35.Would Jesus inherit David’s throne?
(a) Yes. So said the angel (Luke 1:32)
(b) No, since he is a descendant of Jehoiakim (see Matthew 1: I 1, I Chronicles 3:16). And Jehoiakim was cursed by God so that none of his descendants can sit upon David’s throne (Jeremiah 36:30)
(category: misunderstood the Hebrew usage)
This answer follows on directly from that to #26. Having shown that Matthew's genealogy is that of Joseph, it is obvious from Jeremiah 36:30 that none of Joseph's physical descendants were qualified to sit on David's throne as he himself was descended from Jeconiah. However, as Matthew makes clear, Jesus was not a physical descendant of Joseph.
After having listed Joseph's genealogy with the problem of his descendance from Jeconiah, Matthew narrates the story of the virgin birth. Thus he proves how Jesus avoids the Jeconiah problem and remains able to sit on David's throne. Luke, on the other hand, shows that Jesus' true physical descendance was from David apart from Jeconiah, thus fully qualifying him to inherit the throne of his father David. The announcement of the angel in Luke 1:32 completes the picture: 'the Lord God will give him the throne of his father David'. This divine appointment, together with his physical descendance, make him the only rightful heir to David's throne 36. Jesus rode into Jerusalem on how many animals?
(a) One - a colt (Mark 11:7; cf Luke 19:3 5). “And they brought the colt to Jesus and threw their garments on it; and he sat upon it.”
(b) Two - a colt and an ass (Matthew 21:7). “They brought the ass and the colt and put their garments on them and he sat thereon.”
category: misread the text & misunderstood the historical context)
The accusation is that the Gospels contradict about how many donkeys Jesus rode into Jerusalem on. This accusation is based on not reading the text of Matthew properly and ignoring his full point about this event.
It first should be noted that all four Gospel writers refer to this event, the missing reference above being John 12:14 -15. Mark, Luke and John are all in agreement that Jesus sat on the colt. Logic shows that there is no "contradiction" as Jesus cannot ride on two animals at once! So, why does Matthew mention two animals? The reason is clear.
Even by looking at Matthew in isolation, we can see from the text that Jesus did not ride on two animals, but only on the colt. For in the two verses preceding the quote in point (b) above by Shabbir, we read Matthew quoting two prophecies from the Old Testament ( Isaiah 62:11 and Zechariah 9:9 ) together. Matthew says:
"Say to the Daughter of group, 'See, your king comes to you, gently and riding on a donkey, on a colt, the foal of a donkey'."37. How did Simon Peter find out that Jesus was the Christ?
(a) By a revelation from heaven (Matthew 16:17)
(b) His brother Andrew told him (John 1:41)
(category: too literalistic an interpretation)
The emphasis of Matthew 16:17 is that Simon did not just hear it from someone else: God had made it clear to him. That does not preclude him being told by other people. Jesus' point is that he was not simply repeating what someone else had said. He had lived and worked with Jesus and he was now clear in his mind that Jesus was none other than the Christ (Messiah), the Son of the Living God.
Jesus did not ask, "Who have you heard that I am?" but, "Who do you say I am?" There is all the difference in the world between these two questions, and Peter was no longer in any doubt.38.Where did Jesus first meet Simon Peter and Andrew?
(a) By the Sea of Galilee (Matthew 4:18-22)
(b) On the banks of river Jordan (John 1:42). After that, Jesus decided to go to Galilee (John 1:43)
(category: misread the text)
The accusation is that one Gospel records Jesus meeting Simon Peter and Andrew by the sea of Galilee, while the other says he met them by the river Jordan. However this accusation falls flat on its face as the different writers pick up the story in different places. Both are true.39.When Jesus met Jairus was Jairus’ daughter already dead?
(a) Yes. Matthew 9:18 quotes him as saying, “My daughter has just died.”
(b) No. Mark 5:23 quotes him as saying, “My little daughter is at the point of death.”
(category: too literalistic an interpretation)
When Jairus left his home, his daughter was very sick, and at the point of death, or he wouldn't have gone to look for Jesus. When he met Jesus he certainly was not sure whether his daughter had already succumbed. Therefore, he could have uttered both statements; Matthew mentioning her death, while Mark speaking about her sickness. However, it must be underlined that this is not a detail of any importance to the story, or to us.
The crucial points are clear:
Jairus's daughter had a fatal illness.
All that could have been done would already have been: she was as good as dead if not already dead.
Jairus knew that Jesus could both heal her and bring her back from the dead. As far as he was concerned, there was no difference.
Therefore it is really of no significance whether the girl was actually dead or at the point of death when Jairus reached Jesus.'40. Did Jesus allow his disciples to keep a staff on their journey?
(a) Yes (Mark6: 8)
(b) No (Matthew 10:9; Luke 9:3)
It is alleged that the Gospel writers contradict each other concerning whether Jesus allowed his disciples to take a staff on their journey or not. The problem is one of translation.
In Matthew we read the English translation of the Greek word "ktesthe", which is rendered in the King James (Authorized) translation as "Provide neither gold, nor silver nor yet staves". According to a Greek dictionary this word means "to get for oneself, to acquire, to procure, by purchase or otherwise" (Robinson, Lexicon of the New Testament). Therefore in Matthew Jesus is saying "Do not procure anything in addition to what you already have. Just go as you are."
Matthew 10 and Mark 6 agree that Jesus directed his disciples to take along no extra equipment. Luke 9:3 agrees in part with the wording of Mark 6:8 , using the verb in Greek, ("take"); but then, like Matthew adds "no staff, no bag, no bread, no money". But Matthew 10:10 includes what was apparently a further clarification: they were not to acquire a staff as part of their special equipment for the tour. Mark 6:8 seems to indicate that this did not necessarily involve discarding any staff they already had as they traveled the country with Jesus.
However, this is not a definitive answer, only a possible explanation. This trivial difference does not effect the substantial agreement of the Gospels. We would not be troubled if this were, or is, a contradiction, for we do not have the same view of these Gospels as a Muslim is taught about the Qur'an. And if this is the pinnacle of Biblical contradictions when the Bible is said to be "full of contradictions" and "totally corrupted", then such people are obviously deluded. If indeed Christian scribes and translators had wished to alter the original Gospels, this "contradiction" would not have been here. It is a sign of the authenticity of the text as a human account of what took place, and is a clear sign that it has not been deliberately corrupted.41.Did Herod think that Jesus was John the Baptist?
(a) Yes (Matthew 14:2; Mark 6:16)
(b) No (Luke 9:9)
(category: misread the text)
There is no contradiction here. In Luke 9:9 , Herod asks who this incredible person could be, as John was now dead. In Matthew 14:2 and Mark 6:16 he gives his answer: after considering who Jesus could be, he concluded that he must be John the Baptist, raised from the dead. By the time Herod actually met Jesus, at his trial, he may not have still thought that it was John ( Luke 23:8 -11). If that were the case, he had most probably heard more about him and understood John's claims about preparing for one who was to come ( John 1:15 -34). He may well have heard that Jesus had been baptised by John, obviously ruling out the possibility that they were the same person.42.Did John the Baptist recognize Jesus before his baptism?
(a) Yes (Matthew 3:13-14)
(b) No (John 1:32,33)
(category: misunderstood the author's intent)
John's statement in John 1:33 that he would not have known Jesus except for seeing the Holy Spirit alight on him and remain, can be understood to mean that John would not have known for sure without this definite sign. John was filled with the Holy Spirit from before his birth ( Luke 1:15 ) and we have record of an amazing recognition of Jesus even while John was in his mother's womb. Luke 1:41 -44 relates that when Mary visited John's mother, the sound of her greeting prompted John, then still in the womb, to leap in recognition of Mary's presence, as the mother of the Lord.
From this passage we can also see that John's mother had some knowledge about who Jesus would be. It is very likely that she told John something of this as he was growing up (even though it seems that she died while he was young).
In the light of this prior knowledge and the witness of the Holy Spirit within John, it is most likely that this sign of the Holy Spirit resting on Jesus was simply a sure confirmation of what he already thought. God removed any doubt so that he could be sure that it was not his imagination or someone else's mistake.43. Did John the Baptist recognize Jesus after his baptism?
(a) Yes (John 1:32, 33)
(b) No (Matthew 11:2)
When John, who was in prison, heard about the deeds of the Messiah, he sent his disciples to ask him, “Are you the one who is to come, or should we expect someone else?”
– Matthew 11:2-3
Now, how do we understand this in light of other statements in the Bible that show that John the Baptist has a firm view of the true identity of Jesus. Early in Matthew we read:
Then Jesus came from Galilee to the Jordan to be baptized by John. But John tried to deter him, saying, “I need to be baptized by you, and do you come to me?”
– John 1:29
John the Baptist knows of the importance of Jesus Christ. He recognizes that He is the Lamb of God, and the one from whom he needs to attain baptism. Why then does he send his disciples to discover the identity of Jesus Christ.
... excluded parts but you can read the full text.
There is a consistent testimony in the relationship and connection between Jesus Christ and John the Baptist. They were both cousins and important figures in the history of Israel. One is the Son of God and the other is a holy saint. Matthew 11 doesn’t contradict John 1 in the slightest.44. According to the Gospel of John, what did Jesus say about bearing his own witness?
(a) “If I bear witness to myself, my testimony is not true” (John 5:3 1)
(b) “Even if I do bear witness to myself, my testimony is true” (John 8:14)
Resolution (it's all about the context again)
(category: misunderstood the historical context)
"If I testify about myself, my testimony is not valid" ( John 5:31 ) compared with "Even if I testify on my own behalf, my testimony is valid" ( John 8:14 ). It appears to be a contradiction, but only if the context is ignored.
In John 5 Jesus is speaking about how he cannot claim on his own to be the Messiah nor the Son of God, unless he is in line with God's revealed word. That is, without fulfilling the prophecies spoken in the Old Testament. But as Jesus did fulfil them and was proclaimed to be the Messiah by John the Baptist who the prophets also spoke of as heralding the way for the Messiah (see #34), then Jesus was indeed who he claimed to be, the Son of God. Jesus says of the jewish scriptures which his listeners studied diligently, "These are the Scriptures that testify about me".
We read of a somewhat different setting however in John 8. Jesus has just once again claimed to be the Messiah by quoting Old Testament Messianic prophecies and applying them to himself ( John 8:12 , Isaiah 9:2 , Malachi 4:2 ). "Then some Pharisees challenged him, 'Here you are, appearing as your own witness; your testimony is not valid'." Verse 13.
It is to this statement that Jesus responds "Yes it is". Why? Because the Pharisees were using a law from Deuteronomy 19:15 which says "One witness is not enough to convict a man accused of any crime or offense he may have committed. A matter must be established by the testimony of two or three witnesses. If a malicious witness takes the stand."
Therefore they broadened the law to mean more that it does actually say. Indeed, the testimony of one man was valid - however not enough to convict, but enough when used in defense to bring an acquittal. This law is not speaking about anyone making a claim about himself, only in a court when accused of a crime.
So when Jesus says in reply to them "Even if I testify on my own behalf, my testimony is valid" he is right to do so as what the law referred to did not directly apply. He also says that he knew exactly who he was, whereas they did not. He was not lying to them; he was the sinless Messiah of God. Therefore his word could be trusted.
However, it is a good principle not to believe just anyone who claims to be the Messiah. Any claimant must have proof. Therefore the second thing Jesus goes on to state in John 8 is that he has these witnesses too, the witnesses that the Pharisees were asking for. "I am one who testifies for myself; my other witness is the Father who sent me." Verse 18. The same proclamation as in John 5 that he was fulfilling the prophecies that they knew (see just before this incident in John 7:42 for further proof of this point).
There is no contradiction, simply clarity and great depth which can be seen when Jesus' is viewed in context, in his fertile jewish culture and setting45. When Jesus entered Jerusalem did he cleanse the temple that same day?
(a) Yes (Matthew 21:12)
(b) No. He went into the temple and looked around, but since it was very late he did nothing. Instead, he went to Bethany to spend the night and returned the next morning to cleanse the temple (Mark I 1:1- 17).
SOLUTION: Jesus actually cursed the fig tree on His way to the temple as Mark said, but this does not mean that Matthew’s account is mistaken. Christ made two trips to the temple, and He cursed the fig tree on His second trip.
Mark 11:11 says that Christ entered the temple the day of His triumphal entry. When Christ enters the temple, Mark does not mention Christ making any proclamations against any wrongdoing. Verse 12 says “Now the next day,” referring to the trip to the fig tree on the way to the temple on the second day. On this day, Christ threw out those buying and selling in the temple. Matthew, however, addresses the two trips of Christ to the temple as though they were one event. This gives the impression that the first day Christ entered the temple He drove out the buyers and sellers as well. Mark’s account, however, gives more detail to the events, revealing that there were actually two trips to the temple. In view of this, we have no reason to believe that there is a discrepancy in the accounts.46.The Gospels say that Jesus cursed a fig tree. Did the tree wither at once?
(a) Yes. (Matthew 21:19)
(b) No. It withered overnight (Mark II: 20)
(category: misunderstood the author's intent)
The differences found between the accounts of Matthew and Mark concerning the fig tree have much to do with the order both Matthew and Mark used in arranging their material. When we study the narrative technique of Matthew in general, we find (as was noted in #45 above) that he sometimes arranges his material in a topical order rather than in the strictly chronological order that is more often characteristic of Mark and Luke.
For instance, if we look at chapters 5-7 of Matthew which deal with the sermon on the Mount, it is quite conceivable that portions of the sermon on the Mount teachings are found some times in other settings, such as in the sermon on the plain in Luke (6:20-49). Matthew's tendency was to group his material in themes according to a logical sequence. We find another example of this exhibited in a series of parables of the kingdom of heaven that make up chapter 13. Once a theme has been broached, Matthew prefers to carry it through to its completion, as a general rule.
When we see it from this perspective it is to Mark that we look to when trying to ascertain the chronology of an event. In Mark's account we find that Jesus went to the temple on both Palm Sunday and the following Monday. But in Mark 11:11 -19 it is clearly stated that Jesus did not expel the tradesmen from the temple until Monday, after he had cursed the barren fig tree (verses 12 to 14).
To conclude then, Matthew felt it suited his topical approach more effectively to include the Monday afternoon action with the Sunday afternoon initial observation, whereas Mark preferred to follow a strict chronological sequence. These differences are not contradictory, but show merely a different style in arrangement by each author.
( Archer 1982:334-335 and Light of Life III 1992:96-97)
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