Problem: The Book of Jonah reports God saying that he will destroy Nineveh but then reports God saying that He will not destroy Nineveh. Is this a contradiction? Is God untruthful? Is He fickle and untrustworthy? What is going on here? Note the verses:
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Problem: The NT writers quote the vast majority of the OT from Genesis to Malachi. There are literally hundreds of citations from every major section of the OT. Yet, the Book of Ecclesiastes is not quoted once. If it was inspired, then why isn’t it cited at least one time?
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Problem: Amillennial theologians believe that Amos’ prediction of rebuilding the Temple is fulfilled in the church. Amos writes, “In that day I will raise up the fallen booth of David, and wall up its breaches; I will also raise up its ruins and rebuild it as in the days of old” (Amos 9:11). Since believers are the new Temple (1 Cor. 3:16; 6:19), James was claiming that the church replaces or fulfills this promises. Is this the case?
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Problem: The Scriptures teach that all people will be raised bodily from the tomb (cf. Dan. 12:2; 1 Cor. 15:22; Rev. 20:4–6). Indeed, Jesus said that one day “all who are in the graves will hear His voice and come forth” (John 5:28–29). However, Job seems to say just the opposite, when he wrote: “he who goes down to the grave does not come up” (cf. also Job 14:12; Isa. 26:14; Amos 8:14).
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Problem: Many Jewish rabbis struggled with the theological implications of the destruction of the Temple in AD 70. That is, if forgiveness comes through blood sacrifices, how can the Jewish people be forgiven when the Temple is in ruins? In order to resolve this theological difficulty, many concluded that the prophets had answered this difficulty already, during the first exile (in the sixth century BC). They concluded that God had already provided other means for receiving forgiveness, and blood sacrifices are no longer necessary. Is this the case? Let’s consider several biblical passages and weigh the cogency of this view:
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Problem: Is God a God of peace or of war or both? The Bible says different things about God in different contexts. Let’s take a look.
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Problem: Critics claim that Joel could not have mentioned the “Greeks” in the eighth century BC. Is this the case? Does it demonstrate a late date for Joel?
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Problem: The Bible tells us that God both loves people and hates people. Whether we like it or not the Scriptures teach that God hates those who love violence and love evil. God is too holy to approve of those who love what is opposite to God’s character and nature. But on the other hand, generically speaking, God loves the whole world (John 3:16). Also, he lets the sun shine on the good and the bad. He let’s the rain fall upon all people. So, in this context, he loves all (Matthew 5:43-48).
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Problem: Many Jewish rabbis struggled with the theological implications of the destruction of the Temple in AD 70. That is, if forgiveness comes through blood sacrifices, how can the Jewish people be forgiven when the Temple is in ruins? In order to resolve this theological difficulty, many concluded that the prophets had answered this difficulty already, during the first exile (in the sixth century BC). They concluded that God had already provided other means for receiving forgiveness, and blood sacrifices are no longer necessary. Is this the case? Let’s consider several biblical passages and weigh the cogency of this view:
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Problem: In carrying out judgment on Ahab, God commissioned Jehu to destroy Ahab, the king of Israel, and his family.
You shall strike down the house of Ahab your master, that I may avenge the blood of My servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel. For the whole house of Ahab shall perish; and I will cut off from Ahab all the males in Israel, both bond and free. (2 Kings 9:7–8)
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