2022-04-11T11:30:09-04:00

I will be resolving all of the alleged “contradictions” from the web page entitled “194 CONTRADICTIONS, New Testament.” It’s perpetually striking to observe how many of these are obviously not logical contradictions, and how very easy they are to refute (many being patently and evidently absurd). A few here and there do seem to be genuinely perplexing (at first glance) and require at least some thought and study and serious examination (they save my patience). But all are ultimately able to be (in my humble opinion) decisively resolved. Readers can decide whether I succeed in my task or not, in any given case. My biblical citations are from RSV. The words from the web page above will be in blue.

See further installments:

Refutation of 194 Biblical “Contradictions” (#1-25) [4-5-22]

Refutation of 194 Biblical “Contradictions” (#26-50) [4-6-22]

Refutation of 194 Biblical “Contradictions” (#51-75) [4-7-22]

Refutation of 194 Biblical “Contradictions” (#101-125) [4-8-22]

Refutation of 194 Biblical “Contradictions” (#126-150) [4-9-22]

Refutation of 194 Biblical “Contradictions” (#151-175) [4-11-22]

Refutation of 194 Biblical “Contradictions” (#176-194) [4-11-22]

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76. At the Mount of Olives, Jesus told Peter he would deny him three times. Mt.26:30-34.
At the Passover meal, Jesus told Peter he would deny him three times. Lu.22:13,14,34.

John Oakes, of the excellent Evidence for Christianity site, answers:

There is no contradiction here. MML & J all agree that the scene occurred at the end of the Lord’s Supper scene. Perhaps it happened as they were leaving as a little side conversation. That fits the description. By the way, the Mount of Olives is where the Garden of Gethsemane is. So, when Matthew and Mark say that after they sang, they went to the Mount of Olives, it could just as well have said that after the song they went to the Garden of Gethsemane. It is a little different that M & M say after the song they left for the Mt. of Olives, then describes the three rooster conversation, then has them actually travel to the Mount of Olives. My only thought is that perhaps all got up to go, then Jesus had the little conversation with Peter as they were preparing to leave for the Mount of Olives after the formal Seder service had ended. What is unanimous in all four gospels is that the more private conversation between Jesus and Peter happened at the end of the Seder meal, before they reached the Mt. of Olives. (Did Jesus tell Peter he would deny him at the Mt. of Olives (Mark, Matthew) or during the Last Supper (Luke and John)?”, 4-16-12)

77. Peter was to deny Jesus before the cock crowed. Mt.26:34; Lk.22:34; Jn.13:38.
Peter was to deny Jesus before the cock crowed twice. Mk.14:30.

78. The cock crowed once. Mt.26:74.
The cock crowed twice. Mk.14:72.

Note that Mark’s second crow is after a first one, with a gap of time. This is key to understanding the non-contradiction. RSV doesn’t indicate when the first crow occurred, but KJV, utilizing a different (later, inferior) manuscript, has it after the first denial (14:68). Then after his third denial, the Gospel of Mark reads “And immediately the cock crowed a second time” (14:72). This alleviates any supposed difficulty, because it’s not a matter of “one crow only” vs. “two crows in a row at one time” (after the third denial).

Rather, we must note what each Gospel was specifically referring to. Matthew, Luke, and John all refer to what Mark states is the second crow: that occurred after Peter’s third denial. But none of the three states that this particular crow is the “only” one. Therefore, it’s not contradictory. Nor does it become one simply because three gospels didn’t mention an additional earlier crow made after the first denial (the fallacy of argument from silence).

79. Peter makes his first denial to a maid and some others. Mt.26:69,70.
It was only to the maid. Mk.14:66-68; Lk.22:56,57; Jn.18:17.

Matthew has him answering the maid, while others nearby also hear. We would expect this, since it was within a group of people, including “bystanders” (Mt 26:73; Mk 14:70) and “servants and officers” (Jn 18:18). He wasn’t responding to them, but to the maid. 

If I was talking to my wife (say about some car repairs) and one or more of my four children (or now, grandchildren) are also listening, no one would say that I was replying — or talking to — to all of them, when I was responding only to my wife. Nor if I were riding a bus with a friend and rather vehemently stated, “I’m not a Democrat!” others will also hear, but nevertheless, it’s silly to think that I was replying to them. That’s how foolish and desperate this so-called “contradiction” is. 

But in fact, Mark, Luke, and John also make it apparent that others heard, too (while they weren’t being replied to). They all mention that Peter was by a fire warming himself, with others, when he replied to the first maid (Mk 14:67-68; Lk 22:55-56; Jn 18:17-18). Obviously, then, the others around the fire would also have heard his reply. Matthew is the only one that didn’t mention the fire. But none of this is a contradiction in the slightest. Much ado about nothing.

80) Peter’s second denial was to another maid. Mt.26:71,72.
It was to the same maid. Mk.14:69,70.
It was to a man and not a maid. Lk.22:58.
It was to more than one person. Jn.18:25.

(81) Peter’s third denial was to several bystanders. Mt.26:73,74; Mk.14:69,70.
It was to one person. Lk.22:59,60.
It was to a servant. Jn.18:26,27.

Matthew specifies “a maid” (26:69), “another maid” (26:71), and “bystanders” (26:73). In the latter instance, a direct quote is given, so it is likely from just one of them, as they would not — obviously — all say in unison exactly the same words.

In Mark it is “one of the maids of the high priest” (14:66), “the maid . . . began again to say” (14:69), and “the bystanders” (14:70), again with a direct quote for the latter, suggesting that only one person said it. The only possible difference with Matthew is whether it was the same maid or a second one in the second instance. Expositor’s Greek Testament offers a solution (which occurred to me as well):

[I]t means the maid on duty in that particular place, the forecourt . . . Peter was a second time spoken to (or at) on the subject of his connection with Jesus, [as opposed to it being] the same person [who] spoke in both cases.

If this is the case (and the grammar permits it as a possibility), then “again” would have the meaning of “in addition to the first maid.”

Luke says it was “a maid” (22:56), “some one else” (22:58), and “still another” (22:59). That’s perfectly consistent with both Mark and Luke, provided my explanation for the “second maid” in Mark is accepted.  

John has “The maid who kept the door” (18:17). Thus all four specify a maid in the first instance. Then John has “They” (with an exact quotation: 18:25), which can be an unspecified second maid (per Matthew and Mark), and the third inquiry in John was from “One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off” (18:26). This is a specified person, which is consistent with a “bystander” (Matthew and Mark) and “still another” (Luke). Taking all four accounts together, we arrive at the following specific conclusions as to the identity of the three questioners:

1) “one of the maids of the high priest” / “The maid who kept the door” (Mk 14:66 and Jn 18:17)

2) “another maid”: perhaps of the forecourt (Mt 26:71)

3) “One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off” (Jn 18:26)

As demonstrated, then, there is no inconsistency across the four accounts in this regard. Some descriptions are merely more vague. If I’m called by four different people, “a man”, “a Catholic apologist”, “Dave”, and “a guy raised in Detroit” this is not contradictory at all, as all four descriptions are true statements. The one point that might be suspected to be a contradiction (Mk 14:69) has a perfectly plausible explanation. So, nice try again, but no cigar . . . 

82) The chief priests bought the field. Mt.27:6,7.
Judas bought the field. Acts 1:16-19.

The Truth in Faith website offers an excellent rebuttal:

[W]ho purchased the field directly? The chief priests did. Matthew focuses on how they were even being wickedly pious with the money Judas threw back at them (i.e. They said it would not be lawful to put it back in the treasury of the Temple…as if they were being holy). The difference between Matthew’s account and Luke’s in Acts is answered by saying that in Mathew’s account he shows us the chief priests, and not Judas, directly purchased the field. They literally directly used the money to acquire the field.

Then in Luke’s account his focus is not on the chief priests as they are not even mentioned here. Rather Luke’s focus is on the Apostles’ recounting how they were minus one Apostle, Judas. So he notes that Judas was gone, because he acquired this field with blood money and hung himself. I believe Luke’s version is showing us that while in Matthew’s version the chief priests directly purchased the field, Luke puts the focus on that it was Judas’ wickedness that indirectly purchased the field. . . .

Do you wish to know who literally bought the field with money? This was the chief priests who conducted themselves wickedly as Matthew catalogs in his Gospel. Do you wish to know how it was though the field came to be purchased? This was due to Judas Iscariot’s wickedness and betrayal of Christ as Luke catalogs in his treatise. This is not a contradiction, it is rather two witnesses of the same event focusing on two different subjects and their actions which both lead to the same outcome (the purchase of the Field). . . .

You could say both Judas and the chief priests purchased the field and be right in both senses. How? Because the money can both be said to be Judas’ and the chief priests. The money was given to Judas for his services in leading Jesus to be arrested. So it was payoff that belonged to Judas. Yet Judas gave it back to the chief priests in remorse, so then it also belonged to the chief priests. This is not a contradiction, it is a two angles of the same story being given by two different writers of Scripture that had two different focuses in how they shared the story. Both are true, and both have different lessons to show from the one story. (“Who Purchased the Field of Blood?”)

I also supplied an answer to this (citing someone else) in my paper, Resurrection #24: Judas & the Potter’s Field (5-3-21).

83) Judas threw down the money and left. Mt.27:5.
Judas used the coins to buy the field. Acts 1:18.

See, Resurrection #19: When Was Judas Paid? [4-30-21]

84) Judas hanged himself. Mt.27:5.
Judas fell headlong and burst his head open. Acts 1:18.

This is one of the “classics.” I’ve dealt with it twice:

Death of Judas: Alleged Bible Contradictions Debunked [9-27-07]

Resurrection #23: How Did Judas Die? [5-3-21]

85) Jesus did not answer any of the charges. Mt.27:12-14; Lk.23:9.
Jesus answered some of the charges. Mk.14:61,62.
Jesus answered all of the charges. Jn.18:33-37.

In Matthew 27:11, right before the passage above, Jesus answered Pilate’s question: “Are you the King of the Jews?” by saying, “You have said so”: which was another way of saying “yes” (see my reply to #75 in my previous installment). It’s not mentioned above that Matthew 27 dealt with Jesus’ second appearance before the high priest, scribes, and elders: on the morning of the day of His crucifixion.

The previous meeting / monkey trial was the night before, and He definitely answered the question of the high priest (“I adjure you by the living God, tell us if you are the Christ, the Son of God.”: 26:63), by saying, “You have said so. But I tell you, hereafter you will see the Son of man seated at the right hand of Power, and coming on the clouds of heaven” (26:64).

But in the second meeting, He didn’t answer them (27:12). Why bother? They had already concluded He was a blasphemer, worthy of death, the night before. There was nothing left to talk about, from Jesus’ perspective. Jesus had already said what He needed to say, to bear witness to Himself.

In Luke 23:9, we learn that Jesus didn’t answer Herod. Mark 14:61-62 records Jesus giving essentially the same answer to the high priest that Matthew records in 26:64. Thus far, no contradiction at all.  John 18 is about Jesus’ replies to Pontius Pilate. He responded with a rhetorical question regarding being King of the Jews, and then two “straight answers” about the same thing, which are perfectly harmonious with Matthew 27:11.

So where, pray tell, is the contradiction? Why is this nonsense even brought up at all? Two of the passages are about the same answer to the high priest. A third is about Jesus not answering Herod (apples and oranges). A fourth is about a short discussion with Pilate. “Apples and oranges” and no contradiction again. Zero, zilch, zip, nada . . . “Objections” like this one are an insult to everyone’s intelligence. But it’s been firmly refuted for the record, and that is worth the twenty minutes I spent on it.

86) Jesus said that eternal life would be given to all that were given to him. Jn.11:27-29; Jn.17:12.
Jesus released Judas in order to keep this promise. Jn.18:5-9.

In John 11:26 Jesus said, “whoever lives and believes in me shall never die.” Judas simply stopped believing in Him. In John 17:12 Jesus states: “While I was with them, I kept them in thy name, which thou hast given me; I have guarded them, and none of them is lost but the son of perdition, that the scripture might be fulfilled.” Thus the first statement above is false: Judas was “given” to Jesus but he fell away and was lost. Judas Iscariot was the exception to the rule of faithful disciples.

Jesus knew, of course, from the beginning that Judas would fall away and betray Him. In John 18:9 Jesus says, “Of those whom thou gavest me I lost not one.” He didn’t “lose” Judas. Judas brought about his own loss of salvation and damnation. I see no contradiction here. It’s straining at gnats in a futile effort to try to come up with one. So far it’s a 0 for 86 record: not very impressive.

87) The chief priests and elders persuade the people. Mt.27:20.
Only the chief priests persuade the people. Mk.15:11.
The chief priests and the people persuade themselves. Lk.23:13-23.

This had to do with asking for the release of Barabbas rather than Jesus. It’s an argument from silence, and they never prove anything. Mark doesn’t say that “Only the chief priests” persuaded the people. Thus the above characterization is a misrepresentation of the biblical text. Mark wrote that “the chief priests stirred up the crowd”. Yes they did; so did the elders. The lack of an exclusive term like “only” in Mark accounts for the difference between a contradiction and two complementary statements. This is an example of the latter.

Reading the three stories side-by-side, we see that the priests and elders seek to persuade the people to release Barabbas. Mark mentions only one (so what?: it’s an argument from silence). After that, (in Luke) Pilate calls them and the common people together to find out who they want released. It’s all perfectly harmonious.

Logic 0101. Please pray for these folks to take a course in logic for their own good! :-) And please add a prayer for my patience and longsuffering, too, if you could. I still have 107 of these silly pseudo-“objections” to go, and will need tons of patience — only by God’s grace — to endure the relentless illogic and “anti-logic” again and again. But I press on. My patience has survived 87 assaults; I’ll get to the end. Thanks so much for any prayers offered!

88) Jesus is given a scarlet robe. Mt.27:28.
Jesus is given a purple robe. Mk.15:17; Jn.19:2.
Jesus is given a gorgeous robe. Lk.23:11.

Eric Lyons of Apologetics Press aptly explains:

According to A.T. Robertson [Word Pictures in the New Testament], there were various shades of purple and scarlet in the first century and it was not easy to distinguish the colors or tints. (“Was the Robe Placed on Jesus Scarlet or Purple?”, 26 May 2004)

One historical example illustrates this “spectrum” of colors:

The early Christian church adopted many of the symbols of the Roman Empire, including the importance of the color scarlet. . . . By a church edict in 1295, Cardinals of the church, second in authority to the Pope, wore red robes, but a red closer in color to the purple of the Byzantine Emperors, a color coming from murex, a type of mollusk. After the fall of Constantinople to the Turks in 1453, however, the imperial purple was no longer available, and Cardinals began instead to wear scarlet made from kermes. (Wikipedia, “Scarlet (color)” )

One can easily understand people variously describing these Cardinals’ robes from 1295 to 1453, as scarlet or red or purple. I’ve gotten into friendly disputes several times with my daughter about what color something was. We simply saw it differently. The Gospel writers were human like the rest of us. Color can be a very subjective thing. I’ll now cite several commentaries on Matthew 27:28:

Here again we have a technical word, the chlamys or paludamentum, used for the military cloak worn by emperors in their character as generals, and by other officers of high rank (Pliny, xxii. 2, 3). St. Mark and St. John call it purple (Mark 15:17; John 19:2); but the “purple “of the ancients was “crimson,” and the same colour might easily be called by either name. (Ellicott’s Commentary for English Readers)

The ancients gave the name “purple” to any color that had a mixture of “red” in it, and consequently these different colors might be sometimes called by the same name. (Barnes’ Notes on the Bible)

Scarlet was the proper colour for the military chlamys. . . . St Mark has the less definite “purple;” St John “a purple robe.” Purple, however, is used by Latin writers to denote any bright colour. (Cambridge Bible for Schools and Colleges)

Luke 23:11 is a different incident altogether: involving Herod‘s soldiers, whereas the other three are about Pilate’s Roman soldiers mocking Jesus. So Luke 23:11 is completely irrelevant to this discussion (and even if it was, it mentioned no color). The use of both “purple” and “scarlet” has been quite adequately explained.

89) The sign says, “This is Jesus the King of the Jews”. Mt.27:37.
The sign says, “The King of the Jews”. Mk.15:26.
In three languages, the sign says, “This is the King of the Jews”. Lk.23:38.
In the same three languages, the sign says, “Jesus of Nazareth, the King of the Jews”. Jn.19:19,20.

The Domain for Truth site tackles this one:

  1. While noting what are the differences we must also ask what is the same in all four verses.  In the Greek all four verses from all four Gospels in the New Testament had the exact Greek phrase “Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ.”  Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ translated means “the king of the Jews.”
  2. Both Matthew 27:37 and Luke 23:38 record Οὗτός while both Mark 15:26 and John 19:19 account does not mention the word Οὗτός.  The Greek word Οὗτός is a demonstrative pronoun meaning “this.”  However Matthew 27:37 and Luke 23:38 does not contradict Mark 15:26 and John 19:19 even though Mark 15:26 and John 19:19 does not mention “this.”  Mark 15:26 and John 19:19 would be contradicting Matthew 27:37 and Luke 23:38 if the former mentioned that there were not Οὗτός in the inscription.  But Mark 15:26 and John 19:19 doesn’t say that.  If I can put it in a way that the skeptic might understand the absence of Οὗτός in both Mark 15:26 and John 19:19 should not be taken as evidence of the absence of Οὗτός in the inscription especially when other accounts mentioned it.
  3. The same reasoning in point 4 applies to the Greek word ΙΗΣΟΥΣ.  ΙΗΣΟΥΣ is the Greek word for “Jesus.”  “Jesus” appears in both Matthew 27:37 and John 19:19 but does not appear in Mark 15:26 and Luke 23:38.  Again we do not actually have a contradiction here for the absence of the name of Jesus does not mean it is an evidence of absence of the name in the inscription when other accounts mentioned it.
  4. In contrast to the Synoptic Gospel only the Gospel of John mentioned that the inscription mentioned Jesus was from Nazareth.  Again, remember the reasoning explained in point 4 that the silence of some verses is not the same thing as a denial that the inscription does not contain the word “Nazareth,” which would be the requirement that needs to be fulfilled in order for it to actually be a Bible contradiction.
  5. Just because some of the writers of the Gospels shortened the inscription that does not mean it is a problem.  People today do the same thing all the time in summarizing what is written. . . .
  6. John 19:20 also mentioned that the inscription above the crucified Jesus was written in “Hebrew, Latin and in Greek.”  There’s nothing that demanded the Roman soldiers to write each language exactly the same. . . . it is possible that there are further reasons why we do not have Bible contradictions going on here since the four Gospels might have reported on the inscriptions as written in different languages.   Thus we would not be surprised that some passages have the stative verb “is” while others do not, and other verses mentioned Nazareth while others do not, etc. (“Bible Contradiction? What did the sign over Jesus’s head say?”, 3-21-17; in the original, the section numbers were 3-7, and 9)

90) Jesus asks God, The Father, why he has forsaken him. Mt.27:46.
Jesus said that he and The Father were one in the same. Jn.10:30; Jn.17:11,21,22.

Jesus and God the Father are both God: two Persons of the Holy Trinity. This is correct. The attempted “contradiction” contends that if Jesus felt “forsaken” by His Father, then they couldn’t have been one after all. Catholic Answers: the largest Catholic apologetics organization in the world, offers a cogent reply:

If someone were to say, “I pledge allegiance to the flag” or “Our Father who art in heaven,” most people could either finish the quotation or prayer or at least understand the ideas being expressed. That is because certain quotations in our culture, whether secular or religious, are known and even memorized because of their importance.

This was true of the psalms in Jesus time. He needed only to say the first line, and most Jews would have known the rest, or at least the message.

Jesus was quoting Psalm 22, a messianic psalm that vividly describes the agony the suffering servant would endure. God the Father did not abandon his Son in his Son’s suffering but allowed him in his humanity to experience the sense of divine abandonment that humans often feel during times of need, and especially when in sin. Just as we often feel that God has abandoned us when we are suffering (even though this isn’t the case), so the Son of God in his humanity experienced that aspect of human suffering as well. He died for our sins, and the weight of those sins—and thus the feeling of abandonment—must have been exceedingly heavy at that point.

By quoting this psalm, Jesus shows that he is the fulfillment of that prophecy and that he will be vindicated, which is evident in the psalm’s triumphant ending. (“Did God the Father Abandon His Son?”)

Some of the “triumphant” passages in the second half of this Psalm show clearly that Jesus wasn’t expressing a total abandonment at all:

Psalm 22:24 For he has not despised or abhorred the affliction of the afflicted; and he has not hid his face from him, but has heard, when he cried to him.

Psalm 22:26 The afflicted shall eat and be satisfied; those who seek him shall praise the LORD! . . .

Karlo Broussard, from the staff of Catholic Answers, adds more related information:

Jesus doesn’t despair and God doesn’t abandon him. Jesus’s death on the cross, which he freely accepts (John 10:18), is a means to an end: the manifestation of God’s power over his enemies and the drawing of the peoples of the earth into relationship with God.

Here are two ways that we can further support this interpretation.

First, Psalm 22 is not the only psalm with prophetic overtones that Jesus cites while on the cross. He also cites Psalm 31:5 when he cries in Luke 23:46, “Father, into thy hands I commit my spirit!” Like Psalm 22, Psalm 31 expresses an affliction that is similar to what Jesus is experiencing:

I am the scorn of all my adversaries, a horror to my neighbors, an object of dread to my acquaintances; those who see me in the street flee from me. I have passed out of mind like one who is dead; I have become like a broken vessel. Yea, I hear the whispering of many—terror on every side!—as they scheme together against me, as they plot to take my life (vv.11-12).

Despite the affliction, the psalmist expresses trust and hope for deliverance: “But I trust in thee, O Lord, I say, ‘Thou art my God.’ My times are in thy hand; deliver me from the hand of my enemies and persecutors!” (vv.14-15). And later the psalmist blesses the Lord for hearing his prayer: “Blessed be the Lord, for he has wondrously shown his steadfast love to me . . . thou didst hear my supplications, when I cried to thee for help” (vv.21-22).

By citing this psalm, Jesus sees his suffering as fulfilling the affliction that the Psalmist describes. He also knows that God will follow through on his promise of deliverance.

Given this citation of Psalm 31:5, we can conclude that Jesus cites Psalm 22 to the same end: he’s living out the affliction that the Psalmist describes and he knows that God will deliver him. Thus, the cry is not one of despair due to God abandoning him, but an expression of hope for deliverance. . . .

[W]e can be sure that Jesus’s cry was not an expression of despair. It was actually the opposite: an expression of hope in God’s deliverance through the resurrection and an expression of desire for the salvation of the world. (“Did the Father Forsake Jesus?”, 4-18-19)

91) The centurion says, “Truly this was the son of God”. Mt.27:54.
The centurion says, “Truly this man was the son of God”. Mk.15:39.
The centurion says, “Certainly, this was a righteous man”. Lk.23:47.
There was no centurion. Jn.19:31-37.

The centurion could have said all those things. The Synoptics simply report them a little differently (as we routinely expect from different reports of the same thing; this is actually a mark of truthfulness and trustworthiness, not inaccuracy), but they are harmonious and not contradictory. We must always keep in mind the logical principle expressed in #89 above: “the silence of some verses is not the same thing as a denial.”

John’s not mentioning a centurion who said this is no evidence that it didn’t happen. It’s only evidence that either: 1) he didn’t recall it, or 2) his sources were not aware of it or 3) he decided not to include it, if he knew of it, for whatever reason. But it doesn’t annihilate the report of the other three Gospels, because it doesn’t deny their report, which would actually be a contradiction.

No problem here!

92) Jesus was crucified at the third hour. Mk.15:25.
Jesus was still before Pilate at the sixth hour. Jn.19:13,14.

The late great Protestant apologist Norman Geisler answers this charge:

Both Gospel writers are correct in their assertions. The difficulty is answered when we realize that each Gospel writer used a different time system. John follows the Roman time system while Mark follows the Jewish time system.

According to Roman time, the day ran from midnight to midnight. The Jewish 24 hour period began in the evening at 6 p.m. and the morning of that day began at 6 a.m. Therefore, when Mark asserts that at the third hour Christ was crucified, this was about 9 a.m. John stated that Christ’s trial was about the sixth hour. This would place the trial before the crucifixion and this would not negate any testimony of the Gospel writers. This fits with John’s other references to time. For example, he speaks about Jesus being weary from His journey from His trip from Judea to Samaria at the “sixth hour” and asking for water from the woman at the well. Considering the length of His trip, His weariness, and the normal evening time when people come to the well to drink and to water their animals, this fits better with 6 p.m., which is “the sixth hour” of the night by Roman time reckoning. The same is true of John’s reference to the tenth hour in John 1:39, which would be 10 a.m., a more likely time to be out preaching than 4 a.m. (“Was Jesus Crucified in the Third Hour or the Sixth Hour?”, Defending Inerrancy, 2014, from a book published in 1992)

93) The women looked on from “afar”. Mt.27:55; Mk.15:40; Lk.23:49.
The women were very close. Jn.19:25.

I agree that the Synoptics report onlookers being “afar off” (KJV) or at a “distance” (RSV). If tradition is correct, we know the spot where they stood, and I stood on it in the Church of the Holy Sepulchre in Jerusalem in October 2014. My rough estimate is that it was about half of a football field away (150 feet). This is consistent with the biblical “afar” or at a “distance.”

Only the Gospel of John reports Jesus’ mother having been at the crucifixion. And it’s the only Gospel that alludes to one of the disciples — John Himself — being there. It appears to have been a report of a different occurrence from what the Synoptics detail. We have no time frame given. We know that Jesus’ agony and death on the cross took about six hours.

In fact, we have some possible clues about the time of each described observance. In terms of the order of things mentioned in the text, Mark refers to the female onlookers three verses (15:40) after He notes Jesus’ death (15:37). It’s not proof, but it’s a hint or indication that they were there at the time of His death. Matthew utilizes the same order of report: Jesus’ death (27:50) / description of the women (27:55-56). It’s the same again in Luke: Jesus’ death (23:46) and noting the women and other “acquaintances” present (23:49).

John, on the other hand, seems to place his scene shortly after Jesus was nailed to the cross, since he talks about the soldiers dividing up Jesus’ garments: “When the soldiers had crucified Jesus they took his garments and made four parts” (19:23) and right after mentioning that, he describes “his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Mag’dalene” who were “standing by the cross” (19:25), along with John himself (19:26).

Where there is overlap of mentioned women (present near the cross and at a “distance”), it’s still not undeniably contradictory, since that would require variant assertions of a person being in two different places at a given particular time or the entire time.  For example, Mary Magdalene was mentioned as being close to the cross with Mary the mother of Jesus, and further off (in Matthew and Mark). She would simply have moved (possibly being forced to move by the Roman soldiers) from one place to the other: perhaps earlier by the cross and later (up to the time of Jesus’ death) at a distance.

An actual logical contradiction regarding our topic would be if some verses describing the crucifixion stated that all of the female onlookers (whether Mary, the mother of Jesus is mentioned by name or not) were without exception, always standing at a distance, the entire time of the crucifixion, while John 19:25 taught that Mary, Jesus’ mother stood near the cross.  That’s an actual contradiction. There are a number of scenarios that can be imagined that would be undeniably contradictory.

My explanation is not in the least inconsistent with all the relevant texts considered together. Nothing in those texts would preclude such a theory, which is not implausible at all. Two different things were being recorded: observance from afar, and observance much closer to the cross. And even overlap of the women mentioned is not a contradiction unless the claims contradict and are incoherent and confused with regard to the specific times and locations involved.

94) The last recorded words of Jesus were:
Version 1: “Eli, Eli …My God, My God why have you forsaken me” Mt.27:46.
Version 2: “Eloi, Eloi…My God, My God why have you forsaken me” Mk.15:34.
Version 3: “Father, into your hands I commend my spirit”. Lk.23:46.
Version 4: “It is finished”. Jn.19:30.

Matthew doesn’t present these as Jesus’ last words, because four verses later it states: “And Jesus cried again with a loud voice and yielded up his spirit” (27:50). Luke provides the actual words He said when He “yielded up his spirit” and we know that those were His last words because in the same verse (Lk 23:46) it immediately adds: “And having said this he breathed his last.” Mark adds in 15:37: “And Jesus uttered a loud cry, and breathed his last.” This is perfectly harmonious with Luke 23:46 as well, which also noted that Jesus was “crying with a loud voice.”

All three Synoptics have Jesus talking loud and then dying. Luke provides the actual words. This is not a contradiction! John reads: “When Jesus had received the vinegar, he said, ‘It is finished’; and he bowed his head and gave up his spirit.” Here all we need do is note that Jesus said one more thing before He “gave up his spirit”: as all the Synoptics agree. Luke’s “having said this” strongly indicates that He died right after having said, “Father, into thy hands I commit my spirit!” The absence of these words in three Gospels is not contradictory. They’re all harmonious.

Our beloved critic could have figured all this out if he did the slightest amount of analysis of all these passages. This ain’t calculus or nuclear physics.

95) A guard was placed at the tomb the day after the burial. Mt.27:65,66.
No guard is mentioned. Mk.15:44-47; Lk.23:52-56; Jn.19:38-42.

The argument from silence doesn’t prove anything, and saying nothing about a particular event can’t possibly be contradictory to statements about said event because it has no content. Mark, Luke, and John would have to state something like “no guard was ever placed at the tomb” for this to be a real contradiction. And of course, they do no such thing. So it’s yet another pseudo-, bogus “contradiction.”

96) Only those keeping the words of Jesus will never see death. Jn.8:51.
Jesus’ disciples will be killed. Mt.24:3-9.
All men die once. Heb.9:27.

John 8:51 refers to spiritual death: that is, damnation and the punishment of hell due to rejection of Jesus and rebellion. We know this from many cross-references in John that make it clear what Jesus is referring to: eternal life as a result of repentance and being His disciple. Especially relevant is John 5:24: “. . . he who hears my word and believes him who sent me, has eternal life; he does not come into judgment, but has passed from death to life.”

Yes, some of Jesus’ disciples will be killed (meaning physical death). Since that is not what John 8:51 was talking about, no contradiction exists between the two passages, nor between John 8:51 and Hebrews 9:27, which is also pertaining to physical death. Easy solution . . .

97) Upon their arrival, the stone was still in place. Mt.28:1 2.
Upon their arrival, the stone had been removed. Mk.16:4; Lk.24:2; Jn.20:1.

It is readily observed also that the women saw the stone already rolled away when they arrived, as reported in Mark 16:4, Luke 24:2, and John 20:1. So how does the believer in biblical inspiration explain away what seems at first glance to be a glaring contradiction in Matthew’s account? Well, as is often the case and necessity, one has to examine the Greek word(s) involved and also the tense. Christian apologist Erik Manning presented these texts and then explained:

[L]et’s reconsider what Matthew says. We’re introduced to the passage about the angel by the Greek participle γὰρ (gar). Strong’s Greek Concordance defines it as: “For. A primary participle; properly, assigning a reason.” In other words, it exists to explain the earthquake and set of circumstances as the women found them.

As philosopher Tim McGrew points out“Matthew uses an aorist participle, which could be (and in some versions is) translated with the English past perfect: “… for an angel of the Lord had descended …” (“Do The Resurrection Narratives Contradict?”, 4-6-20)

With this knowledge, let’s look to see how several Bible translations make this meaning of “happened in the past” more clear in Matthew 28:2:

Weymouth: . . . there had been a great earthquake; for an angel of the Lord had descended from Heaven, and had come and rolled back the stone, . . .

Young’s Literal Translation: . . .  for a messenger of the Lord, having come down out of heaven, having come, did roll away the stone . . .

New American Standard BibleAnd behold, a severe earthquake had occurred . . .

Amplified BibleAnd a great earthquake had occurred, . . .

Williams: Now there had been a great earthquake . . .

Wuest:  . . . an angel of the Lord having descended out of heaven and having come . . .

It’s true that this is a minority of translations, but this is significant, and shows that such a rendering is quite possible and permissible, according to the informed and educated judgment of these language scholars / translators. Moreover, the translations of Young, Wuest, and the Amplified Bible were specifically designed to bring out the precise and exact meaning of the Greek, including the sense of tense. This was their guiding principle in translation. It’s also notable that in the notes of the translators of the famous King James Version, it’s acknowledged that a valid alternate reading was “had been.”

Many commentaries also agree with this “past tense” understanding: thus showing that it is neither “fringe” nor simply apologetic special pleading; it is present in the text, according to them, and the translators noted above:

Barnes’ Notes on the Bible There was a great earthquake – Rather there “had been.” It does not mean that this was while they were there, or while they were going, but that there “had been” so violent a commotion as to remove the stone.
*
Jamieson-Fausset-Brown Bible Commentary: And, behold, there was—that is, there had been, before the arrival of the women. . . . And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural.
*
Gill’s Exposition of the Entire BibleAnd behold there was a great earthquake,…. Or “there had been one” . . .
*
Clarke’s Commentary: All this had taken place before the women reached the sepulchre.
*
Ellicott’s Commentary: The words imply, not that they witnessed the earthquake, but that they inferred it from what they saw.
*
Expositor’s Bible Commentary: [W]hen they came, the sun just rising as they reached the spot, they found the stone already rolled away, and an angel of the Lord at the tomb . . .
*

98) There was an earthquake. Mt.28:2.
There was no earthquake. Mk.16:5; Lk.24:2-4; Jn.20:12.

Argument from silence, that I’ve explained several times in this series, and there are no words that would bring about a logical contradiction.

99) The visitors ran to tell the disciples. Mt.28:8.
The visitors told the eleven and all the rest. Lk.24:9.
The visitors said nothing to anyone. Mk.16:8.

Matthew and Luke are non-contradictory.  The third statement is a well-known atheist canard, but it presupposes that Mark ends with that verse. It does not. It continues on to verse 20. Mark 16:9-20 is a disputed text among many Christians. That discussion is too complex and involved to delve into here, for my purposes of rebuttal. Catholics accept the “long ending”, and the many reasons we do are explained in the Catholic Encyclopedia: “Gospel of St. Mark” (section: “State of text and integrity”).

Protestants are divided on the issue, as they are on many issues. But (for what it’s worth) a solid and extensive case for inclusion of 16:9-20 was made by Protestant Dave Miller (“Is Mark 16:9-20 Inspired?,” Apologetics Press, 2005). If one accepts the arguments for the canonicity of Mark 16:9-20, then it’s consistent with the other Gospels and doesn’t contradict them. Even the words “they said nothing to any one, for they were afraid” (16:8) was only a temporary state, out of initial fear.

100) Jesus first resurrection appearance was right at the tomb. Jn.20:12-14.
Jesus first resurrection appearance was fairly near the tomb. Mt.28:8,9.
Jesus first resurrection appearance was on the road to Emmaus. Lk.24:13-16.

Mark doesn’t say one way or the other. The others don’t indicate that their account was the “first” appearance, so different harmonious chronologies are entirely possible to construct (and a “contradiction” impossible to undeniably construct). For much more on this general topic, see: How the Resurrection Narratives Fit Together (Jimmy Akin, 1-23-17).

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Summary: A Bible skeptic has come up with 194 alleged biblical “contradictions” (usually recycled from old lists). I am systematically going through the list and refuting each one.

2022-04-11T11:29:42-04:00

I will be resolving all of the alleged “contradictions” from the web page entitled “194 CONTRADICTIONS, New Testament.” It’s perpetually striking to observe how many of these are obviously not logical contradictions, and how very easy they are to refute (many being patently and evidently absurd). A few here and there do seem to be genuinely perplexing (at first glance) and require at least some thought and study and serious examination (they save my patience). But all are ultimately able to be (in my humble opinion) decisively resolved. Readers can decide whether I succeed in my task or not, in any given case. My biblical citations are from RSV. The words from the web page above will be in blue.

See further installments:

Refutation of 194 Biblical “Contradictions” (#1-25) [4-5-22]

Refutation of 194 Biblical “Contradictions” (#26-50) [4-6-22]

Refutation of 194 Biblical “Contradictions” (#76-100) [4-8-22]

Refutation of 194 Biblical “Contradictions” (#101-125) [4-8-22]

Refutation of 194 Biblical “Contradictions” (#126-150) [4-9-22]

Refutation of 194 Biblical “Contradictions” (#151-175) [4-11-22]

Refutation of 194 Biblical “Contradictions” (#176-194) [4-11-22]

*****

51) Salvation comes by faith and not works. Eph.2:8,9; Rom.11:6; Gal.2:16; Rom.3:28.
Salvation comes by faith and works. Jms.2:14,17,20.

Salvation, in the biblical view (all the relevant and harmonious verses considered), comes by God’s grace, through faith, with works being part and parcel of the “outworking” of faith. See my papers on these topics:

Final Judgment & Works (Not Faith): 50 Passages [2-10-08]

St. Paul on Grace, Faith, & Works (50 Passages) [8-6-08]

Bible on the Nature of Saving Faith (Including Assent, Trust, Hope, Works, Obedience, and Sanctification) [1-21-10]

Salvation: By Grace Alone, Not Faith Alone or Works [2013]

Jesus vs. “Faith Alone” (Rich Young Ruler) [10-12-15]

52) The righteous have eternal life. Mt.25:46.
The righteous are barely saved. 1 Pet.4:18.

The ones who persevere in good works (as a general proposition) will have eternal life, according to the context of Matthew 25. At the same time, salvation is difficult to attain (another general proposition). No conflict here (apples and oranges).

53) Believe and be baptized to be saved. Mk.16:16.
Be baptized by water and the spirit to be saved. Jn.3:5.
Endure to the end to be saved. Mt.24:13.
Call on the name of the “Lord” to be saved. Acts 2:21; Rom.10:13.
Believe in Jesus to be saved. Acts 16:31.
Believe, then all your household will be saved. Acts 16:31.
Hope and you will be saved. Rom.8:24.
Believe in the resurrection to be saved. Rom.10:9.
By grace you are saved. Eph.2:5
By grace and faith you are saved. Eph.2:8.
Have the love of truth to be saved. 2 Thes.2:10.
Mercy saves. Titus 3:5.

All of this has to be understood as a harmonious whole. All these factors work together and are aspects of the salvation process. I have dealt with these issues in #46-50 of the second installment, and in the previous two entries in this article. Baptism is also a factor in salvation, having to do with regeneration. It’s one of the seven sacraments of the Catholic Church, which are physical means to attain grace and salvation.

54) Backsliders are condemned. 2 Pet.2:20.
Backsliders are saved regardless. Jn.10:27-29.

Yes, it’s bad news “if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them” (2 Pet 2:20; read the entire chapter for context and completeness). John 10:27-29 doesn’t teach what it supposedly teaches, according to the above. Rather, it asserts that the elect and predestines; the one who will make it to heaven (whom Jesus knows about in His omniscience) will never be lost. It’s simply saying a=a (“those who are saved in the end are saved” or “the elect are saved” or “the predestined are saved”).

55) Forgive seventy times seven. Mt.18:22.
Forgiveness is not possible for renewed sin. Heb.6:4-6.

Yes, human beings must always be willing to forgive: to have that spirit, because all of us have been forgiven by God. But God is not obliged to forgive forever. He provides enough grace for anyone who chooses, to be saved, but if they reject it, that’s their choice, and they make forgiveness impossible to grant, because it must be preceded by acceptance and repentance. That’s what Hebrews 6 addresses: those who have received this grace and who were on the road to salvation, but then rejected it. It’s then impossible, as long as they continue rebelling and rejecting God and His grace. Many of these are simply variations on a single theme. I keep explaining the biblical theology of salvation (soteriology) over and over.

56) Divorce, except for unfaithfulness, is wrong. Mt.5:32.
Divorce for any reason is wrong. Mk.10:11,12.

See my papers:

Biblical Evidence for the Prohibition of Divorce [2004]

Dialogue on the Matthew 19:19 Exception Clause & Divorce [11-10-08]

Biblical Evidence for Annulments [2002]

Annulment is Not “Catholic Divorce” [11-17-15]

57) Jesus approved of destroying enemies. Lk.19:27.
Jesus said to love your enemies. Mt.5:44.

Luke 19:27 is a parable about the final judgment (which is God’s sole prerogative). As such it has nothing directly to do with how we should approach enemies in this life, with a loving and forgiving spirit. Apples and oranges . . .

58) God resides in heaven. Mt.5:45; Mt.6:9; Mt.7:21.
Angels reside in heaven. Mk.13:32.
Jesus is with God in heaven. Acts 7:55,56
Believers go to heaven. 1 Pet.1:3,4.
Heaven will pass away. Mt.24:35; Mk.13:31; Lk.21:33.

Matthew 24:35  refers to the present “heaven and earth” coming to an end (“heaven” there meaning the skies or the universe). Mark 13:31 and Luke 21:33 report the same saying. But there will be a new heaven and a new earth:

Revelation 21:1-2 Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. [2] And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband;

The spiritual heaven and hell both last indefinitely; forever (Mt 25:46).

59) Pray that you don’t enter temptation. Mt.26:41.
Temptation is a joy. Jms.1:2.

James 1:2 refers not to temptation (hence, this is “apples and oranges” again), but to “trials”. The “joy” that comes through trials is spelled out: “the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:3-4). This “testing” need not be a temptation at all. I could have a rock fall on my head from an avalanche. That would be a “test” of my faith: the more severe the effects are, but it wasn’t a temptation. Temptation is allowing ourselves to fall into being led astray by sexual immorality (lust), greed, gluttony, etc. It proceeds from the inside: in our soul.

The Bible never teaches that temptation is a joy. That’s determined by a search of both words together.

60) God leads you into temptation. Mt.6:13.
God tempts no one. Jms.1:13.

This is another understandable, “respectable” objection. James 1:13 is literally true. The difficulty is interpreting Matthew 6:13, which seems to contradict it. The Catechism of the Catholic Church states, in commenting on this clause:

CCC 2846 This petition goes to the root of the preceding one, for our sins result from our consenting to temptation; we therefore ask our Father not to “lead” us into temptation. It is difficult to translate the Greek verb used by a single English word: the Greek means both “do not allow us to enter into temptation” and “do not let us yield to temptation.”

“Lead us not into temptation” can be understood as a poetic, rhetorical way of expressing the notion: “keep us from temptation” or “we know (in faith) that you won’t lead us into temptation.” Hence, lovers will say to each other, “don’t break my heart”: which usually means, literally, “I believe you won’t break my heart like those others have.” In other words, the literal “won’t” is changed to the rhetorical, more emotional, “don’t.” Instead of saying, “please do this [good thing]” we change it to requesting the person to “please don’t do [the opposite bad thing]”. The Old Testament (appropriately, in the poetic Psalms) offers some analogical parallels:

Psalm 38:21 Do not forsake me, O LORD! . . .

Psalm 40:11 Do not thou, O LORD, withhold thy mercy from me, let thy steadfast love and thy faithfulness ever preserve me! [both senses in one verse]

Psalm 44:23 . . . Do not cast us off for ever!

Psalm 70:5 . . . Thou art my help and my deliverer; O LORD, do not tarry! [again, both senses in one verse]

Psalm 138:8 The LORD will fulfil his purpose for me; thy steadfast love, O LORD, endures for ever. Do not forsake the work of thy hands. [third example of both senses in one verse]

Psalm 140:8 Grant not, O LORD, the desires of the wicked; do not further his evil plot!

The Psalms addressed God just as the Lord’s Prayer / “Our Father” does.

61) Take no thought for tomorrow. God will take care of you. Mt.6:25-34; Lk.12:22-31.
A man who does not provide for his family is worse than an infidel. 1 Tim.5:8.

Matthew 6:25-34 (Luke as a parallel passage) is about anxiety, and how God provides our basic needs, and it’s very good, practical advice: especially “Let the day’s own trouble be sufficient for the day” (Mt 6:34). In other words: “we’ll cross that bridge when we come to it” or “one day at a time.” We can’t worry about all the “what ifs”. That will drive us crazy. It’s not a denial that we should be responsible in providing a living for ourselves and our families. “Don’t worry” is not the same thought as “don’t provide” or “don’t work and be a lazy bum.”

So it’s apples and oranges, as so many of these are. They have nothing to do with each other. It has to be the same subject matter to possibly be a contradiction. The first two passages simply don’t disagree with the third. St. Paul is quite firm about sloth and able-bodied people not working:

2 Thessalonians 3:6-12 Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from any brother who is living in idleness and not in accord with the tradition that you received from us. [7] For you yourselves know how you ought to imitate us; we were not idle when we were with you, [8] we did not eat any one’s bread without paying, but with toil and labor we worked night and day, that we might not burden any of you. [9] It was not because we have not that right, but to give you in our conduct an example to imitate. [10] For even when we were with you, we gave you this command: If any one will not work, let him not eat. [11] For we hear that some of you are living in idleness, mere busybodies, not doing any work. [12] Now such persons we command and exhort in the Lord Jesus Christ to do their work in quietness and to earn their own living.

62) Whoever calls on the name of the Lord will be saved. Acts 2:21; Rom.10:13.
Not everyone who calls on the name of the Lord will be saved. Mt.7:21.
Only those whom the Lord chooses will be saved. Acts 2:39.

This is a variation of #49, which I answered last time.

63) We are justified by works and not by faith. Mt.7:21; Rom.2:6,13; Jms.2:24.
We are justified by faith and not by works. Jn.3:16; Rom.3:27; Eph.2:8,9.; Gal.2:16.

Variation of #51 above; already answered. An error repeated doesn’t become any less false.

64) Do not take sandals (shoes) or staves. Mt.10:10.
Take only sandals (shoes) and staves. Mk.6:8,9.

Eric Lyons of Apologetics Press, offers a good reply:

The differences between Matthew and Mark are explained easily when one acknowledges that the writers used different Greek verbs to express different meanings. The word “provide” (NKJV) in Matthew 10:9 [“take” in RSV] is translated from the Greek ktesthe, which is derived from ktaomai. According to Danker, Arndt, and Gingrich, in their Greek-English Lexicon of the New Testament, this verb means “to gain possession of, procure for oneself, acquire, get” (p. 572). Based upon these definitions, the New American Standard Version used the English verb “acquire” in Matthew 10:9 (“Do not acquire….”), instead of “provide” (as in the NKJV). Thus, according to Matthew, Jesus is saying (in essence): “Go as you are and do not take the time to go procure for yourself anything in addition to what you already have.” As Mark indicated, the apostles were to “take” (airo) what they had, and go. The apostles were not to waste precious time gathering supplies (extra apparel, staffs, shoes, etc.) or making preparations for their trip, but instead were instructed to trust in God’s providence for additional needs. Jesus did not mean for the apostles to discard the staffs and sandals they already had; rather, they were not to go and acquire more. (“Take It or Leave It”, 26 May 2004)

Several Bible translations reflect this meaning for Matthew 10:9 and ktesthe more clearly:

CSB  Don’t acquire gold, silver, or copper for your money-belts.
DLNT  Do not acquire gold nor silver nor copper [money] for your [money] belts—
ESV Acquire no gold or silver or copper for your belts,
LEB Do not procure gold or silver or copper for your belts.
NIRV Do not get any gold, silver or copper to take with you in your belts.
NIV Do not get any gold or silver or copper to take with you in your belts—
*
Wuest Do not begin to acquire . . .
Kleist & Lilly Do not procure . . .

A. T. Robertson’s standard reference work Word Pictures in the New Testament, concurs:

It is not, “Do not possess” or “own,” but “do not acquire” or “procure” for yourselves, indirect middle aorist subjunctive. Gold, silver, brass (copper) in a descending scale (nor even bronze).

65) Jesus said that in him there was peace. Jn.16:33.
Jesus said that he did not come to bring peace. Mt.10:34; Lk.12:51.

John 16:33 refers to personal / soul level peace and fulfillment (“in me you may have peace”). He makes the meaning absolutely clear in the following similar passage:

Matthew 11:28-29 Come to me, all who labor and are heavy laden, and I will give you rest. [29] Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls.

The other passages, in contrast, have to do with those in one’s family not liking the fact that one is a follower of Jesus; thereby bringing about division, which Jesus expressed with Hebraic hyperbolic exaggeration as “I have not come to bring peace, but a sword” (Mt 10:34). In Luke 12:51, Jesus uses the literal description, “division.” It’s a social dynamic, as opposed to individual and personal. Another way of expressing the same dynamic was to say (with exaggeration of degree): “you will be hated by all for my name’s sake” (Mt 10:22).  Apples and oranges . . .

66) Jesus said that John the Baptist was a prophet and Elijah. Mt.11:9; Mt.17:12,13.
John said that he was not a prophet nor was he Elijah. Jn.1:21.

The passages in Matthew are in the sense of prototype: John the Baptist was a type of Elijah; the last prophet, who had the same role as he did: to cause Israel to repent. Luke 1:17 makes this clear. An angel says about John: “he will go before him in the spirit and power of Eli’jah”. The repeated New Testament use of “son of David” for Jesus is an instance of the same thing, because David was a prototype of the Messiah. Jeremiah proclaimed, some 400 years after David’s death: “But they shall serve the LORD their God and David their king, whom I will raise up for them” (Jer 30:9; cf. 33:15; Ezek 34:23-24; 37:24-25; Hos 3:5).

John the Baptist himself spoke literally in John 1:21, in denying that he was Elijah, returned from the dead. Since we have instances of metaphorical and literal, it’s no contradiction.

67) Jesus said that he was meek and lowly. Mt.11:29.
Jesus makes whips and drives the moneychangers out from the temple. Mt. 21:12; Mk.11:15,16; Jn.2:15.

Jesus was meek and lowly and humble. It doesn’t follow, however, that He can never express righteous indignation. The most “meek and mild” father will become a roaring lion if someone tries to kidnap his son or daughter. And this is entirely proper. Likewise, if a judge gives a life sentence to a proven-guilty murderer, we don’t say that the judge failed to be personally “meek and mild.” He was doing his duty and protecting society.

Likewise, Jesus (Who was God) was disgusted that money-grubbing merchants had turned the temple into “a den of robbers” (Mt 21:13). It was a time for righteous indignation and God’s wrath, and Jesus acted accordingly. For more details as to what exactly these merchants were doing, that made Jesus so rightfully angry, see my paper, David Madison vs. the Gospel of Mark #10: Chapter 11 (Two Donkeys? / Fig Tree / Moneychangers) [8-20-19]. Dr. David Madison is also one who loves to try to pick apart the Bible. He asked: “What provoked Jesus to do this? Why was he upset about money-changers and dove-sellers?” I provided a thorough answer in this article of mine.  I think what these moneychangers were doing would disgust anyone who has a caring, compassionate concern for the poor being treated fairly and not being taken advantage of for monetary gain: and in a holy place at that.

68) Jesus said, “Beware of the leaven of the Pharisees”. Lk.12:1.
Jesus said, “Beware of the leaven of the Pharisees and Sadducees”. Mt.16:6,11.
Jesus said, “Beware of the leaven of the Pharisees and Herod”. Mk.8:15.

Sure: they were all being hypocrites. It’s not a “contradiction” to point out that more than one person or group can act like hypocrites and bad influences. This is a rather silly example of a supposed biblical “problem.” Jesus used “leaven” as a synonym for hypocrisy. This isn’t speculation. He expressly said so:

Luke 12:1-3 In the meantime, when so many thousands of the multitude had gathered together that they trod upon one another, he began to say to his disciples first, “Beware of the leaven of the Pharisees, which is hypocrisy. [2] Nothing is covered up that will not be revealed, or hidden that will not be known. [3] Therefore whatever you have said in the dark shall be heard in the light, and what you have whispered in private rooms shall be proclaimed upon the housetops.

For much more on this, see my paper, “Leaven” of the Pharisees: Hypocrisy or False Doctrine? (11-3-11).

69) Jesus founds his church on Peter. Mt.16:18.
Jesus calls Peter “Satan” and a hindrance. Mt.16:23.

To the first passage: yes He did. The second is about something different. Being the leader of the Church doesn’t mean Peter is perfect at all times. In the second passage, Jesus was saying that He would “go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised” (16:21). Peter responded by saying, “God forbid, Lord! This shall never happen to you” (16:22).

Jesus then rebukes him, because his advice, if followed, would ruin God’s predetermined plan for how to save the human race: “Get behind me, Satan! You are a hindrance to me; for you are not on the side of God, but of men” (16:23). It was a graphic way of expressing the idea that Satan was speaking through Peter; unduly influencing him. It was a rebuke about this one thing: not a total character appraisal. Peter was quite well-intentioned, but ignorant about the fact (as all the disciples seemed to be at first) that Jesus had to die to redeem mankind. In any event, that has no bearing on his status as leader of the Church. That’s made very clear in Scripture. See my paper, 50 New Testament Proofs for Petrine Primacy & the Papacy [1994].

70) The mother of James and John asks Jesus to favor her sons. Mt.20:20,21.
They ask for themselves. Mk.10:35-37.

Why can’t both ask the same thing? This is ridiculous and deserves no further attention.

71) Jesus responds that this favor is not his to give. Mt.20:23; Mk.10:40.
Jesus said that all authority is given to him. Mt.28:18; Jn.3:35.

In some things Jesus freely “defers” to the Father. It’s part of the voluntary limitation of becoming a man. The “classic” passage related to this is in Philippians:

Philippians 2:6-8 who, though he was in the form of God, did not count equality with God a thing to be grasped, [7] but emptied himself, taking the form of a servant, being born in the likeness of men. [8] And being found in human form he humbled himself and became obedient unto death, even death on a cross.

Jesus is both fully God and fully man (agree or disagree, or understand or not, this is Christian and biblical teaching). As a man, and the Son in the Holy Trinity, at times He submits to (or seems “lesser” than) God the Father. But in His Divine Nature He is every bit the equal of God the Father, and can and does say things like, “All that the Father has is mine” (Jn 16:15) or “I and the Father are one” (Jn 10:30) and this extraordinary utterance:

John 5:21-23 For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. [22] The Father judges no one, but has given all judgment to the Son, [23] that all may honor the Son, even as they honor the Father. He who does not honor the Son does not honor the Father who sent him.

All of this backdrop explains the first two passages above. The second couplet expresses His equality with the Father in the Holy Trinity (“the Father loves the Son, and has given all things into his hand”: Jn 3:35 / “All authority in heaven and on earth has been given to me”: Mt 28:18). It’s not contradictory; it’s the Two Natures of Christ or what theologians call the Hypostatic Union.

72) Jesus heals two unnamed blind men. Mt.20:29,30.
Jesus heals one named blind man. Mk.10:46-52.

I tend to believe in an instance like this that there were two similar traditions in existence about one event (just as eyewitnesses in a court trial will differ on some details): one of them had one blind man and the other had two. But as far as contradictoriness goes, what we know about this incident doesn’t establish it. The Domain for Truth website provided some good insight on the nature of a logical contradiction:

  1. Formally the two claims “Only one blind man was healed near Jericho” and “Only two blind man was healed near Jericho” are contradictory.  There can’t be “only one blind man” while there’s “two blind men.”  But the next question is whether the Bible verses cited actually supply those two claims.
  2. Matthew 20:30 does mention two blind men.
  3. Both Mark 10:46 and Luke 18:35 mention one blind man.  But neither of those passages assert that there was “only one blind man.”  Thus the claim that there’s “Only one blind man was healed near Jericho” is not supported by the text. If it’s not there in the Scriptures one cannot claim there’s a Bible contradiction here.
  4. Mentioning “a man” is not the same thing as saying there’s “only one man.”  “A man” and “two men” are not contradictory; it is logically possible that “a man” would be from one of those “two men.”  Logically, “a man” is a subset of “two men” and hence are not contradictory. (“Bible Contradiction? How many blind men were healed near Jericho?”, 10-4-18)

73) Jesus healed all that were sick. Mt.8:16; Lk.4:40.
Jesus healed many that were sick – but not all. Mk.1:34.

All these accounts refer to the same incident, and so at first glance it seems contradictory. But several things need to be taken into consideration. Mark 1:34 records that “he healed many”. There could be several reasons for this qualification, but the most likely — in context –, is because of the sheer numbers of people: “And the whole city was gathered together about the door” (Mk 1:33). This was in Capernaum (Mk 1:21), which had an estimated population of 1,500 at that time.

So let’s say that 10% of all these people needed to be healed of something (which is 150), and let’s assume Jesus spent five minutes with each one. That would add up to 750 minutes or twelve-and-a-half hours. It’s not physically possible that He could heal all of them (because He generally touched those whom He healed). And it probably wasn’t just people in Capernaum, either. Mark 1:28 states that “at once his fame spread everywhere throughout all the surrounding region of Galilee.” There were two towns fairly close by. Bethsaida was six miles away and Chorazin was only two miles.

Moreover, we know from the text: “at sundown, they brought to him all who were sick or possessed with demons” (1:32). Let’s say that sundown was 6 PM. Jesus would be healing them until 6:30 the next morning and get no sleep at all. That’s just not feasible. And so He healed “many” but not all. Even if we say He spent two minutes with each person, that would take five hours. And there very well may have been more than 150. That was just a “generous” guess (that 10% of the whole town would need healing). And sunset could have been three hours later, too, depending on the season. This was the situation: described in all three accounts: lots of people, and after sunset.

In Matthew 8:16, where it says He “healed all who were sick” it depends on what one means by “all.” I say that because two verses later we learn that that “when Jesus saw great crowds around him, he gave orders to go over to the other side [of the Sea of Galilee]” (8:18). We can be quite sure that in this crowd of people that He deliberately avoided by crossing the sea, there would have been many more asking to be healed (since they observed healing taking place). So in a very real sense, He didn’t heal absolutely all in this instance. “All” is necessarily limited in scope. In fact, He healed all that asked and were able in a crowd to get to Him before He departed to the other side of the sea.

Luke 4:40 states: “he laid his hands on every one of them and healed them” but that, too, could simply have meant “all” until such time as He left and went across the sea (as in Matthew): which simply wasn’t mentioned. Luke implies that there were “never-ending” crowds, too, in noting that “reports of him went out into every place in the surrounding region” (4:37) and (the next day) “the people sought him and came to him, and would have kept him from leaving them” (4:42), so “every one” has to have a limit at some point. In effect, then, all three passages are saying the same thing: He healed as many as He possibly could (who were able to get access to Him) before having to leave. It’s not likely that Jesus healed “absolutely every person” in such a great crowd, in one evening before the usual bed-time.

Language always has to be understood in context. Even in Mark’s account, where it is more literal and says “he healed many” it states three verses later that His disciples told Him: “Every one is searching for you” (Mk 1:37): which is non-literal language. That has to have some limit, too. It obviously can’t mean “everyone in the whole country” (or world, for that matter). Therefore, it’s obviously exaggeration, meaning, “a great number; a lot.” We talk the same way today in saying things like, “everyone likes ice cream” or “everyone loves [so-and-so] . . .”, “everyone loves a good story”, etc.

74) The council asks Jesus if he is the Son of God. Lk.22:70. The high priest asks Jesus if he is the Christ, the Son of God. Mt.26:63.
The high priest asks Jesus if he is the Christ the Son of the Blessed. Mk.14:61.
The high priest asks Jesus about his disciples and his doctrine. Jn.18:19.

All of this could have happened; no problem. Different people ask the same question; individuals ask multiple question. How is it contradictory?

75) Jesus answers to the effect of “You said it, not me”. Mt.26:64; Lk.22:70.
Jesus answers definitely, “I am”. Mk.14:62.

When Jesus said, “You have said so” (Mt 26:64), it was the same thing as replying “yes” and He proves this by what he said next: “But I tell you, hereafter you will see the Son of man seated at the right hand of Power, and coming on the clouds of heaven.” That was a claim to be the Messiah, based on Daniel 7, which He applied to Himself (hence answering the question). This resulted in the high priest and others there accusing Him of blasphemy (26:65-66). So to claim that this scenario somehow “contradicts” the “I am” of Mark is absurd. Luke is the same, since Jesus cited Daniel 7 in that account, too (without saying, “I am”), and His enemies knew exactly what He meant, since they said: “What further testimony do we need? We have heard it ourselves from his own lips” (Lk 22:71).

No “difficulty” or “problem” here, then! 75 out of 75 “contradictions” have now been resolved. I’m 39% done. The weak and unsubstantial, groundless nature of these arguments is manifest to one and all. Some took much more work than others (and it always takes much more ink to refute an error than to assert one), but ultimately I’ve had no trouble answering any or all of them so far. I have no reason to believe that the remaining ones will be any more difficult to solve. These sorts of thoroughly biased efforts to attack the Bible are equal parts unfair and unreasonable. In terms of intellectual argument they amount to desperate special pleading. Something has to account for them being relentlessly wrong. I would say that the main reason is that the Bible truly is inspired revelation; hence can withstand all that the skeptics bring to bear against it.

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Summary: A Bible skeptic has come up with 194 alleged biblical “contradictions” (usually recycled from old lists). I am systematically going through the list and refuting each one.

2022-04-11T11:29:18-04:00

I will be resolving all of the alleged “contradictions” from the web page entitled “194 CONTRADICTIONS, New Testament.” It’s perpetually striking to observe how many of these are obviously not logical contradictions, and how very easy they are to refute (many being patently and evidently absurd). A few here and there do seem to be genuinely perplexing (at first glance) and require at least some thought and study and serious examination (they save my patience). But all are ultimately able to be (in my humble opinion) decisively resolved. Readers can decide whether I succeed in my task or not, in any given case. My biblical citations are from RSV. The words from the web page above will be in blue.

See further installments:

Refutation of 194 Biblical “Contradictions” (#1-25) [4-5-22]

Refutation of 194 Biblical “Contradictions” (#51-75) [4-7-22]

Refutation of 194 Biblical “Contradictions” (#76-100) [4-8-22]

Refutation of 194 Biblical “Contradictions” (#101-125) [4-8-22]

Refutation of 194 Biblical “Contradictions” (#126-150) [4-9-22]

Refutation of 194 Biblical “Contradictions” (#151-175) [4-11-22]

Refutation of 194 Biblical “Contradictions” (#176-194) [4-11-22]

*****

26) The centurion’s servant was healed in between the cleansing of the leper and the healing of Peter’s mother-in-law. Mt.8:2-15.
The centurion’s servant was healed after the cleansing of the leper and the healing of Peter’s mother-in-law. Lu.4:38,39; 5:12,13; 7:1-10.

As I discussed last time: the StackExchange website has a page called “When was Peter’s mother-in-law healed? Chronological contradiction?”  An excellent answer was provided (posted on 12 April 2021):

My own study of the argument from order has led me to four conclusions . . .:

  1. None of the Synoptic authors were trying to present the material in a strictly chronological sequence
  2. Matthew principally organizes his Gospel by topic (like an encyclopedia)
  3. Luke principally organizes his Gospel by geography (like an atlas)
  4. Mark borrows from Matthew & Luke, sometimes following the order of one and sometimes the other (like somebody telling stories from memory) . . .

If we expect the Gospel authors to write in a 21st century style, we will be disappointed. They were not trying to present a day-by-day travel log, but a collection (from what must have been a much larger pool of material) of the teachings and sayings of Jesus they believed were most important for the audiences they had in mind . . .

The Synoptic Gospels do not present their material in the same order, because the authors never intended them to do so. [italics added]

27) The people were not impressed with the feeding of the multitude. Mk.6:52.
The people were very impressed with the feeding of the multitude. Jn.6:14.

It’s not “the people” referred to in Mark, but rather, the disciples (see 6:45, 51-52). They didn’t grasp the miracle of loaves and fish because “their hearts were hardened” (6:52). But John 6:14 refers to the crowds (“the people”) being impressed. Therefore, because it’s two different sets of people being referred to in these two passages, there is no contradiction. One wonders (after a ludicrous example like this) whether these Bible skeptics even read the passages they rush to use in these warmed-over lists of supposed “contradictions” that they churn out . . .

28) After the feeding of the multitude, Jesus went to Gennesaret. Mk.6:53.
After the feeding of the multitude, Jesus went to Capernaum. Jn.6:14-17.

Gennesaret is a plain on the western shore of the Sea of Galilee, between Capernaum to the north and Magdala to the south. Both Mark 6 and John 6 refer to the feeding of the 5,000. In Mark’s account, Jesus and the disciples “moored to the shore” (Mk 6:53) at Gennesaret. John 6:14-17, oddly enough, never states that Jesus went to Capernaum. It says that the “disciples . . . started across the sea to Caper’na-um” (6:16-17). Jesus was walking on the water (6:19), got into the boat with them (6:21), and “immediately the boat was at the land to which they were going” (6:21).

But it doesn’t say exactly where they landed, as in Mark. I think it’s plausible to hold that the strong winds and their being “beaten by waves” (Mt 14:24; cf. Mk 6:48; Jn 6:18) blew them off course a bit, so that they landed at Gennesaret, some three miles south of Capernaum (consistent with Mark’s report).  In any event, John 6 doesn’t inform us that “Jesus went to Capernaum”. It says that the crowds sought Jesus in Capernaum (6:24) but that He wasn’t there. He was “on the other side of the sea” (6:25). Of course, He could have gone from Gennesaret to Capernaum at some undisclosed later point in time after they landed in the former plain, and John 6:59 says He was there, at the synagogue.

The parallel account in Matthew (14:22-34) verifies Mark’s specific report of the boat landing. It was windy, Jesus walked on the water (so did Peter, for a short time), they both got into the boat, which “came to land at Gennesaret” (14:34). If two sources agree on all these details and both say “the boat landed at location X” and a third agrees with them about almost all details, except the exact (unspecified) landing location, it is perfectly sensible to assume that the boat did indeed land at location X. To deny it based on the third source is merely the ineffectual argument from silence again.

In any event, I see no contradiction here whatsoever. Whoever came up with this “contradiction” didn’t read the texts very carefully. Foiled again!

29) A demon cries out that Jesus is the Holy One of God. Mk.1:23,24.
Everyone who confesses that Jesus came in the flesh is of God. 1 Jn.4:2.

This is at least a clever and understandable one, that is worthy of an explanation. What 1 John says is generally true. He speaks mostly proverbially: meaning that it expresses general truths, that sometimes have exceptions (just as we see in the book of Proverbs). For example, he states:

1 John 3:6-9 No one who abides in him sins; no one who sins has either seen him or known him. [7] Little children, let no one deceive you. He who does right is righteous, as he is righteous. [8] He who commits sin is of the devil; for the devil has sinned from the beginning. The reason the Son of God appeared was to destroy the works of the devil. [9] No one born of God commits sin; for God’s nature abides in him, and he cannot sin because he is born of God.

These are all proverbial and idealistic truths: “textbook” examples. What he means is that “the good, serious Christian is typified or characterized by the absence of sin, and this is the high goal of the Christian life.” But we can’t possibly interpret all of these passages absolutely literally, because we know that even very good Christians are imperfect and sin, and it doesn’t follow that it makes them automatically “of the devil” (3:8). John knows this, too, because he writes elsewhere in his epistle:

1 John 1:8-10 If we say we have no sin, we deceive ourselves, and the truth is not in us. [9] If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. [10] If we say we have not sinned, we make him a liar, and his word is not in us.

1 John 2:1-2 My little children, I am writing this to you so that you may not sin [the high ideal]; but if any one does sin [the frequent sad reality], we have an advocate with the Father, Jesus Christ the righteous; [2] and he is the expiation for our sins, and not for ours only but also for the sins of the whole world.

Moreover, and directly to the present point, Jesus said:

Matthew 7:15-23 “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. [16] You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? [17] So, every sound tree bears good fruit, but the bad tree bears evil fruit. [18] A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. [19] Every tree that does not bear good fruit is cut down and thrown into the fire. [20] Thus you will know them by their fruits. [21] “Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. [22] On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [23] And then will I declare to them, ‘I never knew you; depart from me, you evildoers.’

And so, in light of this, even a demon can and does state, “I know who you are, the Holy One of God” (Mk 1:24). It doesn’t follow, however, that it is a follower of Jesus. Words alone (even if true) mean little unless they are backed up by action, and demons do nothing good. It’s for this reason that Jesus rebuked the demon who said these things, by saying, “Be silent, and come out of him!” (Mk 1:25). The demon was probably expressing the truth in a mocking, blasphemous manner in the first place (as they are known to habitually do). We don’t get the tone of voice and inflection in the written words of Scripture.

30) Jesus cursed the fig tree so that it would not bear fruit. Mt.21:19; Mk.11:14.
It wasn’t time for the fig tree to bear fruit. Mk.11:13.

To note that it wasn’t the season for figs (Mk 1:13) is different from Jesus saying “May no fruit ever come from you again!” (Mt 21:19) and “May no one ever eat fruit from you again” (Mk 11:14); therefore, this is no contradiction.

31) The fig tree withers immediately, and the disciples are amazed. Mt.21:19,20.
The disciples first notice the withered tree the next day. Mk.11:20,21.

Apologetics Press offers one of their always-superb rebuttals:

The fact of the matter is, the gospel writers never claimed to have recorded all of the events of Jesus’ life in the exact order in which they occurred. Unless an action or event is denoted by a specific marker (such as “the next day,” “ on the morrow,” “on the Sabbath,” etc.), there can be time gaps between the verses. . . .

In Mark, the Lord cursed the fig tree, but the account does not say when it withered. The disciples saw it withered the next day, and Peter remembered what the Lord had said. Matthew’s account says that the Lord cursed the tree, and it withered immediately, but it does not say when the disciples saw it. Matthew 21:20 merely says “And when the disciples saw it…,” with no regard to the exact time. . . . The verse in Matthew provides no time span between when it withered and when the disciples noticed.

However, Mark 11:12,19-20 does give the exact span of time between the curse and the time the disciples noticed it—one day. Since the gospels do not claim to be in exact chronological order, both Matthew and Mark offer a portion of the story. The best thing to do is to extrapolate—from both passages—exactly what happened. Both Mark 11:12 and Matthew 21:18 record that Jesus was hungry, and both recount how He approached a fig tree and, finding no figs, cursed it. Matthew then records that it withered immediately (21:19), and Mark records that the disciples heard Jesus curse the tree, but he does not say whether or not they noticed the tree withered at that time (11:14). Mark then continues the narrative of Jesus cleansing the temple in Jerusalem (11:15-19). Both writers then recount the astonishment of the disciples at seeing the fig tree withered, with Mark designating it as the next day (11:20-21) and Matthew not specifying how much time passed between 21:19 and 21:20. (26 May 2004)

32) Jesus is the mediator of the “Father”. 1 Tim.2:5; 1 Jn.2:1.
Jesus sits on “his” right hand. Mk. 16:19.

I’m afraid I don’t have the slightest idea what is thought to be contradictory here. If I did, I would offer some sort of resolution. There is no conflict here that I can discern.

33) There is one “God”. 1 Tim.2:5; Jms.2:19.
There are three. 1 Jn.5:7.

Indeed, there is one God. The “traditional” 1 John 5:7 is a verse that isn’t in the earliest manuscripts, so those who place a high priority on accurate manuscripts say that it’s simply not part of the biblical canon (therefore, not inspired). But let’s accept the view that it is in the Bible for the sake of argument. Here is the KJV version of the disputed verse:

1 John 5:7 (KJV) For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

This doesn’t state that there are three gods. It says that there are three [implied, Persons] and that “these three are one” [implied, God]. The Holy Trinity is the belief  that the one God subsists in three persons (trinitarian monotheism), not that there are three gods (tri-theism).

For hundreds of biblical arguments for the Holy Trinity, see my papers:

Jesus is God: Hundreds of Biblical Proofs (RSV edition) [1982; rev. 2012]

Holy Trinity: Hundreds of Biblical Proofs (RSV edition) [1982; rev. 2012]

34) Jesus said to honor your father and mother. Mt.15:4; Mt.19:19; Mk.7:10; Mk.10:19; Lk.18:20.
Jesus said that he came to set people against their parents. Mt.10:35-37; Lk.12:51-53; Lk.14:26.
Jesus said to call no man father. Mt.23:9.

I’ve dealt with the falsely alleged “contradiction” between the first two propositions above:

Dr. David Madison vs. Jesus #1: Hating One’s Family? [8-1-19]

Madison vs. Jesus #5: Cultlike Forsaking of Family? [8-5-19]

Did Jesus Teach His Disciples to Hate Their Families? [National Catholic Register, 8-17-19]

And I have disposed of the notorious “call no man father” issue:

Biblical Evidence Regarding Calling Priests “Father” [2-24-16]

35) Jesus/God said, “You fool…”. Lk.12:20; Mt.23:17.
Paul calls people fools. 1 Cor.15:36.
Call someone a fool and you go to hell. Mt.5:22.

I’ve already addressed this issue as well:

Did Paul and Peter Disobey Jesus and Risk Hellfire (Calling Folks “Fools”)? Did Jesus Contradict Himself? Or Do Proverbs and Hyperbolic Utterances Allow Exceptions? [2-5-14]

On [Not?] Calling People “Fools”: Biblical Reflections [10-13-17]

36) Anger by itself is a sin. Mt.5:22.
But not necessarily. Eph.4:26.

Matthew 5:22 is a proverbial-type utterances, which by nature allows of exceptions. The exception is precisely shown in Ephesians 4:26: “Be angry but do not sin; do not let the sun go down on your anger,”. If it’s possible to be angry without sin, as this passage proves, then we can’t possibly make a blanket statement that all anger is sin, period. Matthew is not asserting that because Jesus is uttering a proverb. But Paul in Ephesians is being literal. Therefore, no contradiction is in play. Keep trying, guys! Give it the ol’ college try . . .

37) Ask and it shall be given. Seek and you will find. Knock and it will be opened to you. Mt.7:7,8; Lk.11:9,10.
Ask and you shall be refused. Seek and you won’t find. Knock and you will be refused entrance. Lk.13:24-27.

The first statement provides utterances from Jesus that are general, proverbial truths, that are qualified elsewhere in Scripture, in literal passages. For example: “You ask and do not receive, because you ask wrongly, to spend it on your passions” (Jas 4:3); “if we ask anything according to his will he hears us” (1 Jn 5:14).

Luke 13:24-27 is very different, and is specifically about those who are reprobate or damned. They had every chance to repent during their lives and be saved, but now it is too late; it’s time to be judged; so at that point they can’t seek any more; “the game’s up.”

No conflict here. It’s apples and oranges again.

38) Do not judge. Mt.7:1,2.
Unless it is necessary, of course. 1 Jn.4:1-3.

Again, we have the proverbial statement, that allows exceptions, in Matthew 7:1-2. Matthew’s expressing a sort of “reverse golden rule.” If we judge harshly, unfairly, uncharitably, then chances are such judgment will come back to us at some point. It doesn’t follow that no one can ever rightly judge, ever. 1 John 4:1-3 is actually about spiritual discernment, so it’s a non sequitur and no contradiction by the same token. But there are many verses about rightful, non-sinful judging:

Luke 11:19 And if I cast out demons by Be-el’zebul, by whom do your sons cast them out? Therefore they shall be your judges.

Luke 11:31-32 The queen of the South will arise at the judgment with the men of this generation and condemn them; for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. [32] The men of Nin’eveh will arise at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.

Luke 12:57 And why do you not judge for yourselves what is right?

Luke 22:30 that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

John 7:24 Do not judge by appearances, but judge with right judgment.

1 Corinthians 10:15 I speak as to sensible men; judge for yourselves what I say.

1 Corinthians 11:13 Judge for yourselves; . . .

39) Jesus is thankful that some things are hidden. Mt.11:25; Mk.4:11,12.
Jesus said that all things should be made known. Mk.4:22.

In Matthew 11:25 Jesus states: “”I thank thee, Father, Lord of heaven and earth, that thou hast hidden these things from the wise and understanding and revealed them to babes;”. Mark 4:11-12 is about Jesus’ use of parables. He deliberately used them, knowing that those who don’t want to know the truth won’t grasp them. The He sarcastically decries the notion of their freely chosen obstinacy: “that they may indeed see but not perceive, and may indeed hear but not understand; lest they should turn again, and be forgiven” (Mk 4:12).

In Mark 4:22 Jesus teaches that the state of affairs just described will not be permanent; that one day “there is nothing hid, except to be made manifest; nor is anything secret, except to come to light.” Thus a temporary, limited “hiddenness” isn’t contrary to the idea that things won’t always be this way.

40) Jesus said that no sign would be given. Mk.8:12.
Jesus said that no sign would be given except for that of Jonas. Mt.12:39; Lk.11:29.
Jesus showed many signs. Jn.20:30; Acts 2:22.

The difference (not a contradiction) has to do with willingness to believe vs. unwillingness. Jesus knew who would accept His signs and miracles and who would not. With people who did not and would not (usually the “scribes and Pharisees”), He refused to do miracles and signs. This is made clear in the Bible:

Mark 8:11-12 The Pharisees came and began to argue with him, seeking from him a sign from heaven, to test him. [12] And he sighed deeply in his spirit, and said, “Why does this generation seek a sign? Truly, I say to you, no sign shall be given to this generation.”

Matthew 12:39 But he answered them, “An evil and adulterous generation seeks for a sign; but no sign shall be given to it except the sign of the prophet Jonah.” (cf. 16:4)

In Jesus’ story of Lazarus and the rich man, He explains why sometimes it does no good to perform miracles:

Luke 16:27-31 And he said, `Then I beg you, father, to send him to my father’s house, [28] for I have five brothers, so that he may warn them, lest they also come into this place of torment.’ [29] But Abraham said, `They have Moses and the prophets; let them hear them.’ [30] And he said, `No, father Abraham; but if some one goes to them from the dead, they will repent.’ [31] He said to him, `If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.’”

This also, of course, foretold the widespread rejection of the miracle of His own Resurrection. Belief or willingness to accept the evidence of a miracle is also tied to Jesus’ willingness to do miracles:

Matthew 13:58 And he did not do many mighty works there, because of their unbelief.

With the common folk, it was entirely different, and so we also see a verse like John 6:2 (“And a multitude followed him, because they saw the signs which he did on those who were diseased.”). Because the atheist hyper-critic refuses to acknowledge or understand these simple distinctions, all of a sudden we have yet another trumped-up, so-called contradiction where there is none at all. E for [futile] effort, though . . .

41) Jesus stated that the law was until heaven and earth ended. Mt. 5:17-19.
Jesus stated that the law was only until the time of John. Lk.16:16.

Matthew 5:17-18 Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them. [18] For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished.

Luke 16:17 But it is easier for heaven and earth to pass away, than for one dot of the law to become void.

Where’s the contradiction? This is a classic case of the skeptic not even reading the very next verse in order to grasp the proper context.

42) The “Sermon on the Mount” took place on the mountain. Mt.5:1.
The “Sermon on the Mount” took place on a plain. Lu.6:17.

Matthew 5:1-2 Seeing the crowds, he went up on the mountain, and when he sat down his disciples came to him. [2] And he opened his mouth and taught them, . . . (cf. 8:1)

Luke 6:12-13, 17 In these days he went out to the mountain to pray; and all night he continued in prayer to God. [13] And when it was day, he called his disciples, and chose from them twelve, . . . [17] And he came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon, who came to hear him and to be healed of their diseases;

Before I visited Israel in 2014, I used to say that Jesus preached from a mountain that had a flat top. Now that I have been to the place where the sermon was preached, I can report that both things are true (but in a different manner). Note that Matthew 5:1 doesn’t state “on the top of the mountain.” A little ways up from the water and base of the hill, there is a flat area. So He preached from the plain or “level place”. But it’s also “on the mount” as well (since if one is part of the way up a mountainside, we still say he is “on the mountain”). One can see a photograph confirming this in an article about the Sermon on the Mount. The general topography of the area is confirmed, for example, by the article on “Palestine” in The Encyclopaedia Britannica of 1859 (Vol. 17, p. 182):

It is one peculiarity of the Galilean hills, as distinct from those of Ephraim and Judah, that they contain or sustain green basins of table-land just below their topmost ridges. (Stanley.)

Again: Jesus didn’t preach this sermon on top of a mountain. He preached it from halfway down the mountain, with His hearers above Him, in a “natural amphitheater.” Now that I’ve seen it with my own eyes, it makes perfect sense. Sound projects upwards and is “caught” by the amphitheater shape (precisely why the ancient Greeks and others used that shape). Our guide n Israel said that he has visited the Church of the Beatitudes at night with no one around, and could clearly hear fishermen talking down by the sea.

This is confirmed also by textual evidence in the New Testament. Jesus is described at least once as being in the water and teaching from the boat (Lk 5:3). I think it’s fairly clear that He was utilizing the same acoustic principle when He did that. The Sea of Galilee is ringed by pretty high hills all the way around.

My tour group later tested the theory in a similar “amphitheater” location where Jesus fed the 4,000 (across the Sea of Galilee; on its east shore). It was absolutely correct: we could hear each other — talking fairly softly, to test it — perfectly from bottom-to-top and vice versa.

43) The “Lord’s Prayer” was taught to many during the “Sermon on the Mount”. Mt.6:9.
The “Lord’s Prayer” was taught only to the disciples at another time. Lu.11:1.

It looks like Jesus simply repeated the prayer (no law against that!): seeing what importance it would have in the history of the Church, as the collective Christian prayer: the most well-known of all. Repetition is a great teacher. In Luke, He taught it to His disciples in a shorter version. Then He expanded the prayer and taught it to the “crowds” (5:1; 7:28) in the Sermon on the Mount. None of this is implausible or unlikely to the slightest degree, and it certainly isn’t a “contradiction.”

44) Jesus had his own house. Mk.2:15.
Jesus did not have his own house. Lu.9:58.

The verse is a bit ambiguous as to whose house is referred to. Cross-reference Luke 5:29, however, in the midst of reporting the same story, asserts that it was definitely  Levi‘s (i.e., Matthew’s) house: “And Levi made him a great feast in his house; and there was a large company of tax collectors and others sitting at table with them” (Lk 5:29). On the other hand, Mark 2:1 states about Jesus: “And when he returned to Caper’na-um after some days, it was reported that he was at home” (cf. Mt 9:1: “his own city.”). And Matthew 4:13 adds: “he went and dwelt in Caper’na-um.” Thus, we know that Jesus lived in Capernaum for some undetermined length of time, either in His own house or in Peter’s home.

Luke 9:58 And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head.”

This is more indicative of the many travels of Jesus and His disciples, whether He had a house in one place or not. He was responding to man who said, “I will follow you wherever you go” (9:57) and pointing out the sorts of hardships that would be expected. The context was: “they went on to another village. . . . they were going along the road” (9:56-57). Sometimes, no doubt, they had to sleep outside, like most travelers have had to do, when no lodging was to be had. I think this is what the passage refers to, without reference to whether He also had a house somewhere to stay. It doesn’t deny that He has a house somewhere. Therefore, no contradiction necessarily exists here.

45) Good works should be seen. Mt.5:16.
Good works should not be seen. Mt.6:1-4.

Matthew 5:16 lays out the principle that good works are good in and of themselves and are a witness to Christianity; therefore, it’s good that they are seen, so that people can “give glory to your Father who is in heaven.” Matthew 6:1-4 is talking about a more specific, internal thing: the mentality of pridefulness and doing works not simply because it is the right thing to do, but “in order to be seen” (6:1); in other words, an outlook of “look how wonderful I am, since I am doing all this good stuff. Come and praise me!” In the first scenario, the intention is to glorify God; in the second, it is one’s own inflated ego and pride.

In Matthew 6:2 Jesus gives the example of people sounding trumpets when they give alms “that they may be praised by men.” That’s what He’s talking about: pride when doing good works; being sure to be noticed and seen, out of a prideful motivation; not that good works should never be seen at all. It’s two different topics, and so it’s no contradiction.

46) Jesus said that Salvation was only for the Jews. Mt.15:24; Mt.10:5,6; Jn.4:22; Rom.11:26,27.
Paul said that salvation was also for the Gentiles. Acts 13:47,48.

This is basically a variation of what was discussed in alleged contradiction #21, in my first installment. Readers may read that reply if they wish. In a nutshell, Jesus and the disciples first concentrated on the Jews, because they were God’s chosen people, who had carried the message of His salvation for the previous 1700 or so years: since at least Abraham (and they were all Jews as well). Then the plan was for the gospel to be preached to all and sundry:

Matthew 24:14 [Jesus] And this gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations; . . .

Matthew 28:19 [Jesus] Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

Acts 10:34-35 And Peter opened his mouth and said: “Truly I perceive that God shows no partiality, [35] but in every nation any one who fears him and does what is right is acceptable to him.

Romans 2:9-16 There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, [10] but glory and honor and peace for every one who does good, the Jew first and also the Greek. [11] For God shows no partiality. [12] All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. [13] For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. [14] When Gentiles who have not the law do by nature what the law requires, they are a law to themselves, even though they do not have the law. [15] They show that what the law requires is written on their hearts, while their conscience also bears witness and their conflicting thoughts accuse or perhaps excuse them [16] on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

2 Peter 3:9 The Lord . . . is forbearing toward you, not wishing that any should perish, but that all should reach repentance.

47) Repentance is necessary. Acts 3:19; Lu.3:3.
Repentance is not necessary. Rom.11:29.

Of course it’s necessary. Romans 11:29 has nothing to do with repentance. It simply states: “For the gifts and the call of God are irrevocable.” This alleged “contradiction seems to have antinomianism in its thinking: the notion that once you are saved, you can do anything and it’s fine and dandy: no need for continuous sanctification and good works (or an extreme “faith alone / eternal security” view). This isn’t true. The Bible (and Paul) teach sanctification and the necessity of good works all through the Christian life.

St. Paul in Scripture refers to repentance ten times (see a list: passages from Acts 13:24 to 2 Tim 2:25). He refers to sanctification twelve times, and to holiness eight times. All of this requires repeated repentance, because we fail and fall and have to be restored to a right relationship with God through repentance. Confession of sins (after one becomes a Christian) is also referred to in James 5:16 and 1 John 1:9. That is part and parcel with repentance as well.

48) Non-believers obtain mercy. Rom.11:32.
Only believers obtain mercy. Jn.3:36; Rom.14:23.
Only baptized believers obtain mercy. Mk.16:16.
Mercy cannot be predetermined. Rom.9:18.

John 3:36 doesn’t say this at all. It states: “He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God rests upon him.” The Bible doesn’t teach universal salvation to all, regardless of how they act. We all have free will to accept or reject God’s free gift of mercy, grace, and salvation. Some people reject that, but it isn’t due to a lack of God’s mercy. They refuse to repent and to follow God’s guidance. They would rather rebel against Him. The famous “gospel” passage John 3:16 laid out God’s free gift:

John 3:16-18 For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. [17] For God sent the Son into the world, not to condemn the world, but that the world might be saved through him. [18] He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only Son of God.

Romans 14:23 is about conscience (the whole chapter is about that) and proper foods to eat and has nothing to do with mercy. It’s a non sequitur in this discussion.

Mark 16:16 reiterates the teaching of John 3. One who refuses to believe in Jesus and Christianity — who deliberately rejects it, knowing full well what it is — cannot be saved. This doesn’t deny God’s mercy, which is always there for everyone. But they must reform their sinful ways and repent. God being merciful doesn’t mean that He saves everyone whatsoever, regardless of what they do. We have to repent and cooperate with Hi grace. We want what Dietrich Bonhoeffer called “cheap grace” without cost or responsibility. And this alleged “contradiction” exhibits that stunted mentality.

Romans 9 is a complex and poorly understood chapter. See my article, Romans 9: Plausible Non-Calvinist Interpretation [4-22-10].

None of this proves that there are contradictory teachings in Scripture regarding God’s mercy. That teaching is crystal-clear:

Psalm 103:2-4, 8 Bless the LORD, O my soul, and forget not all his benefits, [3] who forgives all your iniquity, who heals all your diseases, [4] who redeems your life from the Pit, who crowns you with steadfast love and mercy, . . . [8]The LORD is merciful and gracious, . . .

Psalm 116:5 Gracious is the LORD, and righteous; our God is merciful.

Luke 6:36 Be merciful, even as your Father is merciful.

Acts 10:43 To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name.

Ephesians 1:7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace (cf. Col 1:14; 2:13; 3:13)

Ephesians 2:4 . . . God, who is rich in mercy, out of the great love with which he loved us,

49) All who call on the “Lord” will be saved. Rom.10:13; Acts 2:21.
Only those predestined will be saved. Acts 13:48; Eph.1:4,5; 2 Thes.2:13; Acts 2:47.

Predestination is very deep theological waters: perhaps among the two or three most misunderstood and mysterious aspects of theology. The unbeliever will never grasp it, according to 1 Corinthians 2:14: “The unspiritual man does not receive the gifts of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.”

It is true that most Christians believe that those who are saved were predestined to be saved: but that’s because we believe that God knows all things and is outside of time. He knows, therefore, who will exercise their free will, soaked in His grace, and receive His mercy, grace, and salvation (see #47-48 above). In other words, none of this is without their free will cooperation. This cooperation with God’s grace (and with His predestination) is seen in the following passages:

Romans 15:17-18  In Christ Jesus, then, I have reason to be proud of my work for God. [18] For I will not venture to speak of anything except what Christ has wrought through me to win obedience from the Gentiles, by word and deed,

1 Corinthians 15:10  But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God which is with me.

1 Corinthians 15:57-58  But thanks be to God, who gives us the victory through our Lord Jesus Christ. [58] Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

Ephesians 2:8-10 For by grace you have been saved through faith; and this is not your own doing, it is the gift of God — [9] not because of works, lest any man should boast. [10] For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Philippians 2:13 for God is at work in you, both to will and to work for his good pleasure.

1 Peter 4:10 As each has received a gift, employ it for one another, as good stewards of God’s varied grace:

Once all of these things are understood, it is seen that there are no contradictions. God predestines us, but He does so knowing that we would cooperate in our free will (that He gave us) with His grace and do our part of the equation. Many Christians misunderstand this, so (again) I don’t expect many unbelievers to grasp it. It’s too deep and complex, and spiritually discerned.

50) Jesus said he would not cast aside any that come to him. Jn.6:37.
Jesus said that many that come to him will be cast aside. Mt.7:21-23.

This is a variation of what has been dealt with at some length in #46-49 above. In John 6:37, Jesus refers to “All that the Father gives me will come to me”: in other words, this refers to predestination and election, which is in conjunction with our free will acceptance, repentance, and cooperation. The latter part of the verse is conditional upon this prerequisite. These are the ones who will be saved in the final analysis and go to haven. Jesus (being God and therefore omniscient) knows this, so of course He won’t cast them out. Christianity doesn’t teach universalism (all are saved); it teaches universal atonement (God’s mercy and grace are available for all who repent and accept them as a free gift, and continually cooperate through good works and sanctification).

Matthew 7:21-23 refers to false, deceitful supposed “followers” of Christ who really aren’t. They haven’t repented and allowed God to transform them in grace, and so they simply mouth the words, “Lord, Lord” and “Jesus.” They “talk the talk but don’t walk the walk” as we Christians say. But God knows His own (Jn 10:14) and He knows who is faking it. God knows men’s hearts. We can’t fool Him with our games and pretensions and outrageous hypocrisies. That’s what this is about. The biblical teaching is that Jesus accepts all who are sincerely repentant and willing to follow Him as disciples, and who persevere and don’t fall away till the end.

So again, one must understand the biblical teaching on grace and salvation. Once they do, they see that these sorts of supposedly contradictory couplets aren’t “contradictions” at all. They are misguided, uninformed false speculations, exhibiting an ignorance of the teaching of the Bible. Atheists are no experts on the Bible or Christian theology (carefully developed over nearly 2,000 years)! Believe me, I know this firsthand, having debated them hundreds of times, and usually about the content of the Bible. On the whole, they are exceedingly ignorant (many having been former fundamentalist Christians, and insufficiently “catechized”), and that lack of knowledge is fully manifest in lists such as this one that I am refuting one-by-one (and having little trouble doing it: the only “difficulty” at all is the necessary tedium and labor entailed to refute error).

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Summary: A Bible skeptic has come up with 194 alleged biblical “contradictions” (usually recycled from old lists). I am systematically going through the list and refuting each one.

2022-04-11T11:28:46-04:00

I will be resolving all of the alleged “contradictions” from the web page entitled “194 CONTRADICTIONS, New Testament.” It’s perpetually striking to observe how many of these are obviously not logical contradictions, and how very easy they are to refute (many being patently and evidently absurd). A few here and there do seem to be genuinely perplexing (at first glance) and require at least some thought and study and serious examination (they save my patience). But all are ultimately able to be (in my humble opinion) decisively resolved. All of my biblical citations are from RSV. The words from that web page will be in blue.

See further installments:

Refutation of 194 Biblical “Contradictions” (#26-50) [4-6-22]

Refutation of 194 Biblical “Contradictions” (#51-75) [4-7-22]

Refutation of 194 Biblical “Contradictions” (#76-100) [4-8-22]

Refutation of 194 Biblical “Contradictions” (#101-125) [4-8-22]

Refutation of 194 Biblical “Contradictions” (#126-150) [4-9-22]

Refutation of 194 Biblical “Contradictions” (#151-175) [4-11-22]

Refutation of 194 Biblical “Contradictions” (#176-194) [4-11-22]

*****

1) Jesus’ lineage was traced through David’s son Solomon. Mt.1:6.
Jesus’ lineage was traced through David’s son Nathan. Lk.3:31.

Catholic apologist Jimmy Akin decisively refuted this one:

Queen Elizabeth II descends from William the Conqueror (c. 1028-1087) by the line of King Henry I and the line of St. Adela of Normandy, both of whom were William’s children. In fact, Elizabeth II is descended from William by multiple lines (at least eight through Adela alone). . . .

Jesus, . . . descended from David by both the Solomon and Nathan lines . . . This is not unexpected. David lived a millennium before Jesus. Matthew records twenty-seven intervening generations, so according to the doubling pattern, Jesus would have at least 67,108,864 ancestors in David’s generation. (“Questions About Jesus’ Genealogies”, 3-11-22)

2) The announcement of the special birth came before conception. Lk.1:26-31.
The announcement of the special birth came after conception. Mt.1:18-21.

Luke details the Annunciation, which was God’s “proposition” to Mary, which she accepted (being willing to bear God in the flesh). Matthew gives an account from the perspective of Joseph. An angel tells him, “do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit” (1:20). I don’t see how two announcements about the same event, given to the two people involved, is any sort of “contradiction.” It’s no more contradictory than a doctor informing a woman that she is pregnant, and the woman informing her husband that she is pregnant. It’s simply two announcements to two people about the same thing. No one would say that both are the same (one) announcement.

3) Jesus’ parents were told of their son’s future greatness. Mt.1:18-21; Lk.1:28-35.
Jesus’ parents knew nothing of their son’s potential. Lk.2:48-50.

The notion of Mary and Joseph knowing “nothing” is reading into the text what isn’t there. They were simply bewildered about one particular thing that He said. No doubt He had been calling Joseph “father” for twelve years, so they were probably startled that He used it in a different sense. It could very well have been merely a momentary confusion, followed by a realization of “ah, of course that’s right; we knew that!”

I think it likely was also the case that they were taken aback by Jesus’ use of “my father” with regard to God, since this was terminology used only once in the entire Old Testament. It is true that “thou art our Father” and “thou, O LORD, art our Father” (Is 63:16), and “O LORD, thou art our Father” (Is 64:8) appear (a collective use), but “Thou art my Father, my God” occurs (interestingly) only with regard to the Messiah (Ps 89:26) — Jesus, of course, being the Messiah. As far as I have been able to tell, this is the only time such an address is seen in the Old Testament.

So I think they were momentarily startled, without it necessarily following that they forget all that God through angels had revealed to them. Jesus’ “softspokenness” and humility regarding His divinity is then brought out in the next verse: “he . . . was obedient to them” (2:52). See my paper,  Mary’s Knowledge About Jesus’ Divinity [2000 and 1-8-02].

4) The angel told Joseph. Mt.1:20.
The angel told Mary. Lk.1:28.

See my reply to #2. This is clearly silly.

5) There were 28 generations from David to Jesus. Mt.1:17.
There were 43 generations from David to Jesus. Lk.3:23-31.

This assumes that Hebrew genealogies always include every single generation. They do not. I prove that this is the case at great length in my article, Reply to Atheist Jonathan MS Pearce: “Contradictory” Genealogies of Christ? [7-27-17]. One excerpt:

In a long, fascinating article devoted to such alleged “gaps” or “omissions” (filled with many biblical proofs of this casually accepted practice in ancient Hebrew culture), Presbyterian theologian William Henry Green observed:

It can scarcely be necessary to adduce proof to one who has even a superficial acquaintance with the genealogies of the Bible, that they are frequently abbreviated by the omission of unimportant names. In fact, abridgment is the general rule, induced by the indisposition of the sacred writers to encumber their pages with more names than were necessary for their immediate purpose. . . .

The result of our investigations thus far is sufficient to show that it is precarious to assume that any biblical genealogy is designed to be strictly continuous, unless it can be subjected to some external tests which prove it to be so. (“Primeval Chronology” Bibliotheca Sacra [April, 1890], 285-303).

6) Jacob was Joseph’s father. Mt.1:16.
Heli was Joseph’s father. Lk.3:23.

Jimmy Akin provides five possible solutions, but only one of them has historical corroboration:

Around A.D. 200, the early Church historian Julius Africanus wrote a letter in which he addressed the subject. Large portions of this letter are preserved by Church historian Eusebius (see Church History 1:7).

And Africanus indicates his source: It was the extended family of Jesus, which continued to be known down to the mid-3rd century (c. A.D. 250; see Richard Bauckham, Jude and the Relatives of Jesus in the Early Church, 45-133). . . .

According to Julius Africanus, Jesus’ extended family indicated that Joseph was the child of a levirate marriage. The two brothers were Jacob and Heli (aka Eli), and according to Africanus:

Thus, we shall find the two, Jacob and Eli, although belonging to different families, yet brethren by the same mother.

Of these the one—Jacob—when his brother Eli had died childless, took the latter’s wife and begat by her a son Joseph, his own son by nature and in accordance with reason.

Wherefore also it is written [in Matthew]: “Jacob begat Joseph.”

But according to law he was the son of Eli, for Jacob, being the brother of the latter, raised up seed to him (Church History 1:7:9). . . .

Unlike the former explanations of the relationship of Jacob and Heli—which are possible but rely on conjecture—here we have an explanation that was being reported by Jesus’ own family at a very early date.

Since it is preserved by Julius Africanus, it must predate his time of writing, meaning it was circulating in the second century or even the first.

And it indicates that Joseph did, indeed, have two fathers due to his being the product of a levirate marriage—his legal father being Heli and his biological father Jacob. (“Who Was Jesus’ Grandfather?”, 3-12-22)

His other four possible explanations are:

  • Jacob and Heli may have been two names for the same person
  • One of the skipped generations may have occurred just before Joseph [see #5]
  • Adoption may have been involved
  • Mary may have been an heiress, whose legal ancestry Joseph inherited upon marrying her

7) He was to be called Emmanuel. Mt.1:23.
He was called Jesus. Mt.1:25.

People often had more than one name in the Bible. Jimmy Akin (ibid.), stated that “we see this repeatedly in the first generation of Christians (Simon/Peter, Joseph/Barnabas, Saul/Paul, John/Mark).” And we see it in the Old Testament (Abram/Abraham, Jacob/Israel, etc.). But in this instance, Jesus (Yeshua in Aramaic) was His actual given name. Emmanuel was a descriptive title based on his Incarnation and absolute uniqueness. As Matthew 1:23 informs us, it “means, God with us.”

8) Joseph, Mary, and Jesus flee to Egypt while Herod slaughters all males under 2 years old. Mt.2:13-16. (Note: Jesus’ cousin, John, was also under 2 and survived without having to flee.)
Joseph, Mary, and Jesus did not flee to Egypt, but remained for temple rituals. No slaughter of infants is mentioned! Lk.2:21-39.

This is an argument from silence, which is never effective, and is actually a logical fallacy, alongside the similar argument from ignorance. The fact that Luke doesn’t mention these things, doesn’t make them untrue. To not say that Joseph, Mary, and Jesus fled to Egypt is not the same as denying it. The same applies to the Slaughter of the Innocents. 

But beyond that, the definitive refutation is that the two passages refer to completely different time-periods, and so, as a result, are not contradictory. Luke 2:21-39 refers to the time when Jesus was between eight and forty days old (when purification rites were done). Matthew 2:13-16, on the other hand, is during the visit of the Wise Men (magi), which is when Jesus was 1-2 years’ old (and this is when Herod ordered the Slaughter). Many people think it occurred at His birth, but this isn’t the case, as I explain in my paper, Pearce’s Potshots #65: Who First Visited Baby Jesus? [2-26-22]:

When the magi stopped by, Jesus was a toddler. The word for child in Matthew 2:8-9 is paidion (Strong’s word #3813): defined as “a young child . . . properly, a child under training; the diminutive form of 3816 /país (“child”). . . . implies a younger child (perhaps seven years old or younger). . . .

The magi visit a “house” (Mt 2:11), not a baby in a “manger” (Lk 2:7, 12, 16), in a place which was, in fact, very much a cave (I’ve been there). There are no angels (Lk 2:9-10, 13-15), shepherds (Lk 2:8, 15-18), or animals are in sight. The star of Bethlehem is a factor in Matthew’s account only. Luke never mentions it. The picture of the star of Bethlehem shining down on baby Jesus (surprisingly enough) is not biblical at all.

The “contradiction” vanishes, once these facts are known. The tidbit about John the Baptist is thrown in as an extra “bonus.” The problem with it is: we have no reason to believe that John ever resided in Bethlehem in the first place. Many commentators believe John was born and grew up in Hebron, which was a city of priests (Josh 21:11), — his father, Zechariah, was a priest (Lk 1:5) –, and in the hill country region of Judaea. Moreover, it belonged to the house of Aaron (himself a priest), and his wife Elizabeth was “of the daughters of Aaron” (Lk 1:5). Hebron is 13 miles from Bethlehem, so it is altogether doubtful that John the Baptist (who was 1 1/2 to 2 1/2 at the time), was ever in range of Herod’s butchers.

9) Jesus was tempted during the 40 days in the wilderness. Mk.1:13.
Jesus was tempted after the 40 days in the wilderness. Mt.4:2,3.

Matthew 4 clearly refers to the same incident in the wilderness. The confusion comes from the word “afterward” in Matthew 4:2. But the passage following goes right back to His time in the wilderness, and is parallel to the other Gospel accounts. In any event, Matthew 4:1 makes it clear that the devil’s attempt to tempt Jesus was in the wilderness: “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.” Language must be interpreted in context, and so many alleged “biblical contradictions” utterly ignore context: thus rendering themselves silly and frivolous and mindless; irrational.

10) The devil first took Jesus to the pinnacle, then to the mountain top. Mt.4:5-8.
The devil first took Jesus to the mountain top, then to the pinnacle. Lk.4:5-9.

Matthew doesn’t specify sequence. He says: “Again [as opposed to “later” or “afterwards”], the devil took him to a very high mountain . . .” (4:8).Nor does Luke indicate sequence. He says, “And he took him to Jerusalem, and set him on the pinnacle of the temple . .. ” (4:9). Therefore, a contradiction of sequence cannot occur, since sequence isn’t specified in the first place. This is a prime example of countless “contradictions” where those bringing them up exhibit a very dim comprehension of the basic laws of logic.

11) Satan tempted Jesus. Mt.4:1-10; Mk.1:13; Lk.4:1,2.
Satan had no interest in Jesus. Jn.14:30.

This is ridiculous. Jesus merely notes in John that the devil had “no power over” Him. This has nothing to do with whether Satan would try to tempt Him or not. He would and did because he is stupid and ignorant, and doesn’t know that he’s completely out of his league, to try to manipulate Jesus. Any being who is present with God in heaven and chooses to rebel and leave “for better things” has to be absolutely the stupidest and most tragic creature imaginable.

12) The baptism of Jesus was with the “Holy Ghost”. Mk.1:8; Jn.1:33.
Fire was also added to the baptism. Mt.3:11; Lu.3:16.

This is a biblically illiterate alleged “contradiction” (we all live and learn). It’s comparing apples and oranges. Being “baptized with the Holy Spirit” (Mk 1:8; Mt 3:11; Acts 1:5; 11:16) is receiving the power of the Holy Spirit (Acts 1:8; 1 Cor 12:15), and is not water baptism (Acts 11:16). Nor is the baptism of fire, water baptism. It’s a metaphor for suffering or persecution:

Mark 10:33-34, 37-38 saying, “Behold, we are going up to Jerusalem; and the Son of man will be delivered to the chief priests and the scribes, and they will condemn him to death, and deliver him to the Gentiles; [34] and they will mock him, and spit upon him, and scourge him, and kill him; and after three days he will rise.” . . . [37] And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” [38] But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?”

Luke 12:49-50 I came to cast fire upon the earth; and would that it were already kindled! [50] I have a baptism to be baptized with; and how I am constrained until it is accomplished!

Since these are two different things, they’re obviously not contradictory.

13) John knew of Jesus before he baptized him. Mt.3:11-13; Jn.1:28,29.
John knew nothing of Jesus at all. Mt.11:1-3.

Matthew 11:1-3 doesn’t say he knew “nothing” of Him at all. John, while being persecuted in prison, simply wondered (it could have been for only ten minutes, for all we know) if Jesus was indeed the Messiah. It was merely a temporary lack of faith, in his suffering (probably without food or sleep). It shows that John was a human being, like all of us, and like all the saints are. The Bible is realistic about human nature, and the faults and imperfections even of great and saintly persons.

Ellicott’s Commentary for English Readers wrote about this Matthew 3:11: “The sickness of deferred hope turns the full assurance of faith into something like despair. So of old Jeremiah had complained, in the bitterness of his spirit, that Jehovah had deceived him (Jeremiah 20:7).”  Cambridge Bible for Schools and Colleges adds: “In the weariness and misery of the prison the faith of the strongest fails for a moment. It is not doubt, but faith wavering: ‘Lord, I believe; help Thou mine unbelief.’ ” [Mk 9:24]

14) Jesus begins his ministry after John’s arrest. Mk.1:13,14.
Jesus begins his ministry before John’s arrest. Jn.3:22-24.

Mark simply doesn’t state that He “began His ministry” then. It’s words “being put into his mouth.” He says, rather, “after John was arrested, Jesus came into Galilee, preaching the gospel of God,” (1:14). The emphasis was on location. John, on the other hand, writes, “Jesus and his disciples went into the land of Judea” (3:22).

Apples and oranges; no “contradiction.” Keep trying, atheists and skeptics! Hope springs eternal!

15) It is recorded that Jesus saw the spirit descending. Mt.3:16; Mk.1:10.
It is recorded that John saw the spirit descending. Jn.1:32.

They both saw the same thing. So what? If my wife and I both see a meteor lighting up the night sky, that’s somehow a “contradiction”?! Remember, that’s what all of these are supposed to be, according to our never-ending critics.

16) The heavenly voice addressed the gathering. Mt.3:17.
The heavenly voice addressed Jesus. Mk.1:11; Lk.3:22.

I think this can be classified as a trifling difference, based on expected differential memory in finer details of eyewitnesses, or in oral traditions originating from witnesses. There is no essential difference; it’s simply the distinction between second person address (“Thou” / “You”) and a third person statement.

It’s also true that the Gospel writers may not always necessarily intend to produce exact citations. Sometimes (in a time long before videos and tape recorders or even inexpensive writing capacity) they are knowingly paraphrasing: like a person in court saying, “to the best of my memory, I remember him saying something like . . .” If that’s the case here, it still remains true that there is no essential difference. The essence of it is that God is speaking from heaven, saying that Jesus was His “beloved Son.” All three accounts contain that. To quibble about difference in type of address is to not see the forest for the trees.

17) Immediately after the baptism, Jesus spent 40 days in the wilderness. Mt.4:1,2; Mk.1:12,13.
Three days after the baptism, Jesus was at the wedding in Cana. Jn.2:1.

Eric Lyons of the wonderful Apologetics Press website explains this:

Nowhere in John 1 does a person learn that Jesus and His disciples are in Galilee at a wedding three days after His baptism. The gospel of John does not even contain the actual account of Jesus’ baptism. The apostle John records only what John the Baptizer testified about the baptism of Jesus, which occurred some time in the past (exactly when, we are not told). While John and the others looked at Jesus, he related to them (in the past tense) the event of Jesus’ baptism and its significance. It is erroneous to assume that His baptism actually was taking place at the very time John the Baptizer was speaking the words recorded in John 1:29-34. Thus, the apostle John, in writing his gospel account, did not “deny” (as Steve Wells alleged) what the other gospel writers wrote concerning the days immediately following Jesus’ baptism. (“To the Wilderness—or a Wedding?”, 26 May, 2004)

Note that John the Baptist here speaks in the past tense when referring to Jesus’ baptism:

John 1:31-33 I myself did not know him; . . . [32] . . . I saw the Spirit descend as a dove from heaven, and it remained on him. [33] . . . he who sent me to baptize with water said to me, . . .

Therefore, since that entire account was John talking about a past event, it’s not contradictory to the Synoptic accounts of Jesus’ baptism and the wilderness temptations. John never says that Jesus was at the wedding three days after His baptism. Skeptics — in their zeal to trash the Bible — so often “see” what they want to or wish to see in biblical texts: not what is actually present. Even Christians can and do easily assume that John 1 was taking place at the time of the baptism (I’ve done it myself), whereas the text — examined closely — never actually indicates that, as John the Baptist’s use of past tense proves.

18) Jesus went to Bethphage and the Mt. of Olives, then left for Bethany. Mt.21:1,17.
Jesus went to Bethphage and Bethany at the Mt. of Olives. Mk.11:1; Lk.19:29.
Jesus went to Bethany and then Jerusalem. Jn.12:1,12.

First of all, Bethany and Bethphage are both located on the eastern slope of the Mount of Olives. They are only 4.5 kilometers or 2.8 miles from each other. In Matthew, it’s reported that Jesus came through Bethphage, then down the western slope of the Mount of Olives to Jerusalem. That night (the night of Palm Sunday), He went back up the mountain to lodge in Bethany. Mark adds that he also went through Bethany on His way to Jerusalem (which is not a contradiction), and agrees that He stayed in Bethany overnight (11:11-12). So far so good.

Luke agrees with how Mark describes the journey: Jesus went through both Bethany and Bethphage on the Mount of Olives, but doesn’t include the detail of His staying in Bethany that night. None of this is contradictory in the slightest. Not every Gospel includes every detail of a story.

John’s account mentions that Jesus went through Bethany en route to Jerusalem on Palm Sunday, without also mentioning Bethphage, or the night spent in Bethany after He was in Jerusalem. But of course, this is not contradictory, either. All of the accounts complement each other. A true contradiction would be something like, “Jesus went only through Bethphage on the way to Jerusalem on Palm Sunday” according to one account, and another Gospel saying  “Jesus went only through Bethany on the way to Jerusalem on Palm Sunday”. That‘s a contradiction, but nothing like that is in the four Gospel stories of the same broad events.

So, no dice. Sorry, skeptics! You try so hard . . .

19) Jesus and his disciples taught in Capernaum. Mk.1:20,21.
Only Jesus taught in Capernaum. Lk.4:30,31.

Mark doesn’t inform us that the disciples taught. It states, rather: “And they went into Caper’na-um; and immediately on the sabbath he entered the synagogue and taught” (Mk 1:21). Luke says that Jesus was in Capernaum and that “he was teaching them on the sabbath” (Lk 4:31), “in the synagogue” (4:33): precisely as Mark reported. Where’s the beef?

These pathetic pseudo-“arguments” reek of desperation. We will repeatedly see that as I make my way through the list. And the serious Christian’s belief in the inspiration and infallibility of the revelation of Holy Scripture can only be increased, in seeing how flimsy and nonexistent the objections are, upon close scrutiny. That’s why I love to do this apologetics work and am privileged and honored to do so. I’m more than happy to shoot down falsehood and encourage and exhort Christians to be confident in their faith.

20) Peter was chosen, with Andrew, by the Sea of Galilee. Mt.4:18-20; Mk.1:16-18.
Peter was chosen, with James and John, by the lake of Gennesaret. Lk.5:2-11.
Andrew chose Jesus and then got Peter to join. Jn.1:35-42.

The account in Luke seems to assume that Jesus already knew Simon: “he . . entered Simon’s house. Now Simon’s mother-in-law was ill with a high fever . . .” (4:38); “Getting into one of the boats, which was Simon’s, . . .” (5:3). Simon (Peter) calls Him “Master” (5:5) and “Lord” (5:8): also strongly implying that he was already His disciple. When Jesus told Peter, “Do not be afraid; henceforth you will be catching men” (5:10), it could simply have been a reiteration of what He said before (repetition being a great teacher), when He called Peter and Andrew: “Follow me and I will make you become fishers of men” (Mk 1:17).

This time (in Luke’s report), He said it within earshot of James and John, Peter’s “partners” (Lk 5:10), who were “with” him in the boat (5:9). Consequently, their response according to the narrative was: “they left everything and followed him” (5:11). All indications are that this was a later event, after the calling of Peter and Andrew. Luke 5 is not referring to the calling of Peter, but to that of James and John.

John (as in #17) is also talking about an entirely different third event. Jesus never says in this separate incident, “follow Me” or “I will make you fishers of men.” Eric Lyons of the Apologetics Press elaborates:

John places Andrew, Peter, and the unnamed disciple (who very likely was John himself; . . .) in Judea (cf. John 1:19,28), whereas the synoptists describe an event that took place in Galilee . . . In the synoptics, the disciples clearly were called to begin a life of service as apostles . . .  At least two other differences in these accounts are evident: (1) In John 1, Andrew is with an unnamed disciple, not Peter (whom he later finds and informs that he had “found” the Messiah), whereas in the synoptics, Peter and Andrew are called together; (2) James and John are called together in the synoptics, whereas in John 1, James is nowhere mentioned, while John is likely the unnamed disciple (John 1:37). . . .

John records Peter and Andrew’s first meeting with the Christ. The synoptists, however, testify of a later meeting, when Jesus called them at the Sea of Galilee to become “fishers of men.” (“When Did Jesus Call the First Apostles?”, 20 May 2007; one bolded word changed to italics)

The critics try to turn these things into “contradictions”: but if it’s three different events in the first place, and not one, then it’s not contradictory.

21) Peter was to preach to the Jews. Mt.10:2,5,6; Gal.2:7.
Peter was to preach to the Gentiles. Acts 15:7.

At first, the mission of Jesus and His disciples was to preach to their fellow Jews, as Matthew makes clear.  Later, St. Peter’s emphasis (but not exclusively) was still to the Jews but his overall mission expanded and included Gentiles, as Acts 15:7 indicates. Indeed, the entirety of Acts chapter 10 as about the opening of the gospel to the Gentiles, led by Peter (as Paul had just recently become a Christian).

Likewise, Paul’s emphasis was on the Gentiles: though not exclusively in his case, either, as he regularly debated in the synagogues (Acts 9:20; 13:5, 43; 14:1; 17:1-4, 10-12, 17) and otherwise with Jews (9:22; 19:10, 17; 20:21), proclaiming the gospel. So both reached out to both groups, but emphasized one group (more or less a “division of labor”). Emphases and expansions of missions and goals of this sort are simply not contradictions.

It’s not contradictory for Peter to exclusively preach to the Jews and first and then “branch out” to include the Gentiles. It’s this wooden “either/or” mentality of the skeptic that makes them falsely believe contradictions are occurring. And it’s rank ignorance of scriptural teachings and motifs that are constantly in play as well.

22) Jesus cured Simon Peter’s mother-in-law after he cleansed the leper. Mt.8:1-15.
Jesus cured Simon Peter’s mother-in-law before he cleansed the leper. Mk.1:30-42; Lk.4:38 to 5:13.

The StackExchange website has a page called “When was Peter’s mother-in-law healed? Chronological contradiction?”  An excellent answer was provided (posted on 12 April 2021):

My own study of the argument from order has led me to four conclusions . . .:

  1. None of the Synoptic authors were trying to present the material in a strictly chronological sequence
  2. Matthew principally organizes his Gospel by topic (like an encyclopedia)
  3. Luke principally organizes his Gospel by geography (like an atlas)
  4. Mark borrows from Matthew & Luke, sometimes following the order of one and sometimes the other (like somebody telling stories from memory) . . .

If we expect the Gospel authors to write in a 21st century style, we will be disappointed. They were not trying to present a day-by-day travel log, but a collection (from what must have been a much larger pool of material) of the teachings and sayings of Jesus they believed were most important for the audiences they had in mind . . .

The exact sequence of events surrounding the healing of Peter’s mother-in-law is not 100% certain. The Synoptic Gospels do not present their material in the same order, because the authors never intended them to do so. [italics added]

23) Peter’s mother-in-law was healed before Peter was called to be a disciple. Lu.4:38,39; 5:10.
Peter’s mother-in-law was healed after Peter was called to be a disciple. Mt.4:18,19; 8:14,15; Mk.1:16,17,30,31.

This is also a question of the writers’ intention (or lack thereof) as regards chronology, which I dealt with in #22.

24) James and John were with Jesus when he healed Simon Peter’s mother-in-law. Mk.1:29-31.
James and John were not with Jesus when he healed Simon Peter’s mother-in-law. Lu.4:38,39; 5:10,11.

This is not an issue about chronology or sequence, and so must be dealt with separately. Mark mentions that James and John were present, and so they were. Luke doesn’t mention that tidbit, but also doesn’t deny it. He doesn’t write something like, “Jesus alone entered . . .”: which would be an actual, authentic contradiction. Hence, this is another always-lousy argument from silence, and in no way, shape, or form a logical contradiction.

How often I have hoped and prayed that these inveterate, relentless, “gotcha!-seeking Bible critics would trouble themselves to take a course in logic (I did in college, by the way)! It would sure save me a lot of trouble as an apologist. But I’m here to serve Christians and fair-minded non-Christians who may possibly be persuaded to respect the Bible as an extraordinary book to some degree (even if only in the sense of being historically trustworthy), short of faith and becoming a Christian. For anyone out there ready to become a Christian: welcome! and “come on in, the water’s warm.”

25) Lebbaeus (Thaddaeus) was the name of an apostle – but no Judas, brother of James. Mt. 10:3.
Judas, the brother of James, was an apostle, but no Thaddaeus. Lk.6:16; Acts 1:13.

This is a clear (though not immediately obvious) case of multiple names for one person. Judas, the son (not brother) of James (Lk 6:16) — not Iscariot! — was also known as Thaddeus or Lebbaeus, according to various translations (see Mt 10:3; Mk 3:18). The RSV I use calls him Thaddeus in Matthew and Mark, and Judas in Luke. “Lebbaeus” appears in Matthew 10:3 in KJV, but it is plainly explained, “whose surname was Thaddaeus.” So, much ado about nothing, as so often in these matters. One person had three names, and this is obvious (by a logical process of elimination) once the lists of disciples are all set side-by-side. Different names for a single person are not “contradictory.”

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Summary: A Bible skeptic has come up with 194 alleged biblical “contradictions” (usually recycled from old lists). I am systematically going through the list and refuting each one.

2022-03-25T13:58:06-04:00

Including Possible Archaeological Evidence for the Battle of Deborah in Judges 4

Bart Ehrman is one of the most well-known and influential critics of traditional Christianity and the inspired Bible (“anti-theists”) writing today. Formerly, in his own words, he was “a fundamentalist for maybe 6 years; a conservative evangelical but not extreme right wing for maybe 5 years more; and a fairly mainstream liberal Christian for about 25.” The primary reason he gives for having lost his faith is the problem of evil (a very serious topic I have dealt with many times). He stated on 3-18-22 in a comment on his blog: “I could no longer explain how there could be a God active in this world given all the pain and misery in it.” I don’t question his sincerity, good intentions, intellectual honesty, or his past status as a Christian; only various opinions which Christians must (in consistency) regard as erroneous.

Dr. Ehrman “received his PhD and MDiv from Princeton Theological Seminary, where he studied textual criticism of the Bible, development of the New Testament canon and New Testament apocrypha under Bruce Metzger.” He has written 30 books, which have sold over two million copies and have been translated into 27 languages.

Ehrman explains that the purpose of his blog is “to disseminate scholarly knowledge of the New Testament and the earliest periods of the Christian church to a non-scholarly audience, . . . Every post is rooted in scholarship – not just my own but that of thousands of scholars who have worked for centuries on understanding the historical Jesus, the New Testament, and the origins of Christianity.” Well, the conclusions of scholars are only as good as the solidity and truthfulness of the premises by which they are operating.

This is one of a series of reply-papers, in which I will address many of his materials from the perspective of archaeology, history, and exegesis.

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I am responding to his article, Israel’s Conquest of the Promised Land: Did Any of That Happen? (8-25-21). His words will be in blue.

I want to address a question lots of people typically have about these stories of the Conquest of Canaan in the book of Joshua.   Did any of this happen?

Here’s how I discuss the matter in my book The Bible: A Historical and Literary Introduction (Oxford University Press), a book you should consider getting if you’re interested in knowing both what’s in the Bible and what scholars say about it from historical and literary perspectives. . . . 

[T]he narratives of Joshua . . . are clearly molded according to theological assumptions and perspectives.  There is almost nothing in the accounts that suggest that the author is trying to be purely descriptive of things that really happened.  He is writing an account that is guided by his religious agenda, not by pure historical interests.  That is why, when read closely, one finds so many problems with the narratives. . . . 

Joshua 11:10-13 (RSV) And Joshua turned back at that time, and took Hazor, and smote its king with the sword; for Hazor formerly was the head of all those kingdoms. [11] And they put to the sword all who were in it, utterly destroying them; there was none left that breathed, and he burned Hazor with fire. [12] And all the cities of those kings, and all their kings, Joshua took, and smote them with the edge of the sword, utterly destroying them, as Moses the servant of the LORD had commanded. [13] But none of the cities that stood on mounds did Israel burn, except Hazor only; that Joshua burned. (“Jabin king of Hazor” was referred to in 11:1)

Ehrman makes the patently, demonstrably false statement:

  • In the archaeological record there is no support for the kind of violent destruction of the cities of Canaan – especially the ones mentioned in Joshua.  Think for a second: if one were to look for archaeological evidence, or other external verification, to support the historical narratives of Joshua, what would one look for?
    • References to the invasion and conquest in other written sources.
    • Evidence that there were indeed walled cities and towns in Canaan at the time.
    • Archaeological evidence that the cities and towns mentioned actually were destroyed at the time (Jericho, Ai, Heshbon, etc.). . . .

And what kind of verification do we actually get for the narratives of Joshua?  None of the above.  There are no references in any other ancient source to a massive destruction of the cities of Canaan.   There were few walled towns at the time.   Many of the specific cities cited as places of conquest did not even exist as cities at the time. 

At the moment, I am dealing with only Hazor. I’ll get to many other cities in due course (I have the time, since I am a full-time apologist). Remember, Ehrman claimed there was “no support . . . none” for “violent destruction of the cities of Canaan – especially the ones mentioned in Joshua”: as I detail the actual, specific archaeological evidence that he thinks is nonexistent. It’s easy (and very foolish) to make  “universal negative” statements. And it’s easy as pie to shoot them down. Even a single counter-example already logically demolishes such sweeping and “triumphalistic” claims. But I will produce many counter-examples in this and other similar articles to come.

Hazor, according to archaeology (1), was “destroyed along with a massive conflagration in the thirteenth century, probably toward its end” (exactly the time period of Joshua).

In 1996 rather sensational charred remains of a late Bronze Age palace were discovered in excavations led by Amnon Ben Tor. That this was the work of the Israelites was suggested by the “deliberate decapitation and mutilation of statues of deities, in keeping with the charge of Moses to the Israelites in Deuteronomy 7:5”. “The emerging picture, . . . is consistent with the description of the sack of Hazor in Joshua 11.” (2)

Eero Junkkaala wrote at length specifically about this general topic and noted that four Israeli archaeologists (Yadin, Aharoni, Ben-Tor, and Frankel) agreed and concluded that the city was destroyed militarily by the Israelites. Frankel wrote about it: “the archaeological finds ostensibly correlate with the biblical description: a Canaanite city was totally destroyed and a small Iron I village was built upon its ruins.” (3).

In stratum XIII, the last of the Bronze Age strata, the building [“probably a palace”] was destroyed by fire. (4)

Rafael Frankel [see his book], also maintained that “in the case of the conquest of Hazor too, the archaeological finds ostensibly correlate with the biblical description: a Canaanite city was totally destroyed and a small Iron I village was built upon its ruins.”

Footnotes:

(1) Kenneth A. Kitchen, On the Reliability of the Old Testament (Grand Rapids and Cambridge: William B. Eerdmans Publishing Company, 2003), 185.

(2) James K. Hoffmeier, Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition (New York, Oxford: Oxford University Press, 1996), 35.

(3) Eero Junkkaala, Three Conquests of Canaan: A Comparative Study of Two Egyptian Military Campaigns and Joshua 10-12 in the Light of Recent Archaeological Evidence (Finland: Abo Akademie University Press, 2006); citations from pages 230-231, 233-234.

(4) Avraham Negev and Shimon Gibson, Archaeological Encyclopedia of the Holy Land (New York: Continuum, revised edition of 2001), 78.

Even Ehrman concedes in his article that Hazor was “wiped out at about the right time,” which of course contradicts his earlier statement that there was no support . . . none [my italics] for the “violent destruction of the cities of Canaan”. Which is it? Perhaps Ehrman can explain to us this discrepancy in his argument. In any event, the evidence for the burning destruction of Hazor in Joshua’s time is clear and incontrovertible.

Now we can deal with the topic of Judges 4, which Ehrman takes to be a biblical contradiction. He writes:

In ch. 11 [of Joshua], for example, the Israelite forces completely annihilate the city of Hazor: . . . If that were true, why is it that in the next book, Judges, the Canaanites still very much live in and control Hazor, under their king Jabin, whose powerful army afflicted and oppressed the Israelites (Judges 4)?

The battle is described in Judges 4:1-24 (the entire chapter), complete with references to “Jabin king of Canaan, who reigned in Hazor” (4:2), “Jabin the king of Hazor” (4:17), “Jabin the king of Canaan” (twice in 4:23-24), and “Jabin king of Canaan” (4:24). There is no mention, by the way, in this second incident, of Hazor being burned or destroyed; only that Jabin was “destroyed.” This corresponds with the archaeology that likewise doesn’t show a second destruction at this time.

So of course, the skeptics and atheists have had a grand time mocking this, since the city was burned in Joshua 11, and here it is again, with the same king? How hilarious, huh? The only problem is that there is a long time gap involved, which Ehrman neglects (he acts as if the two events were close in time). In fact,  Judges 3:11 states that “the land had rest forty years” and notes that the first Judge Othniel died.  Judges 3:30 then informs us that “the land had rest for eighty years.” By my math that is at least 120 years that had passed since Joshua’s destruction of Hazor, and this second battle led by Deborah, who is brought up five verses later.

The first battle was around 1230-1200 BC, according to archaeologist and Egyptologist Kitchen, and several other prominent archaeologists. But when is the time period of Deborah? It so happens that recently, archaeologists believe they may have found evidence of the town Haro’sheth-ha-goiim, where Deborah’s nemesis Sisera dwelt (Jud 4:2). El Ahwat is now believed to possibly be the location (as reported in The Jerusalem Post on 11-27-19). A chariot linchpin was found on the site, as Wikipedia reports. 900 chariots were involved in this battle (Jud 4:7, 15-16).

Wikipedia also noted that the well-known Israeli archaeologist Israel Finkelstein dated the site at around 1060-1050 BC [Finkelstein, I. and Piasetzky, E. 2007. Radiocarbon Dating and Philistine Chronology with an Addendum on el-Ahwat. Ägypten und Levante: Internationale Zeitschrift für ägyptische archäologie und deren nachbargebeite Vol. 17.]. Wikipedia (“Deborah”) states thatTraditional Jewish chronology places Deborah’s 40 years of judging Israel (Judges 5:31) from 1107 BC until her death in 1067 BC” [see further source].

As one can see, the dates almost line up with Finkelstein’s scholarly archaeological opinion. A. D. H. Mayes, in his article, “The Historical Context of the Battle against Sisera”, Vetus Testamentum19 (3) [1969]: 353–360 [download a PDF copy at an article site] also believes that the most likely period for this battle was somewhere between 1050-1000 BC.

So how do such judgments correspond with the biblical data? They do quite strikingly. The Bible notes at least a 120-year gap between Joshua and Deborah and this second battle. The late estimate for the first battle (1200 BC)  is 140 or 150 years earlier than Finkelstein’s estimate, and 150-200 years earlier from that of Mayes. Given the inexact nature of much archaeological speculation, that is very good correspondence indeed; there may very well be more unmentioned years passed, according to the Bible, and so it is seen that the Bible is (for the zillionth time) historically accurate and (conversely) not definitely in error.

Ehrman (as I would have suspected) is rather fond of Israel Finkelstein. He thinks his 2002 book, The Bible Unearthed, is “absolutely terrific . . . Really great, in every way”, and that Finkelstein and co-author Neil Asher Silberman are “highly established and incredibly learned scholars who seem to know everything relevant to the Hebrew Bible . . . far more qualified than I to say anything about the history of ancient Israel” (“Did David Exist? And When Did I Know I Lost My Faith?”, 4-15-17).

All this being the case, Ehrman’s objection basically vanishes to nothing. It’s not unthinkable at all for a town to rebuild itself in a period of 140-200 years. Archaeologist Rafael Frankel stated about Hazor, that “a small Iron I village was built upon its ruins.” That’s all we need to know. It was in existence (again) at the time of Deborah’s battle.

The only remaining problem is the multiple mention of king Jabin. It appears, in light of all of the above, that there simply were two people with this same name. This is not unusual at all, when we look at the history of kings all over the world. A list of Assyrian kings, for example, shows many examples of multiple king names (indicated by “II”, “III”, “IV”, or “V” after the names): most of them closer in time to each other than the 120-year minimum spread between the two Jabins. Scottish kings show the same tendency; as do Egyptian pharaohs and no doubt many other (if not all other) such lists. The most famous multiple names perhaps come from the French monarchs, with 19 kings named Louis and ten named Charles. So that is a non-issue.

With that settled, Ehrman’s entire objection — at least in my humble opinion — vanishes, in light of what we know from secular archaeological science and history (not simply biased Christian apologetics or internal Christian arguments from the Bible).

***

See the related paper, Pearce’s Potshots #41: 13th c. BC Canaanite Iron Chariots [7-16-21]

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***

Photo credit: Qasinka (2-9-13). Ruins of Hazor [public domain / Wikimedia Commons]

***

Summary: Agnostic Bible skeptic Bart Ehrman makes several objections regarding Hazor and the “conquest” of Canaan by the Israelites. I provide strong counter-arguments.

 

2024-09-30T13:35:00-04:00

ARCHAEOLOGY AND THE BIBLE / BIBLICAL ARCHAEOLOGY  

Books by Dave Armstrong: The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible [1-24-23]

Introduction for My Book: The Word Set in Stone: How Archaeology, Science, and History Back up the Bible + Near Eastern Archaeological Periods and Timeline of the Patriarchs [1-24-23]

“Dig Deep and Defend the Bible” [promotional article for for my book: The Word Set in Stone: How Archaeology, Science, and History Back up the Bible] [ Catholic Answers Magazine, 10 July 2023]

Free “Book”: The Word Set in Stone: “Volume Two”: More Evidence of Archaeology, Science, and History Backing Up the Bible (163 sections) [as of 9-30-24]

15 Archaeological Proofs of Old Testament Accuracy (short summary points from my book, The Word Set in Stone) [National Catholic Register, 3-23-23]

15 Archaeological Proofs of New Testament Accuracy (short summary points from my book, The Word Set in Stone) [National Catholic Register, 3-30-23]

Abraham

Abraham, Warring Kings of Genesis 14, & History [7-31-21]

Ehrman Errors #1: Philistines, Beersheba, Bible Accuracy [3-18-22]

Sodom Obliterated (Chapter Four from my book, The Word Set in Stone: How Archaeology, Science, and History Back up the Bible) [1-26-23]

Walking the Journey of Abraham (Chapter Three from my book, The Word Set in Stone: How Archaeology, Science, and History Back up the Bible) [3-2-23]

Amorites

Arameans, Amorites, and Archaeological Accuracy [6-8-21]

Bethlehem

Archaeology & First-Temple Period Bethlehem [4-6-23]

Camels, Domestication of

Camels Help Bible Readers Get Over the Hump of Bible Skepticism [National Catholic Register, 7-21-21]

Pearce’s Potshots #67: Camels Make an Ass of a Man [3-1-22]

Chariots, Iron (Judges and Joshua)

Pearce’s Potshots #41: 13th c. BC Canaanite Iron Chariots [7-16-21]

David, Saul, and Solomon / Kingdoms of Judah and Israel

Rarity of Non-Biblical Mentions of King David Explained [9-16-21]

King Hezekiah: Exciting New Archaeological Findings [12-13-22]

Archaeology & Solomon’s Temple-Period Ivory [1-28-23]

Archaeology & King Rehoboam’s Wall in Lachish [1-31-23]

Archaeology Confirms Dates of Five Biblical Battles: Battles at Beth She’an (c. 926 BC), Beth Shemesh (c. 790 BC), Bethsaida & Kinneret (732 BC), and Lachish (701 BC) [2-6-23]

King David: from “Myth” to History (excerpt from my 2023 book, The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible) [3-14-23]

“King David Versus King Arthur” is only available as Chapter Eleven of my book, The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible (Catholic Answers Press: March 15, 2023)

King Solomon’s “Mines” & Archaeological Evidence [3-24-23]

Ziklag (David’s Refuge from Saul) & Archaeology [3-29-23]

King Ahab, Queen Jezebel, & Archaeology [4-7-23]

Fall of Jerusalem (586 B.C.), Archaeology, & Biblical Accuracy [4-10-23]

Assyrian King Sennacherib, the Bible, & Archaeology [4-17-23]

Archaeology & Ten (More) Kings of Judah & Israel [4-20-23]

Solomon’s “Impossible” (?) Wealth & Archaeology [4-25-23]

Solomon’s Temple and its Archaeological Analogies (Also, Parallels to Solomon’s Palace) [4-25-23]

The Queen of Sheba, Solomon, & Archaeology [4-27-23]

Archaeology, Solomon and the Queen of Sheba [National Catholic Register, 6-2-23]

Archaeology and King Solomon’s Mines [National Catholic Register, 6-29-23]

Was King David Mythical or Historical? [National Catholic Register, 7-24-23]

Edomites

Edomites: Archaeology Confirms the Bible (As Always) [6-10-21]

Pearce’s Potshots #42: 12th c. BC Moabite & Ammonite Kings (The Broad Definition of “King” in the Ancient Near East, + Biblical Use of  “Chiefs of Edom”) [7-19-21]

Exodus / Hebrew Bondage in Egypt

Seidensticker Folly #5: Has Archaeology Disproven the Exodus? [8-15-18]

A Pharaoh’s Death (Ex 2:23) & Exodus Chronology [7-27-22]

Egyptian Proof of Hebrew Slaves During Jacob’s Time [2-17-23]

When Was the Exodus: 15th or 13th Century B.C.? [4-15-23]

Evidence for Hebrews / Semites in Egypt: 2000-1200 B.C. [5-3-23]

Did the Hebrews Cross the Red Sea or the “Reed Sea”?: And Which Specific Body of Water Did They Cross, According to the Combined Deductions and Determinations of the Bible and Archaeology? [5-9-23]

Biblical Hebrew Names with an Egyptian Etymology [5-9-23]

Ezra

Garden of Eden

“Search for the Garden of Eden”: available only in Chapter One in my book, The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible (Catholic Answers Press: March 15, 2023)

General

God: Historical Arguments (Copious Resources) [11-9-15]

Archaeology: Biblical Maximalism vs. Minimalism (+ Dates of the Patriarchs and Other Major Events and People in the Old Testament) [9-9-21]

OT & Archaeology: 25 Fascinating Confirmations (From Noah to Joshua”: the Hebrew Scripture is Extraordinarily Accurate & True to History) [9-21-21]

Timeline of the Patriarchs: A Summary [Facebook, 9-28-22]

Genesis: Table of Nations

Genesis 10 “Table of Nations”: Authentic History [8-25-21]

Table of Nations (Gen 10), Interpretation, & History [11-27-21]

Gerasenes / Gadarenes

Gadarenes, Gerasenes, Swine, & Atheist Skeptics  [7-25-17]

Gerasenes, Gadarenes, Pigs and “Contradictions” [National Catholic Register, 1-29-21]

Goliath

Goliath’s Height: Six Feet 9 Inches, 7 Feet 8, or 9 Feet 9? [7-4-21]

Gospels: Accuracy of

Are the Gospels & Acts “Propaganda”? (Unpacking a Statement from Historian A. N. Sherwin-White) [2-16-22]

Hebrew Language

Archaeology, Ancient Hebrew, & a Written Pentateuch (+ a Plausible Scenario for Moses Gaining Knowledge of Hittite Legal Treaties in His Egyptian Official Duties) [7-31-21]

Archaeology & a Proto-Hebrew Language in 1800 BC [1-31-23]

Hittites

The Hittites: Atheist “DagoodS” Lies About Christian Apologists Supposedly Lying About How Biblical Critics Once Doubted Their Historical Existence [1-10-11, at Internet Archive]

Habitually “Lying” Christian Apologists?: 19th Century “Hittites Didn’t Exist” Radical Skepticism and Examination of Atheist DagoodS’ Replies and Charges [1-15-11, at Internet Archive]

Hittite Skeptics Chronicles, Part III: Specific Citations of Denial (Budge, Sumner, & Conder) and Biblical Historical Accuracy (in the Time of Elisha) [1-19-11, at Internet Archive]

Great Hittite Wars, Part IV: Lying Christian Egyptologist M. G. Kyle?: Atheist DagoodS Disputes Sir A. E. Wallis Budge’s Reported Hittite Skepticism  [1-21-11, at Internet Archive]

“Higher” Hapless Haranguing of Hypothetical Hittites (19th C.) [10-21-11; abridged 7-7-20]

“Israelites” as a Title

Pearce’s Potshots #27: Anachronistic “Israelites”? [5-25-21]

Jesus

The Census, Jesus’ Birth in Bethlehem, & History [2-3-11]

“’Bethany Beyond the Jordan’: History, Archaeology and the Location of Jesus’ Baptism on the East Side of the Jordan” [8-11-14]

Archaeology: Jesus’ Crucifixion, Tomb, & the Via Dolorosa [9-18-14]

Reply to Atheist Jonathan MS Pearce: Herod’s Death & Alleged “Contradictions” (with Jimmy Akin) [7-25-17]

Reply to Atheist Jonathan MS Pearce: “Contradictory” Genealogies of Christ? [7-27-17]

December 25th Birth of Jesus?: Interesting Considerations [12-11-17]

Seidensticker Folly #4: Jesus Never Existed, Huh? [8-14-18]

Was Christ Actually Born Dec. 25? [National Catholic Register, 12-18-18]

The Bethlehem Nativity, Babe Ruth, and History [National Catholic Register, 1-1-19]

Are the Two Genealogies of Christ Contradictory? [National Catholic Register, 1-5-19]

Jesus’ Resurrection: Scholarly Defenses of its Historicity [4-12-20]

Jesus’ December Birth & Grazing Sheep in Bethlehem (Is a December 25th Birthdate of Jesus Impossible or Unlikely Because Sheep Can’t Take the Cold?) [12-26-20]

Pearce’s Potshots #11: 28 Defenses of Jesus’ Nativity (Featuring Confirmatory Historical Tidbits About the Magi and Herod the Great) [1-9-21]

Herod’s Slaughter of the Innocents: Myth & Fiction? [2-10-21]

Pearce’s Potshots #52: No Tomb for Jesus? (Skeptical Fairy Tales and Fables vs. the Physical Corroborating Evidence of Archaeology in Jerusalem) [11-10-21]

Pearce’s Potshots #64: Archaeology & 1st Century Nazareth [2-25-22]

Quirinius & Luke’s Census: Resources on the “Difficulty” [2-26-22]

Cana: Archaeological Comparison of “Rival” Sites [3-29-23]

What We Know About Nazareth at the Time of Jesus [National Catholic Register, 11-24-23]

“Upper Room” (Last Supper & Pentecost) & Archaeology [9-30-24]

Job

Book of Job, Archaeology, History, & Geography [4-1-23]

John: Historical Accuracy of

Archaeology & the Gospel of John’s Accuracy (Ch. 15 of my book, The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible) [3-2-23]

Joseph (Patriarch)

“Joseph in Egypt”: available only in Chapter Five of my book, The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible (Catholic Answers Press: March 15, 2023)

Joshua’s Conquest of Canaan / Era of the Judges

Pearce’s Potshots #32: No Evidence for Joshua’s Conquest? [5-28-21]

What Archaeology Tells Us About Joshua’s Conquest [National Catholic Register, 7-8-21]

Ehrman Errors #5: Hazor Battles “Contradictions”? (Including Possible Archaeological Evidence for the Battle of Deborah in Judges 4) [3-23-22]

Ehrman Errors #6: Joshua’s Conquest & Science [3-23-22]

Archaeology & Judges-Era Lead & Tin Trade [1-26-23]

“Joshua and the Conquest of Canaan” is now only available as Chapter Ten in my book, The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible (Catholic Answers Press: March 15, 2023)

Samson’s Death-Scene: Archaeological Confirmation [3-27-23]

Did Samson Really Destroy the Philistine Temple With His Bare Hands? [National Catholic Register, 4-28-23]

Joshua’s Conquest: Rapid, Always Violent, & Total? [5-1-23]

Judas & the Thirty Silver Coins

Judas’ “Thirty Coins of Silver”: Archaeology & History [6-18-23]

Luke: Historical Accuracy of

“St. Luke Knows His Stuff” is only available as Chapter Fourteen of my book, The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible (Catholic Answers Press: March 15, 2023).

Moabites & Ammonites

Pearce’s Potshots #42: 12th c. BC Moabite & Ammonite Kings (The Broad Definition of “King” in the Ancient Near East, + Biblical Use of  “Chiefs of Edom”) [7-19-21]

Moses and the Pentateuch

Did Moses Exist? No Absolute Proof, But Strong Evidence (Pearce’s Potshots #35, in Which Our Brave Hero Classifies Moses as “a Mythological Figure” and I Reply!) [6-14-21]

Using the Bible to Debunk the Bible Debunkers (Is the Mention of ‘Pitch’ in Exodus an Anachronism?) [National Catholic Register, 6-30-21]

Archaeology, Ancient Hebrew, & a Written Pentateuch (+ a Plausible Scenario for Moses Gaining Knowledge of Hittite Legal Treaties in His Egyptian Official Duties) [7-31-21]

In Search of the Real Mt. Sinai (Fascinating Topographical and Biblical Factors Closely Examined) [8-16-21]

The Tabernacle: Egyptian & Near Eastern Precursors (Archaeology Entirely Backs Up the Extraordinary Accuracy of Holy Scripture Yet Again) [9-8-21]

Fascinating Biblical Considerations About Mount Sinai [National Catholic Register, 11-23-22]

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Moses, Science, and Water from Rocks [Catholic365, 11-18-23]
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Archaeology Supports the Book of Nehemiah [National Catholic Register, 11-30-23]
*
New Testament
*

Noah’s Flood

Noah’s Ark: Josephus, Earlier Historians, & Church Fathers (Early Witnesses of the Ark Resting on Jabel [Mt.] Judi) [3-16-22]

Biblical Size of Noah’s Ark: Literal or Symbolic? [3-16-22]

Peter

Archaeology & St. Peter’s House in Capernaum [9-23-14]

Philistines

Pearce’s Potshots #33: No Philistines in Moses’ Time? [6-3-21]

Ehrman Errors #1: Philistines, Beersheba, Bible Accuracy [3-18-22]

Prophets

Prophet Elisha and Archaeology [4-4-22]

Prophet Elijah and Archaeology [4-13-22]

Is There Any Archaeological Support for the Prophet Daniel? [National Catholic Register, 4-25-22]

See “Digging Up Proofs of the Prophets”: Chapter Twelve of my book, The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible (Catholic Answers Press: March 15, 2023).

Sodom and Gomorrah

Sodom & Gomorrah & Archaeology: North of the Dead Sea? [10-9-14]

Sodom Obliterated (Chapter Four from my book, The Word Set in Stone: How Archaeology, Science, and History Back up the Bible) [1-26-23]

Tower of Babel

Pearce’s Potshots #54: Tower of Babel; Who’s the “Idiot”? [11-24-21]

The Tower of Babel, Archaeology, & Linguistics [4-13-23]

Linguistic Confusion and the Tower of Babel [National Catholic Register, 6-21-22]

Tower of Babel: Dialogue with a Linguist [6-26-23]

* * *

Helpful General Articles from Others

53 People in the Bible Confirmed Archaeologically (Bible History Daily / Biblical Archeology Society, 10-13-20)

 

SCIENTIFIC ACCURACY AND THE BIBLE / SCIENTIFIC HARMONY WITH THE BIBLE

Adam and Eve (and Genetics)

Historicity of Adam and Eve [9-23-11; rev. 1-6-22]

Defending the Literal, Historical Adam of the Genesis Account (vs. Catholic Eric S. Giunta) [9-25-11]

Adam & Eve of Genesis: Historical & the Primal Human Pair [11-28-13]

Adam & Eve & Original Sin: Disproven by Science? [9-7-15]

Dialogue with Philosopher Dr. Lydia McGrew on Adam and Eve and the Polygenism vs. Monogenism Genetics Issue [Facebook, 5-11-17]

Only Ignoramuses Believe in Adam & Eve? [9-9-15]

Animals: Mythical

Loftus Atheist Error #9: Bible Espouses Mythical Animals? [9-10-19]

The Bible and Mythical Animals [National Catholic Register, 10-9-19]

Pearce Pablum #71: Dragons in the Bible? [3-4-22]

Demonic Possession

Demonic Possession or Epilepsy? (Bible & Science) [2015]

Disease / Germ Theory

Vs. Atheist David Madison #37: Bible, Science, & Germs [12-10-19]

Seidensticker Folly #36: Disease, Jesus, Paul, Miracles, & Demons [1-13-20]

The Bible on Germs, Sanitation, & Infectious Diseases [3-16-20]

Bible on Germ Theory: An Atheist Hems & Haws (. . . while I offer a serious answer to his caricature regarding the Bible and genetics) [8-31-21]

Earth: Creation of

Cosmological Argument for God (Resources) [10-23-15]

Genesis Contradictory (?) Creation Accounts & Hebrew Time: Refutation of a Clueless Atheist “Biblical Contradiction” [5-11-17]

The Genesis Creation Accounts and Hebrew Time [National Catholic Register, 7-2-17]

Earth: Sphere

Biblical Flat Earth (?) Cosmology: Dialogue w Atheist (vs. Matthew Green) [9-11-06]

Flat Earth: Biblical Teaching? (vs. Ed Babinski) [9-17-06]

Carrier Critique #3: Bible Teaches a Flat Earth? [3-31-22]

Evolution, Theory of

Catholicism and Evolution / Charles Darwin’s Religious Beliefs [8-19-09]

Dialogue with an Atheist on Evolution [9-17-15]

My Claims Regarding Piltdown Man & the Scopes Trial Twisted [10-10-15]

Scripture, Science, Genesis, & Evolutionary Theory: Mini-Dialogue with an Atheist [8-14-18; rev. 2-18-19]

Catholics & Origins: Irreducible Complexity or Theistic Evolution? [6-17-19]

Why I Believe in “Non-Miraculous” Intelligent Design [6-20-19]

Debate: Can Intelligent Design Be “Non-Interventionist”? (vs. Dr. Lydia McGrew) [6-21-19]

Exodus and Moses

Acacia, Ark of the Covenant, & Biblical Accuracy [8-24-21]

Science, Hebrews and a Bevy of Quail [National Catholic Register, 11-14-21]

“Out of Egypt with Moses,” “The Ten Plagues and their Aftermath,” and “The Red Sea, and Miracles in the Desert” are only available in Chapters Seven to Nine of my book, The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible (Catholic Answers Press: March 15, 2023)

Manna: Possibly a Natural Phenomenon? [5-5-23]

Flood & Noah 

Old Earth, Flood Geology, Local Flood, & Uniformitarianism (vs. Kevin Rice) [5-25-04; rev. 5-10-17]

Adam & Eve, Cain, Abel, & Noah: Historical Figures [2-20-08]

Noah’s Flood & Catholicism: Basic Facts [8-18-15]

Do Carnivores on the Ark Disprove Christianity? [9-10-15]

New Testament Evidence for Noah’s Existence [National Catholic Register, 3-11-18]

Local Flood & Atheist Ignorance of Christian Thought [7-2-21]

Local Mesopotamian Flood: An Apologia [7-9-21]

Pearce’s Potshots #47: Mockery of a Local Flood (+ Striking Analogies Between the Biblical Flood and the Great Mississippi Flood of 1927) [9-30-21]

Pearce’s Potshots #48: Flood of Irrationality & Cowardice [10-1-21]

Noah’s Flood: Not Anthropologically Universal + Miscellany [10-5-21]

Debate: Historical Local Flood & Biblical Hyperbole [11-12-21]

Pearce Pablum #72: Flood: 25 Criticisms & Non Sequiturs [3-8-22]

Atheist Jonathan MS Pearce’s Straw Man Global Flood [8-30-22]

Garden of Eden

“Search for the Garden of Eden”: available only in Chapter One in my book, The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible (Catholic Answers Press: March 15, 2023)

General

Dialogue w Atheist on Christianity & the Scientific Method [7-19-01]

God and “Natural Evil”: A Thought Experiment [2002]

Atheist Myths: “Christianity vs. Science & Reason” (vs. “drunkentune”) [1-3-07]

Richard Dawkins & “Religion vs. Science” Mentality (+ Galileo Redux) [3-20-08]

Reply to Atheist Scientist Jerry Coyne: Are Science and Religion Utterly Incompatible? [7-13-10]

Christianity: Crucial to the Origin of Science [8-1-10]

Books by Dave Armstrong: Science and Christianity: Close Partners or Mortal Enemies? [10-20-10]

Typical “Science vs. Catholicism” Criticisms (and Myths) from an Agnostic Scientist Refuted [7-29-11]

Science and Christianity (Copious Resources) [11-3-15]

Dialogue with an Agnostic on Catholicism and Science [9-12-16]

Richard Dawkins: D- Grade for Science & Christianity [5-23-18]

Seidensticker Folly #21: Atheist “Bible Science” Absurdities [9-25-18]

Seidensticker Folly #23: Atheist “Bible Science” Inanities, Pt. 2 [10-2-18]

Loftus Atheist Error #7: Christian Influence on Science [9-9-19]

The Bible is Not “Anti-Scientific,” as Skeptics Claim [National Catholic Register, 10-23-19]

Modern Science is Built on a Christian Foundation [National Catholic Register, 5-6-20]

Seidensticker Folly #44: Historic Christianity & Science [8-29-20]

OT & Archaeology: 25 Fascinating Confirmations (From Noah to Joshua”: the Hebrew Scripture is Extraordinarily Accurate & True to History) [9-21-21]

“Nature Miracles”: Natural Hypotheses for God’s Actions (For Example: Noah’s Flood, Parting of the Red Sea, Quails, Earth Swallowing up Sinners, Sodom & Gomorrah, & Water from the Rocks) [10-30-21]

Goliath

Goliath’s Height: Six Feet 9 Inches, 7 Feet 8, or 9 Feet 9? [7-4-21]

Herod Agrippa “Eaten by Worms”

Herod Agrippa I “Eaten By Worms”: Myth or Plausible? [6-20-23]

Jericho

Jericho and Archaeology — Disproof of the Bible? (Here is one possible explanation for the high level of erosion in Jericho) [National Catholic Register, 9-26-21]

Jericho: Did the Walls Collapse Due to Resonance? [5-1-23]

What Made the Walls of Jericho Fall? [National Catholic Register, 5-20-23]

Jesus

Resurrection Debate #4: No “Leafy Branches” on Palm Sunday? [4-19-21]

Resurrection (?) #10: “Blood & Water” & Medical Science [4-25-21]

Carrier Critique #2: Crucifixion Eclipse? [3-30-22]

Darkness at Jesus’ Crucifixion — Solar Eclipse or Sandstorm? [National Catholic Register, 4-15-22]

Jonah

Was Jonah in the Belly of a Whale? Yes, But . . . [3-27-23]

Did God Raise Jonah from the Dead? [National Catholic Register, 4-20-23]

Medical Science

Carrier Critique #4: Bible & Disease & Medicine (+ Medical Advances Made in the Christian-Dominated Middle Ages) [3-31-22]

Miracles and Science

The Resurrection: Hoax or History? [cartoon tract; art by Dan Grajek, 1985]

Silly Atheist Arguments vs. the Resurrection & Miracles [2002]

Biblical and Historical Evidences for Raising the Dead [9-24-07; revised for National Catholic Register, 2-8-19]

Dialogue with an Atheist on Miracles & First Premises [12-18-10]

Exchange on Miracles & Hyper-Rationalism [12-7-15]

Dialogues with Atheists on Miracles [6-8-16]

Does God Still Perform Miracles? (Some Evidence) [5-26-18]

Miracle of the Sun at Fatima: Brief Exchange [7-3-18]

Dialogue w Agnostic on Proof for Miracles (Lourdes) [9-9-18]

Miracles & Scientific Method: Dialogue with Atheist [2-22-19]

Atheist Desire for Amazing Divine Miracles / Incorruptibles [2-23-19]

David Madison vs. the Gospel of Mark #6: Chapters 5-6 (Supernatural & Miracles / Biblical Literary Genres & Figures / Perpetual Virginity / Healing & Belief / Persecution of Jesus in Nazareth) [8-18-19]

Seidensticker Folly #39: “The Sun Stood Still” (Joshua) [4-16-20]

Reflections on Joshua and “the Sun Stood Still” [National Catholic Register, 10-22-20]

Debate On Miracles Vs. An Atheist [1-6-23]

Patriarchs: Old Ages of

969-Year-Old Methuselah (?) & Genesis Numbers [7-12-21]

Souls and Spirits

Seidensticker Folly #8: Physics Has Disproven Souls? [8-16-18]

Seidensticker Folly #71: Spirit-God “Magic”; 68% Dark Energy Isn’t? [2-2-21]

Dark Energy, Dark Matter and the Light of the World [National Catholic Register, 2-17-21]

Star of Bethlehem

Star of Bethlehem, Astronomy, Wise Men, & Josephus (Amazing Astronomically Verified Data in Relation to the Journey of the Wise Men  & Jesus’ Birth & Infancy) [12-14-20]

Timeline: Star of Bethlehem, Herod’s Death, & Jesus’ Birth (Chronology of Harmonious Data from History, Archaeology, the Bible, and Astronomy) [12-15-20]

Who Were the “Wise Men,” or Magi? [National Catholic Register, 12-16-20]

Conjunctions, the Star of Bethlehem and Astronomy [National Catholic Register, 12-21-20]

Star of Bethlehem: Refuting Silly Atheist Objections [12-26-20]

Route Taken by the Magi: Educated Guess [12-28-20]

Star of Bethlehem: More Silly Atheist “Objections” [12-29-20]

Astronomy, Exegesis and the Star of Bethlehem [National Catholic Register, 12-31-20]

Pearce’s Potshots #12: Supernatural Star of Bethlehem? (Biblical View of Astronomy, Laws of Nature, and the Natural World) [1-11-21]

Star of Bethlehem: Natural or Supernatural? [1-13-21]

Bible Commentaries & Matthew 2:9 (Star of Bethlehem) [1-13-21]

Star of Bethlehem: Reply to Obnoxious Atheist Aaron Adair (Plus Further Related Exchanges with Aaron and a Few Others in an Atheist Combox) [1-14-21]

Star of Bethlehem: 2nd Reply to Arrogant Aaron Adair [1-18-21]

Star Researcher Aaron Adair: “Liar, Liar, Pants on Fire!” [1-19-21]

Star of Bethlehem & Magi: 20 Fascinating Aspects [1-22-21]

Ehrman Errors #9: Star Stopping Over a House?! [3-25-22]

Did the Star of Bethlehem Move Like Tinker Bell? (+ Discussion of Micah 5:2: The Prophecy of Jesus’ Birth in Bethlehem) [12-19-22]

Star of Bethlehem: Scientific Verification (vs. an Atheist) [12-20-22]

Was the Star of Bethlehem a Natural Celestial Event? [12-21-22]

“The Star Went Before Them” (The Word Set in Stone) (Retrograde Motion and the Phenomenological Language of the Bible) [7-24-23]

Universe, Origin of: Cosmological Argument / Big Bang

Cosmological Argument for God (Resources) [10-23-15]

Cause of the Big Bang: Atheist Geologist Challenged [4-21-17]

Seidensticker Folly #14: Something Rather Than Nothing [9-3-18]

Seidensticker Folly #38: Eternal Universe vs. an Eternal God [4-16-20]

Seidensticker Folly #42: Creation “Ex Nihilo” [8-28-20]

Creation Ex Nihilo is in the Bible [National Catholic Register, 10-1-20]

Universe, Origin of: General

Atheism: the Faith of “Atomism” [8-19-15]

Clarifications Regarding My Controversial Atheist “Reductio” Paper [8-20-15]

Exchanges with Atheists on Ultimate Origins [11-19-15]

Atheists Seem to Have Almost a Childlike Faith in the Omnipotence of Atoms [National Catholic Register, 10-16-16]

Atheists & Inherent “Omnipotent” Creative Qualities of Godless Matter [7-26-17]

Dialogue w Atheist on the Origin of the Universe [6-23-18]

Dialogue with an Atheist on “God of the Gaps” [6-24-18]

Vs. Atheist David Madison #38: Who is Insulting Intelligence? (. . . with emphasis on the vexing and complex question of the ultimate origins of matter and life) [12-11-19]

Seidensticker Folly #75: Why a Universe at All? [11-5-21]

Debate: a Universe Self-Created from Nothing? [11-9-21]

Universe, Origin of: Teleological Argument / Intelligent Design

Albert Einstein’s “Cosmic Religion”: In His Own Words [originally 2-17-03; expanded greatly on 8-26-10]

Theistic Argument from Longing or Beauty, & Einstein [3-27-08; rev. 3-14-19]

Teleological (Design) Argument for God (Resources) [10-27-15]

Dogmatic Materialist Scientists vs. Intelligent Design [10-29-15]

Seidensticker Folly #41: Argument from Design [8-25-20]

God the Designer?: Dialogue with an Atheist [8-27-20]

Universe: Sustained by God

“Quantum Entanglement” & the “Upholding” Power of God [10-20-20]

Quantum Mechanics and the “Upholding” Power of God [National Catholic Register, 11-24-20]

Books by Dave Armstrong: The Word Set in Stone: How Archaeology, Science, and History Back Up the Bible [1-24-23]

Introduction for My Book: The Word Set in Stone: How Archaeology, Science, and History Back up the Bible + Near Eastern Archaeological Periods and Timeline of the Patriarchs [1-24-23]

***

Photo credit: Kenneth A. Kitchen is the dean of biblical archaeologists in our time. His book, On the Reliability of the Old Testament, was published in 2006. [from the Amazon book page]

***

Summary: I collect hundreds of my blog posts having to do with the Bible & archaeology (scientific evidence that supports its accuracy) & also the relationship between the Bible & science, generally.

Updated on 30 September 2024

2021-05-05T10:03:45-04:00

Michael J. Alter is the author of the copiously researched, 913-page volume, The Resurrection: a Critical Inquiry (2015). I initially offered  59 “brief” replies to as many alleged New Testament contradictions (March 2021). We later engaged in amiable correspondence and decided to enter into a major ongoing dialogue about his book. He graciously (and impressively!) sent me a PDF file of it, free of charge, for my review. 

Mike describes himself as “of the Jewish faith” but is quick to point out that labels are often “misleading” and “divisive” (I agree to a large extent). He continues to be influenced by, for example, “Reformed, Conservative, Orthodox, and Chabad” variants of Judaism and learns “from those of other faiths, the secular, the non-theists, etc.” Fair enough. I have a great many influences, too, am very ecumenical, and am a great admirer of Judaism, as I told Michael in a combox comment on my blog.

He says his book “can be described as Jewish apologetics” and one that provides reasons for “why members of the Jewish community should not convert to Christianity.” I will be writing many critiques of the book and we’ll be engaging in ongoing discussion for likely a long time. I’m quite excited about it and am most grateful for Mike’s willingness to interact, minus any personal hostility.

To see all the other installments, search “Michael J. Alter” on either my Jews and Judaism or Trinitarianism & Christology web pages. That will take you to the subsection with the series.

I use RSV for all Bible verses that I cite. His words will be in blue.

*****

Michael Alter wrote:

CONTRADICTION #101 John versus the Three Synoptics and Acts

Perhaps one of the most important ideas taught in John is that the apostles had the power to remit the sins of “whose soever sins.”

John 20:23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained (NRSV 1989, 113).

John 20:23 If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven (NIV 1978, 1225).

Mark 16:16 instructed: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Therefore, no power delegating the apostles to forgive sins was mentioned or implied. Instead the power was in the hands of the sinner to be saved by believing and being baptized. (p. 584)

Yes, belief in Jesus and the Gospel and baptism are necessary for salvation, as a general, proverbial (true) statement. At the same time, sins can cause one to fall away from salvation:

1 John 5:16-17 If any one sees his brother committing what is not a mortal sin, he will ask, and God will give him life for those whose sin is not mortal. There is sin which is mortal; I do not say that one is to pray for that. [17] All wrongdoing is sin, but there is sin which is not mortal. [most translations have something similar to NASB: “a sin not leading to death”]

This is the NT basis for the Catholic notion of mortal sin: the sin that is so serious and grave that it can cause one to fall away from fellowship with God and salvation: which can be removed in the Catholic system by confession to a priest and subsequent absolution, which is what John is talking about above (and reiterating here in his first epistle). 1 John 5:16-17 is also the primary NT basis for a venial sin (“sin which is not mortal”): sin that is less serious and won’t cause loss of communion with God or salvation, and is not required to be absolved by a priest.

Mark happens to not mention absolution (though he alludes to John the Baptist’s foreshadowing of it: Mk 1:4-5; cf. Mt 3:6; Acts 19:18). No one can give good reasons for why he supposedly was obliged or required to do so, except for [I use sarcasm] “contradiction hunters” who foolishly think they “see” a supposed “contradiction” under every “NT rock.”

Matthew 28:18 reported that Jesus claimed: “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.” Here, too, no power to remit sins was given to the apostles. Instead Jesus instructed that his apostles: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” (p. 584)

Matthew is simply teaching about the supreme importance of evangelizing and baptizing: the primary means by which people become Christians and can achieve salvation. As in the case of Mark, he is not obliged to discuss absolution in the same context, since it is not essentially about how to obtain salvation, but rather, about how not to lose it. But more on Matthew and absolution below . . . He doesn’t ignore it in his entire Gospel.

Luke reads similar to Matthew. Luke 24:47 declared: “And that repentance and remission of sins should be preached in his name among all
nations, beginning at Jerusalem.” Consequently, here, too, no power to remit sins was given to the apostles. Rather, they were commanded to teach all the nations. (p. 584)

Oddly, Alter looks at “remission of sins” in the text, but then obliviously states that in this passage no power to remit sins was given to the apostles.” Huh? How does he know that? In fact, Matthew 28:18 and Luke 24:47 emphasize two aspects of remission of sins: Matthew is highlighting the initial remission of regeneration through baptism (see several other NT passages on that), and Luke is perhaps referring to the sort of absolution that John 20:23 also refers to: that remits sins committed after baptism. In Catholicism both things are sacraments: physical means or rituals by which more grace and power to conquer sin are obtained.

What Jesus said in John 20:23 was during one of His post-Resurrection appearances. Likewise, with Luke 24:47, the words were uttered right before He ascended. Thus, the Christian plausibly posits that “remission of sins” in Luke may very well parallel John 20:23 (“If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained”).

Occasionally there are those instances where it seems inconceivable that some event or concept is omitted from the synoptic narrations and is present in John. This is one of those instances. Not even one of the synoptic writers or the author of Acts discussed the notion that the apostles had the unique power to forgive sins. (p. 584)

Ah, but Alter has it totally wrong. Matthew in fact does discuss the forgiveness or remission of sins by the disciples, and by extension, succession, and analogy, priests (absolution), two times:

Matthew 16:19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. [said to Peter alone]

Matthew 18:18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. [said to the entire group of disciples]

I wrote about these passages and this concept in my first “officially” published book, A Biblical Defense of Catholicism, in 1996:

Binding and loosing were technical rabbinical terms meaning, respectively, “to forbid” and “to permit,” with regard to interpretations of Jewish Law. In secondary usage, they also could mean “to condemn” and “to acquit.” This power is also given to the Apostles in Matthew 18:17-18, where it apparently refers particularly to discipline and excommunication in local jurisdictions (whereas Peter’s commission seems to apply to the universal Church).

In John 20:23 it is also granted to the Apostles (in a different terminology, which suggests the power to impose penance and grant indulgences and absolution). . . . Marvin Vincent [Word Studies in the New Testament, vol. I, 96] writes: 

No other terms were in more constant use in Rabbinic canon-law than those of binding and loosing. They represented the legislative and judicial powers of the Rabbinic office. These powers Christ now transferred, . . . in their reality, to his Apostles; the first, here, to Peter, as their representative, the second, after his Resurrection, to the Church (John 20:23) . . . (p. 225)

For the Jewish background, see, Jewish Encyclopedia, “Binding and Loosing”: which also discusses the NT appropriation and development of this concept. Priests forgiving sins in the name of God is found in the epistles as well:

2 Corinthians 2:10 Any one whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ,

James 5:14-16 Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; [15] and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven. [16] Therefore confess your sins to one another, and pray for one another, that you may be healed. The prayer of a righteous man has great power in its effects. 

1 John 1:8-9 If we say we have no sin, we deceive ourselves, and the truth is not in us. [9] If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.

All of this also, of course, is nothing essentially new, and goes back to the priestly sacrificial and atoning system of the Mosaic Law:

Exodus 32:30 On the morrow Moses said to the people, “You have sinned a great sin. And now I will go up to the LORD; perhaps I can make atonement for your sin.”

Leviticus 4:20 Thus shall he do with the bull; as he did with the bull of the sin offering, so shall he do with this; and the priest shall make atonement for them, and they shall be forgiven. (cf. 4:26, 35)

Leviticus 5:5-6  When a man is guilty in any of these, he shall confess the sin he has committed, [6] and he shall bring his guilt offering to the LORD for the sin which he has committed, a female from the flock, a lamb or a goat, for a sin offering; and the priest shall make atonement for him for his sin. (cf. 5:10, 12-13)

Leviticus 19:21-22 but he shall bring a guilt offering for himself to the LORD, to the door of the tent of meeting, a ram for a guilt offering. [22] And the priest shall make atonement for him with the ram of the guilt offering before the LORD for his sin which he has committed; and the sin which he has committed shall be forgiven him. (cf. 7:7; 9:7; 12:8; 14:19; 16:6, 11, 25, 27, 30)

Numbers 8:12 Then the Levites shall lay their hands upon the heads of the bulls; and you shall offer the one for a sin offering and the other for a burnt offering to the LORD, to make atonement for the Levites. (cf. 6:11; 15:24, 27-28; 28:22; 29:5, 11; 2 Chr 29:24; Neh 10:33; Ezek 45:17, 20)

***

Photo credit: Selva Rasalingam as Jesus in the The Gospel of Luke (2016, Netflix USA) [Wikimedia CommonsCreative Commons CC0 1.0 Universal Public Domain Dedication]

Summary: Michael Alter writes on the topic of remission of sins “contradictions” & tries to claim that the Synoptic Gospels have no concept of remission of sin, as in John 20:23. Wrong! I provide proofs.

Tags: alleged Bible contradictions, alleged Resurrection contradictions, Bible “contradictions”, Bible “difficulties”, Bible Only, biblical inspiration, biblical prooftexts, biblical skeptics, biblical theology, exegesis, hermeneutics, Holy Bible, inerrancy, infallibility, Jewish anti-Christian polemics, Jewish apologetics, Jewish critique of Christianity, Jewish-Christian discussion, Michael J. Alter, New Testament, New Testament critics, New Testament skepticism, Resurrection “Contradictions”, Resurrection of Jesus, The Resurrection: A Critical Inquiry, remission of sins “contradictions”?

2021-04-08T11:28:22-04:00

The following exchange demonstrates how easy such alleged “contradictions” are to refute and “solve.” Anyone who understands how logic works and who has an open mind and desire to be objective, could have done the same.

*****

Atheist C Nault wrote the following on my blog:

Jesus’ final words on the cross before he died:

Matthew 27:46-50 & Mark 15:34-37 Jesus’ last recorded words are: “My God, my God, why hast thou forsaken me?”

Luke 23:46 Jesus’ last recorded words are: “Father, into thy hands I commit my spirit.”

John 19:30 Jesus’ last recorded words are: “It is finished.”

These cannot all be correct. At a minimum, two of the gospels ( Luke and John) are contradictions. At a maximum, 3 of the gospels are contradictions.

When you read the gospel accounts of Christ’s tomb, there are a lot of contradictions.

***

Here is my initial reply: made by simply looking at the biblical texts, and not consulting any other theological / apologetics source:

Matthew 27 doesn’t claim in the first place that “My God, my God, why hast thou forsaken me?” was Jesus’ last saying because it states: “And Jesus cried again with a loud voice and yielded up his spirit” (27:50, RSV). “Last recorded” is not the same as “last.”

Mark does the same: “And Jesus uttered a loud cry, and breathed his last” (15:37).

Luke 23:46 Then Jesus, crying with a loud voice, said, “Father, into thy hands I commit my spirit!” And having said this he breathed his last.

These are His last words according to Luke and the Bible, as indicated by the final sentence. This is the cry with a “loud voice” or “loud cry” referred to in Matthew and Mark. So far, no contradictions.

John 19:30 When Jesus had received the vinegar, he said, “It is finished”; and he bowed his head and gave up his spirit.

All one has to say here is that He said, “It is finished” right before He said what Luke records: which was indeed giving “up his spirit” and the equivalent of Matthew’s “yielded up his spirit”.

Thus, the four accounts are harmonious. It’s simply not a logical contradiction. This is altogether typical of atheist claims of biblical “contradictions.” It can’t pass the logical “smell test.” And this is why it is so easy for me to refute scores and scores of such examples, with shoddy logic of this sort being constantly employed by desperate atheists.

***

The above, is, I think, quite sufficient as a refutation. But here are two additional commentaries on this “problem” from others, that make it an even stronger and more airtight case:

Apologist Eric Lyons elaborates upon how logic works in this instance:

[S]upplementation is not equivalent to a contradiction. For example, suppose you tell a friend about your trip to Disney World. You mention that you went to Magic Kingdom on Monday. Later, you state that you went to Hollywood Studios on Monday. Have you lied? Are these two contradictory statements? Not necessarily. It could be that you visited both Magic Kingdom and Hollywood Studios on the same day. Similarly, the seven statements the gospel writers recorded that Jesus made from the cross (including the three aforementioned statements—Matthew 27:46; Luke 23:46; John 19:30) all supplement one another. Nothing is said about Jesus making only one of these statements. What’s more, silence does not negate supplementation. Simply because John wrote that our suffering Savior said, “‘It is finished!’ And bowing His head, He gave up His spirit” (John 19:30), does not mean that Jesus could not also have said, “Father, into Your hands I commit My spirit” after He had cried out, “It is finished,” and before His death (Luke 23:46). Nothing in John 19:30, Luke 23:46, or Matthew 27:46,50 is contradictory. We simply have three different statements that Jesus made at three different moments during His crucifixion. . . .

If a person merely gave the Bible writers the same measure of respect and benefit of the doubt he shows others with whom he communicates on a daily basis, he would quickly find that the only “falsities” are within the baseless and biased accusations made against Scripture, and not Scripture itself.

The Domain for Truth website states:

None of the three verses recording Jesus’ final words contradict one another.  Jesus could have said all three phrases as part of the last few words He uttered before His death.  In order for there to be a logical contradiction one or more verses have to say “Jesus’ only last words were ___.”  But none of the three verses states that.  Only when a passage exclude any other last words recorded by the other Gospels in the Bible would we have a contradiction.  And again this simply is not the case.

***

Photo credit: geralt (6-20-18) [PixabayPixabay License]

***

Summary: The alleged “contradictions” regarding Jesus’ last words are easy as pie to refute. Anyone who understands logic, has an open mind, and is objective and non-hostile, could demonstrate this.

***

 

2021-04-27T17:52:08-04:00

Atheist and sometimes sparring partner Jonathan MS Pearce announced a book on this topic:

Here is a list of contradictions, differences and speculations found in Paul’s writings, the Gospels concerning the Resurrection accounts, and Acts, taken from Michael J. Alter’s tour de force, The Resurrection: A Critical Inquiry [UK]. This is a comprehensive list well worth perusing and checking out further. . . . There are 120 “Differences and Contradictions” and 217 “Speculations”. Please check the thorough work he has done on them in his magnificent book.

Mr. Alter is an adherent of Judaism, who specializes in countering Christian theology and apologetics. Pearce then listed all 120 alleged “contradictions.” I replied in the combox:

Cool! Something else for me to work on refuting. I wish there was a bit more information under each one, but can’t have everything.

He wrote back: “His book is well worth getting.” I noted:

I’ve already refuted many of these:

“Three Days and Nights” in the Tomb: Contradiction? [10-31-06]

Dialogue w Atheist on Post-Resurrection “Contradictions” [1-26-11]

Seidensticker Folly #18: Resurrection “Contradictions”? [9-17-18]

Seidensticker Folly #57: Male Witnesses of the Dead Jesus [9-14-20]

Pearce’s Potshots #13: Resurrection “Contradictions” (?) [2-2-21]

Pearce’s Potshots #14: Resurrection “Contradictions” #2 [2-4-21]

Seidensticker Folly #31: Jesus’ Burial Spices Contradiction? [4-20-19]

Madison vs. Jesus #12: Discipleship & Jewish Burial Customs [8-8-19]

Seidensticker Folly #15: Jesus’ Ascension: One or 40 Days? [9-10-18]

Death of Judas: Alleged Bible Contradictions Debunked (vs. Dave Van Allen and Dr. Jim Arvo) [9-27-07]

12 Disciples of Jesus: Alleged Contradictions Debunked [12-9-06]

Seidensticker Folly #30: Small vs. Great Commission? [10-26-18]

Seidensticker Folly #48: Peter’s Denials & Accusers [8-31-20]

I shall make [mostly, with a few notable exceptions] brief responses to many of the 120 “Differences and Contradictions” (in blue). With the help of the Google Books page for this book I can find out what he was trying to argue in the vague titles.

Differences and Contradictions

  • #1: The Year Jesus Was Crucified

Honest folks (including orthodox Catholics and traditional Protestants) disagree on this matter, and Mr. Alter surveys the debate in his book (see the Google Books link I provide above), but — in any event — Catholic apologist Jimmy Akin provided what I think is a solid and plausible case from the Bible that the date was 33 AD (or CE).

  • #2: The Controversy Regarding the Garments

Alter argues that many people (“Most of the crowd” in Matthew 21:8, RSV) laying down their garments before Jesus on Palm Sunday makes no sense because these were often the only clothes the poorer people (who were numerous) had. But he himself notes more than once that the clothing at this time in Israel usually had an inner layer (shirt or tunic) and an outer cloak (abba, or himatia in Greek). It seems a rather weak objection: lots of people spread out their “jackets” in effect. No biggie: especially not in a hot climate. I don’t see that this is immediately questionable as an accurate account on these grounds.

  • #3: Nisan 14 or Nisan 15

Catholic apologist Jimmy Akin proved from the Bible that Jesus’ crucifixion and death occurred on 3 April (Nisan 15) 33 AD. See also, “April 3, AD 33: Why We Believe We Can Know the Exact Date Jesus Died” (Andreas J. Kostenberger, First Things, 4-3-14), and Lori Eldridge, “What Day of the Week Was Jesus Crucified?”

  • #4: The Last Supper as a Passover Meal

Yes it was, as shown by Fr. William P. Saunders on the Catholic Straight Answers site. See also, Jimmy Akin: “Was the Last Supper a Passover Meal?”

  • #5: The Wrong Name in Mark 14:12

Christian philosopher and historian Bill Fortenberry solves this alleged “problem.”

  • #6: The Day of the Week Jesus Was Crucified

Jimmy Akin and Andreas J. Kostenberger proved from the Bible and history that it was on a Friday.

  • #7: John Contradicts Mark

This has to do with the exact time of the crucifixion. Jimmy Akin deals with that, too.

[#8, #10, and #11 are too vague to know what the skeptical claims are and are inaccessible in the Google Book version. #9 is too involved and complex for a brief answer to suffice]

  • #12: When Jesus Spoke His Last Words

Explained by Dr. Ralph F. Wilson, “Simple Harmony of the Crucifixion Accounts (NIV)”.

[#13 and #15 are vague and are inaccessible in the Google Book version]

  • #14: Contradictory Narratives Regarding the Veil

Eric Lyons of Apologetics Press ably refutes this.

[#15 to #17 are vague; not sure of the meaning of #18 and I don’t want to guess; all are inaccessible in the Google Book version]

  • #19: Topography versus Matthew: The Centurion Could Not View the Tearing of the Temple’s Veil

Matthew never claims that the centurion saw the temple veil tearing. Matthew 27:54 (RSV) states:

When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe, and said, “Truly this was the Son of God!”

The temple veil was mentioned four verses earlier. “What took place” doesn’t have to refer to absolutely everything. It simply means (in what I submit is the obvious, straightforward, common-sense interpretation) what the centurion saw in front of him, including an earthquake and an eclipse (27:45). That’s more than enough to seem to him to be divine signs.  It’s quite a desperate argument.

[#20 is too vague to understand without further elaboration and is inaccessible in the Google Book version]

  • #21: The Differing Accounts of the Women at the Cross during the Crucifixion

This appears to be about whether the women stood “by” the cross [what is interpreted as very close] (John) or at a “distance” (Matthew, Mark, Luke). It comes down mostly to meanings of Greek words, but also to the element of time and the nature of an actual contradiction.  The “difficulty” is disposed of at The Domain for Truth website.

  • #22: The Prophetic Fulfillment Is Omitted in the Synoptics

A specific omission in one or more Gospels is an “argument from silence” and proves absolutely nothing.  This is assuredly not a contradiction, by its very nature, and thus requires no further consideration. I suppose he could say this was one of the “differences” rather than “contradictions” (per his subtitle).

If so, I reply: “then how is it relevant to your project if it doesn’t involve a contradiction?” Who cares that one Gospel mentions something that the others didn’t? Are we to believe that all four Gospel writers must be absolutely clones of each other, or else we will hear the cry of “contradiction!” every time the slightest (non-contradictory) variation of any sort appears? Without a contradiction, then biblical inspiration and infallibility aren’t weakened.

  • #23: Exodus 12:46 Is Not a Prophetic Verse
  • #24: Psalm 34 Is Not a Prophetic Verse

It’s not that simple. The fact remains that passages in the Old Testament that, prima facie, don’t “seem” to be “prophecies” were later interpreted to be just that. And the reason is that a prophecy can have a dual application. I explained — and proved — this at length to Jonathan MS Pearce, with regard to the virgin birth: in reply to one of his attempted rebuttals of some of my reasoning. He has not counter-replied as of this writing (almost three months later). He’s a very busy person (understood; aren’t we all?). I’m simply stating the fact of non-reply thus far.

There are also some passages like Isaiah 53 that we know were considered messianic by the Jews before the time of Christ, but have since been differently interpreted (largely due, we think, to reaction against Christian messianic interpretations).

[#25 is vague and inaccessible in the Google Book version]

  • #26: How Could John Know Blood and Water Exited Jesus’s Body?

By simple observation. He saw what has been verified by medical science; and this is an excellent verification of the trustworthiness and accuracy and (we also say) inspiration of Holy Scripture. A cardio-thoracic surgeon, Dr. Antony de Bono, explained it this way:

Jesus had a haemothorax, which in the stillness of the dead body, had separated out as they do into two layers: the heavier red cells below and the light watery plasma above. The haemothorax was the result of the savage flagellation.

The withdrawal of the spear would have been followed first by the red cells (blood), then by the lighter plasma (water).

The body of Jesus had been hanging on the cross, dead, for some time. Obviously the fluid must have accumulated during life by a bleeding into the chest cavity, almost certainly due to the savage flagellation.

It is well known that blood in these circumstances in a still dead body starts to separate out, to sediment, the heavier red cells sinking to the bottom leaving a much lighter, straw colored fluid, the plasma above.

When a hole is made by the spear, the red cells, which John describes as blood, gushes out first, followed by the plasma, which John saw as water.

It’s the consecutive, non-simultaneous draining of the blood first, then water, that made it easy to identify by a “lay” onlooker (with the clear fluid being accurately identified as “water”). See also, “The Science of the Crucifixion” by biologist Dr. Cahleen Shrier.

  • #27: The Distorted Emotional Context of Zechariah 12
  • #28: The Distorted Historical Context of Zechariah 12—Israel Is Saved
  • #29: The Distorted Historical Context of Zechariah 12—Prophetic Fulfillment
  • #30: The Distorted and Mistranslated Subjects of “They” in Zechariah 12:10
  • #31: The Distorted and Mistranslated Subjects of “HIM” in Zechariah 12:10
  • #32: The Figurative Subject of “HIM” in Zechariah 12:10
  • #33: The Distorted and Understood PRONOUN of “HIM” in Zechariah 12:10

Boy, he’s giving it all he’s got for this verse, huh? As with Isaiah 53, the Jews before Christ regarded this as a messianic passage (therefore, Christians are justified in applying it to Jesus, Who is the Messiah). I did a study of this passage (among many others) way back in 1982, as one of my very first apologetics projects. Here’s what I discovered:

Zechariah 12:10-12: “They will look on me whom they have pierced.” Connection with Joel 2:28; see also Mt 24:30 and Rev 1:7. Some Jews sought to give “pierced” a figurative meaning, i.e., “grieved.” This was the view of the Septuagint also. Similar interpretation was given to Zech 13:3, where it seems even more unlikely. Elsewhere, the verb daquar is never figurative; it is always literal: Num 25:8, Jud 9:54, 1 Sam 31:4, 1 Chr 10:4, Is 13:15, Jer 37:10, 51:4, Lam 4:9. The parallel verse Zech 13:7, with its mention of the sword, gives good reason to interpret the verse literally. The Palestinian Talmud and also the Babylonian Talmud interpret the verse messianically, as do Ibn-ezra and Abravanel. Many Jews attributed the passage to Messiah ben Joseph. The Jews eventually changed the divine “Me” to “him,” even though “Me” is found in the oldest, the best, and the largest number of manuscripts.

[drawn from Christology of the Old Testament and a Commentary on the Messianic Predictions, Ernst Wilhelm Hengstenberg [1802-1869; an orthodox Lutheran and eminent theologian], translated by T. Meyer, Edinburgh: T. & T. Clark, 4 volumes, 1854-1858]

  • #34: Zechariah 12: Contradictory to the Olivet Discourse

Interpretation of prophecy is a very complex area, and prophecy can have dual applications and “time-compression” (what is also known as “telescoping), and (strange, to our modern thinking) a different conception of chronological elements, as I have written about:

“Difficulty” in Understanding the Bible: Hebrew Cultural Factors

Genesis Contradictory (?) Creation Accounts & Hebrew Time: Refutation of a Clueless Atheist “Biblical Contradiction”

These are known and studied phenomena of ancient Jewish thought and literature. Therefore, passages (from both testaments) can sometimes address both the first and second comings of Jesus more or less together in what we perceive as a “jumbled” fashion.

[#35 and #36 are too vague and are inaccessible in the Google Book version]

  • #37: Who Took Jesus’s Body Down from the Cross?

The Domain for Truth website does a devastating and thorough refutation of this claim of “contradiction.”

  • #38: Joseph’s Purchase of the Linen Sheets

I disposed of this in my paper: Pearce’s Potshots #15: Gospel of Matthew vs. Gospel of Mark?

[#39 is vague and is inaccessible in the Google Book version]

  • #40: Archaeological Rebuttal to an Existing Garden

I’m not sure if he is referring to the so-called “Garden Tomb” (which is of an absurdly late date) or the “garden” referred to in John 19:41 or even the Garden of Gethsemane, so I can’t reply. Much archaeological evidence (some of which I have written about) confirms that Jesus’ tomb and the site of the crucifixion are located in the Church of the Holy Sepulchre.

[#41-42 are vague and are inaccessible in the Google Book version]

  • #43: Luke versus Luke

Here Alter claims that in Luke 23:51 Joseph of Arimathea is cleared of any involvement in the determination of Jesus’ guilt. But he claims that Acts 13:28-29 contradicts this in making a general statement, referring to “rulers” in Jerusalem (13:27): that “they asked Pilate to have him killed” (13:28). This is straining at gnats (and that’s putting it lightly), as if broad statements about groups have no exceptions. It’s like saying, “Congress asked the President to sign Bill #157.” It obviously doesn’t imply a logically necessary unanimity (which indeed almost never occurs in Congress).

Yet this is the flimsy nature of the “argument” Alter makes, despite Luke 23:51 expressly contradicting it, in informing us specifically of Joseph of Arimathea’s opinion and action.

  • #44: Conflicting Accounts

This claims that the Gospels present contradictory accounts of those visiting the tomb. I dealt with this issue in these two papers (more so the first):

Pearce’s Potshots #13: Resurrection “Contradictions” (?) [2-2-21]

Pearce’s Potshots #14: Resurrection “Contradictions” #2 [2-4-21]

  • #45: Luke Contradicts Mark

He is making claims about accounts of the burial spices. I dealt with that in my paper: Seidensticker Folly #31: Jesus’ Burial Spices Contradiction?

  • #46: Luke Violates the Yom Tov
  • #47: The Gospels’ Violations of the Yom Tov

“Yom Tov” means “holy day.” Alter’s argument was that the Friday during which Jesus was crucified was a holy day: the first of Passover that year, and so work regarding burial preparations would have been forbidden (so he argues). But there were exceptions to this (which Jesus refers to: such as rescuing a lost sheep on the Sabbath). In the Theology Web discussion, “Joseph of Arimathea Buying Linen On Passover?” it was stated:

NT scholar Harold Hoehner [stated], “The purchases of Joseph of Arimathea were proper for necessities could be obtained on the Sabbath (and on a feast day).” His source for this is Mishnah Shabbath 23.4[:] “One may await the dusk at the limits of the techoom, to furnish what is necessary for a bride and for a corpse, and to bring a coffin and shrouds for the latter.” “By ‘techoom’ is meant the distance of 2,000 ells [7,500 feet] which a man may traverse on the Sabbath, and refers to the limits of that distance.”

Burial preparation is this type of work which is exceptional and permitted even within Mosaic Law. If it was permitted on the Sabbath, then it would be on other holy days.

[I couldn’t access the Google Book after this point in the book]

[#48-49 are too vague]

  • #50: The Sanhedrin Performing Work on the Sabbath by Sealing the Tomb

This is the same invalid objection disposed of in my answer to #46-47.

[#51 is too vague]

  • #52: Mark Provides No Time to Purchase the Spices

Mark 16:1 (RSV) And when the sabbath was past, Mary Mag’dalene, and Mary the mother of James, and Salo’me, bought spices, so that they might go and anoint him.

Luke (23:55-56) shows that the women bought spices right before the Sabbath. They could have also bought more on Sunday. Gill’s Exposition of the Entire Bible on Mark 16:1 observed:

[T]hey might buy more for the same purpose, after the sabbath was over: for this there was a particular market at Jerusalem (d); for we are a told, that

“there were there three markets, one by another; in the first of which were sold, all kinds of precious things, silks, and embroidered work; in the second, various kinds of fruits and herbs; and in the third, all kinds of spices.”

[(d) Jechus Haabot, p. 24. Ed. Hottinger. (e) Misn. Betacot, c. 8. sect. 6. & Barrenors in ib. T. Hieros. Beracot, fol. 12. 2.((f) Hiichot Ebel, c. 4. sect. 1.]

[#53-57 are too vague]

  • #58: Apologetic Christian Sources Do Not Believe the Veracity of the Guard Episode

“Apologetic Christian Sources” (regarded en masse) are not infallible, and we have to examine what any particular one argues. Apologist Dr. William Lane Craig, who is no dummy, and has done great work in defending the Resurrection of Jesus and the biblical accounts (arguably better than anyone else has done), thinks it is quite worthy of belief, and explains at great length why he does.

[#59 is too vague]

  • #60: It Is Possible that the Body Could Have Been Removed before the Stationing of the Guard

Yes, theoretically. But that’s not a textual question per se. It’s merely a cynical take on the entire scene of Jesus’ death and burial. So I see no purpose in debating it in this context.

[#61-69 are too vague to comment upon]

  • #70: Luke 24:49 Contradicts Matthew 28:10

Luke 24:49 And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high.

Matthew 28:10 Then Jesus said to them, “Do not be afraid; go and tell my brethren to go to Galilee, and there they will see me.”

This is apples and oranges. The disciples did see Jesus after He was risen, in Galilee (Mt 28:16-17; Jn 21:1). So Matthew is talking about post-Resurrection appearances. Luke’s passage, on the other hand, which describes what occurred after what Matthew described, has to do with the Day of Pentecost, when the disciples received the Holy Spirit, which happened right in Jerusalem. It’s described by the same writer, Luke, in Acts 2:1-4 (cf. language of Lk 1:35; 9:1). The following passage also ties in:

Acts 1:8 “But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Sama’ria and to the end of the earth.”

In Acts 1:9, Jesus ascends to heaven. Likewise, in Luke 24:51, He ascends to heaven. Both passages are describing the same thing, and are written by the same author. No contradiction whatsoever. Matthew and Luke + Acts are talking about completely different things. But it’s fascinating that this couplet is somehow thought to be a contradiction, isn’t it?

[#71-72 are too vague]

  • #73: Mary Magdalene Refutes that She Believed Jesus Was Going to Be Resurrected

I’m not sure what he is driving at here. Is it because she went to the tomb on Easter Sunday, not expecting Him to be risen? If so, we have no reason to believe that she heard Jesus talking about rising on the third day. So she could have believed it, but didn’t know when it would occur. Or her eyes were closed, just as the disciples were, until the time came (see Mt 16:21-23; 17:23, and especially Lk 18:31-34).

  • #74: When Jesus Was Supposed to be Raised

I’m assuming that this is about the “raised on the third day” business. I dealt with that here: “Three Days and Nights” in the Tomb: Contradiction?

  • #75: Which Women Saw the Post-resurrected Risen Jesus on Easter Sunday?

Dealt with:

Pearce’s Potshots #13: Resurrection “Contradictions” (?) [2-2-21]

Pearce’s Potshots #14: Resurrection “Contradictions” #2 [2-4-21]

[#76-78 are vague]

  • #79: Matthew Contradicting Mark-Luke When Judas Was Paid

Matthew 26:14-15 Then one of the twelve, who was called Judas Iscariot, went to the chief priests [15] and said, “What will you give me if I deliver him to you?” And they paid him thirty pieces of silver.

Mark and Luke describe him being paid later on. Matthew appears to be applying what is called in Hebrew literature “telescoping” or “compression” of time.  In his book, Hebrew for Theologians: A Textbook for the Study of Biblical Hebrew in Relation to Hebrew Thinking (University Press of America, 1993) Jacques Doukhan notes that in the Hebrew mind, “the content of time prevails over chronology. Events which are distant in time can, if their content is similar, be regarded as simultaneous.” (p. 206)

Craig Blomberg also took note of this:

Perhaps the most perplexing differences between parallels occur when one Gospel writer has condensed the account of an event that took place in two or more stages into one concise paragraph that seems to describe the action taking place all at once. Yet this type of literary abridgment was quite common among ancient writers (cf. Lucian, How to Write History 56), so once again it is unfair to judge them by modern standards of precision that no-one in antiquity required. (The Historical Reliability of the Gospels, IVP: 2nd edition, 2007, p. 216)

F. Gerald Downing, in his volume, Doing Things with Words in the First Christian Century (Sheffield: 2000, pp. 121-122) observed that the Jewish historian Josephus (37-c. 100 AD) used the same technique:

Josephus is in fact noticeably concerned to ‘improve’ the flow of his narrative, either by removing all sorts of items that might seem to interrupt it, or else by reordering them. . . . Lucian, in the next century, would seem to indicate much the same attitude to avoidable interruptions, digressions, in a historical narrative, however vivid and interesting in themselves.

Michael R. Licona, Baptist New Testament scholar and professor of theology, specializes in the literary analysis of the Gospels as Greco-Roman biographies. He observed in his article, “Licona Responds to Ehrman on New Testament Reliability”:

Compression was a compositional device employed on a regular basis by historians in Jesus’s day. I provide several examples of compression and other compositional devices in my book scheduled for publication this fall, Why Are There Differences in the Gospels? (Oxford University Press, 2016).

Licona, on pages 71-72, noted that Plutarch also utilized compression in his book, Antony and that his work, Pompey omits details on the same events that are included in his Antony and Caesar.

Matthew 28:2-4 is arguably another example of the same technique. Former atheist Steve Diseb elaborates on a further instance of this in Matthew:

The Cursing of the Fig Tree . . . 

Matthew 21:17-22; Mark 11:11-15, 19-25.

Matthew — Jesus curses the fig tree. The withering of the tree appears to happen immediately after the curing.

Mark — Jesus curses the fig tree, but the withering happens much later after Jesus and the disciples have moved on; they don’t notice it until after the cleansing of the Temple.

As we have seen throughout the examples provided in this series, Matthew regularly shortens his telling of the events. Matthew decided to tell the two parts of the story side-by-side, instead of separating the curing and withering of the fig tree with the cleansing of the Temple between them. As we have seen throughout this series, Matthew tends to group things according to thematic reasons.

Erik Manning expands upon this aspect of Matthew’s literary style:

As philosopher Tim McGrew points out, other ancient historians have used this device, including Sallust, Lucian, Cicero, and Quintillian. (HistoriaeVera Historia 56-57, De Orateore 3.27.104-105, Institutio Oratoria 8.4) . . .

Luke wasn’t the only Gospel writer to use such a technique. Matthew used compression in the story of the centurion’s servant. He omits all remarks of the Jewish elders and the centurion’s friends who served as go-betweens in Luke’s account.

He compresses the story by leaving out these extra people and stages of the narrative. (Compare Matthew 8:5-13 with Luke 7:10) Some have tried to say this is a contradiction, but they just don’t understand compression.

Likewise, Matthew 9:18-26 compresses the story of the healing of Jairus’ daughter. Mark gives us a much longer version of the story with two different stages of development. In the first stage, Jairus’ daughter was sick to the point of death. In the second stage, the messengers come and tell Jairus that his little girl just died.

Matthew gets to the point — the daughter dies, and Jesus raises her back to life. Matthew takes 176 words (at least in our English Bible) for what Mark takes 481 words to tell us. Ehrman has tried to complain that these accounts are also irreconcilable but they’re not when we understand that Matthew is telescoping the events.

We observe for the millionth time that the Gospel writers and ancient Hebrews were not primitive simpletons. The entire Bible is very rich in literary techniques and figures of speech. Bible scholar E. W. Bullinger catalogued “over 200 distinct figures [in the Bible], several of them with from 30 to 40 varieties.” That is a  statement from the Introduction to his 1104-page tome, Figures of Speech Used in the Bible (London: 1898). I have this work in my own library (hardcover). It’s also available for free, online.

  • #80: Satan Being Judas’s Motivation for Betraying Jesus

Not sure what he is driving at here: maybe the fact that only Luke mentions this. For those itching to find a “contradiction” under every rock, this is a big deal. But it’s only a worthless argument from silence. Life is filled with situations of multiple causation. Satan is one cause; Judas’ own sins are another, etc. It’s not like they are mutually exclusive.

[#81: I would need more specifics in order to reply]

  • #82: Matthew’s False Citation of Jeremiah’s Name
  • #83: The Words of Jeremiah Were Not Prophetic
  • #84: The Prophecy Attributed to Jeremiah Could Not Really Be Zechariah 11:10–13

Dealt with here: Seidensticker Folly #53: Matthew Cited the Wrong Prophet? Also with regard to #83, see: Dual Fulfillment of Prophecy & the Virgin Birth (vs. JMS Pearce).

  • #85: Acts Contradicts Matthew—Judas’s Repentance

In Matthew 27:3-4, it says in RSV that Judas “repented” and said “I have sinned in betraying innocent blood.” Acts 1:16-20, in mentioning Judas’ suicide, simply doesn’t say one way or the other whether he repented or not. So it’s an argument from silence, from which nothing can be determined, as to alleged contradiction. But there is also a linguistic consideration:

The Greek word is not that commonly used for “repentance,” as involving a change of mind and heart, but is rather regret,” a simple change of feeling. (Ellicott’s Commentary for English Readers on Matthew 27:3)

A different Greek word from that used, ch. Matthew 3:2; it implies no change of heart or life, but merely remorse or regret. (Cambridge Bible for Schools and Colleges on Matthew 27:3)

Repented himself (μεταμεληθείς). This word (differing from μετανοέω, which expresses change of heart) denotes only a change of feeling, a desire that what has been done could be undone; this is not repentance in the Scripture sense; it springs not from love of God, it has not that character which calls for pardon. (Pulpit Commentary on Matthew 27:3)

  • #86: Acts 1:18 Contradicts Matthew 27:7 Regarding the Action Taken by Judas

I think — in light of #87 — that he actually means Matthew 27:5 and is discussing how Judas died (a longtime “chestnut” of anti-biblical polemics). I tackled and dismantled it over 13 years ago: Death of Judas: Alleged Bible Contradictions Debunked (vs. Dave Van Allen and Dr. Jim Arvo).

  • #87:  Acts 1:18 Contradicts Matthew 27:7 Regarding Who Purchased the Field

This is regarding who bought the “potter’s field”: Judas (Acts) or the chief priests (Matthew). The Domain of Truth website thoroughly refutes the charge of contradiction.

[#88 is too unspecific to reply to]

  • #89: Why the Pilgrims Failed to Recognize Jesus during the Daylight

I think he is referring to the story of the disciples on the road to Emmaus, after Jesus’ death (Lk 24:13-32). I’m not sure what the exact charge is. The text says that “their eyes were kept from recognizing him” (24:16) and “their eyes were opened and they recognized him” (24:31). God kept them from realizing it was Jesus, for whatever reason. I’d like to know what Alter thinks is “contradictory.”

[#90-91 are too vague]

  • #92: Peter’s Investigation of the Tomb Challenges 1 Corinthians 15:5

This is another case of apples and oranges. When Peter went to the tomb, it was empty and he didn’t see Jesus at that time (from all we know from the accounts). 1 Corinthians 15:5, on the other hand, refers to Jesus’ post-Resurrection appearances. Matthew has this occurring in Galilee (28:16), where the disciples “saw him” and “worshiped” (28:17). That is perfectly harmonious with a notion that Jesus appeared to Peter (“Cephas”: Aramaic for “Rock”) first. Likewise, the accounts in Mark, Luke, and John do not logically rule out an appearance to Peter first. So, no cigar again . . .

  • #93: The Number of Disciples Who Saw Jesus

See the answer to #75 above.

[#94-101: I would need more information to know exactly what Alter is claiming. I’ve already speculated on a number of these accusations, and may have been wrong as to what he was arguing (lacking further information) ]

  • #102: When the Disciples Received the Holy Ghost

John 20:22 And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit.”

This was the (then eleven) disciples only. On the Day of Pentecost, it was a group of “about” 120 new Christians (Acts 1:15). Acts 2:4 reports that “they were all filled with the Holy Spirit.” This is perfectly compatible, logically, with a notion of “the disciples first received the Holy Spirit” and then about 108 more people — present with them — did on the day of Pentecost.” Or one could hold that the act of Jesus in John 20:22 was symbolic, meant to anticipate what was soon to come, or that they received a measure of the Holy Spirit then and a fuller measure on Pentecost (suggested by the word “filled”). Any of these possible explanations are non-contradictory and plausible.

  • #103: John Contradicts John—Who Will Send the Holy Ghost?

I think he has in mind passages about the Holy Spirit in John chapters 14-16, (maybe) compared to John 20:22 as well. This poses no problem for Christians, who believe in circumincession (Latin) or perichoresis (Greek): the doctrine describing how all three Persons in the Trinity are contained in each other. So it’s no problem to say that Jesus sent the Holy Spirit or that the Father did. The Gospel of John actually states the notion of  circumincession in this regard:

John 14:10 Do you not believe that I am in the Father and the Father in me?

John 14:16-18 And I will pray the Father, and he will give you another Counselor, to be with you for ever, [17] even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you. [18] I will not leave you desolate; I will come to you.

John 14:26 But the Counselor, the Holy Spirit, whom the Father will send in my name . . .

John 15:4-5 Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. [5] I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing.

John 15:26 But when the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me;

John 16:7 . . . if I do not go away, the Counselor will not come to you; but if I go, I will send him to you.

John 16:15 All that the Father has is mine . . .

Jesus, in effect, “sends” the Holy Spirit by praying to God the Father to send Him, and send Him in Jesus’ name. Jesus comes through the Spirit, too (“I will come to you” / “I in him”). It’s all interconnected. This is trinitarianism. The same sort of thing occurs when the Bible talks about Jesus’ Resurrection. Acts 5:30 says “God . . . raised Jesus” (cf. Gal 1:1; 1 Thess 1:10) while  John 2:19 and 10:17-18 say that Jesus raised Himself. In biblical / Hebraic “both / and” thinking, this is perfectly acceptable and not “contradictory” at all.

For further elaboration on this, see the section, “6. Circumincession Perichoresis: the Indwelling of the Three Persons in One Another” in my  paper: Holy Trinity: Hundreds of Biblical Proofs (RSV Edition).

[#104-105 are too vague]

  • #106: Why the Synoptic Authors Failed to Detail the Other Appearances in John

They simply are under no (logical or moral or literary) obligation to do so. Each Gospel has its own approach and emphases. And just like any other situation with multiple accounts of the same general set of events, they will differ in detail and order, etc., from each other. That’s simply the nature of multiple reports. In terms of the overall Bible (as a revelation from God), if one Gospel contains a detail that others don’t have, the others don’t have to repeat it. It’s enough. It’s the irrational “demand” that all four Gospels (in effect, judging by their rhetoric) be exactly the same, under the horrendous “fear” of being accused of “contradiction!” which is logically absurd.

  • #107: Jesus’s Command to Take the Gospel to All the Nations

I think the falsely alleged “contradiction here is what I have dealt with in my paper, Seidensticker Folly #30: Small vs. Great Commission?

  • #108: Mark versus Matthew—Jesus’s Command to Baptize

Mark combines baptism and baptismal regeneration (Mk 16:16) with the great commission to evangelize the world (16:15). Jesus doesn’t “command” them to baptize, but it’s strongly implied, since it is so closely tied to salvation.

Matthew 28:19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

Matthew adds the famous trinitarian formula. It’s not, of course, a contradiction; rather, different emphases (regeneration and formulaic trinitarianism in the ritual of baptism). Mark says that baptism is essential for salvation, and Matthew provides the liturgical formula for the sacrament of baptism and makes a direct command. No contradictions whatsoever (if indeed this is what Alter was driving at) . . .

[#109-110 are too vague]

  • #111: Luke 24:50–53 Contradicts John and Possibly Mark

Really? All the other attempts have failed. Let’s look at this one, too! He appears to be claiming a contradictory difference in the accounts of Jesus’ Ascension. I refuted this charge: Seidensticker Folly #15: Jesus’ Ascension: One or 40 Days?

[#112 is too vague]

  • #113: Luke 24:51 Contradicts Luke 23:43

Apologist Eric Lyons disposes of this. I explain how “paradise” here is not referring to heaven: Luke 23:43 (Thief on the Cross): “Paradise” = Sheol, Not Heaven. See also: Multiple Meanings of “Paradise” in Scripture (and Literary Genre).

  • #114: Acts 1:9 Contradicts Luke 24:43

I have no idea whatsoever what he thinks is contradictory, and so can’t comment further without knowing his full argument.

  • #115: Omissions Detailing the Ascension

Omissions are not contradictions. The claim that they are is an argument from silence. Since this comes up so often, let’s examine it more closely for a moment. Wikipedia has a good article, “Argument from silence”:

To make an argument from silence (Latinargumentum ex silentio) is to express a conclusion that is based on the absence of statements in historical documents, rather than their presence.[2][3] In the field of classical studies, it often refers to the assertion that an author is ignorant of a subject, based on the lack of references to it in the author’s available writings.[3]

Thus in historical analysis with an argument from silence, the absence of a reference to an event or a document is used to cast doubt on the event not mentioned.[4] While most historical approaches rely on what an author’s works contain, an argument from silence relies on what the book or document does not contain.[4] This approach thus uses what an author “should have said” rather than what is available in the author’s extant writings.[4][5]

An argument from silence may apply to a document only if the author was expected to have the information, was intending to give a complete account of the situation, and the item was important enough and interesting enough to deserve to be mentioned at the time.[6][7]

Arguments from silence, based on a writer’s failure to mention an event, are distinct from arguments from ignorance which rely on a total “absence of evidence” and are widely considered unreliable; however arguments from silence themselves are also generally viewed as rather weak in many cases; or considered as fallacies.

The article notes that Marco Polo never mentioned the Great Wall of China. Using the usual hyper-critical methodology applied to the Bible, this would “prove” that the Great Wall doesn’t exist (or else that he never actually visited China).

[#116-120 are too vague]

This concludes my examination. I have looked at these alleged “contradictions” and have found them all abject failures in terms of establishing what they intended to prove. Such continual abysmal failure of argument surely bespeaks a seriously deficient method and false premises (what I usually posit is the case).

***

Photo credit: geralt (4-7-13) [Pixabay /Pixabay License]

***

Summary: I examine 59 of Michael Alter’s alleged Resurrection “contradictions” from his book, The Resurrection: A Critical Inquiry. One notices the same logical fallacies recycled over and over.

***

2023-03-18T17:04:22-04:00

I’ve done quite a few of these. I thought it would be good, then (for reference purposes) to collect them together all in one place: alphabetically categorized by topic. If people would buy self-published books of Catholic and general Christian apologetics, I’d collect them in a book, but since they don’t (unless the book is massively advertised, which I can’t afford), I won’t.

In any event, you have my rebuttals here for your use, for free. Please prayerfully consider financially supporting my apostolate, if you have been aided by it, or want to support apologetics and evangelism, generally speaking. The laborer is worthy of his hire. I’m not getting rich over here: just working my tail off in defending the Bible, Christianity, traditional morality, and specifically, Catholicism. I’ve written 3,217 articles (and counting) and fifty books, as well as lots of published articles (242 at National Catholic Register, etc.). 2021 is my 40-year anniversary of writing Christian apologetics (the last 30 as a Catholic).

*****

“Contradictions” (Supposed): Examined More Closely

Reply to Atheists: Defining a [Biblical] “Contradiction” [1-7-11]

Debates with Atheist “DagoodS” (“Bible Difficulties”) [2006-2007, 2010-2011]

Review of The Book of Non-Contradiction (Phillip Campbell) [5-9-17]

Critique of Theologically Liberal Bible-Basher [6-6-17]

Alleged “Bible Contradictions”: Most Are Actually Not So [2002 and 6-7-17]

Atheist Inventions of Many Bogus “Bible Contradictions” [National Catholic Register, 9-4-18]

Seidensticker Folly #28: Lies About Bible “Contradictions” (1. Christians don’t sin? 2. Universalism? 3. “Tomb evangelism”. 4. Can human beings see God or not?) [10-23-18]

Bible “Contradictions” & Plausibility (Dialogue w Atheist) [12-17-18]

Seidensticker Folly #32: Sophistically Redefining “Contradiction” [4-20-19]

Seidensticker Folly #37: “What is a Contradiction?” 0101 [4-15-20]

Reply to Atheist Ward Ricker Re “Biblical Contradictions” [5-15-20]

Dialogues on “Contradictions” w Bible-Bashing Atheists [5-16-20]

Alleged Bible “Contradictions” & “Difficulties”: Master List of Christian Internet Resources for Apologists (Links) [7-19-10; links updated on 9-6-20]

Seidensticker Folly #69: “Difficulties” Aren’t Contradictions [1-4-21]

Atheists, Biblical “Contradictions” & the Plausibility Issue [2-4-21]

Refutation of Atheist Paul Carlson’s 51 Bible “Contradictions” [4-6-21]

Refutation of 194 Biblical “Contradictions” (#1-25) [4-5-22]

Refutation of 194 Biblical “Contradictions” (#26-50) [4-6-22]

Refutation of 194 Biblical “Contradictions” (#51-75) [4-7-22]

Refutation of 194 Biblical “Contradictions” (#76-100) [4-8-22]

Refutation of 194 Biblical “Contradictions” (#101-125) [4-8-22]

Refutation of 194 Biblical “Contradictions” (#126-150) [4-9-22]

Refutation of 194 Biblical “Contradictions” (#151-175) [4-11-22]

Refutation of 194 Biblical “Contradictions” (#176-194) [4-11-22]

How Do Atheists Define an Alleged “Biblical Contradiction”?: . . . And What is a So-Called “Bible Difficulty”? [1-9-23]

General Principles / Preliminaries / Premises

An Introduction to Bible Interpretation [1987]

Atheist Bible “Scholarship” & “Exegesis” [3-18-03]

Are All Bible Books Self-Evidently Inspired? [6-19-06]

Are All the Biblical Books Self-Evidently Canonical? [6-22-06]

Were Apostles Always Aware of Writing Scripture? (6-29-06; abridged on 9-25-16)

Is the Bible in Fact Clear, or “Perspicuous” to Every Individual? [2007]

How Do Catholics Approach & Interpret Holy Scripture? [6-17-09]

Catholic Interpretation of Scripture (Hermeneutics / Exegesis): Resource List (Links) [6-28-09]

The Bible & Skepticism: Irrational Double Standards & Bias [8-6-09]

Bible: Completely Self-Authenticating, So that Anyone Could Come up with the Complete Canon without Formal Church Proclamations? (vs. Wm. Whitaker) [July 2012]

The Bible: “Clear” & “Self-Interpreting”? [February 2014]

“Butcher & Hog”: On Relentless Biblical Skepticism [9-21-15]

Dialogue with an Atheist on Bible Difficulties, Plausibility Structures, & Deconversion [6-10-17]

Why We Should Fully Expect Many “Bible Difficulties” [7-17-17]

Richard Dawkins’ “Bible Whoppers” Are the “Delusion” [5-25-18]

Biblical Interpretation & Clarity: Dialogue w an Atheist [5-26-18]

Is Inspiration Immediately Evident in Every Biblical Book? [National Catholic Register, 7-28-18]

Catholic Biblical Interpretation: Myths and Truths [National Catholic Register, 12-3-18]

Bible “Difficulties” Are No Disproof of Biblical Inspiration [National Catholic Register, 6-29-19]

Seidensticker Folly #33: Clueless Re Biblical Anthropopathism [7-24-19]

“Difficulty” in Understanding the Bible: Hebrew Cultural Factors [2-5-21]

An Omniscient God and a “Clear” Bible [National Catholic Register, 2-28-21]

Dialogue: Biblical Inspiration & Bible “Contradictions” [4-13-22]

Abortion

Seidensticker Folly #62: Bible & Personhood of Fetuses [11-10-20]

Abraham

Abraham & Beersheba, the Bible, & Archaeology [6-9-21]

Ehrman Errors #1: Philistines, Beersheba, Bible Accuracy [3-18-22]

Absolution

Resurrection #28: Remission of Sins “Contradictions”? [5-5-21]

Animal Rights

Dialogue w Atheist on Jesus, Demons, Pigs, & Animal Rights [7-5-18]

Arameans and Amorites

Arameans, Amorites, and Archaeological Accuracy [6-8-21]

Bible: Cosmology of

Biblical Flat Earth (?) Cosmology: Dialogue w Atheist (vs. Matthew Green) [9-11-06]

Flat Earth: Biblical Teaching? (vs. Ed Babinski) [9-17-06]

Bodies, Spiritual

Seidensticker Folly #26: Spiritual Bodies R Still Bodies! [10-9-18]

Seidensticker Folly #52: Spiritual Bodies R Physical [9-10-20]

Camels and the Patriarchs / Archaeology

Abraham, Moses, Camels, & Archaeological Evidence [5-22-21]

OT Camels & Biblically Illiterate Archaeologists [5-24-21]

When Were Camels Domesticated in Egypt & Israel? [5-25-21]

David, King

Ward’s Whoppers #13: How Did David Kill Goliath? [5-19-20]

Disciples, Twelve

12 Disciples of Jesus: Alleged Contradictions Debunked [12-9-06]

Resurrection #26: “Twelve” or Eleven Disciples? [5-4-21]

Documentary Theory

Documentary Theory of Biblical Authorship (JEPD): Dialogue [2-12-04]

Documentary Theory (Pentateuch): Critical Articles [6-21-10]

C. S. Lewis Roundly Mocked the Documentary Hypothesis [10-6-19]

Edomites

Edomites: Archaeology Confirms the Bible (As Always) [6-10-21]

Eucharist, Holy

Madison vs. Jesus #8: Holy Eucharist as “Grotesque Magic”? [8-7-19]

Exodus

Seidensticker Folly #5: Has Archaeology Disproven the Exodus? [8-15-18]

Faith & Reason

Seidensticker Folly #66: Biblical “Evidence-Less Faith”? [12-9-20]

Faith & Works

Final Judgment & Works (Not Faith): 50 Passages [2-10-08]

Seidensticker Folly #22: Contradiction? Saved by Faith or Works? [10-1-18]

“Fools” (Calling People That)

The Biblical “Fool” & Proverbial Literary Genre: Did Paul and Peter Disobey Jesus and Risk Hellfire (Calling Folks “Fools”)? Did Jesus Contradict Himself? Or Do Proverbs and Hyperbolic Utterances Allow Exceptions? [2-5-14]

“Foreigners” / “Neighbors”

Ward’s Whoppers #9-10: Parting the Red Sea / “Foreigners” [5-18-20]

Seidensticker Folly #54: “Neighbor” in OT = Jews Only? [9-12-20]

Gadarenes / Gerasenes

Gadarenes, Gerasenes, Swine, & Atheist Skeptics (vs. Jonathan MS Pearce) [7-25-17]

Demons, Gadara, & Biblical Numbers (vs. JMS Pearce) [12-18-20]

Gerasenes, Gadarenes, Pigs and “Contradictions” [National Catholic Register, 1-29-21]

Pearce’s Potshots #62: Gadarenes & Gerasenes #3 [2-17-22]

Pearce’s Potshots #63: Lex, NT Texts, & the Next Town Over [2-18-22]

Galilee, Sea of

Ehrman Errors #7: “Other Side” of the Sea of Galilee [3-24-22]

Genesis: Abraham

Isaac and Abraham’s Agony: Dialogue with Agnostic (vs. Dr. Jan Schreurs) [June 1999]

Ward’s Whoppers #5: Isaac: Abraham’s “Only” Son? [5-18-20]

Ward’s Whoppers #7-8: “God of Abraham…” / Passover [5-18-20]

Genesis: Adam & Eve

Adam & Eve, Cain, Abel, & Noah: Historical Figures [2-20-08]

Historicity of Adam and Eve [9-23-11; rev. 1-6-22]

Defending the Historical Adam of Genesis (vs. Eric S. Giunta) [9-25-11]

Adam & Eve of Genesis: Historical & the Primal Human Pair [11-28-13]

Adam & Eve & Original Sin: Disproven by Science? [9-7-15]

Only Ignoramuses Believe in Adam & Eve? [9-9-15]

Ward’s Whoppers #4: Which Tree Fruit In Eden to Eat?  [5-17-20]

Genesis: Cain & Abel

Adam & Eve, Cain, Abel, & Noah: Historical Figures [2-20-08]

“Where Did Cain Get His Wife?” [3-7-13]

Dialogue on How Cain Found a Wife [6-22-18]

Genesis: Documentary Hypothesis and Chiasmus

Pearce’s Potshots #38: Chiasmus & “Redundancy” in Flood Stories (Also, a Summary Statement on Catholics and the Documentary Hypothesis) [7-4-21]

Pearce’s Potshots #39: Ignoring Chiastic Literary Genre in Genesis [7-5-21]

Genesis & Evolution

Scripture, Science, Genesis, & Evolutionary Theory: Mini-Dialogue with an Atheist [8-14-18; rev. 2-18-19]

Genesis & History

Modernism vs. History in Genesis & Biblical Inspiration [7-23-18]

Genesis: Noah & the Flood

Old Earth, Flood Geology, Local Flood, & Uniformitarianism (vs. Kevin Rice) [5-25-04; many defunct links removed and new ones added: 5-10-17]

Adam & Eve, Cain, Abel, & Noah: Historical Figures [2-20-08]

Noah’s Flood & Catholicism: Basic Facts [8-18-15]

Do Carnivores on the Ark Disprove Christianity? [9-10-15]

New Testament Evidence for Noah’s Existence [National Catholic Register, 3-11-18]

Seidensticker Folly #49: Noah & 2 or 7 Pairs of Animals [9-7-20]

Pearce’s Potshots #36: Noah’s Flood: 40 or 150 Days or Neither? [7-1-21]

Pearce’s Potshots #37: Length of Noah’s Flood Redux [7-2-21]

Local Flood & Atheist Ignorance of Christian Thought [7-2-21]

Local Mesopotamian Flood: An Apologia [7-9-21]

Genesis: Serpent

Exchange w Biblical Skeptic on the Genesis Serpent [6-1-17]

Orthodox Interpretation of Genesis and the Serpent [National Catholic Register, 11-19-18]

Genesis & Time

Genesis Contradictory (?) Creation Accounts & Hebrew Time: Refutation of a Clueless Atheist “Biblical Contradiction” [5-11-17]

The Genesis Creation Accounts and Hebrew Time [National Catholic Register, 7-2-17]

God: Anthropopathism

Anthropopathism and Anthropomorphism: Biblical Data (God Condescending to Human Limitations of Understanding) [1-20-09]

Seidensticker Folly #33: Clueless Re Biblical Anthropopathism [7-24-19]

God: Bloodthirsty?

Jesus’ Death: Proof of a “Bloodthirsty” God, or Loving Sacrifice? (primarily written to and for atheists) [7-21-10]

God: Creator

Seidensticker Folly #14: Something Rather Than Nothing [9-3-18]

Ward’s Whoppers #1-3: Genesis 1 vs. 2 (Creation) [5-17-20]

Seidensticker Folly #41: Argument from Design [8-25-20]

Seidensticker Folly #42: Creation “Ex Nihilo” [8-28-20]

“Quantum Entanglement” & the “Upholding” Power of God [10-20-20]

Quantum Mechanics and the “Upholding” Power of God [National Catholic Register, 11-24-20]

God: Eternal & Uncreated

Seidensticker Folly #38: Eternal Universe vs. an Eternal God [4-16-20]

God & Evil

Problem of Evil: Treatise on the Most Serious Objection (Is God Malevolent, Weak, or Non-Existent Because of the Existence of Evil and Suffering?) [2002]

God and “Natural Evil”: A Thought Experiment [2002]

Replies to the Problem of Evil as Set Forth by Atheists [10-10-06]

“Logical” Problem of Evil: Alvin Plantinga’s Decisive Refutation [10-12-06]

“Strong” Logical Argument from Evil Against God: RIP? [11-26-06]

Is God the Author of Evil? (vs. John Calvin) [Oct. 2012]

Why Did a Perfect God Create an Imperfect World? [8-18-15]

Atheists, Miracles, & the Problem of Evil: Contradictions [8-15-18]

Alvin Plantinga: Reply to the Evidential Problem of Evil [9-13-19]

God: “Evolves” in the OT?

Seidensticker Folly #20: An Evolving God in the OT? [9-18-18]

God: Existence of

Seidensticker Folly #13: God Hasta Prove He Exists! [8-29-18]

God & Free Will

Seidensticker Folly #3: Falsehoods About God & Free Will [8-14-18]

God & “Hard Hearts”

Reply to a Calvinist: Hardening of Pharaoh’s Heart (vs. Colin Smith) [10-14-06]

God “Hardening Hearts”: How Do We Interpret That? [12-18-08]

God: Immutability

Is God in Time? [11-30-06]

Critique of Atheist John Loftus Regarding a Timeless God . . . And of Course, “Jittery John” Again Explodes [11-30-06]

Seidensticker Folly #34: Does God “Regret” or “Repent”? [7-25-19]

God: Judgment

Judgment of Nations: Biblical Commentary and Reflections [9-21-01]

God’s Judgment of Humans (Sometimes, Entire Nations) [2-16-07]

“How Can God Order the Massacre of Innocents?” (Amalekites, etc.) [11-10-07]

God’s “Punishing” of Descendants: Unjust? [7-8-10]

Final Judgment is Not a Matter of “Faith Alone” At All [National Catholic Register, 10-7-16]

Does God Ever Judge People by Sending Disease? [10-30-17]

Is God an Unjust Judge? Dialogue with an Atheist [10-30-17]

God’s Judgment of Sin: Analogies for an Atheist Inquirer [9-6-18]

Seidensticker Folly #17: “to the third and fourth generations”? [9-11-18]

Does God Punish to the Fourth Generation? [National Catholic Register, 10-1-18]

Madison vs. Jesus #9: Clueless Re Rebellion & Judgment [8-7-19]

“Why Did God Kill 70,000 Israelites for David’s Sin?” [4-13-20]

God & Lying

Seidensticker Folly #35: Is God an Inveterate Liar? [7-25-19]

God & Murder

Did God Command Jephthah to Burn His Daughter? [6-8-09]

Seidensticker Folly #12: God Likes Child Sacrifice? Huh?! [8-21-18]

Did God Immorally “Murder” King David’s Innocent Child? (God’s Providence and Permissive Will, and Hebrew Non-Literal Anthropomorphism) [5-6-19]

Loftus Atheist Error #6: Is God “Love” or a “Moral Monster”? [9-9-19]

Does God Cause Miscarriages?: A Farcical Exchange [8-23-20]

God: Name of

Ward’s Whoppers #6: Meaning of “Knowing” God’s Name [5-18-20]

God: Narcissist?

Madison vs. Jesus #6: Narcissistic, Love-Starved God? [8-6-19]

If God Needs Nothing, Why Does He Ask For So Much? (Is God “Narcissistic” or “Love-Starved?) [National Catholic Register, 8-22-19]

God: Omnipresence

God in Heaven & in His Temple: Contradiction? (vs. Dr. Steven DiMattei) [11-23-20]

God in Heaven and in His Temple: Biblical Difficulty? [National Catholic Register, 12-10-20]

God: Omniscience

Ward’s Whoppers #15-16: God & Omniscience / Worship [5-20-20]

God & Rape

Seidensticker Folly #6: God Has “No Problem with Rape”? [8-15-18]

God & Repentance

Madison vs. Jesus #7: God Prohibits Some Folks’ Repentance? [8-6-19]

Does God Ever Actively Prevent Repentance? [National Catholic Register, 9-1-19]

God & Sin

Does God “Want” Men to Sin? Does He “Ordain” Sin? [2-17-10 and 3-16-17]

God: a Spirit

Loftus Atheist Error #8: Ancient Jews, “Body” of God, & Polytheism [9-10-19]

Seidensticker Folly #71: Spirit-God “Magic”; 68% Dark Energy Isn’t? [2-2-21]

Dark Energy, Dark Matter and the Light of the World [National Catholic Register, 2-17-21]

God: Trinity

50 Biblical Evidences for the Holy Trinity [National Catholic Register, 11-14-16]

Seidensticker Folly #9: Trinity Unclear in the Bible? [8-17-18]

Seidensticker Folly #40: Craig, Trinity Definition, & Analogies [4-17-20]

God, Worship, & Praise

Why Do We Worship God? Dialogue with an Atheist [5-11-18]

Ward’s Whoppers #15-16: God & Omniscience / Worship [5-20-20]

Seidensticker Folly #47: Does God Need Praise? [8-31-20]

Seidensticker Folly #51: God and Praise, Part II [9-8-20]

Does God Have Any Need of Praise? [National Catholic Register, 9-24-20]

Golden Calf

Golden Calf & Cherubim: Biblical Contradiction? (vs. Dr. Steven DiMattei) [11-23-20]

Goliath

Goliath’s Height: Six Feet 9 Inches, 7 Feet 8, or 9 Feet 9? [7-4-21]

Hell

Dialogue w Atheists on Hell & Whether God is Just [12-5-06]

Herod the Great

Reply to Atheist Jonathan MS Pearce: Herod’s Death & Alleged “Contradictions” (with Jimmy Akin) [7-25-17]

Hittites

“Higher” Hapless Haranguing of Hypothetical Hittites (19th C.) [10-21-11; abridged 7-7-20]

Homer and the Gospels

Pearce’s Potshots #49: Homer & the Gospels (Mythmaking Scholar Suggests the Story of Priam in the Iliad as the Model for a Fictional Joseph of Arimathea) [10-15-21]

Pearce’s Potshots #50: Obsession w NT Imitation (?) of Homer (Once Again, Archaeology and Legitimate Historiography [i.e., Known Historical Facts] Refute These Ridiculous Claims [10-18-21]

Immigration Issues

Immigration & the Bible (w John Cavanaugh-O’Keefe) (see also the longer Facebook version) [9-18-17]

Do Jesus and the Bible Advocate Open Borders? [9-18-17; expanded on 6-21-18]

Borders and the Bible [National Catholic Register, 1-14-19]

“Israelites”

Pearce’s Potshots #27: Anachronistic “Israelites”? [5-25-21]

Jairus’ Daughter

Pearce’s Potshots #44: Jairus’ Daughter “Contradiction”? [8-17-21]

Jeremiah

Loftus Atheist Error #10: Prophet Jeremiah vs. Mosaic Law? [9-11-19]

Jesus & “Anxiety”

Jesus’ Agony in Gethsemane: Was it “Anxiety”? [National Catholic Register, 10-29-19]

Jesus: Ascension

Seidensticker Folly #15: Jesus’ Ascension: One or 40 Days? [9-10-18]

Jesus: Bethlehem (and Nazareth)

Reply to Atheist Jonathan MS Pearce: Bethlehem & Nazareth “Contradictions” (Including Extensive Exegetical Analysis of Micah 5:2) [7-28-17]

Pearce’s Potshots #65: Who First Visited Baby Jesus? [2-26-22]

Jesus: Burial of

Resurrection #12: Who Buried Jesus? [4-26-21]

Jesus: Census

The Census, Jesus’ Birth in Bethlehem, & History [2-3-11]

Quirinius & Luke’s Census: Resources on the “Difficulty” [2-26-22]

Pearce’s Potshots #66: Bethlehem Joseph / Census Issues [2-28-22]

Jesus: Children of?

Did Jesus Have Children? (“Offspring”: Isaiah 53:10) [5-30-06]

Jesus: Christmas

Vs. Atheist David Madison #36: Matthew & Christmas [12-10-19]

Jesus: Disciples’ Forsaking of

Resurrection (?) #8: Disciples Forsaking Jesus [4-23-21]

Jesus: Divinity of

Was Jesus Confused About His Mission? [9-8-15]

Jesus Had to Learn That He Was God? [12-15-15]

50 Biblical Proofs That Jesus is God [National Catholic Register, 2-12-17]

Seidensticker Folly #55: Godhood of Jesus in the Synoptics [9-12-20]

Ehrman Errors #8: Jesus: Synoptics vs. John? (Jesus “Scarcely” Talks About Himself in the Synoptics? No Parables At All in John?) [3-24-22]

Jesus: Existence of

Seidensticker Folly #4: Jesus Never Existed, Huh? [8-14-18]

Jesus & Families: Leaving of

Dr. David Madison vs. Jesus #1: Hating One’s Family? [8-1-19]

Madison vs. Jesus #4: Jesus Causes a Bad Marriage? [8-5-19]

Madison vs. Jesus #5: Cultlike Forsaking of Family? [8-5-19]

Did Jesus Teach His Disciples to Hate Their Families? [National Catholic Register, 8-17-19]

Seidensticker Folly #50: Mary Thought Jesus Was Crazy? (And Does the Gospel of Mark Radically Differ from the Other Gospels in the “Family vs. Following Jesus” Aspect?) [9-8-20]

Jesus: Genealogies

Reply to Atheist Jonathan MS Pearce: “Contradictory” Genealogies of Christ? [7-27-17]

Are the Two Genealogies of Christ Contradictory? [National Catholic Register, 1-5-19]

Jesus: Great Commission

Seidensticker Folly #30: Small vs. Great Commission? [10-26-18]

Jesus & Jewish Burial Customs

Seidensticker Folly #31: Jesus’ Burial Spices Contradiction? [4-20-19]

Madison vs. Jesus #12: Discipleship & Jewish Burial Customs [8-8-19]

Jesus & Jews & Gentiles

David Madison vs. the Gospel of Mark #7: Ch. 7 (Gentiles) [8-19-19]

Vs. Atheist David Madison #39: Jesus the Xenophobic Bigot? (And did Jesus minister exclusively to Jews and not Gentiles at all: an alleged Gospel inconsistency)? [12-12-19]

Did Jesus Minister Exclusively to Jews and not Gentiles? [7-2-20]

Did Jesus Heal and Preach to Only Jews? No! [National Catholic Register, 7-19-20]

Jesus: Last Words on the Cross

Jesus’ Last Words: Biblical “Contradictions”? [4-8-21]

Jesus: “Many NT Jesuses”?

Seidensticker Folly #56: Many Jesuses in the New Testament? [9-13-20]

Jesus: “Mean”?

David Madison vs. the Gospel of Mark #8: Ch. 9 (“Mean” Jesus) [8-19-19]

Jesus: Messianic Prophecies of the OT

Isaiah 53: Ancient & Medieval Jewish Messianic Interpretation [1982; revised 9-14-01]

Psalm 110: Examples of Jewish Commentators Who Regard it as Messianic / Reply to Rabbi Tovia Singer’s Charges of Christian “Tampering” with the Text [9-14-01]

Isaiah 53: Jewish-Christian Dialogue: Is the “Servant” the Messiah (Jesus) or Collective Israel? (vs. Ari G. [Orthodox] ) [9-14-01, with incorporation of much research from 1982]

Reply to Atheist on “Fabricated” OT Messianic Prophecies (ProfMTH”‘s Video Jesus Was Not the Messiah – Pt. I) [7-1-10]

Reply to Atheist on Isaiah 53 & “Dishonest” Christians [7-2-10]

Reply to Atheist on Messianic Prophecies (Zech 13:6, Ps 22) [7-3-10]

Reply to Atheist Jonathan MS Pearce: “Mistranslation” of “Virgin”? (Isaiah 7:14) (with Glenn Miller) [7-26-17]

Dual Fulfillment of Prophecy & the Virgin Birth (vs. JMS Pearce) [12-18-20]

Jesus & Money

Vs. Atheist David Madison #42: Jesus vs. Financial Responsibility? [12-19-19]

Jesus: Mustard Seed

Seidensticker Folly #25: Jesus’ Alleged Mustard Seed Error [10-8-18]

Jesus: Nativity

Pearce’s Potshots #11: 28 Defenses of Jesus’ Nativity (Featuring Confirmatory Historical Tidbits About the Magi and Herod the Great) [1-9-21]

Pearce Pablum #69: Straw-Man, Mythical “Nativity” [3-2-22]

Pearce Pablum #70: Nativity Book Errors [3-4-22]

Jesus the “Nazarene”

Jesus the “Nazarene”: Did Matthew Make Up a “Prophecy”? (Reply to Jonathan M. S. Pearce from the Blog, A Tippling Philosopher / Oral Traditions and Possible Lost Old Testament Books Referred to in the Bible) [12-17-20]

Jesus the “Nazarene” Redux (vs. Jonathan M. S. Pearce) [12-19-20]

Jesus: Palm Sunday: Olive and Palm Branches

Resurrection Debate #4: No “Leafy Branches” on Palm Sunday? [4-19-21]

Jesus: Parables

David Madison vs. the Gospel of Mark #5: Chapter 4 (Parables) [8-16-19]

Jesus: Passion and Trial of

David Madison: Synoptics vs. John Re Jesus’ Will & Passion? [8-22-19]

Who Seized Jesus & Struck Him During His Trial? (vs. Bob Seidensticker) [2-15-23]

Jesus: “Prince of Peace”

Madison vs. Jesus #11: He’s Not the Prince of Peace? [8-8-19]

Jesus: Resurrection

The Resurrection: Hoax or History? [cartoon tract with art by Dan Grajek: 1985]

“Three Days and Nights” in the Tomb: Contradiction? [10-31-06]

Dialogue w Atheist on Post-Resurrection “Contradictions” [1-26-11]

Seidensticker Folly #18: Resurrection “Contradictions”? [9-17-18]

Seidensticker Folly #57: Male Witnesses of the Dead Jesus [9-14-20]

Pearce’s Potshots #13: Resurrection “Contradictions” (?) [2-2-21]

Pearce’s Potshots #14: Resurrection “Contradictions” #2 [2-4-21]

Refuting 59 of Michael Alter’s Resurrection “Contradictions” [3-12-21]

12 Alleged Resurrection “Contradictions” That Aren’t Really Contradictions [National Catholic Register, 4-7-21]

Resurrection (?) #6: “Three Days and Three Nights” [4-21-21]

Resurrection #15: Luke & Jesus’ Galilee Appearances [4-28-21]

Resurrection #17: Women Who Saw the Risen Jesus [4-29-21]

Resurrection #18: “Touch Me Not” & Mary Magdalene [4-29-21]

11 More Resurrection “Contradictions” That Aren’t Really Contradictions [National Catholic Register, 5-8-21]

Seidensticker Folly #76: Resurrection Eyewitnesses [12-7-21]

Pearce’s Potshots #56: Paul & Jesus’ Resurrection [12-10-21]

Dan Barker’s Easter Challenge (Chronology of Accounts) [3-18-23]

See also:

How the Resurrection Narratives Fit Together (Jimmy Akin, 1-23-17)

Jesus: Second Coming

Dr. David Madison vs. Jesus #3: Nature & Time of 2nd Coming [8-3-19]

Seidensticker Folly #58: Jesus Erred on Time of 2nd Coming? (with David Palm) [10-7-20]

Jesus: Sermon on the Mount

Atheist “Refutes” Sermon on the Mount (Or Does He?) [National Catholic Register, 7-23-17]

Jesus: Thieves Crucified With Him

Resurrection (?) #7: Crucified Thieves Taunting Jesus [4-21-21]

Jesus: “Turning the Other Cheek”

Jesus Didn’t Always Turn the Other Cheek (Proverbs) [7-6-19]

What Does “Turn the Other Cheek” Mean? [National Catholic Register, 7-20-19]

Jesus and Unbelief

Resurrection #27: Jesus’ View of Unbelief & Evidence [5-5-21]

Jesus and the Women at the Crucifixion

Resurrection (?) #9: The Women at the Crucifixion [4-23-21]

Job

Ward’s Whoppers #14: Who Caused Job’s Suffering? [5-20-20]

Who Caused Job to Suffer — God or Satan? [National Catholic Register, 6-28-20]

John, Gospel of (Author)

Pearce’s Potshots #46: Who Wrote the Gospel of John? [9-2-21]

John the Baptist

Dialogue w Agnostic on Elijah and John the Baptist [9-24-06]

Seidensticker Folly #27: Confusion Re John the Baptist [10-9-18]

Jonah

Catholics and the Historicity of Jonah the Prophet [6-27-08]

Joseph (Patriarch)

Pearce’s Potshots #28: Pharaoh Didn’t Know Joseph?! [5-26-21]

Genesis, Joseph, Archaeology, & Biblical Accuracy (+ A Brief Survey of Evidence for “The King’s Highway” in Jordan in the Bronze Age: Prior to 1000 BC) [6-8-21]

Joseph of Arimathea

Dialogue w Atheist: Joseph of Arimathea “Contradictions” (??) (Lousy Atheist Exegesis Example #5672) [1-7-11]

Resurrection #11: “All the Council” / Joseph of Arimathea? [4-25-21]

Pearce’s Potshots #49: Homer & the Gospels (Mythmaking Scholar Suggests the Story of Priam in the Iliad as the Model for a Fictional Joseph of Arimathea) [10-15-21]

Pearce’s Potshots #50: Obsession w NT Imitation (?) of Homer (Once Again, Archaeology and Legitimate Historiography [i.e., Known Historical Facts] Refute These Ridiculous Claims [10-18-21]

Joshua & the Sun

Seidensticker Folly #39: “The Sun Stood Still” (Joshua) [4-16-20]

Joshua’s Conquest

Ehrman Errors #5: Hazor Battles “Contradictions”? (Including Possible Archaeological Evidence for the Battle of Deborah in Judges 4) [3-23-22]

Judas

Death of Judas: Alleged Bible Contradictions Debunked (vs. Dave Van Allen and Dr. Jim Arvo) [9-27-07]

Resurrection #19: When Was Judas Paid? [4-30-21]

Resurrection #20: Motivation of Judas’ Betrayal [4-30-21]

Resurrection #21: Chronology of Judas’ Evil Plans [5-1-21]

Resurrection #22: Did Judas Repent Or Not? [5-2-21]

Resurrection #23: How Did Judas Die? [5-3-21]

Resurrection #24: Judas & the Potter’s Field [5-3-21]

Last Things (Eschatology)

Debate with an Agnostic on the Meaning of “Last Days” and Whether the Author of Hebrews Was a False Prophet [9-13-06]

Biblical Annihilationism or Universalism? (w Atheist Ted Drange) [9-30-06]

“The Last Days”: Meaning in Hebrew, Biblical Thought [12-5-08]

Love of Enemies

“Love Your Enemies”: Old Testament Teaching Too? [9-7-20]

Luke: Historical Reliability 

Gospel of Luke Bashing Examined & Found Wanting (vs. Vexen Crabtree) [2-12-21]

Ehrman Errors #11: Luke the Unreliable Historian? (Debunking Yet More of the Endless Pseudo-“Contradictions” Supposedly All Over the Bible) [3-28-22]

Lust

Vs. Atheist David Madison #40: Jesus: All Sexual Desire is Lust? (Replies to some of the most clueless atheist “arguments” to ever enter the mind of a sentient human being . . .) [12-18-19]

Mark: Gospel of

Dr. David Madison vs. Jesus #2: Weird & Fictional Mark 16? [8-3-19]

Madison vs. the Gospel of Mark #1: Intro. & Overview (Gospels as “Con Job”? / Parables & Repentance / Old Testament Sacrifices & Jesus / “Weird” Mark 16 / Why Jesus Was Killed) [8-13-19]

David Madison vs. the Gospel of Mark #2: Chapter 1 (Why Did Mark Omit Jesus’ Baptism? / Why Was Jesus Baptized? / “Suffering Servant” & Messiah in Isaiah / Spiritual “Kingdom of God” / Archaeological Support) [8-14-19]

David Madison vs. the Gospel of Mark #3: Chapter 2 (Archaeological Support / Sin, Illness, Healing, & Faith / “Word” & “Gospel”) [8-15-19]

David Madison vs. the Gospel of Mark #4: Chapter 3 (Unforgivable Sin [Blaspheming the Holy Spirit] / Plots to Kill Jesus / Rude Jesus? [“Who is My Mother?”]) [8-16-19]

David Madison vs. the Gospel of Mark #6: Chapters 5-6 (Supernatural & Miracles / Biblical Literary Genres & Figures / Perpetual Virginity / Healing & Belief / Persecution of Jesus in Nazareth) [8-18-19]

David Madison vs. the Gospel of Mark #9: Chapter 10 (Christian Biblical Ignorance / Jesus vs. Marriage & Family? / Divinity of Jesus) [8-20-19]

David Madison vs. the Gospel of Mark #10: Chapter 11 (Two Donkeys? / Fig Tree / Moneychangers) [8-20-19]

David Madison vs. the Gospel of Mark #11: Chapter 12 (Jesus Predicts His Passion & Death / Judgment Day / God’s Mercy / God as Cosmic Narcissist?) [8-21-19]

Pearce’s Potshots #15: Gospel of Matthew vs. Gospel of Mark? [2-7-21]

Groundless Gospel of Mark Bashing Systematically Refuted (vs. Vexen Crabtree) [2-9-21]

Mary & Jesus

“Who is My Mother?”: Beginning of “Familial Church” [8-26-19]

Did Jesus Deny That Mary Was “Blessed” (Lk 11:27-28)? [11-19-19]

Did Jesus Denigrate Calling Mary “Blessed?” [National Catholic Register, 12-24-19]

“Who is My Mother?” — Jesus and the “Familial Church” [National Catholic Register, 1-21-20]

Seidensticker Folly #50: Mary Thought Jesus Was Crazy? (And Does the Gospel of Mark Radically Differ from the Other Gospels in the “Family vs. Following Jesus” Aspect?) [9-8-20]

Mary: Sinless

“All Have Sinned” vs. a Sinless, Immaculate Mary? [1996; revised and posted at National Catholic Register on 12-11-17]

Jason Engwer and a Supposedly Sinful Mary (Doubting Jesus’ Sanity? / Inconsiderate (?) Young Jesus in the Temple / “Woman” and the Wedding at Cana) [11-16-20]

Matthew: Gospel of

Seidensticker Folly #53: Matthew Cited the Wrong Prophet? [9-11-20]

Pearce’s Potshots #15: Gospel of Matthew vs. Gospel of Mark? [2-7-21]

Gospel of Matthew Bashing Refuted Point-by-Point (vs. Vexen Crabtree) [2-10-21]

Moses

Did Moses (and God) Sin In Judging the Midianites (Numbers 31)? [5-21-08]

Righteous and Sinful Anger in Moses: Smashing the Tablets and the Rock at Meribah [5-22-08]

Ward’s Whoppers #9-10: Parting the Red Sea / “Foreigners” [5-18-20]

Moses & Aaron & Their Staff(s): Biblical Contradictions? (vs. Dr. Steven DiMattei) [11-21-20]

A Bible Puzzle About the Staff of Moses and Aaron [National Catholic Register, 1-14-21]

Pearce’s Potshots #29: No Pitch / Bitumen in Moses’ Egypt? [5-26-21]

Moses, Kadesh, Negev, Bronze Age, & Archaeology [6-10-21]

Pearce’s Potshots #34: Atheist Throws a Screwball Pitch (Part II of “Pitch / Bitumen in Moses’ Egypt”) [6-12-21]

Did Moses Exist? No Absolute Proof, But Strong Evidence (Pearce’s Potshots #35, in Which Our Brave Hero Classifies Moses as “a Mythological Figure” and I Reply!) [6-14-21]

New Testament: Citation of the Old Testament

Old Testament Citations in the NT Defended (Jn 7:38) [7-4-10]

Pacifism

Pacifism vs. “Just War”: Biblical and Social Factors [April 1987]

Passover

Ward’s Whoppers #7-8: “God of Abraham…” / Passover [5-18-20]

Paul & Atheism

St. Paul: Two-Faced Re Unbelief? (Romans 1 “vs.” Epistles) [7-5-10]

Paul: Knowledge of Jesus

Seidensticker Folly #24: Paul’s Massive Ignorance of Jesus (?) [10-5-18]

Ehrman Errors #4: Paul’s “Neglect” of the Life of Jesus [3-22-22]

Paul & Lying

Pearce’s Potshots #16: Does St. Paul Justify Lying? [2-12-21]

Paul: “Pluralist”?

St. Paul: Orthodox Catholic or Theological Pluralist? [12-28-18]

Paul & Romans

David Madison vs. Paul and Romans #1: Chapter 1 (Virgin Birth / God in Creation / Human Rebelliousness / Paul’s Loving Tolerance / God’s Forgiveness / Paul on Sex & Marriage / God’s Just Judgment) [8-22-19]

David Madison vs. Paul and Romans #2: Chapter 2 (God’s Fair Judgment / Soteriology / God Knowing Our Thoughts / Chosen People) [8-26-19]

David Madison vs. Paul and Romans #3: Chapter 3 (Pauline / Biblical Soteriology: Faith and Works, Grace and Merit / Hyperbole [“No one is good”]) [8-27-19]

David Madison vs. Paul and Romans #4: Chapter 4 (Development: Law & Grace & Faith / Circumcision & Abortion / Eternal Salvation & Damnation in the Old Testament) [8-27-19]

David Madison vs. Paul and Romans #5: Chapter 5 (Conversion & Apostolic Credentials / Pre-Pauline Evangelism / “Rogue Apostle”? / Falsely Alleged Fears / Universal Atonement / Foolishness of the Cross / Unspiritual Persons) [8-28-19]

David Madison vs. Paul and Romans #6: Chapter 6 (Baptismal Regeneration / Is Paul a Killjoy? / Paul & the Last Days) [8-28-19]

David Madison vs. Paul and Romans #7: Chapter 7 (Stock Atheist Insults / Flesh vs. Spirit / Did Paul Wallow in “Personal Torment”?) [8-29-19]

David Madison vs. Paul and Romans #8: Chapter 8 (Meaning of “Flesh” / Original Sin & Man’s Rebellion / Paul’s Triumphant Solution / Paul & Greek Culture) [8-29-19]

David Madison vs. Paul and Romans #9: Chapter 9 (“Hardening Hearts” and Hebrew “Block Logic”) [8-30-19]

David Madison vs. Paul and Romans #10: Chapter 10 (“Circumcision of the Heart” & the Law / “Being Saved” in Ancient Jewish Scripture) [8-30-19]

David Madison vs. Paul and Romans #11: Chapter 11 (“Scary” & “Vindictive” Yahweh? / Endless Stupefied Insults of God / Judgment Explained Yet Again) [8-30-19]

Peter: Denials of

Seidensticker Folly #48: Peter’s Denials & Accusers [8-31-20]

Philistines

Pearce’s Potshots #33: No Philistines in Moses’ Time? [6-3-21]

Ehrman Errors #1: Philistines, Beersheba, Bible Accuracy [3-18-22]

Polytheism & the Bible

Seidensticker Folly #19: Torah & OT Teach Polytheism? [9-18-18]

Loftus Atheist Error #8: Ancient Jews, “Body” of God, & Polytheism [9-10-19]

Do the OT & NT Teach Polytheism or Henotheism? [7-1-20]

The Bible Teaches That Other “Gods” are Imaginary [National Catholic Register, 7-10-20]

Seidensticker Folly #70: Biblical “Henotheism” [?] Redux [1-31-21]

Prayer

Seidensticker Folly #7: No Conditional Prayer in Scripture? [8-16-18]

Should We Pray for All People or Not (1 John 5:16)? [9-5-18]

Biblical Prayer is Conditional, Not Solely Based on Faith [National Catholic Register, 10-9-18]

We Can’t Demand That God Directly Communicate to Us or Answer Prayer Exactly as We Want Him to (and God’s non-answer is no reason to leave the faith) [blog combox, 2-23-19]

Madison vs. Jesus #10: Universal Answered Prayer & Healing? [8-7-19]

Proverbs

Ward’s Whoppers #17-21: Proverbs Allow of Exceptions [5-21-20]

Salvation

Seidensticker Folly #29: Repentance: Part of Salvation [10-26-18]

Seidensticker Folly #64: A Saved Dahmer & Damned Anne Frank? [11-24-20]

Ehrman Errors #3: Jesus vs. Paul on Salvation? [3-22-22]

Science & the Bible / The Universe

Seidensticker Folly #21: Atheist “Bible Science” Absurdities [9-25-18]

Seidensticker Folly #23: Atheist “Bible Science” Inanities, Pt. 2 [10-2-18]

Loftus Atheist Error #9: Bible Espouses Mythical Animals? [9-10-19]

The Bible and Mythical Animals [National Catholic Register, 10-9-19]

The Bible is Not “Anti-Scientific,” as Skeptics Claim [National Catholic Register, 10-23-19]

Vs. Atheist David Madison #37: Bible, Science, & Germs [12-10-19]

Vs. Atheist David Madison #38: Who is Insulting Intelligence? (. . . with emphasis on the vexing and complex question of the ultimate origins of matter and life) [12-11-19]

Seidensticker Folly #36: Disease, Jesus, Paul, Miracles, & Demons [1-13-20]

Sea of Galilee

Bashing Mark on Geography / “Sea” of Galilee [3-30-22]

Slavery & the Bible

Biblical Inspiration & Cultural Influences: Contradictory? (emphasis on slavery) [8-10-18]

Seidensticker Folly #10: Slavery in the Old Testament [8-20-18]

Seidensticker Folly #11: Slavery & the New Testament [8-20-18]

Souls

Seidensticker Folly #8: Physics Has Disproven Souls? [8-16-18]

Ten Commandments

Seidensticker Folly #16: Two Sets of Ten Commandments? [9-10-18]

Ward’s Whoppers #11-12: Ten Commandments Issues [5-19-20]

Pearce Pablum #68: “Thou Shalt Not Kill” [Murder] [3-2-22]

Tomb of Jesus

Resurrection #14: When Was the Stone Rolled Away? [4-27-21]

Resurrection #16: Peter & John at the Empty Tomb [4-28-21]

Women

Dialogue: Sexist, Misogynist Bible and Christianity? (Debate with Five Atheists. Are Christian Women Abused as “Sheep”?) [9-20-10; abridged a bit on 2-12-20]

“Zombies” (Matthew 27:51-53)

Seidensticker Folly #45: “Zombies” & Clueless Atheists (Atheist Neil Carter Joins in on the Silliness and Tomfoolery as Well) [8-29-20]

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Photo credit: geralt (8-18-16) [PixabayPixabay License]

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Summary: I’ve done quite a few rebuttals of falsely alleged biblical “contradictions”, so I thought it would be good (for reference purposes) to collect them all together in one place, categorized by topic.

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Last updated on 18 March 2023

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