Thursday, December 4, 2025

Chapter: Jesus is God — “If You’ve Seen Me, You’ve Seen the Father”

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The question of Jesus’ divinity lies at the very heart of Christian theology. Among His most striking declarations is found in John 14:9: “He that hath seen me hath seen the Father.” This statement reveals that in Jesus Christ, the fullness of God’s being and nature is manifested. Unlike prophets, patriarchs, or angels who served as mediators of God’s word and presence, Jesus speaks as the incarnate God. This chapter examines the biblical, theological, and historical dimensions of this claim, showing why the Church affirms that Jesus is God.

1. The Biblical Context

1.1 Old Testament Longing for God’s Presence

Moses pleaded, “Show me Your glory” (Exod. 33:18). Yet God replied, “You cannot see My face, for no man shall see Me and live” (Exod. 33:20). Israel experienced God’s presence in veiled forms: the burning bush, the cloud of glory, the tabernacle. The divine essence remained inaccessible.

1.2 Fulfillment in Christ

In the New Testament, this longing is fulfilled in Christ. Paul proclaims, “He is the image of the invisible God” (Col. 1:15). Likewise, Hebrews 1:3 declares, “The Son is the radiance of God’s glory and the exact representation of His being.” Thus, when Philip requested, “Show us the Father” (John 14:8), Jesus responded that seeing Him was equivalent to beholding the Father.

1.3 Unity of Father and Son

Jesus’ unity with the Father is explicit throughout John’s Gospel:

“I and the Father are one” (John 10:30).
“Before Abraham was, I AM” (John 8:58).
“All that the Father has is mine” (John 16:15).

These are not metaphors of closeness alone, but ontological claims of shared essence.

2. Theological Foundations

2.1 The Trinity and Homoousios

The doctrine of the Trinity articulates that the Father, Son, and Holy Spirit are distinct persons yet of one essence (homoousios). The Nicene Creed (AD 325) affirmed Christ as “true God from true God, begotten, not made, consubstantial with the Father.” John 14:9 therefore functions as a doctrinal anchor: to see the Son is to encounter the Father’s being.

2.2 Patristic Witness

Athanasius, in On the Incarnation, argued that only God Himself could save humanity, hence Christ must be fully divine.
Augustine, in De Trinitate, emphasized that the Son reveals the Father’s essence, not merely His works.
Gregory of Nazianzus proclaimed, “What is not assumed is not healed.” Since Christ assumed full humanity without losing divinity, salvation becomes complete.

2.3 Christ’s Divine Works

The Gospels attest to divine prerogatives exercised by Christ:

Forgiveness of sins (Mark 2:5–7), a right belonging only to God.
Authority over nature (Mark 4:39–41), calming storms with divine command.
Reception of worship (John 20:28; Matt. 28:9), which would be blasphemy if He were not God.
Resurrection power (John 11:25), declaring, “I am the resurrection and the life.”

3. Christ as the Revelation of the Father

3.1 Compassion and Mercy

In His healing of lepers, His mercy toward sinners, and His embrace of the marginalized, Jesus reveals the Father’s love.

3.2 Holiness and Justice

In His rebuke of hypocrisy and cleansing of the temple, He embodies the Father’s holiness and justice.

3.3 Sacrificial Love

The cross is the ultimate revelation of the Father’s heart. In giving His Son, the Father reveals His love for the world (John 3:16). Jesus’ obedience unto death displays divine self-giving love.

4. Implications for Faith and Worship

4.1 Worship of Christ as God

Since Jesus reveals the Father, worship directed to Christ is worship of God. This is why the earliest Church prayed in His name and sang hymns exalting Him (Phil. 2:6–11).

4.2 Assurance of Divine Presence

Believers need not search for hidden revelations of God. In Christ, God is fully present. The believer’s relationship with God is secured in the incarnate Son.

4.3 Hermeneutical Lens

Christ becomes the interpretive key to understanding God. Any conception of God must align with His revelation in Jesus Christ. To see Him is to see the Father.

Conclusion

Jesus’ declaration, “He that hath seen me hath seen the Father,” is a cornerstone of Christian faith. It reveals that in Him, the invisible God becomes visible, the transcendent becomes immanent, and the unknowable becomes intimately known. To confess Jesus as God is not merely doctrinal precision but the foundation of salvation, worship, and eternal hope. The fullness of deity dwells bodily in Him (Col. 2:9), and in Him the Father is revealed.

References

Athanasius. On the Incarnation. St. Vladimir’s Seminary Press, 1998.
Augustine. De Trinitate (On the Trinity). Translated by Edmund Hill. New City Press, 1991.
Holy Bible, King James Version (KJV).
Holy Bible, Amplified Bible (AMP).
Kelly, J.N.D. Early Christian Doctrines. Harper & Row, 1978.
Oden, Thomas C. Classic Christianity: A Systematic Theology. HarperOne, 2009.
The Nicene Creed, Council of Nicaea (325 AD).
Torrance, Thomas F. The Trinitarian Faith: The Evangelical Theology of the Ancient Catholic Church. T&T Clark, 1988.
Wright, N.T. Jesus and the Victory of God. Fortress Press, 1996.

Jesus Is God: The Revelation of the Invisible God in Flesh

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The central claim of Christianity is that Jesus Christ is God incarnate—God revealed in human flesh. This doctrine is not a theological invention of later centuries but arises directly from the witness of Scripture. The apostle Paul, in Colossians 1:15, declares that Christ “is the image of the invisible God” (KJV), underscoring the truth that in Jesus, the eternal, unseen God has made Himself visible and accessible to humanity. This profound reality lies at the heart of Christian faith: the invisible God of eternity entered human history through the person of Jesus Christ, not merely as a messenger, but as God Himself.

Jesus as the Visible Image of the Invisible God

The invisibility of God is affirmed throughout the Old Testament. Exodus 33:20 records the Lord telling Moses, “You cannot see my face, for no one may see me and live.” Likewise, 1 Timothy 1:17 refers to God as “the King eternal, immortal, invisible, the only God.” Humanity, bound by finitude and sin, cannot behold the infinite divine essence directly.

However, Paul teaches in Colossians 1:15 that Jesus Christ is “the image of the invisible God.” The Greek word for “image” (eikōn) conveys more than a mere likeness; it denotes manifestation, representation, and embodiment. Thus, in Jesus, God is not partially revealed but fully disclosed. As the author of Hebrews affirms: “The Son is the radiance of God’s glory and the exact representation of his being” (Heb. 1:3, NIV). To see Jesus is to see God Himself—not in a symbolic sense, but in true and personal reality.

The Incarnation: God in Flesh

The doctrine of the Incarnation is the defining mystery of the Christian faith. John 1:14 states with authority: “The Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (NKJV). The eternal Logos, who was with God and was God (John 1:1), became human without ceasing to be divine.

This means that Jesus Christ is not merely a prophet or moral teacher but the eternal God made flesh. In Him, divine transcendence and human existence unite. As Athanasius, the great fourth-century defender of Christ’s divinity, proclaimed: “He became what we are that He might make us what He is.” The Incarnation is therefore both revelation and redemption: revelation because God makes Himself known in Jesus, and redemption because through His death and resurrection, humanity is reconciled to God.

Jesus’ Self-Revelation as God

Jesus’ words and works further affirm His divine identity. In John 14:9, He declared, “He that hath seen me hath seen the Father.” This statement surpasses the authority of any prophet; it asserts that Jesus is the visible manifestation of the invisible Father. Similarly, in John 10:30, Jesus said, “I and the Father are one,” signifying an essential unity of being, not merely purpose.

The miracles of Jesus, His authority over nature, demons, sin, and death, all reveal divine prerogatives. When Jesus forgave sins (Mark 2:5–7), the scribes rightly recognized that such authority belongs to God alone. When He accepted worship (Matthew 14:33; John 20:28), He did not rebuke His followers, for He Himself is worthy of divine honor.

The Theological Significance

The truth that Jesus is God in flesh has profound theological implications. First, it affirms the reliability of divine revelation. God is not distant or unknowable but has spoken in the clearest possible way—by becoming human. Second, it grounds Christian salvation. Only God Himself could bear the full weight of sin and conquer death. Third, it shapes Christian worship and devotion. To worship Christ is to worship God.

As Paul declares in Philippians 2:6–11, Jesus, though “in very nature God,” humbled Himself in the Incarnation and was exalted so that “at the name of Jesus every knee should bow… and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Conclusion

Jesus Christ is not simply a reflection of God’s glory but the glory of God incarnate. He is the visible image of the invisible God, the eternal Word who became flesh, the full and final revelation of God to humanity. To know Jesus is to know God, to see Jesus is to see God, and to worship Jesus is to worship God. The Christian confession that “Jesus is Lord” (Romans 10:9) is therefore not merely a title of honor but the acknowledgement of His eternal divinity.

In a world longing for truth, hope, and salvation, the message stands unshaken: Jesus is God—the revelation of the invisible made visible, God in flesh for the redemption of the world.

References

Athanasius. On the Incarnation. Translated by John Behr. Yonkers, NY: St. Vladimir’s Seminary Press, 2011.
Holy Bible, King James Version.
Holy Bible, New International Version.
Holy Bible, New King James Version.
Oden, Thomas C. The Word of Life: Systematic Theology, Volume Two. San Francisco: HarperCollins, 1989.
Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

JESUS IS GOD THE CREATOR OF ALL THINGS

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The doctrine of the deity of Jesus Christ is central to Christian theology and faith. At the heart of this doctrine is the affirmation that Jesus is not merely a prophet, a moral teacher, or a created being, but God Himself, the Creator of all things. The New Testament proclaims that the eternal Word who was with God in the beginning is the same Word who became flesh and dwelt among us (John 1:1, 14). This profound truth establishes that Jesus Christ is both Creator and Redeemer—the One who spoke creation into being and the One who took on humanity to redeem fallen creation.

This article will explore the biblical and theological foundation for the truth that Jesus is God the Creator. It will examine (1) God as Creator in Scripture, (2) Jesus as the incarnate Creator, (3) the distinction between Christ and Lucifer, (4) biblical proofs of Christ’s deity, and (5) the practical implications of affirming Jesus as Creator.

1. God the Creator of All Things

The Bible begins with the declaration: “In the beginning, God created the heaven and the earth” (Genesis 1:1). This foundational verse affirms that God alone is the source of all existence. Unlike creation, which is finite and dependent, God is eternal, uncreated, and self-existent.

Eternal: God has no beginning and no end. “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God” (Psalm 90:2).
Omnipotent: God’s power in creation is limitless. Jeremiah prays, “Ah Lord God! Behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee” (Jeremiah 32:17).
Transcendent yet Immanent: God is distinct from His creation but remains actively involved in sustaining it. As Paul wrote of Christ, “By him all things consist” (Colossians 1:17).

Thus, Scripture affirms a clear distinction between the eternal Creator and the finite creation.

2. Jesus Christ: God Incarnate, the Creator in the Flesh

The New Testament expands the doctrine of creation by affirming that the agent of creation is none other than Jesus Christ Himself. John writes: “All things were made by him; and without him was not anything made that was made” (John 1:3). Here, the Word (Logos) is identified as co-eternal with God and Himself God (John 1:1).

Creator Incarnate: Colossians 1:16–17 states, “For by him were all things created, that are in heaven, and that are in earth, visible and invisible… and he is before all things, and by him all things consist.” This passage attributes the full creative work of God to Christ.
Fully Divine: Hebrews 1:3 describes the Son as “the brightness of his glory, and the express image of his person, upholding all things by the word of his power.”
Fully Human: The same eternal Son became flesh (John 1:14), experienced human limitations, and lived a sinless life (Hebrews 4:15).

The incarnation does not diminish Christ’s deity but demonstrates God’s self-revelation in human form.

3. Lucifer: A Created Being, Not a Rival God

A crucial theological distinction must be made between Christ the Creator and Lucifer, who is a created angelic being. Scripture makes clear that Lucifer, though exalted, was never divine.

Created Spirit: Job 38:7 reveals that the “morning stars” (angels) sang at creation’s dawn, affirming their created status.
Exalted Cherub: Ezekiel 28:14–17 portrays Lucifer as the “anointed cherub” who fell through pride.
Rebellion and Fall: Isaiah 14:12–15 records Lucifer’s prideful ambition to be like the Most High, resulting in his fall.
Adversary of God: Jesus identifies him as the father of lies (John 8:44), and Paul warns that Satan disguises himself as an angel of light (2 Corinthians 11:14).
Destined for Judgment: Revelation 20:10 declares Satan’s ultimate defeat in the lake of fire.

Therefore, Lucifer cannot be considered equal with Christ. He is created, finite, and subject to God’s judgment. Christ alone is uncreated, eternal, and sovereign.

4. Biblical Proofs of Christ’s Deity as Creator

The New Testament repeatedly affirms Christ’s deity and role in creation:

John 1:1–3 – The Word was God; all things were made through Him.
Colossians 1:15–17 – He is the image of the invisible God; all things were created by Him.
Hebrews 1:1–2 – God made the worlds through His Son.
Philippians 2:6–8 – Christ, existing in the form of God, humbled Himself in incarnation.
Revelation 22:13 – Jesus identifies Himself as “Alpha and Omega, the beginning and the end, the first and the last.”

These texts leave no room for reducing Jesus to a mere prophet or angel. They testify that He is God Almighty, the eternal Creator.

5. Why This Truth Matters

Recognizing Jesus as Creator is not a matter of abstract theology but has profound implications:

Christ’s Authority: If Jesus is Creator, His authority is absolute. He rules over creation, time, and history.
Christ’s Redemption: The Creator is also the Redeemer. Only the One who made us could truly save us. “For it pleased the Father that in him should all fullness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself” (Colossians 1:19–20).
Worship and Devotion: If Jesus is God, He is worthy of our worship. To deny His deity is to deny the very foundation of Christian faith.
Victory over Satan: Since Lucifer is a created being, believers need not fear him. In Christ, the Creator, victory is assured.

Conclusion

The biblical witness is clear and consistent: Jesus is God, the Creator of all things. From Genesis to Revelation, the Scriptures affirm the eternal Son as the divine Logos who created, sustains, and redeems all creation. To confess Jesus as Creator is to confess Him as Lord and God.

The challenge to the world today is simple yet profound: Will you bow before Christ, the eternal Creator and Redeemer, or will you follow created powers that cannot save? The truth of Scripture calls every person to embrace Jesus as both Lord and Savior, acknowledging that the One who made all things has also made a way for reconciliation through His cross and resurrection.

References

The Holy Bible, King James Version.
Augustine, Confessions. Trans. Henry Chadwick. Oxford: Oxford University Press, 1991.
Athanasius, On the Incarnation. Trans. John Behr. Yonkers, NY: St. Vladimir’s Seminary Press, 2011.
Calvin, John. Institutes of the Christian Religion. Trans. Henry Beveridge. Peabody, MA: Hendrickson, 2008.
Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.
Oden, Thomas C. Classic Christianity. New York: HarperOne, 1992.

✦ By Dr. Maxwell Shimba
Shimba Theological Institute

JESUS IS THE KING OF KINGS AND GOD

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

Throughout the biblical canon, Jesus Christ is exalted not merely as a great teacher or prophet, but as the King of kings and Lord of lords. His identity transcends earthly authority, reaching into the eternal and divine. The testimony of both the Old and New Testaments consistently affirms that Jesus is not only sovereign ruler over all creation but also God Himself, co-equal with the Father and the Spirit. In a world captivated by transient pleasures and unstable powers, the Christian is called to focus on Christ’s eternal reign, grounding faith and practice in the unshakable reality of His divine kingship.

The Biblical Basis of Jesus’ Kingship

The title King of kings first appears in the Old Testament in reference to God’s absolute sovereignty (Deuteronomy 10:17; Psalm 95:3). This title is later applied directly to Christ in the New Testament. In Revelation 17:14, the Lamb (Christ) is portrayed as the ultimate victor, for “He is Lord of lords and King of kings, and those with Him are called and chosen and faithful.” Similarly, in Revelation 19:16, Christ is depicted with His name inscribed: “King of kings and Lord of lords.” These passages firmly establish Jesus’ supremacy above every ruler, dominion, and power.

Daniel’s prophetic vision also anticipates Christ’s eternal kingship: “His dominion is an everlasting dominion, which shall not pass away, and His kingdom one that shall not be destroyed” (Daniel 7:14). The Son of Man to whom this eternal reign is given is identified in the New Testament as none other than Jesus Christ (cf. Matthew 26:64). Thus, Scripture consistently testifies that the kingship of Jesus is not symbolic but eternal and universal.

Jesus as God and King

Beyond kingship, the Bible explicitly affirms Jesus as God. John’s Gospel opens with a profound declaration: “In the beginning was the Word, and the Word was with God, and the Word was God… and the Word became flesh and dwelt among us” (John 1:1, 14). The divinity of Christ is inseparable from His kingship. Only because He is God can His rule be eternal, unchallenged, and just.

The Apostle Paul likewise identifies Christ with divine attributes: “For in Him all the fullness of deity dwells bodily” (Colossians 2:9). In Philippians 2:9–11, Paul explains that God has exalted Jesus to the highest place, bestowing on Him the name above every name so that every knee should bow and every tongue confess that “Jesus Christ is Lord.” The confession “Jesus is Lord” (Romans 10:9) is not a mere acknowledgment of authority but a recognition of His divine sovereignty.

The Kingdom of God and Human Longing

Romans 14:17 reminds believers that “the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit.” This profound statement distinguishes the eternal kingdom of Christ from the fleeting satisfactions of the fallen world. Human beings often cling to material possessions and temporary pleasures, but such pursuits cannot satisfy the eternal longing of the soul. Christ, the divine King, calls His followers to release their grip on temporal things and seek first His kingdom and righteousness (Matthew 6:33).

Theological Implications

Acknowledging Jesus as both King of kings and God reshapes the Christian worldview in at least three ways:

Christocentric Worship: Worship is directed not toward worldly leaders or idols but toward Christ, who alone is worthy of honor, glory, and power (Revelation 5:12–13).
Christian Ethics: Believers are called to live under Christ’s rule, pursuing righteousness, peace, and joy rather than worldly ambitions.
Eschatological Hope: Christ’s eternal reign assures believers of the final triumph of good over evil. His return will consummate history, vindicating the faithful and establishing His everlasting kingdom.

Conclusion

The world is passing away with its desires (1 John 2:17), but the kingship of Christ endures forever. Jesus is both King of kings and God, the eternal ruler who alone satisfies the deepest longings of humanity. To focus on Him, to immerse oneself in Scripture, and to walk in prayerful communion is to participate in the kingdom that cannot be shaken. All glory and honor belong to Christ, for He reigns now and forever.

References

The Holy Bible, English Standard Version.
Augustine, City of God.
Athanasius, On the Incarnation.
Calvin, John. Institutes of the Christian Religion.
Grudem, Wayne. Systematic Theology. Grand Rapids: Zondervan, 1994.
N. T. Wright. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

Bibliography

Athanasius. On the Incarnation. Translated by John Behr. Yonkers, NY: St. Vladimir’s Seminary Press, 2011.

Augustine. The City of God. Translated by Henry Bettenson. London: Penguin Classics, 2003.

Calvin, John. Institutes of the Christian Religion. Edited by John T. McNeill. Philadelphia: Westminster Press, 1960.

Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.

Wright, N. T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

ALLAH WEARS GARMENTS LIKE CREATURES: AN ANTHROPOMORPHIC CRISIS IN ISLAMIC THEOLOGY

By Dr. Maxwell Shimba, Shimba Theological Institute
Originally published on August 3, 2015

Abstract

This study critically examines the anthropomorphic depictions of Allah found in Islamic Hadith literature. By analyzing authentic Hadith texts and their theological implications, this paper argues that the Islamic conception of Allah—though officially described as transcendent and incomparable—reveals inconsistencies through narratives that portray Him in human-like forms and actions. These portrayals present a theological crisis within Islam’s doctrine of tanzīh (absolute transcendence) and challenge the Muslim claim that Allah has no likeness (laysa kamithlihi shayʾun).

1. Introduction

One of the fundamental claims of Islamic theology is that Allah is beyond all human likeness or form. The Qur’an emphatically declares:

“There is nothing whatever like unto Him, and He is the All-Hearing, the All-Seeing.” (Qur’an 42:11).

However, a careful examination of the Hadith—the recorded sayings of Muhammad—reveals that Allah is often described in distinctly human terms. Such descriptions introduce theological contradictions that undermine the doctrine of divine transcendence.

This paper explores these contradictions, particularly focusing on Hadith Qudsi that depict Allah as wearing garments—a characteristic belonging to physical beings.

2. The Hadith of Allah’s Garments

In Sahih Muslim (Book 38, Hadith 7388), Allah is reported to have said:

الكبرياء ردائي والعظمة إزاري
“Pride is My cloak and majesty is My lower garment.”

This statement is widely quoted in Islamic theology as a Hadith Qudsi—words of Allah relayed through Muhammad. However, this anthropomorphic imagery raises profound theological questions.

If Allah possesses a cloak (ridāʾ) and a lower garment (izār), it implies He has a form upon which these garments are worn. In the material world, garments are designed to cover or adorn a body. Thus, if Allah “wears” them, one must logically infer that He has a body or structure—a notion directly conflicting with the Qur’anic claim that He is without likeness or form.

This apparent contradiction leads to the central problem of anthropomorphism in Islamic thought.

3. Anthropomorphic Imagery in Other Hadith

The anthropomorphism is not limited to Allah’s garments. In another Hadith Qudsi found in Sahih al-Bukhari (Book 81, Hadith 38), Allah is portrayed as having human faculties:

“When I love My servant, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks.”

The language of this Hadith implies that Allah has ears, eyes, hands, and feet, or at least attributes them to Himself in human-like metaphors.

Islamic theologians such as Ibn Taymiyyah and Ibn al-Qayyim accepted these verses bi-la kayf (“without asking how”), meaning they affirmed Allah’s attributes without questioning their modality. However, this approach fails to reconcile the logical inconsistency between transcendence (tanzīh) and embodiment (tashbīh).

4. Theological Implications

The problem of anthropomorphism in Islamic theology stems from its tension between two competing ideas:

Transcendence (Tanzīh): Allah is utterly beyond human comprehension or likeness.
Similarity (Tashbīh): Allah’s revealed attributes resemble human characteristics.

While the Qur’an insists on transcendence, the Hadith reintroduce physical and emotional traits—suggesting that Allah:

Descends physically to the lowest heaven at night (Sahih Bukhari 1145).
Laughs, smiles, and sits on a throne (Sahih Muslim 2841).
Has fingers and a right hand (Sahih Bukhari 4855; Sahih Muslim 2788).

Such imagery parallels pagan conceptions of deity and contradicts monotheistic doctrines of divine simplicity and incorporeality.

5. Biblical Contrast: The God of Scripture

In contrast, the God of the Bible, though described metaphorically, explicitly reveals Himself as Spirit (John 4:24). Biblical anthropomorphisms are understood as symbolic expressions meant to help finite humans comprehend divine realities.

For example, when the Bible says “the hand of the Lord” (Exodus 15:6), it does not imply a literal hand but symbolizes God’s power and authority. Unlike the Hadith, biblical theology clearly distinguishes between figurative language and ontological reality.

6. Conclusion

The depiction of Allah as wearing garments, possessing limbs, and performing physical actions introduces a theological crisis within Islam. Such portrayals undermine the Qur’anic assertion that Allah has no equal or likeness.

From a comparative theological standpoint, the Christian understanding of God as spiritual and personal—revealed fully in Jesus Christ (John 1:14)—provides a coherent and consistent framework for divine transcendence and immanence.

The Islamic dilemma, as seen in the Hadith, reflects a form of theological anthropomorphism that inadvertently humanizes Allah, thereby compromising His alleged uniqueness.

Bibliography

Al-Bukhari, Muhammad ibn Isma‘il. Sahih al-Bukhari. Beirut: Dar Ibn Kathir, 1987.
Muslim, Ibn al-Hajjaj. Sahih Muslim. Riyadh: Dar al-Salam, 2007.
Ibn Taymiyyah. Al-‘Aqidah al-Wasitiyyah. Cairo: Dar al-Hadith, 2005.
Ibn Kathir, Isma‘il. Tafsir al-Qur’an al-‘Azim. Beirut: Dar al-Kutub al-‘Ilmiyyah, 1999.
Al-Ghazali, Abu Hamid. Ihya’ ‘Ulum al-Din. Beirut: Dar al-Ma‘rifah, 1983.
The Holy Qur’an, Translated by Abdullah Yusuf Ali. New Delhi: Islamic Book Service, 2001.
The Holy Bible, New King James Version. Nashville: Thomas Nelson, 1982.
Shimba, Maxwell. Theological Reflections on the Nature of God in Islam and Christianity. Shimba Theological Institute, 2025.

Author’s Note

This paper is part of the Comparative Theology and Islamic Studies Series at Shimba Theological Institute, dedicated to examining theological inconsistencies within Islamic tradition and upholding the integrity of biblical revelation.

Prayer for Peace and Justice in Tanzania

By Dr. Maxwell Shimba
Shimba Theological Institute

Introduction

This prayer is a solemn invocation for divine peace, justice, and unity within the United Republic of Tanzania. It reflects a deep theological appeal for national reconciliation, moral reformation, and divine guidance for leaders and citizens alike. Rooted in Christian ethics and biblical principles, it seeks to align the nation with the redemptive will of God through Jesus Christ, our Lord and Savior.

The Prayer

Our Omnipotent God,
in whom the entire Adamic family of earth is one, breathe Your Spirit of Truth into our hearts that we may establish a community of fellowship, trust, peace, and justice in Tanzania. O Holy God, illumine the diabolic darkness of our minds that we may behold Your divine Light, comprehend the sanctity of our creation, think Your thoughts, and glorify You by advancing the greater good of all Tanzanians; through Jesus Christ, our Lord and Savior.

Holy Spirit,
reform the passions and designs of our hearts. Let Your steady, precious hands guide the people of Tanzania, and from our discord bring forth a greater harmony than we can conceive—a new love, a new understanding, a new humility, a new purity and sincerity, a new sense of truth, and a new hunger and thirst for Your love to rule this nation.

Dear Precious Lord Jesus,
grant that our President, elected officials, and political leaders may approach every national challenge from Your divine point of view. May their noblest thoughts and decisions be purified, strengthened, and covered by the Precious Blood of the Lamb of God. Help us examine in ourselves and in others every tendency toward violence, arrogance, isolation, or pride. Enable us to understand the aspirations of all citizens and empower us to remove every misunderstanding, thus serving the welfare of all Tanzanians in truth, peace, and justice.

Omnipotent Father,
in whom reside perfect wisdom and understanding, heal our nation, O Holy Father. Heal the divisions that fragment us. Restore us to that unity of love which mirrors Your divine nature. May we, as a nation, be reconciled in spirit and purpose through Christ Jesus, our Lord and Savior.

Almighty God,
have mercy upon us and dispel the selfishness, fear, and hatred that breed conflict among us. Grant that Tanzania may be united in goodwill, that we may dwell together in peace, harmony, charity, love, and joy—each rejoicing in the achievements of others, and competing only in good and benevolent deeds. Let truth and justice guide all our dealings; through Jesus Christ, our Lord and Savior.

Increase within us the spirit of neighborliness, that in peril we may uphold one another, in suffering tend one another, and in loneliness befriend one another. Grant us brave and enduring hearts to persevere until the strife of these days is ended, and You give peace in our time; through Jesus Christ, our Lord.

Intercession for National Leaders

Heavenly Father,
we lift before You Hon. Tundu Antiphas Lissu and Hon. Humphrey Polepole, Your sons who have endured hardship for the sake of justice, democracy, and truth. Grant them divine protection, wisdom, and comfort. May their lives be testimonies of courage guided by Your Spirit. Heal their wounds—physical, emotional, and spiritual—and restore their faith in Your divine purpose for Tanzania. Surround them with Your angels, O Lord, and vindicate them by Your justice. Let their advocacy for righteousness inspire a new dawn of unity, freedom, and peace in our nation.

Meditation and Silence

Lord God,
let us be at peace within ourselves. (Silence)
Let us accept that we are profoundly loved and need never be afraid. (Silence)
Let us be aware of the divine source of being common to all creation. (Silence)
Let us be filled with Your compassion toward ourselves and toward all living beings. (Silence)
With humility, let us work and pray for the establishment of peace in our hearts and peace in Tanzania. (Silence)

Conclusion

God bless Tanzania.
We pray all these things in the Mighty and Precious Name of Jesus Christ, our Lord and Savior.

AMEN.

Dr. Maxwell Shimba
A Bond Servant of Jesus Christ
Shimba Theological Institute
© 2013 Max Shimba Ministries
August 16, 2015

Jesus is the Living God and Savior of humanity

Jesus as the Living God: A Peshitta Witness to Divine Self-Revelation

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The question of Jesus’ divine identity has remained central to Christian theology throughout the centuries. The Johannine narrative, particularly in John 18:1–6, provides one of the clearest Christological affirmations of His divine nature. Unlike the Synoptic Gospels, which emphasize Jesus’ humanity in the Garden of Gethsemane, the Peshitta Holy Bible Translation presents a striking moment where Jesus identifies Himself not merely as “Jesus of Nazareth” but as “I AM THE LIVING GOD” (John 18:5–6, Peshitta). This declaration, followed by the immediate physical reaction of those present—falling to the ground—offers a profound theological testimony that Jesus is not only the Messiah but also the Living God who came to save humanity.

The Context of the Arrest Narrative

The Gospel of John differs from the Synoptics in its presentation of Jesus’ arrest. In the Peshitta rendering, the scene is set at the torrent of Qedrown (Kidron Valley), where Jesus often gathered with His disciples. Judas Iscariot arrives with a company of soldiers, temple guards, and Pharisaic officials, equipped with “torches and lamps and weapons” (John 18:3). This militarized approach to apprehend a nonviolent rabbi underscores the leaders’ perception of Jesus as a threat to both religious and political order.

Yet, John does not portray Jesus as a passive victim. Rather, Jesus steps forward, fully aware of the events unfolding (“because he knew all these things had come upon him,” v. 4). His proactive self-identification demonstrates divine sovereignty. Unlike Adam who hid from God in the Garden of Eden (Genesis 3:8–10), Jesus reveals Himself as the Living God in the garden of His betrayal.

“I AM THE LIVING GOD”: The Divine Name and Self-Revelation

The phrase “I AM THE LIVING GOD” (ܐܢܐ ܐܢܐ ܐܠܗܐ ܚܝܐ) in the Peshitta echoes the divine self-revelation of Yahweh in Exodus 3:14: “I AM WHO I AM” (ܐܢܐ ܐܝܟ ܐܢܐ). The Johannine Gospel frequently employs the ἐγώ εἰμι (“I AM”) formula, linking Jesus’ identity directly with the God of Israel (cf. John 8:58). The Peshitta intensifies this theological claim by rendering the confession explicitly as “the Living God.”

The expression “Living God” is a title frequently attributed to Yahweh in the Hebrew Scriptures (Deuteronomy 5:26; Joshua 3:10; Psalm 42:2). By adopting this divine epithet, the Peshitta affirms that Jesus is not merely a prophet or miracle worker but the eternal, self-existent God manifest in the flesh. His words are not metaphorical but ontological, declaring His divine essence.

The Falling of the Soldiers: Theophanic Response

When Jesus spoke, “I AM THE LIVING GOD,” the soldiers and officials “went backward and fell to the ground” (John 18:6). This reaction is not incidental but carries deep theological significance. In the Hebrew Bible, falling backward is often associated with divine judgment or overwhelming encounters with the glory of God (cf. Isaiah 28:13; Ezekiel 1:28). The involuntary collapse of the arresting party mirrors the theophanic manifestations of God’s power, where human beings are unable to withstand His presence.

This detail in John’s narrative underscores the divine authority of Jesus. Even at the moment of arrest, He demonstrates that He is not subdued by force but willingly submits to the Father’s salvific plan (John 10:18). The falling of the soldiers becomes a symbolic act—human power collapsing before divine majesty.

Jesus as the Savior of Humanity

The theological import of this passage extends beyond Christ’s divinity; it also points to His mission of salvation. The Living God enters into human history not to condemn but to redeem. As John later records, Jesus’ crucifixion is not the triumph of His enemies but the glorification of the Son of Man (John 12:23). By self-identifying as the Living God at the moment of His betrayal, Jesus reveals that His impending death is not defeat but divine deliverance.

Furthermore, the garden setting alludes to the reversal of Eden’s tragedy. In Eden, Adam’s disobedience led humanity into sin and death (Genesis 3:17–19). In the Garden of Gethsemane, the Second Adam (cf. 1 Corinthians 15:45) embraces obedience unto death, thereby restoring life to humanity. The Living God takes upon Himself the destiny of the fallen so that humankind might share in His eternal life (John 3:16).

Christological Implications

The confession “I AM THE LIVING GOD” in John 18:5–6 serves as a cornerstone for Johannine Christology. It affirms:

Jesus as Divine – He is not merely a man but the eternal God made flesh.
Jesus as Sovereign – Even in arrest, He exercises authority over His captors.
Jesus as Savior – His identity as the Living God is inseparable from His redemptive mission.

The Peshitta’s explicit rendering strengthens the theological case for the divinity of Christ, bridging Old Testament conceptions of the Living God with New Testament Christology.

Conclusion

The narrative of John 18:1–6 in the Peshitta Holy Bible offers a profound theological testimony: Jesus Christ is the Living God who willingly submitted to arrest, trial, and crucifixion for the salvation of humanity. His declaration, “I AM THE LIVING GOD,” is not only a revelation of His divine identity but also a proclamation of His mission to redeem the world. The soldiers’ collapse at His words dramatizes the futility of human power before divine majesty. As such, this passage affirms the core of Christian faith—that the Living God entered history in the person of Jesus Christ to bring eternal life to all who believe.

ALLAH REVEALS A VERSE CLAIMING THAT HE DWELLS IN MAKKAH AND NOT IN HEAVEN

By Dr. Maxwell Shimba
Shimba Theological Institute
Thursday, September 29, 2016

ALLAH REVEALS A VERSE CLAIMING THAT HE DWELLS IN MAKKAH AND NOT IN HEAVEN

According to the Qur’an, Allah acknowledges and confesses that the true God is above—dwelling in heaven. However, in order to divert the Muslims, he commands them to direct their faces toward the place where he himself resides—namely, Makkah.

What Does It Mean to Swear an Oath?

To swear, to take an oath, or to make a solemn vow means to affirm something by invoking the Name of Almighty God, especially when the matter being sworn by lacks clear or visible evidence. The one who swears declares that the statement is as true and reliable as claimed, and therefore the hearer is expected to believe it—because the ultimate guarantor of the oath is God Himself, the only One who knows the truth or falsehood of what is hidden in the human heart.

A Qur’anic Verse That Demonstrates That Allah Lives in Makkah and Not in Heaven

The following passage establishes, according to the Qur’an, that Allah resides in the city of Makkah:

Surat al-Balad (Qur’an 90:1–2) translated by Sheikh Ali Muhsin Al-Barwani:

“I swear by this City!”
“And you are a dweller of this City.”
(Source: quranitukufu.net/090.html)

QUESTIONS:

Why does Muhammad swear by the city of Makkah?
Who is the one dwelling in the city of Makkah by whom Muhammad is swearing?

The Qur’an indicates that Muhammad is swearing by Allah—the one who dwells in Makkah.

After Allah “revealed” a verse claiming that He dwells in Makkah, Muhammad further emphasizes this idea in the hadith by prohibiting Muslims from looking toward heaven during prayer. Instead, he requires them to direct their faces toward Allah’s earthly dwelling.

BULUGH AL-MARĀM

Hadith 194 – Narrated by Jabir ibn Samurah:

“The Messenger of Allah said: People who raise their eyes toward the sky while in prayer must stop, otherwise their sight will not return to them.”

Yet, According to the Qur’an (Surat al-Mulk 67:17), Revealed in Makkah, We Read:

“Do you feel secure from Him who is in heaven…?”

Contrast With the Bible

The Bible consistently affirms that the true God is above in heaven:

John 11:41
“So they removed the stone. Then Jesus raised His eyes upward and said, ‘Father, I thank You that You have heard Me.’”

The true and living God is above—in heaven. Yet the Allah of Islam is described as dwelling in Makkah, which is why Muslims travel there to perform prayer rituals.

A Loving Invitation

You are welcome to come to Jesus Christ. He loves you deeply.

Max Shimba Ministries Org.
September 29, 2016

Adultery and Islamic Hadith Literature: A Critical Theological Analysis

By Dr. Maxwell Shimba

Shimba Theological Institute

1. Introduction

Within Islamic theology, the Hadith literature occupies a central position as a secondary but authoritative source for shaping doctrine, ethics, law (Sharia), and Muslim conduct. Among the most cited compilers are Sahih Muslim and Sahih al-Bukhari, considered by Sunni Islam as the most authentic collections after the Qur’an. Because of this elevated status, the ethical and doctrinal content found in these books can have profound implications for Islamic moral instruction.

One of the most contentious ethical themes present in these texts concerns the Islamic conceptualization of adultery (zina) and its theological inevitability. The following analysis examines two canonical hadiths that assert that every human being has a fixed and unavoidable portion of adultery, allegedly decreed by Allah. These texts raise serious questions regarding moral responsibility, divine justice, and the concept of sin, especially when contrasted with the biblical view of holiness, human agency, and divine righteousness.

This chapter critically examines these hadiths from an academic, theological, and comparative-religion perspective.

2. Primary Hadith Texts Describing "Inevitable" Adultery

2.1 Sahih Muslim, Book 33 (Destiny), Hadith 6421

In the chapter entitled “The measure of the son of Adam in regard to adultery,” Abu Huraira narrates:

“Verily Allah has fixed the very portion of adultery which a man will indulge in, and which he of necessity must commit. The adultery of the eye is the lustful look, and the adultery of the tongue is the licentious speech; the heart desires and yearns, which the parts may or may not put into effect.”

This passage presents three theological claims:

Allah has predetermined a fixed portion of adultery for every person.
This adultery is described as something one “of necessity must commit.”
Adultery is broadly defined to include:
- Lustful looking (zina of the eyes),
- Lustful speech (zina of the tongue),
- Internal desire,
- Actual physical adultery.

2.2 Sahih al-Bukhari, Volume 8, Book 77 (Divine Will), Hadith 609

A similar narration is attributed to Ibn ʿAbbas through Abu Huraira:

“Allah has written for the son of Adam his inevitable share of adultery whether he is aware of it or not… The adultery of the eye is looking (at what is unlawful), the adultery of the tongue is uttering (what is unlawful), the inner self wishes and longs for adultery, and the private parts either fulfill that act or refrain from it.”

This second reference reinforces the first and emphasizes the inevitability and pre-written nature of each individual’s involvement in adultery.

3. Doctrinal Implications of the Hadith Claims

3.1 The Concept of Divine Decree (Al-Qadar)

These hadiths locate adultery within the larger Islamic doctrine of al-qadar—the belief that all events are pre-written by Allah. The explicit statement that adultery is “written,” “fixed,” and “inevitable” suggests that human moral agency is overshadowed by divine determinism.

In classical Islamic theology, the tension between divine decree and human freedom is well-known. However, these particular hadiths push the argument further by assigning a mandatory divine portion of a moral sin to every human being.

3.2 Ethical Consequences

If Allah decrees adultery as:

inevitable,
fixed, and
something a man must commit,

then several ethical problems arise:

Human responsibility is undermined.
If sin is divinely mandated, accountability becomes philosophically incoherent.
Moral agency collapses.
A predetermined moral failure cannot be genuinely considered a sin in any meaningful sense.
Divine justice becomes contradictory.
Punishing individuals for actions they were divinely compelled to perform contradicts universal principles of justice.

3.3 Redefinition of Adultery

The hadiths also expand the definition of adultery to include internal temptation, desire, and involuntary reactions such as looking. This redefinition results in:

A blurring of categories between temptation and sin,
Assigning guilt to normal human cognition,
Presenting desire as something divinely decreed rather than morally chosen.

This sweeping definition stands in sharp contrast to biblical teaching, which distinguishes:

Temptation (which is not sin),
Consent to sin,
The act of sin itself.

4. Comparative Theological Reflection (Islam vs. Bible)

4.1 Human Responsibility in Scripture

The Bible consistently affirms that:

Sin is a human choice (Genesis 4:7),
God does not tempt or compel anyone to sin (James 1:13–15),
Moral responsibility is inseparable from free will (Joshua 24:15).

In Christian theology, God is holy (Leviticus 11:44; 1 Peter 1:16) and cannot “fix a portion of sin” for anyone. Sin arises not from divine decree but from human desire misaligned with God’s will.

4.2 Jesus’ Teaching

Jesus’ teaching on adultery (Matthew 5:27–28) acknowledges that lustful intent is sinful, but He never teaches that such sin is:

Inevitable,
Divinely assigned, or
Necessitated by God.

Instead, Christ calls believers to holiness empowered by the Spirit (Galatians 5:16–17).

4.3 Divine Justice and Holiness

The biblical view of divine holiness is incompatible with a deity who ordains moral transgression. Holiness in Scripture means:

God is morally perfect,
His commands are righteous,
Human beings are responsible moral agents.

These fundamental biblical doctrines clash directly with the theological implications of the hadiths cited.

5. Academic Assessment

From an academic, historical, and theological standpoint, these hadiths reflect:

An internal Islamic struggle to reconcile deterministic theology with moral ethics,
A worldview where divine decree overrides human moral agency,
A significant departure from Judeo-Christian views of holiness, free will, and sin.

Furthermore, the presence of such teachings in Sahih Muslim and Sahih al-Bukhari—sources held by Sunni Islam to be second only to the Qur’an—raises critical questions about the moral framework guiding Islamic anthropology and ethics.

These hadiths have been used throughout Islamic history to defend deterministic understandings of human behavior, often leading to theological interpretations that minimize personal accountability.

ALLAH IS NOT YEHOVAH “YAHUH” (יְהוָה), THE ALMIGHTY GOD

Friday, September 9, 2016

ALLAH SWEARS BY YEHOVAH, WHO CREATED MALE AND FEMALE
ALLAH IS NOT YEHOVAH “YAHUH” (יְהוָה), THE ALMIGHTY GOD
(PART FIVE)

Who created male and female?

QURAN 92:1–3

By the night when it covers,
By the day when it appears,
And by Him Who created the male and the female…

If a person swears by someone else, is he God or a human being? And who exactly is the Creator mentioned here? Allah swears “by Him who created,” and creation is an attribute of God. Therefore, Allah Himself is not the Creator in this verse.

Who is this One who created the male and the female, the One by whom the Allah of Islam swears? Continue reading… from the Holy Bible:

Jeremiah 27:5
“I made the earth, humankind, and the animals on the face of the earth by my great power and my outstretched arm; and I give it to anyone I please.”

Here we read that Yehovah, the God of the Bible, is the One who created everything— including the male and the female— the very beings by whom the Allah of Islam swears. Therefore, Jehovah created male and female, and Allah swears by Him. Now you decide: who is truly God?

Can God swear by another being? Keep learning…

Hebrews 6:13
“When God made His promise to Abraham, since He had no one greater by whom to swear, He swore by Himself.”

Jehovah declares that there is no one greater than Himself by whom He could swear. Yet Allah in the Qur’an swears by the One who created male and female.

Thus, today we understand that the Creator is Jehovah, and Allah swears by Jehovah, the God of the Bible and of Christians.

Therefore, Allah is not the Almighty God.