MORE ANSWERS TO ALLEGED "CONTRADICTIONS" IN THE BIBLE

Jeremiah

16) Jer. 52:25 ("He took also out of the city an eunuch, which had the charge of the men of war; and seven men of them that were near the king's person....") versus 2 Kings 25:19 ("And out of the city he took an officer that was set over the men of war, and five men of them that were in the king's presence....")

In Jeremiah 52 and 2 Kings 25, the accounts of what happened are strikingly similar, with this one exception:

In Jeremiah, we see seven men that were near the King's person, and in 2 Kings 25, we see 5 men - five are accounted for in 2 Kings, and seven in Jeremiah - truly the lesser number would be included in the greater. The historian who recorded 2 Kings was aware of five; he couldn't have been an eye witness of all that had occurred in the history of the Kings. He certainly wasn't in error when he said there were five men, because we understand there were at least five. Jeremiah, on the other hand, was not drawing from the account of 2 Kings; rather, he was an eye witness of the event. Truly a minor detail in the light of the accuracy of the overall account.

17) 52:31 ("And it came to pass in the seven and thirtieth year...in the five and twentieth day of the month, that Evil-merodach....") versus 2 Kings 25:27 ("And it came to pass in the seven and thirtieth year...in the seven and twentieth day of the month, that Evil-merodach....")

Again, we have the same situation…straining at a gnat…The two instances just alluded to hold the same principle…while all the details are amazingly similar, we pick a slight discrepancy in a number - the 25th day as opposed to the 27th day. Again, I would have to point out that Jeremiah was the eye witness, while the historian of 2 Kings was the recorder of the event.

I would say that it is possible that the decree went forth to bring Jehoiachin out of prison, and that the actual release may very well have been 2 days later. Whether this is true or not, all the other details agree with one another…again a minor detail which in no way should diminish the credibility, nor the inerrancy of the Bible.

18) Ezekiel 5:7 ("...Because ye...have not walked in my statutes...neither have done according to the judgments of the nations that are round about you") versus 11:12 ("...for ye have not walked in my statutes...but have done after the manners of the heathen that are round about you")

There is a difference between not conforming to the customs or the laws of the nations around them, as is the charge in Exekiel 5:7, and doing the things that the heathen do. Israel always attempted to serve two masters…they picked and they chose what they wanted to do and what they didn't want to do.
The parallel is this…the law of this nation says that we must drive 55 mph on some roads. Some drive 75, and profess to be Christians. At the same time they ignore the Word of the Lord which exhorts them not to owe any man anything, and amass huge credit card debts, because the American way which says that we need to "keep up with the Jones'". Again, there is no contradiction in the Word of God here. It is just a lack of understanding on the part of the person who believes that there is.

19) 21:3 ("Thus saith the Lord...I will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked") versus Psalm 37:17 ("For the arms of the wicked shall be broken: but the Lord upholdeth the righteous")

The Lord uses the image of a sword to warn Israel that he will sever the righteous and the wicked from Israel…This is not a judgement against the righteous…what He is saying is that Israel will be utterly devastated. The land would be over run by the heathen, and there would be no one left there; neither the righteous, nor the wicked.
In fulfillment of this, we see that history records that the King of Babylon came and conquered Israel, and carried the people away. Daniel and Shadrach and Meschach and Abednego are a perfect illustration of what happened here:

They were righteous men of God, who were not destroyed, but who were carried away out of the land of Israel. We can see that they continued in their righteousness even after they were carried away captive. Truly, rather than contradicting Psalms 37:17, we can see how the example of these Godly men backs it up. The Lord upheld them even in the times of their worse adversity.

For further clarification, we can refer to Vine's Expository Dictionary, to see the meaning of the word which is translated 'cut off":

A. Verb. karat ^3772^, "to cut off, cut down, fell, cut or make (a covenant or agreement)." This verb also occurs in Akkadian, Moabite, and post-biblical Hebrew. In biblical Hebrew it is attested about 290 times and in all periods.

Basically karat means "to sever" something from something else by cutting it with a blade. The nuance depends upon the thing being cut off. In the case of a branch, one "cuts it down" , and one "[swings] the axe to cut down the tree" . The word is also used of "chopping down" wooden idols . Karat can signify "chopping off" a man's head and feet <1 Sam. 5:4>. In this verb means "to cut into two pieces." "Cut off" may also imply cutting off in the sense of circumcision. In Zipporah took a flint knife and "cut off" her son's foreskin. In a related but different usage this word appears in , where it means "to chew" meat. "To cut off" can mean "to exterminate or destroy." God told Noah that "all flesh [shall never again] be cut off... by the waters of a flood..." - the first occurrence of the word. Karat can be used of spiritual and social extermination. A person "cut off" in this manner is not necessarily killed but may be driven out of the family and removed from the blessings of the covenant. God told Abraham that "the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant" . One of the best known uses of this verb is "to make" a covenant. The process by which God made a covenant with Abraham is called "cutting": "In the same day the Lord made a covenant with Abram..." . The word "covenant" appears nine times before this in Genesis, but it is not connected with karat. A synonym to this verb appears in this immediate context and is directly related to the process of making the covenant. Furthermore, hereafter in Genesis and throughout the Bible karat is frequently associated with making a covenant. This verb, therefore, constitutes a rather technical term for making a covenant. In Genesis it often alludes to an act by which animals were cut in two and the party taking the oath passed between the pieces. This act was not created by God especially to deal with Abraham but was a well-known practice at that time among many men. Later, "cutting" a covenant did not necessarily include this act but seems to be an allusion to the Abrahamic covenantal process (cf. ). In such a covenant the one passing through the pieces pledged his faithfulness to the covenant. If that faithfulness was broken, he called death upon himself, or the same fate which befell the animals. In some cases it is quite clear that no literal cutting took place and that karat is used in a technical sense of "making an agreement in writing" .

So we can see that the Lord was merely saying that He was going to remove both the Righteous and the wicked from the Land, so that the Land would be desolate.

20) Daniel 12:2 ("And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to everlasting contempt") versus John 5:28-29 ("...for the hour is coming in which all that are in the graves shall hear his voice, And they shall come forth....")

I can't even see the point in this one…Daniel is saying that they who sleep in the grave shall awake, and Jesus says the same thing…unless the point is that while Daniel says "many", Jesus said "all". Yes, that's probably what he means. Again this is a matter of being familiar with Hebrew.
"Many" in Daniel is speaking of a great number, which could be all inclusive:

7227 rab- as an adjective: 1) much, many, great a) much b) many c) abounding in d) more numerous than e) abundant, enough f) great g) strong h) greater than as an adverb: i) much, exceedingly as a masculine noun: 2) a captain, a chief

According to the definition above, [1)d,] Daniel's prophetic word is implying that a number more numerous than any could count would rise from the graves (which could be referred to as "dust of the earth" = the ground). Certainly the "all" referred to by Jesus would be included here.

21) Hosea 8:13 ("theyshall return to Egypt") versus 11:5 ("Heshall not return into the land of Egypt, but the Assyrian shall be his king....")

Isaiah, Jeremiah, Ezekiel and Hosea are prophetic books, and a person who does not have a gift of understanding the prophetic word will certainly stumble at it. I percieve that this is the problem this person is having here.

In Hosea, God is pronouncing sentence on Israel proper, but also singling out Judah and Ephraim, two specific tribes of Israel. Following the revolt of the ten tribes of Israel after Solomon's rule, Ephraim became a chief influence on the Northern kingdom of Israel. Ephraim was NOT Israel, but because of it's influence, sometimes (but not always) the use of Ephraim and Israel are synonymous in the Bible. Throughout Hosea, God's pronouncement is against Judah, Israel, Ephraim, and Samaria. God has such a struggle with pronouncing sentence against them, because they are His people, and He is their God.

Hosea 11:1-4 1 When Israel was a child, then I loved him, and called my son out of Egypt. 2 As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images. 3 I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them. 4 I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them. (KJV)

In context, God is speaking of both Israel and Ephraim. In verse one, He says that He called Israel out of Egypt. Ephraim, because of its' high position in Israel is mentioned in particular in verse 3. But Ephraim was only a part of all of Israel that came out of Egypt. Verse 5 is not speaking of Ephraim in particular, it is speaking of Israel as a whole. He would not return to the land of Egypt, but the Assyrian would be his king. This is talking about the captivity of Israel as the chastisement of the Lord.
In Chapter 8, where the alleged contradiction is, it is obvious that verse thirteen is saying that Ephraim's heart is with Egypt. The word "return" here carries with it the meaning of turning back from God or to apostacize. To understand the Prophecy one has to look into the history of Israel, which we don't have time or space for this, in this particular setting, but part of the controversy of what is taking place here between the Lord and Ephraim is seen in Chapter 7 of Hosea. Note in particular verse 11:


Hosea 7:1-16 1 When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, and the troop of robbers spoileth without. 2 And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face. 3 They make the king glad with their wickedness, and the princes with their lies. 4 They are all adulterers, as an oven heated by the baker, who ceaseth from raising after he hath kneaded the dough, until it be leavened. 5 In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners. 6 For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire. 7 They are all hot as an oven, and have devoured their judges; all their kings are fallen: there is none among them that calleth unto me. 8 Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned. 9 Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth not. 10 And the pride of Israel testifieth to his face: and they do not return to the LORD their God, nor seek him for all this. 11 Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria. 12 When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard. 13 Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me. 14 And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me. 15 Though I have bound and strengthened their arms, yet do they imagine mischief against me. 16 They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt. (KJV)

The actual pronouncement of the Lord against Israel, Judah, Ephraim, and Samaria is that they would be scattered:

Hosea 8:7-9 7 For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up. 8 Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein is no pleasure.

Because of the apostasy of their heart, in Chapter nine, the Lord pronounces sentence on Israel and Ephraim:


Hosea 9:1-3 1 Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor. 2 The floor and the winepress shall not feed them, and the new wine shall fail in her. 3 They shall not dwell in the LORD's land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria. (KJV)

Ephraim would be taken to Egypt, and Israel would eat unclean things in Assyria. Ephraim's sentence is pronounced in Chapter 9. The sentence of the rest of Israel was that they were to be brought into Assyria. Through history we can see the fulfillment of Hosea's prophecy, in how the tribes of Israel were scattered among the nations.

22) Micah 7:18 ("God does not retaineth his anger for ever, because he delighteth in mercy") versus Matt. 25:46 ("And these shall go away into everlasting punishment; but the righteous into life eternal")

A judge who sentences a criminal to life in prison is not necessarily angry at the Criminal…he is merely executing righteous judgement on the criminal according to the Law. The sentence for sin is eternal punishment of the soul. The free gift of God to those who will accept it is Eternal life through Jesus Christ, our Lord. God does delight in mercy, that is why He sent His Only begotten Son, Jesus Christ to die for all mankind, so that they would have an opportunity to come to repentance and receive the gift of Eternal Life.

Ezek 18:23-28 23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? 24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. 25 Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? 26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. 27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. 28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. (KJV)

23) Zechariah 1:1 ("...came the word of the Lord unto Zechariah, the son of Berechiah, the son of Iddo the prophet....") versus Ezra 5:1 ("...and Zechariah the son of Iddo....")

In Hebrew as well as other middle Eastern languages, the word son can mean both son, and grandson, and great grandson: Just a few passages to illustrate this:

Gen 10:6-20 6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. 7 And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan. 8 And Cush begat Nimrod: he began to be a mighty one in the earth. 9 He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD. 10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. 11 Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, 12 And Resen between Nineveh and Calah: the same is a great city. 13 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, 14 And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim. 15 And Canaan begat Sidon his firstborn, and Heth, 16 And the Jebusite, and the Amorite, and the Girgasite, 17 And the Hivite, and the Arkite, and the Sinite, 18 And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad. 19 And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha. 20 These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations. (KJV)

Also consider Jesus, who was called "Son of David".

Thayer's dictionary defines the Hebrew word for son as follows:

1121 ben- a son, a grandson, a child, a member of a group a) a son, a male child b) a grandson c) children (plural, male and female) d) youth, young men (plural) e) the young (of animals) f) sons (as characterisation, that is, sons of injustice [for unrighteous men] or sons of God [for angels] g) people (of a nation) (plural) h) used of lifeless things, that is, sparks, stars, arrows (figurative) i) a member of a guild, order, class

So we can see there is no contradiction here…The word "ben" here translated as son, can also mean grandson.

24) Malachi 1:4 ("...The people against whom the Lord hath indignation for ever") versus Num. 14:18 ("The Lord is long suffering, and of great mercy, forgiving iniquity and transgression....")

The Lord truly is longsuffering, and of great mercy, forgiving iniquity and transgression just like Numbers 14:18 says. But there is a condition, and a sure pronouncement of judgement upon those who sin against Him in the same verse that the person who sent this compilation conveniently forgot to include. The rest of this verse says:


Num 14:18 18 The LORD is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. (KJV)

Again we can see how the person who sent this appears to be an enemy of the Word of God, who uses dishonest means to attack the credibility of the Bible. But just as the Almighty had pronounced judgement against Edom, imagine the fear of this person if he has not repented of his false witness against the Word of God; and stands speechless before Him in His Holiness, as he hears the sentence pronounced against him:

"Depart from me you cursed, into the everlasting lake of fire prepared for the devil and his angels".

The sentence of the Righteous Judge against Edom is this:

Ezek 25:12-14 12 Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them; 13 Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword. 14 And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD. (KJV)

25) Matthew 1:11 ("Josiasbegat Jechonias ....") versus 1 Chron. 3:15-16 ("And the sons of Josiah were...the second Jehoiakim...And the sons of Jehoiakim: Jeconiah his son....") Matt 1:11 11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: (KJV)

1 Chr 3:15-17 15 And the sons of Josiah were, the firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum. 16 And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son. 17 And the sons of Jeconiah; Assir, Salathiel his son, (KJV)

Again, the principal of the son being the grandson as illustrated earlier…I believe the reason why Jehoiakim was not mentioned, is because the Bible says that Jehoiakim did that which was evil in the sight of the Lord. There is no contradiction here…his name was merely skipped because Jehoiakim was a disgrace to the lineage…not to be mentioned with the Holy One of Israel. Some Biblical Scholars say that in some of the Genealogies of the Bible, generations are purposely skipped. I am not a scholar, so I can't tell you why this is so, but the case in question could supply a partial answer… He forsook the Ways of the Lord, and turned after other gods, so his name was blotted out of the genealogical record given here.

26) 1:23 ("...a virgin shall be with child...and they shall call his name Emmanuel....") versus 1:25 ("...till she had brought forth her firstborn son: and called his name JESUS")

In Matt 1:23, we see the prophecy which was spoken in Isaiah7:13 of Him who was to come. This one would be known as Immanuel, or "God is with us".

Isa 7:13-14 13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? 14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (KJV)

The word "Immanuel" means God with us. When the angel appeared to Mary, he greeted her, saying "the Lord is with you", or "God is with you":

Luke 1:28 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. (KJV)

John 1:1 1 In the beginning was the Word, and the Word was with God, and the Word was God. (KJV)

John 1:14 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (KJV)

Truly His name is called Emmanuel, God with us. We even sing a song called "Immanuel". The prophetic word concerning Jesus is true. Nicodemus came to Jesus by night, and declared Him to be "Immanuel" (God with us:

John 3:2 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. (KJV)

Matthew and Luke compliment each other, explaining things that the other does not, interpreting one another, but not contradicting each other. What we don't see in Matthew is how the angel of the Lord pronounced to Mary "God is with thee" or "Immanuel". She was then instructed to Name Him Jesus, which is another name which described Him: "Jehovah is salvation". Jesus was what His very Name said He was, the Saviour of the world.

Luke 1:31-33 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. (KJV)

Again, the consistent rule of study is CONTEXT. Let us look at Matt. 1:23 in context with the whole account:

Matt 1:18-25 18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. 22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS. (KJV)

We see in verse 21 that Joseph was instructed to call his name Jesus. In verse 23, we are told "they" would call his name Emmanuel; "they" indicating the rest of humanity. In verse 25, we see that Joseph did just as he was instructed to do…he named him Jesus.

27) 4:10 ("Thou shalt worship the Lord thy God, and him only shalt thou serve") versus Eph. 6:5 ("Servants, be obedient to them who are your masters according to the flesh....")

The word "serve" in Matt. 4:10 carries with it the meaning of ministering to God:

3000 latreuo (lat-ryoo'-o); from latris (a hired menial); to minister (to God), i.e. render, religious homage: KJV-- serve, do the service, worship (-per).

This word is used exclusively in describing a relationship between man and God: Matt. 4:10, Lk 1:74,Luke 2:37,Luke 4:8,Acts 7:7,Acts 7:42,Acts 24:14,Acts 26:7,Acts 27:23,Rom 1:9,Rom 1:25,Phil 3:3,2 Tim 1:3,Heb 8:5,Heb 9:9,Heb 9:14,Heb 10:2,Heb 12:28,Heb 13:10,Rev 7:15,Rev 22:3

The verse in Ephesians is talking about the relationship of an employee with his boss or a slave to his master. No contradictions here…just a little bit of research into the Greek, and you can resolve the difficulty.

28) 5:45 ("...your Father who is in heaven: for he...sendeth rain on the just and on the unjust") versus 2 Chron. 6:26 ("When the heaven is shut up, and there is no rain, because they have sinned against thee")

In Matt. 5:45, Jesus demonstrates the fact that God is no respecter of persons. Again this person purposely chose to omit some of the verse in question. Jesus' actual words were:

Matt 5:45 45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. (KJV)

It is absolutely amazing what light context shines on the meaning of a passage of Scripture. 2 Chronicles 6:26 is speaking of God's punishment on a people and their land because of their sin. He does not say that He will NEVER cause the rain to fall on the unjust. He says that there will be times because of the disobedience of man that He will shut the heavens up so that there would be no rain.

29) 6:6 ("When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret") versus 1 Tim. 2:8 ("I will therefore that men pray everywhere...")

In Matt. 6, Jesus cautions his listeners not to be as the hypocrites who love to be seen by men. He is addressing the motives of the heart. He is not saying not to pray in public; he himself did this when he raised Lazarus from the dead, and when He blessed the loaves and the fishes, and in the garden before His crucifixion. What he was saying was not to be like the hypocrites WHO DO THINGS JUST BECAUSE THEY WANT TO BE SEEN AND RECOGNIZED FOR THEIR "PIETY".

30) 6:19 ("Lay not up for yourselves treasures upon earth...") versus Prov. 15:6 ("In the house of the righteous is much treasure....")

The key is "lay not up for YOURSELVES treasures"…Jesus was teaching against selfishness, greed, and a tie to this world through self-gratification. He wasn't teaching that we need to take a vow of poverty. Later on He teaches that the true riches are those which are in heaven, which the righteous children of God truly possess, and which the unrighteous children of this world could not begin to comprehend, which is very evident, at this point. God supplies all our need, but not our greed.

31) 7:1 ("Judge not, that ye be not judged") versus Lev. 19:15 ("Ye shall do no unrighteousness in judgment...but in righteousness shalt thou judge thy neighbor")

Matt 7:1-5 1 Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. (KJV)

In Matthew, our Lord is speaking about judging someone to condemn them for their faults, not regarding the fact that you have faults yourself. The key word here is JUDGING TO CONDEMN, COMPARING OTHER PEOPLE WITH YOURSELF, AND PUTTING YOURSELF IN A PLACE WHERE YOU THINK YOU ARE BETTER THAN OTHERS. Verse three bears this out: "And why beholdest thou the mote that is in thy brother's eyes but considerest not the beam that is in thine own eye?"

Jesus is saying how can you hope to help your brother overcome his faults when you have so many yourself? Further on in verse 5, the Lord says that we can cast the mote out of our brother's eye, if we cast the beam out of our own eye. This would require some judgement on our part, to determine if there is a mote in our brother's eye, as well as in our own.
Judging to condemn someone for the mote is not good. Discerning that there is a "mote" that you may be able to help them with, is good; in fact love dictates that we do this. Rather than contradicting each other, these two passages actually compliment each other. Let's look at the passage in Leviticus:


Lev 19:15-18 15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.

What is fair is fair. What is right is right, and what is wrong is wrong. I can look at someone whose eye is red and watering, and rightly determine that they probably have something in their eye. Now whether they are rich or poor, the fact of the matter is that they have something in their eye. Now it is up to me to determine what I am going to do about it. If I were to transgress the Word in Leviticus 19, I could pass up the poor person to give attention to the rich or vice-verse, depending on my outlook on life. This is unrighteous judgement. I would be JUDGING one man as unworthy of my help, while having respect of the other man. The rest of the passage in Leviticus defines the type of judgement it is speaking of:

16 Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD. 17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.

This verse (17) goes hand in hand with that which Jesus spoke in Matthew 7. "Thou shalt not hate thy brother in thine heart;" this is JUDGING YOUR BROTHER AS UNWORTHY OF YOUR LOVE. But it goes on to say that you shall in any wise rebuke your neighbor, and not suffer sin upon him. This is taking the mote out of your brother's eye. Again, we see the contrast between judging someone to condemn them, and discerning whether a person is caught up in a sin that they need to be warned of.

18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.(KJV)

There is no contradiction here; as I said before, the Scripture compliments itself.

32) 7:14 ("Because strait is the gate, and narrow is the way, which leadeth to life, and few there be that find it") versus Luke 3:6 ("And all flesh shall see the salvation of God") and John 12:32 ("And I, if I be lifted up from the earth, will draw all men unto me")

The rest of the verse in Matthew 7:14 reads like this:

Matt 7:13-14 13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. (KJV)

The Holy Word of God cannot be understood by the natural man; because the things of God are spiritually discerned. If one does not possess the Spirit of God dwelling inside of him, there is no way he or she will ever come to grips with the Truth of scripture, unless they become a child of God. That explains why so many stumble at the Word. To me or to any other Born Again Child of God, these scriptures are easy to explain.

In Luke 3:6, we read that all flesh shall see the salvation of God. What Luke does not say is that all men shall be saved. All who look at me see a person who has been saved by the mighty Hand of God, hence, they see the salvation of God. But all who see the salvation of God are not necessarily saved.

The Bible says that we will all appear before the judgement seat of God…there will be both saved and unsaved standing before God. All the wicked will see the salvation of God, as they view the redeemed of the Lord, but they won't be saved.

John 12:32: Jesus had come as a redeemer to Israel first. But here see that he was speaking of mankind collectively - after His death, Jesus would be drawing all of humanity to Him…the Jew and the Gentile alike. You can see that this is what He meant by just reading down a little further in the same chapter:


John 12:44-48 44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. 45 And he that seeth me seeth him that sent me. 46 I am come a light into the world, that whosoever believeth on me should not abide in darkness. 47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.(KJV)

33) 7:21 ("Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven....") versus Acts 2:21 ("And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved") and Rom 10:13 ("For whosoever shall call upon the name of the Lord shall be saved")

Salvation entails entering into a covenant relationship with the Most High God. There is no contradiction between these passages, if one understands the terms of the covenant into which they have entered. Jesus, who is the Author and the Finisher of our faith, says:

Matt 7:21-29 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. 28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29 For he taught them as one having authority, and not as the scribes. (KJV)

Here we see that Jesus is saying that in order to be His, it takes obedience to His word. You can't just say you love God or you believe in God, and consider that good enough to enter into the Kingdom of God. Just prior to this, Jesus warned those who were listening to Him, that they needed to enter in at the strait gate:

Matt 7:13-20 13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. 15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. (KJV)

In the Light of what our Saviour taught, we can now see what the Word means in the passages of Acts 2:21 and Romans 10:13. CONTEXT…CONTEXT…CONTEXT. THE RESOUNDING MESSAGE OF THIS WHOLE STUDY IS THAT THE WORD OF GOD MUST BE READ IN CONTEXT. NO ONE WOULD EXPECT TO PICK UP A HISTORY BOOK OR ANY OTHER BOOK AND RANDOMLY OPEN IT UP, READ A PARAGRAPH, AND WRITE A REPORT AS TO WHAT THAT BOOK IS ABOUT; YET THAT IS PRECISELY WHAT PEOPLE TRY TO DO WITH THE BIBLE. The passage quoted in Acts 2:21 is only part of a dialogue that Peter had with some Jews. We need to look at the whole dialogue in order to understand what is going on here. After Peter had preached to them a while, we see that they heard the truth, and they were "pricked in their hearts", and asked what they should do:

Acts 2:37-39 37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. (KJV)

So we can see that calling on the Name of the Lord includes Repenting, which means to turn away from your sins, and to enter into a covenant with the Living God, which falls right in Line with what Jesus says in Matthew 7. Concerning Romans 10:13, we can see that in context, the Word says:

9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? (KJV)

Notice that verse 10 defines what "BELIEVING" is. With the heart man believeth unto righteousness. Right in Line with our Lord's saying, we see that a good tree will bear good fruit. You will not be ashamed if you believe in Him, and your lifestyle reflects that you believe in Him. Now we know in what spirit a person must call on the name of the Lord. In verse 16, we see that obedience is a necessary ingredient in the gospel. So these scriptures don't contradict one another, rather, they compliment one another if they are read in context.

34) 10:1 ("And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease") versus 17:16 ("And I brought him to thy disciples, and they could not cure him")

A soldier is given all the weapons necessary to fight the battle, and he is told that these weapons, when properly used, has the capability of killing any man that he may encounter. He has the power at his disposal to kill every enemy he encounters. But if that soldier fails to understand how to use that weapon most effectively, the chances are very good that he won't be able to kill all who come against him. This is the case at hand. Though they had the power, they did not fully understand the capabilities of that power. We find out they didn't have the faith to perform the task at hand:

Matt 17:14-21 14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, 15 Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. 16 And I brought him to thy disciples, and they could not cure him. 17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. 18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour. 19 Then came the disciples to Jesus apart, and said, Why could not we cast him out? 20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. 21 Howbeit this kind goeth not out but by prayer and fasting. (KJV)

35) 16:13 ("Jesus asked his disciples, saying, Whom do men say that I the Son of man am?") versus Psalm 146:3 ("Put not your trust in princes, nor in the son of man, in whom there is no help")

JESUS SHOWED HIS HUMANITY WHEN HE TOOK THIS TITLE. THIS IMMANUEL, THIS GOD WHO WAS AND IS WITH US, REPEATEDLY REFERRED TO HIMSELF AS THE SON OF MAN. THE SON OF MAN WAS A TITLE THAT HE TOOK UPON HIMSELF. BUT IN THE MIDST OF HIS HUMANITY, HE ALSO REVEALED HIS DIVINITY, WHICH IS WHAT THE DIALOGUE IN MATTHEW 16 SHOWS:

Matt 16:13-16 13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am? 16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God. (KJV)

IN PSALM 146:3, THE PSALMIST IS NOT TALKING ABOUT A SPECIFIC PERSON WITH A TITLE; HE IS TALKING ABOUT HUMANITY IN GENERAL.

Ps 146:3-10 3 Put not your trust in princes, nor in the son of man, in whom there is no help. 4 His breath goeth forth, he returneth to his earth; in that very day his thoughts perish. 5 Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God: 6 Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever: 7 Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners: 8 The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous: 9 The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down. 10 The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD. (KJV)

36) 12:36 ("But I say unto you, That every idle word that men shall speak, they shall give an account thereof in the day of judgment") versus Psalm 103:3 ("Who forgiveth all thine iniquities; who healeth all diseases") and Psalm 103:12 ("As far as the east is from the west, so far hath he removed our transgressions from us")

Again, in THE CONTEXT OF MATT 12:36, we see the Lord Jesus addressing the Pharisees, who had just said that Jesus had cast out devils by the prince of devils. Jesus warns them that in the day of judgement they will have to give account of their words. In verse 34, Jesus plainly tells them they cannot speak good things because they are evil, and out of the abundance of the heart, the mouth speaks. In context, Jesus is saying that the wicked man will be judged for his words.

Matt 12:24-37 24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. 31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. 36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned. (KJV)

The other two passages in Psalms 103 are referring to the grace extended by God upon a child of God. To a person gifted with REASON, there is no contradiction in these passages. We need to understand that the wicked will be judged for their wickedness, and those who have called upon the Name of the Lord will have the Righteousness of Jesus imputed unto them.

37) 21:7 Mod Lang. ("They brought the donkey and the colt and placed their coats on them, and He seated himself on them") versus Mark 11:7 ("And they brought the colt to Jesus, and cast their garments on him; and he sat upon him")

I DON'T DEAL WITH "MODERN TRANSLATIONS". WE CAN EITHER DEAL WITH THE ORIGINAL GREEK OR THE King James, but I won't even address a "modern translation." The difficulty the person saw in this passage, is that the modern translation said "and he sat upon them" (both the colt and the donkey). Or the problem could be that In Matthew, we see the donkey and a colt, as opposed to Mark, where only a colt is mentioned. The King James will clear this up. In Matthew, in context, Jesus instructs the disciples to bring a donkey (an ass) and her colt. Verse 7 in the King James says that they put their clothes on the donkey and the colt, and they set him thereon…not "on them":

Matt 21:1-7 1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon.(KJV)

Mark 11:1-7 1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. 3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. 4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. 5 And certain of them that stood there said unto them, What do ye, loosing the colt? 6 And they said unto them even as Jesus had commanded: and they let them go. 7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. (KJV)

Notice that Matthew is attentive to the details with the reference to the prophecy that had been foretold. Mark gives an account minus the prophetic reference, but that doesn't diminish the fact that the prophecy had been foretold. In the same manner, just because the colt's mother wasn't mentioned in Mark, doesn't mean that she wasn't there. One has more detail than the other, but they certainly do not contradict one another.

38)Mark 12:26 ("God spake to him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob") versus 12:27 ("He is not the God of the dead, but the God of the living...."). Abraham, Isaac, and Jacob were not living when this was said.

This is Wonderful! This person is unwittingly bringing the Scripture to life by including this in their list. Now we can see how the Pharisees and the Saducees suffered from a lack of understanding because they were religious, but had no knowledge of the Living God, or the things that Jesus taught concerning Him. The issue that was being addressed was a question from some skeptics known as the Saducees, who did not believe in the resurrection.

Mark 12:18-27 18 Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying, 19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. 20 Now there were seven brethren: and the first took a wife, and dying left no seed. 21 And the second took her, and died, neither left he any seed: and the third likewise. 22 And the seven had her, and left no seed: last of all the woman died also. 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. 24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God? 25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. 26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? 27 He is not the God of the dead, but the God of the living: ye therefore do greatly err. (KJV)

The point was that the Sadducees, who were familiar with the Scriptures, certainly recalled that famous passage which Jesus quoted. God used the present tense concerning Abraham Isaac and Jacob, just to prove that though their bodies had long since died, they were still alive AND IN THE PRESENCE OF GOD, when God spoke to Moses!

39) 15:17 RSV ("And they clothed him in a purple cloak...") versus Matt. 27:28 ("And they stripped him, and put on him a scarlet robe")

If one compares the four gospels with one another, he will see that each one supplies a little more information than the other. Again, the person who sent this got the passage in Mark from the Revised Standard version. In the King James Bible, there is no difficulty.

Mark 15:16-17 16 And the soldiers led him away into the hall, called Praetorium; and they call together the whole band. 17 And they clothed him with purple, and platted a crown of thorns, and put it about his head, (KJV)

The reader will note that the verse cited says that they clothed Him with purple…but it does not say that they clothed Him with a purple ROBE. The translators of the RSV supplied the word robe, to give what they thought was a better rendering of the meaning of the text. In the Greek, there is no word used here which could be translated as "Robe". We see that they clothed Him in Purple; but what was it that was purple? John supplies that answer.

John 19:2: 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe

On the surface, we could perhaps see the contradiction here. But the fact is that the word translated as "robe" is in the Greek:

2440 himation- 1) a garment (of any sort) garments, that is, the cloak or mantle and the tunic 2) the upper garment, the cloak or mantle.

In Matthew, the word translated as "robe" is a different Greek word. The account in Matthew tells us that one of the soldiers took his military cloak and put it on him. That explains the "scarlet", as historically, we know that Roman uniforms were scarlet in color. See the Greek word which is used in Matthew:

Robe: 5511 chlamus- 1) a chalamys, an outer garment usually worn over the tunic 2) a kind of short cloak worn by soldiers, military officers, magistrates, kings, emperors

We can easily envision the mocking soldier taking off his cloak and putting it on Jesus. From comparing the scriptures, we can rightly deduce that after the soldiers stripped Jesus, they clothed him in a purple tunic, and then put a soldiers' scarlet cloak over this tunic. This shows just how Jesus was humiliated before the people. It would do the reader well to understand the degree to which Jesus willingly submitted Himself to this humility simply because He loved humanity so greatly that He wanted all men to be saved, and He paved the way through the things that He suffered on our behalf.

Even the fact that in John the "himation" is translated as a robe does not show that the translation is errant…because it could be used in the sense of a robe. A bath robe is different from the robe of a King, but they are both referred to as "robes". In the same way, a Himation could be a tunic, a mantle or a cloak. By rightly dividing the Word of Truth, one can discover the Truth in the Scriptures, and see that there are no contradictions in the Word of God.

John 18:28-19:16 28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. 29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. 31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. 33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. 39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. CHAPTER 19 1 Then Pilate therefore took Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 And said, Hail, King of the Jews! and they smote him with their hands. 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. 8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar. 13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. 14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! 15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. 16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

40) Luke 3:27 ("Salathiel, which was the son of Neri") versus Matt. 1:12 ("Jechonias begat Salathiel")

To deal with this passage, I would refer the reader to my comments when dealing with our discussion about genealogies in Question 25.

41) 9:28 ("And it came to pass about eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray") versus Matt. 17:1 ("And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart")

In Mark 9:28, we read an approximation of how long it was when Jesus went into a mountain to pray. The text says "ABOUT eight days after these sayings"… Matthew says "AFTER six days". Notice it doesn't say "six days later' or "eight days later"…they are both general statements which certainly do not contradict themselves.

42) 10:25-28 ("And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law?.... And heanswering said, Thou shalt love, the Lord thy God...and thy neighbor as thyself. And he said unto him, Thou hast answered right....") versus Matt. 22:35- ("Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God...Thou shalt love thy neighbor as thyself"). Who said the commandment, Jesus or the lawyer?

This person is assuming that there was only one Lawyer in all Israel. In the account in Luke, Jesus speaks to a Lawyer well before He made his entry into Jerusalem on the colt of a donkey. Jesus speaks to the Lawyer in Luke 10. The account of Jesus' entry in Jerusalem is given in Luke, chapter 19.

In Matthew, Jesus speaks to a lawyer about the same issue AFTER his entry into Jerusalem. Jesus speaks to the Lawyer in Matt 22. He enters Jerusalem in Matt. 21.

It is not unusual for a person to deal with the same questions regarding the things of God when conversing with different people. As a street evangelist, I answer the same questions over and over again. Usually the questions are the same questions, but asked in many different ways…This is exactly the case here in these accounts.

 

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