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Author Topic: Supposed Contradictions in the Bible  (Read 9452 times)
Soldier4Christ
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« Reply #15 on: April 04, 2006, 03:06:39 PM »

Page Five

In Jewish tradition there was no provision for a queen. Here, the queen-mother, Maachah, takes on an important role when her son Abijam dies after reigning only 3 years. She adopts one of his sons Asa (I Kings 15:10) apparently as a figure-head and actually reigns herself for the first 10 years (see II Chronicles 14:2). After this period, Asa wins a great battle, is encouraged by the prophet in chapter 15, and takes over. He cleans the idols out of Judah AND Benjamin (as noted above) and removes the idolatrous Maachah as queen (I Kings 15:13 and II Chronicles 15:16). Likely this ten-year reign of the Queen mother alongside Asa is the reason for the ten-year discrepancy in dating the Baasha event by how long Asa had ruled.

   1. 1Kings 16:23 Omri became king in the thirty-first year of Asa's reign and he reigned for a total of twelve years.
   2. 1Kings 16:28-29 Omri died, and his son Ahab became king in the thirty- eighth year of Asa's reign. (Note: Thirty-one through thirty-eight equals a reign of seven or eight years.)

Here we have a complex plot. Elah had become the rightful king. But one of his generals, Zimri, conspired and killed him. Zimri, the traitor, begins to reign in the twenty-seventh year of Asa. He rules for only seven days (I Kings 16:15) before being overthrown by Omri, the other general. Omri immediately begins to reign but faces a rival king, Tibni (vs 21), who is supported by fully half of the population of Israel. Over the years, Omri prevails. When his rival dies, he becomes undisputed king over all Israel in vs 23. However, his total reign was from Asa's twenty-seventh year to Asa's thirty-eighth year, or roughly twelve years.

   1. 1Kings 22:23, 2Chronicles 18:22, 2Thesalonians 2:11 God himself causes a lying spirit.
   2. Proverbs 12:22 God abhors lying lips and delights in honesty.

This identical objection has already been answered above.

   1. 1Kings 22:42-43 Jehoshaphat did not remove the high places.
   2. 2Chronicles 17:5-6 He did remove them.

The Chronicles passage states that he took them out of JUDAH. No doubt he cleaned out the region around the capitol. II Chronicles 20:33 confirms the Kings passage that he never swept the whole land clean. Perhaps he also permitted some to crop back up by the end of his reign. (They appear to come and go a lot during this time.)

   1. 2Kings 2:11 Elijah went up to heaven.
   2. John 3:13 Only the Son of Man (Jesus) has ever ascended to heaven.
   3. 2Corinthians 12:2-4 An unnamed man, known to Paul, went up to heaven and came back.
   4. Hebrews 11:5 Enoch was translated to heaven.

Your problem is with this interpretation of John. Christ is not saying that nobody had died and gone to heaven. That would be preposterous. Look at the context (vs. 11). Christ is chiding Nicodemus for doubting. If he did not believe Christ on earthly matters, which could be seen and verified; how then could he believe heavenly things where no man is able to go up and verify? Those that have seen heaven in the Scriptures have seen a vision (or have been brought there in spirit alone). They did not decide to up and see God. No man in the flesh can see God and live (I John 4:12), while obviously plenty have died and seen God. Incidentally, the event in II Corinthians had not yet transpired when John was written.

   1. 2Kings 4:32-37 A dead child is raised (well before the time of Jesus).
   2. Matthew 9:18-25, JN 11:38-44 Two dead persons are raised (by Jesus himself).
   3. Acts 26:23 Jesus was the first to rise from the dead.

There are plenty of others that were raised which you do not cite (including by Paul himself). There is a fundamental difference, however. They all died again. Paul is talking about the resurrection to life (having a NEW body). See I Corinthians 15:20-23. Christ is the first with each who believe to follow.

   1. 2Kings 8:25-26 Ahaziah was 22 years old when he began his reign.
   2. 2Chronicles 22:1 He was 42 when he began his reign.

II Chronicles 21:20 says that Ahaziah's dad began to reign at age thirty-two. He reigned for eight years and then died (at age forty). Obviously his son could not have been forty-two at that time! This could be a copying error such that forty-two was substituted for twenty-two in the original. However, it is also possible that there were a couple of kings that reigned in quick succession here (since Ahaziah only reigned one year). Supporting this idea is the confusion of names that appear for the king at this time (Jehoahaz in II Chronicles 21:17 and Azariah in 22:6). Moreover, Matthew 1:8 completely skips this part of the genealogy, further confusing the issue. It also appears that Azariah was a VERY common name. Note in II Chronicles 21:2 that Ahaziah had two uncles named Azariah! Perhaps one of them reigned briefly. The age difference would certainly fit. Note also below.

   1. 2Kings 9:27 Jehu shot Ahaziah near Ibleam. Ahaziah fled to Meggido and died there.
   2. 2Chronicles 22:9 Ahaziah was found hiding in Samaria, brought to Jehu, and put to death.

cont'd next post

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« Reply #16 on: April 04, 2006, 03:07:43 PM »

Page Six

It is very possible that we are dealing with two different individuals. In support of this, II Kings describes how Jehu, after shooting Ahaziah, goes to Samaria and kills numerous other members of the royal family (II Kings 10:12-14). Furthermore, the Ahaziah that is killed in II Chronicles 22:9 is said to be the son of Jehosophat (rather than grandson), and in II Chronicles 21:2 we note that Jehosophat did have two sons named Azariah. Note also above.

   1. 2Kings 16:5 The King of Syria and the son of the King of Israel did not conquer Ahaz.
   2. 2Chronicles 28:5-6 They did conquer Ahaz.

It was not a black and white victory. The II Kings passage says that the Syrian/Israeli confederacy besieged Jerusalem (into which Ahaz had retreated) but did not overcome it. However, they did according to vs 6 take over large portions of Judah. The II Chronicles passage details the defeat and ransacking of the region around Jerusalem. The end of this chapter makes it clear that they did not capture Jerusalem or kill Ahaz (since the treasures were left intact).

   1. 2Kings 24:8 Jehoiachin (Jehoiakim) was eighteen years old when he began to reign.
   2. 2CH 36:9 He was eight. (Note: This discrepancy has been "corrected" in some versions.)

It is true that this is a discrepancy in our Hebrew texts. Some have suggested that he reigned jointly with his father for ten years (but there is no evidence in the scripture for such an explanation). Hebrew numbers were one of the biggest challenges for scribes that copied the texts through the centuries. Hebrews used letters in the place of numerals. The letters from Koph to Tau express hundreds up to four hundred. Five certain Hebrew letters written in a different form, carry hundreds up to nine hundred, while thousands are expressed by two dots over the proper unit letter (for example the letter Teht, used alone, stands for 9; with two dots it stands for nine thousand). Error in transcription of Hebrew numbers thus becomes easy, preservation of numerical accuracy extremely difficult.

   1. 2Kings 24:8 Jehoiachin (Jehoiakim) reigned three months.
   2. 2Chronicles 36:9 He reigned three months and ten days.

This is truly pathetic! If you complain that the Kings passage is incorrect because the Chronicles passage is more precise, than you could never be satisfied. For example, I am sure that it was not an exact ten days either. Probably it was three months, ten days, and some number of minutes.

   1. 2Kings 24:17 Jehoiachin (Jehoaikim) was succeeded by his uncle.
   2. 2Chronicles 36:10 He was succeeded by his brother.

Jehoiachin was son of Jehoiakim. Therefore he was brother to Jehoiakim and uncle to Jehoiachin. Since the passage in II Chronicles 36:10 only briefly mentions Jehoiachin, it is easy to think that they are the same person. Indeed, it is talking about Jehoiakim when it mentions him as brother to Zedekiah. It is completely clear in I Chronicles 3:15 and Jeremiah 37:1.

   1. 2Chronicles 3:11-13 The lineage is: Joram, Ahaziah, Joash, Amaziah, Azariah, Jotham.
   2. Matthew 1:8-9 It is: Joram, Uzziah, Jotham, etc.

I can not find your lineage reference in II Chronicles 3:11-13. II Chronicles does place Ahaziah, Joash, and Amaziah between Joram and Jotham. Perhaps it was a copying error, of which we have identified a few. It does not materially impact anything in the doctrine of the Faith. (None of them do.) It is also possible that it was purposefully left out of this genealogy. While this would appear unusual, comparing Genesis 11:12 with Luke 3:35-36 indicates that Cainan was left out. It also appears that in the Jewish tradition, the designation "son" was somewhat flexible. There are multiple instances in the scripture where a grandson is called a son or a son in law is called a son.

   1. 2Chronicles 3:19 Pedaiah was the father of Zerubbabel.
   2. Ezra 3:2 Shealtiel was the father of Zerubbabel.

II Chronicles 3:19 does not exist. Likely you are dealing with different individuals. For starters, check the timeframes.

   1. 2Chronicles 19:7, Acts 10:34, Romans 2:11 There is no injustice or partiality with the Lord.
   2. Romans 9:15-18 God has mercy on (and hardens the hearts of) whom he pleases.

This identical objection has been answered above.

   1. Ezra 2:3-64 (Gives the whole congregation as 42,360 while the actual sum of the numbers is about 30,000.)

I notice that you did not cite verse two which clearly specifies that the passage was only listing the men. Note also 2:22-23 seems to list "men" synonymously. No doubt the difference is because women were counted as part of the "whole congregation." While that would mean twice as many men as women, one would expect that the act of rebuilding the homeland would attract a number of single young men. Indeed, Ezra 9 describes a massive confrontation because the Jewish young men took themselves Gentile women of the land in violation of God's law.

   1. Job 2:3-6, 21:7-13, 2Timothy 3:12 The godly are persecuted and chastised but the wicked grow old, wealthy, and powerful, unchastised by God.
   2. Psalms 55:23, 92:12-14, Proverbs 10:2-3, 27-31, 12:2, 21 The lives of the wicked are cut short. The righteous flourish and obtain favor from the Lord.

This paradox was the topic of Asaph in Psalm 73. Finally he understands by the end of the chapter that there are two acts to the play of life. In act one, the first statement may well be the Christian's experience. At other times, Christians may not be persecuted, but God always chastises them if they disobey. The ungodly may well prosper for a time. During the second act, Christians are always triumphant. The ungodly are always judged. A wise man once said, "Life as it is on this earth is all the hell a believer will experience, and it is all the heaven an unbeliever will experience."

   1. Psalms 10:1 God cannot be found in time of need. He is "far off."
   2. Psalms 145:18 God is near to all who call upon him in truth.

The Psalmist here does not make a statement. He cries out in a rhetorical question because God does not seem to be answering him. It is an experience that many can relate to. Sometimes it seems that God does not hear us. By vs 17 he had assurance that God had heard his prayer. Luke 18:7 says that God does hear, though at times he "tarries" to test our mettle.

   1. Psalms 22:1-2 God sometimes forsakes his children. He does not answer.
   2. Psalms 46:1 God is a refuge, a strength, a very present help.

Same as above.

   1. Psalms 30:5, Jeremiah 3:12, Micah 7:18 God's anger does not last forever.
   2. Jeremiah 17:4, Matthew 25:46 It does last forever. (He has provided for eternal punishment.)

cont'd next post

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« Reply #17 on: April 04, 2006, 03:08:56 PM »

Page Seven

The difference here is not God, it is the object of His anger. He is angry with His children when they disobey, but willing to forgive them when they repent. He is eternally angry at those who rebel against Him and scorn His mercy.

   1. Psalms 58:10-11 The righteous shall rejoice when he sees vengeance.
   2. Proverbs 24:16-18 Do not rejoice when your enemy falls or stumbles.

These are two different sets of circumstances. In the first passage it is wicked people. Christians rejoice to see a serial murderer get caught and bear his just punishment. The second case is an adversary or competitor who falls into misfortune. We are not to gloat.

   1. Psalms 78:69, Ecclesiastes 1:4, 3:14 The earth was established forever.
   2. Psalms 102:25-26, Matthew 24:35, Mark 13:31, Luke 21:33, Hebrews 1:10-11, 2Peter 3:10 The earth will someday perish.

The Hebrew word used both in Psalm 78 and the Ecclesiastes passages is "olam." It can mean "forever" (infinite) or "ongoing" (comparatively perpetual). Obviously the second meaning is intended in these passages. To see other usages of this word in a comparative sense, see Job 41:4 and Psalm 119:98.

   1. Proverbs 3:13, 4:7, 19:8, James 1:5 Happy is the man who finds wisdom. Get wisdom.
   2. Luke 2:40, 52 Jesus was filled with wisdom and found favor with God.
   3. 1Corinthians 1:19-25, 3:18-20 Wisdom is foolishness.

This is an amazingly blatant attempt to mischaracterize the passages in Corinthians. Both are clearly speaking of the world's wisdom, as opposed to God's wisdom. Look at I Corinthians 4:10. Psalm 111:10 says that the fear of the Lord is the beginning of wisdom. How much fear of the Lord is in the wisdom of the world?

   1. Proverbs 12:2, Romans 8:28 A good man obtains favor from the Lord.
   2. Timothy 3:12, Hebrews 12:6 The godly will be persecuted.

You are comparing the disfavor of men (persecution) with the favor of God (apples and oranges).

   1. Proverbs 14:8 The wisdom of a prudent man is to discern his way.
   2. Matthew 6:25-34 Take no thought for tomorrow. God will take care of you.

"Take no thought." in Matthew can be better translated, "Do not worry." It is not God's desire that we stop making plans

   1. Proverbs 14:15-18 The simple believe everything and acquire folly; the prudent look where they are going and are crowned with knowledge.
   2. Matthew 18:3, Luke 18:17 You must believe as little children do.
   3. 1Corinthians 1:20, 27 God has made the wisdom of the world foolish so as to shame the wise.
   4. Proverbs 16:4 God made the wicked for the "day of evil."
   5. Matthew 11:25, Mark 4:11-12 God and Jesus hide some things from some people.
   6. John 6:65 No one can come to Jesus unless it is granted by God.
   7. Romans 8:28-30 Some are predestined to be called to God, believe in Jesus, and be justified.
   8. Romans 9:15-18 God has mercy on, and hardens the hearts of, whom he pleases.
   9. 2Thessalonians 2:11-12 God deceives the wicked so as to be able to condemn them.
  10. 1Timothy 2:3-4, 2Peter 3:9 [Yet] God wants all to be saved.

This takes the cake for being the biggest hodge podge of unrelated assertions. What is the supposed contradiction here? It seems that most of these points are made elsewhere, so I will endeavor to answer them where the "discrepancy" is clear, rather than trying to guess what is intended here.

   1. Proverbs 8:13, 16:6 It is the fear of God that keeps men from evil.
   2. 1John 4:18 There is no fear in love. Perfect love drives out fear.
   3. 1John 5:2, 2John 1:6 Those who love God keep his commandments.

The Christian's relationship with God is a complex one. There is an element of godly fear (reverence, respect, and great concern about offense) along with love. But it is not the fear that is discussed in I John 4:18 (a foreboding, tormenting fear of the future). There is also a maturing aspect that is involved in the relationship. As a little boy, I feared my dad's discipline if I disobeyed and played in the street. As our relationship matures and I came to understand the reasons for my dad's rules, I kept them out of love and respect.

   1. Proverbs 26:4 Do not answer a fool. To do so makes you foolish too.
   2. Proverbs 26:5 Answer a fool. If you don't, he will think himself wise.

Don't get into a prolonged argument with a fool, lest you stoop to his level and OTHERS see you as foolish too; but don't let him off without a retort either, lest HE get conceited and think you are unable to respond.

This is a tough balancing act and I frequently come back to these verses for wisdom when I am engaged in a debate that fits the bill.

   1. Proverbs 30:5 Every word of God proves true.
   2. Jeremiah 8:8 The scribes falsify the word of God.
   3. Jeremiah 20:7, Ezekiel 14:9, 2Thessalonians 2:11-12 God himself deceives people. (Note: Some versions translate deceive as "persuade." The context makes clear, however, that deception is involved.)

It does not appear that your Jeremiah 8:8 reference is correct. There is no falsifying the word. God says the law was in vain and His preservation of it was to no avail since the people were hearing but disregarding His commandments.

The fact that some scribes might twist, distort, or misinterpret the scriptures has nothing whatsoever to do with their being true. The silly notion of God deceiving people was dealt with above.

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« Reply #18 on: April 04, 2006, 03:10:35 PM »

ANSWERED CONTRADICTIONS IN THE BIBLE

   1. Isaiah 3:13 God stands to judge.
   2. Joel 3:12 He sits to judge.

It would seem that God does both, depending on what He chooses at the time.

   1. Isaiah 44:24 God created heaven and earth alone.
   2. John 1:1-3 Jesus took part in creation.

Jesus is God.

   1. Isaiah 53:9 Usually taken to be a prophecy re: Jesus, mentions burial with others.
   2. Matthew 27:58-60, Mark 15:45-46, Luke 23:52-53, John 19:38-42 Jesus was buried by himself.

My grandfather is buried in a crowded cemetery. Is he buried by himself or with others? Both. Similarly Christ was alone in the tomb but was buried with the rich (wealthy gardens and sepulchers).

   1. Jeremiah 12:13 Some sow wheat but reap thorns.
   2. Micah 6:15 Some sow but won't reap anything.
   3. Matthew 25:26, Luke 19:22 Some reap without sowing.
   4. 2Corinthians 9:6, Galatians 6:7 A man reaps what he sows.

"Sowing and reaping" can describe a literal planting and harvesting of grains or it can be an agricultural metaphor, applied in various ways under different circumstances to make a point. Jeremiah and Micah both use it in the first sense, describing how Israel had come to a place of judgment for sin (as predicted in Deuteronomy 28). Matthew and Luke both describe a ruthless lord who was wealthy and living off the efforts of others. II Corinthians 9:6 uses the phrase as a metaphor in the area of charitable giving; Galatians 6:7 uses it as a metaphor in the area of good deeds; and I Corinthians 3:6 uses it as a metaphor in the area of missions. The fact that different people in differing circumstances reap different results for their investment into different areas is no contradiction.

   1. Jeremiah 32:18 God shows love to thousands, but brings punishment for the sins of their fathers to many children.
   2. 2Corinthians 13:11, 14, 1John 4:8, 16 God is a god of love.

This same argument is answered above.

   1. Jeremiah 34:4-5 Zedekiah was to die in peace.
   2. Jeremiah 52:10-11 Instead, Zedekaih's sons are slain before his eyes, his eyes are then put out, he is bound in fetters, taken to Babylon and left in prison to die.

The promise is not that he would live a wonderful life. It was that he would die in peace rather than in war by the sword. Note the context of the passage in Jeremiah 34.

   1. Ezekiel 20:25-26 The law was not good. The sacrifice of children was for the purpose of horrifying the people so that they would know that God is Lord.
   2. Romans 7:12, 1Timothy 1:8 The law is good.

The verse in Ezekiel is being terribly misinterpreted. Just a few verses down (vs 31) God reiterates his wrath at giving the firstborn to the fire. When God says he "gave them" in this passage, it is used in the same sense as Psalm 81:12 and Romans 1:24. God stopped trying to change them and gave them over to their wickedness.

   1. Ezekiel 26:15-21 God says that Tyre will be destroyed and will never be found again. (Nebudchanezzar failed to capture or destroy Tyre. It is still inhabited.)

It utterly astounds me that Zathrus should have the gall to cite this passage as evidence against the Bible's accuracy since Ezekiel's message against Tyre is one of the most dramatic evidences we have of fulfilled prophecy!

Nebuchanezzar failed to totally subdue Tyre because the inhabitants of this seacoast city all abandoned Tyre proper to escape to a large island fortress off the coast. Nevertheless, Nebuchanezzar's siege and looting of the seacoast city was praised and actually rewarded by God (Ezekiel 29:18-20). His destruction of mainland portion of Tyre certainly fulfills verses 7-11 which apply to him.

However, verse 3 stipulates that multiple nations would be involved in the ultimate destruction of Tyre. Some have said that there is no marvel in seeing such prophecy of a city's demise come true since every ancient capitol fell prey at one time or another. The significance of Biblical prophecy is that its proclamations are VERY specific and differ by the city. Notice the specificity:

    * Vs 3 multiple nations involved.
    * Vs 4 walls and towers were to be broken
    * Vs 4 dirt was to be scraped off the area revealing the underlying rock
    * All the debris of the city was to be dumped in the water
    * Vs 14 It would be a place of fishermen spreading their nets.
    * The site would never be rebuilt.

cont'd next post

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« Reply #19 on: April 04, 2006, 03:11:52 PM »

Page Two

The dramatic fulfillment of the prophesied judgment was not completed in Nebuchanezzar since the inhabitants outlasted Nebuchanezzar on their Alcatraz-like island. When Alexander the Great came through conquering the city of Tyre, the citizens tried the same trick...evacuating for the island fortress. Alexander took a cue from the failure of Nebuchanezzar. He took ALL of the debris from the city of Tyre (literally scraping it bare), built a causeway out to the island, and proceeded to destroy Tyre. The modern city called Tyre was NOT constructed on this ancient site. In fact the ancient plot is largely barren rock (somewhat inland from the modern construction), and has quite literally been used by local fishermen to lay out their nets!

   1. Daniel 5:1 (Gives the title of "king" to Belshazzar although Belshazzar was actually the "viceroy.")

Big deal. Maybe in Chaldean or Hebrew these two were the same word. Maybe he was referred to as king when he was acting ruler, in his dad's absence.

   1. Daniel 5:2 (Says that Nebuchadnezzar was the father of Belshazzar, but actually, Nebonidus was the father of Belshazzar.) (Note: Some versions attempt to correct this error by making the verse say that Nebuchadnezzar was the grandfather of Belshazzar.)

It appears that in the Jewish tradition, the designation "son" was somewhat flexible. There are multiple instances in the scripture where a grandson is called a son or a son in law is called a son. There are also many instances when ALL of the descendants are collectively called "sons" (ie Genesis 23:3-5).

   1. Zechariah 11:12-13 Mentions "thirty pieces" and could possibly be thought to be connected with the Potter's Field prophesy referred to in Matthew.
   2. Matthew 27:9 Jeremiah is given as the source of the prophesy regarding the purchase of the Potter's Field. (Note: There is no such prophesy in Jeremiah.)

It does appear to reference the quote in Ezekiel. Possibly the three books (Jeremiah, Lamentations, Ezekiel) were bound together at that time and called "Jeremy" much as the books the Pentateuch were bound together and called the Book of Moses.

   1. Matthew 1:6-7 The lineage of Jesus is traced through David's son, Solomon.
   2. Luke 3:23-31 It is traced through David's son, Nathan. (Note: Some apologists assert that Luke traces the lineage through Mary. That this is untrue is obvious from the context since Luke and Matthew both clearly state that Joseph was Jesus' father.)

It clearly states nothing of the sort. Luke 1:27 and 34-35 go to great pains to make clear that Joseph was NOT Jesus' biological father. He was Jesus' earthly adopted father. That is why Luke 3:23 adds the all-important phrase "as was supposed." This genealogy traces the biological ancestry through Mary

   1. Matthew 1:16 Jacob was Joseph's father.
   2. Luke 3:23 Heli was Joseph's father.

Heli was Mary's dad. He was Joseph's FATHER-in-law.

   1. Matthew 1:17 There were twenty-eight generations from David to Jesus.
   2. Luke 3:23-38 There were forty-three

There are, as was noted above, several generations left out of Matthew's genealogy. However, since Luke's genealogy traces a separate lineage, there is no need to have the identical number of generations.

   1. Matthew 1:18-21 The Annunciation occurred after Mary had conceived Jesus.
   2. Luke 1:26-31 It occurred before conception.

The angel appeared to Mary before conception and to Joseph afterwards.

   1. Matthew 1:20 The angel spoke to Joseph.
   2. Luke 1:28 The angel spoke to Mary.

The angel came to both in turn.

   1. Matthew 1:20-23, Luke 1:26-33 An angel announces to Joseph and/or Mary that the child (Jesus) will be "great," the "son of the Most High," etc., and ....
   2. Matthew 3:13-17, Mark 1:9-11 The baptism of Jesus is accompanied by the most extraordinary happenings, yet....
   3. Mark 3:21 Jesus' own relatives (or friends) attempt to constrain him, thinking that he might be out of his mind, and....
   4. Mark 6:4-6 Jesus says that a prophet is without honor in his own house (which certainly should not have been the case considering the Annunciation and the Baptism).

It is unclear if any of Christ's family was present at the baptism. It is also unclear which members of the Lord's family thought he was out of his mind (or exactly why). However, history is replete with examples of great figures being scorned by their own family. Some may have been skeptical of His miracles, embarrassed by His claims, or jealous of the crowds that followed Him. Regardless of the reason, there is no contradiction here.

   1. Matthew 1:23 He will be called Emmanuel (or Immanuel).
   2. Matthew 1:25 Instead, he was called Jesus.

He had a great many names. One of them was the Son of God. Immanuel means "God with us."

   1. Matthew 2:13-16 Following the birth of Jesus, Joseph and Mary flee to Egypt, (where they stay until after Herod's death) in order to avoid the murder of their firstborn by Herod. Herod slaughters all male infants two years old and under. (Note: John the Baptist, Jesus' cousin, though under two is somehow spared without fleeing to Egypt.)
   2. Luke 2:22-40 Following the birth of Jesus, Joseph and Mary remain in the area of Jerusalem for the Presentation (about forty days) and then return to Nazareth without ever going to Egypt. There is no slaughter of the infants.

The reason that there are four gospels is that they complement each other. Each one fills in events and perspectives that are not detailed in the others. The fact that Luke picks up the story some time after the birth and does not record the slaughter of the innocents or flight to Egypt is not a contradiction. In all likelihood, John the Baptist was not killed because he was not in the region of Bethlehem at the time.

   1. Matthew 2:23 "And he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets: He will be called a Nazarene.'" (This prophecy is not found in the OT and while Jesus is often referred to as "Jesus of Nazareth", he is seldom referred to as "Jesus the Nazarene.")

Possibly it references Isaiah 11:1, which uses the word "branch" (Hebrew "Netzer") out of David. The Greek in Matthew 2:23 is "Nazoraios."

   1. Matthew 3:11-14, John 1:31-34 John realized the true identity of Jesus (as the Messiah) either prior to the actual Baptism, or from the Baptism onward. The very purpose of John's baptism was to reveal Jesus to Israel.
   2. Matthew 11:2-3 After the Baptism, John sends his disciples to ask if Jesus is the Messiah.

Neither the passage in Matthew 3 or John 1 indicate that John was decided on the fact that Christ was the Messiah (as opposed to a great prophet). Even if he had realized it, the incident in Matthew occurred while John was in jail. Possibly some rumors or misinformation had reached him concerning Jesus' preaching and he sent some disciples to find out whether Jesus was indeed claiming to be the Christ or had said something to the contrary.

   1. Matthew 3:12, 13:42 Hell is a furnace of fire (and must therefore be light).
   2. Matthew 8:12, 22:13, 25:30 Hell is an "outer darkness" (and therefore dark).

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« Reply #20 on: April 04, 2006, 03:13:09 PM »

Page Three

God can make a fire without light. God can also blind the inhabitants so that they are in complete darkness.

   1. Matthew 3:16, Mark 1:10 It was Jesus who saw the Spirit descending.
   2. John 1:32 It was John who saw the Spirit descending.

Both did.

   1. Matthew 3:17 The heavenly voice addressed the crowd: "This is my beloved Son."
   2. Mark 1:11, Luke 3:22 The voice addressed Jesus: "You are my beloved Son...."

What if the voice said, "Behold my beloved Son in whom I am well pleased." Who was addressed? Obviously both. This nit-picking is meaningless to the story or the understanding of the point made.

   1. Matthew 4:1-11, Mark 1:12-13 Immediately following his Baptism, Jesus spent forty days in the wilderness resisting temptation by the Devil.
   2. John 2:1-11 Three days after the Baptism, Jesus was at the wedding in Cana.

This passage in John never mentions the baptism!

   1. Matthew 4:5-8 The Devil took Jesus to the pinnacle of the temple, then to the mountain top.
   2. Luke 4:5-9 First to the mountain top, then to the pinnacle of the temple.

Luke does not use chronological language to describe this event; but merely states: Satan did this, and this, and this.

   1. Matthew 4:18-20, Mark 1:16-18 (One story about choosing Peter as a disciple.)
   2. Luke 5:2-11 (A different story.)
   3. John 1:35-42 (Still another story.)

These are different events. For some time, the disciples did not stay with Christ full time. Peter met Christ initially and went back to fishing. Again he followed Christ for a few days and went back to his work. Later he abandoned the family business and followed the Lord full time.

   1. Matthew 5:1 - 7:29 Jesus delivers his most noteworthy sermon while on the mount.
   2. Luke 6:17-49 Jesus delivers his most noteworthy sermon while on the plain. (Note: No such sermons are mentioned in either Mark or John and Paul seems totally unfamiliar with either the sermon on the mount or the sermon on the plain.)

Jesus was an itinerant preacher who no doubt gave this message many times as He traveled about. Paul was not a Christian at the time Jesus preached. Later, however, he specifically reference Christ's message and then draws a distinction where he augments it (I Corinthians 7:12).

   1. Matthew 5:16 Good works should be seen.
   2. Matthew 6:1-4 They should be kept secret.

Again, you confuse two separate issues. In Matthew 5, Christ encourages his followers to live a good life so that their works will draw people's attention to God. However, Christians are not to blow a trumpet before themselves to draw attention to their benevolence (Matthew 6). One passage deals with making sure you do good deeds, another deals with HOW you do the good deeds.

   1. Matthew 5:17-19, Luke 16:17 Jesus underscores the permanence of the law.
   2. Leviticus 10:8 - 11:47, Deuteronomy 14:3-21 The law distinguishes between clean and unclean foods.
   3. Mark 7:14-15, Mark 7:18-19 Jesus says that there is no such distinction.
   4. Titus 4:1-4 All foods are clean according to Paul

There are two aspects to the law: ceremonial and moral. The ceremony ceased upon Christ's completed sacrifice. The moral code still applies to point people to their need for a Savior (Galatians 3:24-25).

   1. Matthew 5:17-19, Luke 16:17 Jesus did not come to abolish the law.
   2. Ephesians 2:13-15, Hebrews 7:18-19 Jesus did abolish the law.

See above.

   1. Matthew 5:22 Anyone who calls another a fool is liable to Hell.
   2. Matthew 7:26 Jesus says that anyone who hears his words and does not do them is a fool. (Note: The translation now prevalent, "like a foolish man," in MT 7:26 is a dishonest attempt to alleviate the obvious inconsistency here in that the oldest Greek manuscripts use the same Greek word translated "fool" in MT 5:22 and "like a foolish man" in MT 7:26.)
   3. Matthew 23:17-19 Jesus twice calls the Pharisees blind fools.
   4. Matthew 25:2, 3, 8 Jesus likens the maidens who took no oil to fools. (Note: Again, this is the same Greek word translated "fool" in MT 5:22 and MT 23:17-19.)
   5. 1Corinthians 1:23, 3:18, 4:10 Paul uses fool with regard to Christians becoming fools for Christ. (Note: Again, this is the same Greek word translated "fool" in MT 5:22 and MT 23:17-19.) dittos (Paul does not call anyone, "Thou fool!")
   6. Matthew 5:22 Anger by itself is a sin.
   7. Ephesians 4:26 Anger is not necessarily a sin

You completely misquote Matthew 5:22. It says, "Whosoever is angry with his brother without a cause shall be in danger of the judgment." Certainly anger without proper justification is a sin.

   1. Matthew 5:22 Anger by itself is a sin.
   2. Matthew 11:22-24, Luke 10:13-15 Jesus curses the inhabitants of several cities who are not sufficiently impressed with his mighty works.
   3. Matthew 21:19, Mark 11:12-14 Jesus curses a fig tree when it fails to bear fruit out of season.
   4. Mark 3:5 Jesus looks around "angrily."

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« Reply #21 on: April 04, 2006, 03:14:22 PM »

Page Four

See Above.

   1. Matthew 5:32 Divorce, except on the grounds of unchastity, is wrong.
   2. Mark 10:11-12 Divorce on any grounds is wrong.

Matthew uses the famous "exception clause" as a justification for divorce but does not legitimize remarriage. Mark 10:11-12 DOES NOT say "divorce on any grounds is wrong." It condemns the act of remarriage as adultery (as does Luke 16:18).

   1. Matthew 5:39, Matthew 5:44 Jesus says: "Do not resist evil. Love your enemies."
   2. Matthew 6:15, 12:34, 16:3, 22:18, 23:13-15, 17, 19, 27, 29, 33, Mark 7:6, Luke 11:40, 44, 12:56 Jesus repeatedly hurls epithets at his opponents.

Dittos (Note that Christ never resisted authorities and, while angry at sin and false teaching, always acted in love.)

   1. Matthew 5:39, Matthew 5:44 Do not resist evil. Love your enemies.
   2. Luke 19:27 God is likened to one who destroys his enemies.

Dittos.

   1. Matthew 5:39, Matthew 5:44 Do not resist evil. Love your enemies.
   2. John 1:9-11 Shun anyone who does not hold the proper doctrine.
   3. Matthew 5:43-44, Matthew 22:39 Love your enemies. Love your neighbor as yourself.
   4. Matthew 10:5 Go nowhere among the Gentiles nor enter a Samaritan town.

This is inordinate stretching to try and concoct a contradiction. Christ desire that his disciples FIRST call on Jews (see Acts 1:Cool. The apostles message in II John 9-11 (not John 1:9-11) is certainly not motivated by hate. While a Christian must oppose anyone that is fighting against Christianity, one can still be loving.

   1. Matthew 5:45, 7:21 God resides in heaven.
   2. Mark 13:32 The angels reside in heaven
   3. Acts 7:55, Hebrews 12:2 Jesus is at the right hand of God, in heaven.
   4. 1Peter 1:3-4 Believers will inherit eternal life in heaven.
   5. Matthew 24:35, Mark 13:31, Luke 21:33 Heaven will pass away.

When it does, God will replace it with a new heaven and a new earth and live there (Revelation 21:1).

   1. Matthew 6:13 God might lead us into temptation and it is better avoided.
   2. James 1:2-3 Temptation is joy.

It is not wrong for Christians to pray to be delivered from trials. However, if God brings them our way, we are to maintain a joyful disposition.

   1. Matthew 6:13 Jesus' prayer implies that God might lead us into temptation.
   2. James 1:13 God tempts no one.

This same objection is answered above.

   1. Matthew 6:25-34, Luke 12:22-31 Take no thought for tomorrow. God will take care of you.
   2. Titus 5:8 A man who does not provide for his family is worse than an infidel. (Note: Providing for a family certainly involves taking "thought for tomorrow.")

"Take no thought." in Matthew can be better translated, "Do not worry. It is not God's desire that we stop making plans!

   1. Matthew 7:1-2 Do not judge.
   2. Matthew 7:15-20 Instructions for judging a false prophet.

The second passage does not even use the word "judge." Again, we have a balance in scripture. Christians are not to pass judgment of their own accord (since we all are sinners before God). However, we ARE to declare God's judgment. We ARE to be discerning of false doctrine that would destroy the Faith and harm people (John 7:24) and apply God's Word to them. This is not judging people. Rather, it is making people aware of the judgment God has already rendered in His Word.

   1. Matthew 7:7-8, Luke 11:9-10 Ask and it will be given. Seek and you will find.
   2. Luke 13:24 Many will try to enter the Kingdom but will be unable.

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« Reply #22 on: April 04, 2006, 03:15:32 PM »

Page Five

The first passages are directed to believers with regard to having your prayers answered. The scripture in Luke 13 describes those that come to the judgment (note vs 25) and want to change their mind. See also Matthew 7:21 and 25:40-46.

   1. Matthew 7:21 Not everyone who calls on the name of the Lord will be saved.
   2. Acts 2:21, Romans 10:13 Whoever calls on the name of the Lord will be saved.
   3. Acts 2:39 Those God calls to himself will be saved.

See above.

   1. Matthew 7:21, Luke 10:36-37, Romans 2:6, 13, James 2:24 We are justified by works, not by faith.
   2. John 3:16, Romans 3:20-26, Ephesians 2:8-9, Galatians 2:16 We are justified by faith, not by works.

The passages in Matthew say that those who do what God wants will get into heaven. Doing what God wants requires, first and foremost that one has faith in God (Hebrews 11:6). The citation in Luke has nothing to do with justification. Romans, likewise, does not refer to justification, but to the degree of judgment or reward (after the eternal destiny has already been decided).

We have in James an oft-misunderstood passage. It is actually a simple concept. Romans views justification from God's perspective (Romans 4:9). James views it from man's perspective. Men can not see a person's heart like God can. The only way we can evaluate if a man is justified is by the works that result. Someone put it well: "Faith alone saves, but the faith that saves is never alone." Works demonstrate saving faith (James 2:18). James? argument was against those that gave a mere intellectual assent of Christianity (just like the demons in vs 19) without ever coming to a life-changing decision.

   1. Matthew 8:5-12 The centurion himself approaches Jesus to ask to heal his servant.
   2. Luke 7:2-10 The centurion sends elders to do the asking.

Matthew does seem to imply that the centurion comes in person. However, the language does not preclude him from speaking through an emissary. Indeed that is what happened in Acts 10:30-33 with the centurion Cornelius (and the language is similar). This type of phrasing was customary at that time. It is not unlike a spokesperson today speaking for a head of state.

   1. Matthew 8:16, Luke 4:40 Jesus healed all that were sick.
   2. Mark 1:32-34 Jesus healed many (but not all)

It says He healed many with various diseases and cast out many demons. While it does not say that He healed all, it certainly does not preclude it.

   1. Matthew 8:28-33 Two demoniacs are healed in the Gadarene swine incident.
   2. Mark 5:2-16, Luke 8:26-36 One demoniac is healed in this incident.

If there were two demoniacs (Matthew), then Mark and Luke are correct in saying there was one. They would only be a contradiction if they said ONLY one was healed. The demonic had multiple personalities (Note in vs 9 "We are many!") which may have confused the situation.

   1. Matthew 9:18 The ruler's daughter was already dead when Jesus raised her.
   2. Luke 8:42 She was dying, but not dead.

You characterize NEITHER passage correctly. In Matthew, they thought she was dead, but Jesus declared she was merely in a coma (vs 24); in Luke, they also informed Him that she had died before he gets there (vs 49) and Christ informs them she is only in a coma (vs 52). There is no contradiction.

   1. Matthew 10:1-8 Jesus gives his disciples the power to exorcise and heal...
   2. Matthew 17:14-16 (Yet) the disciples are unable to do so.

This is a ridiculous mischaracterization. The disciples do a great deal of healing and perform exorcism throughout the gospels and Acts. To claim that they were unable to do so because of this one instance of failure on their part is like saying Michael Jordan was unable to play basketball because he missed a key shot and lost a game.

   1. Matthew 10:2, Mark 3:16-19 The twelve apostles (disciples) were: Simon (Peter), Andrew his brother, James the son of Zebedee, John his brother, Philip, Bartholemew, Thomas, Matthew the tax collector, James the son of Alphaeus, Thaddaeus (Labbaeus), Simon, and Judas Iscariot.
   2. Luke 6:13-16 The above except that Thaddaeus (Labbaeus) is excluded, and Judas the son of James is added (and Judas Iscariot remains).
   3. Acts 1:13, 26 Same as Matthew and Mark except that, like LK Thaddaeus (Labbaeus) is excluded, Judas the son of James is included, and Mathias is chosen by the others to replace Judas Iscariot


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« Reply #23 on: April 04, 2006, 03:16:54 PM »

Page Six

Both Matthew and Luke were written by a disciple. It is hard to believe that either of them would forget the name or would misname one of the twelve who lived, ate slept, and suffered together! Even if these books were merely casual diaries and not holy scripture, one could not imagine such a blatant mistake being among the various errors that could crop up. It is far more likely that this is the same individual. Many of the disciples had multiple names. Perhaps he had three: Thaddaeus, Labbaeus, and Judas. The order in which the names are given (next to James) in each account would also seem to indicate this.

   1. Matthew 10:2, 5-6 Peter was to be an apostle to the Jews and not go near the Gentiles.
   2. Acts 15:7 He was an apostle to the Gentiles.

He was to go first to the Jews and later to the Gentiles (Acts 1:Cool.

   1. Matthew 10:10 Do not take sandals (shoes) or staves.
   2. Mark 6:8-9 Take sandals (shoes) and staves.

These are two different mission excursions in which Christ was traininghis disciples for their future ministry. For a clearer example ofhow these unique requirements only applied to a specific mission trip, see Luke 22:35-36.

   1. Matthew 10:34, Luke 12:49-53 Jesus has come to bring a sword, fire, anddivision--not peace.
   2. John 16:33 Jesus says: "In me you have peace."

He brought both, depending on the individual's response to Christ. The passage in John 16 was addressed to the disciples who believed on Him.

   1. Matthew 10:22, 24:13, Mark 13:13 He that endures to the end will be saved.
   2. Mark 16:16 He that believes and is baptized will be saved.
   3. John 3:5 Only he that is born of water and Spirit will be saved.
   4. Acts 16:31 He that believes on the Lord Jesus will be saved.
   5. Acts 2:21 He that calls upon the name of the Lord will be saved.
   6. Romans 10:9 He who confesses with his mouth "Jesus is Lord" and believes in his heart that God raised him from the dead will be saved.
   7. 1John 4:7 He who loves is born of God (and presumably will be saved.)

Where is the supposed contradiction? I could see that there wouldbe one if Romans 10 said that one must confess and believe, rather thancalling on the name of the Lord. Instead, that passage in verse13 mentions calling on the name of the Lord, indicating it issynonymous with confessing and believing. Furthermore, any personthat does believe and call on God, will be born of the Spirit(simultaneous with being saved) and will endure to the end. Theonly passage that is slightly different from the others is I John, since it is not talking about what is required for salvation. Itis discussing evidence of salvation (after-the-fact).

   1. Matthew 10:28, Luke 12:4 Jesus says not to fear men. (Fear God only.)
   2. Matthew 12:15-16, John 7:1-10, 8:59, 10:39, 11:53-54 Jesus hid, escaped,went secretly, etc.

Was Christ motivated by fear or a desire to avoid a physical confrontation before the appropriate time? John 7:6 and Matthew 26:18 indicates that Jesus was very concerned about the timing of His sacrifice. When that time came, He predicted His betrayal anddeath, offered no resistance to his arrest and gave no defense toPilate?certainly not the actions of a fearful man.

   1. Matthew 11:7-15, 17:12-13 Jesus says that John the Baptist was a prophet, and more.
   2. John 1:21 John himself says that he is not a prophet, nor is he Elijah.

John does not say that he was not A prophet. Rather he denies that he is THAT prophet which they were referencing.

   1. Matthew 11:25, Mark 4:11-12 Jesus thanks God for hiding some things fromthe wise while revealing them to "babes." He says that he uses parables so that the meaning of some of his teachings will remain hidden to atleast some persons, and specifically so that they will not turn and be forgiven.
   2. Mark 4:22 Jesus says that all things should be made known.

Christ does not declare that all things SHOULD be made known, but thatall things would eventually BE made known. Indeed, after his death and ascension, the specifics of his life were made known to all who would listen, being preached throughout many countries in theancient world.

   1. Matthew 12:30 Jesus says that those who are not with him are against him.
   2. Mark 9:40 Jesus says that those who are not against him are for him. (Note: This puts those who are indifferent or undecided in the "for him" category in the first instance and in the "against him" category in the second instance.)

There is no in-between; it is black and white; you are a child of God or a child of the devil; bound for heaven or bound for hell. If you consider yourself indifferent or undecided towards the perfect Son of God who died for you, then you are against Him. You can change from one camp to the other, but you cannot hide in-between the two.

   1. Matthew 12:39, Mark 8:12, Luke 11:29 Jesus says that he will give no "sign."
   2. John 3:2, 20:30, Acts 2:22 Jesus proceeds to give many such "signs."

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« Reply #24 on: April 04, 2006, 03:17:41 PM »

Page Seven

The context of these passages makes the answer clear if it were read. Note in Mark 8:11 that the Pharisees were wrongly motivated. Christ does not perform a miracle on a whim to satisfy his enemies. His statement in Matthew 12:39 is that wicked people would only get one sign?His resurrection. He did many miracles to help people in need and to validate His message before those who were sincere.

   1. Matthew 13:34, Mark 4:34 Jesus addresses the crowds only in parables, so that they would not fully understand. He explains the meaning only to his disciples.
   2. John 1:1 - 21:25 (Throughout the book of John, unlike the other Gospels, Jesus addresses the crowds in a very straightforward manner. He does not employ parables.)

The book of John does not contain all the public sermons that are in the other gospels. However, there are still some parables (John 10:6).

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« Reply #25 on: April 05, 2006, 01:55:16 PM »

Amen Pastor Roger!

Brother, thank you sincerely for posting this. I've copied it for much more additional study. There are really many more "supposed contradictions" that also have answers that are just as reasonable and logical. Some of them involve fairly easy to find answers, and others may require considerable study and time. Many of the most common ones can be answered by reading an entire Chapter instead of a single Verse or going to the beginning of the Book and determining the speaker, the audience, the purpose, and especially whether the portion pertains to before of after JESUS on the Cross.

We do know beyond any doubt that there are NO contradictions in the Holy Bible. If someone studying the Bible finds what they believe might be a contradiction, they should spend whatever time is necessary to resolve it. Something like this has two very positive outcomes:

1 - We learn better ways to study the Holy Bible;
2 - Our confidence in the Holy Bible's 100% accuracy becomes stronger and stronger.


Brother, thank you again for some wonderful study material.

Love In Christ,
Tom

Philippians 4:7 NASB  And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.
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