unequivocally; (b) press for independent, international investigations; and (c) impose targeted measures on actors who provide material support to forces committing atrocities. Recent sessions at the UN and reporting in major outlets make clear the urgency of such steps. (The Guardian)

5. Protect Refugees and Displaced People. Neighbouring states and the international community must keep borders and humanitarian corridors open, and ensure safe passage for those fleeing. Humanitarian access cannot be negotiable.

A theological word: when nations descend into brutality, the church is called to be a sanctuary for the voiceless — to lament with those who lament, to feed the hungry, to shelter the frightened and to stand for justice. Scripture teaches that God hears the cries of the oppressed; we must not let our hands be idle while others suffer. (Isaiah 1:17; Psalm 34:18.)

Shimba Theological Institute stands with the people of Sudan. We will be monitoring developments closely and publishing updates, guidance for churches and resources for relief giving. If your congregation or organisation would like a short bulletin insert, prayer liturgy, or guidance on how to organise local advocacy or a relief collection, reply and we will provide materials you can use immediately.

In grief, in solidarity, and in faith,

Dr. Maxwell Shimba
Shimba Theological Institute

---

FURTHER DISCUSSION OF JOHN 5:23

Affirming the Deity of Jesus Christ

By Dr. Maxwell Shimba, Shimba Theological Institute

---

1. INTRODUCTION

John 5:23 is one of the most pivotal verses for understanding the deity of Jesus Christ and the essence of the Christian faith. This single verse encapsulates the divine equality between the Father and the Son and leaves no room for a diminished or merely human interpretation of Christ’s person.

To rightly interpret John 5:23, we must situate it within its broader context. The verse is part of a 27-verse discourse (John 5:19–46) — the longest uninterrupted monologue of Jesus in the Gospel of John — delivered after His miraculous healing of the lame man at Bethesda on the Sabbath (vv. 9–10).

The miracle itself becomes a theological statement: the divine Son acting in perfect harmony with the Father, unconstrained by human traditions. The Jewish leaders, blinded by their legalism, accused Jesus of breaking the Sabbath. Yet, as John 5:17–18 reveals, Jesus’ declaration “My Father is working until now, and I am working” provoked them even further — not only because He “broke” their Sabbath traditions but because He was “making Himself equal with God.”

This equality — not in function alone but in essence — is the very heartbeat of Christian theology.

“He was even calling God His own Father, making Himself equal with God.” — John 5:18

As the great theologian Augustine observed:

“Behold, the Jews understood what the Arians do not understand.”

The religious leaders understood exactly what Jesus was claiming: not to be like God, but to be one with God.

---

2. JESUS STATES HIS CASE

Jesus could have avoided conflict altogether by healing on another day or by clarifying that He was acting as a mere prophet. Instead, He intensifies His claim, affirming divine equality with the Father.

“The Son can do nothing by Himself; He can do only what He sees His Father doing. Whatever the Father does, the Son does likewise.” — John 5:19

This is not subordination; it is ontological unity. The Son mirrors the Father’s actions perfectly because He shares the Father’s nature.

Jesus then asserts that:

• The Father “shows Him everything” (v. 20),

• The Son “gives life to whomever He wills” (v. 21), and

• “All judgment has been entrusted to the Son” (v. 22).

This climaxes in verse 23 — a verse that makes explicit what the preceding verses imply:

“So that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent Him.” — John 5:23

The Son’s divine prerogatives — giving life, executing judgment, and receiving equal honor — are uniquely divine attributes. To honor Jesus just as the Father is to worship Him as God.

---

3. HONOR AS WORSHIP

The Greek word τιμάω (timaō) means to prize, revere, or esteem highly. It carries a sense of reverence indistinguishable from worship when applied to God. In fact, Scripture equates “honor” and “worship” when directed toward the divine (cf. Matthew 15:8–9; Revelation 4:9–11; 5:12–14).

Thus, when Jesus commands that the Son be honored “just as” (Greek: καθὼς, kathōs) the Father, He demands identical worship. The construction kathōs does not denote similarity but equality of degree and kind.

To worship the Father rightly is to worship the Son rightly — for their honor is indivisible. To withhold divine worship from the Son is, according to Jesus, to dishonor the Father.

As the Book of Revelation shows:

“Blessing and honor and glory and power be unto Him who sits upon the throne, and unto the Lamb, forever and ever.” — Revelation 5:13

The Lamb — identified in John 1:29 as Jesus — receives the same worship due to God on the throne. Heaven itself bears witness that Jesus Christ is not a creature but the Creator, worthy of divine adoration.

---

4. DOES HONOR NECESSARILY INCLUDE WORSHIP?

Yes. The honor demanded in John 5:23 is divine worship, not mere respect.

If Jesus were not God, His command to be honored “just as” the Father would be blasphemous and idolatrous. But because He is God, co-equal and co-eternal with the Father, worshiping Him is not idolatry — it is obedience to God.

“All must honor Him with equal honor to that which they pay to the Father — and whosoever does not… does not honor Him at all.” — Henry Alford, Greek Testament Commentary

Thus, John 5:23 stands as a direct and irrefutable claim to deity. Jesus affirms that divine worship belongs equally to Him and the Father.

---

5. THE DIVINE NATURE OF JESUS IN JOHN 5

Some argue that Jesus’ words refer merely to His human or priestly role. Yet the text itself refutes this. John 5:18 shows that the Jews wanted to kill Him precisely because He was “making Himself equal with God.” Jesus does not retract this statement — He expands upon it.

He claims:

• Unity in action: “Whatever the Father does, the Son does likewise” (v. 19).

• Equality in life-giving power: “The Son gives life to whomever He wills” (v. 21).

• Authority in judgment: “The Father judges no one, but has entrusted all judgment to the Son” (v. 22).

Each of these prerogatives belongs to God alone. Therefore, the Son’s right to receive the same honor as the Father flows from His divine essence, not from any temporary, humanly conferred office.

The honor of John 5:23, then, can only mean worship — the recognition of Jesus as God.

---

6. “THE FATHER IS GREATER THAN I” — UNDERSTANDING SUBORDINATION

Passages such as John 14:28 (“the Father is greater than I”) do not deny Jesus’ deity. They describe functional subordination within the Economic Trinity — the order of roles in salvation history — not inequality of essence within the Ontological Trinity.

Just as a father may have greater authority than his son without the son being less human, the Father can have greater authority than the Son without the Son being less divine.

The Son eternally shares the same divine nature as the Father:

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

To deny the Son’s equality is to deny the Father’s self-revelation, for the Father is fully revealed in the Son (John 14:9).

---

7. CONCLUSION

John 5:23 is one of the most direct declarations of Christ’s deity in the New Testament. Jesus demands the same honor, reverence, and worship as the Father — not as a representative or prophet, but as God Himself.

To worship the Father without worshiping the Son is to dishonor both.
To honor the Son as God is to honor the Father who sent Him.

Jesus Christ, the eternal Word made flesh, is not merely a messenger of God; He is God manifested in human form.
As John declares at the opening of his Gospel:

“In the beginning was the Word, and the Word was with God, and the Word was God.” — John 1:1

And as Jesus affirms in John 5:23 — He is to be honored, worshiped, and adored “just as” the Father.

---