10 Contradictions in the Bible and What to Do about Them

James 1:13 says, “…God cannot be tempted…”  

Hebrews 4:15 teaches us, “…For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things like we are,…”

This supposed contradiction is an example of an EQUIVOCATION FALLACY: The meaning of a word used in a passage is automatically assumed to mean the same thing in other passages.

Scripture uses the word “tempted” in two distinct ways. Tempted can mean (1) to be tested or it can mean (2) enticed by one’s own lust.

A huge issue when reading Scripture is to read the context of the passage. Context rules in biblical hermeneutics. In James 1, the detractor should read the entirety of verses 13-14, which clarify the previous verse. It states, “Let no one say when he is tempted, 'I am being tempted by God'; for God cannot be tempted by evil, and He Himself does not tempt anyone. But each one is tempted when he is carried away and enticed by his own lust.” When we read the account of the devil tempting Jesus in the wilderness, the Bible makes it clear Jesus was tempted in tests, but was never enticed to sin. 

God can be tested when humanity tries His patience (Exodus 17:2; Deuteronomy 6:16; Matthew 4:7; Luke 4:12; Acts 15:10). What father doesn’t get impatient with his children? But His love and purpose for his children’s good never wavers. The same can be said for our heavenly Father, who disciplines us (Deuteronomy 8:5; Hebrews 12:6) and works all things together for our good (Romans 8:28-29) and His glory.

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Genesis 7:17 states, “Then the flood came upon the earth for forty days, and the water multiplied and lifted up the ark, so that it rose above the earth.”

but:

Genesis 7:24 says, “And the water prevailed upon the earth 150 days.” Genesis 8:3 states, “and the water receded from the earth, going forth and returning, and at the end of 150 days the water decreased.”

According to Romans 4:2, Abraham was justified (declared by God to be righteous) by faith. But James 2:21 tells us he was justified by works. This is an example of a BIFURCATION FALLACY wherein a Bible opponent assumes only two options exist when the Bible provides more than two. In this case, it’s not an either/or issue, for Abraham was justified by both. 

Abraham was justified by faith in God’s reckoning because God called him justified before Abraham was circumcised. Circumcision was Abraham’s outward display to humanity of his inner faith in God (Romans 4:9, 12). God is omniscient (all-knowing), and He knew Abraham’s heart and therefore justified him.

James 2:21 is an exposition of Abraham’s outward show of faith when he offered up his son, Isaac, on the altar (cf. James 2:18-26).

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2 Samuel 10:18, “.. David killed of the Syrians the men of 700 chariots…” 

1 Chronicles 19:18, “…and David killed of the Syrians the men of 7,000 chariots...”

This, a SEMANTIC RANGE FALLACY, has to do with word meanings. Those who dispute the Bible for apparent contradictions using this reasoning look at many possible meanings for a word and then subjectively choose their preference. Once again, we realize the importance of context within the Scriptures.

The Hebrew language used for these passages gives a literal rendering, saying David “killed the chariots.” (This is an instance of a figure of speech known as metonymy, where an object or concept stands in for a person or group it represents.) 

What happened is David killed the people connected to the chariots. We don’t know how many people were in each chariot, however; it could have been more than the driver of each. If ten men were in each chariot, that explains the 7,000 “chariots.” In effect, he slew 7,000 men who were in 700 chariots.

The other Hebrew word that factors into the understanding of these passages is the one used for “killed” (harag), which is also used for the destruction of lifeless items. So, 700 slain could refer to 7,000 distinct deaths.

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Matthew 2:1. “Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem."

Luke 2:1, “In those days a decree went out from Caesar Augustus that all the world should be registered.

SPECIOUS REASONING dictates the discovery of a contradiction here where a critic’s conclusion doesn’t logically follow the Bible’s account. The issue is with the naming of Herod as the king, and Caesar Augustus as the emperor. A person who claims a contradiction may be ignorant of the Roman government of the first century. Herod, as governor, was also permitted to be called a king of the Roman province of Judah, where Bethlehem was located. 

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John 3:16, 4:8, and 16 tell us He does.

The contradiction fallacy we see here is called a SWEEPING GENERALIZATION. Many general truths/principles in the Bible are not specific to individuals. John 3:16 indeed says, “God so loved the world…”, but the verse doesn’t say He loves every individual. 

It’s true that God is love, but God does not therefore love everyone. He does desire all to be saved and to be restored to a relationship with him, but he cannot love evil or accept those who are unrepentant because he is the source of all that is good and true. 

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To say Psalm 9:11, 76:2, and Joel 3:17, 21 contradict Psalm 123:1 and Ecclesiastes 5:2 is an example of a GENRE FALLACY. The Psalms and Ecclesiastes are part of Scripture’s poetry. It’s not uncommon for us to find poetry within other books of the Bible, and we see this in the Joel passage mentioned above.

Psalms 9, 76, and Joel 3 all speak of the Lord as being in Zion. Psalm 123 and Ecclesiastes 5 say He is in heaven. Which is it?

God, by His very nature, is present everywhere forever. For the psalmist or for Joel or Solomon to say God is in Zion (enthroned) or in heaven is purely poetic language alluding to His omnipresence. 

One interesting note regards the tabernacle, especially the Holy of Holies. The most sacred place of the tabernacle (and temple) was the Holy of Holies because that’s where God’s presence was manifested atop the Ark of the Covenant. He, in essence, met with the priest on the Day of Atonement to judge the people. So, for the psalmist to say He is enthroned in Zion obviously alludes to His wondrous presence in the temple.

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Bible faultfinders argue for a fourfold contradiction in the gospels regarding how many women went to Jesus’ crypt after His entombment. This is an example of a contradiction supposed because of ARGUMENT FROM SILENCE. The reader assumes that if something isn’t mentioned, it didn’t happen.

Matthew 28:1 says, “Mary Magdalene and the other Mary went to see the tomb.”

Mark 16:1 tells us, “When the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome" went to the tomb. 

Luke 24:1, 10 states that the group of women mentioned in Luke 23:55 prepared spices, and in Luke 24:1, they took them to the burial place. Luke 24:10 gives us a few names (Mary Magdalene, Joanna, Mary the mother of James), and an unspecified group of other women who went to the tomb.

John 20:1 only makes mention of Mary Magdalene going to the tomb.

The gospel writers (Matthew, Mark, Luke, and John) each told the same narrative history of Jesus’ earthly walk, but each shared different details and nuances. There are many common events written, but no details are omitted which would negate others by its omission. 

From the four accounts of the women who went to the tomb, we can deduce there were at least four, but others may have been present as attested by Luke’s account. That the writers kept or omitted names was a simple matter of narrative preference by the gospel writer. No inconsistency exists because none deny what the others have stated.

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Numbers 9:14 and 15:15 give us a “perfect” example of a SEMANTIC ANACHRONISM FALLACY, when a reader imposes a modern word meaning onto an ancient word where no such meaning yet existed.

Both passages talk about aliens among the Israelites and the laws that govern them. 

The Bible uses “alien” in various translations for “foreigners,” “sojourners,” or “strangers.” Even we Christians, as citizens of heaven, are deemed strangers and aliens here on earth (Ephesians 2:19).

The misunderstanding arises when modern readers hear “alien” and think of extraterrestrial beings, rather than understanding the ancient context of a non-Israelite living among God’s people. This is not a contradiction in Scripture but a case of language evolving over time. 

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When we think of Abraham, we think first of Isaac, but Ishmael came before Isaac. Why do Genesis 22:2 and Hebrews 11:17 say Abraham only had one son when Genesis 4:22, 16:15, 21:2-3, and 25:1-2 tell us Abraham had more than one son?

This believed contradiction is a FAILURE TO DISTINGUISH DIFFERENT TIMES.

God promised a son to Abraham and his wife, Sarah. When they grew impatient, they took matters into their own hands and Abraham laid with Hagar (Genesis 16:15). Therefore, Ishmael, his son with Hagar, was not “counted” to Abraham as a legitimate son, although God still blessed him according to the promise He gave Abraham (Genesis 12:1-3).

When Sarah bore Isaac (Genesis 21:2-3), Abraham had Sarah send Ishmael and Hagar away. So, then only one son resided in Abraham’s household. Hebrews 11:17 notes this as Abraham’s one and only son because (1) he was the only son in his house, and (2) Isaac was the child of the promise given to Abraham and Sarah in Genesis 17:21.

Abraham later had other children with Keturah, his second wife after Sarah died (Genesis 23:1; Genesis 25:1-2). The issue, then, is the timing of when he had which children and with whom.

As we’ve considered apparent contradictions in the Bible, God has once again (and forever) shown Himself faithful to His Word. We thank God for His inerrant Word. Hopefully, you’ve come away with a greater appreciation for the breadth and depth of Scripture. May we all be like the Bereans as we study the Bible (Acts 17:10-11). 

*The list of fallacies and more answers to supposed objections may be found in Dr. Jason Lisle’s excellent book, “Keeping Faith in an Age of Reason.”

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