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Hausdiener; Geselle; Gestalt; Herr; Mann; Kerl; Hecht; Diener; Knecht; Bediente; Kammerdiener; Stallknecht
pallbearer → Sargträger
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Wendag > Forum > Religie > Boervolk > Bybel > Weersprekings in die bybel
Thread: Weersprekings in die bybel
21st October 2010, 19:06 #1
Ek het gaan nalees oor 'n paar voorbeelde van weersprekings in die bybel en het op die onderstaande afgekom onder meer besprekings, weersprekings en verduidelikings. Die onderstaande artikel is uit 'n paar bronne saamgestel en vra omverskoning maar ek het nie al die bronne ook gemeld nie.
Niemand kan stry nie - die kohesie wat in die Bybel is - verskillende geskrifte wat strek oor 'n opstellingstydperk van meer as 1500 jaar, met talle verskillende skribas, en daar is soveel kohesie in die sentrale Boodskap en tema ... omdat daar slegs Een inspirerende Gees is!
Dan het hierdie gees aan DID gely (dissosiatiewe identiteitsversteuring) of vir die wat die ou term onthou - multiple personality disorder. Dis erg genoeg dat mense die bybel verskillend kan interpreter, maar soos jy sê, as hulle dit reg doen is daar net een interpretasie (van bv ‘n spesifieke storie). Maar wat gemaak met al die duisende weersprekings? Die boek maak net hoegenaamd nie sin nie, en ek staan verstom dat so boek met soveel foute en weersprekings, vir mense letterlik die alfa en omega is.
a) In Matthews 27:5" And he (Judas), cast down the pieces of silver in the temple, and departed, and went and hanged himself."
b) In Acts 1:18 "Now this man (Judas), purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out."
a) GEN 1:25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.
b) GEN 2:18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.
a) II SAMUEL 24:13: So God came to David, and told him, and said unto him, shall SEVEN YEARS OF FAMINE come unto thee in thy land? or will thou flee three months before thine enemies, while they pursue. thee?
b) I CHRONICLES 21:11: SO God came to David, and said unto him, Thus saith the LORD, Choose thee. Either THREE YEARS OF FAMINE or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee;
a) EXO 24:9,10; AMO 9:1; GEN 26:2; and JOH 14:9
"And I will take away my hand, and thou shalt see my backparts." (EXO 33:23)
"And the Lord spake to Moses face to face, as a man speaketh to his friend." (EXO 33:11)
b) God CANNOT be seen:
"No man hath seen God at any time." (JOH 1:18)
"Whom no man hath seen nor can see." (1TIM 6:16)
5. What was the colour of the robe placed on Jesus during his trial?
a) MAT 27:28 scarlet
b) JOH 19:2 purple
6. How many stalls and horsemen?
a) 1KI 4:26 And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.
b) 2CH 9:25 And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen; whom he bestowed in the chariot cities, and with the king at Jerusalem.
Daar is so baie van hierdie, heeltemal te veel om te noem. My punt is dat mense hierin glo, en ALLES in hul lewens hierop baseer, terwyl daar argumente, bewyse, teorieë, ens daarbuite is wat mense moet ondersoek, en dan mooi daaroor nadink. Baie mense is nie eers bereid om te argumenteer oor die bybel nie. Hulle glo daarin en dis dit. Wat ‘n arm lewe. Ek verstaan werklik nie hoe mens op ‘n boek kan staatmaak wat duisende jare gelede geskryf is, deur verskeie mense, elk met sy eie interpretasies, idees, probleme, vlak van opvoeding en dies meer nie, terwyl dit ooglopend is hoeveel foute daar in die bybel is. Mense is eenvoudig te bang om vir hulself te begin dink. Waarskynlik omdat dit nog altyd ontmoedig is deur die kerk (vir baie goeie rede), en dit sal ‘n vreemde ervaring wees. Maar dalk 20 jaar terug, in vandag se tye is daar nie meer ‘n verskoning vir oningeligtheid nie. Mense moet lees, alles wat jy in die hande kry, jy sal nie aan die brand slaan as jy wyer as net die bybel lees nie.
Weersprekings: Johannes 1:18-Niemand het ooit God gesien nie; die eniggebore Seun wat in die boesem van die Vader is, die het Hom verklaar.
Exodus 33:11. Dan spreek die HERE met Moses van aangesig tot aangesig soos 'n man met sy vriend spreek.
That Josiah would die in peace (2 Kings 22)… he died in battle (2 Kings 23).
And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. (Gen 22:1)
Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. (James 1:13)
A second major difficulty associated with the Resurrection lies in the contradictory accounts in the four gospels of what occurred. The following represent some of the major disagreements surrounding the events connected with the Resurrection:
A. At what time in the morning did the women visit the tomb?- At the rising of the sun (Mark 16:2) vs. when it was yet dark (John 20:1)
B. Who came?- Mary Magdalene alone (John 20:1) vs. Mary Magdalene and the other Mary (Matt. 28:1) vs. Mary Magdalene, Mary the mother of James and Salome (Mark 16:1) vs. Mary Magdalene, Joanna, Mary the mother of James and other women (Luke 24:10)
C. Was the tomb opened or closed when they arrived? - Open (Luke 24:2) vs. closed (Matt 28:1-2)
D. Whom did they see at the tomb?- The angel (Matt. 28:2) vs. a young man (Mark 16:5) vs. two men (Luke 24:4) vs. two angels (John 20:11-12)
E. Were these men or angels inside or outside the tomb? -Outside (Matt. 28.2) vs. inside (Mark 16:5, Luke 24:3-4, John 20:11-12).
F. Were they standing or sitting? - Standing (Luke 24:4) vs. sitting (Matt. 28:2, Mark 16:5, John 20:12).
G. Did Mary Magdalene know Jesus when he first appeared to her?-Yes, she did (Matt. 28:9) vs. no she did not (John 20:14).
die onderstaande is 'n artikel uit Tafelberg se NGK en hul verduideliking van die "weersprekings")
Voorbeelde van beweerde foute & weersprekings in die Bybel
a. DATUMS EN GETALLE
* Daar is 'n verskil van byna 'n kwart miljoen man tussen 2 Sam 24:9 (in Israel 800000 & Juda 500000) & 1 Kron 21:5 (in Israel 1100000 & Juda 470000). 'n Noukeurige lees toon egter dat Samuel slegs die brawes in Israel aandui en Juda se getal afrond. * Oorskryffoute kom soms voor te wyte aan hoe moeilik dit was om Hebreeus sonder vokale en punktuasie te kopieër. Bv 1 Kon 5: 13-16 en 2 Kron 2:2, waar die weglaat van een konsonant 3600 tot 3300 verander. Ook 2 Kron 9:25 wat Salomo se perdestalle as 4000 stel terwyl 1 Kon 4:26 dit 40000 maak. Lg. is verkeerd omdat 1 Kon 10:26 meld dat Salomo net 1400 perdewaens gehad het. Die Hebreeuse T is per abuis as M gekopieër. * Dawid se straf word in 1 Kron 21:12 as drie jaar hongersnood gestel, maar in 2 Sam 24:13 as sewe jaar. 2 Sam 21:1 gee die antwoord hiervoor: Dawid het reeds 3 jaar mislukte oeste gehad en was in die 4de toe die nuwe 3 jaar aangekondig is. Kronieke vermeld nie die eerste 4 jaar nie en hoef dit dus nie by die tweede 3 jaar te tel nie.
b. JESUS SE GESLAGSREGISTER
In beide Matteus en Lukas word Jesus se geslagsregister gegee. Die name wat daarin verskyn, verskil egter en Matteus laat name weg. 'n Geslagsregister hoef egter nie volledig te wees nie. In 2 Kon 22:2 word bv gesê dat Josia “in sy vader Dawid” se voetspore gewandel het, maar hy was die 16de geslag vanaf Dawid! Daarbenewens word 'n kleinseun in Hebreeus “seun” genoem omdat daar geen woord vir kleinseun in Hebreeus is nie. Matteus wil Jesus se herkoms teruglei oor die koninklike linie deur Dawid en Josef terwyl Lukas die natuurlike afstamming volg deur Maria.
c. HISTORIESE GEGEWENS
150 jaar gelede is die Bybel gesien as 'n boek vol historiese foute, maar namate argeologiese ontdekkings gemaak is, veral díé van Sir William Ramsay, het daar byna geen “fout” oorgebly nie. Almal is verkeerd bewys deur opgrawings. Hier is voorbeelde van 'n paar beweerde foute: a) In Mark 2:26 verwys Jesus na die tyd toe Dawid die dorpie Nob besoek het en sê Hy die hoëpriester tóé was Abiatar. Volgens 1 Sam 21:1 was dit Abimeleg. Ons weet egter dat Abimeleg se seun Abiatar was en dat hy by sy pa was toe Saul Nob se mense uitgemoor het. Hy was die enigste oorlewende. Hy het in sy pa se plek hoëpriester geword. In Joodse tradisie was die amp wat 'n hoëpriester beklee het, permanent en kon sy opvolger op sy naam genoem word. b) Jesus se verwysing na Sagaria, “seun van Berekja” in Matt 23:35, weerspreek oënskynlik 2 Kron 24:20 waar hy “seun van Jojada” genoem word. Hierdie Sagaria was nie die profeet Sagaria, wat “seun van Berekja” was nie (Sag 1:1). Sou Jesus die twee Sagarias verwar het? Nee, want dan sou Sy toehoorders Hom vinnig gekorrigeer het. Hulle het presies geweet na wie Hy verwys (na 2 Kron 24:20 se Sagaria). In hierdie geval was Sagaria waarskynlik die kleinseun van Jojada, daarom verwys Kronieke na hulle as pa en seun. In Hebreeus is daar nie 'n woord vir “kleinseun” nie.
d. DIE NT SE AANHALINGS UIT DIE OT
Heelwat van die NT-skrywers se aanhalings uit die OT is geparafraseer (die betekenis weergee in eie woorde terwyl die betekenis behou word). Vgl Paulus se aanhaling van Deut 30: 11-14 in Rom 10: 6-8. Andersins word daar dikwels aangehaal uit die Griekse Septuagint asóók die Hebreeus. Die Septuagint verskil soms van die Hebreeus wat woorde en sinsnedes betref. Vgl Mat 12: 17-21 waar Matteus die eerste deel uit die Hebreeus aanhaal, dan van beide afwyk en 'n eie sinnetjie invoeg en afsluit met die Septuagint! In Mat 27:9 haal Matteus uit Sagaria 11: 12-13 aan, maar skryf dit toe aan Jeremia en daarby parafraseer hy Sagaria se woorde. Die antwoord hierop is dat die Jode in hulle Talmud ('n boek vol Joodse leringe uit die tyd net voor Christus se koms) Jeremia as die “hoof” van die profete beskou het.
* In beide Hand 9 én 22 maak Paulus melding van sy Damaskuspadondervinding. In 9:7 sê hy sy omstanders het die hemelse stem gehoor en in 22:9 sê hy hulle het nie gehoor nie. Die Grieks klaar die probleem op: die werkwoord “om te hoor” word in twee verskille konstruksies gebruik waar dit ook “om te verstaan” kan beteken. * In Hand 7 word Stefanus se lang toespraak aangehaal waar hy deurgaans na die OT verwys. Kritici wys op vele foute wat Stefanus maak. 'n Mens moet egter onthou dat hy juis voor 'n uitgelese Joodse Raad praat – mense wat die OT in detail geken het. Tog val hulle hom nie aan omdat hy die OT foutief aanhaal nie. In die meeste gevalle haal Stefanus uit die Septuagint aan en die Joodse Raad het dit ook geken!
f. DIE VIER EVANGELIES VERSKIL VAN MEKAAR
Die 4 skrywers varieër soms in hul vertellinge. Variasies is egter nie weersprekings nie! Byvoorbeeld waar daar soms verskillende woorde gebruik word om te rapporteer wat Jesus gesê het. * Matteus 4 en Lukas 4 ruil die volgorde van die laaste twee versoekings waaraan Jesus in die woestyn onderworpe was, om. Dit is egter nie hulle uitgangspunt om die volgorde korrek te hê nie en dit maak ook nie saak nie. Matteus is dalk meer presies want hy verbind die verskillende versoekings met “dan” terwyl Lukas dit verbind met “en”. * Matt 20:30 maak melding van twee blinde mans, terwyl Markus 10:46 en Lukas 18:35 van net een praat. Lukas sê die genesing het plaasgevind toe Jesus Jerigo binnegegaan het terwyl Matteus & Markus sê dit was toe Hy Jerigo verlaat het. Natuurlik ontken Lukas en Markus nie dát daar twee mans was nie, maar hulle spits hulle toe slegs op een, Bartimeus. Wat waarskynlik gebeur het is dat die mans na Jesus geroep het toe Hy Jerigo binnegegaan het, maar dat Hy nie tóé aandag gegee het nie. Nadat Hy daar oornag het, het Hy die dorp verlaat en die mans het Hom weer voorgekeer en die genesing het plaasgevind. Indien Lukas 19:1 saam met die Bartimeus-verhaal gelees word, maak dit baie sin: “Jesus het in Jerigo gekom en daar deurgegaan.” Lukas deel nie die deurtog van Jesus op in afdelings nie, maar sien dit as 'n geheel sodat dit klink asof die genesing by die intog van Jesus in die stad plaasgevind het. Die ander moontlikheid is dat dit twee verskillende gebeurtenisse was - die een tydens Jesus se ingaan in Jerigo en die ander toe Hy Jerigo verlaat het. Daar is geen dwingende getuienis om dit as dieselfde insident te sien nie. * Johannes 19:14 sê dat Jesus die 6de uur in die oggend begin voorberei het vir die Paasfees, maar volgens Matt 27:45, Mark 15:33, Luk 23:44 was Hy teen die 6de uur reeds aan die kruis! Laasgenoemde skrywers het van die Joodse tydsberekening gebruik gemaak waarvolgens die dag met sonop begin. Johannes gebruik die Romeinse tydsberekening waarvolgens die nuwe dag om middernag begin.
23rd October 2010, 12:03 #2
Weersprekings in die bybel - Contradictions in the New Testament
Jesus' lineage was traced through David's son Solomon. Mt.1:6.
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.
Jacob was Joseph's father. Mt.1:16.
Heli was Joseph's father. Lk.3:23.
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.
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.
Jesus begins his ministry after John's arrest. Mk.1:13,14.
Three days after the baptism, Jesus was at the wedding in Cana. Jn.2:1.
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.
Only Jesus taught in Capernaum. Lk.4:30,31.
Peter was chosen, with Andrew, by the Sea of Galilee. Mt.4:18-20; Mk.1:16-18.
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.
Jesus cured Simon Peter's mother-in-law before he cleansed the leper. Mk.1:30-42; Lk.4:38 to 5:13.
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.
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.
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.
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.
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.
After the feeding of the multitude, Jesus went to Gennesaret. Mk.6:53.
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.
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.
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.
Jesus is the mediator of the "Father". 1 Tim.2:5; 1 Jn.2:1.
Jesus sits on "his" right hand. Mk. 16:19.
Jesus and the "Father" are one in the same. Jn.10:30.
There is one "God". 1 Tim.2:5; Jms.2:19.
There are three. 1 Jn.5:7.
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.
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.
Anger by itself is a sin. Mt.5:22.
But not necessarily. Eph.4:26.
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.
Do not judge. Mt.7:1,2.
Unless it is necessary, of course. 1 Jn.4:1-3.
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.
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.
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.
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.
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.
Jesus had his own house. Mk.2:15.
Jesus did not have his own house. Lu.9:58.
Good works should be seen. Mt.5:16.
Good works should not be seen. Mt.6:1-4.
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.
Repentance is necessary. Acts 3:19; Lu.3:3.
Repentance is not necessary. Rom.11:29.
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.
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.
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.
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.
The righteous have eternal life. Mt.25:46.
The righteous are barely saved. 1 Pet.4:18.
There are no righteous. Rom.3:10.
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.
23rd October 2010, 12:04 #3
Re: Weersprekings in die bybel
OM VOORT TE GAAN MET DIE LYS VAN WEERSPREKINGS..
Backsliders are condemned. 2 Pet.2:20.
Backsliders are saved regardless. Jn.10:27-29.
Forgive seventy times seven. Mt.18:22.
Forgiveness is not possible for renewed sin. Heb.6:4-6.
Divorce, except for unfaithfulness, is wrong. Mt.5:32.
Divorce for any reason is wrong. Mk.10:11,12.
Jesus approved of destroying enemies. Lk.19:27.
Jesus said to love your enemies. Mt.5:44.
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.
Pray that you don't enter temptation. Mt.26:41.
Temptation is a joy. Jms.1:2.
God leads you into temptation. Mt.6:13.
God tempts no one. Jms.1:13.
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.
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.
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.
Do not take sandals (shoes) or staves. Mt.10:10.
Take only sandals (shoes) and staves. Mk.6:8,9.
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.
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.
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 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.
Jesus founds his church on Peter. Mt.16:18.
Jesus calls Peter "Satan" and a hindrance. Mt.16:23.
The mother of James and John asks Jesus to favor her sons. Mt.20:20,21.
They ask for themselves. Mk.10:35-37.
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.
Jesus heals two unnamed blind men. Mt.20:29,30.
Jesus heals one named blind man. Mk.10:46-52.
Jesus healed many that were sick - but not all. Mk.1:34.
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.
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.
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.
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.
The cock crowed once. Mt.26:74.
The cock crowed twice. Mk.14:72.
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.
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.
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.
The chief priests bought the field. Mt.27:6,7.
Judas bought the field. Acts 1:16-19.
Judas threw down the money and left. Mt.27:5.
Judas used the coins to buy the field. Acts 1:18.
Judas hanged himself. Mt.27:5.
Judas fell headlong and burst his head open. Acts 1:18.
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.
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.
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.
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.
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.
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.
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.
Jesus was crucified at the third hour. Mk.15:25.
Jesus was still before Pilate at the sixth hour. Jn.19:13,14.
The women looked on from “afar”. Mt.27:55; Mk.15:40; Lk.23:49.
The women were very close. Jn.19:25.
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.
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.
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.
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.
There was an earthquake. Mt.28:2.
There was no earthquake. Mk.16:5; Lk.24:2-4; Jn.20:12.
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.
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.
One doubted. Jn.20:24.
Some doubted. Mt.28:17.
All doubted. Mk.16:11; Lk.24:11,14.
Jesus said that his blood was shed for many. Mk.14:24.
Jesus said his blood was shed for his disciples. Lu.22:20.
Simon of Cyrene was forced to bear the cross of Jesus. Mt.27:32; Mk.15:21; Lu.23:26.
Jesus bore his own cross. Jn.19:16,17.
Jesus was offered vinegar and gall to drink. Mt.27:34.
Jesus was offered vinegar to drink. Jn.19:29,30.
Jesus was offered wine and myrrh to drink. Mk.15:23.
Jesus refused the drink offered him. Mk.15:23.
Jesus tasted the drink offered and then refused. Mt.27:34.
Jesus accepted the drink offered him. Jn.19:30.
Both “thieves” mocked Jesus on the cross. Mt. 27:44; Mk.15:32.
One “thief” sided with Jesus on the cross. Lu.23:39-41.
Joseph of Arimathaea boldly asked for the body of Jesus. Mk.15:43.
Joseph of Arimathaea secretly asked for the body of Jesus. Jn.19:38.
Jesus was laid in a nearby tomb. Mk.15:46; Lu.23:53; Jn.19:41.
Jesus was laid in Joseph’s new tomb. Mt.27:59,60.
A great stone was rolled in front of the tomb. Mt.27:60; Mk.15:46.
There was nothing in front of the tomb. Lu.23:55; Jn.19:41.
Nicodemus prepared the body with spices. Jn.19:39,40.
Failing to notice this, the women bought spices to prepare the body later. Mk. 16:1; Lu.23:55,56.
The body was anointed. Jn.19:39,40.
The body was not anointed. Mk.15:46 to 16:1; Lk.23:55 to 24:1.
The women bought materials before the sabbath. Lu.23:56.
The women bought materials after the sabbath. Mk.16:1.
Jesus was first seen by Cephas, then the twelve. 1 Cor.15:5.
Jesus was first seen by the two Marys. Mt.28:1,8,9.
Jesus was first seen by Mary Magdalene. Mk.16:9; Jn.20:1,14,15.
Jesus was first seen by Cleopas and others. Lu.24:17,18.
Jesus was first seen by the disciples. Acts 10:40,41.
The two Marys went to the tomb. Mt.28:1.
The two Marys and Salome went to the tomb. Mk.16:1.
Several women went to the tomb. Lu.24:10.
Only Mary Magdalene went to the tomb. Jn.20:1.
It was dawn when Mary went to the tomb. Mt.28:1; Mk.16:2.
It was dark when Mary went to the tomb. Jn.20:1.
An angel sat on the stone at the door of the tomb. Mt.28:2.
A man was sitting inside the tomb. Mk.16:5.
Two men were standing inside the tomb. Lk.24:3,4.
Two angels were sitting inside the tomb. Jn.20:12.
Peter did not go into the tomb but stooped and looked inside. Lk.24:12.
Peter did go into the tomb, and another disciple stooped and looked inside. Jn.20:3-6.
After the resurrection, the disciples held Jesus by the feet. Mt.28:9.
After the resurrection, Jesus told Thomas to touch his side. John 20:27.
After the resurrection, Jesus said that he was not to be touched. Jn.20:17.
Mary first saw Jesus at the tomb. Jn.20:11-15.
Mary first saw Jesus on her way home. Mt.28:8-10.
The women entered the tomb. Mk.16:5; Lk.24:3.
The women stayed outside the tomb. Jn.20:11.
The disciples were frightened when they saw Jesus. Lk.24:36,37.
The disciples were glad when they first saw Jesus. Jn.20:20.
Twelve disciples saw Jesus. 1 Cor.15:5.
Eleven disciples saw Jesus. Thomas was not there. Mt.28:16,17; Jn.20:19-25.
The disciples doubted that Jesus had risen from the dead. Mt.28:17.
The Pharisees and chief priests believed it possible. Mt.27:62-66.
Jesus ascended on the third day after the resurrection. Lk.24:21,50,51.
Jesus ascended the same day as the crucifixion. Lk.23:42 43.
Jesus ascended forty days after the resurrection. Acts 1:3,9.
At the time of the ascension, there were about 120 brethren. Acts 1:15.
At the time of the ascension, there were about 500 brethren. 1 Cor.15:6.
The moneychangers incident occurred at the end of Jesus’ career. Mt.21:11,12.
The moneychangers incident occurred at the beginning of Jesus’ career. Jn.2:11-15.
Zacharias was the son of Jehoida, the priest. 2 Chr.24:20.
Jesus said that Zacharias was the son of Barachias. Mt.23:35. (Note: The name Barachias or Barachiah does not appear in the OT.)
The coming of the kingdom will be accompanied by signs and miracles. Mt.24:29-33; Mk.13:24-29.
It will not be accompanied by signs and miracles since it occurs from within. Lk.17:20,21.
The kingdom was prepared from the beginning. Mt.25:34.
Jesus said that he was going to go and prepare the kingdom. Jn.14:2,3.
Blasphemy of the Holy Spirit is an unforgivable sin. Mk.3:29.
All sins are forgivable. Acts 13:39; Col.2:13; 1 Jn.1:9.
The ascension took place while the disciples were seated together at a table. Mk.16:14-19.
The ascension took place outdoors at Bethany. Lk.24:50,51.
The ascension took place outdoors at Mt. Olivet. Acts 1:9-12.
The holy spirit was with John from before he was born. Lk.1:15,41.
The holy spirit was with Elizabeth before John’s birth. Lk.1:41.
The holy spirit was with Zechariah. Lk.1:67.
The holy spirit was with Simeon. Lk.2:25.
The holy spirit is obtained by asking. Lk.11:13.
The holy spirit did not come into the world until after Jesus had departed. Jn.7:39; Jn.16:7; Acts 1:3-8.
Sometimes God is responsible for unbelief. 2 Thes.2:11,12.
Sometimes Jesus is responsible for unbelief. Mk.4:11,12.
The devil causes unbelief. Lk.8:12.
Whoever hates his brother is a murderer. 1 Jn.3:15.
If anyone claims to love God but hates his brother, he is a liar. 1 Jn.4:20.
No one can be a disciple of Jesus unless he hates his brother. Lk.14:26.
Believers do not come into judgment. Jn.5:24.
All people come into judgment. Mt.12:36; 2 Cor.5:10; Heb.9:27; 1 Pet.1:17; Jude 14,15; Rev.20:12,13.
Jesus says that, if he bears witness to himself, his testimony is true. Jn.8:14.
Jesus says that, if he bears witness to himself, his testimony is not true. Jn.5:31.
Men can choose whether or not to believe. Jn.5:38-47.
Only God chooses who will believe. Jn.6:44.
None of Jesus’ followers would be lost. Jn.10:27-29.
Some of Jesus’ followers would be lost. 1 Tim.4:1.
Jesus is the ruling prince of this world. Rev.1:5.
The prince of this world will be cast out. Jn.12:31.
Jesus says all men will be saved. Jn.3:17.
Only 144,000 virgin men will be saved. Rev. 14:1-4.
God wants all men to be saved. 1 Tim.2:3,4; 2 Pet.3:9.
God does not want all men to be saved. Jn.12:40.
Peter asks Jesus where he is going. Jn.13:36.
Thomas asks Jesus where he is going. Jn.14:5.
Jesus said that no one asked where he was going. Jn.16:5.
Jesus lost only one disciple. Jn.17:12.
Jesus lost no disciples. Jn.18:9.
Jesus came into the world to bear witness to the truth. Jn.18:37.
The truth has always been evident. Rom.1:18-20.
During his first resurrection appearance, Jesus gave his disciples the holy spirit. Jn.20:22.
The holy spirit was given to the disciples after his ascension. Acts 1:3-8.
The world could not contain all that could be written of Jesus. Jn.21:25.
All was written. Acts.1:1.
Obey the laws of men for it is the will of God. 1 Pet.2:13-15.
The disciples disobey the council. Acts 5:40-42.
Obey God, not men. Acts 5:29.
Obey men. It is God’s will. Rom.13:1-4; 1 Pet.2:13-15.
God hated Esau and loved Jacob even before they were born. Rom.9:10-13.
God shows no partiality and treats all alike. Acts 10:34; Rom.2:11.
All who have sinned without the law will perish without the law. Rom.2:12.
Where there is no law there is no sin or transgression. Rom.4:15.
Doers of the law will be justified. Rom.2:13.
Doers of the law will not be justified. Rom.3:20; Gal.3:11.
The law has dominion. Rom.7:1.
The law does not have dominion. Rom.6:14.
The law was the result of sin. Gal.3:19.
Sin is the result of breaking the law. 1 Jn.3:4.
Those of “God” cannot sin. 1 Jn.3:9.
Those of “God” can sin. 1 Jn.1:7 8.
The anointing of Jesus teaches right from wrong. 1 Jn.2:27.
The law written on the heart and conscience teaches right from wrong. Rom.2:15.
Abraham was justified by faith. Heb.11:8.
Abraham was not justified by works. Rom.4:2.
It is not good to eat or drink anything that might cause your brother to stumble or be offended. Rom.14:21.
Let no one pass judgment on you in matters of food or drink. Col.2:16.
It is better that widows should not remarry. 1 Cor.7:8.
It is better that young widows should remarry. 1 Tim.5:11-14.
The god of this world blinds people to the gospel. 2 Cor.4:4.
There is only one god. 1 Cor.8:4.
The powers of this world are wicked, so fight against them. Eph.6:11-13.
All powers are ordained of God and, if you resist, you are damned. Rom.13:1,2.
Bear one another’s burdens. Gal.6:2.
Bear your own burdens. Gal.6:5.
Anyone who even greets a non-believer shares his wicked work. 2 Jn.10,11.
Always be ready to answer any man concerning your faith. 1 Pet.3:15.
Only “The Father” knows. Mk.13:32.
“Jesus” and “The Father” are one. Jn.10:30; 17:11,21,22.
Jesus said that he would judge. Jn.5:22,27-30; Jn.9:39.
Jesus said that he would not judge. Jn.8:15; Jn.12:47.
Jesus said that The Father judges. Jn.12:48,49.
Jesus said that The Father does not judge. Jn.5:22.
Jesus said that his disciples would judge. Lk.22:30.
He that does not believe is damned. Mk.16:16.
Thomas did not believe and was not damned. Jn.20:27-29.
“When his branch is yet tender”. Mt.24:32.
“When her branch is yet tender”. Mk.13:28.
Jesus is God. Jn.10:30.
Jesus is the “image” of God. 2 Cor.4:4.
Jesus was a man approved by God. Acts 2:22.
Jesus and God are one in the same. Jn.1:1.
Jesus is beside himself. Mk.16:19; Acts 2:32,33; 7:55; Rom.8:34; etc.
Jesus is the Son of God. Jn.6:69; Jn.20:31.
Jesus is the Son of Man. Mt.18:11; Lk.21:27.
Paul states that he does not lie. Rom.9:1; 2 Cor.11:31; Gal.1:20; 1 Tim.2:7.
Paul states that he does lie. Rom.3:7.
Paul said that he does not use trickery. 1 Thes.2:3.
Paul admits to using trickery. 2 Cor.12:16.
Paul says that circumcision is nothing. 1 Cor.7:19.
Paul says that circumcision is profitable. Rom.2:25; Rom.3:1,2.
Do not covet. Rom.7:7; Rom.13:9.
Paul says covet. 1 Cor.12:31; 1 Cor.14:39.
Paul teaches not to steal. Eph.4:28.
Paul admits to stealing. 2 Cor.11:8.
Paul was assured that he would not be hurt. Acts 18:9,10.
Paul was often physically abused. 2 Cor.11:23-27.
Jesus said to go and baptize. Mt.28:19.
Paul said he was not sent to baptize. 1 Cor.1:17.
Paul said he was not sent to baptize but to preach. 1 Cor.1:17.
Paul baptized. 1 Cor.1:16.
Jesus said that he did not come to abolish the law. Mt.5:17-19.
Paul said otherwise. Eph.2:15.
Jesus said that God did not condemn the world. Jn. 3:17.
Paul said that God did condemn the world. Rom.5:18.
Those present at Paul’s conversion stood. Acts 9:7.
They fell to the ground. Acts 26:14.
Those present at Paul’s conversion heard a voice but saw nothing. Acts 9:7.
Those present at Paul’s conversion saw a light but heard nothing. Acts 22:9.
Shortly after his conversion, Paul went to Damascus where he spent some time with the apostles. Acts 9:19.
Paul went to Damascus three years later and saw only Peter and James. Gal.1:18,19.
Shortly after his conversion, Paul went to Damascus and then to Jerusalem. Acts 9:18-26.
Shortly after his conversion, Paul went to Arabia, then to Damascus, and then, 3 years later, to Jerusalem. Gal.1:17,18.
In Damascus, the governor attempts to seize Paul. 2 Cor.11:32.
In Damascus, the Jews attempt to seize Paul. Acts 9:22,23.
The holy spirit forbids preaching in Asia. Acts 16:6.
Paul preaches in Asia anyway. Acts 19:8-10.
Paul says that he was the chief of all sinners. 1 Tim.1:15.
He who commits sin is of the devil. Children of God cannot sin. 1 Jn.3:8-10.
Paul said that Jesus is the judge. 2 Tim.4:1.
Paul said that God is the judge. Heb.12:23.
Paul said that the saints would judge. 1 Cor.6:2.
Paul said that Jesus was the Son of God. Rom.1:3,4.
Paul said that Jesus was just a man. Heb.7:24.
Jesus commends the church at Ephesus for discerning the lying apostles. Rev. 2:1,2.
Paul was the apostle to Ephesus. Eph.1:1.
23rd October 2010, 12:12 #4
A. THE GENEALOGIES OF JOSEPH
1. Matthew and Luke disagree
Matthew and Luke give two contradictory genealogies for Joseph (Matthew 1:2-17 and Luke 3:23-38). They cannot even agree on who the father of Joseph was. Church apologists try to eliminate this discrepancy by suggesting that the genealogy in Luke is actually Mary's, even though Luke says explicitly that it is Joseph's genealogy (Luke 3:23). Christians have had problems reconciling the two genealogies since at least the early fourth century. It was then that Eusebius, a "Church Father," wrote in his The History of the Church, "each believer has been only too eager to dilate at length on these passages."
2. Why genealogies of Joseph?
Both the genealogies of Matthew and Luke show that Joseph was a direct descendant of King David. But if Joseph is not Jesus' father, then Joseph's genealogies are meaningless as far as Jesus is concerned, and one has to wonder why Matthew and Luke included them in their gospels. The answer, of course, is that the genealogies originally said that Jesus was the son of Joseph and thus Jesus fulfilled the messianic requirement of being a direct descendant of King David.
Long after Matthew and Luke wrote the genealogies the church invented (or more likely borrowed from the mystery religions) the doctrine of the virgin birth. Although the virgin birth could be accommodated by inserting a few words into the genealogies to break the physical link between Joseph and Jesus, those same insertions also broke the physical link between David and Jesus.
The church had now created two major problems: 1) to explain away the existence of two genealogies of Joseph, now rendered meaningless, and 2) to explain how Jesus was a descendant of David.
The apostle Paul says that Jesus "was born of the seed of David" (Romans 1:3). Here the word "seed" is literally in the Greek "sperma." This same Greek word is translated in other verses as "descendant(s)" or "offspring." The point is that the Messiah had to be a physical descendant of King David through the male line. That Jesus had to be a physical descendant of David means that even if Joseph had legally adopted Jesus (as some apologists have suggested), Jesus would still not qualify as Messiah if he had been born of a virgin - seed from the line of David was required.
Women did not count in reckoning descent for the simple reason that it was then believed that the complete human was present in the man's sperm (the woman's egg being discovered in 1827). The woman's womb was just the soil in which the seed was planted. Just as there was barren soil that could not produce crops, so also the Bible speaks of barren wombs that could not produce children.
This is the reason that although there are many male genealogies in the Bible, there are no female genealogies. This also eliminates the possibility put forward by some apologists that Jesus could be of the "seed of David" through Mary.
[Editor's note: As one reader has pointed out, "Genesis 3:15 says 'And I will put enmity between you and the woman, and between your seed and her Seed.' So women can pass on 'seed' according to the bible."]
3. Why do only Matthew and Luke know of the virgin birth?
Of all the writers of the New Testament, only Matthew and Luke mention the virgin birth. Had something as miraculous as the virgin birth actually occurred, one would expect that Mark and John would have at least mentioned it in their efforts to convince the world that Jesus was who they were claiming him to be.
The apostle Paul never mentions the virgin birth, even though it would have strengthened his arguments in several places. Instead, where Paul does refer to Jesus' birth, he says that Jesus "was born of the seed of David" (Romans 1:3) and was "born of a woman," not a virgin (Galatians 4:4).
4. Why did Matthew include four women in Joseph's genealogy?
Matthew mentions four women in the Joseph's genealogy.
a. Tamar - disguised herself as a harlot to seduce Judah, her father-in-law (Genesis 38:12-19).
b. Rahab - was a harlot who lived in the city of Jericho in Canaan (Joshua 2:1).
c. Ruth - at her mother-in-law Naomi's request, she came secretly to where Boaz was sleeping and spent the night with him. Later Ruth and Boaz were married (Ruth 3:1-14).
d. Bathsheba - became pregnant by King David while she was still married to Uriah (2 Samuel 11:2-5).
To have women mentioned in a genealogy is very unusual. That all four of the women mentioned are guilty of some sort of sexual impropriety cannot be a coincidence. Why would Matthew mention these, and only these, women? The only reason that makes any sense is that Joseph, rather than the Holy Spirit, impregnated Mary prior to their getting married, and that this was known by others who argued that because of this Jesus could not be the Messiah. By mentioning these women in the genealogy Matthew is in effect saying, "The Messiah, who must be a descendant of King David, will have at least four "loose women" in his genealogy, so what difference does one more make?"
B. THE ANGEL'S MESSAGE
In Matthew, the angel appears to Joseph in a dream and tells him that Mary's child will save his people from their sins. In Luke, the angel tells Mary that her son will be great, he will be called the Son of the Most High and will rule on David's throne forever. A short time later Mary tells Elizabeth that all generations will consider her (Mary) blessed because of the child that will be born to her.
If this were true, Mary and Joseph should have had the highest regard for their son. Instead, we read in Mark 3:20-21 that Jesus' family tried to take custody of him because they thought he had lost his mind. And later, in Mark 6:4-6 Jesus complained that he received no honor among his own relatives and his own household.
C. THE DATE
According to Matthew, Jesus was born during the reign of Herod the Great (Matthew 2:1). According to Luke, Jesus was born during the first census in Israel, while Quirinius was governor of Syria (Luke 2:2). This is impossible because Herod died in March of 4 BC and the census took place in 6 and 7 AD, about 10 years after Herod's death.
Some Christians try to manipulate the text to mean this was the first census while Quirinius was governor and that the first census of Israel recorded by historians took place later. However, the literal meaning is "this was the first census taken, while Quirinius was governor ..." In any event, Quirinius did not become governor of Syria until well after Herod's death.
D. THE PLACE
Both Matthew and Luke say that Jesus was born in Bethlehem. Matthew quotes Micah 5:2 to show that this was in fulfillment of prophecy. Actually, Matthew misquotes Micah (compare Micah 5:2 to Matthew 2:6). Although this misquote is rather insignificant, Matthew's poor understanding of Hebrew will have great significance later in his gospel.
Luke has Mary and Joseph travelling from their home in Nazareth in Galilee to Bethlehem in Judea for the birth of Jesus (Luke 2:4). Matthew, in contradiction to Luke, says that it was only after the birth of Jesus that Mary and Joseph resided in Nazareth, and then only because they were afraid to return to Judea (Matthew 2:21-23).
In order to have Jesus born in Bethlehem, Luke says that everyone had to go to the city of their birth to register for the census. This is absurd, and would have caused a bureaucratic nightmare. The purpose of the Roman census was for taxation, and the Romans were interested in where the people lived and worked, not where they were born (which they could have found out by simply asking rather than causing thousands of people to travel).
E. THE PROPHECIES
Matthew says that the birth of Jesus and the events following it fulfilled several Old Testament prophecies. These prophecies include:
1. The virgin birth (Isaiah 7:14)
This verse is part of a prophecy that Isaiah relates to King Ahaz regarding the fate of the two kings threatening Judah at that time and the fate of Judah itself. In the original Hebrew, the verse says that a "young woman" will give birth, not a "virgin" which is an entirely different Hebrew word. The young woman became a virgin only when the Hebrew word was mistranslated into Greek.
This passage obviously has nothing to do with Jesus (who, if this prophecy did apply to him, should have been named Immanuel instead of Jesus).
2. The "slaughter of the innocents" (Jeremiah 31:15)
Matthew says that Herod, in an attempt to kill the newborn Messiah, had all the male children two years old and under put to death in Bethlehem and its environs, and that this was in fulfillment of prophecy.
This is a pure invention on Matthew's part. Herod was guilty of many monstrous crimes, including the murder of several members of his own family. However, ancient historians such as Josephus, who delighted in listing Herod's crimes, do not mention what would have been Herod's greatest crime by far. It simply didn't happen.
The context of Jeremiah 31:15 makes it clear that the weeping is for the Israelites about to be taken into exile in Babylon, and has nothing to do with slaughtered children hundreds of years later.
3. Called out of Egypt (Hosea 11:1)
Matthew has Mary, Joseph and Jesus fleeing to Egypt to escape Herod, and says that the return of Jesus from Egypt was in fulfillment of prophecy (Matthew 2:15). However, Matthew quotes only the second half of Hosea 11:1. The first half of the verse makes it very clear that the verse refers to God calling the Israelites out of Egypt in the exodus led by Moses, and has nothing to do with Jesus.
As further proof that the slaughter of the innocents and the flight into Egypt never happened, one need only compare the Matthew and Luke accounts of what happened between the time of Jesus' birth and the family's arrival in Nazareth. According to Luke, forty days (the purification period) after Jesus was born, his parents brought him to the temple, made the prescribed sacrifice, and returned to Nazareth. Into this same time period Matthew somehow manages to squeeze: the visit of the Magi to Herod, the slaughter of the innocents and the flight into Egypt, the sojourn in Egypt, and the return from Egypt. All of this action must occur in the forty day period because Matthew has the Magi visit Jesus in Bethlehem before the slaughter of the innocents.
F. THE TRUTH BEHIND THE PROPHECIES - MATTHEW'S BIG BLUNDER
Since the prophecies mentioned above do not, in their original context, refer to Jesus, why did Matthew include them in his gospel? There are two possibilities:
1. The church says that the words had a hidden future context as well as the original context, ie, God was keeping very important secrets from His chosen people.
2. Matthew, in his zeal to prove that Jesus was the Messiah, searched the Old Testament for passages (sometimes just phrases) that could be construed as messianic prophecies and then created or modified events in Jesus' life to fulfill those "prophecies."
Fortunately for those who really want to know the truth, Matthew made a colossal blunder later in his gospel which leaves no doubt at all as to which of the above possibilities is true. His blunder involves what is known as Jesus' triumphant entry into Jerusalem riding on a donkey (if you believe Mark, Luke or John) or riding on two donkeys (if you believe Matthew). In Matthew 21:1-7, two animals are mentioned in three of the verses, so this cannot be explained away as a copying error. And Matthew has Jesus riding on both animals at the same time, for verse 7 literally says, "on them he sat."
Why does Matthew have Jesus riding on two donkeys at the same time? Because he misread Zechariah 9:9 which reads in part, "mounted on a donkey, and on a colt, the foal of a donkey."
Anyone familiar with Old Testament Hebrew would know that the word translated "and" in this passage does not indicate another animal but is used in the sense of "even" (which is used in many translations) for emphasis. The Old Testament often uses parallel phrases which refer to the same thing for emphasis, but Matthew was evidently not familiar with this usage. Although the result is rather humorous, it is also very revealing. It demonstrates conclusively that Matthew created events in Jesus' life to fulfill Old Testament prophecies, even if it meant creating an absurd event. Matthew's gospel is full of fulfilled prophecies. Working the way Matthew did, and believing as the church does in "future contexts," any phrase in the Bible could be turned into a fulfilled prophecy!
G. CONCLUSIONS REACHED SO FAR
From looking at just the birth accounts several conclusions can be reached, all of which will be further reinforced by examining other parts of the New Testament:
1. The gospel writers contradict each other.
2. The gospel writers rewrote history when it suited their purposes.
3. The gospels were extensively edited to accommodate the evolving dogma of the church.
4. The gospel writers misused the Old Testament to provide prophecies for Jesus to fulfill.
From the birth accounts alone, it is obvious that in no way can the New Testament be considered "the inerrant Word of God," or even "the Word of God, inerrant regarding matters important to faith and practice."
BRON - POUL CARLSON
23rd October 2010, 12:15 #5
EK GAAN VOORT MET DIE TWEEDE DEEL WAT VIR MY BAIE INSIGGEWEND IS
A. WHAT DID JOHN THE BAPTIST KNOW ABOUT JESUS AND WHEN DID HE KNOW IT?
John's first encounter with Jesus was while both of them were still in their mothers' wombs, at which time John, apparently recognizing his Saviour, leaped for joy (Luke 1:44). Much later, while John is baptizing, he refers to Jesus as "the Lamb of God who takes away the sins of the world", and "the Son of God" (John 1:29,36). Later still, John is thrown in prison from which he does not return alive. John's definite knowledge of Jesus as the son of God and saviour of the world is explicitly contradicted by Luke 7:18-23 in which the imprisoned John sends two of his disciples to ask Jesus, "Are you the one who is coming, or do we look for someone else?"
B. WHY DID JOHN BAPTIZE JESUS?
John baptized for repentance (Matthew 3:11). Since Jesus was supposedly without sin, he had nothing to repent of. The fact that he was baptized by John has always been an embarrassment to the church. The gospels offer no explanation for Jesus' baptism, apart from the meaningless explanation given in Matthew 3:14-15 "to fulfill all righteousness." Other passages, which indicate that Jesus did not consider himself sinless, are also an embarrassment to the church (Mark 10:18, Luke 18:19).
Luke, who claims to be chronological (Luke 1:3), tries to give the impression that John did not baptize Jesus. Luke's account of Jesus' baptism occurs after the account of John's imprisonment (Luke 3:20-21).
C. WHY DIDN'T JOHN THE BAPTIST BECOME A FOLLOWER OF JESUS?
If John knew that Jesus was the son of God, why didn't he become a disciple of Jesus? And why didn't all, or even most, of John's disciples become Jesus' disciples? Most of John's disciples remained loyal to him, even after his death, and a sect of his followers persisted for centuries.
The gospel writers were forced to include Jesus' baptism in their gospels so that they could play it down. They could not ignore it because John's followers and other Jews who knew of Jesus' baptism were using the fact of his baptism to challenge the idea that Jesus was the sinless son of God. The gospel writers went to great pains to invent events that showed John as being subordinate to Jesus.
III. THE LAST SUPPER
A. WHEN - BEFORE OR DURING PASSOVER?
B. THE LORD'S SUPPER - INSTITUTED BY JESUS OR PAUL?
In Matthew, Mark and Luke, Jesus institutes the Lord's Supper during the Passover meal (in John's gospel the Lord's Supper is not instituted - Jesus was dead by the time of the Passover meal).
In 1 Corinthians 11:23 the apostle Paul writes, "For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread..." Here Paul claims that he got the instructions for the Lord's Supper directly from Jesus (evidently from one of his many revelations). Paul writes these words about twenty years after Jesus' death, and had the church already been celebrating the Lord's Supper he certainly would have been aware of it and would have had no need to receive it from the Lord. Some apologists try to play games with the text to make it seem like Paul actually received the instructions from the other apostles, but one thing Paul stresses is that what he teaches he receives from no man (Galatians 1:11-12).
The Lord's supper was not invented by Paul, but was borrowed by him from Mithraism, the mystery religion that existed long before Christianity and was Christianity's chief competitor up until the time of Constantine. In Mithraism, the central figure is the mythical Mithras, who died for the sins of mankind and was resurrected. Believers in Mithras were rewarded with eternal life. Part of the Mithraic communion liturgy included the words, "He who will not eat of my body and drink of my blood, so that he will be made one with me and I with him, the same shall not know salvation."[*].
Where did Mithraism come from? The ancient historian Plutarch mentioned Mithraism in connection with the pirates of Cilicia in Asia Minor encountering the Roman general Pompey in 67 BC. More recently, in 1989 Mithraic scholar David Ulansey wrote a book, The Origins of the Mithraic Mysteries, in which he convincingly shows that Mithraism originated in the city of Tarsus in Cilicia. That this is also the home town of the apostle Paul cannot be a coincidence.
Paul admits that he did not know Jesus during Jesus' lifetime. He also says that his gospel was not taught to him by any man (Galatians 1:11-12). All of Paul's theology is based on his own revelations, or visions. Like dreams, visions or hallucinations do not come from nowhere, but reveal what is already in a person's subconscious. It is very likely that the source of most of Paul's visions, and therefore most of his theology, is to be found in Mithraism. That we find Jesus at the Last Supper saying more or less the same thing Paul said to the Corinthians many years later is another example of the church modifying the gospels to incorporate the theology of Paul, which eventually won out over the theology of Jesus' original disciples.
C. JUDAS ISCARIOT
It is very unclear in the gospels just what Judas Iscariot's betrayal consisted of, probably because there was absolutely no need for a betrayal. Jesus could have been arrested any number of times without the general populace knowing about it. It would have been simple to keep tabs on his whereabouts. The religious authorities did not need a betrayal - only the gospel writers needed a betrayal, so that a few more "prophecies" could be fulfilled. The whole episode is pure fiction - and, as might be expected, it is riddled with contradictions.
Matthew says that Judas' payment and death were prophesied by Jeremiah, and then he quotes Zechariah 11:12-13 as proof!
2. Thirty pieces of silver
According to Matthew 26:15, the chief priests "weighed out thirty pieces of silver" to give to Judas. There are two things wrong with this:
a. There were no "pieces of silver" used as currency in Jesus' time - they had gone out of circulation about 300 years before.
b. In Jesus' time, minted coins were used - currency was not "weighed out."
By using phrases that made sense in Zechariah's time but not in Jesus' time Matthew once again gives away the fact that he creates events in his gospel to match "prophecies" he finds in the Old Testament.
3. Who bought the Field of Blood?
a. In Matthew 27:7 the chief priests buy the field.
b. In Acts 1:18 Judas buys the field.
4. How did Judas die?
a. In Matthew 27:5 Judas hangs himself.
b. In Acts 1:18 he bursts open and his insides spill out.
c. According to the apostle Paul, neither of the above is true. Paul says Jesus appeared to "the twelve" after his resurrection. Mark 14:20 makes it clear that Judas was one of the twelve.
In Matthew 19:28, Jesus tells the twelve disciples, including Judas, that when Jesus rules from his throne, they will sit on twelve thrones judging the twelve tribes of Israel.
5. How did the Field of Blood get its name?
a. Matthew says because it was purchased with blood money (Matthew 27:6-8).
b. Acts says because of the bloody mess caused by Judas' bursting open (Acts 1:18-19).
IV. JESUS' TRIALS, DEATH AND RESURRECTION
Before listing the contradictions regarding the trials of Jesus, it should be stated that the whole episode is quite obviously a fabrication. Anyone familiar with Jewish law recognizes the impossibility of the chief priests and scribes arresting Jesus and assembling to question him during the most holy of Jewish festivals.
b. Mark 14:53 says the priests and scribes gathered together on the night of Jesus' arrest after Jesus was brought to the high priest.
d. John mentions only the high priest - no other priests or scribes play a role in questioning Jesus.
4. Who was responsible for Jesus' death, Pilate or the Jews?
The gospel writers go to every conceivable length to absolve the Romans in general, and Pilate in particular, of Jesus' crucifixion and to blame it on the Jews. The reason, of course, was that Christianity was going to have to exist under Roman rule for many years, which is why the New Testament contains nothing critical of the Romans, even though they were hated for their heavy taxation, and Pilate was hated for his brutality.
For the church, the Jews made an appropriate scapegoat because the Jews were a thorn in side of the early church. The Jews, of course, had far greater knowledge of Jewish laws and traditions than the largely gentile church, and were able to call attention to some of the errors being taught by the church.
The Biblical account of Pilate's offer to release Jesus but the Jews demanding the release of Barabbas is pure fiction, containing both contradictions and historical inaccuracies.
b. Pilate's "custom" of releasing a prisoner at Passover.
This is pure invention - the only authority given by Rome to a Roman governor in situations like this was postponement of execution until after the religious festival. Release was out of the question. It is included in the gospels for the sole purpose of further removing blame for Jesus' death from Pilate and placing it on the Jews.
The gospels have Pilate giving in to an unruly mob. This is ridiculous in light of Pilate's previous and subsequent history. Josephus tells us that Pilate's method of crowd control was to send his soldiers into the mob and beat them (often killing them) into submission. Pilate was eventually recalled to Rome because of his brutality.
When the gospel writers mention Jesus talking to his mother and to Peter from the cross, they run afoul of another historical fact - the Roman soldiers closely guarded the places of execution, and nobody was allowed near (least of all friends and family who might attempt to help the condemned person).
Here Matthew gets too dramatic for his own good. If many people came back to life and were seen by many people, it must have created quite a stir (even if the corpses were in pretty good shape!). Yet Matthew seems to be the only person aware of this happening - historians of that time certainly know nothing of it - neither do the other gospel writers.
a. According to Matthew 28:1, only "Mary Magdalene and the other Mary."
b. According to Mark 16:1, "Mary Magdalene, and Mary the mother of James, and Salome."
c. According to Luke 23:55, 24:1 and 24:10, "the women who had come with him out of Galilee." Among these women were "Mary Magdalene and Joanna and Mary the mother of James." Luke indicates in verse 24:10 that there were at least two others.
a. According to Mark 16:8, "they said nothing to anyone."
b. According to Matthew 28:8, they "ran to report it to His disciples."
c. According to Luke 24:9, "they reported these things to the eleven and to all the rest."
According to Luke 24:51, Jesus' ascension took place in Bethany, on the same day as his resurrection.
According to Acts 1:9-12, Jesus' ascension took place at Mount Olivet, forty days after his resurrection.
A. THE UNCHANGEABLE LAW
According to Matthew 5:18, Jesus said that not the tiniest bit of the Law could be changed. However, in Mark 7:19 Jesus declares that all foods are clean, thereby drastically changing the Law.
The church tries to get around this obvious contradiction by artificially separating the Mosaic Law into the "ceremonial" law and the "moral" law, a separation which would have abhorred the Jews of Jesus' time. The Mark passage and similar ones like Acts 10:9-16 were added to accommodate the teaching of Paul regarding the Law (which was diametrically opposed to the teaching of Jesus on the Law) and to make the gospel palatable to the Gentiles.
B. NO SIGNS, ONE SIGN, OR MANY SIGNS?
At one point the Pharisees come to Jesus and ask him for a sign.
1. In Mark 8:12 Jesus says that "no sign shall be given to this generation."
2. In contradiction to Mark, in Matthew 12:39 Jesus says that only one sign would be given - the sign of Jonah. Jesus says that just as Jonah spent three days and three nights in the belly of the whale, so he will spend three days and three nights in the heart of the earth. Here Jesus makes an incorrect prediction - he only spends two nights in the tomb (Friday and Saturday nights), not three nights.
3. In contradiction to both Mark and Matthew, the gospel of John speaks of many signs that Jesus did:
a. The miracle of turning water into wine at the wedding in Cana is called the beginning (or first) of the signs that Jesus did (John 2:11).
b. The healing at Capernaum is the "second sign" (John 4:54).
c. Many people were following Jesus "because they were seeing the signs He was performing" (John 6:2).
C. SON OF DAVID?
Matthew, Mark and Luke all contain passages which have Jesus quoting Psalm 110:1 to argue that the Messiah does not need to be a son of David (Matthew 22:41-46, Mark 12:35-37 and Luke 20:41-44).
1. This contradicts many Old Testament passages that indicate that the Messiah will be a descendant of David. It also contradicts official church doctrine.
2. In Acts 2:30-36 Peter, in what is regarded as the first Christian sermon, quotes Psalm 110:1 in arguing that Jesus was the Messiah, a descendant of David.
D. THE FIG TREE
After Jesus' triumphant entry into Jerusalem a sees a fig tree and wants some figs from it. He finds none on it so he curses the tree and it withers and dies (Matthew 21:18-20, Mark 11:12-14, 20-21).
1. Since this occurred in the early spring before Passover, it is ridiculous of Jesus to expect figs to be on the tree.
2. Matthew and Mark cannot agree on when the tree withered.
a. In Matthew, the tree withers at once and the disciples comment on this fact (Matthew 21:19-20).
b. In Mark, the tree is not found to be withered until at least the next day (Mark 11:20-21).
E. THE GREAT COMMISSION
In Matthew 28:19 Jesus tells the eleven disciples to "go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit."
1. This is obviously a later addition to the gospel, for two reasons:
a. It took the church over two hundred years of fighting (sometimes bloody) over the doctrine of the trinity before this baptismal formula came into use. Had it been in the original gospel, there would have been no fighting.
b. In Acts, when people are baptized, they are baptized just in the name of Jesus (Acts 8:16, 10:48, 19:5). Peter says explicitly that they are to "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins" (Acts 2:38).
2. This contradicts Jesus' earlier statement that his message was for the Jews only (Matthew 10:5-6, 15:24). The gospels, and especially Acts, have been edited to play this down, but the contradiction remains. It was the apostle Paul who, against the express wishes of Jesus, extended the gospel (Paul's version) to the gentiles.
F. ENOCH IN THE BOOK OF JUDE
Jude 14 contains a prophecy of Enoch. Thus, if the Book of Jude is the Word of God, then the writings of "Enoch" from which Jude quotes, are also the Word of God. The Book of Enoch was used in the early church until at least the third century - Clement, Irenaeus and Tertullian were familiar with it. However, as church doctrine began to solidify, the Book of Enoch became an embarrassment to the church and in a short period of time it became the Lost Book of Enoch. A complete manuscript of the Book of Enoch was discovered in Ethiopia in 1768. Since then, portions of at least eight separate copies have been found among the Dead Sea scrolls. It is easy to see why the church had to get rid of Enoch - not only does it contain fantastic imagery (some of which was borrowed by the Book of Revelation), but it also contradicts church doctrine on several points (and, since it is obviously the work of several writers, it also contradicts itself).
G. THE APOSTLE PAUL'S CONVERSION
The Book of Acts contains three accounts of Paul's conversion on the road to Damascus. All of three accounts contradict each other regarding what happened to Paul's fellow travelers.
1. Acts 9:7 says they "stood speechless, hearing the voice..."
2. Acts 22:9 says they "did not hear the voice..."
3. Acts 26:14 says "when we had all fallen to the ground..."
Some translations of the Bible (the New International Version and the New American Standard, for example) try to remove the contradiction in Acts 22:9 by translating the phrase quoted above as "did not understand the voice..." However, the Greek word "akouo" is translated 373 times in the New Testament as "hear," "hears," "hearing" or "heard" and only in Acts 22:9 is it translated as "understand." In fact, it is the same word that is translated as "hearing" in Acts 9:7, quoted above. The word "understand" occurs 52 times in the New Testament, but only in Acts 22:9 is it translated from the Greek word "akouo."
This is an example of Bible translators sacrificing intellectual honesty in an attempt to reconcile conflicting passages in the New Testament.
H. JESUS CALLS THE DISCIPLES
1. In Matthew 4:18-22 and Mark 1:16-20, Peter and Andrew are casting nets into the sea. Jesus calls out to them and they leave their nets and follow him. Jesus then goes on a little further and sees James and John mending their nets with their father. He calls to them and they leave their father and follow him.
2. In Luke 5:1-11, Jesus asks Peter to take him out in Peter's boat so Jesus can preach to the multitude. James and John are in another boat. When Jesus finishes preaching, he tells Peter how to catch a great quantity of fish (John 21:3-6 incorporates this story in a post- resurrection appearance). After Peter catches the fish, he and James and John are so impressed that after they bring their boats to shore they leave everything and follow Jesus.
3. In John 1:35-42, Andrew hears John the Baptist call Jesus the Lamb of God. Andrew then stays with Jesus for the remainder of the day and then goes to get his brother Peter and brings him to meet Jesus.
I. SHOULD THE TWELVE DISCIPLES TAKE STAFFS?
When Jesus summons the twelve disciples to send them out to proclaim the kingdom of God, he lists the things the disciples should not take with them.
J. THE APOSTLE PAUL GETS CONFUSED
In Romans 7:1-6 the apostle Paul tries to compare a Christian's "dying to the Law" to a woman who marries again after her husband has died. In doing so, Paul gets hopelessly confused about whether the Christian corresponds to the wife (by being released from the Law), or corresponds to the husband (by having died). One scholar has referred to the passage as "remarkably muddle-headed." This just goes to show that, although a brilliant man, Paul did have his bad days.
K. THE SECOND COMING
1. During the disciples' lifetime
There are several passages in the gospels where Jesus says he will return in the disciples' lifetime (Mark 13:30, Matthew 10:23, 16:28, 24:34, Luke 21:32, etc.).
The same expectation held during the period the apostle Paul wrote his letters. In 1 Corinthians 7:29-31 Paul says that the time is so short that believers should drastically change the way that they live. But Paul had a problem - some believers had died, so what would happen to them when Jesus returned?
Paul's answer in 1 Thessalonians 4:13-18 shows that Paul expected that at least some of those he was writing to would be alive when Jesus returned - "we who are alive, and remain..." The same passage also indicates that Paul believed that those believers who had died remained "asleep in Jesus" until he returned. However, as the delay in Jesus' return grew longer, the location of Jesus' kingdom shifted from earth to heaven and we later find Paul indicating that when believers die they will immediately "depart and be with Christ" (Philippians 1:23).
It is quite obvious that Jesus never intended to start any type of church structure since he believed he would return very shortly to rule his kingdom in person. It is also quite obvious that Jesus was wrong about when he was coming back.
2. The earth in the Book of Revelation
Revelation 1:7 says that when Jesus comes with the clouds, everybody on earth will see him. Some Christians have said that this will be literally fulfilled because the event will be broadcast by satellite over all the world's TV stations (We interrupt this broadcast...). Actually, the passage reflects the flat-earth cosmology of the time, as does also "the four corners of the earth" in Revelation 7:1 and 20:8.
Here, and in many gospel passages, Jesus is spoken of as coming with or on the clouds. This is because the Bible's view of heaven is "up" and Jesus has to pass through the clouds to get back, just as in Acts 1:9 Jesus ascended up through a cloud.
3. The Book of Daniel
The Book of Daniel is included here because, after the Book of Revelation, Daniel is the book most studied with regard to the second coming. Christians are very impressed with the detailed prophecies in Daniel that have been fulfilled. Anybody would be, if they believed that Daniel was written during the Babylonian exile, as the book of Daniel says.
However, the book itself makes it possible to pinpoint the date of its writing as 167 BC. How? Because up to that year all of Daniel's detailed prophecies came true. After that year none of them did. But how was Daniel to know that shortly after he wrote his book one of the greatest events in Israel's history, the Maccabean revolution that defeated Antiochus Epiphanes, would occur?
VII. THE CAUSES OF THE CONTRADICTIONS
There are four primary causes for most of the contradictions listed above:
A. THE MESSIANIC PROPHECIES
The gospel writers (especially Matthew) tried to show that Jesus was the Messiah by having him fulfill Old Testament "prophecies," sometimes with absurd results (as in the case of the "two donkeys" and the "thirty pieces of silver").
B. THE DIFFERENCES BETWEEN JESUS' AND PAUL'S GOSPELS
The gospel that Jesus and his disciples proclaimed to the Jews was in accordance with what the Old Testament predicted about a human Messiah reigning over a restored kingdom of Israel, a kingdom of peace and righteousness. The people of Israel were to repent as personal righteousness was necessary to become a member of the kingdom.
In contrast to Jesus' gospel was the gospel preached to the Jews and gentiles by the apostle Paul, which Paul refers to as "my gospel" and "the gospel that I preach" to differentiate it from what was being proclaimed by the disciples. In Paul's gospel the human Jewish Messiah became a divine saviour of all nations, the restored kingdom of Israel became a heavenly kingdom, and admittance to the kingdom was based on faith rather than personal righteousness.
The two gospels caused great animosity between Paul and the original apostles, an animosity that is played down in the books of Acts and Galatians, but which still shows through in several places. When Jerusalem was destroyed by the Romans in 70 AD the Jewish Christians in Jerusalem were scattered or killed, and the opposition to the gospel of Paul was largely eliminated. The gospel of Paul was incorporated into the gospel of Jesus, in many cases supplanting it.
C. THE DELAY IN JESUS' RETURN
As time went by without Jesus returning, the apostle Paul was forced to rethink things he had written about earlier, including the state of dead believers and the nature of the kingdom.
D. CREATING A HISTORY FIT FOR A GOD
When Jesus was changed from a Jewish "son of David" sitting on David's throne to a divine "son of God" sitting on a heavenly throne, it became necessary to invent a godlike biography for him. Thus the troublesome virgin birth, miracles, resurrection, etc.
The list of contradictions in this paper is by no means complete, the examples being chosen primarily from the gospels. The examples given above, however, more than prove the point that the Bible is most definitely not, in any sense, the Word of God. The church has made imaginative (and often absurd) attempts to reconcile these contradictions. None of these attempts have the ring of truth - instead they have the ring of desperation.
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