Contradictions?

Question: Why does the Bible say that Mary Magdalene and another Mary discovered the empty tomb, while another Gospel says that only Mary did, while another says that Simon joined them? This to me seems like inaccuracies in the Bible.

Lee Strobel answers:

It’s important to clarify between a biblical inaccuracy (what others often call a contradiction) and what a Gospel writer simply chose to include or emphasize in his account. A contradiction is to affirm and deny the same thing, at the same time, in the same respect. A contradiction regarding the eyewitness testimony cited would be, for instance, that “only Mary Magdalene went to the empty tomb” – something no Gospel writers say – and “Mary and the other Mary” (Matthew 28:1) went to the empty tomb.

To shed a bit more light on the biblical passage you cited, John mentions only Mary Magdalene explicitly at the tomb in his Gospel (John 20:1). But if we read carefully we see in the next verse (20:2) that Mary tells Peter, “They have taken the Lord out of the tomb but we don’t know where they have put him!” This supports the other Gospels when they say that other women went to the tomb with Mary, perhaps following closely behind. As the NIV Study Bible says, the we “indicates that there were others with Mary (see Matthew 28:1, Mark 16:1, Luke 24:10), though John does not identify them.” So when John wrote his Gospel, he only mentions one woman by name but uses the plural pronoun “we” to indicate that others were with her.

Further, if the Gospel writers, two of whom were among the Twelve disciples of Jesus, wanted to fabricate a story about the resurrected Christ, it is unthinkable that they would have put women at the tomb first. It is well established that a woman’s testimony in the ancient world was generally not considered to be credible and that they were for the most part not allowed to testify in a court of law. See, for instance, Reasonable Faith: Christian Truth and Apologetics, by William Lane Craig.

Another popular “contradiction” cited by critics involves how many angels were at the empty tomb. Some accounts mention one angel (Matthew 28:5), while others say two (John 20:12). However, a contradiction would have one account saying “only” one angel was at the tomb while another account says there were “two angels.” A closer reading of these two texts suggests that it is very plausible that Matthew focuses on the angel who spoke and “said to the women, ‘Do not be afraid’” while John focuses on how many angels the women saw; “and she saw two angels.”

Here’s a modern example of what I mean. The Chicago Bears play their arch-rival, the Green Bay Packers, twice a year during the regular season. Both major Chicago newspapers cover every game between these two teams, along with the Green Bay Press Gazette.

Will the reporter for the Chicago Tribune file the same story, report the same key events in the same order, and describe big plays all in the same way as the reporter for the Chicago Sun-Times or the Green Bay paper? Of course not. Will they agree on many key parts of the game? Yes. Yet they were all eyewitnesses to the game.

The Tribune might boldly proclaim that a key play in the second half was a forced turnover by Bears defense star Brian Urlacher, while the Chicago Sun-Times notes that Brian Urlacher and defensive lineman Julius Peppers both contributed to the tackle. Was the Tribune wrong to not include Julius Peppers assisting on the tackle? No, it was not important to the bigger story – victory of the Bears over the Packers! We can look at differences in eyewitness testimony in the Gospels the same way.

In fact, if we examine biographies of President Franklin D. Roosevelt, other Presidents, or famous men or women in history we see that some biographers choose to emphasize various things about seminal moments in their life or Presidency that other biographers do not. Different details noted by different eyewitnesses, however, does not mean that these things did not happen.

Questions and Answers with David Murray

(1) “Why does God seem so different in the Old Testament than He does in the New Testament?”
(2) “Do Christians today have the obey the Old Testament laws?”
(3) “How does God’s sovereignty work with our free will?”
(4) “Is Christianity responsible for the Crusades?”
(5) “Is it ok to let my children have facebook pages?”

In these very short videos below, starting with:

(1) “Why does God seem so different in the Old Testament than He does in the New Testament?”

(2) “Do Christians today have the obey the Old Testament laws?”

(3) “How does God’s sovereignty work with our free will?” Continue reading

You have come to Mount Zion

Pastor John, could you explain the term “Zion”? The word seems to mean different things in the Bible.

You are right in suggesting that the word “Zion” has different meanings. The word has undergone a progressive series of usage as the Bible has unfolded.

The first time “Zion” is mentioned in Scripture is 2 Samuel 5:7 where we are told, “David took the stronghold of Zion (that is, the City of David).” The New Illustrated Bible Dictionary says, “Zion… was the name of the ancient Jebusite fortress situated on the southeast hill of Jerusalem at the junction of the Kidron Valley and the Tyropoeon Valley. The name came to stand not only for the fortress but also for the hill on which the fortress stood. After David captured “the stronghold of Zion” by defeating the Jebusites, he called Zion “the city of David” (1 Kings 8:1; 1 Chron 11:5; 2 Chron 5:2).”

Later on, Solomon built the awesome Temple structure on Mount Moriah (not the same hill as Zion) and moved the ark of the covenant there. This brought a new use to the word Zion as indicating the Temple itself and the surrounding area. Certain Psalms tells us this (2:6; 48:2; 11-12; 132:13).

It was not long until Zion became synonymous as a name for the city of Jerusalem, the land belonging to Judah and for the people of Israel. Isaiah 40:9 says, “Get you up to a high mountain, O Zion, herald of good news; lift up your voice with strength, O Jerusalem, herald of good news; lift it up, fear not; say to the cities of Judah, “Behold your God!”” Zech 9:13 speaks of the people of God as “the sons of Zion” indicating that the word had come to designate the entire people of Israel (Isa 60:14).

Zion is called the dwelling place of God (Psalm 9:11). The entire Psalm 48 is a song of celebration concerning Zion being the city of God. The first three verses read, “Great is the Lord and greatly to be praised in the city of our God! His holy mountain, beautiful in elevation, is the joy of all the earth, Mount Zion, in the far north, the city of the great King. Within her citadels God has made himself known as a fortress.”

Psalm 132: 13,14 – “For the Lord has chosen Zion; he has desired it for his dwelling place: “This is my resting place forever; here I will dwell, for I have desired it.”

Joel 3: 17 – “So you shall know that I am the Lord your God, who dwells in Zion, my holy mountain.”

There are at least then four uses of the word found in Scripture. Zion is a hill in Jerusalem; the city of Jerusalem itself; the people of God, as well as the dwelling place of God.

How do we determine how the word is being used in our Bibles? The answer is that whenever we encounter the word “Zion,” the context will tell us which usage is in play.

Having said all this, the New Testament gives us added insight into the word. In a passage in Hebrews 12 we are told:

“18 For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest 19 and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. 20 For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” 21 Indeed, so terrifying was the sight that Moses said, “I tremble with fear.” 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23 and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.”

What a revelation this is concerning what is taking place as we gather as the people of God. When we come together in worship on earth, we are also entering sacred space, into heaven itself, joining with Old testament saints, New testament saints, and all the holy angels, and into the immediate presence of God Himself… all are present in heavenly Zion.

Though a Church service may have only a few present in earth, it is actually a joining together of all the saints, for in the spiritual realm, there are always millions present – we join the heavenly host – the saints of all ages and the heavenly host of countless angels in festal array – in worship to our God.

In this sense, this is not heaven coming down to earth, but the exact opposite. Throughout the centuries, the Christian community have not always been the power players ina society. Certainly that is the case in many parts of the world today. The people of God have met (and continue to meet) in very mundane surroundings, perhaps few in number, huddled together under the threat of persecution and great affliction. Yet, when the local Church gathers, rather than heaven coming down, God allows the often tired earthly pilgrims to enter sacred space – for while physically present on earth, we join the heavenly choir.

As we gather as the local Church, our meeting may take place in a cathedral, with its grandiose architecture and splendor; or it might be in a hewn out cavern, in a barn or in the woods, and yet each of us join the gathered community in heaven, joining the service already in progress, in worship of our great King.

One day heaven will come down. Rev 21, 22 shows us that. But now, as we gather together to worship, we the Church enter sacred, holy, heavenly space. We have come to Mount Zion and to the city of the living God.

May this knowledge stir our hearts to join with Abraham, Isaac and Jacob; with Daniel, David, Moses and Isaiah, all in the worship of God. May we join with Ruth and Mary and Hannah; with Zechariah, Samson, Peter and Paul, Barnabas and John; with Polycarp and Jerome, with Athanasias and Augustine; with Luther, Calvin, Whitefield, Wesley, Edwards and Spurgeon; with Gabriel, Michael and all the holy angels; and with loved ones who have gone on to glory before us who stand in the presence of God – thousands upon thousands, and thousands upon thousands more. Lets join them in song, even now… we have come to Zion for this very purpose; to proclaim the praises of Him who has called us out of darkness into His marvellous light.