Jehovah-Nissi IS NOT GODS' NAME

By The Chapl. Evang. Aremu

UNVEILING THE UNNAMABLE

Psalm 9:10 – “Those who know your name trust in you, for you, O LORD, do not abandon those who search for you.” (NLT)

We begin by examining the fundamental importance of names in human experience. Names serve as labels, encapsulating identities and distinguishing individuals from one another. They enable recognition, communication, and relationship-building. In the context of the divine, names assume an even greater significance, for they allow us to engage in dialogue and establish connections with the transcendent realm.

While growing up, we were thought to call God many names including names that are not His. You hear us or our parents say “You are Jehovah Jireh, Jehovah Nissi, Jehovah Shalom and so on. Taking a critical look at many of these names I noticed these names are names of alters and not names of God.

Throughout the Bible, God reveals Himself to humanity through a diverse array of names. These names serve as glimpses into the multifaceted nature of God's being. No single name can fully encapsulate the entirety of who God is, for His character is boundless and beyond our complete comprehension. Instead, God chooses to reveal different aspects of His divine nature through each of His names. These names, as depicted in Scripture, carry profound meaning and hold great significance in unveiling the depth and richness of God's character. 

Through the exploration of these names, we are invited to deepen our understanding and connection with the multifaceted attributes and qualities of our Creator.

There are basically four (4) names of God that has been identified in this study. Majority of Other names of God are tied to either of the listed names. Lets begin our study.

 

Abba: The term "Abba" is an Aramaic word that Jesus and Paul used to address God the Father, emphasizing an intimate and familial relationship. It conveys a sense of endearment and trust, akin to the English term "Daddy" or "Papa." This unique address is found in the New Testament in two key instances:

Mark 14:36: In the Garden of Gethsemane, Jesus prays to God, saying, "Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will." 

Here, Jesus exemplifies the depth of His relationship with the Father, seeking His will in a moment of anguish.

Romans 8:15: The apostle Paul writes, "For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, 'Abba! Father!'" 

In this passage, Paul highlights the believers' privilege of being adopted as children of God, enabling them to address Him with the same term of intimacy and trust that Jesus used.

These references reveal the profound significance of the term "Abba" in expressing a close, personal relationship with God as a loving Father. It reflects the believer's assurance of being His cherished children, able to approach Him with trust, vulnerability, and a sense of belonging.

Adonai: The name "Adonai" is a Hebrew term used to address God, signifying His position as Lord, Master, and Sovereign. It is a respectful and reverential title that acknowledges His authority and dominion. The significance of the name "Adonai" can be understood through various biblical references:

Genesis 15:2: (But Abram said, “Lord GOD, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?”) Abram addresses God as "Adonai Yahweh," recognizing Him as the Lord and expressing his trust and dependence on Him.

Psalm 8:1: (To the Chief Musician. On the instrument of Gath. A Psalm of David. O LORD, our Lord, How excellent is Your name in all the earth, Who have set Your glory above the heavens!) The psalmist proclaims, "O LORD [Adonai], our Lord [Adonai], how majestic is your name in all the earth!" This verse highlights the majesty and authority of God as the supreme ruler.

Exodus 4:10-13: When Moses is called by God to lead the Israelites out of Egypt, he expresses his doubts and concerns. In verse 13, Moses implores, "Oh, my Lord [Adonai], please send someone else." Here, Moses acknowledges God's authority and seeks His guidance.

Isaiah 6:1-8: In this passage, the prophet Isaiah has a vision of God's glory. He hears the seraphim calling out, "Holy, holy, holy is the LORD [Adonai] of hosts." Isaiah recognizes God's authority, holiness, and sovereignty in this encounter.

Acts 2:36 “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord [Adonai] and Christ.”

When you believe in Jesus Christ and accept Him as your personal Savior, His righteousness becomes your own, securing your eternal salvation. However, making a public confession of Jesus as your Lord [Adonai] brings His deliverance into your present life and experiences. Being "saved" in this context means being rescued and delivered.

Declaring "Jesus is Lord [Adonai]" signifies that He is your ultimate ruler and master, guiding your every decision and action. Yet, some struggle with the idea of accepting Jesus as both Savior and Lord, desiring salvation but hesitating to surrender fully to His lordship.

Through these and other biblical references, the name "Adonai" reveals God's supreme authority and lordship over all creation. It emphasizes His role as the One to be revered, obeyed, and worshipped. Recognizing God as "Adonai" reminds us of His rightful place as the ultimate ruler and the one to whom we submit our lives.

El (God): The name "El" is a Hebrew term used in the Bible to refer to God. It signifies His divine nature and serves as a title denoting His strength, power, and transcendence. Here are some biblical references that shed light on the significance of the name "El":

Genesis 17:1: God introduces Himself to Abraham as "El Shaddai," which can be translated as "God Almighty" or "God of the Mountain." This emphasizes God's unlimited power and ability to fulfill His promises.

Exodus 15:2-3: In the song of Moses, the Israelites proclaim, "The LORD [Yahweh] is my strength and my song, and he has become my salvation; this is my God [El], and I will praise him." Here, "El" is used to emphasize God's strength and role as their deliverer.

Psalm 68:19: The psalmist declares, "Blessed be the Lord [Adonai], who daily bears us up; God [El] is our salvation." This verse highlights God's ability to sustain and save His people, emphasizing His divine power.

Isaiah 40:28: The prophet Isaiah proclaims, "Have you not known? Have you not heard? The LORD [Yahweh] is the everlasting God [El], the Creator of the ends of the earth." Here, "El" is used to underscore God's eternal nature and role as the Creator.

Also see that in many cases, “El” is not used alone, but combined with attribute e.g.

Daniel – Judged by God or Judgement of God

Gabriel – Man of God

Michael – Who is like God?

Peniel – Face of God

Uriel –Light of God    

El Shaddai - God Almighty, etc

These references and others demonstrate that the name "El" highlights God's strength, power, and supreme authority. It emphasizes His ability to accomplish mighty deeds, sustain His people, and exercise His divine sovereignty. Recognizing God as "El" reminds us of His transcendence and invites us to trust in His limitless power.

Jehovah/YHWH: The name Jehovah, also known as YHWH or Yahweh, is one of the most significant names of God in the Bible. It is a personal name used to reveal God's self-existence, eternal nature, and covenant relationship with His people. Here are some biblical references that provide insight into the meaning of the name Jehovah/YHWH:

Exodus 3:14: When Moses encountered God at the burning bush and asked for His name, God replied, "I AM WHO I AM." Or "Ehyeh". This is often understood as the explanation of the name Jehovah/YHWH, signifying God's eternal self-existence and unchanging nature.

Exodus 6:2-3: God spoke to Moses and said, "I am the LORD [YHWH]. I appeared to Abraham, to Isaac, and to Jacob, as God Almighty [El Shaddai], but by my name the LORD [YHWH] I did not make myself known to them." This highlights the special revelation of God's name Jehovah/YHWH to Moses and its connection to His covenant with the Israelite forefathers.

Psalm 83:18: The psalmist declares, "That they may know that you alone, whose name is the LORD [YHWH], are the Most High over all the earth." This verse emphasizes the supreme authority and sovereignty of Jehovah/YHWH over all creation.

Isaiah 42:8: The prophet Isaiah records God's words, saying, "I am the LORD [YHWH]; that is my name; my glory I give to no other." This verse underscores the uniqueness and exclusivity of the name Jehovah/YHWH, affirming that there is no other God like Him.

Revelation 1:8: In this verse, God declares, "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty." This verse establishes God as the eternal and all-powerful One who transcends time and encompasses the past, present, and future.

The name Jehovah/YHWH represents God's divine presence, faithfulness, and covenant relationship with His people. It signifies His eternal existence and unchanging nature. Understanding the name Jehovah/YHWH reminds us of God's personal involvement in the lives of His followers and His commitment to fulfill His promises.

 

Conclusion:

Above are the four noticeable names of God according to the bible, and these names can be combined with other attributes as seen above.

Finally, these names are not names of God but are names of alters;

Jehovah-Jireh - the Lord will provide (Genesis 22:14 - So Abraham called the name of that place, "The LORD will provide"; as it is said to this day, "On the mount of the LORD it shall be provided.)

Observe “name of that place”

Jehovah-Nissi - the Lord is my banner (Exodus 17:15 - Moses built an altar and called it The LORD is my Banner) observe “Moses built an altar and called it”

JEHOVAH-SHALOM – (Judges 6:24 - So Gideon built an altar to the Lord there and called it The Lord Is Peace. To this day it stands in Ophrah of the Abiezrites.) observe “Gideon built an altar”

To this end, when we call on some of these names, it means we are not calling on God but in the alters by which these names are called. 

Also note that God is a merciful God. He understands the heart of man and every of its intentions (1 Chronicles 28:9) this is why when we seek Him, we find him. Yet we need to understand His true names and nature so we can address Him accordingly. 

Be like the Berean, devoted to the study of Scripture and prayer, and the good Lord will illuminate your path with His truth. In a world filled with false teachings and deceptive doctrines, it is essential to anchor yourself in the solid foundation of God's Word. Just as the Bereans in Acts 17:11 examined the Scriptures daily to verify the teachings they received, we should approach the Word with a discerning heart and a hunger for understanding. Through diligent study and fervent prayer, the Holy Spirit will guide us, enabling us to discern truth from falsehood and protecting us from being swayed by every wind of false teachings. Let us remain steadfast in our pursuit of God's truth, always seeking His light to illuminate our path and lead us into a deeper relationship with Him.

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HOLY SPIRIT FIRE does not CONSUME

 By The Chapl. Evang. Aremu

Analyzing Holy Spirit Fire and Consuming Fire: Exploring the Spiritual Significance and Manifestations

In this in-depth exploration, we will delve into the biblical concept of Holy Spirit fire and Consuming fire, seeking to understand their spiritual significance and various manifestations as revealed in the Scriptures.

There is a strong necessity for this study because while growing up till now and in many places around us, people keep calling on "Fire of the Holy Ghost" or simply put, "Holy Ghost Fire" for the purpose of destruction. This has become a norm. Rather than diligently examining the teachings they receive in the context of Scripture, many self-professed Christians nowadays tend to be swayed by every passing doctrine that seems to cater to their immediate emotional or material needs. One prevalent teaching is the belief in the concept of "Holy Ghost Fire," which is often invoked to bring harm to one's enemies or remove any obstacles in one's path.

Throughout the Bible, fire has been used as a powerful symbol of divine presence, purification, judgment, and empowerment. It holds deep spiritual significance, representing the awe-inspiring nature of God and His transformative work in the lives of His people. As we embark on this journey of analysis and discovery, we will turn to the Scriptures to shed light on this intriguing topic.

Let us approach this study with open hearts and minds, ready to discern the truth and seek a genuine encounter with God. May our journey into the realm of Holy Spirit fire and Consuming fire enrich our understanding of the spiritual dynamics at work and inspire us to live in alignment with God's purposes.

"Everyone will be salted with fire." - Mark 9:49 (NIV)

Let us begin our analysis of Holy Spirit fire and Consuming fire, exploring their spiritual significance and manifestations as revealed in the Word of God.

First, from Oxford Languages Ghost means an apparition of a dead person which is believed to appear or become manifest to the living, typically as a nebulous image.

Cambridge dictionary says its the spirit of a dead person, sometimes represented as a pale, almost transparent image of that person that some people believe appears to people who are alive

The actual word used in the original Greek text is pneuma which means "breath" or "breath of life", and in a religious context for "spirit" or "soul".

The translators of the King James Version of the Bible used the term "ghost" instead of "spirit" in certain instances, leading to some misconceptions. The word "spirit" refers to the "breath of life" or the divine power that animates and sustains living beings. Unfortunately, this term was inaccurately translated as "ghost" in some passages. For example, John 19:30 in the King James Version states that Jesus "gave up the ghost" after receiving vinegar. However, the New King James Version provides a more accurate translation, stating that Jesus "gave up His spirit" after receiving the sour wine. It is worthy of note that The word "ghost" has been replaced with the word "spirit" in various other translations.

In the New Testament, particularly in the King James Version, the term "Holy Ghost" is frequently used. However, as later translators recognized the inaccuracy of the word "ghost" in this context, they made revisions in subsequent translations. For example, Matthew 28:19 in the King James Version reads, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." In the New King James Version, this verse has been revised to say, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit."

Observe that from the above explanation, holy ghost is wrong, the right usage is HOLY SPIRIT.

Now, there are several weapons believer in Yeshua can use. Such weapons include the shield of faith, The helmet of salvation, The Breastplate of righteousness, The sword of the Spirit amongst others however one weapon we Christian use more often is the weapon of fire.

We need to understand that the purpose of fire as a weapon is to achieve complete and total victory over the specific challenge or issue being prayed about. Fire has the power to permanently transform and consume, leaving no trace of its original state. The use of fire as a spiritual weapon signifies the final and ultimate solution to the problems addressed in prayer.

Only a handful who cares to know understands that this weapon of fire is in two forms and serves different purposes.

TWO FORMS OF FIRE

First fire:

Elijah answered the captain, “If I am a man of God, may fire come down from heaven and consume you and your fifty men!” Then fire fell from heaven and consumed the captain and his men."(2 Kings 1:10)

The fire in the aforementioned verse can also be seen in these other books; Judges 6:21, Deuteronomy 9:3, Deuteronomy 4:24, Numbers 16:35, 2 Chronicles 7:1, Jeremiah 21:14

Observe the fire in these verses, it is not the Holy Spirit fire or “holy ghost fire” which we call during warfare. This fire is the CONSUMING FIRE which engages in battle against our adversaries and challenges, bringing about their destruction. It is the fire from above, it is destructive. It consumes anything or anyone in its path without leaving a trace.

Be informed, as children and followers of Yeshua, we have the permission to use the consuming fire when the need arises. see 2 Kings 1:9-10, Matt. 18:18 and this is the actual fire we should call during warfare.

Second fire:

"They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them." (Acts 2:3-4 NIV)

The is the Holy Spirit Fire or the “holy ghost fire”. It can be seen from these other scriptures Matthew 3:11, Isaiah 4:4, 1 Thessalonians 5:19.

See that this fire, the Holy Spirit fire is calm, gentle, transforms, renews, it is friendly, it ignites and harnesses our hidden potentials and treasures. The Holy Spirit fire is a transformative force that operates in a positive and beneficial manner, nurturing and enhancing our physical, mental, and spiritual well-being. Instead of causing harm or destruction, it works synergistically in these three dimensions, igniting the potential within us and bringing forth our truest and best selves.

Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. (2Cor 3:17). 

Unfortunately, due to a lack of understanding, the Holy Spirit is often invoked primarily for the purpose of warfare. In such instances, the leader of the prayer would call upon the Holy Spirit or “holy ghost”, and the congregation would respond with the word "FIRE." (Isaiah 61:1)

Conclusion:

Based on the content of this study, it becomes clear that the act of calling "holy ghost fire" to harm or punish perceived enemies is rooted in ignorance.  Those who adhere to this dangerous belief would benefit from reconsidering their stance. In the words of Apostle Paul, he cautions against teaching contrary to wholesome words and advises to withdraw from such teachings (1 Timothy 6:3-5). Additional guidance can be found in Ephesians 4:14 and 2 Corinthians 6:14-18, emphasizing the importance of being discerning and avoiding association with erroneous teachings.

During prayer of warfare, Consuming fire or fire from above or fire should be called upon. It is an error to call on Holy Spirit fire during warfare because its purpose is not to consume but to renew and ignite our inner passion for service to God and humanity.

Also remember, it is wrong to say “holy ghost” or “holy ghost fire” but the right word is HOLY SPIRIT or HOLY SPIRIT fire.

Does The Bible Contradict Itself?

By The Chapl. Evang. Aremu

When we talk of contradiction, we refers to a situation where two or more statements or ideas conflict with one another and cannot simultaneously be true. That is to say both same stories have inconsistent elements in them.

The Bible is a complex collection of writings inspired by the Holy Spirit of God and composed by various authors over centuries. It covers a wide range of genres and addresses diverse subjects. As a result, certain passages may have conflicting or contradictory messages. However, it is critical to approach these perceived contradictions with careful study, considering the historical, cultural, and literary context of each passage.

Scholars and theologians have devoted significant effort to reconciling apparent contradictions in the Bible through various methods of interpretation and understanding. They emphasize the importance of considering the intended audience, literary styles, and the overarching Bible message.

While some may assert that the Bible contains contradictions, it is crucial to recognize that resolving apparent discrepancies requires a comprehensive understanding of the biblical text and its historical context. Belief in the Bible's divine inspiration by its followers often leads to acceptance that any perceived contradictions can be reconciled through diligent study and theological interpretation.

Let’s be clear, there are no contradictions in the Bible.

In reality, the so-called contradictions are just passages that haven't been studied thoroughly.

Lets examine some practical so called "contradictions" and their clearance as to why they are not contradictions.

CHALLENGE : 1.

According to Mark's Gospel, Jesus was crucified at the third hour (9 a.m. Jewish time) (15:25). However, John's Gospel states that Jesus was still on trial around the sixth hour (12 noon Jewish time) (19:14). This raises a discrepancy in the timing of Jesus' crucifixion. Which Gospel account accurately depicts the correct hour of His crucifixion?

RESOLUTION:

The challenge is resolved when we recognize that each writer employed a distinct time system. John adheres to the Roman time system, whereas Mark adheres to the Jewish time system. In essence, Both Gospel writers are accurate in their statements.

A day spanned from 12 midnight to 12 midnight according to the Roman time system. On the other hand, the Jewish time system marked the start of a new day at 6 p.m., with the morning commencing at 6 a.m. Consequently, when Mark indicates that Christ was crucified at the third hour, it corresponds to around 9 a.m. John, however, mentions that Christ's trial occurred around the sixth hour, placing it before the crucifixion without conflicting with the Gospel writers' testimonies. This aligns with other instances in John's Gospel, such as Jesus' weariness from His journey to Samaria at the "sixth hour" coinciding with 6 p.m. by Roman time. Similarly, John's reference to the tenth hour in John 1:39 would indicate 10 a.m., a more plausible time for preaching than 4 a.m.

CHALLENGE: 2. 

Based on the information provided, there appears to be a discrepancy regarding the age of Ahaziah when he assumed the throne in Judah. According to 2 Kings 8:26, he was 22 years old, while 2 Chronicles 22:2 states that he was 42 years old. This raises the question of which account is accurate.

RESOLUTION:

The narratives found in the books of Kings and Chronicles share a significant portion of the history of God's chosen people. While 1 and 2 Kings predominantly focus on the northern kingdom of Israel, 1 and 2 Chronicles center more on the southern kingdom of Judah. However, there is an overlap in the mention of the same kings in both accounts.

Multiple theories have been proposed to account for the disparity between 2 Kings 8:26 and 2 Chronicles 22:2. I will examine four of them:

1. It is evident that a copyist error or scribal mistake has occurred, as there is substantial evidence to support the fact that Ahaziah was indeed 22 years old when he ascended to the throne in Judah. In 2 Kings 8:17, it states that Joram, Ahaziah's father and Ahab's son, became king at the age of 32. Joram passed away at the age of 40, eight years after assuming kingship. Therefore, it is logically impossible for Ahaziah to have been 42 years old at the time of his father's demise, as that would make him older than his own father.
2. The account in 2 Kings 8:26 may refer to the time when Ahaziah began co-ruling alongside his father Jehoram, while 2 Chronicles 22:2 might indicate the point at which Ahaziah assumed sole rulership following Jehoram's death.
3. It is suggested that the age of 42 mentioned in 2 Chronicles 22:2 pertains to Ahaziah's mother, Athaliah. This interpretation stems from the specific phrasing in Hebrew, which literally states that the king was "a son of forty-two years."
4. Another theory suggests that the age mentioned in 2 Chronicles 22:2 is not related to Ahaziah's reign but rather reflects a chronological reference to another event or period within the narrative.

Let me explain this further;

The reference to 42 years in 2 Chronicles 22:2 is not indicative of Ahaziah's age but rather signifies his place within his family's dynasty. It is noteworthy that Ahaziah belonged to the lineage of King Ahab of Israel, as highlighted in 2 Chronicles 22:2-3. This dynasty originated with his grandfather, Omri, and the combined lengths of their reigns are as follows:

Omri - 6 years,

Ahab - 22 years,

Ahaziah (of Israel) - 2 years, and

Joram (or Jehoram) - 12 years,

amounting to a total of 42 years.

Considering that Ahaziah began his reign in Judah during the last year of Joram's rule in Israel (2 Kings 8:25), it follows that Ahaziah assumed the throne in the 42nd year of the Israelite dynasty, which accounts for his being referred to as "a son of forty-two years." In this context, Ahaziah is regarded as a symbolic descendant of the Omri dynasty, which had completed its 42nd year when he ascended to power. If this theory holds true, then 2 Kings 8:26 provides us with Ahaziah's actual age, while 2 Chronicles 22:2 sheds light on the duration of his family's rule.

Further bolstering the validity of this fourth theory is a significant observation made by the biblical historian. In 2 Kings 8:17, it is explicitly mentioned that Ahaziah's father, Joram, passed away at the age of 40. Consequently, it becomes evident that Ahaziah could not have been 42 years old at the time he assumed rulership. Since it is impossible for Joram to have fathered children before his own birth, Ahaziah's age upon ascending to the throne must have been 22. This aligns with the theory that Ahaziah's age was accurately recorded as 22 in 2 Kings 8:26.

CHALLENGE: 3. 

Why is there a discrepancy between the recorded numbers of men in 2 Samuel 24:9 and 1 Chronicles 21:5-6?

When David made the decision to conduct a census of the people of Israel and Judah, he assigned Joab with the task. However, there is a discrepancy in the reported numbers between 2 Samuel 24:9 and 1 Chronicles 21:5-6. According to 2 Samuel 24:9, the count of valiant men in Israel was 800,000, while the count in Judah was 500,000. Conversely, 1 Chronicles 21:5-6 states that the number of men who drew the sword in Israel was 1,100,000, and in Judah, it was 470,000. The question arises as to which set of calculations is correct.

RESOLUTION:

The discrepancy between the two reports can be attributed to the inclusion or exclusion of certain groups. In the report found in 2 Samuel, the count of 800,000 men of valor who drew the sword did not encompass the standing army of 288,000 mentioned in 1 Chronicles 27:1–15, nor the 12,000 specifically associated with Jerusalem as described in 2 Chronicles 1:14. By incorporating these additional figures, the grand total of men of valor in the entire army of Israel reaches 1,100,000.

On the other hand, the figure of 470,000 men in 1 Chronicles 21 does not take into account the 30,000 men from the standing army of Judah mentioned in 2 Samuel 6:1. This is evident from the Chronicler's statement that Joab did not complete the counting of the men of Judah (1 Chron. 21:6). Therefore, both calculations are accurate based on the groups that were either included or excluded in each report.

CHALLENGE: 4.

The passage in 2 Samuel 24:1 states that God moved David to conduct a census of Israel, whereas 1 Chronicles 21:1 claims that it was Satan who incited David to do so. These differing attributions raise the question of how to reconcile these accounts.

RESOLUTION:

This inconsistency can be clarified by recognizing that God, in His sovereignty, occasionally permits Satan to take action in order to fulfil His purposes. God has the ability to utilize Satan in different ways, ultimately leading to the refinement, discipline, and purification of disobedient believers (Luke 22:31–32; 1 Corinthians 5:1–5; 2 Corinthians 12:7–10). It is possible that a similar dynamic was at play in the situation with David. God allowed Satan to tempt David, and as a result, David succumbed to sin, exposing his pride. Consequently, God responded to David's transgression in accordance with His divine judgment.

Understand that both statements hold truth. While it was indeed Satan who directly incited David to conduct the census, it was ultimately God who allowed Satan to carry out this provocation. Satan's intention was to bring destruction upon David and the people of God, but God's purpose was to humble them and impart a valuable spiritual lesson. This situation bears resemblance to the opening chapters of Job, where both God and Satan play a role in Job's suffering. Similarly, in the crucifixion, both God and Satan were involved. Satan's aim was to destroy the Son of God, as mentioned in John 13:2 and 1 Corinthians 2:8, while God's purpose was to redeem humanity through the death of His Son, as conveyed in Acts 2:14-39.

CHALLENGE: 5.

The passage in 2 Chronicles 21:12 raises a question regarding how Elijah could have sent a letter long after his departure into heaven.

Upon Jehoram's ascension to the throne in Judah, he initiated the establishment of high places in the mountains of Judah, leading the inhabitants of Jerusalem astray and causing them to engage in immoral practices (2 Chron. 21:11). Surprisingly, in 2 Chronicles 21:12, it is mentioned that Elijah sent a letter to Jehoram as a response to his sinful actions. However, considering that Elijah was translated or taken up to heaven before Jehoram, the son of Jehoshaphat, began his reign, a question arises regarding how Elijah could have sent a letter to Jehoram.

RESOLUTION:

In the Bible, there are two kings commonly known as King Jehoram/Joram, which can lead to some confusion. The first Jehoram was the son of King Jehoshaphat, and he reigned over the southern kingdom of Judah from 853 to 841 BC. The second Jehoram was the son of the infamous King Ahab, and he ruled over the northern kingdom of Israel from 852 to 841 BC. The name "Joram" is a shortened form of "Jehoram." Adding to the complexity is the fact that both Jehorams were actually brothers-in-law to one another.

Several plausible explanations exist regarding how Elijah's letter was delivered to King Jehoram despite Elijah's translation to heaven:

One possibility is that the author of 2 Kings did not arrange the account of Elijah's translation in chronological order with the surrounding chapters. It is conceivable that Elijah continued to serve as a prophet until a later period in the reign of Jehoram.

Another explanation could be that Elijah wrote the letter to Jehoram prior to his departure to heaven, leaving it in the care of Elisha or someone else to deliver. As a prophet, Elijah could have received the words to write in advance through divine inspiration.

Alternatively, before his translation to heaven, Elijah might have informed Elisha about Jehoram's actions and God's impending judgment. When the appropriate time arrived, Elisha transcribed Elijah's prophecy and personally delivered it to King Jehoram.

Some have also suggested that Elijah was not translated to heaven but rather taken to another location, similar to Philip's experience in Acts 8:39-40. In this scenario, Elijah would have personally written the letter at the time of Jehoram's transgression and had it delivered through a courier. According to this theory, after the whirlwind incident described in 2 Kings 2, Elijah resided in seclusion in a hidden place until his passing.

Further enquires sees Elijah's translation or ascent into heaven occurred during the reign of Jehoram, the son of Ahab, who ruled over Israel from approximately 852 to 841 BC. Meanwhile, Jehoram, the son of Jehoshaphat, reigned in Judah from 848 to 841 BC. As a result, it is entirely plausible that Elijah could have sent the mentioned letter to Jehoram of Judah, considering that his translation happened during the reign of Jehoram of Israel.

Regardless of the specific means, the letter from Elijah held prophetic significance as it condemned Jehoram's sin and foretold the impending judgment before the king's illness befell him.

CHALLENGE: 6.

Ecclesiastes 1:9-10 states that there is nothing new under the sun. However, some may question the accuracy of this assertion.

In this passage, Solomon proclaims that "there is nothing new under the sun." However, this statement appears to contradict scientific knowledge and human history, as well as other verses in Scripture (such as Isaiah 43:19 and Jeremiah 31:22) where God declares His intention to bring forth "a new thing."

RESOLUTION:

Certainly, there are indeed new inventions and God continuously brings forth new things. Solomon's statement, however, pertains to the aspect of human satisfaction "under the sun" (verse 8). Solomon explores how all the conventional means, including wine, wealth, wisdom, and works (as outlined in Ecclesiastes 2), have been thoroughly tested and ultimately proven unsatisfying.

 

CHALLENGE: 7.  

In Matthew 1:8, there is a question regarding whether Joram is the father of Uzziah or of Ahaziah.

In Matthew's account, it is stated that Joram fathered Uzziah. Conversely, 1 Chronicles 3:11 presents Joram followed by his son Ahaziah. This raises the question of which record is accurate regarding the lineage.

RESOLUTION:

It appears that Ahaziah is identified as the immediate son of Joram, while Uzziah is considered a more distant "son" or descendant. In the Bible, the term "son" can also refer to a grandson, just as the word "begot" can be used to denote a father or grandfather. Therefore, "begot" carries the meaning of becoming an ancestor, and the one "begotten" is understood as the descendant.

In Matthew's account, the genealogy of Christ's ancestry is presented in an abbreviated form rather than a comprehensive chronology. A comparison of Matthew 1:8 with 1 Chronicles 3:11–12 reveals the three generations between Joram and Uzziah (also known as Azariah).

CHALLENGE: 8.  

In 1 Timothy 5:23, there is a question regarding whether Paul was recommending wine-drinking for Christians.

Throughout the Bible, there are numerous warnings against the misuse of strong drink and the consequences of drunkenness (Proverbs 20:1; 31:4–5; Isaiah 24:9; 1 Corinthians 6:9–10; Ephesians 5:18). However, in this particular verse, Paul advises Timothy to "no longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments." This instruction might appear to endorse wine-drinking, but it requires careful examination to fully understand its meaning and context.

RESOLUTION:

When the complete context is comprehended, there is no foundation in this passage for Christians to partake in social drinking of wine or other alcoholic beverages. Firstly, Paul specifically advises the consumption of "a little" wine, indicating moderation. Additionally, elsewhere, Paul emphasizes the importance of Christian leaders being temperate i.e to showing moderation or self-restraint. (1 Tim. 3:3, 8).

Secondly, the recommendation to Timothy was for the sake of his frequent ailments, not for pleasure. In essence, it was suggested for medicinal reasons rather than social purposes.

In addition, the Bible frequently addresses the negative consequences of wine-drinking. It issues warnings and pronounces woes upon those who indulge in excessive consumption (Isaiah 5:11; Amos 6:6; Micah 2:11). The scriptures caution that excessive alcohol intake can result in disgrace and eventual judgment (Amos 6:6–7).

Lastly, it is important to note that the wine commonly consumed during biblical times was typically mixed with three parts water to one part wine, significantly diluting its alcohol content. In this diluted form and when consumed in moderation alongside a meal, the potential for personal or social harm was minimal within a non-alcoholic society. However, the same cannot be said for the wine, beer, and whiskey consumed today, as they are generally considered "strong drink" according to biblical standards. This becomes even more problematic within an alcoholic culture, where one out of ten individuals who begins drinking may develop alcohol-related issues. In this context, it is advisable to heed Paul's advice elsewhere, when he stated, "It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak" (Romans 14:21).

CHALLENGE: 9.  

There is a question about the manner of Judas' death, whether it was by hanging or falling down, as described in Matthew 27:3-8 and Acts 1:16-19. According to the accounts, Judas died by hanging and subsequently fell down.

RESOLUTION:

These accounts are not in conflict but rather complement each other. Matthew's account affirms that Judas hung himself, which aligns with the details provided. The narrative in Acts adds further information that Judas fell, resulting in his body opening up at the middle with his intestines gushing out. This description is consistent with the scenario of someone who hanged themselves from a tree positioned over a precipice and subsequently fell onto jagged rocks below.

Furthermore, it is worth noting that Matthew 27:3-8 provides a specific account of Judas' death, stating that he died by hanging. On the other hand, Acts 1:16-19 mentions that Judas fell headlong and his bowels gushed out. The passage in Acts does not explicitly state that this fall was the cause of his death, whereas Matthew's account clearly identifies hanging as the means of Judas' demise.

CHALLENGE: 10.  

In Genesis 4:17, the question arises as to where Cain found his wife. The challenge lies in the fact that the only individuals mentioned at that point in the narrative are Adam, Eve (mentioned in verse 4:1), and Cain's deceased brother, Abel (mentioned in verse 4:8). However, the Bible later states that Cain married and had children.

RESOLUTION:

Cain entered into marriage with his sister, or potentially a niece. The Bible reveals that Adam "begot sons and daughters" (Genesis 5:4), indicating that Adam and Eve had multiple children. As Adam lived for 930 years (Genesis 5:5), there was ample time for the couple to have numerous offspring. Consequently, Cain could have married one of his sisters, or even a niece if he married later when his brothers or sisters had daughters of their own. In such a scenario, it is reasonable to assume that one of Cain's brothers would have married a sister as well.

Conclusion 

In conclusion, the above ten "contradictions" are just but a few of many. While the Bible may present certain passages or accounts that initially appear contradictory or challenging to reconcile, a closer examination reveals that there is no inherent contradiction within its pages. These perceived discrepancies often arise from different perspectives, varying historical contexts, or the need to consider the full breadth of Scripture. By approaching the Bible with an open mind, seeking deeper understanding, and considering the broader narrative and message it conveys, one can find harmony and coherence in its teachings. Ultimately, the Bible's overarching themes of love, redemption, and God's plan for humanity remain consistent throughout its diverse passages, highlighting the unity and divine inspiration behind its compilation.

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