Here is a reference list to our answers. Our comments in bold after Morgan's. We have deleted some answers where links have expired.
GE 1:28 God
LE 12:1-8 God requires purification rites following childbirth which, in effect, makes childbirth a sin. Not a sin - Morgan is confusing moral and ritual purity. (Note: The period for purification following the birth of a daughter is twice that for a son. Note that this gives female babies twice the time with their mothers than male babies. Sounds unfair to the boys to me, if anything.)
GE 2:4, 4:26, 12:8, 22:14-16, 26:25 God was already
known as "the Lord" (Jahveh or Jehovah) much earlier than the time of
EX 6:2-3 God was first known as "the Lord" (Jahveh or Jehovah) at the time of the Egyptian Bondage, during the life of Moses. See here.
GE 2:15-17, 3:4-6 It is wrong to
want to be able to tell good from evil. "Know" here means in the sense of being familiar with, not knowing the difference.
HE 5:13-14 It is immature to be unable to tell good from evil. Correct.
GE 4:15, DT 32:4, IS 34:8 God is a
EX 15:3, IS 42:13, HE 12:29 God is a warrior. God is a consuming fire. I can't see how they are mutually exclusive either.
EX 20:5, 34:14, DT 4:24, 5:9, 6:15, 29:20, 32:21 God is a jealous god. See here, entry for Ex. 20:5.
LE 26:7-8, NU 31:17-18, DT 20:16-17, JS 10:40, JG 14:19, EZ 9:5-7 The Spirit of God is (sometimes) murder and killing. And, what is the inconsistency?
NU 25:3-4, DT 6:15, 9:7-8, 29:20, 32:21, PS 7:11, 78:49, JE 4:8, 17:4, 32:30-31, ZP 2:2 God is angry. His anger is sometimes fierce. No comment as there is nothing explaining the problem….
2SA 22:7-8 (KJV) "I called to the Lord; ... he heard my voice; ... The earth trembled and quaked, ... because he was angry. Smoke came from his nostrils. Consuming fire came from his mouth, burning coals blazed out of it."
EZ 6:12, NA 1:2, 6 God is jealous and furious. He reserves wrath for, and takes revenge on, his enemies. "... who can abide in the fierceness of his anger? His fury is poured out like fire, and rocks are thrown down by him."
2CO 13:11, 14, 1JN 4:8, 16 God is love.
GA 5:22-23 The fruit of the Spirit of God is love, joy, peace, patience, kindness, faithfulness, gentleness and self-control. Still no explanation. I can only guess that Morgan thinks all these traits are mutually exclusive, which is hardly true.
GE 4:16 Cain went
away (or out) from the presence of the Lord.
JE 23:23-24 A man cannot hide from God. God fills heaven and earth. "Presence" in the Hebrew bible signifies localized manifestation, not divine omniscience.
GE 6:4 There were
Nephilim (giants) before the Flood.
GE 7:21 All creatures other than Noah and his clan were annihilated by the Flood.
NU 13:33 There were Nephilim after the Flood. Not quite. "Nephilim" is used in Numbers as a metaphor for the largeness of the people.
GE 7:1 Noah was
JB 1:1,8, JB 2:3 Job was righteous.
LK 1:6 Zechariah and Elizabeth were righteous.
JA 5:16 Some men are righteous, (which makes their prayers effective).
1JN 3:6-9 Christians become righteous (or else they are not really Christians).
RO 3:10, 3:23, 1JN 1:8-10 No one was or is righteous. For all that, see here.
GE 11:7-9 God
PR 6:16-19 God hates anyone who sows discord. First of all, it says "discord among brethren," which means within a family. Second, "discord" in Proverbs is related to hatred (Prov. 10:12) and arguing (21:9) and there is no signal of that in the Babel account.
GE 11:26 Terah
was 70 years old when his son Abram was born.
GE 11:32 Terah was 205 years old when he died (making Abram 135 at the time).
GE 12:4, AC 7:4 Abram was 75 when he left Haran. This was after Terah died. Thus, Terah could have been no more than 145 when he died; or Abram was only 75 years old after he had lived 135 years. See here.
GE 12:7, 17:1, 18:1, 26:2, 32:30, EX 3:16, 6:2-3, 24:9-11, 33:11, NU 12:7-8, 14:14, JB 42:5, AM 7:7-8, 9:1 God is seen.
EX 33:20, JN 1:18, 1JN 4:12 God is not seen. No one can see God's face and live. No one has ever seen him. See here.
GE 10:5, 20, 31 There were many
languages before the Tower of Babel.
GE 11:1 There was only one language before the Tower of Babel. The former cite is of a different narrative unit which chronologically overlaps with the latter.
GE 17:1, 35:11, 1CH 29:11-12,
LK 1:37 God is
omnipotent. Nothing is impossible with (or for) God.
JG 1:19 Although God was with Judah, together they could not defeat the plainsmen because the latter had iron chariots. See entry here.
GE 17:7, 10-11 The covenant
of circumcision is to be everlasting.
GA 6:15 It is of no consequence. The word in Genesis is actually 'olam, which only means "in perpetuity". See comments on this word here.
GE 17:8 God promises Abraham the land of Canaan as an "everlasting possession." GE 25:8, AC 7:2-5, HE 11:13 Abraham died with the promise unfulfilled. It was promised to Abraham and his descendants; also understand the nuance of "possession" - see here.
20:11-12, 22:17 Abraham and his
half sister, Sarai, are married and receive God's blessings.
LE 20:17, DT 27:20-23 Incest is wrong. Abraham lied. This is not a Biblical inconsistency, then.
While he is drunk, Lot's two daughters "lie with him," become pregnant, and give
birth to his offspring.
2PE 2:7 Lot was "just" and "righteous." Lot was doped up and in tremendous grief, and hardly responsible for his actions on that point.
GE 27:28 "May
God give you ... an abundance of grain and new wine."
DT 7:13 If they follow his commandments, God will bless the fruit of their wine.
PS 104:5 God gives us wine to gladden the heart.
JE 13:12 "... every bottle shall be filled with wine."
JN 2:1-11 According to the author of John, Jesus' first miracle was turning water to wine.
RO 14:21 It is good to refrain from drinking wine. See here.
GE 36:11 The
sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz.
GE 36:15-16 Teman, Omar, Zepho, Kenaz. Attributable to scribal accretion error in later copies, not the original. See comments here.
1CH 1:35-36 Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek.
GE 49:2-28 The
fathers of the twelve tribes of Israel are: Reuben, Simeon, Levi, Judah,
Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, and Benjamin.
RE 7:4-8 (Leaves out the tribe of Dan, but adds Manasseh.) Correct, and it is generally held to be intentional because Dan introduced idolatry to the Jews.
EX 3:20-22, DT 20:13-17 God
instructs the Israelites to despoil the Egyptians, to plunder their
EX 20:15, 17, LE 19:13 God prohibits stealing, defrauding, or robbing a neighbor. But not despoiling as a form of reparations, especially when you ASK for it (as they were told to do).
EX 4:11 God
decides who will be dumb, deaf, blind, etc. Hardly, since the reference is to Moses' own inability to speak, not an actual handicap.
2CO 13:11, 14, 1JN 4:8, 16 God is a god of love. Arguments by outrage follow. Also see the correct definition of love which does not forbid such acts..
EX 12:37, NU 1:45-46 The
number of men of military age who take part in the Exodus is given as more than
600,000. Allowing for women, children, and older men would probably mean that a
total of about 2,000,000 Israelites left Egypt. See here.
1KI 20:15 All the Israelites, including children, number only 7000 at a later time. An overliteralist reading; this refers only to men mustered by Ahab for the battle at hand.
EX 20:8-11, 31:15-17, 35:1-3 No work is to
be done on the Sabbath, not even lighting a fire. The commandment is permanent,
and death is required for infractions.
MK 2:27-28 Jesus says that the Sabbath was made for man, not man for the Sabbath (after his disciples were criticized for breaking the Sabbath). Which contradicts the above, how?
RO 14:5, CN 2:14-16 Paul says the Sabbath commandment was temporary, and to decide for yourself regarding its observance. See here.
EX 20:12, DT 5:16, MT 15:4, 19:19, MK 7:10, 10:19, LK 18:20 Honor your
father and your mother is one of the ten commandments. It is reinforced by
MT 10:35-37, LK 12:51-53, 14:26 Jesus says that he has come to divide families; that a man's foes will be those of his own household; that you must hate your father, mother, wife, children, brothers, sisters, and even your own life to be a disciple. See here and note that Matthew speaks of what the family will do to Christians, not vice versa.
MT 23:9 Jesus says to call no man on earth your father. SEE here.
EX 20:13, DT 5:17, MK 10:19, LK 18:20, RO 13:9, JA 2:11 God prohibits
GE 34:1-35:5 God condones trickery and killing.
EX 32:27, DT 7:2, 13:15, 20:1-18 God orders killing. See here to see why these don't apply.
LE 24:20, DT 19:21 A life
for a life, an eye for an eye, etc.
MT 5:38-44, LK 6:27-29 Turn the other cheek. Love your enemies. The usual mixup. The former was with reference to legal application while the latter was an answer to those who tried to extend it into the personal realm.
EX 34:6, DT 7:9-10, TS 1:2 God is faithful and
truthful. He does not lie.
2TH 2:11-12 God deludes people, making them believe what is false, so as to be able to condemn them. (Note: some versions use the word persuade here. The context makes clear, however, that deception is involved.) See link above.
EX 34:6-7, HE 9:27 God remembers
sin, even when it has been forgiven.
JE 31:34 God does not remember sin when it has been forgiven. How is this gotten out of Hebrews 9:27? "And as it is appointed unto men once to die, but after this the judgment...."
LE 19:18, MT 22:39 Love your
neighbor [as much as] yourself.
1CO 10:24 Put your neighbor ahead of yourself. What's the actual problem? If you love your neighbor as yourself, doesn't that logically mean you put his needs above yours?
LE 25:37, PS 15:1, 5 It is wrong to lend
money at interest.
MT 25:27, LK 19:23-27 It is wrong to lend money without interest. The person in the latter cites is not "lending" but placing the money with that time's equivalent of bankers or stockbrokers.
Joshua himself captured Debir.
JG 1:11-15 It was Othniel, who thereby obtained the hand of Caleb's daughter, Achsah. How about, it was two different captures? Cities in the ANE often changed hands.
Samuel informs God as to what he has heard from others.
PR 15:3, JE 16:17, 23:24-25, HE 4:13 God is everywhere. He sees and hears everything. Samuel was speaking conversationally. If anything this was his own error.
The Lord tells Samuel that Saul has been chosen to lead the Israelites and will
save them from the Philistines.
1SA 15:35 The Lord is sorry that he has chosen Saul. And how is this mutually exclusive? It's not possible to regret choosing someone who was the only one who could do a job at a time?
1SA 31:4-7 Saul commits suicide and the Israelites are overrun by the Philistines.
1SA 15:7-8, 20 The Amalekites are
1SA 27:8-9 They are utterly destroyed (again?).
1SA 30:1, 17-18 They raid Ziklag and David smites them (again?). No. Ancient trash talk of war. See here.
Saul knew David well before the latter's encounter with Goliath.
1SA 17:55-58 Saul did not know David at the time of his encounter with Goliath and had to ask about David's identity. See here.
1SA 17:50 David
2SA 21:19 Elhanan killed Goliath. (Note: Some translations insert the words "the brother of" before Elhanan. These are an addition to the earliest manuscripts in an apparent attempt to rectify this inconsistency.) See here.
Saul killed himself by falling on his sword.
2SA 2:2-10 Saul, at his own request, was slain by an Amalekite. Same link.
2SA 21:12 Saul was killed by the Philistines on Gilboa.
1CH 10:13-14 Saul was slain by God. Yes: This is an expression of divine sovereignty.
1KI 3:12 God made
Solomon the wisest man that ever lived, yet ....
1KI 11:1-13 Solomon loved many foreign women (against God's explicit prohibition) who turned him to other gods (for which he deserved death). See here for this and what follows (deleted).
2KI 2:11 Elijah
went up to heaven.
JN 3:13 Only the Son of Man (Jesus) has ever ascended to heaven.
2CO 12:2-4 An unnamed man, known to Paul, went up to heaven and came back.
HE 11:5 Enoch was translated to heaven. See here. Note that Paul is talking about himself and well after the time of Jesus.
2KI 4:32-37 A
dead child is raised (well before the time of Jesus).
MT 9:18-25, JN 11:38-44 Two dead persons are raised (by Jesus himself).
AC 26:23 Jesus was the first to rise from the dead. No, the first to be resurrected - a very specific process.
2CH 19:7, AC 10:34, RO 2:11 There is no
injustice or partiality with the Lord.
RO 9:15-18 God has mercy on (and hardens the hearts of) whom he pleases. See here and here; these are not mutually exclusive options.
JB 2:3-6, 21:7-13, 2TI 3:12 The godly
are persecuted and chastised but the wicked grow old, wealthy, and powerful,
unchastised by God.
PS 55:23, 92:12-14, PR 10:2-3, 27-31, 12:2, 21 The lives of the wicked are cut short. The righteous flourish and obtain favor from the Lord. Anyone notice that the latter are all in poetry, and proverbial literature? Morgan adds more like this which we will delete as the answer is the same. See also here.
3:18-20 Wisdom is foolishness. No, the wisdom of the world is foolishness.
MT 18:3, LK 18:17 You must believe as little children do. The context means humbly, not ignorantly.
MT 11:25, MK 4:11-12 God and Jesus hide some things from some people. See here.
JN 6:65 No one can come to Jesus unless it is granted by God.
RO 8:28-30 Some are predestined to be called to God, believe in Jesus, and be justified. Not quite. See here.
RO 9:15-18 God has mercy on, and hardens the hearts of, whom he pleases. See here for what that means - not what he thinks.
2TH 2:11-12 God deceives the wicked so as to be able to condemn them. See here.
1TI 2:3-4, 2PE 3:9 [Yet] God wants all to be saved. But not all want to be saved. So there's no inconsistency.
IS 53:9 Usually
taken to be a prophecy re: Jesus, mentions burial with others.
MT 27:58-60, MK 15:45-46, LK 23:52-53, JN 19:38-42 Jesus was buried by himself. Makes no difference in use of typology. See link above on Stephen and Acts 7.
JE 12:13 Some
sow wheat but reap thorns.
MI 6:15 Some sow but won't reap anything.
MT 25:26, LK 19:22 Some reap without sowing.
2CO 9:6, GA 6:7 A man reaps what he sows. Most of these aren't mutually exclusive and all are proverbial in any event. See link above.
Zedekiah was to die in peace.
JE 52:10-11 Instead, Zedekaih's sons are slain before his eyes, his eyes are then put out, he is bound in fetters, taken to Babylon and left in prison to die. See here.
The law was not good. The sacrifice of children was for the purpose of
horrifying the people so that they would know that God is Lord.
RO 7:12, 1TI 1:8 The law is good. The latter refers to the Torah while the former does not.
DN 5:1 (Gives the title of "king" to Belshazzar although Belshazzar was actually the "viceroy.") Hebrew had no such word, so this was the closest Hebrew equivalent. Note that Xenophon called Belshazzar a king also.
DN 5:2 (Says that Nebuchadnezzar was the father of Belshazzar, but actually, Nebonidus was the father of Belshazzar.) (Note: Some versions attempt to correct this error by making the verse say that Nebuchadnezzar was the grandfather of Belshazzar.) Which is perfectly viable as the word carries that meaning range. But see more here.
Mentions "thirty pieces" and could possibly be thought to be connected with the
Potter's Field prophesy referred to in Matthew.
MT 27:9 Jeremiah is given as the source of the prophesy regarding the purchase of the Potter's Field. (Note: There is no such prophesy in Jeremiah.) See relevant portions here and here.
MT 1:6-7 The
lineage of Jesus is traced through David's son, Solomon.
LK 3:23-31 It is traced through David's son, Nathan.
(Note: Some apologists assert that Luke traces the lineage through Mary. That this is untrue is obvious from the context since Luke and Matthew both clearly state that Joseph was Jesus' father.) That it is not untrue is shown dig deeper.
MT 1:20-23, LK 1:26-33 An angel
announces to Joseph and/or Mary that the child (Jesus) will be "great," the "son
of the Most High," etc., and ....
MT 3:13-17, MK 1:9-11 The baptism of Jesus is accompanied by the most extraordinary happenings, yet ....
MK 3:21 Jesus' own relatives (or friends) attempt to constrain him, thinking that he might be out of his mind, and ....
MK 6:4-6 Jesus says that a prophet is without honor in his own house (which certainly should not have been the case considering the Annunciation and the Baptism). Suppose Mary and Joseph had an idea of Messiah as a military conqueror rather than a teacher?
MT 2:13-16 Following the birth of Jesus, Joseph and Mary flee to Egypt, (where they stay until after Herod's death) in order to avoid the murder of their firstborn by Herod. Herod slaughters all male infants two years old and under. (Note: John the Baptist, Jesus' cousin, though under two is somehow spared without fleeing to Egypt.) Because he didn't live in Bethlehem, where Herod sent people.
MT 2:23 "And he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets: He will be called a Nazarene.'" (This prophecy is not found in the OT and while Jesus is often referred to as "Jesus of Nazareth", he is seldom referred to as "Jesus the Nazarene.") See here.
MT 3:11-14, JN 1:31-34 John
realized the true identity of Jesus (as the Messiah) either prior to the actual
Baptism, or from the Baptism onward. The very purpose of John's baptism was to
reveal Jesus to Israel.
MT 11:2-3 After the Baptism, John sends his disciples to ask if Jesus is the Messiah. See here and here.
MT 4:1-11, MK 1:12-13 Immediately
following his Baptism, Jesus spent forty days in the wilderness resisting
temptation by the Devil.
JN 2:1-11 Three days after the Baptism, Jesus was at the wedding in Cana. See here.
MT 4:18-20, MK 1:16-18 (One story
about choosing Peter as a disciple.)
LK 5:2-11 (A different story.) Yes, this is called "redaction" - will within literary license for the day in reporting historical events.
JN 1:35-42 (Still another story.) Ditto.
MT 5:1 - 7:29 Jesus delivers his
most noteworthy sermon while on the mount.
LK 6:17-49 Jesus delivers his most noteworthy sermon while on the plain. (Note: No such sermons are mentioned in either MK or JN and Paul seems totally unfamiliar with either the sermon on the mount or the sermon on the plain.) Leading to the question, "Why should any of them be required to mention it?" The word for "mountain" means a mountainous region.
MT 5:22 Anyone
who calls another a fool is liable to Hell.
MT 7:26 Jesus says that anyone who hears his words and does not do them is a fool. (Note: The translation now prevalent, "like a foolish man," in MT 7:26 is a dishonest attempt to alleviate the obvious inconsistency here in that the oldest Greek manuscripts use the same Greek word translated "fool" in MT 5:22 and "like a foolish man" in MT 7:26.)
MT 23:17-19 Jesus twice calls the Pharisees blind fools. See here.
MT 25:2, 3, 8 Jesus likens the maidens who took no oil to fools. (Note: Again, this is the same Greek word translated "fool" in MT 5:22 and MT 23:17-19. Note the link again.)
1CO 1:23, 3:18, 4:10 Paul uses fool with regard to Christians becoming fools for Christ. (Note: Again, this is the same Greek word translated "fool" in MT 5:22 and MT 23:17-19.) That's a bit slippery saying "with regard to." Paul says that the Christian message is "foolishness" TO Greeks. The first is not an insult directed to any person! The second and third are ironic: "if this is foolishness, let's become fools," again not an insult to a person.
MT 5:39, MT 5:44 Jesus says: "Do
not resist evil. Love your enemies."
MT 6:15, 12:34, 16:3, 22:18, 23:13-15, 17, 19, 27, 29, 33, MK 7:6, LK 11:40, 44, 12:56 Jesus repeatedly hurls epithets at his opponents. Go here and here.
MT 5:39, MT 5:44 Do not resist
evil. Love your enemies.
JN 1:9-11 Shun anyone who does not hold the proper doctrine. Note again that love means for the greater good and that shunning is an appropriate reaction under this rubric.
MT 5:43-44, MT 22:39 Love your enemies. Love your neighbor as yourself.
MT 10:5 Go nowhere among the Gentiles nor enter a Samaritan town. How is this not "love"?
MT 5:45, 7:21 God resides in
MK 13:32 The angels reside in heaven
AC 7:55, HE 12:2 Jesus is at the right hand of God, in heaven.
1PE 1:3-4 Believers will inherit eternal life in heaven.
MT 24:35, MK 13:31, LK 21:33 Heaven will pass away. If this was the point, it just got lost. The verbiage here is not that heaven will actually pass away, but in essence saying, "When pigs fly."
MT 6:25-34, LK 12:22-31 Take no
thought for tomorrow. God will take care of you.
TI 5:8 A man who does not provide for his family is worse than an infidel. (Note: Providing for a family certainly involves taking "thought for tomorrow.") Not in the ancient world, where resources were catch as catch can and today was enough to worry about. But see here.
MT 7:7-8, LK 11:9-10 Ask and it
will be given. Seek and you will find.
LK 13:24 Many will try to enter the Kingdom but will be unable. Takes a proverbial statement hyperliterally. Jesus was not teaching that you could ask for a ten ton boulder and get it.
MT 7:21 Not
everyone who calls on the name of the Lord will be saved.
AC 2:21, RO 10:13 Whoever calls on the name of the Lord will be saved. See here.
AC 2:39 Those God calls to himself will be saved. Ditto.
MT 10:1-8 Jesus
gives his disciples the power to exorcise and heal...
MT 17:14-16 (Yet) the disciples are unable to do so. For reasons explained in 17:20. Their need for loyalty is a given for the proscription of 10:1.
MT 10:2, MK 3:16-19 The twelve
apostles (disciples) were: Simon (Peter), Andrew his brother, James the son of
Zebedee, John his brother, Philip, Bartholemew, Thomas, Matthew the tax
collector, James the son of Alphaeus, Thaddaeus (Labbaeus), Simon, and Judas
LK 6:13-16 The above except that Thaddaeus (Labbaeus) is excluded, and Judas the son of James is added (and Judas Iscariot remains).
AC 1:13, 26 Same as MT and MK except that, like LK Thaddaeus (Labbaeus) is excluded, Judas the son of James is included, and Mathias is chosen by the others to replace Judas Iscariot. See here.
MT 10:22, 24:13, MK 13:13 He that endures
to the end will be saved.
MK 16:16 He that believes and is baptized will be saved. Can't use that - see here.
JN 3:5 Only he that is born of water and Spirit will be saved. Not baptism - see here.
AC 16:31 He that believes on the Lord Jesus will be saved. Yes, and what? Someone who does not endure no longer believes on the Lord Jesus.
AC 2:21 He that calls upon the name of the Lord will be saved. One that does not ensure no longer does that. We delete cites with the same answer.
MT 11:25, MK 4:11-12 Jesus thanks
God for hiding some things from the wise while revealing them to "babes." He
says that he uses parables so that the meaning of some of his teachings will
remain hidden to at least some persons, and specifically so that they will not
turn and be forgiven.
MK 4:22 Jesus says that all things should be made known. See here.
MT 11:29 Jesus
says that he is gentle (meek) and humble (lowly).
JN 2:15 Jesus makes a whip of cords, drives the money changers from the Temple, overturns their tables, and pours out their coins. (Note: The presence of the money changers in the outer court of the Temple had been authorized by the Temple authorities and was, in fact, a necessity since the Jews would not accept Roman coin for the purchase of sacrifices.) It was not however necessary for them to take up in the Temple; they had plenty of room outside. As for meekness, see here.
MT 12:30 Jesus
says that those who are not with him are against him.
MK 9:40 Jesus says that those who are not against him are for him.
(Note: This puts those who are indifferent or undecided in the "for him" category in the first instance and in the "against him" category in the second instance.) Nice try. See here.
MT 13:34, MK 4:34 Jesus addresses
the crowds only in parables, so that they would not fully understand. He
explains the meaning only to his disciples.
JN 1:1 - 21:25 (Throughout the book of John, unlike the other Gospels, Jesus addresses the crowds in a very straightforward manner. He does not employ parables.) No, Jesus does not address "the crowds" -- he addresses specific opponents from the establishment.
MT 13:58, MK 6:5 In spite of his
faith, Jesus is not able to perform mighty miracles.
MT 17:20, 19:26, MK 9:23, 10:27, LK 17:6, 18:27 Jesus says that anything is possible to him who believes if he has the faith of a grain of mustard seed. All things are possible with God. A mountain can be commanded to move and it will move. See here and here.
MT 5:37, 15:19, MK 7:22, JN 8:14, 44, 14:6, 18:37 Jesus says that you
should answer a plain "yes" or "no," that his purpose is to bear witness to the
truth, and that his testimony is true. He equates lying with evil. See here.
JN 7:2-10 Jesus tells his brothers that he is not going to Jerusalem for the Feast of the Tabernacles, then later goes secretly by himself. (Note: The words "not yet" were added to some versions at JN 7:8 in order to alleviate this problem. The context at JN 7:10 makes the deception clear, however.) See here.
MT 16:18 Jesus
founds his church on Peter and will give him the keys of the kingdom.
MT 16:23 Jesus calls Peter [a] "Satan" and "a hindrance," and accuses him of being on the side of men rather than that of God. None of this is mutually exlcusive even if we accept this view of Matt. 16:18. This is normal riposte for the day even among brethren.
MT 16:18 Jesus
founds his church on Peter and will give him the keys of the kingdom.
AC 15:1-21 James presides over the first Council of Jerusalem and formulates the decree regarding the accepting of Gentiles which is sent to the other churches. (Note: Tradition has it that James was appointed as the first Bishop or Pope, not Peter.) We disagree that Jesus founded the church on Peter in 16:18.
MT 21:1-17 The
sequence was: triumphal entry, cleansing of the temple, Bethany.
MK 11:1-19 Triumphal entry, cleansing of the temple.
LK 19:28-48 Triumphal entry, cleansing of the temple, daily teaching in the temple.
JN 12:1-18 Cleansing of the temple (early in his career), Supper with Lazarus, triumphal entry, no cleansing of the temple following the triumphal entry. See principles in this series.
The fig tree withers immediately after being cursed by Jesus. The disciples
notice and are amazed.
MK 11:13-14, 20-21 The disciples first notice that the tree has withered the day following. Same series.
MT 23:35 Jesus
says that Zacharias (Zechariah) was the son of Barachias (Barachiah).
2CH 24:20 Zacharias was actually the son of Jehoida, the priest.
(Note: The name Barachias, or Barachiah, does not appear in the O.T.) See here.
MK 13:24-29 The
coming of the kingdom will be accompanied by signs and miracles.
LK 17:20-21 It will not be accompanied by signs and miracles. It is already within. Morgan is confusing the advent of the Kingdom with the parousia.
MT 26:6-13, MK 14:3 The anointing of
Jesus takes place in Bethany at the house of Simon the leper.
LK 7:36-38 It takes place at the house of a Pharisee in Galilee. See here, also for next two deleted entries.
MT 28:6-8 The
women ran from the tomb "with great joy."
JN 20:1-2 Mary told Peter and the other disciple that the body had been stolen. (Would she feel "great joy" if she thought the body had been stolen?) See here and here for this and many of the entries following (some deleted).
MT 26:57, MK 14:53, LK 22:54 After his arrest
Jesus is first taken to Caiphas, the high priest.
JN 18:13-24 First to Annas, the son-in-law of Caiphas, then to Caiphas. See here for this and some entries after.
AC 1:16-19 Judas bought the field.
Jesus answers not a single charge at his hearing before Pilate.
JN 18:33-37 Jesus answers all charges at his hearing before Pilate. Morgan is mixing up the time before the Jewish accusers and Pilate, and the time before Pilate alone.
MT 27:20 The
chief priests and elders are responsible for persuading the people to ask for
the release of Barabbas.
MK 15:11 Only the chief priests are responsible.
LK 23:18-23 The people ask, apparently having decided for themselves. The parties named are not mutually exclusive.
MT 27:28 Jesus
is given a scarlet robe (a sign of infamy).
MK 15:17, JN 19:2 A purple robe (a sign of royalty). "Purple" actually refers generically to a type of dye (cf. Acts 16:14) used to make cloth that ranged in color from scarlet to what we call purple.
MK 15:34-37 Jesus'
last recorded words are: "My God, my God, why hast thou forsaken me?" See here.
LK 23:46 "Father, into thy hands I commit my spirit."
JN 19:30 "It is finished." (Note: Even though both MT and MK represent direct quotes and are translated similarly, the actual Greek words used for God are different. See here. MT uses "Eli" and MK uses "Eloi.") The same word in two languages.
MT 27:62-66 A
guard was placed at the tomb (the day following the burial).
MK 15:42- 16:8, LK 23:50-56, JN 19:38-42 (No guard is mentioned. This is important since rumor had it that Jesus' body was stolen and the Resurrection feigned.) See here.
Note: at this point Morgan enters into Mark; we will delete duplicate entries from previous citations.
MK 1:2 Jesus quotes a statement that allegedly appears in Isaiah. No such statement appears in Isaiah. (Note: IS 40.3 is seen by some as equivalent to MK 1.2; MA 3.1 is a much better fit, however, given that Jesus is allegedly quoting word for word in MK 1:2.) See here.
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.) See here.
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. How does Mark say Herod is the "source"? it only says he said it. Mark reports his eventual conclusion.
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. How is this mutually exclusive? If they thought Jesus wanted political office, they definitely misunderstood!
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 is the Sea of Galilee. Mark says they went to the "land of" it, which is inclusive of Capernaum.
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.) Mark here is not to be used. On Luke and Acts see here. It is illicit to presume this from Matthew just because it "ends there."
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. See entry for John 7:39 here.
LK 14:26 No one can
be a disciple of Jesus unless he hates his parents, wife, children, brothers and
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. See here.
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. "Paradise" was the place of the righteous dead.
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 anoint the body.
JN 19:39-40 Joseph brought spices with him (75 or a 100 lbs.) and annointed the body (as the women should have noticed). This is like saying someone will not bring a single flower to a funeral if they see someone already has brought a large wreath.
JN 5:24 Believers do
not come into judgement.
MT 12:36, RO 5:18, 2CO 5:10, HE 9:27, 1PE 1:17, JU 1:14-15, RE 20:12-13 All persons (including believers) come into judgement. Actually, John 5:24 refers to condemnation, not judgment. "Judgment" in Rom. 5:18 is a KJV addition. Matt. 12:36 speaks of giving account on the day of judgment, which is not the same thing. 2 Cor. 5:10 only speaks of appearing before the "judgment seat" (bema, a different word). The word krisis as used in Hebrews 9:27 has the connotation of decision for or against, not just condemnation as in John 5. 1 Peter 1:17 and Revelation use krino, a different word meaning merely to distinguish. Jude clearly in context refers only to the ungodly, as he mentions them several times thereafter.
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. Which is not a mutually exclusive option: Drawn first, then choice made.
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. Exactly. And what changed between the time of John's Gospel and Paul, and Revelation? The resurrection.
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. See this resolved here.
RE 14:1-4 Heaven will be inhabited by 144,000 virgin men (only?). No, it says neither "only" nor that they "inhabit" heaven.
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.) The reference is to Psalm 41, where the traitor is predicted using Jewish exegesis.
JN 21:25 The world
probably could not contain the books if all that Jesus did were to be
AC 1:1 The author of Acts has already written about all that Jesus began to do. This is again taking hyperbole literally.
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. A rule of thumb, not an absolute.
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). Here and in two hereafter Morgan fails to see Romans as a progressive argument. See here.
RO 10:11 (An alleged OT quote; no such statement in the OT.) It is a conflation of Is. 28:16 and 8:14, a normal exegetical technique.
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. See here.
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. This is a mixup between the concepts of persistent arguing with heretics and answering a charge from someone who misunderstands.
JA 4:5 (Quotes an alleged scripture (OT) verse; not found in the OT.) It is not a verse cite but a description of what is recorded in the OT history.
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. Grass grows back, does it not?