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<\/a><\/p>\nI will be resolving\u00a0all<\/em>\u00a0of the alleged \u201ccontradictions\u201d from the web page entitled\u00a0\u201c194 CONTRADICTIONS, New Testament.\u201d<\/a>\u00a0It\u2019s perpetually striking to observe how many of these are\u00a0obviously<\/em>\u00a0not logical contradictions, and how very\u00a0easy<\/em>\u00a0they are to refute (many being patently and evidently absurd). A\u00a0few<\/em>\u00a0here and there do seem to be genuinely perplexing (at first glance) and require at least\u00a0some<\/em> 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<\/span>.<\/p>\n See further installments:<\/p>\n Refutation of 194 Biblical \u201cContradictions\u201d (#1-25)<\/a> [4-5-22]<\/span><\/p>\n Refutation of 194 Biblical \u201cContradictions\u201d (#51-75)<\/a> [4-7-22]<\/span><\/p>\n Refutation of 194 Biblical \u201cContradictions\u201d (#76-100)<\/a> [4-8-22]<\/span><\/p>\n Refutation of 194 Biblical \u201cContradictions\u201d (#101-125)<\/a> [4-8-22]<\/span><\/p>\n Refutation of 194 Biblical \u201cContradictions\u201d (#126-150)<\/a> [4-9-22]<\/span><\/p>\n Refutation of 194 Biblical \u201cContradictions\u201d (#151-175)<\/a> [4-11-22]<\/span><\/p>\n Refutation of 194 Biblical \u201cContradictions\u201d (#176-194)<\/a> [4-11-22]<\/span><\/p>\n *****<\/p>\n 26) The centurion\u2019s servant was healed in between the cleansing of the leper and the healing of Peter\u2019s mother-in-law. Mt.8:2-15.<\/span> As I discussed last time: the\u00a0StackExchange<\/em>\u00a0website has a page called \u201cWhen was Peter\u2019s mother-in-law healed? Chronological contradiction?\u201d\u00a0 An excellent answer was provided<\/a>\u00a0(posted on 12 April 2021):<\/p>\n My own study of the argument from order has led me to four conclusions . . .:<\/p>\n 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 . . .<\/p>\n The Synoptic Gospels do not present their material in the same order, because the authors never intended<\/em>\u00a0them to do so. [italics added]<\/p><\/blockquote>\n 27) The people were not impressed with the feeding of the multitude. Mk.6:52.<\/span> It\u2019s not \u201cthe people\u201d referred to in Mark, but rather, the disciples<\/em> (see 6:45, 51-52). They didn\u2019t grasp the miracle of loaves and fish because \u201ctheir hearts were hardened\u201d (6:52). But John 6:14 refers to the crowds (\u201cthe people\u201d) being impressed. Therefore, because it\u2019s 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<\/em> the passages they rush to use in these warmed-over lists of supposed \u201ccontradictions\u201d that they churn out . . .<\/p>\n 28) After the feeding of the multitude, Jesus went to Gennesaret. Mk.6:53.<\/span> Gennesaret<\/a> is a plain on the western shore of the Sea of Galilee, between Capernaum<\/a> to the north and Magdala<\/a> to the south. Both Mark 6 and John 6 refer to the feeding of the 5,000. In Mark\u2019s account, Jesus and the disciples \u201cmoored to the shore\u201d (Mk 6:53) at Gennesaret. John 6:14-17, oddly enough, never states that Jesus went to Capernaum. It says that the \u201cdisciples . . . started across the sea to Caper\u2019na-um\u201d (6:16-17). Jesus was walking on the water (6:19), got into the boat with them (6:21), and \u201cimmediately the boat was at the land to which they were going\u201d (6:21).<\/p>\n But it doesn\u2019t say exactly where they landed<\/em>, as in Mark. I think it\u2019s plausible to hold that the strong winds and their being \u201cbeaten by waves\u201d (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\u2019s report).\u00a0 In any event, John 6 doesn\u2019t inform us that \u201cJesus went to Capernaum\u201d. It says that the crowds<\/em> sought Jesus in Capernaum (6:24) but that He wasn\u2019t there<\/em>. He was \u201con the other side of the sea\u201d (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.<\/p>\n The parallel account in Matthew (14:22-34) verifies Mark\u2019s 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 \u201ccame to land at Gennesaret\u201d (14:34). If two sources agree on all these details and both say \u201cthe boat landed at location X<\/em>\u201d 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<\/em>. To deny it based on the third source is merely the ineffectual argument from silence again.<\/p>\n In any event, I see no contradiction here whatsoever. Whoever came up with this \u201ccontradiction\u201d didn\u2019t read the texts very carefully. Foiled again!<\/p>\n 29) A demon cries out that Jesus is the Holy One of God. Mk.1:23,24.<\/span> 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<\/em>: meaning that it expresses general truths, that sometimes have exceptions<\/em> (just as we see in the book of Proverbs). For example, he states:<\/p>\n 1 John 3:6-9<\/strong> 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\u2019s nature abides in him, and he cannot sin because he is born of God.<\/p><\/blockquote>\n These are all proverbial and idealistic truths: \u201ctextbook\u201d examples. What he means is that \u201cthe good, serious Christian is typified<\/em> or characterized<\/em> by the absence of sin, and this is the high goal of the Christian life.\u201d But we can\u2019t possibly interpret all of these passages absolutely literally<\/em>, because we know that even very good Christians are imperfect and sin, and it doesn\u2019t follow that it makes them automatically \u201cof the devil\u201d (3:8). John<\/em> knows this, too, because he writes elsewhere in his epistle:<\/p>\n 1 John 1:8-10<\/strong> 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.<\/p>\n 1 John 2:1-2<\/strong> 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.<\/p><\/blockquote>\n Moreover, and directly to the present point, Jesus said:<\/p>\n Matthew 7:15-23<\/strong> \u201cBeware of false prophets, who come to you in sheep\u2019s 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] \u201cNot every one who says to me, \u2018Lord, Lord,\u2019 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, \u2018Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?\u2019 [23] And then will I declare to them, \u2018I never knew you; depart from me, you evildoers.\u2019<\/p><\/blockquote>\n And so, in light of this, even a demon can and does state, \u201cI know who you are, the Holy One of God\u201d (Mk 1:24). It doesn\u2019t 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\u2019s for this reason that Jesus rebuked the demon who said these things, by saying, \u201cBe silent, and come out of him!\u201d (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\u2019t get the tone of voice and inflection in the written words of Scripture.<\/p>\n 30) Jesus cursed the fig tree so that it would not bear fruit. Mt.21:19; Mk.11:14.<\/span> To note that it wasn\u2019t the season for figs (Mk 1:13) is different from Jesus saying \u201cMay no fruit ever come from you again!\u201d (Mt 21:19) and \u201cMay no one ever eat fruit from you again\u201d (Mk 11:14); therefore, this is no contradiction.<\/p>\n 31) The fig tree withers immediately, and the disciples are amazed. Mt.21:19,20.<\/span> Apologetics Press<\/em> offers one of their always-superb rebuttals:<\/p>\n The fact of the matter is, the gospel writers never claimed to have recorded all of the events of Jesus\u2019 life in the exact order in which they occurred. Unless an action or event is denoted by a specific marker (such as \u201cthe next day,\u201d \u201c on the morrow,\u201d \u201con the Sabbath,\u201d etc.), there can be time gaps between the verses. . . .<\/p>\n In Mark, the Lord cursed the fig tree, but the account does not say\u00a0when it withered<\/b>. The disciples saw it withered the next day, and Peter remembered what the Lord had said. Matthew\u2019s account says that the Lord cursed the tree, and it withered immediately, but it does not say\u00a0when the disciples saw it<\/b>. Matthew 21:20 merely says \u201cAnd\u00a0when<\/b> the disciples saw it\u2026,\u201d with no regard to the exact time. . . . The verse in Matthew provides no time span between when it withered and when the disciples noticed.<\/p>\n However, Mark 11:12,19-20 does give the exact span of time between the curse and the time the disciples noticed it\u2014one 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\u2014from both passages\u2014exactly 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<\/a>)<\/p><\/blockquote>\n 32) Jesus is the mediator of the \u201cFather\u201d. 1 Tim.2:5; 1 Jn.2:1.<\/span> I\u2019m afraid I don\u2019t 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.<\/p>\n 33) There is one \u201cGod\u201d. 1 Tim.2:5; Jms.2:19.<\/span> Indeed, there is one God. The \u201ctraditional\u201d 1 John 5:7 is a verse that isn\u2019t in the earliest manuscripts, so those who place a high priority on accurate manuscripts say that it\u2019s simply not part of the biblical canon (therefore, not inspired). But let\u2019s accept the view that it is<\/em> in the Bible for the sake of argument. Here is the KJV version of the disputed verse:<\/p>\n 1 John 5:7<\/strong> (KJV) For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.<\/p><\/blockquote>\n This doesn\u2019t state that there are three gods. It says that there are three [implied, Persons] and that \u201cthese three are one\u201d [implied, God]. The Holy Trinity is the belief\u00a0 that the one God subsists in three persons (trinitarian monotheism), not that there are three gods (tri-theism).<\/p>\n For hundreds of biblical arguments for the Holy Trinity, see my papers:<\/p>\n Jesus is God: Hundreds of Biblical Proofs<\/a>\u00a0(RSV edition) [1982; rev. 2012]<\/p>\n Holy Trinity: Hundreds of Biblical Proofs (RSV edition)<\/a>\u00a0[1982; rev. 2012]<\/p>\n 34) Jesus said to honor your father and mother. Mt.15:4; Mt.19:19; Mk.7:10; Mk.10:19; Lk.18:20.<\/span> I\u2019ve dealt with the falsely alleged \u201ccontradiction\u201d between the first two propositions above:<\/p>\n Dr. David Madison vs. Jesus #1: Hating One\u2019s Family?\u00a0<\/a>[8-1-19]<\/p>\n Madison vs. Jesus #5: Cultlike Forsaking of Family?\u00a0<\/a>[8-5-19]<\/p>\n Did Jesus Teach His Disciples to Hate Their Families?<\/a>\u00a0[National Catholic Register<\/em>, 8-17-19]<\/p>\n And I have disposed of the notorious \u201ccall no man father\u201d issue:<\/p>\n Biblical Evidence Regarding Calling Priests \u201cFather\u201d<\/a>\u00a0[2-24-16]<\/p>\n 35) Jesus\/God said, \u201cYou fool\u2026\u201d. Lk.12:20; Mt.23:17.<\/span> I\u2019ve already addressed this issue as well:<\/p>\n Did Paul and Peter Disobey Jesus and Risk Hellfire (Calling Folks \u201cFools\u201d)? Did Jesus Contradict Himself? Or Do Proverbs and Hyperbolic Utterances Allow Exceptions?<\/a>\u00a0[2-5-14]<\/p>\n On [Not?] Calling People \u201cFools\u201d: Biblical Reflections<\/a>\u00a0[10-13-17]<\/p>\n 36) Anger by itself is a sin. Mt.5:22.<\/span> Matthew 5:22 is a proverbial-type utterances, which by nature allows of exceptions. The exception is precisely shown in Ephesians 4:26: \u201cBe angry but do not sin; do not let the sun go down on your anger,\u201d. If it\u2019s possible to be angry without sin, as this passage proves, then we can\u2019t 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\u2019 college try . . .<\/p>\n 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.<\/span> The first statement provides utterances from Jesus that are general, proverbial truths, that are qualified elsewhere in Scripture, in literal passages. For example: \u201cYou ask and do not receive, because you ask wrongly, to spend it on your passions\u201d (Jas 4:3); \u201cif we ask anything according to his will he hears us\u201d (1 Jn 5:14).<\/p>\n 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\u2019s time to be judged; so at that<\/em> point they can\u2019t seek any more; \u201cthe game\u2019s up.\u201d<\/p>\n No conflict here. It\u2019s apples and oranges again.<\/p>\n 38) Do not judge. Mt.7:1,2.<\/span> Again, we have the proverbial statement, that allows exceptions, in Matthew 7:1-2. Matthew\u2019s expressing a sort of \u201creverse golden rule.\u201d If we judge harshly, unfairly, uncharitably, then chances are such judgment will come back to us<\/em> at some point. It doesn\u2019t follow that no one can ever rightly judge, ever. 1 John 4:1-3 is actually about spiritual discernment, so it\u2019s a non sequitur<\/em> and no contradiction by the same token. But there are many verses about rightful, non-sinful judging:<\/p>\n Luke 11:19<\/strong> And if I cast out demons by Be-el\u2019zebul, by whom do your sons cast them out? Therefore they shall be your judges.<\/p>\n Luke 11:31-32<\/strong> 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\u2019eveh will arise at the\u00a0judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.<\/p>\n Luke 12:57<\/strong> And why do you not judge for yourselves what is right?<\/p>\n Luke 22:30<\/strong> that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.<\/p>\n John 7:24<\/strong> Do not judge by appearances, but\u00a0judge with right\u00a0judgment.<\/p>\n 1 Corinthians 10:15<\/strong> I speak as to sensible men; judge for yourselves what I say.<\/p>\n 1 Corinthians 11:13<\/strong> Judge for yourselves; . . .<\/p><\/blockquote>\n 39) Jesus is thankful that some things are hidden. Mt.11:25; Mk.4:11,12.<\/span> In Matthew 11:25 Jesus states: \u201c\u201dI thank thee, Father, Lord of heaven and earth, that thou hast hidden these things from the wise and understanding and revealed them to babes;\u201d. Mark 4:11-12 is about Jesus\u2019 use of parables. He deliberately used them, knowing that those who don\u2019t want<\/em> to know the truth won\u2019t grasp them. The He sarcastically decries the notion of their freely chosen obstinacy: \u201cthat they may indeed see but not perceive, and may indeed hear but not understand; lest they should turn again, and be forgiven\u201d (Mk 4:12).<\/p>\n In Mark 4:22 Jesus teaches that the state of affairs just described will not be permanent; that one day \u201cthere is nothing hid, except to be made manifest; nor is anything secret, except to come to light.\u201d Thus a temporary, limited \u201chiddenness\u201d isn\u2019t contrary to the idea that things won\u2019t always<\/em> be this way.<\/p>\n 40) Jesus said that no sign would be given. Mk.8:12.<\/span> The difference (not a contradiction) has to do with willingness to believe<\/em> vs. unwillingness<\/em>. Jesus knew who would accept His signs and miracles and who would not. With people who did not and would not (usually the \u201cscribes and Pharisees\u201d), He refused to do miracles and signs. This is made clear in the Bible:<\/p>\n Mark 8:11-12<\/strong>\u00a0The Pharisees came and began to\u00a0argue with him<\/em>, seeking from him a sign from heaven,\u00a0to test him<\/em>.\u00a0[12] And he sighed deeply in his spirit, and said, \u201cWhy does this generation seek a sign? Truly, I say to you, no sign shall be given to this generation.\u201d<\/p>\n Matthew 12:39\u00a0<\/strong>But he answered them, \u201cAn\u00a0<\/b>evil and adulterous\u00a0generation seeks for a sign<\/em>; but no sign shall be given to it except the sign of the prophet Jonah.\u201d (cf. 16:4)<\/p><\/blockquote>\n In Jesus\u2019 story of Lazarus and the rich man, He explains why sometimes it does no good to perform miracles:<\/p>\n Luke 16:27-31<\/strong>\u00a0And he said, `Then I beg you, father, to send him to my father\u2019s house,\u00a0[28] for I have five brothers, so that he may warn them, lest they also come into this place of torment.\u2019\u00a0[29] But Abraham said, `They have Moses and the prophets; let them hear them.\u2019\u00a0[30] And he said, `No, father Abraham; but if some one goes to them from the dead, they will repent.\u2019\u00a0[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.\u2019\u201d<\/p><\/blockquote>\n 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\u2019 willingness to do miracles:<\/p>\n Matthew 13:58<\/strong>\u00a0And he did not do many mighty works there, because of their unbelief.<\/p><\/blockquote>\n With the common folk, it was entirely different, and so we also see a verse like John 6:2 (\u201cAnd a multitude followed him, because they saw the signs which he did on those who were diseased.\u201d). 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<\/em>, though . . .<\/p>\n 41) Jesus stated that the law was until heaven and earth ended. Mt. 5:17-19.<\/span> Matthew 5:17-18<\/strong>\u00a0Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them.\u00a0[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.<\/p>\n Luke 16:17<\/strong> But it is easier for heaven and earth to pass away, than for one dot of the law to become void.<\/p><\/blockquote>\n Where\u2019s the contradiction? This is a classic case of the skeptic not even reading the very next verse<\/em> in order to grasp the proper context.<\/p>\n 42) The \u201cSermon on the Mount\u201d took place on the mountain. Mt.5:1.<\/span> Matthew 5:1-2<\/strong>\u00a0Seeing 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)<\/p>\n Luke 6:12-13, 17<\/strong>\u00a0In 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;<\/p><\/blockquote>\n
\nThe centurion\u2019s servant was healed after the cleansing of the leper and the healing of Peter\u2019s mother-in-law. Lu.4:38,39; 5:12,13; 7:1-10.<\/span><\/p>\n\n
\nThe people were very impressed with the feeding of the multitude. Jn.6:14.<\/span><\/p>\n
\nAfter the feeding of the multitude, Jesus went to Capernaum. Jn.6:14-17.<\/span><\/p>\n
\nEveryone who confesses that Jesus came in the flesh is of God. 1 Jn.4:2.<\/span><\/p>\n
\nIt wasn\u2019t time for the fig tree to bear fruit. Mk.11:13.<\/span><\/p>\n
\nThe disciples first notice the withered tree the next day. Mk.11:20,21.<\/span><\/p>\n
\nJesus sits on \u201chis\u201d right hand. Mk. 16:19.<\/span><\/p>\n
\nThere are three. 1 Jn.5:7.<\/span><\/p>\n
\nJesus said that he came to set people against their parents. Mt.10:35-37; Lk.12:51-53; Lk.14:26.<\/span>
\nJesus said to call no man father. Mt.23:9.<\/span><\/p>\n
\nPaul calls people fools. 1 Cor.15:36.<\/span>
\nCall someone a fool and you go to hell. Mt.5:22.<\/span><\/p>\n
\nBut not necessarily. Eph.4:26.<\/span><\/p>\n
\nAsk and you shall be refused. Seek and you won\u2019t find. Knock and you will be refused entrance. Lk.13:24-27.<\/span><\/p>\n
\nUnless it is necessary, of course. 1 Jn.4:1-3.<\/span><\/p>\n
\nJesus said that all things should be made known. Mk.4:22.<\/span><\/p>\n
\nJesus said that no sign would be given except for that of Jonas. Mt.12:39; Lk.11:29.<\/span>
\nJesus showed many signs. Jn.20:30; Acts 2:22.<\/span><\/p>\n
\nJesus stated that the law was only until the time of John. Lk.16:16.<\/span><\/p>\n
\nThe \u201cSermon on the Mount\u201d took place on a plain. Lu.6:17.<\/span><\/p>\n