The occasion cited in Matthew is different from that in John (as is noted
immediately above). There certainly is no contradiction. However, this has
been a puzzle and source of some confusion. Why did Christ prohibit Mary
Magdalene, whom He saw first, from touching Him? As Zathras points out,
others were permitted to touch Him afterwards. At least three theories have
been suggested. The most common is that Christ had not yet been to His
Father to present Himself in His resurrected body. Between the two
appearances, He went to heaven and came back. This is merely conjecture
since the Scripture is not clear.
MT 28:7-10, MT 28:16 Although some doubted, the initial reaction of those
that heard the story was one of belief since they followed the revealed
instructions.
MK 16:11, LK 24:11 The initial reaction was one of disbelief. All doubted.
Note the Order of the Resurrection Appearance above. Even though all of the
intervening events are not listed by Matthew, some considerable time elapsed
between these two passages.
MT 28:1-18 The order of Resurrection appearances was: Mary Magdalene and
the other Mary, then the eleven.
MK 16:9-14 It was Mary Magdalene, then two others, then the eleven.
LK 24:15-36 It was two, then Simon (Peter?), then the eleven.
JN 20:14 - 21:1 It was Mary Magdalene, then the disciples without Thomas,
then the disciples with Thomas, then the eleven disciples again.
1CO 15:5-8 It was Cephas (Peter?), then the "twelve" (which twelve, Judas
was dead?), then 500+ brethren (although AC 1:15 says there were only about
120), then James, then all the Apostles, then Paul.
See The Order of the Resurrection Appearance above. Also note that there
were others present when Christ appeared to the eleven remaining disciples
(Luke 24:33-36). One of them was Matthais (Acts 1:22) who was later
numbered with the eleven to make twelve apostles (Acts 1:26). Therefore it
was appropriate for Paul, some time later, to say Christ appeared to the
"twelve." Acts 1:15 says that there were 120 brethren gathered in Jerusalem
(no doubt largely a different group than the 500 brethren in the Galilee
region).
MT 28:19 Jesus instructs his disciples to baptize.
1CO 1:17 Although he considers himself a disciple of Jesus, Paul says that
he has not been sent to baptize.
Note in I Corinthians 1:14-16 that Paul baptized several people. His point
was NOT that he refused to baptize as Christ commanded. His point is that
he was primarily SENT TO PREACH. His specific calling was that of a
missionary and evangelist. Still today, an evangelist does very little
baptizing. In the church structure, that is usually performed by the local
pastor.
MK 1:2 Jesus quotes a statement that he says appears in Isaiah. (No such
statement appears in Isaiah.)
I do not see any mention of Isaiah anywhere in this verse. The quotation
appears to be from Malachi 3:1.
MK 1:14 Jesus began his ministry after the arrest of John the Baptist.
JN 3:22-24 Before the arrest of John the Baptist.
Mark 1:14 does not claim to be the beginning of Christ's ministry. It
describes a portion of His ministry in Galilee (which is also recounted
later in John).
MK 1:23-24 A demon cries out that Jesus is the Holy One of God.
JN 4:1-2 Everyone who confesses that Jesus Christ has come in the flesh is
of God. (Note: This would mean that the demon is of God.)
I believe you are referencing I John, not John. The demons DO confess
Christ. That is the point of James 2:19 "The devils believe and tremble."
However, the I John passage offers a test for false prophets, not demons.
MK 3:29 Blasphemy of the Holy Spirit is an unforgivable sin.
AC 13:39, CN 2:13, 1JN 1:9 All sins are forgivable.
In Mark, Jesus identifies an offense that has come to be known as the
"unpardonable sin." Colossians makes a historical statement that Christ HAD
forgiven all the sin of these believers. This passage is completely
irrelevant as to whether or not ALL sin is "forgivable." Acts contrasts the
justification through Christ with that of the Law (again making no comment
on the unpardonable sin). I John is written to believers that have sinned
and are in need of forgiveness. Certainly none of them commit the
unpardonable sin.
The unpardonable sin is a somewhat difficult doctrine. However, Hebrews
6:4-8 and 10:26-27 make it abundantly clear that the people that commit this
act are NOT saved (and never will be), nor are they repentant (there hearts
have been hardened). Certainly there is no contradiction with any of the
verses Zathras cites.
MK 4:11-12, 11:25 Jesus says that he uses parables so that the meaning of
some of his teachings will remain secret to at least some persons. He
explains the meanings of the parables only to his disciples. He thanks God
for hiding some things from the wise while revealing them to "babes."
JN 18:20 Jesus says that he always taught openly, never secretly.
Get real! Christ's goal before those who were seeking to kill Him was
obviously NOT to describe the language in which he taught. His point was
that he taught openly in the temple, not in some hidden enclave. The
implication was that they were cowards, who preferred to arrest and
interrogate Him under cover of darkness. That is why the officers slapped
Jesus in vs 22.
MK 6:16 Herod was the source of the belief that John had been raised from
the dead.
LK 9:7 Others were the source. Herod was perplexed by the belief.
The discrepancy is not as clear as Zathras represents. Luke 9:7 appears to
be Herod's initial reaction to the news of Jesus' mighty acts. He is not
sure who this mighty teacher is and expresses a desire to hear Him. We do
NOT read in Mark 6:16 that Herod is the SOURCE of the rumor. It merely
states that he heard the various rumors and said (concluded) that John was
indeed risen. Note in both Mark and Matthew 14:1-2 that after Herod comes
to this conclusion, he does not express a desire to see the man he murdered!
MK 6:52 The people were so unimpressed with "the Feeding of the Multitude"
that they did not even understand the event.
JN 6:14-15 They were so impressed that they tried to force Jesus to be
their king.
Mark 6:52 does not talk about "the people." It discusses the disciples who
were in the boat. The point is not that they were unimpressed, but that
they were too hard-hearted. They should have realized that all things were
possible with Christ (and not been astounded at His walking on water) after
the miracle of the loaves.
MK 6:53 After the feeding of the 5000, Jesus and the disciples went to
Gennesaret.
JN 6:17-25 They went to Capernaum.
Gennesaret was a small region of Galilee on the west shore of the Lake.
Jesus passed through it multiple times on His way to Capernaum (Matthew
14:34).
MK 10:19 Jesus lists "defraud not" as one of the commandments.
EX 20:3-17 There is no such commandment in the Ten Commandments or
elsewhere in the OT)
Zathras is spectacularly wrong. Leveticus 19:13 "Thou shalt not defraud thy
neighbor."
MK 15:25 It was the third hour when Jesus was crucified.
JN 19:14-15 It was after the sixth hour since Jesus was still before Pilate
and had not yet been sentenced at that time.
Matthew 27:45 and Luke 23:44 are pretty clear that Christ was on the cross
well before the sixth hour and died about the ninth hour. Some have
suggested that John recorded using the Roman hours, while the other gospels
used the Jewish reckoning. Perhaps the gospel of Mark contains a copying
error here. As was noted above, there are a few such instances, usually
involving numerics.
MK 16:1-2 The women came to the tomb to anoint the body.
JN 19:39-40 The body had already been anointed and wrapped in linen cloth.
This identical objection is answered above.
MK 16:5, LK 24:3 The women actually entered the tomb.
JN 20:1-2, 11 They did not.
See the Story of the Resurrection above.
MK 16:14-19 The Ascension took place (presumably from a room) while the
disciples were together seated at a table, probably in or near Jerusalem.
LK 24:50-51 It took place outdoors, after supper, at Bethany (near
Jerusalem).
AC 1:9-12 It took place outdoors, after 40+ days, at Mt. Olivet.
MT 28:16-20 No mention is made of an ascension, but if it took place at
all, it must have been from a mountain in Galilee since MT ends there.)
Zathras' interpretation of Mark is laughable. Three times that passage uses
the term "after" (vs 12, vs 14, and vs 19). Clearly some considerable time
passed between each of these events. Christ had long left the room by the
time of the Ascension. The interpretation of Matthew is even worse. Matthew
's gospel ends with an appearance on a mountain in the region of Galilee
(likely the event cited in I Corinthians 15:6). However, this has no
bearing whatsoever on where the Ascension took place. Why does Zathras
conclude it MUST have taken place there? The Ascension took place from the
Mount of Olives, which is between Jerusalem and Bethany.
LK 1:15 John the Baptist had the Holy Spirit from before his birth or the
birth of Jesus.
LK 1:41 Elizabeth had it long before Jesus went away.
LK 1:67 So did Zechariah.
LK 2:25 So did Simeon.
LK 11:13 It is obtained by prayer (presumably at any time).
JN 7:39, JN 16:7, AC 1:3-5 The Holy Spirit cannot come into the world until
after Jesus has departed.
The nature of the Holy Spirit, as has already been stated, was to come and
go before Christ's time. The change was that AFTER Christ (during the age
of grace), He comes inside (upon salvation) to stay. (Note Romans 8:9 and I
John 4:13)
LK 8:12 The Devil causes unbelief.
MK 4:11-12 Jesus is responsible for unbelief in at least some cases.
2TH 2:11-12 God is ultimately responsible for unbelief in at least some
cases.
This identical objection is answered above.
LK 14:26 No one can be a disciple of Jesus unless he hates his parents,
wife, children, brothers and sisters.
JN 3:15 Whoever hates his brother is a murderer.
JN 4:20 If anyone claims to love God but hates his brother, he is a liar.
This statement by Jesus is dealt with above.
LK 18:9-14 Do not boast of your virtue.
RO 11:20, 1PE 5:5 Do not be proud.
RO 15:17, 2CO 1:12, HE 3:6, 2CO 2:14, 5:12, 11:17 Paul boasts of his faith
and says that one should be proud of it.
Zathras' translation of the passage in Luke is absurd. The braggart Jesus
describes does not leave the temple justified because of His arrogance
BEFORE GOD. He never asks for forgiveness. It does not suggest believers
should not tell of the great things Christ has done through them. This is
not being proud. Rather it is giving testimony to God. This precisely what
Paul does in Romans 15:17. The first two passages in II Corinthians are
merely rejoicing and thanking God, not boasting. In II Corinthians 11:
16-17 Paul apologetically does boast, not out of pride, but out of defense
of his apostleship (vs 5). Some at Corinth were being seduced away by false
apostles (vs 13) and his concern for them compelled him to boast (12:11-12).
There is no pride here, only a great concern that these immature believers
would be impressed and beguiled by arrogant false prophets. Hebrews (which
is of uncertain authorship) does not mention boasting at all.
LK 22:3-23 Satan entered Judas before the supper.
JN 13:27 It was during the supper.
John records how Satan had also entered on a previous occasion before the
supper (John 13:2). Obviously it happened on multiple occasions.
LK 23:43 Jesus promises one of those crucified with him that they will be
together, that very day, in Paradise.
JN 20:17, AC 1:3 Jesus was not raised until the third day and did not
ascend until at least forty days later.
Jesus body was in the tomb. However, His spirit was given up into the
Father's hands (Luke 23:46) and He went forth to declare the victory to all
in heaven and hell (I Peter 3:18-19) before his ascension (vs 22).
LK 23:55-56 The women followed Joseph to the tomb, saw how the body had
been laid, then went to prepare spices with which to annoint the body.
JN 19:39-40 Joseph brought spices with him (75 or a 100 lbs.) and anointed
the body (as the women should have noticed).
They loved Him enough to want to anoint Him with more ointment and spices.
How is that a contradiction?
JN 1:1, 10:30 Jesus and God are one.
JN 14:28 God is greater than Jesus.
Phillipians 2:5-7 tell us that Christ who was equal with God made himself of
no reputation, took upon himself the form of a servant, and was made in the
likeness of man. This is the great mystery of the Messiah prophesied in
Isaiah 53. Christ temporarily laid aside His splendid glory to be lowered
and humbled as a servant of men. He did this ALL for us!
JN 1:1 Jesus was God incarnate.
AC 2:22 Jesus was a man approved by God.
He was both. Incarnate literally means "in the flesh."
JN 3:17, 8:15, 12:47 Jesus does not judge.
JN 5:22, 5:27-30, 9:39, AC 10:42, 2CO 5:10 Jesus does judge.
JN 5:22 God does not judge.
RO 2:2-5, 3:19, 2TH 1:5, 1PE 1:17 God does judge.
Christ judges his believers works. God judges the unsaved to hell. See
below.
JN 5:24 Believers do not come into judgement.
MT 12:36, 2CO 5:10, HE 9:27, 1PE 1:17, JU 1:14-15, RE 20:12-13 All
persons(including believers) come into judgement.
There are multiple judgments. Jesus discusses everlasting life in John 5:24
and the judgment to hell. Believers will never appear there but will be
raised from the dead before this takes place in Revelation 20:11-15.
However, Christians will be judged for their faithfulness and will receive
varying rewards based on their works (II Corinthians 5:10). Nonetheless,
even the worst Christian will be saved (I Corinthians 3:12-15) and will
never face an awful judgment like an unbeliever.
JN 5:31 Jesus says that if he bears witness to himself, his testimony is
not true.
JN 8:14 Jesus says that even if he bears witness to himself, his testimony
is true.
Deuteronomy 17:6 set the precedent for Hebrew law. It took multiple
witnesses to establish the truth of testimony. That is why in John 8:13 the
Pharisees confront Christ. Christ declares that He is telling the truth (vs
15), acknowledges the law's requirement (vs 17), and uses his Father as the
second witness (vs 18) just like John 5.
JN 5:38-47 Men have a choice as to whether or not to receive Jesus.
JN 6:44 No one can come to Jesus unless he is drawn by the Father.
Someone has said that salvation is like a door. You look at it from the
outside and it says, "Whosoever will may enter." You decide to enter and
you walk through. You look back on the door from inside and it says "Chosen
before the foundation of the world." This is difficult for us to understand
since we are trying to grasp an infinite God who knows the future. However,
that is essentially Christ's own explanation of his statement to the
confused disciples in John 6:64-65.
JN 7:38 Jesus quotes a statement that he says appears in scripture (i.e.,
the OT).
(No such statement is found in the OT.)
Christ was intimately familiar with the poetic phrases of the OT and often
weaved them into His sermons, usually giving them a richer meaning in the NT
context. Here He says that believers will enjoy, as the scriptures say,
rivers of living water flowing out of them. Song of Solomon 4:12,15 is
likely the referenced passage. This beautiful text captures the intimacy of
a wonderful love relationship such as Christ enjoys with the church. The
disciples were not clear how this all applied to the believer, so Christ
clarifies that He made the water a symbol of the Holy Spirit (John 7:39).
Can there be a better picture of a believer in love with his Savior than
this, with the fruit of the Spirit flowing out of Him?
JN 10:27-29 None of Jesus' followers will be lost.
TI 4:1 Some of them will be lost.
In John, Jesus uses very precise language (not just "followers"). He calls
them sheep that his Father gave Him. These are true believers, not merely
those who participated in the crowd following him. His sheep will never be
lost. It appears that Zathras cites I Timothy. This passage is discussing
the church setting (3:15), addressed to a pastor (4:5). I John 2:19 assures
us that these that fall away were never true believers.
JN 10:30 Jesus and the Father are one, (i.e., equal).
JN 14:28 The Father is greater than Jesus.
This exact objection is answered above.
JN 12:31 The Devil is the ruler (or "prince") of this world.
1CO 10:26, RE 1:5 Jesus is the ruler of kings--the earth is his.
Satan, like a small renegade prince who rebels against the king, has
provincial autonomy for awhile until the King puts down the rebellion.
Nonetheless, the King still rules the entire land and ultimately has
everything in control. Similarly, God will reclaim the world after the
battle of Armageddon for his Millenial Kingdom (Revelation 19-20).
JN 12:32 Jesus implies that all persons will be saved.
TI 2:3-4, 2PE 3:9 God wants all to be saved.
JN 12:40, AC 2:21, 2:39, RO 9:27, 10:13 Some will not be saved.
RE 14:1-4 Heaven will be inhabited by 144,000 virgin men (only?).
This is an utterly nonsensical series. Christ says that his crucifixion
will "draw" all men unto Him. Indeed, this has come to pass. Not all have
accepted Him or even believed everything that He said. But the entire world
marks its calendar around this most momentous event in history. Moreover,
the offer of available salvation has gone out from the cross to all men.
God does want all to accept his glorious salvation. Not all decide to
accept. How is this supposed to be a contradiction?
The passage in Revelation describes events during the Tribulation period
when Antichrist reigns and is totally unrelated to the others.
JN 13:36 Peter asks Jesus where he is going.
JN 14:5 Thomas does the same.
JN 16:5 Jesus says that none of them have asked him where he is going.
Peter's question was quite some time earlier. Thomas does not ask where
Jesus is going but declares that he does not know where Christ is going.
Jesus no doubt makes the statement in the beginning of the verse (But now I
go...) and expected them to immediately question Him. Since nobody did
(they were all saddened and silent), He asked, "And none of you ask me where
I am going?" It is not a statement, as you imply. It is a question he
poses, since nobody responded.
JN 17:12 Jesus has lost none of his disciples other than Judas.
JN 18:9 Jesus has lost none, period.
John 6:37-40 is likely the saying which Christ references. The saying does
not refer to "his disciples" but all those that the Father gave Him (those
that believed on Him).
JN 17:12 Mentions a "son of perdition" as appearing in scripture (meaning
the OT).
(Note: There is no "son of perdition" mentioned in the OT.)
Christ never says that the name "son of perdition" appears in the OT. He
does say that the scriptures are fulfilled in the son of perdition being
lost. See Psalm 41:9, Psalm 109:8, and Acts 1:20.
JN 18:37 Jesus came into the world to bear witness to the truth.
RO 1:18-20 The truth has always been evident.
Two truths are understood by every man, according to Romans 1. First, God
places a moral fingerprint in man's conscience. Secondly, God's nature is
revealed in His creation. These two are not the sum total of truth. Christ
came both to reveal more and to bear witness (testimony) to those basic
truths.
JN 20:9 Jesus quotes a statement that he says appears in scripture (meaning
the OT). (No such statement is found in the OT.)
Get the facts right! Jesus is not even present at this event. There is no
quote, only an allusion to the scripture mentioning the resurrection (Psalm
16:10).
JN 20:22 In his first resurrection appearance before the assembled
disciples, Jesus gives them the Holy Spirit.
AC 1:3-5, AC 2:1-4 The Holy Spirit was received much later (on Pentecost.)
Throughout the OT and even in the NT up till Pentecost, the Holy Spirit came
and went. The whole point of Pentecost was this change. Indeed Christ
promised the disciples this in John 14:16-18.
JN 21:25 The world probably could not contain the books if all that Jesus
did were to be recorded.
AC 1:1 The author of Acts has already written about all that Jesus began to
do.
Come on! Now you are really manufacturing ridiculous arguments! Acts 1:1
does not say that Luke recorded ALL that Jesus did; rather, that he wrote a
book OF all that Jesus began to do and teach.
AC 5:19, 12:6-11 The disciples take part in a jailbreak made possible by an
angel.
AC 5:40-42 The disciples disobey the Council and continue to teach and
preach Jesus.
RO 13:1-4, 1PE 2:13-15 Obey the laws of men (i.e., government). It is the
will of God.
AC 5:29 Obey God, not men.
RO 13:1-4, 1PE 2:13-15 Obey the laws of men (i.e., government). It is the
will of God.
Why is this so hard to understand? Rule 1: Obey God. Rule 2: Obey
government. Rule 3: If the two conflict, obey God.
AC 9:7 Those present at Paul's conversion heard the voice but saw no one.
AC 22:9 They saw a light but did not hear a voice.
Daniel 10:7 recounts an identical situation. Because of the intensity of
the light from heaven, the companions are knocked off their feet, hear a
great noise, and are left terrified. However, only the individual at the
epicenter understands the voice, and has the full blinding vision of WHO is
speaking.
AC 9:7 Those present at Paul's conversion stood.
AC 26:14 They fell to the ground.
Paul and his companions fell to the ground at the appearance of the bright
light (Acts 26:14 and Acts 9:4). At the conclusion of the event, they both
stood up (Acts 9:7-8).
AC 9:19-28 Shortly after his conversion, Paul went to Damascus, then
Jerusalem where he was introduced to the Apostles by Barnabas, and there
spent some time with them (going in and out among them).
GA 1:15-20 He made the trip three years later, then saw only Peter and
James.
Peter and James are the apostles that are mentioned in Acts 9:27. Acts does
not mention Paul's three year stay in the Arabian desert. Perhaps this
occurred after he left Damascus in verse 25 but before he came to Jerusalem
in verse 26. More likely the events described in vs 23 "after many days"
took place after he had returned to Damascus from the desert.
AC 9:23 The governor attempted to seize Paul.
2CO 11:32 It was the Jews who tried to seize Paul.
They both were after Paul.
AC 10:34, RO 2:11 God shows no partiality. He treats all alike.
RO 9:11-13 God hated Esau and loved Jacob even before their birth.
AC 10:34, RO 2:11 God shows no partiality. He treats all alike.
RO 9:18 God has mercy on whoever he chooses, etc.
Romans 9 deals with God's foreknowledge of events. While this is difficult
for finite man to totally grasp, it is only reasonable that an infinite God
would be challenging to completely understand. The fact that God knows how
we will act before we do it, and therefore can come to a conclusion
beforehand is not a contradiction. It is merely a tough concept to think
through.
AC 16:6 The Holy Spirit forbids preaching in Asia.
AC 19:8-10 Paul preaches in Asia anyway.
How is this supposed to be a contradiction? The Spirit forbade him at that
particular time. However, even if Paul proceeded in violation of the
Spirit, this would not be a contradiction.
AC 20:35 Quotes Jesus as having said: "It is more blessed to give than to
receive." (No such statement of Jesus is found elsewhere in the Bible.)
So what? Jesus said a lot of things that are not recorded in the Gospels.
This is one of them. (See John 21:25.)
RO 2:12 All who have sinned without the law will perish without the law.
RO 4:15 Where there is no law there is no transgression (sin).
This is apples and oranges. Romans 2:12 is contrasting Jews (who had the
law) and Gentiles (who did not have the law) and concluding that both are
equally judged by God. (Note verse 11)
Romans 4:15 is presenting a hypothetical: "If we had no law, we would not be
sinners." However, there is a law and therefore all are sinners. (See also
Romans 7:9)
RO 2:13 Doers of the law will be justified.
RO 3:20, GA 3:11 They will not be justified.
Be careful. You misquote Romans 3:20 and Galatians 3:11. If any man could
keep the entire law, he would be able to make a case for his righteousness
by the law. However, it is impossible. That is the point of Galatians
3:10. Therefore, no one can make that case.
RO 2:15 The law is written on the heart. Conscience teaches right from
wrong.
1JN 2:27 Anointing by Jesus teaches right from wrong.
Multiple things give direction as to what is right and wrong.
RO 4:9 Faith was reckoned to Abraham as righteousness.
JA 2:21 Abraham was justified by works (which made his faith perfect).
This same objection is answered above.
RO 10:11 (An alleged OT quote; no such statement in the OT.)
Read Isaiah 28:16.
RO 14:21 It is good neither to eat flesh, nor to drink wine, nor anything
that might cause your brother to stumble or be offended.
CN 2:16 Let no one pass judgement on you in matters of food and drink.
No contradiction. Romans states that it is good to offend as few as
possible in these areas. However, in Colossians, there were false teachers
that preached such human preferences as a means of spirituality (verses
17-23). This was not to be tolerated.
1CO 7:8-9 Widows should not marry (although it is better to marry than
burn).
TI 5:14 Young widows should marry, bear children, rule the household, etc..
Paul's unique command to the Corinthians to avoid marriage was specific to
them AT THAT TIME because of the massive persecution headed their way. He
makes this very clear in verses 26-29.
1CO 8:4 There is only one God.
2CO 4:4 Satan is God of this world (therefore there are at least two gods).
There are many things men worship as gods: Satan, money, idols, stars,
saints, nature, etc. There is only one true God and all these other gods
are frauds. How many Elvis sitings have there been? Hundreds? How many
Elvis Presleys existed? One.
1CO 10:33 Paul says that he tries to please men (so they might be saved).
GA 1:10 Paul says he would not be a servant of Christ if he tried to please
men.
Read the context to understand what Paul means by "pleasing men" in each
case. Galatians 1:9 talks about pleasing men by preaching a false gospel. I
Corinthians 10:32 talks about being offensive. It is very simple: in
matters of doctrine STAND for God; in matters of culture and preference BE
FLEXIBLE to appeal to your audience.
2CO 12:16 Paul says that he does use trickery.
1TH 2:3 Paul says that he does not use trickery.
You are comparing Paul's characterization of his ministry in two different
churches (apples and oranges). Incidentally, "trickery" is a poor
translation.
GA 6:2 Bear one anothers burdens.
GA 6:5 Bear your own burden.
Bear both. So what?
1TH 2:2 God gave Paul the courage to continue his work.
1TH 2:17-18 Satan hindered Paul.
(Note: Who is stronger, Satan or God?)
Who won the fight? (See II Timothy 4:6-8) God permits Satan enough rope to
do a lot of damage, but God always holds the other end of the leash. In the
end, God will publicly and clearly triumph.
TI 1:15 Paul says that he is the foremost of sinners.
JN 3:8-10 He who commits sin is of the Devil. Children of God do not sin.
It would appear that Zathras is quoting from I John, rather than John. I
John is not saying that Christians are sinlessly perfect (see I John
1:8-10), rather the context (note vs. 6) is talking about "abiding" in sin.
It is discussing a lifestyle of sin. See also I John 5:16-18. Again
Zathras is less than clear with his quotation of Paul. I assume he cites I
Timothy 1:15. Here Paul discusses his life before coming to Christ. At
that time, he certainly was a child of the Devil!
TI 6:20, 2TI 2:14-16, 3:1-7 Do not argue with an unbeliever.
2JN 1:10-11 Anyone who even greets an unbeliever shares his wicked work.
1PE 3:15 Always be ready to answer any man concerning your faith.
Paul DOES NOT forbid the arguing with unbelievers. He did it all the time
(see Acts 17:2). He cautions against debates "to no profit" and "vain
babblings" like the Pharisees enjoyed.
You totally misquote II John. It is talking about a false teacher, not just
any unbeliever. Also, it does not forbid a casual greeting, but rather a
wishing him "God-speed." A believer should not wish someone good success
in teaching false, damnable heresies.
JA 4:5 (Quotes an alleged scripture (OT) verse; not found in the OT.)
It does not necessarily quote just one OT verse. It merely says: the
Scriptures say that God's spirit is envious of us. Indeed they do: Exodus
20:5, Exodus 34:14, Joshua 24:19, Nahum 1:2, and many more.
RE 8:7 All of the grass on earth is burned up, and then ...
REV 9:4 An army of locusts, which is about to be turned loose on the earth,
is instructed not to harm the grass.
While we cannot be sure how much time elapses between these commands, it is
likely a good while. Scorched grass can recover fairly quickly. The
command in Revelation 9:4 is one that tempers judgment with mercy since the
grass was likely just recovering.
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