Paul's Contradictions of Jesus
Paul's Contradictions of Jesus
Paul's Contradictions of Jesus
The prophets divine lies...and strengthen the hands of the wicked, that he should not turn from his wicked way, by promising him life. (Ezekiel
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Please enter your questions, Here is a list of the major contradictions by Paul of things Jesus taught.
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Only Jesus (great song by Big • Jesus Says The Law Continues, But Paul Says No.
Daddy)
What Did Jesus Say? (2012) - • Paul Says The Pharisees Followed The Law Rigorously, But Jesus Says
7 topics They Were Lax About The Law.
None above affiliated with me
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• Paul Says Elders Are Entitled To Pay for 'Preaching & Teaching,'
But Jesus Says No.
• Jesus Teaches There Are Only 12 Apostles Into Eternity, But Paul Adds
Himself To The List As a Thirteenth.
• Paul Exhorts Celibacy, But Jesus Clearly Says It is A Choice Not Within
Everyone's Power.
• Jesus Says There Is One Pastor and Teacher (Himself), But Paul Tells
Church He is a Teacher, & There Are Many Pastors and Teachers.
• Paul Says God Is The God of the Dead, But Jesus Says God Is Not The
God of the Dead.
• Paul Says God Does Not Live in Temples Made of Human Hands, But
Jesus Says He Does.
• Jesus says Nations Of The World Are Under Satan, But Paul Says
Its Rulers Are Agents of God.
• Paul Denies Obedience Grants Any Righteousness Unto Life, But Jesus &
Exodus 20:6 Both Says It Does.
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• Jesus Sends The Apostles to Baptize, But Paul Says Jesus Did Not Send
Him to Baptize.
• Jesus Says Only the Merciful Receive Mercy, But Paul Says Only Those
God Chooses Arbitrarily Will Receive Mercy.
• Paul Says Salvation Does Not Depend Upon Exertion, But Jesus Says It
Does.
• Paul Says He Could Be Justified of The Sin that Never Could be Justified
under the Law given Moses (Blasphemy), but Jesus says to the contrary that
it is The Unpardonable Sin.
• Paul Says Flesh will not inherit the Kingdom of God, but Jesus in Flesh
ascended to heaven, and promises to resurrect our bodies likewise to the
Kingdom of the New Jerusalem, giving us the same physical resurrection
that Jesus had.
Jesus Says Not To Eat Meat Sacrificed to Idols, But Paul Says It Is Ok
Well, idol temples apparently gave such meat away free to anyone who
would come to the idol's temple after the sacrifice to sit and enjoy the feast
of meats. Such feasts was a primary way the public enjoyed any game-meat.
So this was an important teaching by Paul which would attract poor
followers to Paul's doctrines. Obviously, others in the church, including the
Jerusalem council of the 12 Apostles in Acts 15, had the opposite view.
The first time Paul addresses the question of "eating meat sacrificed to
idols," Paul answers: "But food will not commend us to God; neither if we
eat not...." (1 Cor. 8:8.) Paul then explained it is only necessary to abstain
from eating such meat if you are around a "weaker" brother who thinks an
idol is something. (1 Cor. 8:7, 8:10, 9:22.) Then, and only then, must you
abstain. The reason is that then a brother might be emboldened to do
something he thinks is sinful. The brother is "weak," Paul says, for
believing eating meat sacrificed to an idol is wrong. This is thus a sin for
the "weak" brother to eat, Paul explains, even though you know it is not
sinful to eat meat sacrificed to idols. Thus, even though you know better
than your weaker brother that it is no sin to eat such meat (1 Cor 10:28-29),
it is better to abstain eating at the idol's temple in his presence than cause a
"brother" to sin against his weak conscience and become "perished" (lost) /
"destroyed." (1 Cor. 8:11.)
In saying this, Paul clearly implied it was alright to eat at the idol's temple if
no weak-minded brother was around.
First, in 1 Cor. 8:10, Paul said:
For if any man see thee which has knowledge sit at meat in the idol's
temple, shall not the conscience of him which is weak be emboldened to
eat those things which are offered to idols: & through thy knowledge
shall the weak brother perish for whom Christ died? But when ye sin so
against the brethren and would their weak conscience, ye sin against
Christ. (KJV).
Please notice that Paul does not condemn going to the idol's temple to eat if
no "weak" minded Christian is able to see you doing so. You only decline if
the circumstances render it disadvantageous to eat -- when you can be seen
by a weak-minded brother eating such meat at the idol's temple, you thereby
do harm to the "weak"brother's will-power to not violate his own
conscience.
Incidentally, obviously Paul restricted the circumstances when one
impliedly could eat such meat at the idol's temple only to a time period after
the pagan ceremony was over. At that point, the food now represented, in
Paul's explanation that an "idol" is "nothing," just a free meal.
Finally, Paul makes it clear that in the absence of any Christian with a
"weak" conscience being in eye-shot, you with a "strong" conscience could
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eat such meat without any self-reproach. For in 1 Cor. 10:28-29 KJV, Paul
says:
28 But if someone says to you, “This has been offered in sacrifice,”
then do not eat it, both for the sake of the one who told you and for
the sake of conscience. 29 I am referring to the other person’s
conscience, not yours. For why is my freedom being judged by
another’s conscience?
Paul elsewhere calls this a "freedom in Christ" from having to obey any of
the Torah-law.
In Galatians, Paul refers to those claiming to be brethren who were trying to
"spy out our liberty which we have in Christ that they might bring us
into bondage." Gal. 2:4.
Did Paul mean the 12 apostles who stood directly against eating idol meat at
the Jerusalem Conference in Acts 15, and now had discovered Paul's
teaching?
Luther said Paul meant that those 'spying out our liberty' in Gal. 2:4 were
agents of the 12 Apostles. Paul supposedly correctly stood against the 12
due to their concern that Paul should follow at least the Torah laws given at
the Jerusalem conference for them (which included not eating idol meat).
Paul calls all such Torah laws "bondage" in Galatians. Luther thought Paul
justly in this dispute called the 12 of "no repute," and only "seemed to be
somewhat," and Paul was right to say their church-positions "made no
difference to me," and what they revealed "in conference [Acts 15 Jersalem
conference on idol meat?] added nothing to me." (Gal. 2:6.) For more
background, see Paul Believed 12 Followed Another Jesus Per Luther.
Obviously, the most burning difference that supposedly justified Paul's ire
was this issue about eating meat sacrificed to idols. His followers wanted
reassurance they could eat it. Paul knew his adherents would be less
inclined to follow Paul if he had to abandon teaching an "idol" is nothing,
and instead had to concede that food sacrificed to an idol is "something"
more than an issue whether an idol is real or not.
By contrast, the 12 apostles previously made clear they wanted Gentiles to
obey this Law. This was part of the list of starter laws that all Gentiles must
obey that was issued at the Jerusalem Conference in Acts 15. Paul was
tasked to deliver this ruling to the leadership at the Gentile-dominated
church at Antioch, Syria.
This question indeed was a "major controversy," as Wikipedia records:
A major controversy among Early Christians concerned whether it was
permissible to eat meat that had been offered in pagan worship, see
also Council of Jerusalem. Paul of Tarsus, who agreed to the Apostolic
Decree, also wrote that it was permitted to do so, as long as a blessing
was pronounced over it, and provided that scandal was not caused by it.
("Idolatry and Christianity," Wikipedia.)
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Those who favor Paul admit that Paul contradicts Jesus in Revelation where
Jesus three times prohibits eating meat sacrificed to idols. However, they
believe Apostle John was expressing hatred toward Paul, thereby
discounting that Jesus validly was speaking. The Christian scholar, Renan,
in his famous work Saint Paul (G.W. Carleton, 1875) at 220 admits all this:
The second and third chapters of the Apocalypse are a cry of hatred
against Paul and his friends. This church of Ephesus, which owes so
much to Paul, is praised for "not being able to bear with them which are
evil; for having tried them, which say they are apostles and are not for
having found them liars; for hating the deeds of the
Nicolaitanes," 71 "which I also hate," adds the celestial voice." The
church of Smyrna [is told] I have a few things against thee," says the
divine voice to the church of Pergamos, "because thou hast there them
that hold the doctrine of Balaam, who taught Balac to cast a stumbling-
block before the children of Israel, to eat things sacrificed unto idols,
and to commit fornication." So hast thou also them that hold the doctrine
of Nicolaitanes."70 "I have a few things against thee," says the same
voice to the church of Thyatira, "because thou sufferest that woman
Jezebel," which calleth herself a prophetess, to teach and seduce my
servants, to commit fornication, and to eat things sacrificed unto idols.
For more discussion, see Chapter Six of Jesus Words Only, available at this
link to an html page.
Hyperlink Back to Table of Contents.
logical meaning while even confessing they are uncomfortable with the
passage's 'seemingly' polytheistic explanation... Uggh. On our thorough
analysis of Romans 7:1-6, see our webpage discussion.)
For more discussion on Paul's abrogation of the Law, see chapter five of
Jesus Words Only excerpted at this link.
How do those devoted to every word from both Paul and Jesus resolve the
contradiction? Here is a perfect example:
If [Jesus] is saying [in Matt 5:17 by saying He fulfilled the Law, and
meant] he is the 'end of the Law' [as Paul taught in Romans 10:4], then
why does he say in the next verse that the Law will never disappear
[until heaven and earth pass away]? ...There is something exasperating
about trying to understand a verse like this....What the verse seems to say
contradicts what we know from other verses in the New Testament. The
truth is we cannot be expected to understand this verse.
Bivin, David. Blizzard, Jr., Roy. Understanding the Difficult Words of
Jesus: New Insights From A Hebraic Perspective (Destiny Image, 2001) at
113.
Incidentally, Bivin & Blizzard offer a Hebrew approach that Jesus means by
saying he did not come to destroy the Law means his interpretations will not
weaken its meaning, and to fulfill means to make it more lasting. Even with
that, Bivin & Blizzard realize they haven't removed the contradiction
between Paul and Jesus.
Hyperlink Back to Table of Contents.
Paul Says The Pharisees Followed The Law Rigorously, But Jesus Says
They Were Lax About The Law
Paul says in Philippians 3:5-6 that as a result of his time as a Pharisee that
"as touching righteousness, found blameless." Cf. Acts 26:5 where Paul
says "I conformed to the strictest sect of our religion, living as a Pharisee."
Of course, Jesus taught contrarily that the Pharisees were lax in teaching
and obeying the Law. See Matt. 23:23. See also, Matt. 15: 6,9.
This contradiction between Paul and Jesus has probably had the most
important impact on doctrine. By perceiving the Pharisees through Paul's
eyes, we are led to believe Jesus condemned the Pharisees as legalists --
Paul's view. However, Jesus condemned the Pharisees as ANTI-
LEGALISTS. Jesus condemned them as teachers abrogating the Law by
their man-made ordinances. (Matt. 15:6). And Jesus condemned them as
those who taught the lesser commands of the Law while ignoring the more
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Here where it matters most, Paul has a different voice than our Lord Jesus.
Paul's themes are alien to Jesus's message of salvation. They undercut, if not
destroy, the message of Jesus. The true sheep of Jesus recognize His voice,
and will not follow another. (John 10:27-29.)
Jesus teaches instead the following -- in each instance contrasted with the
teachings of Paul:
[This chart below is available in PDF in an easily shared chart]:
Jesus Paul
The one who repents from sin is One is not justified nor born again by
"justified." (Parable of the Publican repentance from sin, but by faith
and the Pharisee. Luke 18:10-14.) alone. (Eph. 2:8-9; Rom. 4:4. See also
The son who was dead but now Romans 3:28 especially as Luther
repents from life of sin with defends here.) Any such addition to
prostitutes is "alive again" (born Paul's salvation by faith alone doctrine
again). (Parable of the Prodigal Son, is the heresy of "works salvation."
Luke 15:1-32, viz. v. 24.) (Wilkin, Stanley, Hodge.)
To have eternal life, follow the Ten To have eternal life, say with your
Commandments, deny yourself (i.e., mouth that Jesus is Lord and believe
repent and do works worthy of He is resurrected. (Rom. 10:9. See
repentance) and then follow Jesus. also 1 Cor. 15:1-5.) Do not add any
If you give up fathers, mothers, and work. "Now to him that worketh, the
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brothers for Jesus, deny yourself, reward is not reckoned as of grace, but
take up your cross, and "follow as of debt."(Rom. 4:4.) If salvation
Me," you "shall have eternal life." depends on keeping the Law, then
(Matthew 19:27-29; Matthew salvation by faith is made void. "[I]f
10:37-39; John 12:25-26.) they that are of the law are heirs, faith
is made void..." (Rom.4:14.)
In Romans 3:20, Paul says: “For no
one is put right in God’s sight by
doing what the Law requires; what the
Law does is to make man know he
sinned.”
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Jesus said "a branch in me" that If fruit or works were necessary to
produces no fruit because it failed avoid being thrown outside God's
to keep staying "in me" will be vineyard, becoming dead and then
thrown "outside" the vineyard. It is being burned in hell, it would be a
as a branch that died (dried up). It is salvation by works. Instead, salvation
gathered up into the fire and is is by faith without any works.
burned. (John 15:1-6.) (Romans 4:4, 14; Eph. 2:8-9.)
If you receive the word with joy and If you receive the word with joy and
"believe for a while," but in time of believe for a while, you are eternally
temptation, you fall away, you are saved. (Romans 8:1; 10:9.) Salvation
lost. If you are choked by the cannot depend on you or anything you
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Among the sheep and goats who Anyone who "shall call" on the name
both call Jesus Lord, the group who of the Lord shall be saved. (Romans
serves Jesus by feeding the brethren 10:13.) This is permanent, and no
in need, clothing them, and giving condition subsequent can be put on
them water, goes to heaven. The this that you must be charitable or
other group who calls Jesus Lord have fruit thereafter. Otherwise, it is
but who fails to provide such salvation by works. (Romans 4:4, 14;
charity are, as a consequence, sent Eph. 2:8-9.) Hence, it cannot be true
to "eternal fire." (Parable of the that if the goats, in fact, ever once
Sheep and the Goats. Matt. 25:32 et called on the name of the Lord that
seq.). A faith that ignores the poor they should be sent to hell. James'
brethren is "dead" and "cannot statement that paraphrases the
save." (James 2:14-17.) "Every tree principle of Matthew 25:32 et seq.
therefore that bringeth not forth contradicts Paul, and we are not to
good fruit is hewn down, and cast believe even an angel from heaven if
into the fire." (Matt. 7:19.) he should contradict Paul. (Gal. 1:8.)
including repentance. See our book, JWOS Preface (PDF). For a very good
defense of this notion, using Paul's present v. past tense reference to saved,
see this webpage from Christian History.org. However, Jesus says salvation
initiates, such as for the Prodigal, by repentance from sin combined with
faith in the father, while Paul contrarily says that it initiates by faith alone
without a hint of any repentance from sin. Hence, double justification may
be a plausible synthesis of Paul and Jesus on a few verses, but it is not
adopted today because Jesus' and Paul's words directly clash, requiring an
either/or choice.
After the Risen Lord proved He had the same nail holes as He had on the
cross, Jesus' final words just before He ascended into heaven were that the
Apostles should teach "everything that I commanded you...." Matt. 28:20.
Jesus must have meant to teach all His commands prior to the Cross, and
not simply any given after He rose from the dead and prior to Ascension.
How do we know that?
The reason we know this is true is because none of the four gospels contain
any post-cross commands. If Jesus meant by His command to teach the
world "all that I have commanded you" (Matt. 28:20) to teach only His
commands post-resurrection, the four gospels would have contained such
commands. However, there are none quoted except the command in Matt.
28:20 to teach Jesus' commands previously given. Hence, Jesus clearly
meant by "everything I commanded you" to be His words in His earthly
ministry before His resurrection.
Hence, Jesus could only have meant that post-Ascension the apostles were
to teach the pre-Cross teachings of Jesus -- while He was clearly "in the
flesh."
However, Paul's statement in 2 Corinthians 5:16 is interpreted to justify
rejecting this.
16Wherefore henceforth know we no man after the flesh: yea, though we
have known Christ after the flesh, yet now henceforth know we him no
more. (KJV)
The famous and influential evangelical theologian Rudolf Bultmann said 2
Corinthians 5:16 means we no longer know Christ in the flesh, i.e., we
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supposedly can dispense with Jesus's teachings when He was in the flesh.
Paul tells us that only the messages Paul received from the resurrected
Christ -- who supposedly no longer had flesh -- is the means to know Christ
any longer.
Read this way by Bultmann, Paul tells us we no longer know or need to
know Jesus' message delivered pre-Resurrection when He was in the flesh.
This is also how the Christian theologian and physician Albert Schweitzer
(1875-1965) viewed 2 Cor. 5:16 in his book of 1911 Geschichte Der
Paulinischen Forschung (J. C. B. Mohr) [Archive.org] at 191 (and in
English translation, Paul and His Interpreters: The conception of authority
in the Pauline writings (1918) at 36.)
Schweitzer explained: "since the death and resurrection of the Lord [Paul
believed] conditions were present that were so wholly new that they made
his [Jesus's] teaching inapplicable." (Id.) Thus, Albert Schweitzer says this
is what explains Paul's failure to mention any significant teachings of Jesus:
"If we had only St Paul to guide us, we should not know that Jesus spoke
in parables, that He spoke the Sermon on the Mount and taught His people
the Lord's Prayer."
Indeed, with the sole exception of the eucharistic formula at 1 Cor 11:24-25,
Paul does not quote any sayings of the historical Jesus as found in the
written Gospels. Furthermore, Paul never even once alludes to the
panorama of the Savior's life story from the Nativity up to the Passion, as
well as Jesus's elaborate teaching, which fill the pages of the first four
books of the New Testament.
By contrast, and astonishingly, at Acts 13:24-25 Paul does quote John the
Baptist from the written gospels! And Paul in Acts quotes pagan Greek
works more frequently than Jesus's words from the gospels (which only
clearly once he did - the quote of the communion liturgy). See our article
Pagan Influences on Paul. Hence, Paul was a well-read man but never
thought Christ's teachings in the flesh which we find in the gospels were of
any importance to relate to the Romans, Corinthians, Ephesians,
Thessalonians, etc. He rather quote pagan writers, so it seems.
As a result, Bultmann saw things the same way as did Albert Schweitzer. As
one commentator on Bultmann summarized his influential view of 2
Corinthians 5:16, Paul deliberately ignored Jesus' teachings during His
earthly ministry because Paul discovered a new and different preaching than
what Christ taught pre-resurrection. This rendered supposedly defunct that
prior message of Jesus:
Bultmann...regards the historical Jesus as irrelevant as to the kerygma
[i.e., preaching] of the risen Lord whom Paul proclaimed. Bultmann
understood 2 Corinthians 5:16 ("even though we once knew Christ kata
sarka [through/by means of the flesh], we know him thus no longer") to
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Paul Says Elders Are Entitled To Pay for 'Preaching & Teaching,' But
Jesus Says No
In 1 Tim. 5:17, Paul wrote: "The elders who direct the affairs of the church
well are worthy of double honor, especially those whose work is preaching
and teaching." Then Paul uses a verse from the Law of Moses about not
muzzling an ox in an odd extension to imply churchgoers have a duty to pay
the elders for their service. (1 Tim. 5:18.) Elsewhere, Paul says:
14 In the same way, the Lord has commanded that those who preach the
gospel should receive their living from the gospel. (1 Cor. 9:14 NIV.)
But I thought Jesus said to His disciples to lay no cost on anyone they
served by preaching and healing? "Without cost you have received; without
cost you are to give." (Matt. 10:8, NAB.) Jesus in the prior verse was
commanding the apostles to go out and preach the gospel, so the context
makes quite clear that no charge or burden was to be made on auditors to
hear preaching of the gospel or healing ministries.
Hence, 1 Tim. 5:17-18 and 1 Cor. 9:14 contradicts Jesus in Matthew 10:8.
Incidentally compare: Micah 3:11 WEB which says similarly to what Jesus
says:
11 Her leaders judge for bribes,
and her priests teach for a price,
and her prophets of it tell fortunes for money:
yet they lean on Yahweh, and say,
“Isn’t Yahweh in the midst of us?
No disaster will come on us.”
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Jesus Teaches There Are Only 12 Apostles Into Eternity, But Paul Adds
Himself To The List As a Thirteenth
Matthias was voted to replace Judas in Acts 1, with the Lord Jesus deciding
between two candidates, according to the prayer of the apostles over the
casting of lots. Hence, the 12 were established long before Paul had his
Damascus road experience.
However, our Savior made the permanent tally of the Apostles established
at exactly twelve --- for obvious reasons of historical symbolism. One can
see the historical symmetry at Rev 21:12-14. Twelve apostles to judge the
twelve tribes of Israel.
Paul was never numbered in that circle; not even Barnabas in his Epistle
recognizes Paul’s Apostleship:
"[The Apostles] to whom he gave the power of the Gospel to preach; and
there are twelve as a testimony to the tribes, because there are twelve tribes
of Israel." (Epistle of Barnabas 8:3).
However, Paul repetitiously claimed he was an apostle. Yet, not once did
Jesus ever call Paul an apostle, even by Luke's quotations taken from Paul's
claims to his encounter with Jesus. Read for yourself Paul's vision accounts
in Acts chapers 9, 22 and 26. In these three accounts, the Jesus whom
Paul met said Paul would be a martus. That means "witness," not
"apostolos" (messenger).
For more analysis, see our article Matthias Chosen as Twelfth.
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To help prevent the desire to be married, Paul said: ‘It is good that a man
should not touch a woman.’ (1 Cor. 7:1.)
If Paul is a true prophet and wishes something, such as avoiding touching a
woman and to not "seek to be married," then Paul clearly endorses celibacy
for us too as a superior way of life.
However, Jesus speaks differently of celibacy as something for some but
not all disciples. It is not a command or even an exhortation. It is merely a
legitimate option. "He who is able to receive this, let him receive it." Matt.
19:12.
The contradiction arises because Jesus never says or implies "do not seek
marriage." Significantly, Jesus never applies any moral suasion or pressure
to be celibate, while Paul clearly does so.
Jesus Says There Is One Pastor and Teacher (Himself), But Paul Tells
Church He is a Teacher, And There Are Many Pastors and Teachers
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Jesus?
No. For there is no justification because Jesus and Paul are talking about the
same thing: leadership in the church. Jesus claims exclusivity but Paul
claims that is not true. Translators impede both Jesus and Paul being heard
speaking on the same topic with the same language so the opposition of
those expressions could come to the reader's mind. Jesus' flock needs to
know Paul is using the Master's own identical language to convey an
opposing view.
This is nothing new. In our article Mistranslations to Help Paul, we review
multiple clear-cut examples where passages in the Hebrew or Christian
Bible are mistranslated with the obvious purpose of protecting Paul. In
some cases entire sentences are baselessly added from thin air with no other
explanation other than to protect Paul from embarassment.
Incidentally, the reason Jesus says He will be "sole shepherd" or "sole
pastor" is because Jesus is alluding to the prophecy of the David-heir-as-
Messiah in a new covenant in Ezekiel 37:24. There the NIV has it that the
Davidic king "will be king over them, and they will have one shepherd,"
and "they will follow my laws and be careful to keep my decrees," and "I
will make a covenant of peace with them; it will be an everlasting
covenant." Thus, one can see Paul contradicts not only Jesus but also the
Law & the Prophets: (a) by Paul claiming Jesus must confront competitor
shepherds caused by Paul's outreach; and (b) that God's laws will be
denigrated as no longer applicable and need no longer be followed, as long
as we simply have "faith" that Jesus died for our sins and rose from the dead
(1 Cor. 15:1-4.)
Paul Says God Is The God of the Dead, But Jesus Says God Is Not The
God of the Dead
Paul speaks of the "Lord of the dead and the living." (Romans
14:9.) But Jesus says "God is not the God of the dead but the living."
(Luke 20:38.)
Hyperlink Back to Table of Contents.
Paul Says God Does Not Live in Temples Made of Human Hands, But
Jesus Says He Does
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Paul says "God who made the world and everything in it is the Lord of
heaven and earth and does not live in temples built by hands." (Acts 17:24)
(Greek cheiropoietois - hand-made).
However, Jesus said, in a correction of Pharisees who thought an oath
offered "by" articles offered at the Temple were binding but not an oath by
the Temple at Jerusalem itself: "And he who swears by the temple swears
by it and by the one who dwells in it." (Matt. 23:21.) Jesus elsewhere
referred to the Temple at Jerusalem as a "Temple made with hands." (Mark
14:58)(Greek cheiropoieton, 'made with hands.')
Hence, Jesus clearly said God dwells at the Temple made of human hands.
Paul quite clearly says the opposite as a principle true at all times.
The importance of this is that Jesus affirms God does live in a temple made
of human hands, but Paul says this is untrue. [Added 9/22/2010]
Hyperlink Back to Table of Contents.
Jesus says Nations Of The World Are Under Satan, But Paul Says
Their Rulers Are Agents of God
which you signed, but keeps making his petition three times a day.”
(Daniel 6:13.)
Also, Moses' life as a child depended upon such disobedience. In Exodus
1:17, we similarly read: “But the midwives feared God, and did not do as
the king of Egypt had commanded them, but let the boys live.”
Cf. Thomas Aquinas recognized a Christian had no duty to obey unjust
laws, implicitly recognizing the world's rulers are not God's agents.
(Summa Theolgia (Copleston) Question 96, Art. 6; see Feldman at 307
fn. 125.)
Jesus Teaches Rapture is Of Evil Ones First, But Paul Teaches The
Opposite
For full discussion, see our webpage.
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Paul says that none is righteous under the law, that obedience to the
law justifies no one before God, and that the law was a curse:
Ro 3:10 - As it is written, There is none righteous, no, not one:
Ro 3:19 - Now we know that what things soever the law saith, it saith to
them who are under the law: that every mouth may be stopped, and all
the world may become guilty before God. 20 Therefore by the deeds of
the law there shall no flesh be justified in his sight: for by the law is the
knowledge of sin.
Gal 3:10 - For as many as are of the works of the law are under the
curse: for it is written, Cursed is every one that continueth not in all
things which are written in the book of the law to do them. 11 But that
no man is justified by the law in the sight of God, it is evident: for, The
just shall live by faith. 12 And the law is not of faith: but, The man that
doeth them shall live in them. 13 Christ hath redeemed us from the curse
of the law, being made a curse for us: for it is written, Cursed is every
one that hangeth on a tree:
But the Lord Jesus says there were many who were righteous under
the law:
Mt 13:17 - For verily I say unto you, That many prophets and righteous
men have desired to see those things which ye see, and have not seen
them; and to hear those things which ye hear, and have not heard them.
Mt 23:3 - That upon you may come all the righteous blood shed upon the
earth, from the blood of righteous Abel unto the blood of Zacharias son
of Barachias, whom ye slew between the temple and the altar.
Mt 23:29 - Woe unto you, scribes and Pharisees, hypocrites! because ye
build the tombs of the prophets, and garnish the sepulchres of the
righteous,
In fact, some of the righteous under the law during the lifetime of
both Jesus and Saul were:
Elizabeth and Zechariah, the parents of John the Baptist: Lu 1:6 - And
they were both righteous before God, walking in all the commandments
and ordinances of the Lord blameless.
Simeon, who waited to see the Messiah: Lu 2:25 - And, behold, there
was a man in Jerusalem, whose name was Simeon; and the same man
was just and devout, waiting for the consolation of Israel: and the Holy
Ghost was upon him.
Joseph the husband of Mary, and Mary herself who was chosen to be
Jesus’ mother: Mt 1:19 - Then Joseph her husband, being a just man, and
not willing to make her a public example,was minded to put her away
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privily.
John the Baptist: Mr 6:20 - For Herod feared John, knowing that he was
a just man and an holy, and observed him; and when he heard him, he
did many things, and heard him gladly.
Why did Saul contradict the Lord? The answer is simple: Saul
misunderstood the relationship between the Law and Love. [See
Messenger's article 2006]
Jesus Speaks of Righteous v Non-Righteous Servants.
Jesus also speaks as a principle that when we are receiving a righteous
person (i.e., making gracious provision of food, clothing, housing, etc. to
a "righteous person"), then we will be rewarded with God's favor for that
same "righteous person." This is in Matthew 10:40-42 ESV:
40
“Whoever receives you receives me, and whoever receives me receives
him who sent me.41 The one who receives a prophet because he is a
prophet will receive a prophet's reward, and the one who receives a
righteous person because he is a righteous person will receive a
righteous person's reward.42 And whoever gives one of these little ones
even a cup of cold water because he is a disciple, truly, I say to you, he
will by no means lose his reward.”
Jesus Speaks of Righteous v Non-Righteous Believers Who Call Him
Lord Proven by Action
Jesus likewise calls those who provide food, clothing, water to his disciples
"the righteous" in the judgment, and will go to eternal life, but those who
did not, are condemned with Satan and his angels. This is in the Parable of
the Sheep and the Goats in Matthew 25 ESV:
34 Then the King will say to those on his right, ‘Come, you who are
blessed by my Father, inherit the kingdom prepared for you from the
foundation of the world.35 For I was hungry and you gave me food, I
was thirsty and you gave me drink, I was a stranger and you welcomed
me,36 I was naked and you clothed me, I was sick and you visited me, I
was in prison and you came to me.’37 Then the righteous will answer
him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty
and give you drink?38 And when did we see you a stranger and
welcome you, or naked and clothe you?39 And when did we see you
sick or in prison and visit you?’40 And the King will answer
them, ‘Truly, I say to you, as you did it to one of the least of these my
brothers,[f] you did it to me.’ ...[JESUS NEXT DISCUSSES
BELIEVERS THAT HE IS LORD WHO DID NOT HELP
BRETHREN]... 44 Then they also will answer, saying, ‘Lord, when did
we see you hungry or thirsty or a stranger or naked or sick or in prison,
and did not minister to you?’45 Then he will answer them, saying,
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‘Truly, I say to you, as you did not do it to one of the least of these, you
did not do it to me.’46 And these will go away into eternal punishment,
but the righteous into eternal life.”
Hyperlink Back to Table of Contents.
5 While Jesus was having dinner at Levi’s house, many tax collectors
and sinners were eating with him and his disciples, for there were many
who followed him.16 When the teachers of the law who were
Pharisees saw him eating with the sinners and tax collectors, they asked
his disciples: “Why does he eat with tax collectors and sinners?” 17 On
hearing this, Jesus said to them, “It is not the healthy who need a doctor,
but the sick. I have not come to call the righteous, but sinners.” (Mark
2:15-17 NIV. See also Matt 9:10-12 (same).)
Jesus defended the practice of making an effort to socialize with sinners to
bring them back from a lost condition to a saved one. For the "healthy"
don't need a doctor to call upon them -- only the sick (sinners in context).
But Paul says the opposite. Don't "eat" with sinners, Paul clearly says.
Hence, 1 Cor. 5:9 contradicts Jesus's clear practice of eating with sinners.
This is akin to Paul's idea of "turning" people over to Satan, abandoning
them and praying Satan takes control of their lives. Jesus says this is an
error -- Jesus instead says you seek to turn such people from Satan and back
to God.
The only argument that Jesus supposedly agrees with Paul comes from
Jesus' direction that within the church, we were to confront brothers / sisters
with sins against us, and only after this process is taken in two unsuccessful
steps, then you should treat the sinner as a tax collector / sinner. See Matt.
18.
Yet, this does not mean not eating with them, as Jesus made a point to eat
with tax collectors and sinners as representative of "my sheep who are lost"
and need "repentance." Jesus included them as if they were his sheep
previously -- implicitly saved sheep at one point -- but are now lost. The
good shepherd exclaims when he comes home "I have found MY sheep who
was lost." (Luke 15:6.) These are "sinners who repent" in distinction from
"righteous sheep" who need no repentance. Luke 15:7.
Treating someone as a tax collector thus meant treating them differently but
did not mean to not eat with them. This likely meant not to give them the
special greeting of shalom (God's peace) or visiting them in their home.
Why do I suggest that? Because John speaks in his epistle that we should
not take certain heretics into our home or give them such a greeting. Jesus'
instructions to treat someone as a "sinner" thus does not necessarily mean
not eating with them. In light of Jesus' practice of eating with sinners who
were part of "my sheep" previously, we should not construe it to prohibit
eating with sinning Christians as a means of bringing back a "lost sheep"
that once were obedient followers of Jesus.
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Paul Denies Obedience Grants Any Righteousness Unto Life, But Jesus
Says It Does
Paul says that "if there HAD been a law given which could have given life,
verily righteousness should have been by the law." (Gal 3:21). This tells me
that Paul believed that no such Law ever existed that could give eternal life.
This is in direct contradiction with Jesus; "If you want to enter life, obey the
commandments." (Mat 19:17) [Contributed by David B. 12/3/2011]. It also
violates Exodus 20:6 within Ten Commandments where Yahweh-God says
He extends "mercy to those who love me and obey my commandments."
Saul preached that obeying the Law cannot justify or make man
righteous before God:
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Ro 3:20 - Therefore by the deeds of the law there shall no flesh be justified
in his sight: for by the law is the knowledge of sin.
Ro 4:15 - Because the law worketh wrath: for where no law is, there is no
transgression.
Ga 2:16 - Knowing that a man is not justified by the works of the law, but
by the faith of Jesus Christ, even we have believed in Jesus Christ, that we
might be justified by the faith of Christ, and not by the works of the law: for
by the works of the law shall no flesh be justified.
Ga 3:11 - But that no man is justified by the law in the sight of God, it is
evident: for, The just shall live by faith.
In contrast, the Lord affirmed the law, came to fulfill his part in it, and
exhorted his hearers to obey it for salvation. Thus:
Mt 5:17 - Think not that I am come to destroy the law, or the prophets: I am
not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven
and earth pass, one jot or one tittle shall in no wise pass from the law, till all
be fulfilled.
Mt 7:12 - Therefore all things whatsoever ye would that men should do to
you, do ye even so to them: for this is the law and the prophets.
And the Lord added that, beyond or on top of the life that the law gives, he
offers perfection to those who would follow him. Thus:
Mt 19:16 - And, behold, one came and said unto him, Good Master, what
good thing shall I do, that I may have eternal life? 17 And he said unto him,
Why callest thou me good? there is none good but one, that is, God: but if
thou wilt enter into life, keep the commandments. 18 He saith unto him,
Which? Jesus said, Thou shalt do no murder, Thou shalt not commit
adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honour
thy father and thy mother: and, Thou shalt love thy neighbour as thyself. 20
The young man saith unto him, All these things have I kept from my youth
up: what lack I yet? 21 Jesus said unto him, If thou wilt be perfect, go and
sell that thou hast, and give to the poor, and thou shalt have treasure in
heaven: and come and follow me.
In summary, Paul’s gospel says: Never mind the law; just believe in the
Lord Jesus Christ, and you are saved. Thus many believers disregard the
Ten Commandments without feeling guilty, believing that they have been
saved by faith in Christ, and that once saved, always saved. But if they
cannot enter life, how can they go to perfection?
But the Lord’s gospel says: Obey the law and enter life, then achieve
perfection by following him. Faith in him makes easier entry to life and
achievement of perfection, because the Holy Spirit puts and writes the law
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in our minds and hearts. But the Holy Spirit does not dwell in unclean
vessels. The correct sequence therefore is: Repent, forgive, believe in
Christ, be baptized, and the Holy Spirit will indwell us and lead us to life
(by obeying the Law) and perfection (by following Christ in agape love).
Paul quoted from Psalm 14 and used a tiny truncated phrase to make a huge
generalization to set aside the Law. Fully read, Psalm 14 clearly states that
while none is righteous among the fools and children of iniquity, God
always has a righteous generation who keep the Law. [Messenger 2006.]
Jesus Sends The Apostles to Baptize, But Paul Says Jesus Did Not Send
Him to Baptize
Baptism
1 Corinthians 1:17
For Christ sent me not to baptize, but to preach the gospel: not in
wisdom of words, lest the cross of Christ should be made void.
Matthew 28:19
Go ye therefore, and make disciples of all the nations, baptizing them
into the name of the Father and of the Son and of the Holy Spirit [The
last sayings of Jesus to the eleven Apostles after resurrection]
From Why Jesus' and Paul's Teachings Differ (1/27/2013)
Jesus Says Only Merciful Receive Mercy, But Paul Says Only Those
God Chooses Arbitrarily Will Receive Mercy
(From Edgar Jones' Paul v. Jesus: A List of Incompatible Statements)
Jesus says:
Matt.5
[7] Blessed are the merciful, for they shall obtain mercy.
Paul Says Salvation Does Not Depend Upon Exertion, But Jesus Says It
Does
(From Edgar Jones' Paul v. Jesus: A List of Incompatible Statements)
On unconditional election:
Paul says:
Rom.9
[16] So it depends not upon man's will or exertion, but upon God's
mercy.
Jesus says:
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Matt.7
[21] Not every one who says to me, `Lord, Lord,' shall enter the
kingdom of heaven, but he who does the will of my Father who is
in heaven.
[22] On that day many will say to me, `Lord, Lord, did we not
prophesy in your name, and cast out demons in your name, and do
many mighty works in your name?' [23] And then will I declare to
them, `I never knew you; depart from me, you evildoers.
Hyperlink Back to Table of Contents.
Jesus Says The Law Cannot Justify A Blasphemer But Paul Says It
Can
Jesus speaks of the unpardonable sin of blaspheming (insulting God) which
is the only sin God says the violator "will not be held guiltless." (Exodus
20:7). This was a sin that could thus never be justified under the Law given
Moses.
However, Paul says by faith in Christ we are "justified of all things one
could not be justified under the Law of Moses." Acts 13:39. Paul's words
on this change in principles necessarily only can apply as a change to the
consequences of blasphemy in Exodus 20:7. There is no doubt on Paul's
view. Paul cites himself as an example of a blasphemer who received
"mercy." (1 Tim 1:13 NIV.)
So we have a flat contradiction: Paul says the sin one could never be
justified / forgiven under the Law given Moses can now be pardoned while
Jesus, referring to the same sin, said it was unpardonable.
For a full discussion, see Did Paul Contradict Jesus on the Unpardonable
Sin of Blasphemy?
Jesus to spew you out of his mouth, Jesus in Luke says that we must exceed
what sinners would do as good works, such as doing only good to those
who love you; lending to only those who can repay, etc. instead, Jesus
wanted exceptional works that have a higher aim than doing the minimal,
but instead to go higher (be "hot" in Rev. 3:16) to please God. Paul teaches
the opposite -- that doing such works risks boasting. Thus, Paul set the
standard of receiving God's grace (God's favor) so it never can be based
upon any degree of works at all. Please see Grace and Favor in the Bible.
Jesus Resurrected & Ascended into Heaven in Flesh, But Paul Says It
Cannot Happen
Jesus showed Thomas his nail holes. Jesus had flesh before He ascended.
Jesus the Man inherited life eternal, and gave us the right by obeying him to
become "sons of God" too, with the same privilege of resurrection. Jesus
promised those who keep listening / following that He will resurrect our
bodies on the last day -- while our spirits go immediately to heaven upon
death.
However, Paul says our souls sleep, and a body that goes to heaven is one
that is "changed," and no longer "flesh." Paul says -- contrary to Jesus' own
experience where Jesus in the flesh inherited heaven and ascended there --
that "flesh" cannot inherit eternal life. Paul's view of our death and
resurrection is totally at odds with the view of Jesus. See Our Bodies on
Ascension.
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Paul Says Rulers of This World Are God's Agents In Violation of Holy
Scripture
Not only does Paul contradict Jesus in this doctrine, Paul also violates
passages in the Original Testament. See our webpage.
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3. 'We Are Released From The Law But We Also Uphold The Law'
An identical self-contradiction in Paul arises relating to Paul's view of the
Law.
“But now we are released from the Law.. we serve not under the old
written code but under the new life of the Spirit” (Romans7:6).
Compare this with
“Do we then overthrow the law by this faith? By no means! On the
contrary, we uphold the law!” (Romans 3:31).
Which way is it?
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followers would become twice the sons of hell (Matt. 23:15) as the
hypocritical teachers who taught like Paul explicitly does.
4. Your Faith Alone Saves You Unless You Married A Believer Whose
Faith Saves You, Or Your Parent Believed But You Did Not
Paul teaches faith alone in Romans 4:3-5 -- he who "works not," but
"believes," then his faith is accounted to him as righteousness. But is there
another path? By family relations with one who has faith and is saved?
Contradicting faith alone, Paul teaches in 1 Cor. 10:13-14 as follows:
13 And if any woman has an unbelieving husband and this one consents
to dwell with her, let her not leave her husband. 14 For the unbelieving
husband has been sanctified[c] by his wife. And the unbelieving wife
has been sanctified by the brother. Otherwise then your children are
unclean, but now[d] they are holy. (1 Cor. 10:7-14 DLNT.)
Thus, your unbelieving spouse is sanctified by the belief of the other
spouse. The unbelieving child is sanctified by the parent's faith. This
contradicts the notion of faith alone.
Paul makes a similar statement in 1 Tim. 2:15 that the belief (and works) of
a child saves its parent:
"Notwithstanding she shall be saved in childbearing,
if they continue in faith and charity and holiness
with sobriety.“ (1 Tm 2:15 KJV)
"But she will be saved through childbearing—if they
continue in faith, love and holiness with propriety."
(1 Tim 2:15 NIV)
As one Nigerian pastor puts it: "This is a most bizarre
doctrine of salvation."
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2 Carry each other’s burdens, and in this way you will fulfill the law of
Christ. (Gal 6:2 NIV)
5 For every man shall bear his own burden. (Gal 6:5.)
So am I supposed to bear your burden, and you mine, or each of us is to
bear our own burden?
By the way, the true God teaches neither is correct. Instead:
“Cast your burden on the Lord–and He will sustain you.”
Psalm 55:21
Peter talks likewise:
“Cast all your cares upon Him–because He cares about you!”
1 Peter 5:7
A Real Life Example of Pauline Use of This Admitted Contradiction -
2015.
glances of disbelief. Then the AIDS ministry head concluded that this
means we have to sometimes make a hard choice not to bear another's
burden, and force them to bear it alone.
But what about a health emergency? To this, we were instructed that
there is no exception to the care-giving rules -- no personal money can
be spent to help even with a health emergency without first calling the
head of the HIV-AIDS ministry (this very nice lady) for permission.
Whether this is right or wrong is not the point. Rather, the point is that
Pauline thinking allows one to rely upon Paul's recognized self-
contradictions so we get to pick and choose which side of a
contradiction we will follow.
This example proves that Paul's self-contradictions have real-world
impact upon the health and safety of this AIDS victim, as well as likely
of many others. What degradation has the church of Christ fallen when
Jesus' commands to feed, clothe, and heal the sick are relaxed by such
nonsense found in Paul's own writings.
Paul tells us in Romans 12:14 "do not curse your enemies." But Paul says
"cursed" is anyone who does not love the Lord. (1 Cor. 16:22.) Paul also
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Study Notes
Does Paul Materially Misquote the Communion Liturgy Jesus Gave?
No, But This Apparent Contradiction Offers Proof Paulinists Put
Paul Beyond Any Proof Against Him
As you know, the Psalmist prophesied not one bone of Jesus' would be
broken, which the Gospel of John mentions was fulfilled when the soldiers
decided not to break Jesus' legs. See John 19:36 ("These things happened so
that the scripture would be fulfilled: "Not one of his bones will be
broken,")
But Paul in the King James version of 1 Cor. 11:24 says to the contrary that
Jesus claimed His body was to be "broken," and in doing so, Paul would
appear to materially misquote Jesus' communion words from
Matthew 26:26 and Luke 22:19.
In 1 Cor. 11:24, Paul in the King James quotes Jesus saying "this is my
body broken for you." (KJV, Aramaic, King James 2000, American King
James, Websters, Weymouth, World English, Young's Literal).
However, many translations do not have "broken." See Biblios 1 Cor. 11:24.
So the following translations only say "my body is for you" -- NIV, NLT,
ESV, NASB, ISV, God's Word, Darby. There are some variants that support
this, which I will discuss in a moment. But what is most interesting to see is
how Paulinists of the past who are believers in the Textus Receptus upon
which the KJV is based, explained away the contradiction. They were
apparently unaware that any textual variant offered an escape.
So this led to humorous but also tragic arguments by Paulinists. They claim
Jesus supposedly spoke directly to Paul to correct Matthew!!!! So
Barnes, without telling us precisely what is the difference, writes:
And when he had given thanks - See the note on Matthew 26:26.
Matthew reads it, "and blessed it." The words used here are, however,
substantially the same as there; and this fact shows that since this was
communicated to Paul "directly" by the Saviour, and in a manner
distinct from that by which Matthew learned the mode of the
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institution, the Saviour designed that the exact form of the words
should be used in its observance, and should thus be constantly borne in
mind by his people. (See "Barnes' Notes on the Bible at Biblios on 1 Cor.
11:24.)
Other commentators unwilling to engage in such absurd elevation of Paul
over Matthew realize Paul directly contradicts Luke whose words are
"given" not broken. So they try to reconcile Paul to the Gospel's claim that
none of Jesus' bones were broken:
broken for you; for though a bone of him was not broken, but inasmuch
as his skin and flesh were torn and broken by blows with rods and fists,
by whippings and scourgings, by thorns, nails, and spear; and body and
soul were torn asunder, or divided from each other by death; (Gill's
Exposition Biblios on 1 Cor. 11:24.)
So to save Paul from contradiction, Paulinists who accept the KJV's
manuscript source insist either (a) Matthew got it wrong / incomplete, and
Jesus had to talk to Paul to get it right, or (b) that Jesus did say his "body
was broken" but this just meant broken skin or the separation of his spirit
from his body. When you see how strained and strange are the efforts at
reconciliation, one can see how wed Paulinists are to their hero.
But alas, the "broken" text relied upon in the KJV is likely a mistake in
transmission. Paul did not likely contradict Christ in this passage. So please
scratch this from your list of possible contradictions.
First, what Jesus' truly said in Matthew 26:26-27 was:
While they were eating, Jesus took bread, and when he had given thanks,
he broke it and gave it to his disciples, saying, “Take and eat; this is my
body.”
Luke fills in a little more detail at direct odds with the KJV text for Paul:
19 And he took bread, gave thanks and broke it, and gave it to them,
saying, “This is my body given for you; do this in remembrance of me.”
(Luke 22:19.)
Jesus did not say, and could not possibly have said, as John 19:36 confirms,
what Paul per the KJV attributes to Jesus: "This is my body broken for
you."
So what is the truthful answer? Is this another contradiction? No.
Many translations do not have "broken" unlike the KJV. See Biblios 1 Cor.
11:24. So the following translations only say Paul quotes the liturgy as "my
body is for you" -- NIV, NLT, ESV, NASB, ISV, God's Word, Darby. There
are some legitimate variants of 1 Cor. 11:24 that support this: see this list. It
explains:
TEXT:"This is my body which is for plyou."
EVIDENCE: p46 S* A B C* 33 1739*
TRANSLATIONS: ASV RSV NASV NIV NEB TEV
For example P 46 means Papyrus 46. This papyrus indeed has coverage of 1
Cor. 11. And it dates from 175-225 AD. ("Papyrus 46," Wikipedia.) The S*
is the oldest complete NT from 340 AD - the Sinaiticus.
Let's compare this with the sources for "broken" for you:
NOTES:"This is my body which is broken for plyou."
EVIDENCE: Sc C3 Db,c G K P Psi 81 104 614 630 1241 1739 margin
1881 2495 Byz Lect three lat syr(p,h)
TRANSLATIONS: KJV ASVn RSVn NASVn
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The keys to abbreviations such as this are at this site. The Sc is a "corrector"
of the Sinaiticus, so it comes later than the earlier Sinaiticus. The C3 is
Ephraemi Rescriptus from the 5th Century. Psi and all numbered
manuscripts are from 5th Century forward. Thus, Papyrus 46 must be
deemed the best and most original, confirmed by the Sinaiticus.
So while Paul is not guilty of a contradiction here, Paulinists are exposed
that they would even invent that Paul had Jesus tell him words missing in
the gospels to save Paul while ignoring and explaining away "broken" to
absurd lengths. In other words, there are no limits to what they won't say to
defend Paul, even if it means to deprecate the plenary inspiration of
Apostle Matthew.
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the issue which proves the "father" in 1 Cor. 4:15 was simply an excessively
loose translation.
Incidentally, Jesus' likely primary point about "call no man father" was He
intended that people stop venerating Abraham, calling him "Father
Abraham" in place of "Our Father" in heaven. Jesus makes this subtle point
in a parable about one in hell who called out to "Father Abraham" in a
prayer rather than to God Himself. (Luke 16:24.)
In that light, then it is significant Paul violates Jesus' words when Paul
refers to "Abraham is the father of us all." (Romans 4:16.) Only "Our
Father" in heaven is the "father of us all." To exalt Abraham to that level,
Jesus intended us to understand, is idolatry - putting Abraham on the same
level as God. Jesus wants us to call no one father in that venerating sense
other than God Himself.
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