New Testament Scriptures Reconciled

There are many scriptures that on the surface appear to contradict the teachings of the Tanack (Old Testament). We know, however, that there can be no actual contradictions in the inspired word of God. Therefore, these must be apparant contradictions. There are three ways most of these passages can be reconciled:

  1. Re-examine the words of the original text and use literal meanings unless context forces another interpretation.

  2. Study the historical background that relates to the passage. This gives the modern day reader a better idea of what the human author had in mind when he wrote (through the inspiration of the Spirit) and how the original readers would have understood his words.

  3. Determine the literary context of the passage, in light of points above.

In other words, follow the hermeneutical rules of interpretation.

(All verses quoted are in blue type and are from the New American Standard unless noted. Itallics are used in the New American Standard for words not in the Greek but are implied.)

Scripture List

  1. John 1:17
  2. Romans 6:12-14
  3. Romans 7:5
  4. Romans 10:3-4
  5. Romans 11:6
  6. I Corinthians 7:19
  7. I Corinthians 9:20
  8. II Corinthians 3:4-11
  9. Galatians 3:10
  10. Galatians 3:24
  11. Galatians 4:1-5
  12. Galatians 6:15
  13. Ephesians 2:11-16
  14. Colossians 2:11
  15. I Timothy 1:8-11
  16. Hebrews 7:12
  17. Hebrews 10:1-4

John 1:17
[NASB] For the Law was given through Moses; grace and truth were realized through Jesus Christ.
[Parsimony] For the Torah was given through Moshe; grace and truth came through Yayshua the Messiah.

A common misconception of this verse is exemplified in Walvoord and Zuck's Bible Knowledge Commentary: "The greatness of the old dispensation was the giving of the Law by God through His servant Moses.  No other nation has had such a priviledge.  But the glory of the church is the revelation of God's grace and truth...through Jesus Christ." (p. 273)

Walvoord and Zuck have determined that this verse is a parallel comparison between the old dispensation of Law and the new dispensation of grace, Israel and the Church.  However, that is a theology that is not supported directly by this verse or even this passage.  The words "church" and "dispensation" are not there.

There are two approaches that can be employed to reconcile this verse.  You can take your pick:

  1. This is a comparison of two objects and the object givers.  Nevertheless, just because this is a comparison does not necessitate one being demeaned and the other upheld.  Cannot one be high and the other higher, yet?  Within a culture of Judaism and those respectful of all of God's Instructions (the Torah), the Torah given through Moshe would have great importance.  John's point here is that as great as the Torah given through Moshe is, something greater came through Yayshua.  There is no indication in this verse that John intends to denegrate the Torah; he merely lifts the grace and truth that the Messiah brings higher than that of the Torah.  We are truly blessed since we have both the Torah and the blessings in Messiah. 

  2. The word oti can be translated "that",  "because", or "for".  Therefore, this verse could read: "Because the Torah was given through Moshe, grace and truth came through Yayshua the Messiah."  This has theological backing in that it was through the substitutionary atonement, sacrficial system contained in the Torah that God paid the penalty of our sin through the Messiah, bringing us grace and truth.  In other words, the Torah contained ordinances that prescribed provisions for sin, and the Messiah's death as the Passover Lamb, worked through the ordinances given through Moshe to bring grace and truth. 
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Romans 6:12-14
[NASB] Therefore do not let sin reign in your mortal body that you should obey its lusts, and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righeousness for God. For sin shall not be master over you, for you are not under law, but under grace.

Verse 14, the last verse quoted, is one of the verses used most frequently to support the view that the Law is not to be followed today. However, the context both before and after this verse admonishes believers not to sin, rather to practice righteousness. Since scripture defines sin as transgression of the Law, and righteousness is to follow the Law, Paul is actually teaching adherance to the Law.

Then, what did Paul mean when he wrote, "for you are not under law"?  The words upo nomon literally mean "under norm".  Nomos can be translated in a variety of ways since it was used for many different purposes in Greek.  It can mean "principle", "rule", "law", but its primary meaning is ‘norm,’ ‘custom,’ ‘usage,’ ‘that which is in habitual practice or use' (Liddell and Scott).  Nomos can also mean Torah.  However, distinguishing between these usages is part of the role of the translator; therefore, the meaning of passages like these can be shifted toward the theological position of the translator without the reader even knowing it.

If we are not predisposed to thinking of Torah (God's Law) and grace as opposed to each other, as many translators are, we could use the etymological meaning of "norm".  The norm for those who "let sin reign in [their] mortal [bodies]" is sin and death.   Those who have accepted the Messiah's atonement for their sin and are faithfully trusting in Him are different from the "normal" man, who is perishing and dead. Paul appeals to these Roman believers that since they are no longer in bondage to sin, which is the norm for most people, they should not continue in sin. 

The context of Paul's words in vv 12-14 was set in v. 1:  "What shall we say then? Are we to continue in sin so that grace may increase?"  This is the message of Paul in this passage.  He is not denegrating the Law or the Torah.  He is merely saying those who are saved should act like it.

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Romans 7:5
[NASB] For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death.

There really is no anti-law message in this verse. It is natural for someone to want to do exactly what he was just told not to do. This describes the natural man.  This is what Adam and Eve did in the Garden.  They were enticed by the one rule they were told not to break.  Simply because they were tempted to find out what would happen if they broke the rule does not mean that the rule was unjust.  The same reasoning would apply to the Torah:  The unregenerate man's desire to break God's Law does not indicate defectiveness of the Law, only of the unregenerate's heart.

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Romans 10:3-4
[NASB] For not knowing about God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.

[Daniel Gregg] for not knowing the righting from Elohim, and their own righting seeking to establish, to the righting from Elohim they did not submit. For Anointed is an end of the norm for righting to every one who is faithfully trusting.

[David Stern] for, since they are unaware of God's way of making people righteous and instead seek to set up their own, they have not submitted themselves to God's way of making people righteous.  For the goal at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts.

There are two ways to reconcile these verses:

  1. The word telos in verse four, translated as "end", can also be translated as "goal". The translation by David Stern in the Jewish New Testament gives an example of this.  Then instead of the Law being something that terminates with Christ, the Law is seen as being at the heart of Christ himself. This is consistent with the rest of Scripture, as well. See Matt 5:17-20.
  2. The alternate translation by Daniel Gregg offers another view, which is more difficult to understand but is one that needs to be considered. Here, the term "righting" is used because the term righteousness has become theologically loaded to the point that its original, literal meaning has been effectively lost. Also, instead of "law" the word "norm" is used to translate nomos. Under this view, "righting" is when one's debts are paid according to the Law. The normal or customary way for this to occur is by one's death. However, for those faithfully trusting Christ, their debt has already been paid. They are not "righted" by their own death, the way most of the world is righted, but they are righted by Christ's death.
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Romans 11:6
[NASB] But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.

[Todd Hickerson] But if it is by grace, it is not on the basis of works, otherwise grace is no longer grace.

This verse is used by some to argue that the New Covenant is by grace and the Old Covenant, now past, was based on works.  They then use this verse to show that God's election is now based on grace not on works, like it used to be.  However, when one reads vv.1-5, we find that Paul compares the present with a situation that occurred in the time of Elijah.  Paul then writes, "In the same way then, there has also come to be at the present time a remnant according to God's gracious choice." (v.5)  Paul cannot be contrasting the two timeframes because the basis of his argument is that God is operating the same now as he did in Elijah's time.

The contrast is between the method of election: either by works or grace.  Paul is clear to point out that it cannot be on the basis of works and that God's election has always been on the basis of grace.  The confusing part of the verse are the words "no longer", implying that it had been that way in the past.  This is where we turn to the Lexicons.  Friberg defines it this way: "(1) lit. negating extension of time beyond a certain point no longer, no further, no more (MK 12.34); (2) logically, to mark logical progression then not, accordingly not (RO 11.6a)."  It is the second definition with which we are concerned, and interestingly enough, he provides this verse as a prime example.  Most translations use the first definition, which deals with time, whereas the second definition deals with a logical progression, as is the case in Romans 11:6.

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I Corinthians 7:19
[NASB] Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God.

Some of Paul's chief opponents, we shall call the Judeanizers, taught immediate adherance to all the commandments upon conversion, especially circumcision. These false teachers were more concerned that their converts follow every letter of the law immediately, than they were about nurturing the hearts of these converts from paganism to give them time and grace that they may eventually learn of God's commandments and obey from a true heart of repentance and desire for obedience. Evidence for these sects can be found in the Dead Sea Scrolls.

This verse is actually a clear admonition to keep the commandments. Since circumcision was a commandment, Paul is probably encouraging the believers in Corinth to focus on the more important commandments. The converts from paganism in Corinth had more weighty commandments to keep since the city, known for its sexual immorality, was near the temple of Aphrodite and its 1000 temple prostitutes who spent much of their time in the city.

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I Corinthians 9:20
[NASB] And to the Jews I became as a Jew, that I might win Jews; to those who are under the Law, as under the Law, though not being myself under the Law, that I might win those who are under the Law;

This passage has been greatly misunderstood to the point that some believe Paul is stating that he disregarded the commandments of God to become like those under the law. We know this cannot be the case because James, when talking with Paul in Acts 21:24 said that Paul walked "orderly, keeping the Law." James' statement would not be true if Paul became sinful like those "who are under the Law."

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II Corinthians 3:4-11
[NASB] And such confidence we have through Christ toward God. Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adquate as servants of a new covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit gives life. But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face, fading as it was, how shall the ministry of the Spirit fail to be even more with glory? For if the minstry of condemnation has glory, much more does the ministry of righeousness abound in glory. For indeed what had glory, in this case has no glory on account of the glory that surpasses it. For if that which fades away was with glory, much more that which remains is glory.

This is another comparison that does not invalidate the first item being compared, namely the Law, but shows how much greater the ministry of the Spirit is relative to the ministry of the Law. The Law kills because everyone has broken God's Law, and the penalty for breaking even the most insignificant law is death. However, this passage does not say that once a person has been forgiven and has become a child of God through the ministry of the Spirit that he should continue practicing what he knows to be sin.

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Galatians 3:10
[NASB] For as many as are of the works of the Law are under a curse; for it is written, "Cursed is everyone who does not abide by all things written in the book of the Law, to perform them."

This is true. If one is trying to earn salvation by keeping the law, then he must keep every single law in order to do so. If he breaks one law, he is under the curse. And since no man except the God-man, Christ, has been nor will be able to keep every law, anyone else who attempts to earn salvation in this method will be under a curse. Paul does not mean that everyone who tries not to tell a lie or who tries to love God with all his heart, soul, and mind (both commandments in the Law), will be under a curse. The context of the passage is that Paul was refuting the false teaching of salvation by works.

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Galatians 3:24
[NASB] Therefore the Law has become our tutor to lead us to Christ, that we may be justified by faith.

Explanation coming soon...

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Galatians 4:1-5
Now I say, as long as the heir is a child, he does not differ at all from a slave although he is owner of everything, but he is under guardians and managers until the date set by the father. So also we, while we were children, were held in bondage under the elemental things of the world. But when the fulness of the time came, God sent forth His Son, born of a woman, born under the Law, in order that He might redeem those who were under the Law, that we might receive the adoption as sons.

Explanation coming soon...

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Galatians 6:15
[NASB] For neither is circumcision anything, nor uncircumcision, but a new creation.

The context for the book of Galatians is on the method of salvation: Is it earned? Or is it freely given through God's grace. With regard to earning one's salvation, circumcision is just as ineffectual as baptism. In Paul's day baptism was seen as the response of one that had repented and believed. Circumcision was commanded by God, but salvation is not found by keeping the commandments. However, this does not mean the commandments should not be kept.

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Ephesians 2:11-16
[NASB] Therefore remember, that formerly you, the Gentiles in the flesh, who are called "Uncircumcision" by the so-called "Circumcision," which is performed in the flesh by human hands--remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace, who made both groups into one, and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity.

Explanation...

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Colossians 2:11
[NASB] and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ;

This agrees with God's command in Deut. 10:16: Circumcise then your heart, and stiffen your neck no more.

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I Timothy 1:8-11
[NASB] But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous made, but for those who are lawless and rebellious, for the ungoldy and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, and immoral men and homosexuals, and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, according to the glorious gospel of the blessed God, whith which I have been entrusted.

Explanation not yet complete...

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Hebrews 7:12
[NASB] For when the priesthood is changed, for necessity there takes place a change of law also.

This contradicts Jer. 33:20 -- Thus says the Lord, 'If you can break My covenant for the day and My covenant for the night, so that day and night will not be at their appointed time, then My covenant may also be broken with David My servant that he shall not have a son to reign on his throne, and with the Levitical priests, My ministers.

The fact that this statement in the book of Hebrews contradicts a clear passage of accepted cannon that was written prior to Hebrews, calls into question the canonicity of Hebrews. (see below.) Return to list.

Hebrews 10:1-4
[NASB] For the Law, since it has only a shadow of the good things to come and not the very form of things, can never by the same sacrifices year by year, which they offer continually make perfect those who draw near. Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed would no longer have had consciousness of sins? but in those sacrifices there is a reminder of sins year by year. For it is impossible for the blood of bulls and goats to take away sins.

This contradicts Lev 17:11 For the life of the flesh in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.

Unless there is some way to reconcile these two statemens from the book of Hebrews with prior-written scripture, the canonicity of this book must be called into question. This does not mean that there is not correct and beneficial material in the book, but there cannot be material in a God-inspired book that contradicts what God has already said.

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