Contradiction No. 97

We find in Paul’s first letter to Corinthians:

“Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.” [Cor. 10:8]

This statement is contradicted by the book of Numbers:

“And those that died in the plague were twenty and four thousand.” [Numb. 25:1,9]

One of these two texts must be wrong.

Contradiction No. 98

We read this statement in the book of Acts:

“Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.” [Acts 7:14]

The above text expressly denotes that Joseph and his children who were with Joseph in Egypt are naturally excluded from this number. In fact, it refers to Jacob and his family, but in Genesis we read:

“And the sons of Joseph which were born of him in Egypt were two souls. All the souls of the house of Jacob which came into Egypt were threescore and ten.” [Gen. 46:27]

And according to the commentaries of D’Oyly and Richardment the number of the house of Jacob comes to seventy only when Joseph and his two sons are included in it. They enumerate as follows: the children of Leah thirty two souls, of Zilpah sixteen, of Rachel eleven, and of Bilhah seven. They were in all sixtysix souls. They become seventy when Jacob, Joseph and his two sons are included. This means that the above text of the book of Acts is certainly erroneous.

Contradiction No. 99

The death of Judas Iscariot is described both by Matthew and Acts. The two texts disclose serious contradictions in two respects. Firstly according to Matthew, Judas “departed, and went and hanged himself.” [Matt. 27:5] While Acts says:

“Now this man (Judas) purchased a field with the reward of iniquity; and falling headlong; he burst asunder in the midst, and all his bowels gushed out.” [Acts 1:18]

Secondly, we know from the first text, that chief priests of the temple bought a field with the money left by Judas while the second text clearly says that Judas himself bought a field with that money. Peter in the latter text also adds:

“And it was known unto all the dwellers at Jerusalem.”

There are several reasons to believe that the statement made by Matthew is erroneous as compared to Luke, which may be true.We discuss five of these reasons here:

1. It is clear from the text of Matthew [Matt. 27:4] that Judas was remorseful about his sin of betrayal, before hanging himself, but this cannot be true as Jesus, at that hour, was in the court of Pilate and not yet sentenced to death.

2. The text shows that Judas had returned the money to the high priests and elders of the Temple. This is also wrong on the same ground that the high priests and elders were all with Pilate at that time and were not present at the temple.

3. The context of Matthew’s text clearly indicates that the passage referred to, which lies between the second and ninth verses, does not correspond to the rest of the text.

4. Judas died on the morning of the night in which Jesus was arrested. It seems unlikely that, in such a short time, he should repent and kill himself because he knew, even before the arrest of Jesus, that Jesus would be killed by the Jews.

5. The ninth verse of this text contains a serious error which will be discussed in the section discussing the errors of the Bible.

Contradiction No.100

The First Letter to John says:

“Jesus Christ, the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” [1 John 2:1,2]

Contrary to this we read in the book of Proverbs:

“The wicked shall be ransom for the righteous, and the transgressor for the upright.” [Prov. 21:18]

The contradiction here needs no comment.

Contradiction No. 101

It is understood from the text of Paul’s letter to the Hebrews that one of the commandments of Moses is weak and unprofitable and therefore defective [Heb. 7:18], while Psalm No. 18 says in verse 7. “The law of the Lord is perfect.”

Contradiction No. 102

The Gospel of Mark describes the women coming to the grave of Jesus “very early in the morning”, while the Gospel of John tells us that only Mary Magdalene came to the grave “when it was yet dark.”

Contradiction No. 103

The inscription superscribed on the cross by the Pilate is given differently in all four Gospels. In Matthew it is, ”This is Jesus, the king of the Jews.” [Matt. 27:37]

In the Gospel of Mark it appears as only, “The king of the Jews.” [Mark 15:26]

Luke says that written in letters of Greek, Latin and Hebrew was, ”This is the king of the Jews.” [Luke 23:38]

And the Gospel of John puts it in these words, “Jesus of Nazareth, the king of the Jews.” [John 19:19]

It is strange that the evangelists could not record such a short sentence consistently. How then can their records be trusted for detailed and long reports.

Contradiction No. 104

We learn from the Gospel of Mark that Herod believed in the righteousness of John the Baptist, and was pleased with him [Mark 6:20]. He arrested and killed him only for the sake of Herodias (his brother’s wife).

Luke, on the other hand, reports that Herod did not persecute John only for the sake of Herodias but also for the reproaches of John regarding his own perversion. [Luke 3:19]

Contradiction No. 105

The three evangelists, Matthew, Mark and Luke are unanimous about the description of the names of eleven of the disciples of Jesus, but all the three disagree regarding the name of the twelfth disciple. The names of eleven disciples unanimously mentioned are: Peter, Andrew, James son of Zebedee, John, Philip, Bartholomew, Thomas, Matthew, James sonof Alpheus, Simon the Canaanite and Judas Iscariot. According to Matthew, the name of the twelfth disciple was Lebbeus whose surname was Thaddeus. Mark says it was Thaddaeus. Luke claims it was Judas, the brother of James.

Contradiction No. 106

The first three Evangelists make mention of the man who was sitting at the receipt of custom, and who followed Jesus when he called him. There is, however, considerable disagreement among them regarding his name. According to Matthew his name is Matthew [Matt. 9:9], while Mark says he was Levi, the son of Alpheus [Narj. 2:14], and Luke writes Levi without his father’s name. [Luke 5:27]

Contradiction No. 107

We read in Matthew that Jesus considered Peter as the best of his disciples, as Jesus said to him:

“Blessed art thou Simon: .... and I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.” [Matt. 16:17-19]

Further in the same chapter, Jesus is reported to have said, to Peter:

“Get thee behind me Satan; thou art an offense unto me: for thou savourest not the things that be of God, but those that be of men.” [Matt. 16:23]

Protestant scholars have reproduced many statements of the ancient scholars about Peter’s accusation. John, in his commentary on Matthew, said that Peter was arrogant and a man of “feeble intellect”. St Augustine said that he was not steadfast and sure, at one time he would believe and at another he would doubt.

Is it not strange and ridiculous that a man of such qualities is promised “the keys of the kingdom of heaven”?

Contradiction No. 108

The Gospel of Luke describes two disciples of Jesus asking him, “Wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?” Jesus rebuked the two disciples saying, “Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them.” [Luke 9:54-56] Further on in the same Gospel we find another statement of Jesus, which absolutely contradicts this. It says, “I am come to send fire on earth; and what will I, if it be already kindled?” [Luke 12:49]

Contradiction No. 109

Matthew has reported that the mother of Zebedee’s sons had requested Jesus to:

“Grant that these my two sons may sit, the one on thy right hand, and the other on the left in thy kingdom.” [Matt. 20:21]

Mark on the other hand reports that the request was made by Zebedee’s sons themselves. [Mark 10:35]

Contradiction No. 110

The Gospel of Matthew includes a parable of a man who planted a vineyard. At the end of the parable we find:

“When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen which shall render him the fruits in their seasons” [Matt. 21:40,41]

Luke, however, has at the end of the parable:

“What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.” [Luke 20:15,16]

The texts are obviously contradictory. The second text contradicts the first, by adding, “When they heard it, they said, God forbid!”

Contradiction No. 111

The event of a woman of Bethany, who poured perfumed ointment on the head of Jesus, is described in three gospels. There are several contradictions between the different accounts.

1. Mark reports that this event took place two days before the feast of Passover [Mark 14:1], while John reports it to have happened six days prior to the festival [John 12:1]. Matthew is silent regarding the time of this incident.

2. Mark and Matthew agree that Jesus was in the house of Simon the leper when the woman came, while John reports him to be in the house of Lazarus, the brother of Mary.

3. Matthew and Mark agree that the ointment was poured on the head of Jesus [Matt. 26:7; Mark 14:3], while John contradicts this and says that she anointed the feet of Jesus. [John 12:3]

4. Mark says that the people who rebuked the woman were from among the people who were present there at that time, while Matthew has said that they were the disciples of Jesus, and John’s version is that the objection was raised by Judas.

5. The three Gospels have quoted Jesus’ speech to his disciples on this occasion differently.

The serious contradictions presented by these texts cannot be eliminated by claiming that this event of Jesus’ anointment might have taken place a number of times, and each gospel might have reported a different story. The event is clearly the same in each case and the contradictions in the different accounts is clear indication of the usual manipulation in the text.

Contradiction No. 112

A comparison of the texts of Matthew 22, Luke 26 and Mark 14 regarding the description of The Last Supper, reveals two serious contradictions :

1. There are two cups mentioned in Luke’s description, one before the meal and the other after it, while Matthew and Mark speak of only one cup. Apparently Luke’s description is erroneous, because this description involves serious objection against the faith of the Catholics who believe that the wine and the bread actually turn into the flesh and the body of Christ.

2. According to Luke, the body of Christ was sacrificed only for the disciples [Luke 22:19], while Mark reports it to have been sacrificed is given for many [Mark 14:24], and from Matthew we understand that neither the body, nor the blood of Jesus is shed, but the blood of the New Testament is the thing which is shed for others. How the blood of the New Testament is shed is a riddle.

We are greatly surprised to note that the Gospel of John describes ordinary events like Jesus riding on an ass or applying perfume to his clothes, but does not make any mention of as important an event as the Last Supper which holds such a vital place in Christian ritual.

Contradiction No. 113

We read this verse in Matthew:

“Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” [Matt. 7:14]

But further in the same Gospel we read of Jesus’ saying:

“Take my yoke upon you, and learn of me, …for my yoke is easy and my burden is light.” [Matt. 11:29,30]

Contradiction No. 114

We read in chapter 4 of Matthew that the Devil first took Jesus to the Holy City, and set him on the pinnacle of the temple, then took him up to the peak of a mountain. Jesus then went to Galilee. Then leaving Nazareth came to Capernaum and dwelt there.

Luke says in chapter 4 of his Gospel that the Devil first took Jesus onto the mountain then to Jerusalem and then he was stood on the Pinnacle of the Temple, then Jesus returned to Galilee and started teaching there, then he went to Nazareth, where he had been brought up.

Contradiction No. 115

Matthew reports that a Roman officer himself came to Jesus and requested him to heal his servant and said:

“Lord, I am not worthy that thou shouldest come under my roof, but speak the word only, and my servant shall be healed.” [Matt. 8:8]

Jesus, commending the faith of the officer, said: “As thou hast believed, so be it done unto thee.” And his servant was healed in the selfsame hour. [Matt. 8:13]

Luke reports this event differently. According to him the centurion himself did not come to Jesus, but sent some elders of the Jews. Then Jesus went with them. When he came near the house:

“...the centurion sent friends to him saying unto him, Lord, trouble not thyself: for I am not worthy that you shouldest enter under my roof. Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.” [Luke 7:6,7]

Then Jesus praised the officer, and the people who were sent by the officer returned to his house, the servant had been healed.

Contradiction No. 116

Matthew reports in chapter 8 that a scribe came to Jesus and asked his permission to follow him wherever he went. Then a disciple said to him that first he should go and bury his father and then follow Jesus. Matthew describes many events after this, and in chapter 17 reports the event of the Transfiguration of Jesus [Matt. 17:5]. Luke, on the other hand, reports the request of the scribe in chapter 9 after the Transfiguration. One of the two texts must be wrong.

Contradiction No. 117

Matthew talks in chapter 9 of a dumb man possessed by devil who is healed by Jesus. Then in chapter 10 he describes the mission of the disciples and Jesus commanding to them to heal the sick, cleanse the lepers, raise the dead and cast out devils. Then in other chapters he describes many other events and then in chapter 17 the event of the Transfiguration. Luke, on the other hand, first describes the mission of the disciples, then the Transfiguration of Jesus in the same chapter and then after the description of many other events in chapters 9, 10 and 11 he has the report of the dumb man healed by Jesus.

Contradiction No. 118

Mark states that the Jews crucified Christ at the third hour of the day [Mark 15:25]. This statement is contradicted by the Gospel of John which reports that Jesus was in the court of Pilate until sixth hour of the day. [John 9:14]

Contradiction No. 119

It is understood from the descriptions of Matthew and Mark that the soldiers who mocked Jesus and put the scarlet rope on him were Pilate’s soldiers not Herod’s, while Luke’s statement is just the opposite.