Month: June 2024

Problem: In Matthew 13:31-32, the apostle recorded a brief parable that Jesus taught regarding His heavenly kingdom. “The kingdom of heaven,” Jesus said, “is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches.” The central truth of Jesus’ lesson was that the kingdom of heaven (i.e., the church; Matthew 16:18-19; Colossians 1:13), would be very small in the beginning (Acts 2), but in time would become very large. Rather than be a movement that died with its leader (cf. Acts 5:33-39), history shows that Jesus was exactly right in His prophecy: since His death and resurrection 2,000 years ago, multiplied millions of people have become citizens of this heavenly kingdom of which Jesus foretold.
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Problem: Was Jesus wrong in Matthew 13:31–32 when He said that the mustard seed was the “least of all the seeds”?
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Problem: When Isaiah gets his calling to be a prophet, God tells him, “Render the hearts of this people insensitive, their ears dull, and their eyes dim, otherwise they might see with their eyes, hear with their ears, understand with their hearts, and return and be healed” (Isa. 6:10). Did God send Isaiah so that the people would not repent?
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Problem: “The book of Jonah reveals that “[t]he Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights” (1:17, emp. added). About 800 years later, Jesus alluded to this amazing event (Matthew 12:39-41). According to the King James translation of Matthew 12:40, Jesus referred to Jonah being “three days and three nights in the whale’s belly” (emp. added). Since fish and whales are different creatures, skeptics accuse Jesus and the Bible writers of making a mistake (cf. Wells, 2012). Longtime Bible critic Dennis McKinsey alleged that Matthew 12:40 is “[p]robably the most famous scientific error by Jesus” (1995, p. 142). “Apparently Jesus hadn’t read the Old Testament very closely… Anyone with even a minimum of biological knowledge knows that a whale is not a fish and a fish is not a whale” (pp. 142-143).
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Problem: The most frequent reference to Jesus’ resurrection reveals that He rose from the grave on the third day of His entombment. Matthew, Mark, and Luke all record Jesus as prophesying that He would arise from the grave on this day (Matthew 17:23; Mark 9:31; Luke 9:22). The apostle Paul wrote in his first epistle to the Corinthians that Jesus arose from the grave “the third day according to the Scriptures” (1 Corinthians 15:4). What’s more, while preaching to Cornelius and his household, Peter taught that God raised Jesus up “on the third day” (Acts 10:40, emp. added). The fact is, however, Jesus also taught (and Mark recorded) “that the Son of Man” would “be killed, and after three days rise again” (Mark 8:31, emp. added). Furthermore, Jesus elsewhere prophesied that He would be in the heart of the Earth for “three days and three nights” (Matthew 12:40). So which is it? Did Jesus rise from the dead on the third day or after three days?
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Problem: If Jesus was to be in the grave three days and nights, how do we fit those between Good Friday and Easter Sunday?
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Problem: For many people, the belief that the Bible contains contradictions and inaccuracies is an excuse for not believing.

A Christian talk radio show in America frequently broadcasts an advertisement for a product. In this ad, a young lady explains her take on Scripture: “The Bible was written a long time ago, and there wasn’t a lot of knowledge back then. I think that if you read between the lines, it kinda contradicts itself.” The show’s host replies, “Oh no, it doesn’t!” but nevertheless her view is a common view among many people.
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Problem: Jesus taught, “Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come” (Mt. 12:32). What does it mean to blaspheme the Holy Spirit? Does this mean that a Christian can lose their salvation if they do this?
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Problem: The greater context for the Servant Songs[1] is chapters 40-55. Throughout this section, we see much language that is reminiscent of the Exodus (see “How Does Isaiah Use the Exodus Motif?”). Just like the Exodus, God uses a Moses-like figure to lead his people out, fulfilling Deuteronomy 18.
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Problem: One common misconception regarding the behavior of Jesus is that, on occasion, in healing the sick and performing other benevolent actions, He broke the Sabbath in order to accommodate the higher law of love. This viewpoint leaves the impression that law is sometimes, if not frequently, antithetical to being loving. It implies that sometimes breaking God’s laws is necessary in order to be loving. This notion, of course, is flawed and contrary to Bible teaching. As Paul explained to the Romans: “he who loves another has fulfilled the law. For the commandments…are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ Love does no harm to a neighbor; therefore love is the fulfillment of the law” (Romans 13:8-10). Paul meant that when you obey the law’s directives concerning how to conduct yourself toward your neighbor, you will be engaging in loving behavior. To love, one must enact God’s laws.
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Problem: The Pharisees certainly did not think that the Son of God was beyond reproach. Following Jesus’ feeding of the four thousand, they came “testing” Him, asking Him to show them a sign from heaven (Matthew 16:1). Later in the gospel of Matthew (19:3ff.), the writer recorded how “the Pharisees also came to Him, testing Him, and saying to Him, ‘Is it lawful for a man to divorce his wife for just any reason?’ ” It was their aim on this occasion, as on numerous other occasions, to entangle Jesus in His teachings by asking Him a potentially entrapping question—one that, if answered in a way that the Pharisees had anticipated, might bring upon Jesus the wrath of Herod Antipas (cf. Matthew 14:1-12; Mark 6:14-29) and/or some of His fellow Jews (e.g., the school of Hillel, or the school of Shammai). A third time the Pharisees sought to “entangle Him in His talk” (Matthew 22:15) as they asked, “Is it lawful to pay taxes to Caesar, or not?” (22:17). The jealous and hypocritical Pharisees were so relentless in their efforts to destroy the Lord’s influence that on one occasion they even accused Jesus’ disciples of breaking the law as they “went through the grainfields on the Sabbath…were hungry, and began to pluck heads of grain and to eat” (Matthew 12:1ff.). [NOTE: “Their knowledge of so trifling an incident shows how minutely they observed all his deeds” (Coffman, 1984, p. 165). The microscopic scrutiny under which Jesus lived, likely was even more relentless than what some “stars” experience today. In one sense, the Pharisees could be considered the “paparazzi” of Jesus’ day.] Allegedly, what the disciples were doing on this particular Sabbath was considered “work,” which the Law of Moses forbade (Matthew 12:2; cf. Exodus 20:9-10; 34:21).
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Problem: Early on in Jesus’ ministry, John the Baptizer made one of the most beautiful and powerful declarations in all of Holy Writ about Jesus of Nazareth: “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29). Following this glorious, redemptive statement, however, John makes two claims that have been problematic for some. He said about Jesus:
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Problem: Some have tried to claim a biblical contradiction between John 1:29–36 and the parallel passages of Matthew 11:2–3 and Luke 7:19–20. “Did John the Baptist know Jesus was the Messiah?”

Seeing this is a potential issue, it’s important to ask: “Did John the Baptist know Jesus was the Messiah?”
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