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Biblical Contradictions
September 17, 2010
5:48 pm
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Theological doctrines:

1. God is satisfied with his works
Gen 1:31
God is dissatisfied with his works.
Gen 6:6

2. God dwells in chosen temples
2 Chron 7:12,16
God dwells not in temples
Acts 7:48

3. God dwells in light
Tim 6:16
God dwells in darkness
1 Kings 8:12/ Ps 18:11/ Ps 97:2

4. God is seen and heard
Ex 33:23/ Ex 33:11/ Gen 3:9,10/ Gen 32:30/ Is 6:1/
Ex 24:9-11
God is invisible and cannot be heard
John 1:18/ John 5:37/ Ex 33:20/ 1 Tim 6:16

5. God is tired and rests
Ex 31:17
God is never tired and never rests
Is 40:28

6. God is everywhere present, sees and knows all things
Prov 15:3/ Ps 139:7-10/ Job 34:22,21
God is not everywhere present, neither sees nor knows all
things
Gen 11:5/ Gen 18:20,21/ Gen 3:8

7. God knows the hearts of men
Acts 1:24/ Ps 139:2,3
God tries men to find out what is in their heart
Deut 13:3/ Deut 8:2/ Gen 22:12

8. God is all powerful
Jer 32:27/ Matt 19:26
God is not all powerful
Judg 1:19

9. God is unchangeable
James 1:17/ Mal 3:6/ Ezek 24:14/ Num 23:19
God is changeable
Gen 6:6/ Jonah 3:10/ 1 Sam 2:30,31/ 2 Kings 20:1,4,5,6/
Ex 33:1,3,17,14

10. God is just and impartial
Ps 92:15/ Gen 18:25/ Deut 32:4/ Rom 2:11/ Ezek 18:25
God is unjust and partial
Gen 9:25/ Ex 20:5/ Rom 9:11-13/ Matt 13:12

11. God is the author of evil
Lam 3:38/ Jer 18:11/ Is 45:7/ Amos 3:6/ Ezek 20:25
God is not the author of evil
1 Cor 14:33/ Deut 32:4/ James 1:13

12. God gives freely to those who ask
James 1:5/ Luke 11:10
God withholds his blessings and prevents men from receiving
them
John 12:40/ Josh 11:20/ Is 63:17

13. God is to be found by those who seek him
Matt 7:8/ Prov 8:17
God is not to be found by those who seek him
Prov 1:28

14. God is warlike
Ex 15:3/ Is 51:15
God is peaceful
Rom 15:33/ 1 Cor 14:33

15. God is cruel, unmerciful, destructive, and ferocious
Jer 13:14/ Deut 7:16/ 1 Sam 15:2,3/ 1 Sam 6:19
God is kind, merciful, and good
James 5:11/ Lam 3:33/ 1 Chron 16:34/ Ezek 18:32/ Ps 145:9/
1 Tim 2:4/ 1 John 4:16/ Ps 25:8

16. God's anger is fierce and endures long
Num 32:13/ Num 25:4/ Jer 17:4
God's anger is slow and endures but for a minute
Ps 103:8/ Ps 30:5

17. God commands, approves of, and delights in burnt offerings,
sacrifices ,and holy days
Ex 29:36/ Lev 23:27/ Ex 29:18/ Lev 1:9
God disapproves of and has no pleasure in burnt offerings,
sacrifices, and holy days.
Jer 7:22/ Jer 6:20/ Ps 50:13,4/ Is 1:13,11,12

18. God accepts human sacrifices
2 Sam 21:8,9,14/ Gen 22:2/ Judg 11:30-32,34,38,39
God forbids human sacrifice
Deut 12:30,31

19. God tempts men
Gen 22:1/ 2 Sam 24:1/ Jer 20:7/ Matt 6:13
God tempts no man
James 1:13

20. God cannot lie
Heb 6:18
God lies by proxy; he sends forth lying spirits t deceive
2 Thes 2:11/ 1 Kings 22:23/ Ezek 14:9

21. Because of man's wickedness God destroys him
Gen 6:5,7
Because of man's wickedness God will not destroy him
Gen 8:21

22. God's attributes are revealed in his works.
Rom 1:20
God's attributes cannot be discovered
Job 11:7/ Is 40:28

23. There is but one God
Deut 6:4
There is a plurality of gods
Gen 1:26/ Gen 3:22/ Gen 18:1-3/ 1 John 5:7

Moral Precepts:

24. Robbery commanded
Ex 3:21,22/ Ex 12:35,36
Robbery forbidden
Lev 19:13/ Ex 20:15

25. Lying approved and sanctioned
Josh 2:4-6/ James 2:25/ Ex 1:18-20/ 1 Kings 22:21,22
Lying forbidden
Ex 20:16/ Prov 12:22/ Rev 21:8

26. Hatred to the Edomite sanctioned
2 Kings 14:7,3
Hatred to the Edomite forbidden
Deut 23:7

27. Killing commanded
Ex 32:27
Killing forbidden
Ex 20:13

28. The blood-shedder must die
Gen 9:5,6
The blood-shedder must not die
Gen 4:15

29. The making of images forbidden
Ex 20:4
The making of images commanded
Ex 25:18,20

30. Slavery and oppression ordained
Gen 9:25/ Lev 25:45,46/ Joel 3:8
Slavery and oppression forbidden
Is 58:6/ Ex 22:21/ Ex 21:16/ Matt 23:10

31. Improvidence enjoyed
Matt 6:28,31,34/ Luke 6:30,35/ Luke 12:3
Improvidence condemned
1 Tim 5:8/ Prov 13:22

32. Anger approved
Eph 4:26
Anger disapproved
Eccl 7:9/ Prov 22:24/ James 1:20

33. Good works to be seen of men
Matt 5:16
Good works not to be seen of men
Matt 6:1

34. Judging of others forbidden
Matt 7:1,2
Judging of others approved
1 Cor 6:2-4/ 1 Cor 5:12

35. Christ taught non-resistance
Matt 5:39/ Matt 26:52
Christ taught and practiced physical resistance
Luke 22:36/ John 2:15

36. Christ warned his followers not to fear being killed
Luke 12:4
Christ himself avoided the Jews for fear of being killed
John 7:1

37. Public prayer sanctioned
1 Kings 8:22,54, 9:3
Public prayer disapproved
Matt 6:5,6

38. Importunity in prayer commended
Luke 18:5,7
Importunity in prayer condemned
Matt 6:7,8

39. The wearing of long hair by men sanctioned
Judg 13:5/ Num 6:5
The wearing of long hair by men condemned
1 Cor 11:14

40. Circumcision instituted
Gen 17:10
Circumcision condemned
Gal 5:2

41. The Sabbath instituted
Ex 20:8
The Sabbath repudiated
Is 1:13/ Rom 14:5/ Col 2:16

42. The Sabbath instituted because God rested on the seventh day
Ex 20:11
The Sabbath instituted because God brought the Israelites
out of Egypt
Deut 5:15

43. No work to be done on the Sabbath under penalty of death
Ex 31:15/ Num 15:32,36
Jesus Christ broke the Sabbath and justified his disciples in
the same
John 5:16/ Matt 12:1-3,5

44. Baptism commanded
Matt 28:19
Baptism not commanded
1 Cor 1:17,14

45. Every kind of animal allowed for food.
Gen 9:3/ 1 Cor 10:25/ Rom 14:14
Certain kinds of animals prohibited for food.
Deut 14:7,8
4
6. Taking of oaths sanctioned
Num 30:2/ Gen 21:23-24,31/ Gen 31:53/ Heb 6:13
Taking of oaths forbidden
Matt 5:34

47. Marriage approved
Gen 2:18/ Gen 1:28/ Matt 19:5/ Heb 13:4
Marriage disapproved
1 Cor 7:1/ 1 Cor 7:7,8

48. Freedom of divorce permitted
Deut 24:1/ Deut 21:10,11,14
Divorce restricted
Matt 5:32

49. Adultery forbidden
Ex 20:14/ Heb 13:4
Adultery allowed
Num 31:18/ Hos 1:2; 2:1-3

50. Marriage or cohabitation with a sister denounced
Deut 27:22/ Lev 20:17
Abraham married his sister and God blessed the union
Gen 20:11,12/ Gen 17:16

51. A man may marry his brother's widow
Deut 25:5
A man may not marry his brother's widow
Lev 20:21

52. Hatred to kindred enjoined
Luke 14:26
Hatred to kindred condemned
Eph 6:2/ Eph 5:25,29

53. Intoxicating beverages recommended
Prov 31:6,7/ 1 Tim 5:23/ Ps 104:15
Intoxicating beverages discountenanced
Prov 20:1/ Prov 23:31,32

54. It is our duty to obey our rulers, who are God's ministers
and punish evil doers only
Rom 13:1-3,6
It is not our duty to obey rulers, who sometimes punish the
good and receive unto themselves damnation therefor
Ex 1:17,20/ Dan 3:16,18/ Dan 6:9,7,10/ Acts 4:26,27/
Mark 12:38,39,40/ Luke 23:11,24,33,35

55. Women's rights denied
Gen 3:16/ 1 Tim 2:12/ 1 Cor 14:34/ 1 Pet 3:6
Women's rights affirmed
Judg 4:4,14,15/ Judg 5:7/ Acts 2:18/ Acts 21:9

56. Obedience to masters enjoined
Col 3:22,23/ 1 Pet 2:18
Obedience due to God only
Matt 4:10/ 1 Cor 7:23/ Matt 23:10

57. There is an unpardonable sin
Mark 3:29
There is not unpardonable sin
Acts 13:39

Historical Facts:

58. Man was created after the other animals
Gen 1:25,26,27
Man was created before the other animals
Gen 2:18,19

59. Seed time and harvest were never to cease
Gen 8:22
Seed time and harvest did cease for seven years
Gen 41:54,56/ Gen 45:6

60. God hardened Pharaoh's heart
Ex 4:21/ Ed 9:12
Pharaoh hardened his own heart
Ex 8:15

61. All the cattle and horses in Egypt died
Ex 9:3,6/ 14:9
All the horses of Egypt did not die
Ex 14:9

62. Moses feared Pharaoh
Ex 2:14,15,23; 4:19
Moses did not fear Pharaoh
Heb 11:27

63. There died of the plague twenty-four thousand
Num 25:9
There died of the plague but twenty-three thousand
1 Cor 10:8

64. John the Baptist was Elias
Matt 11:14
John the Baptist was not Elias
John 1:21

65. The father of Joseph, Mary's husband was Jacob
Matt 1:16
The father of Mary's husband was Heli
Luke 3:23

66. The father of Salah was Arphaxad
Gen 11:12
The father of Salah was Cainan
Luke 3:35,36

67. There were fourteen generations from Abraham to David
Matt 1:17
There were but thirteen generations from Abraham to David
Matt 1:2-6

68. There were fourteen generations from the Babylonian captivity
to Christ.
Matt 1:17
There were but thirteen generations from the Babylonian
captivity to Christ
Matt 1:12-16

69. The infant Christ was taken into Egypt
Matt 2:14,15,19,21,23
The infant Christ was not taken into Egypt
Luke 2:22, 39

70. Christ was tempted in the wilderness
Mark 1:12,13
Christ was not tempted in the wilderness
John 2:1,2

71. Christ preached his first sermon on the mount
Matt 5:1,2
Christ preached his first sermon on the plain
Luke 6:17,20

72. John was in prison when Jesus went into Galilee
Mark 1:14
John was not in prison when Jesus went into Galilee
John 1:43/ John 3:22-24

73. Christ's disciples were commanded to go forth with a staff
and sandals
Mark 6:8,9
Christ's disciples were commanded to go forth with neither
staffs nor sandals.
Matt 10:9,10

74. A woman of Canaan besought Jesus
Matt 15:22
It was a Greek woman who besought Him
Mark 7:26

75. Two blind men besought Jesus
Matt 20:30
Only one blind man besought Him
Luke 18:35,38

76. Christ was crucified at the third hour
Mark 15:25
Christ was not crucified until the sixth hour
John 19:14,15

77. The two thieves reviled Christ.
Matt 27:44/ Mark 15:32
Only one of the thieves reviled Christ
Luke 23:39,40

78. Satan entered into Judas while at supper
John 13:27
Satan entered into him before the supper
Luke 22:3,4,7

79. Judas committed suicide by hanging
Matt 27:5
Judas did not hang himself, but died another way
Acts 1:18

80. The potter's field was purchased by Judas
Acts 1:18
The potter's field was purchased by the Chief Priests
Matt 27:6,7

81. There was but one woman who came to the sepulchre
John 20:1
There were two women who came to the sepulchre
Matt 28:1

82. There were three women who came to the sepulchre
Mark 16:1
There were more than three women who came to the sepulchre
Luke 24:10

83. It was at sunrise when they came to the sepulchre
Mark 16:2
It was some time before sunrise when they came.
John 20:1

84. There were two angels seen by the women at the sepulchre, and
they were standing up.
Luke 24:4
There was but one angel seen, and he was sitting down.
Matt 28:2,5

85. There were two angels seen within the sepulchre.
John 20:11,12
There was but one angel seen within the sepulchre
Mark 16:5

86. Christ was to be three days and three nights in the grave
Matt 12:40
Christ was but two days and two nights in the grave
Mark 15:25,42,44,45,46; 16:9>

87. Holy ghost bestowed at pentecost
Acts 1:8,5
Holy ghost bestowed before pentecost
John 20:22

88. The disciples were commanded immediately after the
resurrection to go into Galilee
Matt 28:10
The disciples were commanded immediately after the
resurrection to go tarry at Jerusalem
Luke 24:49

89. Jesus first appeared to the eleven disciples in a room at
Jerusalem
Luke 24:33,36,37/ John 20:19
Jesus first appeared to the eleven on a mountain in Galilee
Matt 28:16,17

90. Christ ascended from Mount Olivet
Acts 1:9,12
Christ ascended from Bethany
Luke 24:50,51

91. Paul's attendants heard the miraculous voice, and stood
speechless
Acts 9:7
Paul's attendants heard not the voice and were prostrate
Acts 26:14

92. Abraham departed to go into Canaan
Gen 12:5
Abraham went not knowing where
Heb 11:8

93. Abraham had two sons
Gal 4:22
Abraham had but one son
Heb 11:17

94. Keturah was Abraham's wife
Gen 25:1
Keturah was Abraham's concubine
1 Chron 1:32

95. Abraham begat a son when he was a hundred years old, by the
interposition of Providence
Gen 21:2/ Rom 4:19/ Heb 11:12
Abraham begat six children more after he was a hundred years
old without any interposition of providence
Gen 25:1,2

96. Jacob bought a sepulchre from Hamor
Josh 24:32
Abraham bought it of Hamor
Acts 7:16

97. God promised the land of Canaan to Abraham and his seed
forever
Gen 13:14,15,17; 17:8
Abraham and his seed never received the promised land
Acts 7:5/ Heb 11:9,13

98. Goliath was slain by Elhanan
2 Sam 21:19 *note, was changed in translation to be
correct. Original manuscript was incorrect>
The brother of Goliath was slain by Elhanan
1 Chron 20:5

99. Ahaziah began to reign in the twelfth year of Joram
2 Kings 8:25
Ahaziah began to reign in the eleventh year of Joram
2 Kings 9:29

100. Michal had no child
2 Sam 6:23
Michal had five children
2 Sam 21:8

101. David was tempted by the Lord to number Israel
2 Sam 24:1
David was tempted by Satan to number the people
1 Chron 21:1

102. The number of fighting men of Israel was 800,000; and of
Judah 500,000
2 Sam 24:9
The number of fighting men of Israel was 1,100,000; and of
Judah 470,000
1 Chron 21:5

103. David sinned in numbering the people
2 Sam 24:10
David never sinned, except in the matter of Uriah
1 Kings 15:5

104. One of the penalties of David's sin was seven years of
famine.
2 Sam 24:13
It was not seven years, but three years of famine
1 Chron 21:11,12

105. David took seven hundred horsemen
2 Sam 8:4
David took seven thousand horsemen
1 Chron 18:4

106. David bought a threshing floor for fifty shekels of silver
2 Sam 24:24
David bought the threshing floor for six hundred shekels of
gold
1 Chron 21:25

107. David's throne was to endure forever.
Ps 89:35-37
David's throne was cast down
Ps 89:44

DANG. 😯

And that's not even all of it. Laugh

I don't believe what I believe because it's what I desire to believe. I believe what I believe because it's what science, evidence, and logic causes me to believe.

September 17, 2010
9:30 pm
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greeney2
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Select anyone you like from your list. Give us a complete and detailed explanation, explaining the context of the first passage taken from one book, and how and why it relates to the second passage taken from a different book? I'm sure you studied them all in detail, to know the entire context, of how they can possibly relate to each other.

September 17, 2010
10:30 pm
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LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL

LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL!!!!!!!!!!!!!!!!!!!!!!!!!
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

I can't help it. NO ...just can't help myself.

Public Education Standards at work.

JERRY!!! JERRRY!! JERRY!!!!!

I've been waiting for another one of these intellectual topics to come along with regularity based on Emotions, Frustration, Entitlement, and of courses guided by Public Education Intellect.

Well here it is...the greatness of men .....aptly demonstrated. Evolution itself.

LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL!!

Thanks,
Orangetom

September 17, 2010
10:46 pm
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sandra
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"orangetom1999" wrote: LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL

LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL!!!!!!!!!!!!!!!!!!!!!!!!!
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

I can't help it. NO ...just can't help myself.

Public Education Standards at work.

JERRY!!! JERRRY!! JERRY!!!!!

I've been waiting for another one of these intellectual topics to come along with regularity based on Emotions, Frustration, Entitlement, and of courses guided by Public Education Intellect.

Well here it is...the greatness of men .....aptly demonstrated. Evolution itself.

LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL LOL!!

Thanks,
Orangetom

Laugh Laugh Laugh Laugh

oh goodness now. Laugh

“Living backwards!” Alice repeated in great
astonishment. “I never heard of such a thing!”
“—but there’s one great advantage in it, that one’s
memory works both ways.”
— Lewis Carroll, Through the Looking-Glass

September 18, 2010
12:35 am
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mrshumphreys
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Nobody is going to touch a single one of those, you know.

They're going to laugh at you, but they aren't going to actually answer.

"It's like arguing with a brick wall, except the brick wall thinks you're an idiot, and thinks it's winning." - Humphreys, that sexy beast.

Ph'nglui mglw'nafh Cthulhu R'lyeh wgah'nagl fhtagn

September 18, 2010
12:49 am
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frrostedman
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One good copy and paste deserves another.

Answers to Biblical Contradictions, 1-10

1. God is satisfied with his works

"God saw all that he made, and it was very good." [Gen 1]
God is dissatisfied with his works.

"The Lord was grieved that he had made man on earth, and his heart was filled with pain." [Gen 6]

This is an obvious case of both/and, for something occurred after Gen 1:31 and before Gen 6:6, namely, the Fall. Evil entered creation as a result of man's volition. One can argue the theological implications elsewhere, as the only relevant point is that this is not an obvious contradiction. When God created, all was good. After man rebelled, God grieved.
2. God dwells in chosen temples

"the LORD appeared to him at night and said: "I have heard your prayer and have chosen this place for myself as a temple of sacrifices.....I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there." [2 Chr 7]

God dwells not in temples
"However, the Most High does not live in houses made by men." [Acts 7]

I fail to see the contradiction here. The claim that "my eyes and heart will always be there" appears to mean nothing more to me than the fact that the LORD would pay special attention to the temple and have a special affinity for it; the LORD would reveal Himself to His people through the temple. Stephen's speech in Acts merely highlights the transcendence of God. Put simply, if you put these together you arrive at the following truth - God is transcendent, yet He reveals Himself where He will.
3. God dwells in light

"who alone is immortal and who lives in unapproachable light whom no one has seen or can see." [1 Tim 6]
God dwells in darkness

"Then spake Solomon. The Lord said that he would dwell in the thick darkness" [1 Kings 8]

"He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies." [Ps 18]

"Clouds and darkness are round about him." [Ps 97] The first thing I would point out is these are likely to be metaphors and it would seem unwise to take such language too literally when describing God. But what could such seemingly contradictory metaphors convey? Note that in both cases there is the theme of the unsearchableness of God. That is, the light is unapproachable and the darkness is thick and covers a secret place. Thus, these verses could actually be teaching the same thing - simply that God is unapproachable.

One could also note that Paul's account is quite optimistic following from a consideration of Christ. Prior to the Incarnation, there was indeed a certain darkness associated with the hidden God. But the eyes of the blind have been opened!

Or it could be said that the verses in 1 Kings and Psalms need be nothing more than a description of God perceived through the memory of His interation with His people described in Exodus19:9.

4. God is seen and heard [Ex 33:23 / Ex 33:11 / Gen 3:9,10 / Gen 32:30 / Is 6:1 / Ex 24]

God is invisible and cannot be heard [John 1:18 / John 5:37 / Ex 33:20 / 1 Tim 6]

These "contradictions" are easily resolved if one accepts the Trinitarian view of God. Allow me to repost a reply which addressed a similar point, and in doing so, resolves this contradiction....

In a previous post, someone attempts to discredit the deity of Christ by appealing to John 1:18:

"No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." (KJV)

He notes:
"If no man has seen God, then logically Jesus was not God, since there is no secular record of an outbreak of sightlessness in Judea in Jesus' time".

How shall the Christian respond? Well, let's consider the statement that "No man hath seen God." Consider the following verses from the Old Testament (OT):
Sarai says "You are the God who sees me," for she said,
"I have now seen the One who sees me" (Gen 16:13)

"So Jacob called the place Peniel, saying, "It is because I saw God face to face, and yet my life was spared." (Gen 32:30)

"Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up and saw the God of Israel." (Ex 24: 9-10)

"they saw God" (Ex 24:11)

"We have seen God!" (Judges 13:22) Now while this person's logic seems to rule out that Jesus was God, it also means that the Bible contains a very significant contradiction. If no one has seen God, how is it that Sarai, Jacob, Moses et al, and Monoah and his wife are said to have seen God?

Actually, this is a problem only for those who deny the deity of Christ while claiming to follow the teachings of the Bible. Let's look again at John 1:18:

"No one has ever seen God, but God the One and Only (or Only Begotten), who is at the Father's side, has made him known."

I think it is clear that John is speaking of the Father as the one who has not been seen. To paraphrase it, "No one has ever seen God, but the Son, who is at His side, has made Him known". This interpretation not only seems to follow naturally from this verse, but is also quite consistent with the Logos doctrine taught in John 1. Recall, it is the Logos who mediates between God and man, and who reveals God to man. Jesus would later say, "Anyone who has seen me has seen the Father." Prior to the Incarnation of the Son, no one had seen the Father, for it is through the Son that the Father is revealed.
So for the Trinitarian, there is no Bible contradiction. No one ever saw God the Father, and what Sarai, Jacob, Moses, etc saw was God the Son. This can be seen from many perspectives, but let's simply consider one from Isaiah 6. Isaiah "saw the Lord" (v 1). Seraphs were praising the "Lord Almighty" (v 3). Isaiah is overwhelmed and responds, "Woe to me, I am ruined. For I am a man of unclean lips [this rules him out as the servant in Isaiah 53], and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty" (v 5). Later, we read:

"Then I heard the voice of the Lord saying, "Whom shall I send? And who will go for us?" (vs. 8).

Again, the plurality of God is implied. Isaiah asks God to send him, and then God gave him a message to preach.
Now it's time to jump to John 12:37-41. John claims that the peoples failure to believe in Jesus was a fulfillment of these teachings Isaiah received from the Lord in Isaiah 6. Then note verse 41.

"Isaiah said this because he saw Jesus' glory and spoke about him".

Here is a clear example where John equates Jesus with the Lord Almighty seen by Isaiah! This all fits together beautifully. Isaiah sees the Lord Almighty, yet he sees Jesus' glory. Jesus speaks as a plural being (who will go for US). It is the Son who is seen, not the Father.
Thus, John 1:18 does not mean that Jesus was not God, it only means He is not the Father. This verse presents no problems for the Trinitarian, and in fact, when studied, serves as a great launching point for finding Christ in the OT. Prior to the Logos dwelling amongst us and revealing the Father to us, no one had seen the Father. But because of the Incarnation, we can now cry, "Abba, Father" (Romans 8:15) and "Our Father who art in heaven"! Those who see the Son can see the Father.

5. God is tired and rests

"In six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed." [Ex 31]

God is never tired and never rests
"The everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary." [Is 40]

According to Haley, and many others, the term "rested and was refreshed' is simply a vivid Oriental way of saying that God ceased from the work of creation and took delight in surveying the work.
6. God is everywhere present, sees and knows all things [Prov 15:3 / Ps 139:7-10 / Job 34]

God is not everywhere present, neither sees nor knows all things
"Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of day, and they hid from the LORD God among the trees of the garden." [Gen 3]

"But the LORD came down to see the city and the tower that men were building." [Gen 11]

"The the LORD said, 'The outcry against Sodom and Gomorrah is so great and their sins so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know." [Gen 18] I accept the teaching that God is everywhere present and sees and knows all things. So let's consider the instances in Genesis that are cited:

Gen 3:8 - "Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of day, and they hid from the LORD God among the trees of the garden."

Let's also add the next verse to strengthen the critics case: "But the LORD God called to the man, "Where are you?"
How could one hide from God? Why does God need to ask this question?

First, what Adam and Eve could have hid from is merely the visible and special manifestation of the Lord. As for God's seeming ignorance, anyone with children can recognize the utility of such questions. If a child is known to have broken a lamp, it is better to question the child than to simply accuse her. The former approach enables the child to take an active role in her wrong-doing, and allows for her to apologize. Note that God asked several questions:

"Where are you?....Who told you that you were naked?....Have you eaten of the fruit of the tree?"

Note the response. Instead of begging for mercy and confessing their sins, both the man and woman justified themselves and sought to put the blame on another. So typically human! By asking these questions, God enabled the man and woman to either freely repent or to firmly establish their sinfulness. Thus, while the critic thinks these are questions demonstrating ignorance, such an interpretation can be easily dismissed in light of the above considerations. What of the others?
"But the LORD came down to see the city and the tower that men were building." [Gen 11]

"The the LORD said, 'The outcry against Sodom and Gomorrah is so great and their sins so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know." [Gen 18] These look like common human notions of someone coming down to check out what is going on. And perhaps, that's how the writer of these accounts understood God. But perhaps there is also another layer to the account. Obviously, it teaches God's transcendence. But it also demonstrates God's interest. He is not an aloof sky-god. And he doesn't watch from afar. He gets right down into human history.

But there is more. Maimonides once noted that just as the word 'ascend', when applied to the mind, implies noble and elevated objects, the word 'descend' implies turning one's mind to things of lowly and unworthy character. Thus, God is not "coming down" in a physical sense, but in a "mental" sense, where he turns his attention to the sinful activity of men and invokes judgment. Of course, it is hard to describe God in human language, but I think the above account is not unreasonable.

Since these supposed contradictions depend on a particular interpretation which is (or at the very least may be) in error, no contradiction has been established.

7. God knows the hearts of men [Acts 1:24 / Ps 139]

God tries men to find out what is in their heart

"Do not lay a hand on the boy," he said. "Do not do anything to him. Now I know that you fear God." [Gen 22]

"Remember how the LORD your God lead you all the way in the desert these forty years, to humble you and test you in order to know what was in your hearts." [Deut 8]

"The LORD your God is testing you to find out whether you love him with all your heart and with all your soul." [Deut 13] We'll assume that God knows the hearts of men, so let us determine if the above three verses are necessarily contradictions.

Could it be that these three instances simply serve to reveal and verify to man that which is already known by God? Anyone who has ever had a college chemistry course can probably relate to the following. A chemistry professor comes into class, and says, "I will now add acetic acid to this compound to see what happens." The professor already knows what will happen! After the experiment, he might even add, "I now know that such and such results will occur after adding the acid." Here he is simply putting himself in the place of the class, and speaking for them.

What the three verses could be showing is that once again, God is not some aloof sky-god who merely dictates. Instead, he relates. By asking questions, by claiming to have found something, he relates and allows man to play an active, not passive, role in the relationship. For example, Abraham now knew that God knew his heart. And he also knew God's knowledge was true in light of the 'test' that he just went through.

In this supposed contradiction, along with the one immediately prior, the critic perceives ignorance on the part of God because of a belief that an omniscient God ought to dictate. Why can't an omniscient God refrain from dictating, and simply relate in a way which intimately involves humanity?

8. God is all powerful [Jer 32:27 / Matt 19]

God is not all powerful

"The LORD was with the men of Judah. They took possession of the hill country, but they were unable to drive the people from the plains, because they had iron chariots." [Judg 1]

This is obviously not a contradiction. John Baskette notes that the critic is "reading the verse as saying that the LORD ... he ... could not drive out the inhabitants of the valley." He adds: "This is an egregiously bad misreading of the text. The 'he' is Judah! not the LORD. That should be obvious to even the most obtuse objector."
9. God is unchangeable [James 1:17 / Mal 3:6 / Ezek 24:14 / Num 23]

God is changeable [Gen 6:6 / Jonah 3:10 / 1 Sam 2:30,31 / 2 Kings 20:1,4,5,6 / Ex 33]

Once again, these purported contradictions all presuppose some platonic-type sky god. Christianity has always believed that God is a God who relates and who is personal. And whenever there is a personal relationship, there is a dynamic. And dynamics can involve both immutability and change. Whenever you have a personal dynamic, when one person changes, the other responds in a way which reflects this change. But all is not relative. If God's essence is immutable, then He is the standard by which such change is understood.

For example, imagine you are in a field standing next to a tree. As you walk around the tree, you may end up north of the tree (and the tree is south of you). If you continue walking, such a relative relationship changes, so that you might find yourself south of the tree (and the tree is north of you). In the same way, our behavior towards God is like walking around the tree. Depending upon what we do, God is in a different relationship with us.

Let's consider a better analogy. A man and a wife are in a happy marriage. The man commits adultery, and the wife becomes unhappy. Has the wife changed in a significant manner? Not really. Her change is a function of what her husband did, and reflects the immutability of her belief that infidelity is wrong.

In the purported contradictions, we have a set of Scriptures which speak of God's essence - it is unchangeable. The other set deal with God's relationships with men (they don't abstractly speak of God's essence). Thus, as the above analogies show, there need be no contradiction.

10. God is just and impartial

"To declare that the LORD is upright; He is my rock and there is no unrighteousness in him." [Ps 92]

"Far be it from Thee to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from Thee! Shall not the Judge of all the earth deal justly?" [Gen 18]

"The Rock! His work is perfect, For all His ways are just; a God of faithfulness and without injustice, righteous and upright is He." [Deut 32]

"Yet you say, "The way of the LORD is not right." Here now, O house of Israel! Is My way not right? Is it not your ways that are not right?" [Ezek 18]

"For there is no partiality with God." [Rom 2]

God is unjust and partial

"So he said, Cursed be Canaan; A servant of servants He shall be to his brothers." [Gen 9]

"You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers in the children, on the third and the fourth generations of those who hate Me." [Ex 20]

"for though the twins were not yet born, and had not done anything good or bad, in order that God's purpose according to His choice might stand, not because of works, but because of Him who calls, it was said to her, "The older will serve the younger." Just as it is written, "Jacob I loved, but Esau I hated." [Rom 9]

"For whoever has, to him shall more be given, and he shall have in abundance; but whoever does not have, even what he has shall be taken from him." [Mt 13] The first set is as follows:

"To declare that the LORD is upright; He is my rock and there is no unrighteousness in him." [Ps 92] = Basic Teaching (BT) -- God is righteous

"Far be it from Thee to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from Thee! Shall not the Judge of all the earth deal justly?" [Gen 18] = (BT) -- God does not condemn the righteous with the wicked.

"The Rock! His work is perfect, For all His ways are just; a God of faithfulness and without injustice, righteous and upright is He." [Deut 32] = (BT) -- God is righteous

"Yet you say, "The way of the LORD is not right." Here now, O house of Israel! Is My way not right? Is it not your ways that are not right?" [Ezek 18] = (BT) -- God's ways are right, the ways of Israel, when the prophet spoke, were not.

"For there is no partiality with God." [Rom 2] = (BT) -- God is impartial. However, it seems clear from the context that we are talking about God being impartial when it comes salvation being offered to both Jew and Gentile. Thus, the verses cited below could only be contradictory if they teach that Christ's atonement was only for the Jews or Gentiles. Since they don't, we need only consider if God is unrighteous in any of them.

The second set is as follows:

"So he said, Cursed be Canaan; A servant of servants He shall be to his brothers." [Gen 9] Here, one must read a contradiction into the teachings as it is unclear whether Noah's curse would make God "unrighteous."

"You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers in the children, on the third and the fourth generations of those who hate Me." [Ex 20] The following verse notes that loving-kindness extends to thousands of generations of those who love God. This leads me to believe this verse is hyperbolic and thus difficult to make into a contradiction. For example, is God really unrighteous for bestowing blessings for a thousand generations, yet visiting iniquity for ONLY three or four generations? The thrust seems to run in the other direction. Whether or not one views this as "unrighteous" is a function of their ethics, and thus the "contradiction" is read into the scripture. (BTW, I would note, however, that sinful behavior is often transmitted in families. For example, the son of an alcoholic is often an alcoholic himself.)

MaryAnna responds to another related "contradiction" which is also relevant here:

Are children punished for the sins of the parents?

Exo. 20:5 tells us that God is to be feared, as He has the ability to visit the sins of the fathers on the children.

Ezek. 18:20 tells us this will not happen if the children repent and turn away from the ways of their fathers. Not a contradiction.

"for though the twins were not yet born, and had not done anything good or bad, in order that God's purpose according to His choice might stand, not because of works, but because of Him who calls, it was said to her, "The older will serve the younger." Just as it is written, "Jacob I loved, but Esau I hated." [Rom 9] Again, I view that "Jacob I loved, but Esau I hated" as a hyperbole which indicates that God simply favored Esau. This is not a clear case of unrighteousness.

"For whoever has, to him shall more be given, and he shall have in abundance; but whoever does not have, even what he has shall be taken from him." [Mt 13] I view this as a proverbial way of saying that he who improves upon the gifts that he receives will receive more, but he who does not improve upon them (i.e., neglects or takes them for granted) shall have them removed. I find this the very opposite of unrighteousness.

Answers to Biblical Contradictions, 11-20

11. God is the author of evil
"Is it not from the mouth of the Most High that both calamities and good things come?" [Lam 3]

"Now therefore say to the people of Judah that those living in Jerusalem, 'This is what the LORD says: Look! I am preparing a disaster for you and devising a plan for against you. So turn from your evil ways, each one of you, and reform your ways and actions." [Jer 18]

"I form light and create darkness, I bring prosperity and create disaster; I the LORD, do all these things." [Is 45]

"I also gave them over to statues that were not good and laws they could not live by." [Ez 20]

"When a trumpet sounds in a city, do not people tremble? When disaster comes to a city, has not the LORD caused it? [Amos 3]

God is not the author of evil [1 Cor 14:33 / Deut 32:4 / James 1]

Now, in Deut 32:4, we read that God is just. None of the above verses teach that God is unjust. Paul is speaking about God in the context of Church gatherings - that in such gatherings, God is a God of peace, not confusion. None of the above verses speak of such Church gatherings. James teaches that God does not tempt anyone with evil. None of the above verses teach that God tempts with evil. (I think Ez 20:25 is best understood in light of Romans 1). Thus, no obvious contradictions in this set.

12. God gives freely to those who ask [James 1:5 / Luke 11]

God withholds his blessings and prevents men from receiving them [John 12:40 / Josh 11:20 / Is 63]
Joshua 11:20 says nothing about some asking, and God refusing to give. Is 63:17 says nothing about someone asking, and God refusing to give. John 12:40 says nothing about someone asking, and God refusing to give. In these three verses, it is mentioned that God "hardened the hearts" of someone. If someone never asked, and will never truly ask, it is not a contradiction to harden one's heart, yet give to those who DO ask.

13. God is to be found by those who seek him [Matt 7:8 / Prov 8]

God is not to be found by those who seek him [Prov 1]

"Then they will call on me, but I will not answer; they will seek me diligently, but they shall not find me." [Pr 1]

Here, the context has been ignored. First of all, it is wisdom which is speaking. Those who laugh, scoff, and refuse wisdom are not going to magically find it when calamity strikes. If one wishes to identify wisdom with God, the same principle holds - those who scoff, reject, and laugh at God are not going to find God when calamity strikes. After all, if they look, they look through the filters of selfishness (i.e., "save my butt"). Instead of calling on God or looking for God, they should be repenting. But those who live a life of scorning God are not those who repent when disaster strikes. Thus, no contradiction.

14. God is warlike [Ex 15:3 / Is 51]

God is peaceful [Rom 15:33 / 1 Cor 14]

"The LORD is a warrior; the LORD is his name." [Ex 15]

(Is 51:15 has nothing to do with war)

"The God of peace be with you all. Amen" [Rom 15]

"For God is not a God of disorder, but of peace." [1 Cor 14]

It seems clear that God reveals Himself as a God of Battles in much of the OT. So what of these NT teachings? This "contradiction" is premised on equivocation, where the NT references to peace are interpreted to be the antonym of war, when this is obviously not the case. In Romans, Paul seems to be speaking of peace in a subjective, existential sense -- a relationship with God brings a sense of peace. In Corinthians, Paul is speaking about the activity of Church congregations -- they should be orderly and peaceful, not full of confusion and contention. No obvious contradiction here.

15. God is cruel, unmerciful, destructive, and ferocious [Jer 13:14 / Deut 7:16 / 1 Sam 15:2,3 / 1 Sam 6]

God is kind, merciful, and good [James 5:11 / Lam 3:33 / 1 Chron 16:34 / Ezek 18:32 / Ps 145:9 / 1 Tim 2:4 / 1 John 4:16 / Ps 25]

The first set of scriptures say nothing about God being cruel (this is a subjective call). They deal simply and bluntly with God's judgment. Thus, we have a both/and situation here. Yes, God is merciful and full of compassion. Yet, those who reject his mercy and compassion will find that His judgment in unrelenting and ferocious -- that is His nature.

16. God's anger is fierce and endures long [Num 32:13 / Num 25:4 / Jer 17]

God's anger is slow and endures but for a minute [Ps 103:8 / Ps 30]

The verse in Numbers and Jeremiah do not teach some general truth that "God's anger is fierce and endures long." This is the critic's personal interpretation. In Jeremiah, in RESPONSE to Judah's great sin, God's anger is kindled (which itself, implies that it is slow to occur) and will "burn forever." I view this as a hyperbole (like "walking a thousand miles"). Put simply, God's anger against Judah would endure long. In Num 32, God's anger burned against Israel because of their sin and he made them wander in the desert 40 years. In Num 25, we read that God had Moses slay those who sought to contaminate the Jews with pagan ideals in order that his fierce anger may turn away from Israel. Since there is no contradiction between a fierce anger, and an anger slow to rise, this is an irrelevant verse.

So let's focus on duration. Above, we saw that God's anger lasted long (in human terms) in SPECIFIC cases as the RESULT of sinful behavior. What of the Psalms? First, let's keep in mind that we have now entered the territory of another genre - poetry. As such, it's going to be hard to make an unequivocal contradiction. Anyway, in Ps 103, we simply note that God is slow to anger. Nothing in Jer or Num contradicts this. In Ps 30:5, it appears as if David is speaking from his personal experience with God in saying that God's anger lasts only a moment. And what is a 'moment' in poetical terms anyway? And could this teaching be yet one more proverbial way of saying that God is far more gracious than angry? That is, when all is said and done, what is revealed is a God who is slow to anger, quick to forgive, yet who can indeed demonstrate a fierce anger when provoked by great or ubiquitous sin. I see no obvious contradiction here.

17. God commands, approves of, and delights in burnt offerings, sacrifices, and holy days [Ex 29:36 / Lev 23:27 / Ex 29:18 / Lev 1]

God disapproves of and has no pleasure in burnt offerings, sacrifices, and holy days [Jer 7:22 / Jer 6:20 / Ps 50:13,4 / Is 1]

The first set of Scriptures explains where God institutes sacrifices, etc., among Israel. Nothing in the second set contradicts this. In Jer 7:22, we read, "I did not just give them commands about burnt offerings and sacrifices," The author of this supposed contradiction conveniently left out the next verse: " but I gave them this command: "Obey me, and I will be your God and you will be my people." This is obviously not a disapproval of burnt offerings, but a disapproval on emphasizing such offerings to the exclusion of obedience in all areas. Jer 6:20 speaks of the incense in Sheba, hardly contradicting the first set. The verse in Psalms is lifted out of context, as the LORD clearly says, "I do not rebuke you for your sacrifices." (Ps 50:8). The verses in Isaiah are also lifted out of context. God rebukes the people for the sacrifices because they represent religious hypocrisy. Is 1:15-17 clearly demonstrate this.

18. God accepts human sacrifices [2 Sam 21:8,9,14 / Gen 22:2 / Judg 11]

God forbids human sacrifice [Deut 12]

The account in Gen 22:2 has been the subject of a great wealth of religious speculation, but the fact remains that Isaac was not sacrificed. The account in 2 Sam is misnamed as a "human sacrifice." It looks far more like an execution carried out by the Gibeonites because Saul had previously persecuted them. The verses in Judges do not obviously indicate that Jephthah offered his daughter as a "human sacrifice" and if He did, there is no indication that God "accepted it." No contradictions here.

19. God tempts men [Gen 22:1 / 2 Sam 24:1 / Jer 20:7 / Matt 6]

God tempts no man [James 1]

Gen 22 refers to testing; 2 Sam says nothing about God tempting; In Jer 20, the prophet Jeremiah is simply complaining. Just because in a moment of desperation, he accuses God of deceiving him, does not mean that God DID deceive him. Mt 6:13 is part of the Lord's prayer, "lead us not into temptation." The prayer simply inquires of God that helps us keep our distance from temptation (hardly an example of God tempting men!). The only possible hope of a contradiction in this set is to equate testing with temptation. But is testing identical to tempting? For example, let's say God wants to test someone's honesty and puts them in a room with a lost wallet. Is this tempting? I think not. To truly tempt, God would have to whisper, "Pick it up, keep it, no one will know, etc." No clear contradictions here.

20. God cannot lie [Heb 6]

God lies by proxy; he sends forth lying spirits to deceive [2 Thes 2:11 / 1 Kings 22:23 / Ezek 14]

In this case, we need not even consider the scriptures. As "sending forth lying spirits" is not the same as actually lying yourself.

But, MaryAnna White notes:

1 Kings 22:21-22 Lying spirit -- Here, of course, God does not lie directly nor approve of nor sanction man's lying. One could argue that all that happens on earth is permitted by God -- He could stop it if He saw fit. He even permitted Satan to cause Job to suffer -- a much more interesting case. But that does not mean that He is the source of all such things. They just afford Him opportunities, as here, to accomplish what He is after. As they are useful to Him, He permits them to continue for a season. Like Judas. Eventually, those instruments no longer useful, all such spirits and men will be judged by being cast into the eternal lake of fire. That is neither approval nor sanction, but merely proof of God's sovereignty. --MAW

The basic point is that by allowing the spirit to lie, God is not Himself lying. After all, God allows us all to lie, but He is not a liar for allowing us to lie.

Answers to Biblical Contradictions, 21-30

21. Because of man's wickedness God destroys him [Gen 6]

Because of man's wickedness God will not destroy him [Gen 8]

This is only a contradiction because the critic interprets it as so. Does Genesis 8:21 say that God will not destroy man because he is wicked? Not really. For God says that he will never again curse the ground, even though man's heart is evil (NIV). Furthermore, cursing the ground does not necessarily mean the same thing as destroying man, now does it?

22. God's attributes are revealed in his works [Rom 1]

God's attributes cannot be discovered [Job 11:7 / Is 40]

Romans 1:20 simply notes that Creation points to the Creator - a divine being of great power. Job 11:7 points out that we can never fully grasp the divine, it does NOT say that God cannot be inferred from nature. Is 40:28 notes that we can never hope to fully scrutinize the understanding of God. None of this is contradictory.

23. There is but one God [Deut 6]

There is a plurality of gods [Gen 1:26 / Gen 3:22 / Gen 18:1-3 / 1 John 5]

This, of course, would lead us to a discussion of the Trinity, something that is beyond the scope of this article. Trinitarian theology is a classic example of "both/and" thinking. Besides, what of Deut 6:4?

Deut. 6:4 reads, "Hear, O Israel: The LORD our God, the LORD is one."

Now it is important to note that the Hebrew word used for 'one' is NOT yahid, which denotes absolute singularity elsewhere in the OT. Instead, Moses chose the Hebrew word ehad, which signifies unity and oneness in plurality. This word is used in Gen 2:24 where Adam and Eve are instructed to become "one flesh". It's also found in Numbers 13:23, where the Hebrew spies returned with a "single cluster" of grapes. So Deut 6:4 actually supports the concept of the Trinity, by noting that God is "oneness in plurality" (composite unity). The same word which describes the oneness of a marriage relationship is also used to describe God's essence!

24. Robbery commanded [Ex 3:21,22 / Ex 12]

Robbery forbidden [Lev 19:13 / Ex 20]

It's not at all obvious that you can refer to the instances in Ex 3, 12 as "robbery." When African-Americans demand recompensation for their history of slavery, are they demanding to rob white people? Thus, these are not obvious examples of God commanding robbery. Besides, in Ex. 3 and 12, the Israelites asked the Egyptians for goods.

25. Lying approved and sanctioned [Josh 2:4-6 / James 2:25 / Ex 1:18-20 / 1 Kings 22]

Lying forbidden [Ex 20:16 / Prov 12:22 / Rev 21]

Rev speaks of all liars being cast into the lake of fire. Since the first set of scriptures do not say otherwise, we can dismiss this one. Proverbs speaks of lying as an abomination. Since the first set of scriptures do not say lying is not an abomination, we can dismiss this one. The verse in Ex is one of the Ten Commandments.

It's not obvious to me that lying is approved of in the above situations. Concerning Rahab (Josh 2:4-6), James says, "the harlot was justified by works, when she received the messengers and sent them out by another way" (James 2:25). Her act of saving the lives of these men is what is approved of. The same goes for Ex 1, where the midwives refuse to kill the male infants which were birthed. As for 1 King 22:21-22, once again it is unclear if lying is truly approved of. According to one Bible scholar:

"The whole declaration of Micaiah...is a figurative and poetical description of a vision that he had seen. Putting aside its rhetorical drapery, the gist of the whole passage is that God for judicial purposes suffered Ahab to be fatally deceived."

Another scholar says:

"Because Ahab had abandoned the Lord his God and hardened his own heart, God allowed his ruin by the very instrument Ahab had sought to prostitute for his own purposes, namely, prophecy. God used the false declarations of the false prophets that Ahab was so enamored with as his instruments of judgment."

Since it is unclear that God truly approves of lying in this case, the contradiction is not established.

26. Hatred to the Edomite sanctioned [2 Kings 14]

Hatred to the Edomite forbidden [Deut 23]

The account in Deut indeed forbids hatred against the Edomite. Does the account in 2 Kings sanction it? Not at all. It merely mentions that Amaziah slew many Edomites. And while hatred can be part of warfare, it need not be. And since the account in 2 Kings doesn't even mention hatred of the Edomites, this is obviously a concocted contradiction.

27. Killing commanded [Ex 32]

Killing forbidden [Ex 20]

Ex 20:13 reads, "You shall not murder." Not all killing is murder.

28. The blood-shedder must die [Gen 9]

The blood-shedder must not die [Gen 4]

Gen 4:15 makes no such generalization. It is specific to Cain. This is an example where the critic takes an incident and transforms it into an absolute principle. Besides, the covenant in Gen 9 was made with Noah, who existed much later than did Cain.

29. The making of images forbidden [Ex 20]

The making of images commanded [Ex 25]

Ex 20:4 states than one should not make idols and bow down and worship them. The cherubims in Ex 25 are not idols, nor were they worshipped.

30. Slavery and oppression ordained [Gen 9:25 / Lev 25:45,46 / Joel 3]

Slavery and oppression forbidden [Is 58:6 / Ex 22:21 / Ex 21:16 / Matt 23]

Slavery and oppression (two different things in the Bible)

Gen. 9:25 Canaan is punished, sentenced to be a bondsman. (slave) This is a punishment by God upon Ham through the mouth of his father Noah for his rebellious insubordination and disregard for God's authority on earth at that time - his father. He could have been killed for this, but instead he was merely told that some of his descendents would be slaves. This is not a condoning of oppression, but a prophecy that such a judgment would indeed be carried out. (Ones who died for rebellion include Korah and Absalom; Miriam was judged with a case of leprosy for a few days.) This verse says nothing to those who would be the slave owners as to whether their action is condoned or not.

Lev. 25:45 It's ok to buy a stranger for a bondsman/woman if someone sells him/her to you, as long as it's not a fellow Israelite.

Joel 3:8 God punishes Tyre (?) by selling the people to the Israelites as slaves and then selling them to the Sabeans.

Still no mention of condoning oppression.

Isa. 58:6 mentions a particular fast to Jehovah as a breaking of every yoke. Surely that cannot refer to (include) the yoke on the oxen, so there is some limitation to which yokes are broken. Some yokes are forbidden - i.e. yoking a fellow Israelite- and are undoubtedly included. The case of a foreign slave could be argued either way and hence this verse is not a clear contradiction of any of the above.

Exod. 22:21 Not permitted to vex or oppress strangers. Does not say, not permitted to buy them.

Exod. 21:16 Not permitted to steal and sell people. Does not say, not permitted to buy and sell them.

Matt. 23:10 is irrelevant. It says, "Neither be called instructors, because One is your Instructor, the Christ." (RV). Footnote: "Or, guides, teachers, directors." This section is talking about how we address fellow believers. It earlier says to call no one "father." Obviously it is talking here about differentiating among believers by bestowing titles of honor. These titles should be reserved for God alone, not bestowed on men. But our physical father is still our father, our school teachers are still our teachers, and our masters, if we are slaves, are still our masters and are to be called such if they so demand. The President is still the President, etc. We are admonished in the Bible to show honor to those in authority over us in our families, in the government, etc. --MAW

Gen 9:25 has Noah stating that Canaan will be the servant of Japheth. This does not necessarily read as the ordination of "slavery and oppression" by God. The verses in Lev refer to a mild form of servitude. Joel simply threatens captivity as a punishment for sin. None of these verses unequivocally ordain "slavery and oppression."

On the other hand, the verses in Isaiah and Exodus do forbid truly oppressive behavior. The verse in Mt. is irrelevant to this subject.

Answers to Biblical Contradictions, 31-40

31. Improvidence enjoyed [Matt 6:28,31,34 / Luke 6:30,35 / Luke 12]

Improvidence condemned [1 Tim 5:8 / Prov 13]

I believe that this is a case of both/and, as neither extreme is good. These teachings serve to balance each other.

MaryAnna observes:

"Improvidence enjoyed"

Matt. 6:28, 31, 34 -- these verses tell us not to be anxious. They don't tell us not to work for our living.

Luke 6:31-35 tell us to give to those that ask, and to lend without expecting any return. This again is not telling us not to provide for our own needs. If we didn't have it in the first place we wouldn't be able to give or lend it. And it doesn't say that the borrowers or askers are approved by God. The reward mentioned here goes to the givers, not to the takers. This is made obvious by verse 29, which says to turn the cheek to those who smite it. Clearly the Bible is not meaning that we are supposed to go around slapping people in the face.

Luke 12:3 says "Therefore what you have said in the darkness will be heard in the light, and what you have spoken in the ear in the private rooms will be proclaimed on the housetops." What this has to do with improvidence, I have no idea, unless it is meant as an example of condoning of eavesdropping and gossip. That would be a really strange inter- pretation of this verse, looking at the context.

"Improvidence condemned"

1 Tim. 5:8 says we must provide for our own. (Doesn't say we need to be full of anxiety, just do it.)

Proverbs 13:22 - a good man leaves an inheritance to his children's children.... Yup. --MAW

32. Anger approved

"In your anger do not sin: do not let the sun go down while you are still angry." [Eph 4]

Anger disapproved [Eccl 7:9 / Prov 22:24 / James 1]
I do not view Paul's admonitions as being approving of anger. In fact, the advice about not allowing the day to end while you are angry is anything but an approval of anger. Phil Porvaznik adds: the context of Eph 4:31 says explicitly to "let all....anger...be put away from you..." Also there is a difference between the KJV and NIV in Matthew 5:22.

The KJV reads "whosoever is angry with his brother without a cause shall be in danger of the judgment." (Matt 5:22)

The NIV (NU-text) is missing the phrase "without a cause." So when the NIV says Christ was "angry" (Mark 3:5) some (e.g. KJV only folks) say Christ would be sinning.

Let's see if this makes sense. Please read the rest of Matthew 5:22 in the KJV -- "whosoever shall say, Thou FOOL, shall be in danger of hell fire." Notice the phrase "without a cause" is missing here. IOW, it doesn't say "whosoever shall say, Thou fool, without a cause...." it simply reads "thou FOOL." Next we look at what Christ said to the Pharisees -- "Ye FOOLS...." (Matt 23:17,19 KJV). Does this mean Christ is sinning and in danger of hell fire? Of course not.

The answer to the "anger" passage is simple. There are different types of anger -- righteous and unrighteous -- just as there are different senses to the use of "FOOL" (atheists are called "fools" for denying God by the Psalmist 14:1). The apostle Paul quotes the Psalmist who says "be ye angry, and sin not" (Eph 4:26 KJV). There is "anger" that is not necessarily sinful.

Jesus, who is said to be "without sin" throughout the Bible (2 Cor 5:21; Heb 4:15; 7:26; 1 Pet 1:19; 1 John 3:5) was "angry" in the sense of "righteous anger" -- He was "grieved" (Gr sunlupeo) because of the hardness of the hearts of those who criticised His healing on the Sabbath day (see the context Mark 3:1-6). Jesus also was "angry" at the death of Lazarus -- he "groaned in the spirit" (John 11:33,38) and saw death as the "last enemy" (1 Cor 15:26). Since I'm a Catholic, I'll quote from our universal Catechism of the Catholic Church --

2302. Anger is a desire for revenge. "To desire vengeance in order to do evil to someone who should be punished is illicit," but it is praiseworthy to impose restitution "to correct vices and maintain justice" [quoting St. Thomas Aquinas]. If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin. The Lord says, "Everyone who is angry with his brother shall be liable to judgment" [Matt 5].

It is this kind of "anger" that is forbidden. As Paul writes -- "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Eph 4:31-32 KJV). --PP

33. Good works to be seen of men [Matt 5]

Good works not to be seen of men [Matt 6]
Here is a case where context matters. In Mt 5, Jesus is speaking in the context of being the salt of the earth. It is by allowing Christ to work through us that people will be drawn to Him. That is, one does good works to glorify God. In Mt 6, Jesus is talking about doing good works in a self-righteous sense, where one draws attention to self. Consider a very practical example -- a Christian who serves by feeding the poor ought to do so humbly and quietly. They will eventually be noticed, if only by those they serve. The same Christian shouldn't be bragging about his work among acquaintances, where a "holier-than-thou" sense is evident. The former approach draws people to God, the latter repels them.

34. Judging of others forbidden [Matt 7]

Judging of others approved [1 Cor 6:2-4 / 1 Cor 5]
This is a commonly employed 'contradiction' which also ignores context. Mt 7 is not dealing with judging in of itself, rather, it speaks of hypocrisy -- judging others by standards that one does not live by.

35. Christ taught nonresistance [Matt 5:39 / Matt 26]

Christ taught and practiced physical resistance [Luke 22:36 / John 2]
Since using a scourge to drive out the animals and overturn the tables is not as case of "physical resistance," the verse in John is irrelevant. In Luke, it appears as if Jesus is teaching the disciples that in their changed circumstances, self-defense and self-provision might be necessary. The very fact that two swords was "enough" indicates a restrained theme to this teaching. Mt 5 is where Jesus teaches that one ought to "turn the other cheek." This is a hyperbole used to teach a moral lesson - do not set yourself against those who have injured you (does anyone really think that Jesus would have us expose our chests and invite the mugger the shoot us?). In Mt 26, someone with Jesus struck out at the legal authorities. Here the context is different from that of Lk 22. I read this as saying that those who raise the sword against the legal authorities can expect to die by the sword (and of course, this in of itself is not necessarily a moral principle). Then again, in light of vs 53,54, one cannot establish that this teaching goes beyond the immediate circumstances. That is, if the disciples had fought, they would have been killed, and Jesus had better things in mind. That's why he told them He could summon supernatural aid if need be.

36. Christ warned his followers not to fear being killed [Luke 12]

Christ himself avoided the Jews for fear of being killed [John 7]
Luke 12 is a generalized teaching which states that one ought to fear God more so than men (read vs. 5). John 7:1 says nothing about Jesus being afraid that the Jews would kill him. It simply mentions that He avoided them since they wanted to kill Him. It wasn't His time to die yet.

37. Public prayer sanctioned [1 Kings 8:22,54 / 9]

Public prayer disapproved [Matt 5]
Mt 6 (not 5) does not as much focus on public prayer as it does on hyocritical prayer -- "And when you pray, you are not to pray as hypocrites." Jesus condemns the prayers designed to gather favor in the eyes of men. Nothing contradictory here.

38. Importunity in prayer commended [Luke 18]

Importunity in prayer condemned [Matt 6]
The vain repetitions ("as the heathen do") Jesus speaks of in Mt hardly seem to me to be the fervant supplications that Luke relays. Put simply, there's a difference between fervant, real prayer and repetitive chanting or mouthing words over and over in order to twist God's arm (so to speak).

39. The wearing of long hair by men sanctioned [Judg 13:5 / Num 6]

The wearing of long hair by men condemned [1 Cor 11]
Judg 13:5 the Nazarite is not permitted to cut his hair. Num 6:5 teaches the same thing. 1 Cor 11:14 teaches that if a man has long hair, it is a dishonor to him.

Yes, true. The Nazarites kept long hair even though it was a dishonor to them. 1 Cor 11:10 tells us that long hair is a sign of submission. So the Nazarites submitted to God even though it meant suffering some shame, for the duration of their vow. They also stayed away from dead things and any product of the grape, I think. --MAW

One could also note that national customs furnish an explanation here. 1 Cor was addressed to a Greek audience, where long hair on men often indicated effeminacy and indulgences in unnatural vices.

40. Circumcision instituted [Gen 17]

Circumcision condemned [Gal 5]

Gen 17:10 God institutes circumcision to set His people apart. This is in the Old Testament where God would use a special people through which His Messiah could be brought forth.

Gal 5:2 Spoken to ones who already believe in Christ but were not circumcised - if they go to be circumcised, they are going back to the law. This means they are denying the effectiveness of Christ's death... so they lose out on the benefits of being a believer.

This is not the only such verse. Paul says elsewhere that we should beware those of the circumcision, also calling them the concision and even dogs. This is referring to the Judaizers who were trying to get the believers to be circumcised as a condition of their salvation.. among other things. They were trying to bring the believers under the law, even though these believers had been previously Gentiles and not Jews.

Paul tells us - it is not that all who have been circumcised are condemned, but rather that circumcision is no longer necessary in the New Testament because it has been replaced by the cross of Christ. --MAW

Indeed, here is another case (like #1) where the critic ignores the intervening events between the Scriptures cited. He/she may as well argue that the existence of a OLD and NEW covenant is a contradiction. And that exercise would be futile.

For the rest of the answers click here

Every one who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe-a spirit vastly superior to that of man. - Albert Einstein

September 18, 2010
1:13 am
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Ninor
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They're still contradictions in/of Christianity, no matter how you try to justify them, or what context you put them in. Most of them are passages from the bible (s) ... you'd think the omnipotent god of Christianity would have gotten his story straight before having it put in print.

September 18, 2010
1:21 am
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Halfabo
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"event_horizon" wrote:
1. God is satisfied with his works
Gen 1:31
God is dissatisfied with his works.
Gen 6:6

1:31
God created the world in perfect order. Everything was exactly as He designed it.

By 6:6
Man had sinned and brought corruption into the world.

No contradiction, just a change in cicumstance

"event_horizon" wrote:

2. God dwells in chosen temples
2 Chron 7:12,16
God dwells not in temples
Acts 7:48

2Chronicles
Old Testament. Man's relationship with God only allowed through the Temple, and through the entervention of priests.

Acts
New Testament after the advent of Jesus. God no longer requires man to reach Him through the Temple. By Jesus' act of redemption, man can now approach God directly.

No contradiction, just a change in circumstance.

"event_horizon" wrote:
3. God dwells in light
Tim 6:16
God dwells in darkness
1 Kings 8:12/ Ps 18:11/ Ps 97:2

This one is so obvious I thought even you could understand it. God dwells in the light and in the darkness and is not limited to either.

"event_horizon" wrote:
4. God is seen and heard
Ex 33:23/ Ex 33:11/ Gen 3:9,10/ Gen 32:30/ Is 6:1/
Ex 24:9-11
God is invisible and cannot be heard
John 1:18/ John 5:37/ Ex 33:20/ 1 Tim 6:16

Throughout Genesis and Exodus, evidence of God's presence is both seen and heard. Always for a specific purpose and always to accomplish a specific goal. Other than those specific times, God is neither seen or heard by man.
No contradictions, just exceptions to the rule.

"event_horizon" wrote:
5. God is tired and rests
Ex 31:17
God is never tired and never rests
Is 40:28

God is never tired. Ex31:17 does not say God was tired. It says He rested from His work. Creation was finished, and the work was stopped. He did this not because of fatigue but, to set an example for mankind. That example was to take a day of rest from working. God doesn't get tired but, He knows that man does. Nowhere does it say that God gets tired.

Not a contradiction just man's inability to reason.

"event_horizon" wrote:

6. God is everywhere present, sees and knows all things
Prov 15:3/ Ps 139:7-10/ Job 34:22,21
God is not everywhere present, neither sees nor knows all
things
Gen 11:5/ Gen 18:20,21/ Gen 3:8

God is present everywhere, He sees all things and knows all things.

Gen 11:5 And the LORD came down to see the city and the tower, which the children of men builded.

This is not saying that God was not present. He is just focusing his attention on a spific place for that time. He is just "taking a closer" look as it were.

Gen 18:20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;
_____________________________________________________

Verse twenty is a clear statement of God's knowledge and presence.
______________________________________________________

Gen 18:21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.
Gen 18:22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.

In order for this to contradict God being omnipresent, you have to assume that the "I" is refering to God.
Who does the "I" refer to? Go to the next verse and you will see who was talking and who the "I" means. The "I" in verse twenty one, is one of the men (angels) that was talking to Abraham. That angel said that God knows of the sin in Sodom, then the angel said that he would go down and look for himself. God is all knowing, angels are not.

No contradiction just misreading of Scripture.

Gen 3:8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

God is present everywhere, all the time, whether in Spirit or in flesh. Interesting that this says the "Voice" of the Lord God. The same being refered to as the Voice of God, is refered to in the New Testament as the Word of God.

No contradiction. This is not a lack of presence, it is Adam's lack of perception.

"event_horizon" wrote:
7. God knows the hearts of men
Acts 1:24/ Ps 139:2,3
God tries men to find out what is in their heart
Deut 13:3/ Deut 8:2/ Gen 22:12

This doesn't say anywhere that God doesn't know what is in a man's heart. In all of these verses, God is giving mankind a test, making man demonstrate his obediance. A man can love God in his heart but, still be unwilling to act on that love. A man's actions are not in his heart but, are displayed moment by moment. You can love God in your heart, God says "show Me, so I can see it, so the world can see it, so you can see it".

Again, not a contradiction.

"event_horizon" wrote:

8. God is all powerful
Jer 32:27/ Matt 19:26
God is not all powerful
Judg 1:19

Jdg 1:19 And the LORD was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.

This does say The LORD was with Judah. But, what was The LORD doing? Was He personally fighting these battles? Or, was He giving Judah strength and courage during the battles? This verse doesn't say that God couldn't drive out the enhabitants of the valley, it says Judah couldn't do it, because Judah's weapons were inferior to the other's.

No conradiction. It just needs understanding of who was doing what.

"event_horizon" wrote:

9. God is unchangeable
James 1:17/ Mal 3:6/ Ezek 24:14/ Num 23:19
God is changeable
Gen 6:6/ Jonah 3:10/ 1 Sam 2:30,31/ 2 Kings 20:1,4,5,6/
Ex 33:1,3,17,14

These verses do not say that God changed. They all point out that man changed and because of that God changed his method of dealing with the men in question. But, changing how you deal with something, does not change the character of the one doing the actions.

Once more, not a contradiction.

"event_horizon" wrote:
10. God is just and impartial
Ps 92:15/ Gen 18:25/ Deut 32:4/ Rom 2:11/ Ezek 18:25
God is unjust and partial
Gen 9:25/ Ex 20:5/ Rom 9:11-13/ Matt 13:12

God is just, He is also merciful but, where does the Bible say impartial? God gives mercy to all that ask for mercy. He gives judgement to all that refuse the mercy that is offered. As long as those who hate Him continue to hate Him, he will give them exactly what they want, judgment and justice.

None of these are contradictions. You want mercy, God is willing to give that mercy. You want justice, He will give you that.

These are getting to be fun but, I think I'll take a break for awhile.

Ah'll Be Baack.

September 18, 2010
1:25 am
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Halfabo
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"mrshumphreys" wrote: Nobody is going to touch a single one of those, you know.

They're going to laugh at you, but they aren't going to actually answer.

Not true MM. I can't remember how many of these I answered on the old board. I have no problem doing it again.

September 18, 2010
1:26 am
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event_horizon
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ffrostedman, all that material comes from the masters of manipulation -- the clergymen themselves. Is there ANY obvious contradiction they HAVEN'T manipulated? They've got an answer for everything it seems...as if they can phone "god" and ask "him" personally for all the answers to all these contradictions. Kinda reminds me of another narcissistic whackjob that believes he's omniscient and posts here frequently.

1. God is satisfied with his works

"God saw all that he made, and it was very good." [Gen 1]
God is dissatisfied with his works.

"The Lord was grieved that he had made man on earth, and his heart was filled with pain." [Gen 6]

This is an obvious case of both/and, for something occurred after Gen 1:31 and before Gen 6:6, namely, the Fall. Evil entered creation as a result of man's volition. One can argue the theological implications elsewhere, as the only relevant point is that this is not an obvious contradiction. When God created, all was good. After man rebelled, God grieved

It's funny because when they try to fix this contradiction, they ignore another one. This contradicts "god's" omniscience. "God" should have already known about "the Fall" beforehand, and thus grieving about it afterwards tells us "He" didn't know it was going to happen.

I don't believe what I believe because it's what I desire to believe. I believe what I believe because it's what science, evidence, and logic causes me to believe.

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