Answered Contradictions in the Bible
If this is the best that Zathras can do, he should go pick up a hundred year old book on higher criticism. At least those arguments against inspiration had some depth. This is too easy!
GE 1:3-5 On the first day, God created light, then separated light and darkness.
GE 1:14-19 The sun (which separates night and day) wasn’t created until the fourth day.
So what? God is light and He will be the light of heaven long after the sun is gone (Revelation 21:23). Obviously He could have created a stream of light before He made the sun. Dr. Russell Humphrey’s has suggested an intriguing explanation of the light God initiated on the first day. It is detailed in his theory of White Hole cosmology.
GE 1:11-12, 26-27 Trees were created before man was created.
GE 2:4-9 Man was created before trees were created.
Genesis 2:8-9 does not describe the creation of trees but the creation of the Garden of Eden for Adam to live in. In it God planted many trees, among them the tree of the knowledge of good and evil and the tree of life.
GE 1:20-21, 26-27 Birds were created before man was created.
GE 2:7, 19 Man was created before birds were created.
Genesis 2:19 does not describe the creation of birds (which came out of the seas). Rather, God made one of each kind of creature from the ground directly before Adam, so that he could name them. It was a second creative act that familiarized Adam with all of the kinds of animals he was to rule over.
GE 1:24-27 Animals were created before man was created.
GE 2:7, 19 Man was created before animals were created.
GE 1:26-27 Man and woman were created at the same time.
GE 2:7, 21-22 Man was created first, woman sometime later.
Genesis 1:26-27 does not say they were made at the same identical time, only that he made both.
GE 1:28 God encourages reproduction.
LE 12:1-8 God requires purification rites following childbirth which, in effect, makes childbirth a sin. (Note: The period for purification following the birth of a daughter is twice that for a son.)
Baloney. Can’t Zathras distinguish between being ceremonially unclean and sinning? I make my son wash his hands after playing in the sandbox. Does that make him disobedient to play there? A woman with an issue of blood was also said to be unclean, just a couple of chapters later. Does that make her sinful?
GE 1:31 God was pleased with his creation.
GE 6:5-6 God was not pleased with his creation.
(Note: That God should be displeased is inconsistent with the concept of omniscience.)
God was pleased to give man a free will. He is not pleased when man uses that free will to rebel.
GE 2:4, 4:26, 12:8, 22:14-16, 26:25 God was already known as “the Lord” (Jahveh or Jehovah) much earlier than the time of Moses.
EX 6:2-3 God was first known as “the Lord” (Jahveh or Jehovah) at the time of the Egyptian Bondage, during the life of Moses.
Moses wrote Genesis and used the name for God that was revealed to him.
GE 2:17 Adam was to die the very day that he ate the forbidden fruit.
GE 5:5 Adam lived 930 years.
There is physical death (the separation of the soul from the body) and spiritual death (the separation of the soul from God). In a physical sense, Adam BEGAN to die that day. In a spiritual sense, which God consistently uses thereafter (see Ephesians 2:1 and John 8:51) Adam died immediately; that is, his sin separated him from his Creator the instant he ate the fruit.
GE 2:15-17, 3:4-6 It is wrong to want to be able to tell good from evil.
HE 5:13-14 It is immature to be unable to tell good from evil.
Your interpretation of Genesis 2 is totally screwed up. Their sin was disobedience (doing evil) not wanting to know something.
GE 4:4-5 God prefers Abel’s offering and has no regard for Cain’s.
2CH 19:7, AC 10:34, RO 2:11 God shows no partiality. He treats all alike.
God DOES treat all alike. Those that offer improper sacrifices (like Cain) are rejected. If Abel had offered an unbloody sacrifice, he would have been rejected too.
GE 4:9 God asks Cain where his brother Able is.
PR 15:3, JE 16:17, 23:24-25, HE 4:13 God is everywhere. He sees everything.
Nothing is hidden from his view.
God gave Cain a chance to come clean. I ASK my boy if he took a cookie that I watched him snitch for the same reason.
GE 4:15, DT 32:4, IS 34:8 God is a vengeful god.
EX 15:3, IS 42:13, HE 12:29 God is a warrior. God is a consuming fire.
EX 20:5, 34:14, DT 4:24, 5:9, 6:15, 29:20, 32:21 God is a jealous god.
LE 26:7-8, NU 31:17-18, DT 20:16-17, JS 10:40, JG 14:19, EZ 9:5-7 The Spirit of God is (sometimes) murder and killing.
NU 25:3-4, DT 6:15, 9:7-8, 29:20, 32:21, PS 7:11, 78:49, JE 4:8, 17:4,
32:30-31, ZP 2:2 God is angry. His anger is sometimes fierce.
2SA 22:7-8 (KJV) “I called to the Lord; … he heard my voice; … The earth trembled and quaked, … because he was angry. Smoke came from his nostrils. Consuming fire came from his mouth, burning coals blazed out of it.”
EZ 6:12, NA 1:2, 6 God is jealous and furious. He reserves wrath for, and takes revenge on, his enemies. “… who can abide in the fierceness of his anger? His fury is poured out like fire, and rocks are thrown down by him.”
2CO 13:11, 14, 1JN 4:8, 16 God is love.
GA 5:22-23 The fruit of the Spirit of God is love, joy, peace, patience, kindness, faithfulness, gentleness and self-control.
God hates sin and evil and God loves goodness. So what is the problem? His holiness means He must execute a just penalty for sin. God’s love provides a means of forgiveness in Christ for all who will avail themselves. There is no contradiction here.
GE 4:16 Cain went away (or out) from the presence of the Lord.
JE 23:23-24 A man cannot hide from God. God fills heaven and earth.
God took on a form to speak with Cain (much like Moses at the burning bush or Abraham at his tent). Cain walked away from his encounter with God.
GE 6:4 There were Nephilim (giants) before the Flood.
GE 7:21 All creatures other than Noah and his clan were annihilated by the Flood.
NU 13:33 There were Nephilim after the Flood.
Some of Adam’s descendants were giants. Some of Noah’s descendants were giants. Some giants have lived in recent history. So what?
GE 6:6. EX 32:14, NU 14:20, 1SA 15:35, 2SA 24:16 God does change his mind.
NU 23:19-20, IS 15:29, JA 1:17 God does not change his mind.
God never changes. His actions towards us change as WE change (much as the sun changes when I put on my shades).
GE 6:19-22, 7:8-9, 7:14-16 Two of each kind are to be taken, and are taken, aboard Noah’s Ark.
GE 7:2-5 Seven pairs of some kinds are to be taken (and are taken) aboard the Ark.
Zathras really stretches this time. If seven of *some* are taken, than two of *each* kind ARE taken. There is no contradiction. A contradiction would require that two of some kind NOT be taken!
GE 7:1 Noah was righteous.
JB 1:1,8, JB 2:3 Job was righteous.
LK 1:6 Zechariah and Elizabeth were righteous.
JA 5:16 Some men are righteous, (which makes their prayers effective).
1JN 3:6-9 Christians become righteous (or else they are not really Christians).
RO 3:10, 3:23, 1JN 1:8-10 No one was or is righteous.
This is at least a reasonable objection…oft-refuted, but reasonable. God is totally, completely spotlessly righteous. He alone is perfectly holy. When men are described as “righteous,” it is always in a comparative way (ie Job 2:3 “there is none like him on the earth”). Men can only become guiltless before the bar of the Almighty by being pardoned through the blood of Christ.
GE 7:7 Noah and his clan enter the Ark.
GE 7:13 They enter the Ark (again?).
Come on! It is reiterating the event with a specific dating scheme in Noah’s life.
GE 11:7-9 God sows discord.
PR 6:16-19 God hates anyone who sows discord.
God did not sow discord (contention). He confused the languages. By the way, there are a lot of things that God does that He forbids man to do. So what? That is only reasonable.
GE 11:9 At Babel, the Lord confused the language of the whole world.
1CO 14:33 Paul says that God is not the author of confusion.
This is taken out of context. God is not the author of confusion IN THE CHURCH.
GE 11:12 Arpachshad [Arphaxad] was the father of Shelah.
LK 3:35-36 Cainan was the father of Shelah. Arpachshad was the grandfather of Shelah.
Cainan was left out of Genesis. Perhaps it was a copying error, of which we have identified a few. These do not materially impact anything in the doctrines of the Faith. It is also possible that it was purposefully left out of this genealogy. While this would appear unusual, there are a few kings left out in Matthew 1:8. It also appears that in the Jewish tradition, the designation “son” was somewhat flexible. There are multiple instances in the scripture where a grandson is called a son or a son in law is called a son.
GE 11:16 Terah was 70 years old when his son Abram was born.
GE 11:32 Terah was 205 years old when he died (making Abram 135 at the time).
GE 12:4, AC 7:4 Abram was 75 when he left Haran. This was after Terah died.
Thus, Terah could have been no more than 145 when he died; or Abram was only 75 years old after he had lived 135 years.
This is a decent point since it appears contradictory on the surface. However, Terah could have STARTED bearing at age 70 (following the pattern of the genealogy in which the childless years are mentioned first) and Abram could have been born last when Terah was 130. This is not unreasonable since Abram himself bore children later than that. (Genesis 17:17 indicates he was ten years older than Sarah. Genesis 23:1 says Sarah died at 127. Genesis 25:1-2 tells us that Abraham was still bearing children with his subsequent wife several years later.) Furthermore, Abraham’s brother got married, had Lot, and died ALL before Abram got married. So Abram’s brother, Haran, would have been MUCH older.
GE 12:7, 17:1, 18:1, 26:2, 32:30, EX 3:16, 6:2-3, 24:9-11, 33:11, NU 12:7-8,14:14, JB 42:5, AM 7:7-8, 9:1 God is seen.
EX 33:20, JN 1:18, 1JN 4:12 God is not seen. No one can see God’s face and live. No one has ever seen him.
The amazing thing is that these verses resolve your confusion themselves! No one has seen God in all his glory. In Exodus, God hid Moses from seeing his face. Isaiah, John, and others saw a vision of God. God takes on a form (like a burning bush to Moses or a whirlwind to Job) before conversing with man.
GE 10:5, 20, 31 There were many languages before the Tower of Babel.
GE 11:1 There was only one language before the Tower of Babel.
Genesis 10 is a genealogy that covers centuries. It includes the period before Babel when there was one language (described in chapter 11) and continues well after Babel detailing the divisions of languages that resulted from Babel.
GE 15:9, EX 20:24, 29:10-42, 1-7, 38, NU 28:1-29, 40 God details sacrificial offerings.
JE 7:21-22 God sayes he did no such thing.
The context in the Jeremiah 7:21-22 is discussing God’s first priority. Note the words “in the day that I brought them out of the land of Egypt.” That was BEFORE the giving of the laws. Indeed in Exodus 19:1-8, just prior to the giving of the law & sacrificial system, God again focused upon the first priority of obedience. It is essentially the same message of Psalm 40:6-8. God obviously would command them to give sacrifices, but He makes the point that THE FIRST FOCUS was on the heart attitude.
GE 16:15, 21:1-3, GA 4:22 Abraham had two sons, Ishmael and Isaac.
HE 11:17 Abraham had only one son.
The passage in Hebrews is being chopping off mid-thought to force a contradiction. “He that received the promise offered up his only begotten son of whom it was said…”
GE 17:1, 35:11, 1CH 29:11-12, LK 1:37 God is omnipotent. Nothing is impossible with (or for) God.
JG 1:19 Althofffaaugh God was with Judah, together they could not defeat the plainsmen because the latter had iron chariots.
What is “Althofffaaugh” supposed to mean? If Zathras is complaining that God did not easily give them victory over iron chariots, it is ridiculous. The verse doesn’t say that God fought alongside Judah, only that he was “with them.” God often empowers us to have victory in certain areas and leaves other areas as ongoing challenges for us to work on (II Corinthians 12:8-9). This teaches humility, dependence, etc.
GE 17:7, 10-11 The covenant of circumcision is to be everlasting.
GA 6:15 It is of no consequence.
You are comparing the longevity of a covenant with its potency (apples and oranges). Circumcision is an everlasting covenant. But it is of no value in taking away sin. It never saved anybody.
GE 17:8 God promises Abraham the land of Canaan as an “everlasting possession.” GE 25:8, AC 7:2-5, HE 11:13 Abraham died with the promise unfulfilled.
Abraham was in possession of plenty of Canaan when he died. But you miss the point of the verse. The promised was to be fulfilled in Abraham AND his seed. One of the most amazingly fulfilled prophecy is the rebirth of the nation of Israel in their ancestral homeland.
GE 17:15-16, 20:11-12, 22:17 Abraham and his half sister, Sarai, are married and receive God’s blessings.
LE 20:17, DT 27:20-23 Incest is wrong.
So what? Good people can do wrong things. Besides, the laws you cite were not given till long after Abraham had died.
GE 18:20-21 God decides to “go down” to see what is going on.
PR 15:3, JE 16:17, 23:24-25, HE 4:13 God is everywhere. He sees everything. Nothing is hidden from his view.
God went down to check out Sodom to give Abraham a chance to intercede for it, and to demonstrate the wickedness of the Sodomites; not because he was unable to check it out from heaven.
GE 19:30-38 While he is drunk, Lot’s two daughters “lie with him,” become pregnant, and give birth to his offspring.
2PE 2:7 Lot was “just” and “righteous.”
Remember whenever “righteous” is used of man, it is comparative. Good people are not always perfect. If your ONLY flaw ever committed was getting drunk for a couple of nights, I would say that you were pretty righteous.
GE 22:1-12, DT 8:2 God tempts (tests) Abraham and Moses.
JG 2:22 God himself says that he does test (tempt).
1CO 10:13 Paul says that God controls the extent of our temptations.
JA 1:13 God tests (tempts) no one.
Note Hebrews 11:17. A better translation of the Greek “peirazo” is “tried” (or proved, tested). God examines us much like a master teacher…to demonstrate our faith (or lack thereof) and to mature us. James uses it in this sense earlier in the chapter (James 1:2-3). There is a very different Greek used in verse 13. “Peirasmos” means “a solicitation to do evil.” It is based on our lusts or on Satanic seductions.
GE 27:28 “May God give you … an abundance of grain and new wine.”
DT 7:13 If they follow his commandments, God will bless the fruit of their wine.
PS 104:5 God gives us wine to gladden the heart.
JE 13:12 “… every bottle shall be filled with wine.”
JN 2:1-11 According to the author of John, Jesus’ first miracle was turning water to wine.
RO 14:21 It is good to refrain from drinking wine.
Once again you create a contradiction by messing up the sentence. The point is not that there is anything wrong with eating certain meats or drinking wine. The problem is doing things needlessly that offend a Christian brother.
GE 35:10 God says Jacob is to be called Jacob no longer; henceforth his name is Israel.
GE 46:2 At a later time, God himself uses the name Jacob.
The Oriental tradition of changing names was to signify a watershed in someone’s life. It was an official change. The point is NOT that God forbids everybody from calling him Jacob (in fact he is called Jacob just 4 verses later); rather the idea is that he would no longer be KNOWN as “deceiver” (Jacob) but as “God’s fighter” (Israel).
GE 36:11 The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz.
GE 36:15-16 Teman, Omar, Zepho, Kenaz.
1CH 1:35-36 Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek.
Take the time to read the passage carefully and you might just answer your own question. Genesis 36:12 adds Amalek (born by a concubine) to the list started in verse 11. You just plain miss Gatam and Amalek in Genesis 36:16. Later in the passage (perhaps adopted as a son) Timnah is added as a duke (Genesis 36:40). Therefore Genesis 36 matches Chronicles perfectly.
GE 49:2-28 The fathers of the twelve tribes of Israel are: Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, and Benjamin.
RE 7:4-8 (Leaves out the tribe of Dan, but adds Manasseh.)
This is not a contradiction. It is a change. Some have postulated this change was because of the idolatry that was started in Dan which eventually caused Israel to be judged and to go into bondage.
GE 50:13 Jacob was buried in a cave at Machpelah bought from Ephron the Hittite.
AC 7:15-16 He was buried in the sepulchre at Shechem, bought from the sons of Hamor.
The sepulcher was a cave. (Note Genesis 23:6-9 where the original story is told.) Machpelah is the region that became Shechem. Again from the original story, we see that Abraham bought it from the sons of Hamor, specifically from Ephron who lived among them and had the field with the sepulcher. When Jacob returned to his ancestral homeland (Genesis33:17-19) he found that children of Hamor had conquered and inhabited the region. He repurchased the field from Shechem’s dad, Hamor.
EX 3:1 Jethro was the father-in-law of Moses.
NU 10:29, JG 4:11 (KJV) Hobab was the father-in-law of Moses.
Many OT figures had two names. This was particularly common in the ancient traditions when one was leaving one clan to join another nation (Joseph in Egypt, Daniel in Babylon, etc.). Jethro was a Midianite. Likely he was given a Hebrew name when he joined the Israelites.
EX 3:20-22, DT 20:13-17 God instructs the Israelites to despoil the Egyptians, to plunder their enemies.
EX 20:15, 17, LE 19:13 God prohibits stealing, defrauding, or robbing a neighbor.
First, the rules of warfare are, and have always been distinct from the rules in society (shooting down an enemy plane is morally different from shooting my wife amidst an argument). Secondly, God made these laws for man, not for Himself. He can take (or command to be taken) whatever He wants, anytime He wants. He made it all and, as the rightful owner, He can dispose of it as He wishes. He is God. [Since this same objection is repeated below ad nausea, I will only say “dittos” from now on and you can mentally insert the bold text above.]
EX 4:11 God decides who will be dumb, deaf, blind, etc.
2CO 13:11, 14, 1JN 4:8, 16 God is a god of love.
Sickness, disease, suffering, and death are a result of sin and man’s rebellion against God. God in justice judged the world. God in love provides a means of salvation so that we can live in bliss with Him. Perhaps YOU do not think that this is “loving” enough for you. But you are not a HOLY God who has been offended by sin.
EX 9:3-6 God destroys all the cattle (including horses) belonging to the Egyptians.
EX 9:9-11 The people and the cattle are afflicted with boils.
EX 12:12, 29 All the first-born of the cattle of the Egyptians are destroyed.
EX 14:9 After having all their cattle destroyed, then afflicted with boils, and then their first-born cattle destroyed, the Egyptians pursue Moses on horseback.
You first premise is wrong. The murrain was on the cattle and the horses (Exodus 9:3). No doubt many of them died. However, verse six states that all the cattle died. It does not include the horses, asses, camels etc.
EX 12:13 The Israelites have to mark their houses with blood in order for
God to see which houses they occupy and “pass over” them.
PR 15:3, JE 16:17, 23:24-25, HE 4:13 God is everywhere. He sees everything. Nothing is hidden from God.
God does not say He needed the blood to SEE WHICH house was occupied by Israelites. He promised that WHEN He saw the blood, he would pass by that house (including, no doubt, some believing Egyptians).
EX 12:37, NU 1:45-46 The number of men of military age who take part in the Exodus is given as more than 600,000. Allowing for women, children, and older men would probably mean that a total of about 2,000,000 Israelites left Egypt.
1KI 20:15 All the Israelites, including children, number only 7000 at a later time.
This is height of absurdity. First of all, the nation of Israel was split into two kingdoms at the time of I Kings 20. Secondly, the context is that king Ahab was besieged in Samaria (capital of the northern kingdom), and therefore could only count everybody in the city. Thirdly, he was counting ALL the children of Israel available for battle (verse 14).
EX 15:3, 17:16, NU 25:4, 32:14, IS 42:13 God is a man of war–he is fierce and angry.
RO 15:33, 2CO 13:11, 14, 1JN 4:8, 16 God is a god of love and peace.
God is characterized by both. So was Ronald Reagan. So what?
EX 20:1-17 God gave the law directly to Moses (without using an intermediary).
GA 3:19 The law was ordained through angels by a mediator (an intermediary).
Just because Exodus 20 does not mention angels does not mean they played no role. Nowhere does it say he did not use an intermediary. (Note that the Ten Commandments in stone were said to be literally etched by God’s finger.)
EX 20:4 God prohibits the making of any graven images whatsoever.
EX 25:18 God enjoins the making of two graven images.
Yet again you stop mid-sentence, wrest it out of context, and manufacture a contradiction. Read before and after in Exodus 20. God was not forbidding someone from whittling or doing sculpture work! He is talking about making up a god, then engraving it, and then worshipping it.
EX 20:5, 34:7, NU 14:18, DT 5:9, IS 14:21-22 Children are to suffer for their parent’s sins.
DT 24:16, EZ 18:19-20 Children are not to suffer for their parent’s sins.
You are conflating three different concepts. When a NATION had become so corrupt that God was going to completely wipe it out (Isaiah 14) obviously all, young and old, would suffer this judgment. Under the law of Moses, God (not society) would punish a HOUSEHOLD to the third and fourth generation for the parent’s sins. Perhaps this was a result of the way households were structured and the collective way decisions were carried out. Ezekiel 18:1-3 indicates that the SOCIETAL RULE was to be changed so that children would not die for the parent’s sin. This is not a contradiction. It is an attempt to change something that should not have been going on in Israeli society (Deuteronomy 24:16).
EX 20:8-11, 31:15-17, 35:1-3 No work is to be done on the Sabbath, not even lighting a fire. The commandment is permanent, and death is required for infractions.
MK 2:27-28 Jesus says that the Sabbath was made for man, not man for the Sabbath (after his disciples were criticized for breaking the Sabbath).
RO 14:5, CN 2:14-16 Paul says the Sabbath commandment was temporary, and to decide for yourself regarding its observance.
The disciples did not do work. They violated the Pharisees guidelines. Christ fulfilled the law, and the ceremonial portions stopped being in effect at his death. This is the change Paul references in Galatians 3:24-25. It is not a contradiction.
EX 20:12, DT 5:16, MT 15:4, 19:19, MK 7:10, 10:19, LK 18:20 Honor your father and your mother is one of the Ten Commandments. It is reinforced by Jesus.
MT 10:35-37, LK 12:51-53, 14:26 Jesus says that he has come to divide families; that a man’s foes will be those of his own household; that you must hate your father, mother, wife, children, brothers, sisters, and even your own life to be a disciple.
MT 23:9 Jesus says to call no man on earth your father.
You can still honor someone that you hate. So there is no contradiction even if one ignorantly believes Christ is saying we are to dislike our parents. However, the English word hate poorly captures the comparative nature of what Christ said. When considered next to our love for God, our love for our parents (and even ourselves) should dim to nothing in comparison.
EX 20:13, DT 5:17, MK 10:19, LK 18:20, RO 13:9, JA 2:11 God prohibits killing.
GE 34:1-35:5 God condones trickery and killing.
EX 32:27, DT 7:2, 13:15, 20:1-18 God orders killing.
2KI 19:35 An angel of the Lord slaughters 185,000 men. (Note: See Atrocities section for many more examples.)
EX 20:14 God prohibits adultery.
HO 1:2 God instructs Hosea to “take a wife of harlotry.”
Hosea did not commit adultery. Where is the contradiction?
EX 21:23-25, LE 24:20, DT 19:21 A life for a life, an eye for an eye, etc.
MT 5:38-44, LK 6:27-29 Turn the other cheek. Love your enemies.
Please! How can Christ be more clear? He plainly is changing the law to initiate the age of grace in which we now live. READ the whole passage.
EX 23:7 God prohibits the killing of the innocent.
NU 31:17-18, DT 7:2, JS 6:21-27, 7:19-26, 8:22-25, 10:20, 40, 11:8-15, 20,
30-39, JG 11:30-39, 21:10-12, 1SA 15:3 God orders or approves the complete extermination of groups of people which include innocent women and/or children.
(Note: See Atrocities section for many other examples of the killing of
Dittos (wherever this section is).
EX 34:6, DT 7:9-10, TS 1:2 God is faithful and truthful. He does not lie.
NU 14:30 God breaks his promise.
God made a promise to bring the nation of Israel into Canaan. He took them up to the edge and (with a couple of exceptions) they rebelled and decided not to go in. Therefore God fulfilled his promise in the next generation. God never promised that EVERY individual that left Egypt would get to Canaan. Many died for various reasons in the wilderness. Even Moses did not make it in.
EX 34:6, DT 7:9-10, TS 1:2 God is faithful and truthful. He does not lie.
1KI 22:21-23 God condones a spirit of deception.
God PERMITS evil spirits and evil men to do much harm. That does not mean he is untruthful or condones their actions.
EX 34:6, DT 7:9-10, TS 1:2 God is faithful and truthful. He does not lie.
2TH 2:11-12 God deludes people, making them believe what is false, so as to be able to condemn them. (Note: some versions use the word persuade here. The context makes clear, however, that deception is involved.)
Since when have you become concerned about context? God’s patience is long, but it has limits. After several miracles in which Pharaoh hardened his heart, God hardened Pharaoh’s heart so that he COULD not repent (Exodus 10:1-2). The context clearly indicates that these people had ample opportunity to repent, yet they had chosen the lie of Satan (vs 9) over the truth of God (vs 10 and vs 12). Therefore, in vs 11 God gives them over to a life of delusion. This is not God lying to them or deceiving them. It is God permanently sealing the fate that THEY decided upon.
EX 34:6-7, JS 24:19, 1CH 16:34 God is faithful, holy and good.
IS 45:6-7, LA 3:8, AM 3:6 God is responsible for evil.
There are two senses in which evil is used in the KJV. One involves a moral failure on the part of someone. The other is a misfortune that befalls someone. God causes the second to happen, but not the first. Some have argued that God did wrong to even create the potential of evil. However, it is not possible to make light shine without there being darkness. Similarly, it is not possible for God to have created “good” without the potential for “evil.” To do otherwise would have been to create an amoral robotic machinery with no will.
EX 34:6-7, HE 9:27 God remembers sin, even when it has been forgiven.
JE 31:34 God does not remember sin when it has been forgiven.
You once again confuse multiple issues. God judges sin. As Exodus 34 states, the consequences do not stop just because the sin is forgiven (see also II Samuel 12:13-14). God knows everything and never forgets as way we do. Yet, once sins are forgiven, He chooses to never again bring it up to be used against the sinner.
The second issue is the difference between the way sin was treated under the law. It was never wiped out and required annual sacrifices as a memorial of this limitation. Sin was merely covered temporarily by the sacrifice of blood, awaiting the coming perfect sacrifice that would wash away all sin. Jeremiah speaks prophetically of this time. (Read the beginning of the chapter.) It was fulfilled in Christ. This difference is highlighted as Hebrews 10:3 is contrasted with Hebrews 10:17.
LE 3:17 God himself prohibits forever the eating of blood and fat.
MT 15:11, CN 2:20-22 Jesus and Paul say that such rules don’t matter—they are only human injunctions.
Neither Jesus or Paul discuss eating fat or blood. Christ was making the point that you do not get sinful inside by eating with dirty hands. Sin starts in the mind and works out. Paul was combating legalists and Judaizers that delighted in an ascetic lifestyle, adding a lot of unnecessary man-made laws as a means of being more righteous.
LE 19:18, MT 22:39 Love your neighbor [as much as] yourself.
1CO 10:24 Put your neighbor ahead of yourself.
One is a heart attitude (love) and the other is the practical follow through of it (self-sacrifice). Both go hand-in-hand.
LE 21:10 The chief priest is not to rend his clothes.
MT 26:65, MK 14:63 He does so during the trial of Jesus.
Bad chief priest! So what? (He did far worse than that in seeking to kill Christ.)
LE 25:37, PS 15:1, 5 It is wrong to lend money at interest.
MT 25:27, LK 19:23-27 It is wrong to lend money without interest.
In the ceremonial law instituted in the economy of Israel, God made interest on loans illegal. In telling the parable of this austere lord, Christ never indicates whether charging interest is right or wrong. However, the era of the ceremonial law ended (and with it the prohibition on charging interest) after Christ.
NU 11:33 God inflicts sickness.
JB 2:7 Satan inflicts sickness.
Germs inflict sickness. So what?
NU 15:24-28 Sacrifices can, in at least some case, take away sin.
HE 10:11 They never take away sin.
See above. In the OT, forgiven sins were merely *covered* by a blood sacrifice in anticipation of being taken away when Christ died.
NU 25:9 24,000 died in the plague.
1CO 10:8 23,000 died in the plague.
Likely neither are precisely accurate since it was probably not an even number of thousands that died. More likely it was twenty-three thousand and some. In the Hebrew writing, they rounded it up since the point was not to give a precise number, but to communicate the impact of the judgment. The Greek language tended more toward precision and understatement. Even if exactly 24,000 died, Paul would still be accurate in saying 23,000 died in a single day. A contradiction would arise if he said ONLY 23,000 died. Besides 1,000 could have died from the same plague in subsequent days.
NU 30:2 God enjoins the making of vows (oaths).
MT 5:33-37 Jesus forbids doing so, saying that they arise from evil (or the Devil).
Once again, Christ fulfilled and changed the OT law. He was very clear that He was making a change. There is no contradiction.
NU 33:38 Aaron died on Mt. Hor.
DT 10:6 Aaron died in Mosera.
Likely Mt. Hor was in the region of Mosera.
NU 33:41-42 After Aaron’s death, the Israelites journeyed from Mt. Hor, to Zalmonah, to Punon, etc.
DT 10:6-7 It was from Mosera, to Gudgodah, to Jotbath.
Again, Deuteronomy summarizes their movement through two regions (the latter full of rivers) while Numbers identifies specific sites they stayed at and specific rivers (like Jordan).
DT 6:15, 9:7-8, 29:20, 32:21 God is sometimes angry.
MT 5:22 Anger is a sin.
DT 7:9-10 God destroys his enemies.
MT 5:39-44 Do not resist your enemies. Love them.
DT 18:20-22 A false prophet is one whose words do not come true. Death is required.
EZ 14:9 A prophet who is deceived, is deceived by God himself. Death is still required.
You misunderstand Ezekiel 14 just like you did II Thessalonians 2:11. Regardless, there is no contradiction here. A contradiction would require God letting him off.
DT 23:1 A castrate may not enter the assembly of the Lord.
IS 56:4-5 Some castrates will receive special rewards.
So what? A guy with a machine gun is not allowed into the White House. Some guys with machine guns got purple hearts from the president.
DT 23:1 A castrate may not enter the assembly of the Lord.
MT 19:12 Men are encouraged to consider making themselves castrates for the sake of the Kingdom of God.
You mischaracterize Matthew 19. But regardless, there is no contradiction.
DT 24:1-5 A man can divorce his wife simply because she displeases him and both he and his wife can remarry.
MK 10:2-12 Divorce is wrong, and to remarry is to commit adultery.
Christ changed the law and was very clear that He was initiating a change. A change is not a contradiction.
DT 24:16, 2KI 14:6, 2CH 25:4, EZ 18:20 Children are not to suffer for their parent’s sins.
RO 5:12, 19, 1CO 15:22 Death is passed to all men by the sin of Adam.
Dittos (and God clearly judged many households because of parent’s sin).
DT 30:11-20 It is possible to keep the law.
RO 3:20-23 It is not possible to keep the law.
Deuteronomy makes the point that the law is clear and plain so that we can understand and no excuse not to keep it. It never says a man will be able to go through his whole life perfectly and never break a single commandment. Paul’s point is that no man has done that. Indeed, that is why sacrifices are an integral part of the law.
JS 11:20 God shows no mercy to some.
LK 6:36, JA 5:11 God is merciful.
To the contrary, God had mercy on the Amorites for many years (Genesis 15:16) till their iniquities reached a point that God determined to wipe them out (Joshua 11).
JG 4:21 Sisera was sleeping when Jael killed him.
JG 5:25-27 Sisera was standing.
It does not say that he was standing when she killed him. It only says that after she hit him in the head (v25) he bowed, fell down, tried to rise again and fell again. Sounds like death throes to me.
JS 10:38-40 Joshua himself captured Debir.
JG 1:11-15 It was Othniel, who thereby obtained the hand of Caleb’s daughter, Achsah.
Does Zathras even try to understand the passage? Are these mistakes purposeful misunderstanding or just massive incompetence? Joshua made a pass through the land with his whole army, wiping out all of the strongholds and destroying their cities. However, some of the cities were rebuilt by the remaining inhabitants and needed to be reconquered. This second conquest of a weakened Debir could be performed by a small band led by Othniel. Judges starts off by saying that this event occurred AFTER Joshua died. The parallel passage is Joshua 15:16, not Joshua 10:38-40. READ the scriptures!
1SA 8:2-22 Samuel informs God as to what he has heard from others.
PR 15:3, JE 16:17, 23:24-25, HE 4:13 God is everywhere. He sees and hears everything.
So what? God delights to hear from us just like I delight to have my little boy come running up to me, exclaiming about something that I already know.
1SA 9:15-17 The Lord tells Samuel that Saul has been chosen to lead the Israelites and will save them from the Philistines.
1SA 15:35 The Lord is sorry that he has chosen Saul.
1SA 31:4-7 Saul commits suicide and the Israelites are overrun by the Philistines.
First of all, God does not say Saul will save them from the Philistines; only that he was chosen to do the job. I Samuel 14:47-48 and subsequent chapters indicate that for a considerable time he was successful in performing this role. Ultimately, however, he failed to obey God and fell himself to the Philistines. Is this supposed to be God’s fault?
1SA 15:7-8, 20 The Amalekites are utterly destroyed.
1SA 27:8-9 They are utterly destroyed (again?).
1SA 30:1, 17-18 They raid Ziklag and David smites them (again?).
Firstly, I Samuel 15:9 indicates they were selective about their destruction, in disobedience to God’s command. Secondly, when a nation is “utterly destroyed” it does not mean that EVERY person of that nationality (some of whom might not have even been in the area at the time) was killed. Undoubtedly there were some few who escaped or were traveling elsewhere that over the years returned and rebuilt their tribal homeland. In the first campaign they occupy a large kingdom of many cities. In the second instance they are individual cities that are weak enough to be conquered by David’s outlaw band.
1SA 16:10-11, 17:12 Jesse had seven sons plus David, or eight total.
1CH 2:13-15 He had seven total.
These were times of ongoing warfare and Jesse’s sons were right in the middle of it. Is it any surprise that he lost one by the time the genealogies were recorded in Chronicles?
1SA 16:19-23 Saul knew David well before the latter’s encounter with Goliath.
1SA 17:55-58 Saul did not know David at the time of his encounter with Goliath and had to ask about David’s identity.
Saul saw David before the battle (I Samuel 17:38). Verses 55-58 do not say Saul did not know David. It says Saul asked WHOSE SON David was. Likely he had forgotten Jesse’s name (even though he had sent a couple of messages to Jesse in the earlier passage).
1SA 17:50 David killed Goliath with a slingshot.
1SA 17:51 David killed Goliath (again?) with a sword.
Any Sunday School kid could straighten you out on this one. Goliath fell face down and David had to make sure he was dead by cutting off his head. It is called “finishing him off.”
1SA 17:50 David killed Goliath.
2SA 21:19 Elhanan killed Goliath. (Note: Some translations insert the words “the brother of” before Elhanan. These are an addition to the earliest manuscripts in an apparent attempt to rectify this inconsistency.)
Since when have you become concerned about the original manuscripts? Clearly the giant of II Samuel 21:19 is a different person since the timeframes are totally different and since the second is called “the Gittite.” Perhaps these four were sons of Goliath (seems to be implied in vs 22) and one of them was named after his dad.
1SA 21:1-6 Ahimalech was high priest when David ate the bread.
MK 2:26 Abiathar was high priest at the time.
Abiathar was the high priest. His dad, Ahimelech, is not called the high priest in I Samuel 21. At that time, he is merely described as a priest. (He may have been the ex-high priest in an arrangement like Caiphas and Annas at the time of Christ.)
1SA 28:6 Saul inquired of the Lord, but received no answer.
1CH 10:13-14 Saul died for not inquiring of the Lord.
Saul is a perfect illustration of Proverbs 1:24-26. The I Chronicles passage says Saul died for several things, including a pattern of not inquiring of the Lord. He did not change his ways until it was too late and God’s judgment was already at the door.
1SA 31:4-6 Saul killed himself by falling on his sword.
2SA 2:2-10 Saul, at his own request, was slain by an Amalekite.
2SA 21:12 Saul was killed by the Philistines on Gilboa.
1CH 10:13-14 Saul was slain by God.
God directed the death of Saul, as we detailed above. God used the Philistines to carry out his judgment. There is no contradiction to say “Saul was slain by the Philistines” since he committed suicide just as they were closing in to wipe him out. I believe you erred in one of your reference. Perhaps you meant II Samuel 1:2-10? Here the Amalekite lied through his teeth in hopes of a reward.
2SA 6:23 Michal was childless.
2SA 21:8 (KJV) She had five sons.
There is a disagreement in manuscripts on the name. The KJV translators went with the majority while the NIV and NAS go with the minority, the Septuagint and Syriac manuscripts. In this case, the minority (which have Merab) appear to be correct. Note from I Samuel 18:19 that it clearly was Merab, Michal’s older sister.
2SA 24:1 The Lord inspired David to take the census.
1CH 21:1 Satan inspired the census.
God permitted it, but Satan implemented it. This is like the case with Job. Note that God Almighty grants the permission in Job 1:12 for Satan to strike Job, which the devil proceeds to do. But Job knew enough about God to realize the Lord’s omnipotence was still behind this trial (Job 23:10).
2SA 24:9 The census count was: Israel 800,000 and Judah 500,000.
1CH 21:5 The census count was: Israel 1,100,000 and Judah 470,000.
It could be that there were a few different numbers floating around. Small wonder since I Chronicles 21:6 indicates that Joab purposely did a sloppy job and miscounted whole tribes since he found the king’s commandment to be abominable. But the discrepancy can be resolved if we consider whether the army was included in each count. Note that the 800,000 of Israel probably did not include the standing army of 288,000 described in I Chronicles 27:1-15 or the 12,000 specifically attached to the capital (II Chronicles 1:14). Conversely, the 470,000 count likely did not include the 30,000 in Judah’s standing army (II Samuel 6:1). But again, Joab never finished the job and so the final number was not officially recognized (I Chronicles 27:24).
2SA 24:10-17 David sinned in taking the census.
1KI 15:5 David’s only sin (ever) was in regard to another matter.
I Kings 15:5 does not say David sinned only once. It says he deliberately broke God’s command (likely referencing the ten commandments) only that one time.
2SA 24:24 David paid 50 shekels of silver for the purchase of a property.
1CH 21:22-25 He paid 600 shekels of gold.
On the surface this certainly appears to be contradictory. However, consider that 50 shekels of silver was paltry (reference Exodus 21:32) to pay for a site that was later to become the temple mount. However, it might be an appropriate figure to pay for a yoke of oxen. I Chronicles seems to indicate that the initial discussion was about the property. Ornan then offered David the oxen too. II Samuel 24:24 says he bought the property and the oxen for 50 shekels of silver. Perhaps it would be best rendered: David bought the property; and he also bought the oxen for an additional 50 shekels of silver.
1KI 3:12 God made Solomon the wisest man that ever lived, yet …. 1KI 11:1-13 Solomon loved many foreign women (against God’s explicit prohibition) who turned him to other gods (for which he deserved death).
Having wisdom and deciding to use it to make the proper decision are two totally different things. It is like having money and knowing how to invest it well. One of the perennial themes of tragic drama is the character who knows better and makes the fatal mistake anyway.
1KI 3:12, 4:29, 10:23-24, 2CH 9:22-23 God made Solomon the wisest king and the wisest man that ever lived. There never has been nor will be another like him.
MT 12:42, LK 11:31 Jesus says: “… now one greater than Solomon is here.”
Firstly, you are contrasting “wisdom” and “greatness” (apples and oranges). Secondly, there never was another man as wise as Solomon. Christ was God in the flesh and can not be considered a mere man.
1KI 4:26 Solomon had 40,000 horses (or stalls for horses).
2CH 9:25 He had 4,000 horses (or stalls for horses).
Once again you fail to simply read scripture. The passage in Kings takes place before the temple is built while the passage in Chronicles takes place many years later. (II Chronicles 9:25 is closer in time to I Kings 10:26 as is evident by the visit of the Queen of Sheba.) Moreover, there is a distinction in the two passages in that the II Chronicles 9:25 states he had 4,000 stalls for horses AND CHARIOTS. It appears that there were 10 men and 10 horses per chariot. (Compare II Sam 10:18 and I Chronicles 19:18 to see that the men of 700 chariots would be 7000 fighters.)
1KI 5:16 Solomon had 3,300 supervisors.
2CH 2:2 He had 3,600 supervisors.
The passage in I Kings specifically excludes the “chief officers” of which there were likely 300.
1KI 7:15-22 The two pillars were 18 cubits high.
2CH 3:15-17 They were 35 cubits high.
This would seem to be a pretty blatant mistake to make (getting the measurement wrong by twice). Let’s consider the wording carefully. The I Kings passage says that “he cast two pillars of brass, of 18 cubits high APIECE…” The book of Kings further indicates at the time of the destruction of the temple (II Kings 25:16) that “the height of ONE pillar was 18 cubits…” the identical language is found in Jeremiah 52:20-21. II Chronicles uses slightly different language: “he made before the house TWO pillars of thirty and five cubits high…” It seems the author added them together to come up with a combined height. Since they were molten, formed from clay casts in the ground, perhaps they originally were formed and measured end to end (I Kings 7:46).
1KI 7:26 Solomon’s “molten sea” held 2000 “baths” (1 bath = about 8 gallons).
2CH 4:5 It held 3000 “baths.”
Both are correct. It “received and held” up to 3000 baths (Chronicles). Kings says it “contained” 2000 baths. Apparently they did not make a practice of filling it to the top, perhaps keeping it convenient for the washing.
1KI 8:12, 2CH 6:1, PS 18:11 God dwells in thick darkness.
1TI 6:16 God dwells in unapproachable light.
I dwell in New Hampshire AND in the United States AND in the world. Some of these places are more or less bright. God dwells in heaven in unapproachable light. Between the third heaven and earth is both a boundary of complete darkness so that no man would ever be able to see through it and the darkness of outer space. A good illustration of how God dwells in intense light within a protective sphere of darkness is Exodus 19:21, Exodus 20:21 and Exodus 24:15-18.
1KI 8:13, AC 7:47 Solomon, whom God made the wisest man ever, built his temple as an abode for God.
AC 7:48-49 God does not dwell in temples built by men.
But God did visit the temple in a special way. In the end, the temple was more a place for man to go to commune with God than a house in which God could live on this earth. However, if I knew that God would similarly visit a house that I built, I would happily spend the rest of my life building it for Him.
1KI 9:28 420 talents of gold were brought back from Ophir.
2CH 8:18 450 talents of gold were brought back from Ophir.
There were MANY trips to Ophir to get gold. I Chronicles 29:4 indicates that 3,000 talents of gold from Ophir were stored up just to prepare for the temple construction!
1KI 15:14 Asa did not remove the high places.
2CH 14:2-3 He did remove them.
The Chronicles passage describes his cleansing of the cities in Judah (see vs 5). In chapter 15 he proceeds to cleanse Benjamin and portions of Ephraim of its idolatrous high places as well (15:8). However, the chapter ends like the passage in I Kings. Verse 17 indicates that he did not cleanse the remainder of the land. Perhaps he even permitted some to reappear in Judah by the end of his reign. (They went up and down quite regularly in those days.)
1KI 16:6-8 Baasha died in the 26th year of King Asa’s reign.
2CH 16:1 Baasha built a city in the 36th year of King Asa’s reign.
In Jewish tradition there was no provision for a queen. Here, the queen-mother, Maachah, takes on an important role when her son Abijam dies after reigning only 3 years. She adopts one of his sons Asa (I Kings 15:10) apparently as a figure-head and actually reigns herself for the first 10 years (see II Chronicles 14:2). After this period, Asa wins a great battle, is encouraged by the prophet in chapter 15, and takes over. He cleans the idols out of Judah AND Benjamin (as noted above) and removes the idolatrous Maachah as queen (I Kings 15:13 and II Chronicles 15:16). Likely this ten-year reign of the Queen mother alongside Asa is the reason for the ten-year discrepancy in dating the Baasha event by how long Asa had ruled.
1KI 16:23 Omri became king in the thirty-first year of Asa’s reign and he reigned for a total of twelve years.
1KI 16:28-29 Omri died, and his son Ahab became king in the thirty- eighth year of Asa’s reign. (Note: Thirty-one through thirty-eight equals a reign of seven or eight years.)
Here we have a complex plot. Elah had become the rightful king. But one of his generals, Zimri, conspired and killed him. Zimri, the traitor, begins to reign in the twenty-seventh year of Asa. He rules for only seven days (I Kings 16:15) before being overthrown by Omri, the other general. Omri immediately begins to reign but faces a rival king, Tibni (vs 21), who is supported by fully half of the population of Israel. Over the years, Omri prevails. When his rival dies, he becomes undisputed king over all Israel in vs 23. However, his total reign was from Asa’s twenty-seventh year to Asa’s thirty-eighth year, or roughly twelve years.
1KI 22:23, 2CH 18:22, 2TH 2:11 God himself causes a lying spirit.
PR 12:22 God abhors lying lips and delights in honesty.
This identical objection has already been answered above.
1KI 22:42-43 Jehoshaphat did not remove the high places.
2CH 17:5-6 He did remove them.
The Chronicles passage states that he took them out of JUDAH. No doubt he cleaned out the region around the capitol. II Chronicles 20:33 confirms the Kings passage that he never swept the whole land clean. Perhaps he also permitted some to crop back up by the end of his reign. (As observed earlier, they appear to come and go a lot during this time.)
2KI 2:11 Elijah went up to heaven.
JN 3:13 Only the Son of Man (Jesus) has ever ascended to heaven.
2CO 12:2-4 An unnamed man, known to Paul, went up to heaven and came back.
HE 11:5 Enoch was translated to heaven.
Your problem is with this interpretation of John. Christ is not saying that nobody had died and gone to heaven. That would be preposterous. Look at the context (vs. 11). Christ is chiding Nicodemus for doubting. If he did not believe Christ on earthly matters, which could be seen and verified; how then could he believe heavenly things where no man is able to go up and verify? Those that have seen heaven in the Scriptures have seen a vision (or have been brought there in spirit alone). They did not decide to up and see God. No man in the flesh can see God and live (I John 4:12), while obviously plenty have died and seen God. Incidentally, the event in II Corinthians had not yet transpired when John was written.
2KI 4:32-37 A dead child is raised (well before the time of Jesus).
MT 9:18-25, JN 11:38-44 Two dead persons are raised (by Jesus himself). AC 26:23 Jesus was the first to rise from the dead.
There are plenty of others that were raised which you do not cite (including by Paul himself). There is a fundamental difference, however. They all died again. Paul is talking about the resurrection to life (having a NEW body). See I Corinthians 15:20-23. Christ is the first with each who believe to follow.
2KI 8:25-26 Ahaziah was 22 years old when he began his reign.
2CH 22:1 He was 42 when he began his reign.
II Chronicles 21:20 says that Ahaziah’s dad began to reign at age thirty-two. He reigned for eight years and then died (at age forty). Obviously his son could not have been forty-two at that time! However, it is quite possible that there were a couple of kings that reigned in quick succession here (since Ahaziah only reigned one year). Supporting this idea is the confusion of names that appear for the king at this time (Jehoahaz in II Chronicles 21:17 and Azariah in 22:6). Moreover, Matthew 1:8 completely skips this part of the genealogy, further confusing the issue. It also appears that Azariah was a VERY common name. Note in II Chronicles 21:2 that Ahaziah had two uncles named Azariah! Perhaps one of them reigned briefly. The age difference would certainly fit. Note also below.
2KI 9:27 Jehu shot Ahaziah near Ibleam. Ahaziah fled to Meggido and died there. 2CH 22:9 Ahaziah was found hiding in Samaria, brought to Jehu, and put to death.
It is very likely that we are dealing with two different individuals. In support of this, II Kings describes how Jehu, after shooting Ahaziah, goes to Samaria and kills numerous other members of the royal family (II Kings 10:12-14). Furthermore, the Ahaziah that is killed in II Chronicles 22:9 is said to be the son of Jehosophat (rather than grandson), and in II Chronicles 21:2 we note that Jehosophat did have two sons named Azariah. Note also above.
2KI 16:5 The King of Syria and the son of the King of Israel did not conquer Ahaz.
2CH 28:5-6 They did conquer Ahaz.
It was not a black and white victory. The II Kings passage says that the Syrian/Israeli confederacy besieged Jerusalem (into which Ahaz had retreated) but did not overcome it. However, they did according to vs 6 take over large portions of Judah. The II Chronicles passage details the defeat and ransacking of the region around Jerusalem. The end of this chapter makes it clear that they did not capture Jerusalem or kill Ahaz (since the treasures were left intact).
2KI 24:8 Jehoiachin (Jehoiakim) was eighteen years old when he began to reign.
2CH 36:9 He was eight.
(Note: This discrepancy has been “corrected” in some versions.)
It is true that this is a discrepancy in our Hebrew texts. Some have suggested that he reigned jointly with his father for ten years (but there is no evidence in the scripture for such an explanation). Hebrew numbers were one of the biggest challenges for scribes that copied the texts through the centuries. Hebrews used letters in the place of numerals. The letters from Koph to Tau express hundreds up to four hundred. Five certain Hebrew letters written in a different form, carry hundreds up to nine hundred, while thousands are expressed by two dots over the proper unit letter (for example the letter Teht, used alone, stands for 9; with two dots it stands for nine thousand). Error in transcription of Hebrew numbers thus becomes easy, preservation of numerical accuracy extremely difficult.
2KI 24:8 Jehoiachin (Jehoiakim) reigned three months.
2CH 36:9 He reigned three months and ten days.
This is truly pathetic! If you complain that the Kings passage is incorrect because the Chronicles passage is more precise, than you could never be satisfied. For example, I am sure that it was not an exact ten days either. Probably it was three months, ten days, and some number of minutes.
2KI 24:17 Jehoiachin (Jehoaikim) was succeeded by his uncle.
2CH 36:10 He was succeeded by his brother.
Jehoiachin was son of Jehoiakim. Therefore he was brother to Jehoiakim and uncle to Jehoiachin. Since the passage in II Chronicles 36:10 only briefly mentions Jehoiachin, it is easy to think that they are the same person. Indeed, it is talking about Jehoiakim when it mentions him as brother to Zedekiah. It is completely clear in I Chronicles 3:15 and Jeremiah 37:1.
2CH 3:11-13 The lineage is: Joram, Ahaziah, Joash, Amaziah, Azariah, Jotham.
MT 1:8-9 It is: Joram, Uzziah, Jotham, etc.
I can not find your lineage reference in II Chronicles 3:11-13. II Chronicles does place Ahaziah, Joash, and Amaziah between Joram and Jotham. Perhaps it was a copying error, of which we have identified a few. It does not materially impact anything in the doctrine of the Faith. (None of them do.) It is also possible that it was purposefully left out of this genealogy. While this would appear unusual, comparing Genesis 11:12 with Luke 3:35-36 indicates that Cainan was left out. It also appears that in the Jewish tradition, the designation “son” was somewhat flexible. There are multiple instances in the scripture where a grandson is called a son or a son in law is called a son.
2CH 3:19 Pedaiah was the father of Zerubbabel.
ER 3:2 Shealtiel was the father of Zerubbabel.
II Chronicles 3:19 does not exist. Likely you are dealing with different individuals. For starters, check the timeframes.
2CH 19:7, AC 10:34, RO 2:11 There is no injustice or partiality with the Lord.
RO 9:15-18 God has mercy on (and hardens the hearts of) whom he pleases.
This identical objection has been answered above.
ER 2:3-64 (Gives the whole congregation as 42,360 while the actual sum of the numbers is about 30,000.)
I notice that you did not cite verse two which clearly specifies that the passage was only listing the men. Note also 2:22-23 seems to list “men” synonymously. No doubt the difference is because women were counted as part of the “whole congregation.” While that would mean twice as many men as women, one would expect that the act of rebuilding the homeland would attract a number of single young men. Indeed, Ezra 9 describes a massive confrontation because the Jewish young men took themselves Gentile women of the land in violation of God’s law.
JB 2:3-6, 21:7-13, 2TI 3:12 The godly are persecuted and chastised but the wicked grow old, wealthy, and powerful, unchastised by God.
PS 55:23, 92:12-14, PR 10:2-3, 27-31, 12:2, 21 The lives of the wicked are cut short. The righteous flourish and obtain favor from the Lord.
This paradox was the topic of Asaph in Psalm 73. Finally he understands by the end of the chapter that there are two acts to the play of life. In act one, the first statement may well be the Christian’s experience. At other times, Christians may not be persecuted, but God always chastises them if they disobey. The ungodly may well prosper for a time. During the second act, Christians are always triumphant. The ungodly are always judged. A wise man once said, “Life as it is on this earth is all the hell a believer will experience, and it is all the heaven an unbeliever will experience.”
PS 10:1 God cannot be found in time of need. He is “far off.”
PS 145:18 God is near to all who call upon him in truth.
The Psalmist here does not make a statement. He cries out in a rhetorical question because God does not seem to be answering him. It is an experience that many can relate to. Sometimes it seems that God does not hear us. By vs 17 he had assurance that God had heard his prayer. Luke 18:7 says that God does hear, though at times he “tarries” to test our mettle.
PS 22:1-2 God sometimes forsakes his children. He does not answer.
PS 46:1 God is a refuge, a strength, a very present help.
Same as above.
PS 30:5, JE 3:12, MI 7:18 God’s anger does not last forever.
JE 17:4, MT 25:46 It does last forever. (He has provided for eternal punishment.)
The difference here is not God, it is the object of His anger. He is angry with His children when they disobey, but willing to forgive them when they repent. He is eternally angry at those who rebel against Him and scorn His mercy.
PS 58:10-11 The righteous shall rejoice when he sees vengeance.
PR 24:16-18 Do not rejoice when your enemy falls or stumbles.
These are two different sets of circumstances. In the first passage it is wicked people. Christians rejoice to see a serial murderer get caught and bear his just punishment. The second case is an adversary or competitor who falls into misfortune. We are not to gloat.
PS 78:69, EC 1:4, 3:14 The earth was established forever.
PS 102:25-26, MT 24:35, MK 13:31, LK 21:33, HE 1:10-11, 2PE 3:10 The earth will someday perish.
The Hebrew word used both in Psalm 78 and the Ecclesiastes passages is “olam.” It can mean “forever” (infinite) or “ongoing” (comparatively perpetual). Obviously the second meaning is intended in these passages. To see other usages of this word in a comparative sense, see Job 41:4 and Psalm 119:98.
PR 3:13, 4:7, 19:8, JA 1:5 Happy is the man who finds wisdom. Get wisdom.
LK 2:40, 52 Jesus was filled with wisdom and found favor with God.
1CO 1:19-25, 3:18-20 Wisdom is foolishness.
This is an amazingly blatant attempt to mischaracterize the passages in Corinthians. Both are clearly speaking of the world’s wisdom, as opposed to God’s wisdom. Look at I Corinthians 4:10. Psalm 111:10 says that the fear of the Lord is the beginning of wisdom. How much fear of the Lord is in the wisdom of the world?
PR 12:2, RO 8:28 A good man obtains favor from the Lord.
TI 3:12, HE 12:6 The godly will be persecuted.
You are comparing the disfavor of men (persecution) with the favor of God (apples and oranges).
PR 14:8 The wisdom of a prudent man is to discern his way.
MT 6:25-34 Take no thought for tomorrow. God will take care of you.
“Take no thought” in Matthew can be better translated, “Do not worry.” It is not God’s desire that we stop making plans.
PR 14:15-18 The simple believe everything and acquire folly; the prudent look where they are going and are crowned with knowledge.
MT 18:3, LK 18:17 You must believe as little children do.
1CO 1:20, 27 God has made the wisdom of the world foolish so as to shame the wise.
PR 16:4 God made the wicked for the “day of evil.”
MT 11:25, MK 4:11-12 God and Jesus hide some things from some people.
JN 6:65 No one can come to Jesus unless it is granted by God.
RO 8:28-30 Some are predestined to be called to God, believe in Jesus, and be justified.
RO 9:15-18 God has mercy on, and hardens the hearts of, whom he pleases.
2TH 2:11-12 God deceives the wicked so as to be able to condemn them.
1TI 2:3-4, 2PE 3:9 [Yet] God wants all to be saved.
This takes the cake for being the biggest hodge podge of unrelated assertions. What is the supposed contradiction here? It seems that most of these points are made elsewhere, so I will endeavor to answer them where the “discrepancy” is clear, rather than trying to guess what is intended here.
PR 8:13, 16:6 It is the fear of God that keeps men from evil.
1JN 4:18 There is no fear in love. Perfect love drives out fear.
1JN 5:2, 2JN 1:6 Those who love God keep his commandments.
The Christian’s relationship with God is a complex one. There is an element of godly fear (reverence, respect, and great concern about offense) along with love. But it is not the fear that is discussed in I John 4:18 (a foreboding, tormenting fear of the future). There is also a maturing aspect that is involved in the relationship. As a little boy, I feared my dad’s discipline if I disobeyed and played in the street. As our relationship matures and I came to understand the reasons for my dad’s rules, I kept them out of love and respect.
PR 26:4 Do not answer a fool. To do so makes you foolish too.
PR 26:5 Answer a fool. If you don’t, he will think himself wise.
Don’t get into a prolonged argument with a fool, lest you stoop to his level and OTHERS see you as foolish too; but don’t let him off without a quick retort either, lest HE get conceited and think you are unable to respond.
The proverb articulates a dilemma, not a contradiction. This is a tough balancing act and I frequently come back to these verses for wisdom when I am engaged in a debate that fits the bill.
PR 30:5 Every word of God proves true.
JE 8:8 The scribes falsify the word of God.
JE 20:7, EZ 14:9, 2TH 2:11-12 God himself deceives people.
(Note: Some versions translate deceive as “persuade.” The context makes clear, however, that deception is involved.)
It does not appear that your Jeremiah 8:8 reference is correct. There is no falsifying the word. God says the law was in vain and His preservation of it was to no avail since the people were hearing but disregarding His commandments.
The fact that some scribes might twist, distort, or misinterpret the scriptures has nothing whatsoever to do with their being true. The silly notion of God deceiving people was dealt with above.
IS 3:13 God stands to judge. JL 3:12 He sits to judge.
It would seem that God does both, depending on what He chooses at the time.
IS 44:24 God created heaven and earth alone.
JN 1:1-3 Jesus took part in creation.
Jesus is God.
IS 53:9 Usually taken to be a prophecy re: Jesus, mentions burial with others.
MT 27:58-60, MK 15:45-46, LK 23:52-53, JN 19:38-42 Jesus was buried by himself.
My grandfather is buried in a crowded cemetery. Is he buried by himself or with others? Both. Similarly Christ was alone in the tomb but was buried with the rich (wealthy gardens and sepulchers).
JE 12:13 Some sow wheat but reap thorns.
MI 6:15 Some sow but won’t reap anything.
MT 25:26, LK 19:22 Some reap without sowing.
2CO 9:6, GA 6:7 A man reaps what he sows.
“Sowing and reaping” can describe a literal planting and harvesting of grains or it can be an agricultural metaphor, applied in various ways under different circumstances to make a point. Jeremiah and Micah both use it in the first sense, describing how Israel had come to a place of judgment for sin (as predicted in Deuteronomy 28). Matthew and Luke both describe a ruthless lord who was wealthy and living off the efforts of others. II Corinthians 9:6 uses the phrase as a metaphor in the area of charitable giving; Galatians 6:7 uses it as a metaphor in the area of good deeds; and I Corinthians 3:6 uses it as a metaphor in the area of missions. The fact that different people in differing circumstances reap different results for their investment into different areas is no contradiction.
JE 32:18 God shows love to thousands, but brings punishment for the sins of their fathers to many children.
2CO 13:11, 14, 1JN 4:8, 16 God is a god of love.
This same argument is answered above.
JE 34:4-5 Zedekiah was to die in peace.
JE 52:10-11 Instead, Zedekaih’s sons are slain before his eyes, his eyes are then put out, he is bound in fetters, taken to Babylon and left in prison to die.
The promise is not that he would live a wonderful life. It was that he would die in peace rather than in war by the sword. Note the context of the passage in Jeremiah 34.
EZ 20:25-26 The law was not good. The sacrifice of children was for the purpose of horrifying the people so that they would know that God is Lord.
RO 7:12, 1TI 1:8 The law is good.
The verse in Ezekiel is being terribly misinterpreted. Just a few verses down (vs 31) God reiterates his wrath at giving the firstborn to the fire. When God says he “gave them” in this passage, it is used in the same sense as Psalm 81:12 and Romans 1:24. God stopped trying to change them and gave them over to their wickedness.
EZ 26:15-21 God says that Tyre will be destroyed and will never be found again.
(Nebudchanezzar failed to capture or destroy Tyre. It is still inhabited.)
It utterly astounds me that Zathras should have the gall to cite this passage as evidence against the Bible’s accuracy since Ezekiel’s message against Tyre is one of the most dramatic evidences we have of fulfilled prophecy!
Nebuchanezzar failed to totally subdue Tyre because the inhabitants of this seacoast city all abandoned Tyre proper to escape to a large island fortress off the coast. Nevertheless, Nebuchanezzar’s siege and looting of the seacoast city was praised and actually rewarded by God (Ezekiel 29:18-20). His destruction of mainland portion of Tyre certainly fulfills verses 7-11 which apply to him.
However, verse 3 stipulates that multiple nations would be involved in the ultimate destruction of Tyre. Some have said that there is no marvel in seeing such prophecy of a city’s demise come true since every ancient capitol fell prey at one time or another. The significance of Biblical prophecy is that its proclamations are VERY specific and differ by the city. Notice the specificity: (1) Vs 3 multiple nations involved. (2) Vs 4 walls and towers were to be broken (3) Vs 4 dirt was to be scraped off the area revealing the underlying rock (4) All the debris of the city was to be dumped in the water (5) Vs 14 It would be a place of fishermen spreading their nets. (6) The site would never be rebuilt.
The dramatic fulfillment of the prophesied judgment was not completed in Nebuchanezzar since the inhabitants outlasted Nebuchanezzar on their Alcatraz-like island. When Alexander the Great came through conquering the city of Tyre, the citizens tried the same trick…evacuating for the island fortress. Alexander took a cue from the failure of Nebuchanezzar. He took ALL of the debris from the city of Tyre (literally scraping it bare), built a causeway out to the island, and proceeded to destroy Tyre. The modern city called Tyre was NOT constructed on this ancient site. In fact the ancient plot is largely barren rock (somewhat inland from the modern construction), and has quite literally been used by local fishermen to lay out their nets!
DN 5:1 (Gives the title of “king” to Belshazzar although Belshazzar was actually the “viceroy.”)
Big deal. Maybe in Chaldean or Hebrew these two were the same word. Maybe he was referred to as king when he was acting ruler, in his dad’s absence.
DN 5:2 (Says that Nebuchadnezzar was the father of Belshazzar, but actually, Nebonidus was the father of Belshazzar.) (Note: Some versions attempt to correct this error by making the verse say that Nebuchadnezzar was the grandfather of Belshazzar.)
It appears that in the Jewish (and perhaps regional) tradition, the designation “son” was somewhat flexible. There are multiple instances in the scripture where a grandson is called a son or a son in law is called a son. There are also many instances when ALL of the descendants are collectively called “sons” (ie Genesis 23:3-5).
ZE 11:12-13 Mentions “thirty pieces” and could possibly be thought to be connected with the Potter’s Field prophesy referred to in Matthew.
MT 27:9 Jeremiah is given as the source of the prophesy regarding the purchase of the Potter’s Field. (Note: There is no such prophesy in Jeremiah.)
It does appear to reference the quote in Ezekiel. Possibly the three books (Jeremiah, Lamentations, Ezekiel) were bound together at that time and called “Jeremy” much as the books the Pentateuch were bound together and called the Book of Moses.
MT 1:6-7 The lineage of Jesus is traced through David’s son, Solomon.
LK 3:23-31 It is traced through David’s son, Nathan.
(Note: Some apologists assert that Luke traces the lineage through Mary. That this is untrue is obvious from the context since Luke and Matthew both clearly state that Joseph was Jesus’ father.)
It clearly states nothing of the sort. Luke 1:27 and 34-35 go to great pains to make clear that Joseph was NOT Jesus’ biological father. He was Jesus’ earthly adopted father. That is why Luke 3:23 adds the all-important phrase “as was supposed.” This genealogy traces the biological ancestry through Mary.
MT 1:16 Jacob was Joseph’s father.
LK 3:23 Heli was Joseph’s father.
Heli was Mary’s dad. He was Joseph’s FATHER-in-law.
MT 1:17 There were twenty-eight generations from David to Jesus.
LK 3:23-38 There were forty-three
There are, as was noted above, several generations left out of Matthew’s genealogy. However, since Luke’s genealogy traces a separate lineage, there is no need to have the identical number of generations.
MT 1:18-21 The Annunciation occurred after Mary had conceived Jesus.
LK 1:26-31 It occurred before conception.
The angel appeared to Mary before conception and to Joseph afterwards.
MT 1:20 The angel spoke to Joseph.
LK 1:28 The angel spoke to Mary.
The angel came to both in turn.
MT 1:20-23, LK 1:26-33 An angel announces to Joseph and/or Mary that the child (Jesus) will be “great,” the “son of the Most High,” etc., and ….
MT 3:13-17, MK 1:9-11 The baptism of Jesus is accompanied by the most extraordinary happenings, yet ….
MK 3:21 Jesus’ own relatives (or friends) attempt to constrain him, thinking that he might be out of his mind, and ….
MK 6:4-6 Jesus says that a prophet is without honor in his own house (which certainly should not have been the case considering the Annunciation and the Baptism).
It is unclear if any of Christ’s family was present at the baptism. It is also unclear which members of the Lord’s family thought he was out of his mind (or exactly why). However, history is replete with examples of great figures being scorned by their own family. Some may have been skeptical of His miracles, embarrassed by His claims, or jealous of the crowds that followed Him. Regardless of the reason, there is no contradiction here.
MT 1:23 He will be called Emmanuel (or Immanuel).
MT 1:25 Instead, he was called Jesus.
He had a great many names. One of them was the Son of God. Immanuel means “God with us.”
MT 2:13-16 Following the birth of Jesus, Joseph and Mary flee to Egypt, (where they stay until after Herod’s death) in order to avoid the murder of their firstborn by Herod. Herod slaughters all male infants two years old and under. (Note: John the Baptist, Jesus’ cousin, though under two is somehow spared without fleeing to Egypt.)
LK 2:22-40 Following the birth of Jesus, Joseph and Mary remain in the area of Jerusalem for the Presentation (about forty days) and then return to Nazareth without ever going to Egypt. There is no slaughter of the infants.
The reason that there are four gospels is that they complement each other. Each one fills in events and perspectives that are not detailed in the others. The fact that Luke picks up the story some time after the birth and does not record the slaughter of the innocents or flight to Egypt is not a contradiction. In all likelihood, John the Baptist was not killed because he was not in the region of Bethlehem at the time.
MT 2:23 “And he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets: He will be called a Nazarene.'” (This prophecy is not found in the OT and while Jesus is often referred to as “Jesus of Nazareth”, he is seldom referred to as “Jesus the Nazarene.”)
Possibly it references Isaiah 11:1, which uses the word “branch” (Hebrew “Netzer”) out of David. The Greek in Matthew 2:23 is “Nazoraios.” So it seems this is a play on words in the Greek, not an uncommon literary technique.
MT 3:11-14, JN 1:31-34 John realized the true identity of Jesus (as the Messiah) either prior to the actual Baptism, or from the Baptism onward. The very purpose of John’s baptism was to reveal Jesus to Israel.
MT 11:2-3 After the Baptism, John sends his disciples to ask if Jesus is the Messiah.
Neither the passage in Matthew 3 or John 1 indicate that John was decided on the fact that Christ was the Messiah (as opposed to a great prophet). Even if he had realized it, the incident in Matthew occurred while John was in jail. Possibly some rumors or misinformation had reached him concerning Jesus’ preaching and he sent some disciples to find out whether Jesus was indeed claiming to be the Christ or had said something to the contrary.
MT 3:12, 13:42 Hell is a furnace of fire (and must therefore be light).
MT 8:12, 22:13, 25:30 Hell is an “outer darkness” (and therefore dark).
God can make a fire without light. God can also blind the inhabitants so that they are in complete darkness.
MT 3:16, MK 1:10 It was Jesus who saw the Spirit descending.
JN 1:32 It was John who saw the Spirit descending.
MT 3:17 The heavenly voice addressed the crowd: “This is my beloved Son.”
MK 1:11, LK 3:22 The voice addressed Jesus: “You are my beloved Son….”
What if the voice’s exact words were the Hebrew equivalent of, “Behold my beloved Son in whom I am well pleased.” Who was addressed? Obviously both. This nit-picking is meaningless to the story or the understanding of the point made.
MT 4:1-11, MK 1:12-13 Immediately following his Baptism, Jesus spent forty days in the wilderness resisting temptation by the Devil.
JN 2:1-11 Three days after the Baptism, Jesus was at the wedding in Cana.
This passage in John never mentions the baptism!
MT 4:5-8 The Devil took Jesus to the pinnacle of the temple, then to the mountain top.
LK 4:5-9 First to the mountain top, then to the pinnacle of the temple.
Luke does not use chronological language to describe this event; but merely states: Satan did this, and this, and this.
MT 4:18-20, MK 1:16-18 (One story about choosing Peter as a disciple.)
LK 5:2-11 (A different story.)
JN 1:35-42 (Still another story.)
These are different events. For some time, the disciples did not stay with Christ full time. Peter met Christ initially and went back to fishing. Again he followed Christ for a few days and went back to his work. Later he abandoned the family business and followed the Lord full time.
MT 5:1 – 7:29 Jesus delivers his most noteworthy sermon while on the mount.
LK 6:17-49 Jesus delivers his most noteworthy sermon while on the plain.
(Note: No such sermons are mentioned in either MK or JN and Paul seems totally unfamiliar with either the sermon on the mount or the sermon on the plain.)
Jesus was an itinerant preacher who no doubt gave this message many times as He traveled about. Paul was not a Christian at the time Jesus preached. Later, however, he specifically reference Christ’s message and then draws a distinction where he augments it (I Corinthians 7:12).
MT 5:16 Good works should be seen.
MT 6:1-4 They should be kept secret.
Again, you confuse two separate issues. In Matthew 5, Christ encourages his followers to live a good life so that their works will draw people’s attention to God. However, Christians are not to blow a trumpet before themselves to draw attention to their benevolence (Matthew 6). One passage deals with making sure you do good deeds, another deals with HOW you should do the good deeds.
MT 5:17-19, LK 16:17 Jesus underscores the permanence of the law.
LE 10:8 – 11:47, DT 14:3-21 The law distinguishes between clean and unclean foods.
MK 7:14-15, MK 7:18-19 Jesus says that there is no such distinction.
TI 4:1-4 All foods are clean according to Paul.
There are two aspects to the law: ceremonial and moral. The ceremony ceased upon Christ’s completed sacrifice. The moral code still applies to point people to their need for a Savior (Galatians 3:24-25).
MT 5:17-19, LK 16:17 Jesus did not come to abolish the law.
EP 2:13-15, HE 7:18-19 Jesus did abolish the law.
MT 5:22 Anyone who calls another a fool is liable to Hell.
MT 7:26 Jesus says that anyone who hears his words and does not do them is a fool. (Note: The translation now prevalent, “like a foolish man,” in MT 7:26 is a dishonest attempt to alleviate the obvious inconsistency here in that the oldest Greek manuscripts use the same Greek word translated “fool” in MT 5:22 and “like a foolish man” in MT 7:26.)
MT 23:17-19 Jesus twice calls the Pharisees blind fools.
MT 25:2, 3, 8 Jesus likens the maidens who took no oil to fools. (Note: Again, this is the same Greek word translated “fool” in MT 5:22 and MT 23:17-19.)
1CO 1:23, 3:18, 4:10 Paul uses fool with regard to Christians becoming fools for Christ. (Note: Again, this is the same Greek word translated “fool” in MT 5:22 and MT 23:17-19.)
Dttos. (Paul does not call anyone, “Thou fool!”)
MT 5:22 Anger by itself is a sin.
EP 4:26 Anger is not necessarily a sin.
You completely misquote Matthew 5:22. It says, “Whosoever is angry with his brother without a cause shall be in danger of the judgment.” Certainly anger without proper justification is a sin.
MT 5:22 Anger by itself is a sin.
MT 11:22-24, LK 10:13-15 Jesus curses the inhabitants of several cities who are not sufficiently impressed with his mighty works.
MT 21:19, MK 11:12-14 Jesus curses a fig tree when it fails to bear fruit out of season.
MK 3:5 Jesus looks around “angrily.”
MT 5:32 Divorce, except on the grounds of unchastity, is wrong.
MK 10:11-12 Divorce on any grounds is wrong.
Matthew uses the famous “exception clause” as a justification for divorce but does not legitimize remarriage. Mark 10:11-12 DOES NOT say “divorce on any grounds is wrong.” It condemns the act of remarriage as adultery (as does Luke 16:18).
MT 5:39, MT 5:44 Jesus says: “Do not resist evil. Love your enemies.”
MT 6:15, 12:34, 16:3, 22:18, 23:13-15, 17, 19, 27, 29, 33, MK 7:6, LK 11:40, 44, 12:56 Jesus repeatedly hurls epithets at his opponents.
Dittos (Note that Christ never resisted authorities and, while angry at sin and false teaching, always acted in love.)
MT 5:39, MT 5:44 Do not resist evil. Love your enemies.
LK 19:27 God is likened to one who destroys his enemies.
MT 5:39, MT 5:44 Do not resist evil. Love your enemies.
JN 1:9-11 Shun anyone who does not hold the proper doctrine.
MT 5:43-44, MT 22:39 Love your enemies. Love your neighbor as yourself.
MT 10:5 Go nowhere among the Gentiles nor enter a Samaritan town.
This is inordinate stretching to try and concoct a contradiction. Christ desire that his disciples FIRST call on Jews (see Acts 1:8). The apostles message in II John 9-11 (not John 1:9-11) is certainly not motivated by hate. While a Christian must oppose anyone that is fighting against Christianity, one can still be loving.
MT 5:45, 7:21 God resides in heaven.
MK 13:32 The angels reside in heaven
AC 7:55, HE 12:2 Jesus is at the right hand of God, in heaven.
1PE 1:3-4 Believers will inherit eternal life in heaven.
MT 24:35, MK 13:31, LK 21:33 Heaven will pass away.
When it does, God will replace it with a new heaven and a new earth and live there (Revelation 21:1).
MT 6:13 God might lead us into temptation and it is better avoided.
JA 1:2-3 Temptation is joy.
It is not wrong for Christians to pray to be delivered from trials. However, if God brings them our way, we are to maintain a joyful disposition.
MT 6:13 Jesus’ prayer implies that God might lead us into temptation.
JA 1:13 God tempts no one.
This same objection is answered above.
MT 6:25-34, LK 12:22-31 Take no thought for tomorrow. God will take care of you.
TI 5:8 A man who does not provide for his family is worse than an infidel. (Note: Providing for a family certainly involves taking “thought for
“Take no thought.” in Matthew can be better translated, “Do not worry. It is not God’s desire that we stop making plans!
MT 7:1-2 Do not judge.
MT 7:15-20 Instructions for judging a false prophet.
The second passage does not even use the word “judge.” Again, we have a balance in scripture. Christians are not to pass judgment of their own accord (since we all are sinners before God). However, we ARE to declare God’s judgment. We ARE to be discerning of false doctrine that would destroy the Faith and harm people (John 7:24) and apply God’s Word to them. This is not judging people. Rather, it is making people aware of the judgment God has already rendered in His Word.
MT 7:7-8, LK 11:9-10 Ask and it will be given. Seek and you will find.
LK 13:24 Many will try to enter the Kingdom but will be unable.
The first passages are directed to believers with regard to having your prayers answered. The scripture in Luke 13 describes those that come to the judgment (note vs 25) and want to change their mind. See also Matthew 7:21 and 25:40-46.
MT 7:21 Not everyone who calls on the name of the Lord will be saved. AC 2:21, RO 10:13 Whoever calls on the name of the Lord will be saved.
AC 2:39 Those God calls to himself will be saved.
MT 7:21, LK 10:36-37, RO 2:6, 13, JA 2:24 We are justified by works, not by faith.
JN 3:16, RO 3:20-26, EP 2:8-9, GA 2:16 We are justified by faith, not by works.
The passages in Matthew says that those who do what God wants will get into heaven. Doing what God wants requires, first and foremost that one has faith in God (Hebrews 11:6). The citation in Luke has nothing to do with justification. Romans, likewise, does not refer to justification, but to the degree of judgment or reward (after the eternal destiny has already been decided).
We have in James an oft-misunderstood passage. It is actually a simple concept. Romans views justification from God’s perspective (Romans 4:9). James views it from man’s perspective. Men can not see a person’s heart like God can. The only way we can evaluate if a man is justified is by the works that result. Someone put it well: “Faith alone saves, but the faith that saves is never alone.” Works demonstrate saving faith (James 2:18). James’ argument was against those that gave a mere intellectual assent of Christianity (just like the demons in vs 19) without ever coming to a life-changing decision.
MT 8:5-12 The centurion himself approaches Jesus to ask to heal his servant.
LK 7:2-10 The centurion sends elders to do the asking.
Matthew’s language does not preclude him from speaking through an emissary. Indeed that is what happened in Acts 10:30-33 with the centurion Cornelius (and the language is similar). This type of phrasing was customary at that time. It is not unlike a spokesperson today speaking for a head of state.
MT 8:16, LK 4:40 Jesus healed all that were sick.
MK 1:32-34 Jesus healed many (but not all).
It says He healed many with various diseases and cast out many demons. While it does not say that He healed all, it certainly does not preclude it.
MT 8:28-33 Two demoniacs are healed in the Gadarene swine incident.
MK 5:2-16, LK 8:26-36 One demoniac is healed in this incident.
If there were two demoniacs (Matthew), then Mark and Luke are correct in saying there was one. They would only be a contradiction if they said ONLY one was healed. The demonic had multiple personalities (Note in vs 9 “We are many!”) which may have confused the situation.
MT 9:18 The ruler’s daughter was already dead when Jesus raised her.
LK 8:42 She was dying, but not dead.
You characterize NEITHER passage correctly. In Matthew, they thought she was dead, but Jesus declared she was merely in a coma (vs 24); in Luke, they also informed Him that she had died before he gets there (vs 49) and Christ informs them she is only in a coma (vs 52). There is no contradiction.
MT 10:1-8 Jesus gives his disciples the power to exorcise and heal…
MT 17:14-16 (Yet) the disciples are unable to do so.
This is a ridiculous mischaracterization. The disciples do a great deal of healing and perform exorcism throughout the gospels and Acts. To claim that the were unable to do so because of this one instance of failure on their part is like saying Michael Jordan was unable to play basketball because he missed a key shot.
MT 10:2, MK 3:16-19 The twelve apostles (disciples) were: Simon (Peter), Andrew his brother, James the son of Zebedee, John his brother, Philip, Bartholemew, Thomas, Matthew the tax collector, James the son of Alphaeus, Thaddaeus (Labbaeus), Simon, and Judas Iscariot.
LK 6:13-16 The above except that Thaddaeus (Labbaeus) is excluded, and
Judas the son of James is added (and Judas Iscariot remains).
AC 1:13, 26 Same as MT and MK except that, like LK Thaddaeus (Labbaeus) is excluded, Judas the son of James is included, and Mathias is chosen by the others to replace Judas Iscariot.
Both Matthew and Luke were written by a disciple. It is hard to believe that either of them would forget the name or would misname one of the twelve who lived, ate slept, and suffered together! Even if these books were merely casual diaries and not holy scripture, one could not imagine such a blatant mistake being among the various errors that could crop up. It is far more likely that this is the same individual. Many of the disciples had multiple names. Probably he had three: Thaddaeus, Labbaeus, and Judas. The order in which the names are given (next to James) in each account would also seem to indicate this.
MT 10:2, 5-6 Peter was to be an apostle to the Jews and not go near the Gentiles.
AC 15:7 He was an apostle to the Gentiles.
He was to go first to the Jews and later to the Gentiles (Acts 1:8).
MT 10:10 Do not take sandals (shoes) or staves.
MK 6:8-9 Take sandals (shoes) and staves.
These are two different mission excursions in which Christ was training his disciples for their future ministry. For a clearer example of how these unique requirements only applied to a specific mission trip, see Luke 22:35-36.
MT 10:34, LK 12:49-53 Jesus has come to bring a sword, fire, and division–not peace.
JN 16:33 Jesus says: “In me you have peace.”
He brought both, depending on the individual’s response to Christ. The passage in John 16 was addressed to the disciples who believed on Him.
MT 10:22, 24:13, MK 13:13 He that endures to the end will be saved.
MK 16:16 He that believes and is baptized will be saved.
JN 3:5 Only he that is born of water and Spirit will be saved.
AC 16:31 He that believes on the Lord Jesus will be saved.
AC 2:21 He that calls upon the name of the Lord will be saved.
RO 10:9 He who confesses with his mouth “Jesus is Lord” and believes in his
heart that God raised him from the dead will be saved.
1JN 4:7 He who loves is born of God (and presumably will be saved.)
Where is the supposed contradiction? I could see that there would be one if Romans 10 said that one must confess and believe, rather than calling on the name of the Lord. Instead, that passage in verse 13 mentions calling on the name of the Lord, indicating it is synonymous with confessing and believing. Furthermore, any person that does believe and call on God, will be born of the Spirit (simultaneous with being saved) and will endure to the end. The only passage that is slightly different from the others is I John, since it is not talking about what is required for salvation. It is discussing evidence of salvation (after-the-fact).
MT 10:28, LK 12:4 Jesus says not to fear men. (Fear God only.)
MT 12:15-16, JN 7:1-10, 8:59, 10:39, 11:53-54 Jesus hid, escaped, went secretly, etc.
Was Christ motivated by fear or a desire to avoid a physical confrontation before the appropriate time? John 7:6 and Matthew 26:18 indicates that Jesus was very concerned about the timing of His sacrifice. When that time came, He predicted His betrayal and death, offered no resistance to his arrest and gave no defense to Pilate…certainly not the actions of a fearful man.
MT 11:7-15, 17:12-13 Jesus says that John the Baptist was a prophet, and more.
JN 1:21 John himself says that he is not a prophet, nor is he Elijah.
John does not say that he was not A prophet. Rather he denies that he is THAT prophet (which they were referencing).
MT 11:25, MK 4:11-12 Jesus thanks God for hiding some things from the wise while revealing them to “babes.” He says that he uses parables so that the meaning of some of his teachings will remain hidden to at least some persons, and specifically so that they will not turn and be forgiven.
MK 4:22 Jesus says that all things should be made known.
Christ does not declare that all things SHOULD be made known, but that all things would eventually BE made known. Indeed, after his death and ascension, the specifics of his life were made known to all who would listen, being preached throughout many countries in the ancient world.
MT 11:29 Jesus says that he is gentle (meek) and humble (lowly).
JN 2:15 Jesus makes a whip of cords, drives the money changers from the Temple, overturns their tables, and pours out their coins. (Note: The presence of the money changers in the outer court of the Temple had been authorized by the Temple authorities and was, in fact, a necessity since the Jews would not accept Roman coin for the purchase of sacrifices.)
Certainly the money changing could have happened outside the temple. But this has nothing to do with the alleged contradiction. Meekness is not weakness or timidity. It is strength under control or great self restraint. Note that Moses, the meekest man around (Numbers 12:3) could be very strong in judgment (Exodus 32:19-29) when it was appropriate.
MT 12:5 Jesus says that the law (OT) states that the priests profane the Sabbath but are blameless. (No such statement is found in the OT.)
No work was to be done on the Sabbath. Yet the priests were commanded to continue their work of sacrificing (Numbers 28:9-10) as an exception to the Sabbath law. See also Mark 2:27.
MT 12:30 Jesus says that those who are not with him are against him.
MK 9:40 Jesus says that those who are not against him are for him.
(Note: This puts those who are indifferent or undecided in the “for him” category in the first instance and in the “against him” category in the second instance.)
There is no in-between; it is black and white; you are a child of God or a child of the devil; bound for heaven or bound for hell. If you consider yourself indifferent or undecided towards the perfect Son of God who died for you, then you are against Him (John 3:36). You can change from being in the camp against Christ to the other, but you can not hide in-between the two.
MT 12:39, MK 8:12, LK 11:29 Jesus says that he will give no “sign.”
JN 3:2, 20:30, AC 2:22 Jesus proceeds to give many such “signs.”
The context of these passages makes the answer clear if it were read. Note in Mark 8:11 that the Pharisees were wrongly motivated. Christ does not perform a miracle on a whim to satisfy his enemies. His statement in Matthew 12:39 is that wicked people would only get one sign…His resurrection. He did many miracles to help people in need and to validate His message before those who were sincere.
MT 13:34, MK 4:34 Jesus addresses the crowds only in parables, so that they would not fully understand. He explains the meaning only to his disciples.
JN 1:1 – 21:25 (Throughout the book of John, unlike the other Gospels, Jesus addresses the crowds in a very straightforward manner. He does not employ parables.)
The book of John does not contain all the public sermons that are in the other gospels (John 21:25). However, there are still some parables (for example John 10:6).
MT 13:58, MK 6:5 In spite of his faith, Jesus is not able to perform mighty miracles.
MT 17:20, 19:26, MK 9:23, 10:27, LK 17:6, 18:27 Jesus says that anything is possible to him who believes if he has the faith of a grain of mustard seed. All things are possible with God. A mountain can be commanded to move and it will move.
It was not Jesus’ faith that limited His ability to help the people. Anything is possible to those that believe, but it was their unbelief and hard heart that limited their blessings. Read the passage! (Mark 6:6)
MT 5:37, 15:19, MK 7:22, JN 8:14, 44, 14:6, 18:37 Jesus says that you should answer a plain “yes” or “no,” that his purpose is to bear witness to the truth, and that his testimony is true. He equates lying with evil.
JN 7:2-10 Jesus tells his brothers that he is not going to Jerusalem for the Feast of the Tabernacles, then later goes secretly by himself. (Note: The words “not yet” were added to some versions at JN 7:8 in order to alleviate this problem. The context at JN 7:10 makes the deception clear, however.)
You mischaracterize Christ’s interaction with His brethren. John 7:1 indicates that Jesus needed to be careful because the Jews sought to kill Him. He knew that it was not the appropriate time for Him to be sacrificed. Therefore He was VERY clear with His family in verse 6: “My time is not YET come: but your time is always ready.” In other words, Christ could not (like them) go publicly at any time because He would be killed. The end of verse 8 makes it further clear that He would go up once the appropriate time had come.
MT 16:6, 11 Beware of the leaven of the Pharisees and Sadducees.
MK 8:15 Beware of the leaven of the Pharisees and Herod.
Herod was likely a nominal Sadducee.
MT 16:18 Jesus founds his church on Peter and will give him the keys of the kingdom.
MT 16:23 Jesus calls Peter [a] “Satan” and “a hindrance,” and accuses him of being on the side of men rather than that of God.
Firstly, Jesus does not declare Peter (“Petros”) the foundation of the church. The foundation rock (“Petra”) is Peter’s statement of faith in Christ. Peter himself declares Christ to be the cornerstone in I Peter 2:6. Secondly, there is no man who is perfect and invulnerable to being used by Satan; no matter how spiritual that man is.
MT 16:18 Jesus founds his church on Peter and will give him the keys of the kingdom.
AC 15:1-21 James presides over the first Council of Jerusalem and formulates the decree regarding the accepting of Gentiles which is sent to the other churches. (Note: Tradition has it that James was appointed as the first Bishop or Pope, not Peter.)
Note above. Also, all of the apostles were later (John 20:23) given similar responsibility.
MT 17:1-2 The Transfiguration occurs six days after Jesus foretells his suffering.
LK 9:28-29 It takes place about eight days afterwards.
Matthew 17 says specifically AFTER six days (in other words six full days passed BETWEEN the two events). Luke approximates, saying ABOUT eight days. (This would indicate he was counting INCLUSIVE of the partial day on either side.)
MT 20:20-21 The mother of James and John asks Jesus a favor for her sons.
MK 10:35-37 They ask for themselves.
Matthew indicates that both came together making the request. It seems they put their mother up to do the talking.
MT 20:23, MK 10:40 Jesus responds that it is not his to give.
MT 28:18, JN 3:35 All authority has been given to Jesus.
Christ’s response has nothing to do with any lack of authority on His part; the positions requested by the disciples had already been reserved for those who had earned them.
MT 20:29-34 Jesus heals two blind men on the way to Jericho.
MK 10:46-52 He heals one blind man.
Bartimaeus, the more forward of the two cries out, “Jesus, you son of David…” He is specifically mentioned in Mark. That passage does not mention, nor does it preclude, a second blind man being healed as well. Of this second man, we know nothing except that he was also healed.
MT 21:1-17 The sequence was: triumphal entry, cleansing of the temple, Bethany.
MK 11:1-19 Triumphal entry, cleansing of the temple.
LK 19:28-48 Triumphal entry, cleansing of the temple, daily teaching in the temple.
JN 12:1-18 Cleansing of the temple (early in his career), Supper with Lazarus, triumphal entry, no cleansing of the temple following the triumphal entry.
Bethany is just outside of Jerusalem. Christ went there to sleep and then returned to the city to teach in the temple (Matthew 21:18-23). Jesus cleansed the temple twice. John records the earlier cleansing and does not record, nor preclude, the second.
MT 21:2-6, MK 11:2-7, LK 19:30-35 The disciples follow Jesus instructions and bring him the animal (or animals, in the case of MT).
JN 12:14 Jesus finds the animal himself.
John merely mentions that Jesus found an ass and made the entrance. It does not say he went and brought the animal. The other gospels give the specifics of how Christ found it (using his miraculous knowledge) and then instructed the disciples to bring it along with its mother.
MT 21:7 Jesus rides two animals during his triumphal entry.
MK 11:7, LK 19:35, JN 12:14 Only one animal is involved.
Jesus rode the colt, while the mother came along as well. (Perhaps carrying some of their things.)
MT 21:12-13 The cleansing of the temple occurs at the end of Jesus’ career.
JN 2:13-16 It occurs near the beginning of his career.
MT 21:19-20 The fig tree withers immediately after being cursed by Jesus. The disciples notice and are amazed.
MK 11:13-14, 20-21 The disciples first notice that the tree has withered the day following.
Matthew does not record the Lord leaving Jerusalem and returning the following day (like Mark does in verse 19-21) when it actually was observed withered. Therefore he proceeds to complete the story of what happened to the tree by merely saying, “And presently the fig tree withered away.” Matthew then returns to his uninterrupted detailing Christ’s message over the following days.
MT 23:35 Jesus says that Zacharias (Zechariah) was the son of Barachias (Barachiah).
2CH 24:20 Zacharias was actually the son of Jehoida, the priest. (Note: The name Barachias, or Barachiah, does not appear in the O.T.)
It is possible that Christ could be referencing the Zacharias of the O.T., who perhaps was of the lineage of a Barachias. Some have also thought that this Zacharias was John the Baptist’s father. It appears that the Lord is citing the first martyr (Abel) and last martyr (Zacharias) of the OT era. Hence it is likely the minor prophet Zechariah whose father is Berechiah in Zechariah 1:1.
MT 24:29-33, MK 13:24-29 The coming of the kingdom will be accompanied by signs and miracles.
LK 17:20-21 It will not be accompanied by signs and miracles. It is already within.
The Greek (entos) might be better translated “in your midst.” Christ was rejected by the Jews as their Messiah. Nonetheless, He brought His kingdom to spiritually reign within all who accepted Him. Zathras’ confusion comes from the fact that He will someday return to forcibly establish His physical kingdom at His second coming. There are multiple kingdoms.
MT 25:34 Heaven was prepared before the Ascension of Jesus.
JN 14:2-3 It was prepared after the Ascension of Jesus.
Heaven was reserved, planned, and prepared in the mind of God when the earth was created. The divisions of heaven and earth were established at that time. In John, Christ specifically references mansions (or dwelling places) WITHIN heaven that He is even now preparing specifically for each of His followers.
MT 26:6-13, MK 14:3 The anointing of Jeus takes place in Bethany at the house of Simon the leper.
LK 7:36-38 It takes place at the house of a Pharisee in Galilee.
This is a pathetic misunderstanding of the context. Clearly they are different occurrences, one caused by a repentant sinner early in Christ’s ministry; the other initiated by Mary of Bethany just before His death.
MT 26:7, MK 14:3 The oil is poured on Jesus’ head.
LK 7:38, JN 12:3 On his feet.
Luke 7 was a separate incident (see above). The other passages record the traditional anointing of both head and feet. See the custom discussed in Luke 7:38,46. Mary of Bethany was the only one to comprehend His announcement of coming death and resurrection. She was not among the women who came to embalm Christ at the tomb.
MT 26:7, MK 14:3, LK 7:37 An unnamed woman does the anointing.
JN 12:3 It is Mary.
Luke 7 was an unnamed sinner. It was Mary in all of the others, though only John gives us her name. This is no contradiction.
MT 28:6-8 The women ran from the tomb “with great joy.”
JN 20:1-2 Mary told Peter and the other disciple that the body had been stolen. (Would she feel “great joy” if she thought the body had been stolen?)
Each of the gospels adds details that help complete the STORY OF THE RESURRECTION. The order appears to be as follows: A large group of women had observed the crucifixion of Jesus (Matthew 27:55), followed the process of His burial (Luke 23:55) and then went to prepare spices and ointments for Him. They rest on the Sabbath and then return in two groups on Sunday (Luke 24:1). Mary Magdalene, Mary (supposed to be the mother of James and Joses), and Salome start out ahead while it is still dark (John 20:1), looking for someone to roll away the stone (Mark 16:3). They are amazed to see the stone taken away and the tomb appearing empty. Without going inside, Mary Magdalene runs off to tell the disciples that someone stole the body (John 20:2). The other two women proceed to go into the tomb and see an angel (Mark 16:5). This same angel who had earlier appeared to the guards and rolled the stone away now speaks to them (Matthew 28:5-7), instructing them to go tell the disciples. They flee out of the tomb in great fear, too frightened to go tell the disciples (Mark 16:8). Meanwhile Peter was informed by Mary Magdalene and runs to see the empty tomb for himself (Luke 24:12), followed by John (John 20:3). Mary Magdalene also returns behind them and remains weeping after they leave (John 20:11). Two angels appear to comfort her and Jesus Himself comes to her (John 20:12-14 and Mark 16:9). Afterward, She returns to the disciples to share the further news (John 20:18). Meanwhile the frightened Salome and Mary regroup with the rest of the women carrying the spices and go to the tomb. Finding it empty, they stand perplexed (Luke 24:4). Then two angels appear to the full group and explain in greater detail the news of the resurrection (Luke 24:4-9). Afterwards, they ALL go back to the disciples (Luke 24:10 and Matthew 28:8). On the way, Jesus himself meets them and comforts them further (Matthew 28:9-10).
Given the fact that each gospel writer focuses on a different piece of the story (ie John ignores the other women and just records the Mary Magdalene experience), one can not blame Zathras for being puzzled. However, this is the reason that this vital pinnacle of all history is recorded from four different perspectives. It gives us a much more complete picture of the Messiah.
MT 26:8 The disciples reproach her.
MK 14:4 “Some” reproach her.
JN 12:4-5 Judas Iscariot reproaches her.
Judas was the ringleader of it…and he was a disciple.
MT 26:14-25, MK 14:10-11, LK 22:3-23 Judas made his bargain with the chief priests before the meal.
JN 13:21-30 After the meal.
John does not mention the bargaining with the chief priests. It does imply that the time was ripe for the foul deed (vs 27), for which he had been waiting (Matthew 26:16). But he had already planned it (John 13:2).
MT 26:20-29, MK 14:17-28, JN 13:21-30 Jesus forecasts his betrayal prior to the communion portion of the supper.
LK 22:14-23 After the communion portion.
It appears that Christ discussed it throughout the meal. In Luke 22:15 we see that He discusses his suffering first thing before the meal, during the cup before the meal (vs 17-18), during the bread (vs 19) and again during the cup after the supper (vs 20-22). The sop (John 13:26) was not communion in any sense, but merely a custom of the day that occurred after the meal was finished (John 13:2). Matthew and Mark record the interchange between Judas and Jesus DURING the meal. Some have marveled that the other disciples did not pick up on Christ’s statement and seemed oblivious later (John 13:22 and Luke 22:23). This bears tribute to how effective a hypocrite Judas was. Additionally, we note that there was an undercurrent conversation taking place in which the disciples were arguing over who was the greatest (Luke 22:24).
MT 26:26-29, MK 14:22-25 The order of the communion was: bread, then wine.
LK 22:17-20 It was: wine, then bread.
It was the cup (Luke 22:17), then bread (vs 19), and then the after-supper cup (vs 20).
MT 26:34, LK 22:34, JN 13:38 Peter was to deny Jesus before the cock crowed.
MK 14:30 Before the cock crowed twice.
MK 14:66-72 The cock crows after both the first and second denials.
(Note: These discrepancies have been “translated out” in some Bible versions.)
After contemplating it from several angles, I still fail to see how Zathras even imagines a contradiction here. If I were to predict, “Zathras will die before I the church clock chimes.” Then suddenly a driver loses control, running his car over Zathras, killing him just before the clock chimes twice. Did my prediction fail just because it chimed TWICE? Certainly not.
MT 26:40-45, MK 14:37-41 The disciples fall asleep three times.
LK 22:45 One time.
If Luke clearly stated, “the disciples fell asleep and were awakened only once by the Lord…” Zathras would have a point. Luke’s statement is accurate, but his account is not exhaustive. This situation is not contradictory.
MT 26:49-50, MK 14:44-46 Jesus is betrayed by Judas with a kiss, then seized.
LK 22:47-48 Jesus anticipates Judas’ kiss. No actual kiss is mentioned.
JN 18:2-9 Jesus voluntarily steps forward to identify himself making it completely unnecessary for Judas to point him out. No kiss is mentioned.
Matthew 26:45-47 indicates that the disciples were asleep and that Judas’ mob appeared even as Christ was awakening them. Clearly Jesus stood out as the solitary standing figure, making the kiss unnecessary. Judas had anticipated that Jesus would be asleep with the others. However, he follows through on the plan and kisses the Lord anyway. Luke implies that the kiss happens. John does not mention it, focusing instead on the brief dialogue.
MT 26:51, MK 14:47, JN 18:10 The ear of a slave is cut off and left that way.
LK 22:50-51 The severed ear is miraculously healed by Jesus.
None of these passages say the ear was “left that way.” Matthew, Mark & John do not mention the healing, nor do they preclude it from happening.
MT 26:52 Dispose of swords. All who take the sword will perish by it.
LK 22:36-38 Buy swords.
You are VERY loose with the text in Matthew. It says, “Put up again thy sword into his place…” The command was not to dispose of the sword. There is a time to fight and a time to surrender without a fight. This was the latter.
MT 26:57, MK 14:53, LK 22:54 After his arrest Jesus is first taken to Caiphas, the high priest.
JN 18:13-24 First to Annas, the son-in-law of Caiphas, then to Caiphas.
You twist the statements in the first three gospels to try and manufacture a contradiction. None say that he is FIRST taken to Caiphas. They merely record that he was taken there. John adds the detail that Jesus stopped briefly at Annas’ place before going to the high priest’s palace. Perhaps the purpose (John 18:24) was to bind Him more securely. We don’ know.
MT 26:18-20, 57-68, 27:1-2, MK 14:16-18, 53-72, 15:1 Jesus’ initial hearing was at night on Passover. In the morning he was taken to Pilate.
LK 22:13-15, 54-66 The initial hearing took place in the morning on Passover.
JN 18:28, 19:14 It took place the day before Passover, on the Day of Preparation.
Your statement regarding the first two gospels is wrong. It is clear that Christ was hastily tried by the Sanhedrin in the wee hours of the morning (Mark 15:1 and Matthew 27:1) after having been interrogated at the high priest’s palace that night. The events of the crucifixion vis a’ vis the Passover and Sabbath are not clear from the gospel accounts and Bible scholars have disagreed as to which day Christ was tried and thereafter crucified. The consensus seems to be that the disciples celebrated an early Passover and Jesus was put to death on the Day of Preparation.
MT 26:59-66, MK 14:55-64 Jesus was tried by the entire Sanhedrin (the chief priests and the whole council).
LK 22:66-71 There was no trial but merely an inquiry held by the Sanhedrin.
JN 18:13-24 There was no appearance before the Sanhedrin, only the private hearings before Annas and then Caiphas.
The passage cited in Luke is parallel to Matthew 27:1 and Mark 15:1. It was a brief appearance before the officially assembled Sanhedrin after being interrogated during the night as described in the first two passage you cite. John does not mention this brief trial, nor does he preclude it.
MT 26:63, LK 22:70 The high priest asks Jesus if he is the Son of God.
MK 14:61 He asks Jesus if he is the Son of the Blessed.
Perhaps he asked, “Are you the Son of the Blessed? Are you the very son of God?” As anyone who has witnessed a detailed cross-examination can understand, there were likely many variations of that question asked (particularly since this became the basis for their accusation before Pilate).
MT 26:64, LK 22:70 Jesus answers: “You have said so,” or words to this effect.
MK 14:62 He answers directly: “I am.”
Perhaps he says, “You have said so…I AM!” Only Matthew records the further statement that He makes about His second coming.
MT 26:69-70 Peter makes his first denial to a maid and “them all.”
MK 14:66-68, LK 22:56-57, JN 18:17 It was to one maid only.
Matthew says he denied it “BEFORE them all.” Read the whole phrase, rather than trying to twist the meaning.
MT 26:71-72 Peter’s second denial is to still another maid.
MK 14:69-70 (Apparently) to the same maid.
LK 22:58 To a man, not a maid.
JN 18:25 To more than one, “they.”
Matthew is better translated “another” here. Mark records that the maid was making a comment to another person and Peter denies it in front of both of them. Luke informs us that the “other” was a man.
MT 26:73-74, MK 14:70-71 Peter’s third denial is to bystanders (two or more).
LK 22:59-60 To “another” (one).
JN 18:26-27 To one of the servants.
Luke and John only mention the one who accuses Peter, but they certainly do not imply there were no bystanders witnessing the denial. Indeed, the commotion of swearing and cursing (Mark 14:70-71) would certainly have attracted the interest of others gathered around the fire.
MT 26:74 The cock crowed once.
MK 14:72 The cock crowed twice.
It probably crowed more than twice (if it was anything like a typical rooster). Matthew does not record the second one, but certainly does not preclude it.
MT 27:3-7 The chief priests bought the field.
AC 1:16-19 Judas bought the field.
The chief priests “invested” his money for him. It was likely in Judas’ name that it was bought.
MT 27:5 Judas threw down the pieces of silver, then departed.
AC 1:18 He used the coins to buy the field.
MT 27:5 Judas hanged himself.
AC 1:18 He fell headlong, burst open, and his bowels gushed out.
Judas was a three time loser. As a weak, greedy man, he determines to join the disciples, hoping to make it big in Jesus’ kingdom. When this vision fell apart, he fell to stealing from the communal purse and finally betraying Christ for a paltry sum. But this act left him feeling empty and guilty. His final decisive move was to commit suicide by hanging himself. Even in this final act he fails! Perhaps the rope held long enough to kill him before breaking or perhaps as he jumped the knot gave way immediately. Falling from a great height, Judas’ mangled body splattered down below.
MT 27:11, MK 15:2, LK 23:3 When asked if he is King of the Jews, Jesus answers: “You have said so,” (or “Thou sayest”).
JN 18:33-34 He answers: “Do you say this of your own accord?”
This same objection has been answered above.
MT 27:11-14 Jesus answers not a single charge at his hearing before Pilate.
JN 18:33-37 Jesus answers all charges at his hearing before Pilate.
Matthew only records that Jesus did not answer the CHARGES (as does Mark 15:3-4). John does not record the CHARGES that were brought–subverting the nation, refusing to pay taxes, etc (Luke 23:2)—rather he records a brief dialogue between Pilate and Christ.
MT 27:20 The chief priests and elders are responsible for persuading the people to ask for the release of Barabbas.
MK 15:11 Only the chief priests are responsible.
LK 23:18-23 The people ask, apparently having decided for themselves.
Luke 23:23 specifically mentions the significant role played by the chief priests. They stirred up the elders and the gathered crowd. Mark does not say that the elders played no role.
MT 27:28 Jesus is given a scarlet robe (a sign of infamy).
MK 15:17, JN 19:2 A purple robe (a sign of royalty).
The significance of the slight color variations is being vastly overblown. I recall nowhere in Scripture where a scarlet robe is a sign of infamy. The soldiers grabbed a bright robe that was nearby, finding it suitable to simulate royal purple for their mockery. Perhaps the actual color was somewhere in between. Perhaps the gaudy garment gave off hues of both in the nighttime lighting. Maybe the garment was multi-colored.
MT 27:32, MK 15:21, LK 23:26 Simon of Cyrene carries Jesus’ cross.
JN 19:17 Jesus carries his own cross with no help from anyone.
It was Roman tradition that the condemned should carry their own cross, signifying consent to the judgment. The traditional story is that as Jesus began to carry the cross in His weakened condition he fell under its weight and Simon was recruited to carry it to Golgotha.
MT 27:37 The inscription on the cross read: “This is Jesus the King of the Jews.”
MK 15:26 “The King of the Jews.”
LK 23:38 “This is the King of the Jews.”
JN 19:19 “Jesus of Nazareth, the King of the Jews.”
It said: “This is Jesus of Nazareth, king of the Jews.” Not all of them gave it word for word. (It was written in three languages!) Mark (the most cryptic) was still right. It did say he was king of the Jews! How is this supposed to be a contradiction?
MT 27:44 Both of those who are crucified with Jesus taunt him.
LK 23:39-42 Only one taunts Jesus, and he is rebuked by the other for doing so.
Initially they both join in the taunting of Jesus (Mark 15:32). The chief priests (Matthew 27:39), the passing crowds (vs 39) and even the soldiers (Luke 23:36) were all mocking Him. Through all this, the thief did not defend Jesus. Then something happened. Perhaps the placing of the placard in Luke 22:38 caused him to rethink. Maybe the reality of life ending brought about a “foxhole conversion.” Suddenly, he responded to this last insult by the other thief with a lengthy rebuke. This is a common occurrence in the annals of salvation accounts: rebellion and animosity changed to penitence as one is confronted with the reality of the Savior! Like the Apostle Paul in Acts, this thief makes an about face and is assured a place in paradise.
MT 27:46 Jesus asks God, the Father, why he has been forsaken.
JN 10:30 Jesus says that he and the Father are one.
Here Zathras struggles with the difficult concept of the Trinity. Many things (Trinity, omniscience, foreknowledge, eternality, omnipresence, incarnation) about an Almighty, Infinite God are not fully comprehensible to us. This is not a contradiction since it is only reasonable for the essence of God to be beyond our ability to completely grasp (Isaiah 55:9). The Trinity (three persons in ONE God) is here voluntarily hurt in a suffering that was far worse than the physical torment of the cross. The Father turns His back on the Son who bears the sin of all the ages.
MT 27:46-50, MK 15:34-37 Jesus’ last recorded words are: “My God, my God, why hast thou forsaken me?”
LK 23:46 “Father, into thy hands I commit my spirit.”
JN 19:30 “It is finished.” (Note: Even though both MT and MK represent direct quotes and are translated similarly, the actual Greek words used for God are different. MT uses “Eli” and MK uses “Eloi.”)
As has repeatedly been the case, Zathras fails to understand that a gospel writer choosing not to record a given detail mentioned in another gospel is not necessarily a contradiction. If each gospel covered the exact same details, there would be no purpose to having four gospels. Then Zathras finds fault with spelling variations for the same word!
Matthew 27:50 and Mark 15:37 clearly state that He made other utterances before dying. Luke 23:46 records that Jesus cried out before His prayer to the Father. No doubt He cried out, “It is finished.” John 19:30 states that He bowed His head after He cried out. No doubt He prayed, “Father…” as He bowed His head and died.
None of the gospels record ALL seven of Christ’s sayings on the cross. However, a contradiction would only arise if A. one of the other gospels declared that a statement was Christ’s LAST words while another gospel declared that a different statement was His LAST words; or B. if one of the gospels declared that Christ did not say a statement that was recorded by another gospel.
MT 27:48, LK 23:36, JN 19:29 Jesus was offered vinegar to drink.
MK 15:23 It was wine and myrrh, and he did not drink it.
JN 19:29-30 Whatever it was, he did drink it.
It appears to be a Jewish tradition to offer a stupefying drink prior to the agony of crucifixion in order to alleviate the pain. Christ refused this vinegar/wine/myrrh potion (Matthew 27:34). However, shortly before dying he was offered a drink again (Matthew 27:48). This time he “received the vinegar” (John 19:30), probably clearing his mouth for the cry of victory “It is finished!”
MT 27:54 The centurion says: “Truly this was the son of God.”
MK 15:39 He says: “Truly this man was the son of God!”
LK 23:47 He says: “Truly this man was innocent” (or “righteous”).
Perhaps he said, “Truly this man was the innocent Son of God!”
MT 27:55, MK 15:40, LK 23:49 The women looked on from afar.
JN 19:25-26 They were near enough that Jesus could speak to his mother.
So what? They were not directly under Jesus, staring at His naked body. But they were close enough to hear His statement.
MT 27:62-66 A guard was placed at the tomb (the day following the burial).
MK 15:42- 16:8, LK 23:50-56, JN 19:38-42 (No guard is mentioned. This is important since rumor had it that Jesus’ body was stolen and the Resurrection feigned.)
MK 16:1-3, LK 24:1 (There could not have been a guard, as far as the women were concerned, since they were planning to enter the tomb with spices. Though the women were aware of the stone, they were obviously unaware of a guard.)
The placing of the guard was important. That is why we have the record of it in Matthew. Perhaps the women were unaware of the guard. Or maybe they believed the guard would permit them to anoint the body and leave.
MT 24:9 Even some of the disciples of Jesus will be killed.
JN 8:51 If anyone keeps Jesus’ words, he will never see death.
HE 9:27 [All] men die once, then judgement follows.
Obviously, Christ was NOT talking about physical death. The passage indicates they were discussing Abraham, who clearly was dead. Jesus was discussing spiritual death (see also Ephesians 2:1).
MT 28:1 The first visitors to the tomb were Mary Magdalene and the other Mary (two).
MK 16:1 Both of the above plus Salome (three).
LK 23:55 – 24:1, 24:10 Mary Magdalene, Joanna, Mary the mother of James, and “other women” (at least five).
JN 20:1 Mary Magdalene only (one).
See the detailed Story of the Resurrection above.
MT 28:1 It was toward dawn when they arrived.
MK 16:2 It was after sunrise.
LK 24:1 It was at early dawn.
JN 20:1 It was still dark.
See the detailed Story of the Resurrection above.
MT 28:1-2 The stone was still in place when they arrived. It was rolled away later.
MK 16:4, LK 24:2, JN 20:1 The stone had already been rolled (or taken) away.
The events of Matthew 28:2-4 occur BEFORE the women arrive at the tomb. See the detailed Story of the Resurrection above.
MT 28:2 An angel arrived during an earthquake, rolled back the stone, then sat on it (outside the tomb).
MK 16:5 No earthquake, only one young man sitting inside the tomb.
LK 24:2-4 No earthquake. Two men suddenly appear standing inside the tomb.
JN 20:12 No earthquake. Two angels are sitting inside the tomb.
See the detailed Story of the Resurrection above.
MT 28:8 The visitors ran to tell the disciples.
MK 16:8 They said nothing to anyone.
LK 24:9 They told the eleven and all the rest.
JN 20:10-11 The disciples returned home. Mary remained outside, weeping.
See the detailed Story of the Resurrection above.
MT 28:8-9 Jesus’ first Resurrection appearance was fairly near the tomb.
LK 24:13-15 It was in the vicinity of Emmaus (seven miles from Jerusalem).
JN 20:13-14 It was right at the tomb.
Note the detailed Story of the Resurrection above. The passage in Matthew never claims to be the FIRST appearance. Similarly, Luke does not claim that the appearance in Emmaus was the FIRST. Nor does John. Amazingly, the one gospel that Zathras DOESN’T cite DOES make this claim. Note in Mark 16:9 that Christ appeared FIRST to Mary Magdalene.
The Order of the Resurrection Appearance seems to be as follows: Christ appeared first to Mary Madgalene outside the tomb (John 20:17). Next He shows Himself to the women carrying the angels’ message back to the disciples (Matthew 28:9). Some time that afternoon He appears to Peter (Luke 24:34 and I Corinthians 15:5), some time afterwards (toward evening) he appeared to the Emmaus travelers (Mark 16:14), and then to all the disciples except Thomas (Luke 24:36 and John 20:19). Then about eight days later He appears to the apostles with Thomas (John 20:26). Then Christ showed Himself in Galilee to the disciples by Lake Tiberias (John 21:1) and later on a mountain to about five hundred believers (I Corinthians 15:6). Finally Jesus appears in the region of Jerusalem/Bethany again. To James (I Corinthians 15:7) and finally to the eleven (Matthew 28:16, Mark 16:14, and Luke 24:50). All these events took place over the course of about forty days (Acts 1:3).
MT 28:9 On his first appearance to them, Jesus lets Mary Magdalene and the other Mary hold him by his feet.
JN 20:17 On his first appearance to Mary, Jesus forbids her to touch him since he has not yet ascended to the Father.
JN 20:27 A week later, although he has not yet ascended to the Father, Jesus tells Thomas to touch him.
The occasion cited in Matthew is different from that in John (as is noted immediately above). There certainly is no contradiction. However, this has been a puzzle and source of some confusion. Why did Christ prohibit Mary Magdalene, whom He saw first, from touching Him? As Zathras points out, others were permitted to touch Him afterwards. A couple of theories have been suggested. Maybe Christ had not yet been to His Father to present Himself in His resurrected body (and did that before the next appearance). Perhaps in her relief and elation Mary was embracing Him in a way that was inappropriate and Jesus was conscious of the need to observe decorum with women while still on earth. But this is merely conjecture since the Scripture is not clear.
MT 28:7-10, MT 28:16 Although some doubted, the initial reaction of those that heard the story was one of belief since they followed the revealed instructions.
MK 16:11, LK 24:11 The initial reaction was one of disbelief. All doubted.
Note the Order of the Resurrection Appearance above. Even though all of the intervening events are not listed by Matthew, some considerable time elapsed between these two passages.
MT 28:1-18 The order of Resurrection appearances was: Mary Magdalene and the other Mary, then the eleven.
MK 16:9-14 It was Mary Magdalene, then two others, then the eleven.
LK 24:15-36 It was two, then Simon (Peter?), then the eleven.
JN 20:14 – 21:1 It was Mary Magdalene, then the disciples without Thomas, then the disciples with Thomas, then the eleven disciples again.
1CO 15:5-8 It was Cephas (Peter?), then the “twelve” (which twelve, Judas was dead?), then 500+ brethren (although AC 1:15 says there were only about 120), then James, then all the Apostles, then Paul.
See The Order of the Resurrection Appearance above. Also note that there were others present when Christ appeared to the eleven remaining disciples (Luke 24:33-36). One of them was Matthais (Acts 1:22) who was later numbered with the eleven to make twelve apostles (Acts 1:26). Therefore it was appropriate for Paul, some time later, to say Christ appeared to the “twelve.” Acts 1:15 says that there were 120 brethren gathered in Jerusalem (no doubt largely a different group than the 500 brethren in the Galilee region).
MT 28:19 Jesus instructs his disciples to baptize.
1CO 1:17 Although he considers himself a disciple of Jesus, Paul says that he has not been sent to baptize.
Note in I Corinthians 1:14-16 that Paul baptized several people. His point was NOT that he refused to baptize as Christ commanded. His point is that he was primarily SENT TO PREACH. His specific calling was that of a missionary and evangelist. Still today, an evangelist does very little baptizing. In the church structure, that is usually performed by the local pastor.
MK 1:2 Jesus quotes a statement that he says appears in Isaiah.
(No such statement appears in Isaiah.)
I do not see any mention of Isaiah anywhere in this verse. The quotation appears to be from Malachi 3:1.
MK 1:14 Jesus began his ministry after the arrest of John the Baptist.
JN 3:22-24 Before the arrest of John the Baptist.
Mark 1:14 does not claim to be the beginning of Christ’s ministry. It describes a portion of His ministry in Galilee (which is also recounted later in John).
MK 1:23-24 A demon cries out that Jesus is the Holy One of God.
JN 4:1-2 Everyone who confesses that Jesus Christ has come in the flesh is of God. (Note: This would mean that the demon is of God.)
I believe you are referencing I John, not John. The demons DO confess Christ. That is the point of James 2:19 “The devils believe and tremble.” However, the I John passage clearly offers a test for false prophets, not demons.
MK 3:29 Blasphemy of the Holy Spirit is an unforgivable sin.
AC 13:39, CN 2:13, 1JN 1:9 All sins are forgivable.
In Mark, Jesus identifies an offense that has come to be known as the “unpardonable sin.” Colossians makes a historical statement that Christ HAD forgiven all the sin of these believers. This passage is completely irrelevant as to whether or not ALL sin is “forgivable.” Acts contrasts the justification through Christ with that of the Law (again making no comment on the unpardonable sin). I John is written to believers that have sinned and are in need of forgiveness. Certainly none of them commit the unpardonable sin.
The unpardonable sin is a somewhat difficult and obscure doctrine. However, Hebrews 6:4-8 and 10:26-27 make it abundantly clear that the people that commit this act are NOT saved (and never will be), nor are they repentant (there hearts have been hardened). Certainly there is no contradiction with any of the verses Zathras cites.
MK 4:11-12, 11:25 Jesus says that he uses parables so that the meaning of some of his teachings will remain secret to at least some persons. He explains the meanings of the parables only to his disciples. He thanks God for hiding some things from the wise while revealing them to “babes.”
JN 18:20 Jesus says that he always taught openly, never secretly.
Get real! Christ’s goal before those who were seeking to kill Him was obviously NOT to describe the language style in which he taught. His point was that he taught openly in the temple, not in some hidden enclave. The implication was that they were cowards, who preferred to arrest and interrogate Him under cover of darkness. That is why the officers slapped Jesus in vs 22.
MK 6:16 Herod was the source of the belief that John had been raised from the dead.
LK 9:7 Others were the source. Herod was perplexed by the belief.
The discrepancy is not as clear as Zathras represents. Luke 9:7 appears to be Herod’s initial reaction to the news of Jesus’ mighty acts. He is not sure who this mighty teacher is and expresses a desire to hear Him. We do NOT read in Mark 6:16 that Herod is the SOURCE of the rumor. It merely states that he heard the various rumors and said (concluded) that John was indeed risen. Note in both Mark and Matthew 14:1-2 that after Herod comes to this conclusion, he does not express a desire to see the man he murdered!
MK 6:52 The people were so unimpressed with “the Feeding of the Multitude” that they did not even understand the event.
JN 6:14-15 They were so impressed that they tried to force Jesus to be their king.
Mark 6:52 does not talk about “the people.” It discusses the disciples who were in the boat. The point is not that they were unimpressed, but that they were too hard-hearted. They should have realized that all things were possible with Christ (and not been astounded at His walking on water) after the miracle of the loaves.
MK 6:53 After the feeding of the 5000, Jesus and the disciples went to Gennesaret.
JN 6:17-25 They went to Capernaum.
Gennesaret was a small region of Galilee on the west shore of the Lake. Jesus passed through it multiple times on His way to Capernaum (Matthew 14:34).
MK 10:19 Jesus lists “defraud not” as one of the commandments.
EX 20:3-17 There is no such commandment in the Ten Commandments or elsewhere in the OT)
Zathras is spectacularly wrong. Leviticus 19:13 states “Thou shalt not defraud thy neighbor…”
MK 15:25 It was the third hour when Jesus was crucified.
JN 19:14-15 It was after the sixth hour since Jesus was still before Pilate and had not yet been sentenced at that time.
Matthew 27:45 and Luke 23:44 state that Christ was on the cross “about the sixth hour” and died about the ninth hour. John also says the final condemnation and crucifixion were “about the sixth hour.” The twentieth-century precision regarding time did not and could not exist in the first century A.D. Such exactness was impossible without clocks and with hours of varying lengths in different seasons. Furthermore, the day was commonly divided into four periods: 6 to 9 A.M. (early morning), 9 to 12 P.M. (the third hour), 12 to 3 P.M. (the sixth hour), and 3 to 6 P.M (the ninth hour). Thereafter it was considered night. There are twenty-three specific references to time in the New Testament and only three employ a designation other than 3, 6, or 9 to describe the hour (and there are reasons for those exceptions). The usual way of expressing time was to refer to one of the general time periods, with events in between being rounded off to one of these designations. If Christ was crucified about noon (the time that the Passover lambs were to be slain), it seems clear that this could be rounded off and described by one writer as occurring at the third hour (the 9-12 A.M. period), and by another writer as occurring at the sixth hour (the 12-3 P.M. period). Perhaps the two statements are given in this way to show that it happened just about noon.
MK 16:1-2 The women came to the tomb to anoint the body.
JN 19:39-40 The body had already been anointed and wrapped in linen cloth.
This identical objection is answered above.
MK 16:5, LK 24:3 The women actually entered the tomb.
JN 20:1-2, 11 They did not.
See the Story of the Resurrection above.
MK 16:14-19 The Ascension took place (presumably from a room) while the disciples were together seated at a table, probably in or near Jerusalem.
LK 24:50-51 It took place outdoors, after supper, at Bethany (near Jerusalem).
AC 1:9-12 It took place outdoors, after 40+ days, at Mt. Olivet.
MT 28:16-20 No mention is made of an ascension, but if it took place at all, it must have been from a mountain in Galilee since MT ends there.)
Zathras’ interpretation of Mark is laughable. Three times that passage uses the term “after” (vs 12, vs 14, and vs 19). Clearly some considerable time passed between each of these events. Christ had long left the room by the time of the Ascension. The interpretation of Matthew is even worse. Matthew’s gospel ends with an appearance on a mountain in the region of Galilee (likely the event cited in I Corinthians 15:6). However, this has no bearing whatsoever on where the Ascension took place. Why does Zathras conclude it MUST have taken place there? The Ascension took place from the Mount of Olives, which is between Jerusalem and Bethany.
LK 1:15 John the Baptist had the Holy Spirit from before his birth or the birth of Jesus.
LK 1:41 Elizabeth had it long before Jesus went away.
LK 1:67 So did Zechariah.
LK 2:25 So did Simeon.
LK 11:13 It is obtained by prayer (presumably at any time).
JN 7:39, JN 16:7, AC 1:3-5 The Holy Spirit cannot come into the world until after Jesus has departed.
The nature of the Holy Spirit, as has already been stated, was to come and go before Christ’s time. The change was that AFTER Christ (during the age of grace) He comes inside (upon salvation) to stay. (Note Romans 8:9 and I John 4:13.)
LK 8:12 The Devil causes unbelief.
MK 4:11-12 Jesus is responsible for unbelief in at least some cases.
2TH 2:11-12 God is ultimately responsible for unbelief in at least some cases.
This identical objection is answered above.
LK 14:26 No one can be a disciple of Jesus unless he hates his parents, wife, children, brothers and sisters.
JN 3:15 Whoever hates his brother is a murderer.
JN 4:20 If anyone claims to love God but hates his brother, he is a liar.
This statement by Jesus is dealt with above.
LK 18:9-14 Do not boast of your virtue.
RO 11:20, 1PE 5:5 Do not be proud.
RO 15:17, 2CO 1:12, HE 3:6, 2CO 2:14, 5:12, 11:17 Paul boasts of his faith and says that one should be proud of it.
Zathras’ translation of the passage in Luke is absurd. The braggart Jesus describes does not leave the temple justified because of His arrogance BEFORE GOD. He never asks for forgiveness. It does not suggest believers should not tell of the great things Christ has done through them; such testimonials are not demonstrations of pride. This precisely what Paul does in Romans 15:17. The first two passages in II Corinthians are merely rejoicing and thanking God, not boasting. In II Corinthians 11: 16-17 Paul apologetically does boast, not out of pride, but out of defense of his apostleship (vs 5). Some at Corinth were being seduced away by false apostles (vs 13) and his concern for them compelled him to boast (12:11-12). There is no pride here, only a great concern that these immature believers would not be impressed and beguiled by arrogant false prophets. Hebrews (which is of uncertain authorship) does not mention boasting at all.
LK 22:3-23 Satan entered Judas before the supper.
JN 13:27 It was during the supper.
John records how Satan had also entered on a previous occasion before the supper (John 13:2). Obviously it happened on multiple occasions.
LK 23:43 Jesus promises one of those crucified with him that they will be together, that very day, in Paradise.
JN 20:17, AC 1:3 Jesus was not raised until the third day and did not ascend until at least forty days later.
Jesus body was in the tomb. However, His spirit was given up into the Father’s hands (Luke 23:46) and He went forth to declare the victory to all in heaven and hell (I Peter 3:18-19) before his ascension (vs 22).
LK 23:55-56 The women followed Joseph to the tomb, saw how the body had been laid, then went to prepare spices with which to annoint the body.
JN 19:39-40 Joseph brought spices with him (75 or a 100 lbs.) and anointed the body (as the women should have noticed).
They loved Him enough to want to anoint Him with more ointment and spices. How is that a contradiction?
JN 1:1, 10:30 Jesus and God are one.
JN 14:28 God is greater than Jesus.
Philippians 2:5-7 tells us that Christ who was equal with God made himself of no reputation, took upon himself the form of a servant, and was made in the likeness of man. This is the great mystery of the incarnation prophesied in Isaiah 53. Christ temporarily laid aside His splendid glory to be lowered and humbled as a servant of men. He did this ALL for us!
JN 1:1 Jesus was God incarnate.
AC 2:22 Jesus was a man approved by God.
He was both. Incarnate literally means “in the flesh.”
JN 3:17, 8:15, 12:47 Jesus does not judge. JN 5:22, 5:27-30, 9:39, AC 10:42, 2CO 5:10 Jesus does judge.
JN 5:22 God does not judge.
RO 2:2-5, 3:19, 2TH 1:5, 1PE 1:17 God does judge.
Christ judges the believer’s works. God judges the unsaved to hell. See below.
JN 5:24 Believers do not come into judgement.
MT 12:36, 2CO 5:10, HE 9:27, 1PE 1:17, JU 1:14-15, RE 20:12-13 All persons (including believers) come into judgement.
There are multiple judgments. Jesus discusses everlasting life in John 5:24 and the judgment to hell. Believers will never appear there but will be raised from the dead before this takes place in Revelation 20:11-15. However, Christians will be judged (or compensated) for their faithfulness and will receive varying rewards based on their works (II Corinthians 5:10). Nonetheless, even the worst Christian will be saved (I Corinthians 3:12-15) and will never face an awful condemnation like an unbeliever.
JN 5:31 Jesus says that if he bears witness to himself, his testimony is not true.
JN 8:14 Jesus says that even if he bears witness to himself, his testimony is true.
Deuteronomy 17:6 set the precedent for Hebrew law. It took multiple witnesses to establish the truth of testimony. That is why in John 8:13 the Pharisees confront Christ. If he alone bore testimony, then it would not be established as true. However, Christ declares that He is telling the truth (vs 15), acknowledges the law’s requirement (vs 17), and uses his Father as the second witness (vs 18). He pretty much does the same thing in John 5, but in an abbreviated fashion.
JN 5:38-47 Men have a choice as to whether or not to receive Jesus.
JN 6:44 No one can come to Jesus unless he is drawn by the Father.
Someone has said that salvation is like a door. You look at it from the outside and it says, “Whosoever will may enter.” You decide to enter and you walk through. You look back on the door from inside and it says “Chosen before the foundation of the world.” This is difficult for us to understand since we are trying to grasp an infinite God who knows the future. However, that is essentially Christ’s own explanation of his statement to the confused disciples in John 6:64-65.
JN 7:38 Jesus quotes a statement that he says appears in scripture (i.e., the OT).
(No such statement is found in the OT.)
Christ was intimately familiar with the poetic phrases of the OT and often weaved them into His sermons, usually giving them a richer meaning in the NT context. Here He says that believers will enjoy, as the scriptures say, rivers of living water flowing out of them. Song of Solomon 4:12,15 is likely the referenced passage. This beautiful text captures the intimacy of a wonderful love relationship such as Christ enjoys with the church. The disciples were not clear how this all applied to the believer, so Christ clarifies that He made the water a symbol of the Holy Spirit (John 7:39). Can there be a better picture of a believer in love with his Savior than this, with the fruit of the Spirit flowing out of Him?
JN 10:27-29 None of Jesus’ followers will be lost.
TI 4:1 Some of them will be lost.
In John, Jesus uses very precise language (not just “followers”). He calls them sheep that his Father gave Him. These are true believers, not merely those who participated in the crowd following him. His sheep will never be lost. It appears that Zathras cites I Timothy, rather than Titus. This passage is discussing the church setting (3:15) and is addressed to a pastor (4:5). I John 2:19 assures us that these that fall away were never true believers.
JN 10:30 Jesus and the Father are one, (i.e., equal).
JN 14:28 The Father is greater than Jesus.
This exact objection is answered above.
JN 12:31 The Devil is the ruler (or “prince”) of this world.
1CO 10:26, RE 1:5 Jesus is the ruler of kings–the earth is his.
Satan, like a small renegade prince who rebels against the king, has provincial autonomy for awhile until the King puts down the rebellion. Nonetheless, the King still rules the entire land and ultimately has everything in control. Similarly, God will reclaim the world after the battle of Armageddon for his Millennial Kingdom (Revelation 19-20).
JN 12:32 Jesus implies that all persons will be saved.
TI 2:3-4, 2PE 3:9 God wants all to be saved. JN 12:40, AC 2:21, 2:39, RO 9:27, 10:13 Some will not be saved.
RE 14:1-4 Heaven will be inhabited by 144,000 virgin men (only?).
This is an utterly nonsensical series. Christ says that his crucifixion will “draw” all men unto Him. Indeed, this has come to pass. Not all have accepted Him or even believed everything that He said. But the entire world marks its calendar around this most momentous event in history. Moreover, the offer of available salvation has gone out from the cross to all men and has been communicated worldwide.
God does want all to accept his glorious salvation. Not all decide to accept. How is this supposed to be a contradiction?
The passage in Revelation describes events during the Tribulation period when Antichrist reigns and is totally unrelated to the others.
JN 13:36 Peter asks Jesus where he is going.
JN 14:5 Thomas does the same.
JN 16:5 Jesus says that none of them have asked him where he is going.
Peter’s question was quite some time earlier. Thomas does not ask where Jesus is going but declares that he does not know where Christ is going. Jesus no doubt made the statement that begins the verse: “But now I go…” and He expected them to immediately question Him. Since nobody did (they were all saddened and silent), He asked, “And none of you ask me where I am going?” It is not a statement, as you imply. It is a question he poses, since nobody responded to His declaration.
JN 17:12 Jesus has lost none of his disciples other than Judas.
JN 18:9 Jesus has lost none, period.
John 6:37-40 is likely the saying of Jesus which John is referencing in 18:9. The saying does not refer to “his disciples” but all those that the Father gave Him (those that believed on Him).
JN 17:12 Mentions a “son of perdition” as appearing in scripture (meaning the OT).
(Note: There is no “son of perdition” mentioned in the OT.)
Christ never says that the name “son of perdition” appears in the OT. He does say that the scriptures are fulfilled in the son of perdition being lost. See Psalm 41:9, Psalm 109:8, and Acts 1:20.
JN 18:37 Jesus came into the world to bear witness to the truth.
RO 1:18-20 The truth has always been evident.
Two truths are understood by every man, according to Romans 1. First, God places a moral fingerprint in man’s conscience. Secondly, God’s nature is revealed in His creation. These two are not the sum total of truth. Christ came both to reveal more and to bear witness (testimony) to those basic truths.
JN 20:9 Jesus quotes a statement that he says appears in scripture (meaning the OT).
(No such statement is found in the OT.)
Get the facts right! Jesus is not even present at this event. There is no quote, only an allusion to the scripture mentioning the resurrection (Psalm 16:10).
JN 20:22 In his first resurrection appearance before the assembled disciples, Jesus gives them the Holy Spirit.
AC 1:3-5, AC 2:1-4 The Holy Spirit was received much later (on Pentecost.)
Throughout the OT and even in the NT up till Pentecost, the Holy Spirit came and went. The whole point of Pentecost was this change. Indeed Christ promised the disciples this in John 14:16-18.
JN 21:25 The world probably could not contain the books if all that Jesus did were to be recorded.
AC 1:1 The author of Acts has already written about all that Jesus began to do.
Come on! Now you are really manufacturing ridiculous arguments! Acts 1:1 does not say that Luke recorded ALL that Jesus did; rather, he wrote a book OF all that Jesus began to do and teach. In other words, he described the beginning of the Christian era. Now he was prepared to describe the subsequent events.
AC 5:19, 12:6-11 The disciples take part in a jailbreak made possible by an angel. AC 5:40-42 The disciples disobey the Council and continue to teach and preach Jesus.
RO 13:1-4, 1PE 2:13-15 Obey the laws of men (i.e., government). It is the will of God.
AC 5:29 Obey God, not men.
RO 13:1-4, 1PE 2:13-15 Obey the laws of men (i.e., government). It is the will of God.
Why is this so hard to understand? Rule 1: Obey God. Rule 2: Obey government. Rule 3: If the two conflict, obey God.
AC 9:7 Those present at Paul’s conversion heard the voice but saw no one.
AC 22:9 They saw a light but did not hear a voice.
Daniel 10:7 recounts an identical situation. Because of the intensity of the light from heaven, the companions are knocked off their feet, hear a great noise, and are left terrified. However, only the individual at the epicenter understands the voice, and has the full blinding vision of WHO is speaking.
AC 9:7 Those present at Paul’s conversion stood.
AC 26:14 They fell to the ground.
Paul and his companions fell to the ground at the appearance of the bright light (Acts 26:14 and Acts 9:4). At the conclusion of the event, they both stood up (Acts 9:7-8).
AC 9:19-28 Shortly after his conversion, Paul went to Damascus, then Jerusalem where he was introduced to the Apostles by Barnabas, and there spent some time with them (going in and out among them).
GA 1:15-20 He made the trip three years later, then saw only Peter and James.
Peter and James are the apostles that are mentioned in Acts 9:27. Acts does not mention Paul’s three year stay in the Arabian desert. Perhaps this occurred after he left Damascus in verse 25 but before he came to Jerusalem in verse 26. More likely the events described in vs. 23 “after many days” took place after he had returned to Damascus from the desert. Note that in Acts 22 when Paul recounts these events he also omits the three years in Arabia, but he is told in vs. 21 to go to the Gentiles. This fits well the events of Galatians 1:21.
AC 9:23 The governor attempted to seize Paul.
2CO 11:32 It was the Jews who tried to seize Paul.
They both were after Paul.
AC 10:34, RO 2:11 God shows no partiality. He treats all alike.
RO 9:11-13 God hated Esau and loved Jacob even before their birth.
AC 10:34, RO 2:11 God shows no partiality. He treats all alike.
RO 9:18 God has mercy on whoever he chooses, etc.
Romans 9 deals with God’s foreknowledge of events. While this is difficult for finite man to totally grasp, it is only reasonable that an infinite God would be challenging to completely understand. The fact that God knows how we will act before we do it, and therefore can come to a conclusion beforehand is not a contradiction. It is merely a tough concept to think through.
AC 16:6 The Holy Spirit forbids preaching in Asia.
AC 19:8-10 Paul preaches in Asia anyway.
How is this supposed to be a contradiction? The Spirit forbade him at that particular time. However, even if Paul proceeded in violation of the Spirit, this would not be a contradiction but merely an act of disobedience.
AC 20:35 Quotes Jesus as having said: “It is more blessed to give than to receive.”
(No such statement of Jesus is found elsewhere in the Bible.)
So what? Jesus said a lot of things that are not recorded in the Gospels. This is one of them. (See John 21:25.)
RO 2:12 All who have sinned without the law will perish without the law.
RO 4:15 Where there is no law there is no transgression (sin).
This is apples and oranges. Romans 2:12 is contrasting Jews (who had the law) and Gentiles (who did not have the law) and concluding that both are equally guilty before God. (Note verse 11.)
Romans 4:15 is presenting a hypothetical: “If we had no law, we would not be sinners.” However, there is a law and therefore all are sinners. (See also Romans 7:9.)
RO 2:13 Doers of the law will be justified.
RO 3:20, GA 3:11 They will not be justified.
Be careful. You misquote Romans 3:20 and Galatians 3:11. If any man could keep the entire law, he would be able to make a case for his righteousness by the law. However, it is impossible. That is the point of Galatians 3:10. Therefore, no one can make that case.
RO 2:15 The law is written on the heart. Conscience teaches right from wrong.
1JN 2:27 Anointing by Jesus teaches right from wrong.
Multiple things give direction as to what is right and wrong.
RO 4:9 Faith was reckoned to Abraham as righteousness.
JA 2:21 Abraham was justified by works (which made his faith perfect).
This same objection is answered above.
RO 10:11 (An alleged OT quote; no such statement in the OT.)
Read Isaiah 28:16.
RO 14:21 It is good neither to eat flesh, nor to drink wine, nor anything that might cause your brother to stumble or be offended.
CN 2:16 Let no one pass judgement on you in matters of food and drink.
No contradiction. Romans states that it is good to offend as few as possible in these areas. However, in Colossians, there were false teachers that preached such human preferences as a means of spirituality (verses 17-23). This was not to be tolerated.
1CO 7:8-9 Widows should not marry (although it is better to marry than burn).
TI 5:14 Young widows should marry, bear children, rule the household, etc..
Paul’s unique command to the Corinthians to avoid marriage was specific to them AT THAT TIME because of the massive persecution headed their way. He makes this very clear in verses 26-29.
1CO 8:4 There is only one God.
2CO 4:4 Satan is God of this world (therefore there are at least two gods).
There are many things men worship as gods: Satan, money, idols, stars, saints, nature, etc. There is only one true God and all these other gods are frauds. How many Elvis sightings have there been? Hundreds? How many Elvis Presleys existed? One.
1CO 10:33 Paul says that he tries to please men (so they might be saved).
GA 1:10 Paul says he would not be a servant of Christ if he tried to please men.
Read the context to understand what Paul means by “pleasing men” in each case. Galatians 1:9 talks about pleasing men by preaching a false gospel. I Corinthians 10:32 talks about being offensive. It is very simple: in matters of doctrine STAND for God; in matters of culture and preference BE FLEXIBLE to appeal to your audience.
2CO 12:16 Paul says that he does use trickery.
1TH 2:3 Paul says that he does not use trickery.
You are comparing Paul’s characterization of his ministry in two different churches (apples and oranges). Incidentally, “trickery” is a poor translation of the Greek: “Subtlety” would be better.
GA 6:2 Bear one anothers burdens.
GA 6:5 Bear your own burden.
Bear both. So what?
1TH 2:2 God gave Paul the courage to continue his work.
1TH 2:17-18 Satan hindered Paul.
(Note: Who is stronger, Satan or God?)
Who won the fight? (See II Timothy 4:6-8.) God permits Satan enough rope to do a lot of damage, but God always holds the other end of the leash. In the end, God will publicly and clearly triumph.
TI 1:15 Paul says that he is the foremost of sinners.
JN 3:8-10 He who commits sin is of the Devil. Children of God do not sin.
It would appear that Zathras is quoting from I John, rather than John. I John is not saying that Christians are sinlessly perfect (see I John 1:8-10), rather the context (note vs. 6) is talking about “abiding” in sin. It is discussing a lifestyle of sin. See also I John 5:16-18. Again Zathras is less than clear with his quotation of Paul. I assume he cites I Timothy 1:15. Here Paul discusses his life before coming to Christ. At that time, he certainly was a child of the Devil!
TI 6:20, 2TI 2:14-16, 3:1-7 Do not argue with an unbeliever.
2JN 1:10-11 Anyone who even greets an unbeliever shares his wicked work.
1PE 3:15 Always be ready to answer any man concerning your faith.
Paul DOES NOT forbid the arguing with unbelievers. He did it all the time (see Acts 17:2). He cautions against debates “to no profit” and “vain babblings” like the Pharisees enjoyed.
You totally misquote II John. It is talking about a false teacher, not just any unbeliever. Also, it does not forbid a casual greeting, but rather a wishing him “God-speed.” A believer should not wish someone good success in teaching false, damnable heresies.
JA 4:5 (Quotes an alleged scripture (OT) verse; not found in the OT.)
It does not necessarily quote just one OT verse. It merely says: the Scriptures say that God’s spirit is envious of us. Indeed they do: Exodus 20:5, Exodus 34:14, Joshua 24:19, Nahum 1:2, and many more.
RE 8:7 All of the grass on earth is burned up, and then …
REV 9:4 An army of locusts, which is about to be turned loose on the earth, is instructed not to harm the grass.
While we can not be sure how much time elapses between these commands, it is likely a good while. Scorched grass can recover fairly quickly. The command in Revelation 9:4 is one that tempers judgment with mercy since the grass was likely just recovering.
Compiled by Donald Morgan
Hurrah for Donald Morgan! What a lot of time he wasted digging into the Scriptures if the Bible is not God’s Word. Unfortunately for him and Zathras, the absurd claim of 2300 lines of contradictions can only be an embarrassment to a truly intellectual skeptic.
I suggest an exercise for Zathras and a few of his skeptical friends: try gathering together several people (much less dozens of authors from multiple millenniums, professions, and ethnic backgrounds), place them all in a room (much less in various regions over the centuries) and have them all write a few in-depth paragraphs (much less whole books) about any topic (much less one as controversial as religion) and see if they can all agree without contradiction. Perhaps it might just inculcate a slight appreciation for the miracle that is the Bible.