Apparent Contradictions in the Gospels

  • CTD001 Introduction

    The article explores perceived contradictions in the Gospels, arguing that they reflect the depth of biblical revelation rather than errors. Despite apparent divergences, the Gospels are viewed as factual, coherent accounts guaranteed by divine inspiration. Websites presenting contradictions are criticised for their lack of analysis.

    John 17.17 (King James Version) :
    Sanctify them through thy truth: thy word is truth.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD018 John the Baptist’s doubts?

    The article explores the alleged contradiction between the Gospels of John and Matthew concerning John the Baptist's recognition of Jesus as the Messiah. It concludes that this is not a contradiction but a development in understanding in the face of unfulfilled messianic expectations.

    Isaiah 61.1 (King James Version) :
    The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD019 Jesus' testimony?

    The article 'CTD019 - Jesus' testimony?' examines an alleged contradiction in the Gospel of John concerning Jesus' testimony. Jesus acknowledges human legal standards but emphasises the divine truth of his identity. In John 5,31, he aligns himself with human criteria for truthfulness, while in John 8,14, he affirms the validity of his divine testimony.

    Deuteronomy 19.15 (King James Version) :
    One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD020 The cleansing of the Temple?

    The article explores the apparent divergence between Matthew and Mark concerning Jesus' cleansing of the Temple. Matthew presents an immediate action, while Mark distinguishes two days. The analysis reveals that Matthew uses a thematic approach to show Jesus' authority, without contradicting Mark. There is therefore no genuine contradiction between the accounts.

    Matthew 21.12 (King James Version) :
    And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD021 The cursed fig tree?

    This article explores the supposed contradiction between two biblical accounts of the fig tree cursed by Jesus in the Gospels of Matthew and Mark, finding complementary perspectives in them.

    Mark 11.12-14 (King James Version) :
    And on the morrow, when they were come from Bethany, he was hungry:And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD024 Does Jesus carry his cross?

    The article explores the alleged biblical contradiction between the Gospels concerning whether Jesus carried his cross alone or with the help of Simon of Cyrene. The analysis reveals that the accounts are complementary, showing that Jesus began carrying the patibulum but was helped by Simon under Roman compulsion. The Gospels agree on the historical sequence, emphasising the need to read Gospel texts in their overall context.

    Mark 15.21-22 (King James Version) :
    And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD029 When did Jesus ascend to heaven?

    This article explores the apparent contradiction between Luke 23.43 and John 20.17 concerning Jesus' ascension. It proposes that the term "today" indicates the certainty of the divine promise rather than an immediate action, highlighting the harmony of the Gospels when examined in their eschatological context.

    John 20.17 (King James Version) :
    Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD035 Did Herod want to kill John the Baptist?

    The article examines the Gospels of Matthew and Mark on the question of whether Herod Antipas really wanted to kill John the Baptist. Each Gospel presents a different but complementary perspective: Matthew describes Herod's desire to kill him as tempered by fear of the crowd, while Mark emphasizes Herodias's influence and Herod's fascination with John. This analysis portrays a Herod torn between his emotions and external pressures.

    Matthew 14.6-11 (King James Version) :
    But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.Whereupon he promised with an oath to give her whatsoever she would ask.And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger.And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her.And he sent, and beheaded John in the prison.And his head was brought in a charger, and given to the damsel: and she brought it to her mother.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD036 The tenth apostle's name?

    The article explores differences in the name of the tenth apostle in the Gospels. Thaddaeus (Matthew and Mark) and Judas son of James (Luke) refer to the same person, a common phenomenon arising from first-century naming practices.

    Mark 3.16 (King James Version) :
    And Simon he surnamed Peter;
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    Level: Intermediate Level: Intermediate

  • CTD041 What were the words of Jesus' second prayer?

    The article examines two Gospel accounts of Jesus' second prayer in the Garden of Gethsemane. Matthew gives precise wording, while Mark summarises the essence of the prayer. The two versions illustrate a single, complementary fundamental message about Jesus' willingness to follow God's will.

    Matthew 26.42 (King James Version) :
    He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD045 Did the centurion come to Jesus in person?

    The article examines a contradiction between Matthew and Luke concerning the encounter between Jesus and the centurion at Capernaum. Matthew describes a direct encounter, while Luke mentions intermediaries. The differences are explained by the principle of representation, the progression of events, and differing editorial styles. These variations do not alter the substance of the accounts.

    Luke 7.2-10 (King James Version) :
    And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:For he loveth our nation, and he hath built us a synagogue.Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou 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.For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.And they that were sent, returning to the house, found the servant whole that had been sick.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD048 When do women buy herbs?

    The article examines an alleged contradiction concerning when the women obtained spices to anoint Jesus' body, comparing Mark and Luke. It proposes a chronological harmonisation and highlights the context of Jewish burial practices.

    Mark 16.1 (King James Version) :
    And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD067 The staff for the journey

    The article explores the apparent contradiction in the Gospels concerning the use of a staff on missionary journeys, comparing the accounts of Matthew, Mark, and Luke and proposing a harmonious interpretation.

    Mark 6.8-9 (King James Version) :
    And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:But be shod with sandals; and not put on two coats.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD068 The sign of Jonah

    The article addresses the apparent contradiction concerning 'the sign of Jonah' between Matthew, Mark, Luke and John. It explains the divergences through the Gospels' different audiences and their common aim of emphasising the importance of proclaiming the kingdom of heaven.

    Mark 8.11-12 (King James Version) :
    And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD072 Word of God or word of Moses?

    This article examines a discrepancy between Matthew and Mark concerning divorce. It explains that Jesus speaks differently according to his audience: Jews, for whom divine law is intrinsically linked to Moses, and non-Jews, for whom a direct mention of Moses is more understandable. Both Gospels are considered faithful despite their distinct approaches.

    Matthew 19.3-6 (King James Version) :
    The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD074 Salome’s request

    The article analyzes the accounts in Matthew and Mark of Salome and her sons James and John asking for a privileged place in the kingdom of God. The differences are examined to show that they complement one another rather than constitute a contradiction. Each Gospel offers a unique perspective, thus enriching understanding of the event.

    Luke 22.24-27 (King James Version) :
    And there was also a strife among them, which of them should be accounted the greatest.And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • CTD076 The cursed fig tree

    The article analyses the alleged biblical contradiction between Matthew's and Mark's accounts of the cursed fig tree, concluding that the two perspectives offer a complementary understanding of the same event.

    Matthew 21.19 (King James Version) :
    And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • PER207 The disagreement between the Master and his brothers

    John 7.3-9 recounts the tension between Jesus and his brothers before the Feast of Sukkot (October AD 32). Not understanding the messianic mission, they urge him to show himself publicly in Jerusalem. Jesus chooses caution, aware of the risk of arrest. Mary keeps in the background. This episode, found only in John, illustrates the family's incomprehension of the divine nature of Jesus, as the conversion of his brothers takes place only after the resurrection.

    John 7.3-9 (King James Version) :
    His brethren therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may see the works that thou doest.For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.For neither did his brethren believe in him.Then Jesus said unto them, My time is not yet come: but your time is alway ready.The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come.When he had said these words unto them, he abode still in Galilee.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

new subtheme: Concept of Ransom

The concept of ransom is one of the great theological keys to understanding the death of Jesus and the meaning of Christian salvation. It denotes the idea that one life is offered in exchange for another, that a price is paid to free those who are under the grip of sin and death. This theme runs through the Gospels, the epistles, and biblical theology as a whole.

In the Gospel accounts, Jesus himself uses this vocabulary when he declares that he came not to be served, but to serve and to give his life as a ransom for many. This saying, reported by Matthew and Mark, places the Passion of Jesus within a logic of substitution and liberation: his death is not an accident of history, but a deliberate act carrying a deep redemptive meaning.

This sub-theme invites us to explore the links between the crucifixion, the doctrine of salvation, and the related notions of sin, redemption, and forgiveness. It also sheds light on how the first Christians understood and proclaimed the death of Jesus as a universal event, meant to reconcile humanity with God.

  • CTD033 Jesus as the ransom?

    This article analyses the notion of ransom in the Bible and refutes apparent contradictions. It distinguishes the uses of the term in the New and Old Testaments, highlighting their complementary nature. Jesus offers his life as a ransom for all, while Proverbs expresses a moral principle of protection for the righteous.

    1 Timothy 2.5-6 (King James Version) :
    For there is one God, and one mediator between God and men, the man Christ Jesus;Who gave himself a ransom for all, to be testified in due time.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate