Topical Studies
What the Bible says about
Contradiction in Scripture, Alleged
(From Forerunner Commentary)
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Proverbs 26:4-5
In his article, "Is Proverbs in Contradiction on Answering Fools?" James Patrick Holding feels that the alleged contradiction between Proverbs 26:4-5 wins a major award for silliness. What we have here is not contradiction, but dilemma—an indication that when it comes to answering fools, you cannot win—because they are fools, and there is no practical cure for foolery (as this citation demonstrates). So: It is unwise to argue with a fool at his own level and recognize his own foolish suppositions, but it is good sometimes to refute him soundly, lest his foolishness seem to be confirmed by your silence. In his Alleged Contradictions in the Bible, B.J. Clarke points out that the close proximity of these verses (back to back) would rule out the idea of discrepancy even for the most sophomoric of scholars. James Jackson, in his article, "Answering the Fool,"suggests that "such close proximity reflects design, not disorder." Dr. E. W. Bullinger suggests that the connection between these verses can be explained by an ellipsis (something deliberately left out to grab the reader's attention) beginning in verse 3, which compares reasoning with a fool to reasoning with a donkey. Rather than considering these proverbs as absolute commands, the reader finds cause-and-effect cautions: If you answer a fool, you will be like him, but if you do not answer a fool, he will assume you are like him. Either way, we would lose. Along with ellipsis, the technique of parallelism (repeated similarities used for rhetorical effect) is used throughout Proverbs to amplify meaning. Consider Proverbs 28:1: "The wicked flee when no one pursues; but the righteous are as bold as a lion." In this light, Proverbs 26:4-5 can be read: "Do not answer a fool according to his folly, lest you be like him. [But on the other hand,] answer a fool according to his folly, lest he be wise in his own eyes." Paradox provides another explanation for the alleged "contradiction." Lynn Anderson, in his article "The Case for Mystery," asserts that the Bible embraces paradoxes throughout. The apostle Paul, for example, in the same chapter (Galatians 6:2, 5), urges, "Bear one another's burdens," and three verses later suggests, "Each one shall bear his own load." Similarly, Paul warns Christians not to be "burdened again by a yoke of bondage" (Galatians 5:1), while teaching elsewhere that we are to become "slaves to righteousness" (Romans 6:18). Jesus Christ provides the most sterling example of paradox when he warns His disciples that whoever desires to lead must become a servant (Luke 22:26) and whoever would save his life must be willing to lose it (Luke 17:33). A special instance of paradox is the conundrum or riddle. Stephen Tecklenberg, in his article "No Matter What You Do,"maintains that the "Answer not a fool . . . Answer a fool" juxtaposition is just that, a conundrum focusing more on the "readiness" to answer rather than on the answering. He adds, "If appropriate, give answers. If not, withhold." Thomas Henry Reardon, in his article "Folly to Be Wise?" points out that while much of Scripture demands making right choices, certain decisions, especially in the Wisdom literature (Proverbs, Ecclesiastes, etc.), demand discernment, prudence, and choosing wisely between alternatives. David Jon Hill, in his article "Twelve Rules for Bible Study" (Tomorrow's World, July 1969), substantiates the turn of phrase and accent explanations, asserting that differing circumstances account for the so-called contradictions: Actually, these two verses are not contradictory—but complementary! The use of either verse—that is, its principle applied to a particular use—depends on the set of circumstances. Both these verses contain gems of wisdom that each one of us needs to learn to properly apply in answering other people's questions. The last part of each verse holds the key which unlocks the meaning of these verses—and shows them to be practical, usable and wise principles. Verse four reads, "Answer not a fool according to his folly, lest thou also be like unto him." The last part of the verse holds the key: don't degrade yourself by descending to his level in an argument! Don't harangue—don't bite back—don't try to "argue back" with someone who is obviously trying to stir contention. Robert Deffingbaugh, in his Bible study, "The Fool,"says of Proverbs 26:5: We should not allow the fool to drag us down to his level. The fool is exasperating; he is looking for trouble, and he often tempts us to oblige him. Since the fool will spout off and speak his mind, we are tempted to lose our temper with him as well. Proverbs instructs us not to allow him to get the best of us, lest we be lowered to his level. When Donald Trump mistakenly got into a name-calling contest with Rosie O'Donnell, it gave her a fallacious, elevated estimation of her debating abilities, deluding her into a false sense of importance and wisdom, and at the same time, it artificially boosted the ratings of The View. Fred Thompson, on the other hand, when asked to debate the merits of "universal" health care with Michael Moore, who lauds Fidel Castro's system in Cuba, made it clear that he would not lower himself to Moore's foolishness.
David F. Maas
To Answer a Fool—or Not
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Matthew 8:28-34
Jesus stayed in Gadara only for a few hours, but during that time, He came across two demon-possessed men (Matthew 8:28-34; Mark 5:1-20; Luke 8:26-40). Although Matthew's account mentions two men, and Mark and Luke record only one, no contradiction exists between them. The simple explanation is that one of the men, acting as their spokesman, was more prominent and aggressive, and thus more noticeable than the other. Perhaps Matthew, directing his gospel toward Jews, emphasized their number, knowing the legal weight of two witnesses (Deuteronomy 17:6; 19:15).
Martin G. Collins
The Miracles of Jesus Christ: Two Demon-Possessed Men Healed (Part One)
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Matthew 10:9-10
There is an alleged contradiction between the accounts given by Matthew and Mark. In Mark 6:8-9, Jesus says, "Take nothing for the journey except a staff—no bag, no bread, no copper in their money belts—but to wear sandals, and not to put on two tunics." In Matthew 10:9-10, He instructs, "Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs." This problem is easily resolved when we realize that He is really talking about two different things. In Matthew's account, Jesus does not forbid wearing sandals or carrying a staff, but only forbids their providing themselves with more—getting extra ones. Instead of being concerned when their current trappings wore out, they should trust God to supply their need and go just as they were. On this verse Albert Barnes comments, "The meaning of the two evangelists may be thus expressed: 'Do not procure anything more for your journey than you have on. Go as you are, shod with sandals, without making any more preparation.'"
David C. Grabbe
Living By the Sword
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Luke 9:3
At this point in His ministry, Jesus tells themnot to be concerned with procuring extra provisions for their journeys as they went to preach the gospel, heal the sick, and cast out demons. He specifically instructed them, "Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece" (Luke 9:3). A short time later, He gave similar instructions: "Carry neither money bag, knapsack, nor sandals; and greet no one along the road" (Luke 10:4). The parallel account in Matthew 10:7-10 mirrors these directives: And as you go, preach, saying, "The kingdom of heaven is at hand." Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give. Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food. Jesus Christ was not issuing a blanket prohibition against sandals, or against money, or against owning more than one shirt. However, for a limited interval of time, He directed them to travel lightly, for a number of reasons. First, for these initial activities, Christ did not want His disciples to be concerned about physical preparations. He wanted them to focus on the job that He had given them to do—preach the gospel and report back to Him—rather than on worrying about obtaining extra clothing or footwear. His emphasis was on the mission He was sending them on, but He knew human nature's tendency to worry about the details of its own comfort and existence. He did not want the disciples caught up in any preparations that would delay or distract them from His work through them. Second, Christ was helping them to build faith in God as their Provider. He was teaching them to live and do His work without concern for their physical lives. He states clearly that if we are seeking His Kingdom first, and all that it entails, God will provide for all of our real needs (Matthew 6:33). The Father provides for even the birds and flowers, and we are of much greater worth than these (verses 25-32). God even has a name that reflects this: YHWH-Jireh, the Lord will provide as He thinks fit. There is an alleged contradiction between the accounts given by Matthew and Mark. In Mark 6:8-9, Jesus says, "Take nothing for the journey except a staff—no bag, no bread, no copper in their money belts—but to wear sandals, and not to put on two tunics." In Matthew 10:9-10, He instructs, "Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs." This problem is easily resolved when we realize that He is really talking about two different things. In Matthew's account, Jesus does not forbid wearing sandals or carrying a staff, but only forbids their providing themselves with more—getting extra ones. Instead of being concerned when their current trappings wore out, they should trust God to supply their need and go just as they were. On this verse Albert Barnes comments, "The meaning of the two evangelists may be thus expressed: 'Do not procure anything more for your journey than you have on. Go as you are, shod with sandals, without making any more preparation.'" Third, Christ did not want His disciples caught up in the spirit of materialism. Certain elements within the culture of the day would "preach" for money, either religiously or philosophically. Charlatans would sell "snake oil" cures. Mediums and spiritists could do seemingly miraculous things—for a price. People in this society would do anything to turn a quick penny just like today. Christ's words in Matthew 10:8 are meant to counteract this mindset. He had given the disciples miraculous power to heal and cleanse, as well as authority over demons. Yet, because He had given these spiritual gifts to them freely, Christ told them to carry out His instructions without seeking monetary or material compensation. God's workers are worthy of their hire but should not build personal fortunes through the services they render for Him. God is certainly generous, and provides for His servants as He sees fit, but He prohibits them from using His gifts for their own gain. He will bless them as it pleases Him!
David C. Grabbe
Living By the Sword
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