Haggai 1:2 – Thus speaketh the Lord of hosts, saying, This people say, The time is not come, the time that the Lord‘s house should be built.
Problem: Haggai 1:2 implies that the people were indifferent toward the building of the temple, while Ezra 4:7–23 claims that foreign enemies came up to force the people to stop the rebuilding project. Was the reason indifference or opposition?
Zephaniah 1:1 – The word of the Lord which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah.
Problem: Conservative scholars maintain that the Book of Zephaniah is a single work composed by the prophet Zephaniah. However, modern scholarship claims that the book is actually two books with different messages put together as if it were one. The very beginning of this book is a message of dread and coming judgment. The overriding theme is the devastation and destruction that is about to fall in the swiftly approaching Day of the Lord (1:7, 8, 10, 14–15, etc.) However, verses 8–13 of chapter 3 present a message of hope that seems completely out of keeping with the theme of the book as a whole. How can this book be considered the sole work of one person, Zephaniah?
Habakkuk 3:3 – God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.
Problem: Many Muslim scholars believe this refers to the prophet Mohammed coming from Paran (Arabia), and use it in connection with a similar text in Deuteronomy 33:2.
Habakkuk 3:3 – God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.
Problem: This verse seems to contradict God’s omnipresence. If God is everywhere (Ps. 139:7–10; Jer. 23:23), then how could He be localized in the city of Teman from which He was to come to judge His enemy?
Problem: Nahum declares that God “avenges and is furious.” Indeed, God is often represented as being angry in the Bible (cf. Isa. 26:20; Jer. 4:8). At the same time, the Bible urges believers not to be angry, since it is a sin (cf. Gal. 5:20). But if it is a sin, then how can God do it?
Problem: Matthew seems to misquote Micah 5:2. Compare the two below:
Problem: This text and other passages of Scripture (cf. Isa. 1:15; James 4:3) speak of God withholding His blessing from those who cry unto Him. But, the Bible contends, on the other hand, that God “gives to all liberally” who ask (James 1:5), “for everyone who asks, receives” (Luke 11:10).
Problem: When Jonah arrived at the city of Nineveh, he observed that the city was so large, that it took a three-day journey to pass through it. However, such a statement must be an exaggeration, since it is argued that the average man could walk only from 50 to 70 miles in three days. A city of 50 to 70 miles in diameter is not recorded in all of history until modern times. Is this an error?
Problem: Jonah states, “When God saw their deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it” (Jonah 3:10). Does this mean that people could be forgiven apart from the Temple sacrifices commanded in Leviticus? Of course, the Ninevites didn’t offer a blood sacrifice, but they were spared from judgment. Orthodox Jewish interpreters extrapolate this to the present day, saying that blood sacrifice in the Temple is not necessary for the Jewish people (because the Temple was destroyed in A.D. 70).
Problem: Many passages teach that God is immutable and doesn’t change his mind (1 Sam. 15:29; Mal. 3:6; Heb. 6:17; Jas. 1:17). However, this passage teaches that “the Lord changed his mind” (Ex. 32:14). Open theists argue that God doesn’t know the future, using this passage to support this theological conclusion. Does God change his mind or not?[1] Continue reading →