Problem: Was Jairus’ daughter alive or dead when he came to Jesus? The gospels seem to give conflicting accounts as to whether or not Jairus’ daughter was already dead when he came to Jesus or if she died later while Jesus was on the way to heal her. Let’s consider the verses:
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Problem: Was the tax collector named Matthew or Levi? While all three synoptic gospels describe Jesus calling a tax collector to come and follow him, they seem to disagree on the name, offering both Matthew and Levi. Is this a contradiction? Let’s take a look.
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Problem: It is a popular view these days. Many people have the impression that the Bible is simply an outdated book of fairytales and contradictions.
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Problem: Matthew recorded that Jesus commanded demons to come out of two men (8:29). This account is recorded in all three of the synoptic gospel accounts, but with two different renderings of the name of the place where the miracles occurred. The Greek word commonly accepted in Mark 5:1 and Luke 8:26 as the basis for the name of the people who inhabited the place where Jesus and the disciples went is rendered Gerasenes in English (Metzger, 1975, pp. 84,145). The Greek word in Matthew 8:28, however, reveals that Jesus went to the country of the Gadarenes (p. 23). Were the writers of the synoptic gospel accounts confused about where Jesus was when He healed the men? Albert Barnes explained the difference between Gadara and Gerasa:
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Problem: Did Jesus meet the demoniacs in Gerasene or Gaderenes? Matt. 8:28, Mark 5:1-2, and Luke 8:26-27
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Problem: How many men came out to meet Jesus in Gerasene? Matt. 8:28, Mark 5:1-2, Luke 8:26-27. Was it one or two?
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Problem: Jesus referred to Himself most often as the Son of Man. This seems to point to His humanity more than His deity. If He was really the Messiah, the Son of God, why did He use the self-description, “Son of Man”?
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Problem: Jesus described hell as a place of “outer darkness” (Matt. 8:12; cf. 22:13 and 25:30). By contrast, the Bible says hell is a place of “fire” (Rev. 20:14) and “unquenchable flames” (Mark 9:48). But, fire and flames give off light. How can hell be utterly dark when there is light there?
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Problem: In comparing the two accounts of Jesus healing the centurion’s servant, Matthew indicates that the centurion came to Jesus personally. At the same time, Luke explains that he sent others to plead with Jesus on his (and his servant’s) behalf. How can both of these accounts be true?
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Problem: A man who instructs a person to refrain from doing something he deems inappropriate, but then proceeds to do the very thing he forbade the other person to do, is considered a hypocrite. A preacher who teaches about the sinfulness of drunkenness (cf. Galatians 5:21), but then is seen a short while later stumbling down the street, intoxicated with alcohol, could be accused of being guilty of hypocrisy. Some have accused Jesus of such insincere teaching. Allegedly, in the very sermon in which He condemned the Pharisees for their unrighteousness (Matthew 5:20), Jesus revealed His own sinfulness by way of condemning those who used a word He sometimes uttered. Based upon His forbiddance of the use of the word “fool” in Matthew 5:22, and His use of this word elsewhere, skeptics have asserted that Jesus (Whom the Bible claims “committed no sin, nor was deceit found in His mouth”—1 Peter 2:22; cf. 2 Corinthians 5:21), was guilty of hypocrisy.
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Problem: Who brought the Centurion’s request to Jesus as is depicted in Matthew 8:5-13 and Luke 7:2-101?
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Problem: Considering how many people within Christendom teach that an individual can be saved merely by professing a belief in Christ, it is not surprising that skeptics claim that the Bible contradicts itself in this regard. Although Peter and Paul declared, “Whoever calls on the name of the Lord shall be saved” (Acts 2:21; Romans 10:13; cf. Joel 2:32), skeptics quickly remind their readers that Jesus once stated: “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matthew 7:21; cf. Luke 6:46). Allegedly, Matthew 7:21 clashes with such passages as Acts 2:21 and Romans 10:13 (see Morgan, 2003; Wells, 2001). Since many professed Christians seem to equate “calling on the name of the Lord” with the idea of saying to Jesus, “Lord, save me,” Bible critics feel even more justified in their pronouncement of “conflicting testimonies.” How can certain professed followers of Christ claim that they were saved by simply “calling out to Christ,” when Christ Himself proclaimed that a mere calling upon Him would not save a person?
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Problem: One of the most oft’-quoted verses in the Bible is Matthew 7:1—“Judge not, that you be not judged.” Those engaged in immoral behavior frequently quote this verse when attempting to defend their sinful lifestyle. Certain religionists quote it when being challenged to prove that their questionable practices are backed by biblical authority. A belligerent teenager might be heard reciting this phrase to his parents when they inquire about his occasional association with “the wrong crowd.” Skeptics even quote Matthew 7:1 in an attempt to show an inconsistency in Jesus’ teachings. From church pews to barstools, from the “Bible belt” to Hollywood, Matthew 7:1 is ripped from its context and bellowed as some kind of scare tactic: “Do you dare judge me? Jesus said, ‘Judge not, that you be not judged.’ ” Allegedly, Jesus meant that we cannot pass judgment on anyone at anytime.
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Problem: Some critics assert a contradiction between Matthew and Luke by point out that some of the same teachings found in the Sermon on the Mount (Matthew 5-7) are found in different contexts in Luke. For example, when Jesus offers the model prayer often known as the “Lord’s Prayer,” Matthew has Jesus teaching the multitude how to pray (Matt. 6:6-13). Luke records another instance (Luke 11:1-4), where the disciples ask Him to teach them to pray, which He does in much the same way He taught the crowd in Matthew. There is certainly no logical conflict here at all. Jesus can (and did) teach the same thing more
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Problem: Jesus said, “When you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words” (Mt. 6:7).
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