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Introduction: The Authority and Reliability of the New Testament
The New Testament is the culmination of God’s revelation through Christ and His Apostles. Written between c. 41 C.E. and 98 C.E., these 27 books present the life, death, resurrection, and teachings of Jesus Christ, as well as the establishment of the Christian congregation. Critics and skeptics often target difficult passages to discredit its reliability or morality. Objections range from perceived contradictions among the Gospel accounts to challenging moral and theological statements from Jesus and Paul. Yet, when examined with the historical-grammatical method of interpretation, alongside the recognition that Scripture is inspired, inerrant, and infallible, every difficulty resolves with clarity.
This study addresses the most difficult and controversial passages of the New Testament, offering careful, evidence-based, and Scripture-centered explanations.
The Virgin Birth and Its Supernatural Character
Matthew 1:18–25 and Luke 1:26–38 describe the conception of Jesus by the Holy Spirit, without a human father, around 2 B.C.E. Skeptics dismiss this as mythological borrowing. Yet the accounts differ significantly from pagan myths of gods impregnating women. The Gospels describe a holy, miraculous act, not physical union. The Greek term parthenos (virgin) in Matthew 1:23, quoting Isaiah 7:14, affirms Mary’s virginity. Furthermore, Luke’s genealogy (Luke 3:23–38) and Matthew’s (Matthew 1:1–17) demonstrate Jesus’ legitimate legal descent from David, ensuring the messianic qualification. The virgin birth is not myth but consistent with God’s ability to act in history.
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The Apparent Contradictions in the Genealogies of Jesus
Matthew traces Jesus’ genealogy through Joseph back to David via Solomon (Matthew 1:6–16), while Luke traces it through Nathan, another son of David (Luke 3:23–38). Critics see contradiction. However, the historical-grammatical approach reveals that Matthew provides the legal line through Joseph, while Luke records the biological line through Mary. This harmonization accounts for differences while preserving consistency. Both genealogies demonstrate that Jesus fulfills the Davidic covenant (2 Samuel 7:12–16), yet without inheriting the curse placed on Jeconiah’s line (Jeremiah 22:30), since Jesus’ birth bypassed human paternity.
The “Brothers” of Jesus and the Question of Perpetual Virginity
Roman Catholic doctrine claims Mary remained a virgin. Yet the New Testament repeatedly refers to Jesus’ brothers and sisters (Matthew 13:55–56; Mark 6:3). The Greek adelphoi refers to literal siblings, not cousins. For instance, James, the half-brother of Jesus, became a leader in the Jerusalem congregation (Galatians 1:19; Acts 15:13). The perpetual virginity tradition is not supported by Scripture; the historical-grammatical interpretation confirms that Mary had other children with Joseph after Jesus’ birth.
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The Baptism of Jesus and the Question of Sinlessness
Matthew 3:13–17 records Jesus’ baptism by John. Critics argue baptism implies sin, yet Jesus was sinless (Hebrews 4:15). Jesus Himself explains His baptism in Matthew 3:15: “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” His baptism was not for repentance but to identify with humanity, publicly begin His ministry, and receive Jehovah’s confirmation through the Spirit’s descent and the heavenly voice. Baptism here marks consecration, not forgiveness.
The Temptation of Jesus and the Problem of Testing God
Matthew 4:1–11 records Jesus’ temptation by Satan. Some object that God cannot be tempted (James 1:13). However, the temptation of Jesus does not imply susceptibility to sin but a genuine testing of His humanity. Hebrews 4:15 states that He “was tempted in every respect as we are, yet without sin.” His divine nature guaranteed victory, but the test proved His perfect obedience in human form. The temptation was real in human experience, though impossible in outcome.
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The Unforgivable Sin: Blasphemy Against the Holy Spirit
Matthew 12:31–32 describes an unforgivable sin: blasphemy against the Holy Spirit. Critics argue this contradicts God’s mercy. Yet the context clarifies that Jesus addressed Pharisees who attributed His Spirit-empowered miracles to Satan. Blasphemy here refers to a willful, hardened rejection of God’s undeniable work, attributing good to evil with deliberate malice. Such rejection is final because it refuses the only means of forgiveness. The warning is not about accidental words but conscious, permanent rebellion.
The Statement “Do Not Judge” and Its Misuse
Matthew 7:1 is often quoted as forbidding moral judgment: “Judge not, that you be not judged.” Critics and skeptics use it to claim Jesus opposed discernment. However, the context (Matthew 7:2–5) shows He condemned hypocritical judgment, not all judgment. In John 7:24 Jesus commands, “Do not judge by appearances, but judge with right judgment.” Christians must evaluate sin and doctrine but without hypocrisy or self-righteousness.
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The Harsh Sayings of Jesus on Family
In Luke 14:26, Jesus states, “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.” Critics see this as promoting hatred. However, the Semitic idiom “hate” often means “love less” (cf. Genesis 29:30–31). Jesus calls for supreme loyalty to Him, not literal hatred. Matthew 10:37 clarifies: “Whoever loves father or mother more than me is not worthy of me.” The demand is for priority, not animosity.
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The Problem of Violence in Acts: The Deaths of Ananias and Sapphira
Acts 5:1–11 records the deaths of Ananias and Sapphira for lying about their gift. Critics see this as excessive punishment. However, this judgment underscores the seriousness of hypocrisy in the early congregation. Just as Israel’s beginnings involved direct divine judgments (Leviticus 10:1–2; Joshua 7), so the church’s foundation required holiness. Their deaths illustrate God’s holiness and truthfulness, not cruelty.
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Paul on Women and Silence in the Congregation
1 Corinthians 14:34–35 commands women to be silent in the churches. Critics charge Paul with misogyny. Yet Paul elsewhere affirms women praying and prophesying (1 Corinthians 11:5). The silence command refers specifically to authoritative teaching roles and disorderly interruptions. Paul roots his teaching in creation order (1 Timothy 2:12–13), not culture. This does not demean women but preserves the biblical structure of male leadership in teaching and authority within the congregation.
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Paul on Slavery in His Letters
Ephesians 6:5–9 and Colossians 3:22 instruct slaves to obey masters. Critics accuse the New Testament of endorsing slavery. However, Paul regulates existing structures without endorsing them. He emphasizes mutual accountability, reminding masters they have a heavenly Master (Ephesians 6:9). In 1 Timothy 1:10, slave-trading is condemned. Paul’s letter to Philemon (c. 61 C.E.) regarding Onesimus demonstrates a radically different ethic, urging Christian masters to treat slaves as brothers (Philemon 16). Christianity undermined slavery from within by transforming relationships.
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The “Contradictions” in the Resurrection Accounts
Skeptics often point to differences in the resurrection narratives. For example, Matthew mentions one angel (Matthew 28:2), while John describes two (John 20:12). Critics claim inconsistency. Yet differences do not equal contradiction. Matthew focuses on the angel who spoke; John notes both present. Variations in detail reflect independent witnesses, not fabrication. Core facts remain consistent: the tomb was empty, Jesus rose bodily, and He appeared to His followers (Luke 24:39). The consistency of essentials validates the testimony.
The Delay of the Second Coming of Christ
Critics argue that the New Testament teaches an imminent return of Christ that failed to occur. For example, 1 Thessalonians 4:15 speaks of “we who are alive… until the coming of the Lord.” Skeptics allege Paul expected Christ’s return within his lifetime. However, Paul later acknowledges the possibility of his death before Christ’s return (2 Timothy 4:6–8). The New Testament teaches the nearness of Christ’s coming in the sense of expectancy, not exact timing (Matthew 24:36). Believers are commanded to remain watchful, not to predict.
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The Problem of Eternal Judgment
Jesus speaks of “eternal punishment” in Matthew 25:46. Critics see this as cruel. Yet the Greek aiōnios means eternal, of unending duration. Scripture describes the final judgment as eternal destruction (2 Thessalonians 1:9), not temporary punishment. The doctrine of Gehenna reflects the complete and irreversible destruction of the wicked, not ongoing torment in conscious suffering. This demonstrates God’s justice, holiness, and the seriousness of rejecting salvation.
Conclusion: Confidence in the New Testament’s Difficult Passages
The New Testament withstands every objection when interpreted in context. Difficult passages—whether doctrinal, moral, or historical—are clarified by the grammatical-historical method, the harmony of Scripture, and the reality of divine revelation. Far from undermining its credibility, these texts underscore the seriousness of God’s truth and the faithfulness of His Word.
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