You mischaracterize Christ's interaction with His brethren. John 7:1 indicates that Jesus needed to be careful because the Jews sought to kill Him. He knew that it was not the appropriate time for Him to be sacrificed. Therefore He was VERY clear with His family in verse 6: "My time is not YET come: but your time is always ready." In other words, Christ could not (like them) go publicly at any time because He would be killed. The end of verse 8 makes it further clear that He would go up once the appropriate time had come.

        Herod was a Sadducee.

        Firstly, Jesus does not declare Peter ("Petros") the foundation of the church. The foundation rock ("Petra") is Peter's statement of faith in Christ. Peter himself declares Christ to be the cornerstone in I Peter 2:6. Secondly, there is no man who is perfect and invulnerable to being used by Satan; no matter how spiritual that man is.

        Note above. Also, all of the apostles were later (John 20:23) given similar responsibility.

        Matthew 17 says specifically AFTER six days (in other words six full days passed BETWEEN the two events). Luke approximates, saying ABOUT eight days. (This would indicate he was counting INCLUSIVE of the partial day on either side.)

        Matthew indicates that both came together making the request.

        Christ's response has nothing to do with any lack of authority on His part; the positions requested by the disciples had already been reserved for those who had earned them.

        Bartimaeus, the more forward of the two cries out, "Jesus, you son of David..." He is specifically mentioned in Mark. That passage does not mention, nor does it preclude, a second blind man being healed as well. Of this second man, we know nothing except that he was also healed.

        Bethany is just outside of Jerusalem. Christ went there to sleep and then returned to the city to teach in the temple (Matthew 21:18-23). Jesus cleansed the temple twice. John records the earlier cleansing and does not record, nor preclude, the second.

        John merely mentions that Jesus found an ass and made the entrance. It does not say he went and brought the animal. The other gospels give the specifics of how Christ found it (using his miraculous knowledge) and then instructed the disciples to bring it along with its mother.

        Jesus rode the colt, while the mother came along as well. (Perhaps carrying some of their things.)

        See above.

        Matthew does not record the Lord leaving Jerusalem and returning the following day (like Mark does in verse 19-21) when it actually was observed withered. Therefore he proceeds to complete the story of what happened to the tree by saying, "And presently the fig tree withered away." Matthew then returns to his uninterrupted detailing Christ's message over the following days.

        It is possible that Christ could be referencing the Zacharias of the O.T., who perhaps was of the lineage of one, Barachias. Some have also thought that this Zacharias was John the Baptist's father. It appears that the Lord is citing the first (Abel) and last (Zacharias) martyr of the OT era. Hence it is likely the minor prophet Zechariah whose father is Berechiah in Zecharia 1:1.

        The Greek (entos) might be better translated "in your midst." Christ was rejected by the Jews as their Messiah. Nonetheless, He brought His kingdom to reign within all who accepted Him. The confusion comes from the fact that He will someday return to forcibly establish His physical kingdom at His second coming. There are multiple kingdoms.

        Heaven was reserved, planned, and prepared in the mind of God when the earth was created. The divisions of heaven and earth were established at that time. In John, Christ specifically references mansions WITHIN heaven that He is even now preparing specifically for each of His followers.

        This is a pathetic misunderstanding of the context. Clearly they are different occurrences, one caused by a repentant sinner early in Christ's ministry; the other initiated by Mary of Bethany just before His death.

        Luke 7 was a separate incident (see above). The other passages record the traditional anointing of both head and feet. See the custom discussed in Luke 7:38,46. Mary of Bethany was the only one to comprehend His announcement of coming death and resurrection. She was not among the women who came to embalm Christ at the tomb.

        Luke 7 was an unnamed sinner. It was Mary in all of the others, though only John gives us her name. This is no contradiction.

        Each of the gospels adds details that help complete the STORY OF THE Hebrews RESURRECTION. The order appears to be as follows: A large group of women had observed the crucifixion of Jesus (Matthew 27:55), followed the process of His burial (Luke 23:55) and then went to prepare spices and ointments for Him. They rest on the Sabbath and then return in two groups on Sunday (Luke 24:1). Mary Magdalene, Mary (supposed to be the mother of James and Joses), and Salome start out ahead while it is still dark (John 20:1), looking for someone to roll away the stone (Mark 16:3). They are amazed to see the stone taken away and the tomb appearing empty. Without going inside, Mary Magdalene runs off to tell the disciples that someone stole the body (John 20:2). The other two women proceed to go into the tomb and see an angel (Mark 16:5). This same angel who had earlier appeared to the guards and rolled the stone away now speaks to them (Matthew 28:5-7), instructing them to go tell the disciples. They flee out of the tomb in great fear, too frightened to go tell the disciples (Mark 16:8). Meanwhile Peter was informed by Mary Magdalene and runs to see the empty tomb for himself (Luke 24:12), followed by John (John 20:3). Mary Magdalene also returns behind them and remains weeping after they leave (John 20:11). Two angels appear to comfort her and Jesus Himself comes to her (John 20:12-14 and Luke 16:9). Afterward, She returns to the disciples to share the further news (John 20:18). Meanwhile the frightened Salome and Mary regroup with the rest of the women carrying the spices and go to the tomb. Finding it empty, they stand perplexed (Luke 24:4). Then two angels appear to the full group and explain in greater detail the news of the resurrection (Luke 24:4-9). Afterwards, they ALL go back to the disciples (Luke 24:10 and Matthew 28:8). On the way, Jesus himself meets them and comforts them further (Matthew 28:9-10).

        Given the fact that each gospel writer focuses on a different piece of the story (ie John ignores the other women and just records the Mary Magdalene experience). This is the reason that this vital pinnacle of all history is recorded from four different perspectives. It gives us a much more complete picture of the Messiah.

        Judas was the ring leader of it...and he was a disciple.

        John does not mention the bargaining with the chief priests. It does imply that the time was ripe for the foul deed (vs 27), for which he had been waiting (Matthew 26:16). But he had already planned it (John 13:2).

        It appears that Christ discussed it throughout the meal. In Luke 22:15 we see that He discusses his suffering first thing before the meal, during the cup before the meal (vs 17-18), during the bread (vs 19) and again during the cup after the supper (vs 20-22). The sop (John 13:26) was not communion in any sense, but merely a custom of the day that occurred after the meal was finished (John 13:2). Matthew and Mark record the interchange between Judas and Jesus DURING the meal. Some have marveled that the other disciples did not pick up on Christ's statement and seemed oblivious later (John 13:22 and Luke 22:23). This bears tribute to how effective a hypocrite Judas was. Additionally, we note that there was a undercurrent conversation taking place in which the disciples were arguing over who was the greatest (Luke 22:24).

        It was the cup (Luke 22:17), then bread (vs 19), and then the after-supper cup (vs 20).

        After contemplating it from several angles, I still fail to see how there is even imagines a contradiction here. If I were to predict, "You will die before I the church clock chimes." Then suddenly a driver loses control, running his car over You, killing him just before the clock chimes twice. Did my prediction fail just because it chimed TWICE? Certainly not. In fact, some might make the case that I was psychic!

        If Luke clearly stated, "the disciples fell asleep and were awakened only once by the Lord..." You would have a point. Luke's statement is accurate, but his account is not exhaustive. This situation is not contradictory.

        Matthew 26:45-47 indicates that the disciples were asleep and that Judas' mob appeared even as Christ was awakening them. Clearly Jesus stood out as the solitary standing figure, making the kiss unnecessary. Judas had anticipated that Jesus would be asleep with the others. However, he follows through on the plan and kisses the Lord anyway. Luke implies that the kiss happens. John does not mention it, focusing instead on the brief dialogue.

        None of these passages say the ear was "left that way." They do not mention the healing, nor do they preclude it from happening.

        You are VERY loose with the text in Matthew. It says, "Put up again thy sword into his place..." The command was not to dispose of the sword. There is a time to fight and a time to surrender without a fight. This was the latter.

        You twist the statements in the first three gospels to try and manufacture a contradiction. None say that he is FIRST taken to Caiphas. They merely record that he was taken there. John adds the detail that Jesus stopped briefly at Annas' place before going to the high priests palace. Perhaps the purpose (John 18:24) was to bind Him more securely.

        Your statement regarding the first two gospels is wrong. It is clear that Christ was hastily tried by the Sanhedrin in the wee hours of the morning (Mark 15:1 and Matthew 27:1) after having been interrogated at the high priest's palace that night. The events of the crucifixion vis a' vis the Passover are not clear from the gospel accounts and Bible scholars have disagreed as to which day Christ was tried and thereafter crucified. The consensus seems to be that the disciples celebrated an early Passover and Jesus was put to death on the Day of Preparation.

        The passage cited in Luke is parallel to Matthew 27:1 and Mark 15:1. It was a brief appearance before the officially assembled Sanhedrin after being interrogated during the night as described in the first two passage you cite. John does not mention this brief trial, nor does he preclude it.

        Perhaps he asked, "Are you the Son of the Blessed? Are you the very son of God?" As anyone who has witnessed a detailed cross-examination can understand, there were likely many variations of the question asked (particularly since this became the basis for their accusation before Pilate).

        Perhaps he says, "You have said so...I AM!" Only Matthew records the further statement that He makes about His second coming.

        Matthew says he denied it "BEFORE them all." Read the whole phrase, rather than trying to twist the meaning.

        Matthew is better translated "another" here. Mark records that the maid was making a comment to the another person and Peter denies it in front of both of them. Luke informs us that the "other" was a man.

        Luke and John only mention the one who accuses Peter, but they certainly do not imply there were no bystanders witnessing the denial. Indeed, the commotion of swearing and cursing (Mark 14:70-71) would certainly have attracted the interest of others gathered around the fire.

        It probably crowed more than twice (if it was anything like a typical rooster). Matthew does not record the second one, but certainly does not preclude it.

        The chief priests "invested" his money for him. It was likely in Judas' name that it was bought.

        See above

        Judas was a three time loser. As a weak, greedy man, he determines to join the disciples, hoping to make it big in Jesus' kingdom. When this vision falls apart, he decides to steal from the communal purse and finally betray Christ for a paltry sum. Even this act leaves him feeling empty and guilty. His final decisive move was to commit suicide by hanging himself. Even in this final act he fails! Perhaps the rope held long enough to kill him before breaking. Perhaps as he jumped the noose gave way immediately. Falling from a great height, Judas mangled body is splattered down below.

        This same objection has been answered above.

        Matthew only records that Jesus did not answer the CHARGES (as does Mark 15:3-4). John does not record the CHARGES that were brought--subverting the nation, refusing to pay taxes, etc (Luke 23:2)--rather he records a brief dialogue between Pilate and Christ.

        Luke 23:23 specifically mentions the significant role played by the chief priests. They stirred up the elders and the gathered crowd. Mark does not say that the elders played no role.

        The significance of the slight color variations is being vastly overblown. I recall nowhere in Scripture where a scarlet robe is a sign of infamy. The soldiers grabbed a bright robe that was nearby, finding it suitable to simulate royal purple for their mockery. Perhaps the actual color was somewhere in between. Perhaps the gaudy garment gave off hues of both in the nigh time lighting.

        It was Roman tradition that the condemned should carry their own cross, signifying consent to the judgment. The traditional story is that as Jesus began to carry the cross in His weakened condition he fell under its weight and Simon was recruited to carry it to Golgotha.

        It said: "This is Jesus of Nazareth, king of the Jews." Not all of them gave it word for word. (It was written in three languages!) Mark (the most cryptic) was still right. It did say he was king of the Jews! How is this supposed to be a contradiction?

        Initially they both join in the taunting of Jesus (Mark 15:32). The chief priests (Matthew 27:39), the passing crowds (vs 39) and even the soldiers (Luke 23:36) were all mocking Him. Through all this, the thief did not defend Jesus. Then something happened. Perhaps the placing of the placard in Luke 22:38 caused him to rethink. Maybe the reality of life ending caused a "foxhole conversion." Suddenly, he responded to this last insult by the other thief with a lengthy rebuke. This is a common occurrence in the annals of salvation accounts: rebellion and animosity changed to penitence as one is confronted with the reality of the Savior! Like the Apostle Paul in Acts, this thief makes an about face and is assured a place in paradise.

        Here it is struggles with the difficult concept of the Trinity. Many things (Trinity, omniscience, foreknowledge, eternality, omnipresence, incarnation) about an Almighty, Infinite God are incomprehensible to us. This is not a contradiction since it is only reasonable for the essence of God to be beyond our ability to fully grasp. The Trinity (three persons in ONE God) is here voluntarily hurt in a suffering that was far worse than the physical torment of the cross. The Father turns His back on the Son who bears the sin of all the ages.

        The gospel writer choosing not to record a given detail mentioned in another gospel is not necessarily a contradiction. If each gospel covered the exact same details, there would be no purpose to having four gospels!

        Matthew 27:50 and Mark 15:37 clearly state that He made other utterances before dying. Luke 23:46 records that Jesus cried out before His prayer to the Father. No doubt He cried out, "It is finished." John 19:30 states that He bowed His head after He cried out. No doubt He prayed, "Father..." as He bowed His head and died.

        None of the gospels record ALL seven of Christ's sayings on the cross. However, a contradiction would only arise if A. one of the other gospels declared that a statement was Christ's LAST words while another gospel declared that a different statement was His LAST words; or B. if one of the gospels declared that Christ did not say a statement that was recorded by another gospel.

        It appears to be a Jewish tradition to offer a stupefying drink prior to the agony of crucifixion in order to alleviate the pain. Christ refused this vinegar/wine/myrrh potion (Matthew 27:34). However, shortly before dying he was offered a drink again (Matthew 27:48). This time he "received the vinegar" (John 19:30), probably clearing his mouth for the cry of victory "It is finished!"

        Perhaps he said, "Truly this man was the innocent Son of God!"

        So what? They were not directly under Jesus, staring at His naked body. But they were close enough to hear His statement.

        The placing of the guard was important. That is why we have the record of it in Matthew. Perhaps the women were unaware of the guard. Or maybe they believed the guard would permit them to anoint the body and leave.

        Obviously, Christ was NOT talking about physical death. The passage indicates they were discussing Abraham, who clearly was dead. Jesus was discussing spiritual death (see also Ephesians 2:1).

        See the detailed Story of the Resurrection above.

        See the detailed Story of the Resurrection above.

        The events of Matthew 28:2-4 occur BEFORE the women arrive at the tomb. See the detailed Story of the Resurrection above.

        See the detailed Story of the Resurrection above.

        See the detailed Story of the Resurrection above.

        Note the detailed Story of the Resurrection above. The passage in Matthew never claims to be the FIRST appearance. Similarly, Luke does not claim that the appearance in Emmaus was the FIRST. Nor does John. Note in Mark 16:9 that Christ appeared FIRST to Mary Magdalene.

        The Order of the Resurrection Appearance seems to be as follows: Christ appeared first to Mary Madgalene outside the tomb (John 20:17). Next He shows Himself to the women carrying the angels message back to the disciples (Matthew 28:9). Some time that afternoon He appears to Peter (Luke 24:34 and I Corinthians 15:5), some time afterwards (toward evening) he appeared to the Emmaus travelers (Mark 16:14), and then to all the disciples except Thomas (Luke 24:36 and John 20:19). Then about eight days later He appears to the apostles with Thomas (John 20:26). Then Christ showed Himself in Galilee to the disciples by Lake Tiberias (John 21:1) and later on a mountain to about five hundred believers (I Corinthians 15:6). Finally Jesus appears in the region of Jerusalem/Bethany again. To James (I Corinthians 15:7) and finally to the eleven (Matthew 28:16, Mark 16:14, and Luke 24:50). All these events took place over the course of about forty days (Acts 1:3).

        Note the Order of the Resurrection Appearance above. Even though all of the intervening events are not listed by Matthew, some considerable time elapsed between these two passages.

        See The Order of the Resurrection Appearance above. Also note that there were others present when Christ appeared to the eleven remaining disciples (Luke 24:33-36). One of them was Matthais (Acts 1:22) who was later numbered with the eleven to make twelve apostles (Acts 1:26). Therefore it was appropriate for Paul, some time later, to say Christ appeared to the "twelve." Acts 1:15 says that there were 120 brethren gathered in Jerusalem (no doubt largely a different group than the 500 brethren in the Galilee region).

        Note in I Corinthians 1:14-16 that Paul baptized several people. His point was NOT that he refused to baptize as Christ commanded. His point is that he was primarily SENT TO PREACH. His specific calling was that of a missionary and evangelist. Still today, an evangelist does very little baptizing. In the church structure, that is usually performed by the local pastor.

        I do not see any mention of Isaiah anywhere in this verse. The quotation appears to be from Malachi 3:1.

        Mark 1:14 does not claim to be the beginning of Christ's ministry. It describes a portion of His ministry in Galilee (which is also recounted later in John).

        I believe you are referencing I John, not John. The demons DO confess Christ. That is the point of James 2:19 "The devils believe and tremble." However, the I John passage offers a test for false prophets, not demons.

        In Mark, Jesus identifies an offense that has come to be known as the "unpardonable sin." Colossians makes a historical statement that Christ HAD forgiven all the sin of these believers. This passage is completely irrelevant as to whether or not ALL sin is "forgivable." Acts contrasts the justification through Christ with that of the Law (again making no comment on the unpardonable sin). I John is written to believers that have sinned and are in need of forgiveness. Certainly none of them commit the unpardonable sin.

        The unpardonable sin is a somewhat difficult doctrine. However, Hebrews 6:4-8 and 10:26-27 make it abundantly clear that the people that commit this act are NOT saved (and never will be), nor are they repentant (there hearts have been hardened). Certainly there is no contradiction with any of these verses.

        Get real! Christ's goal before those who were seeking to kill Him was obviously NOT to describe the language in which he taught. His point was that he taught openly in the temple, not in some hidden enclave. The implication was that they were cowards, who preferred to arrest and interrogate Him under cover of darkness. That is why the officers slapped Jesus in vs 22.

        The discrepancy is not as clear. Luke 9:7 appears to be Herod's initial reaction to the news of Jesus' mighty acts. He is not sure who this mighty teacher is and expresses a desire to hear Him. We do NOT read in Mark 6:16 that Herod is the SOURCE of the rumor. It merely states that he heard the various rumors and said (concluded) that John was indeed risen. Note in both Mark and Matthew 14:1-2 that after Herod comes to this conclusion, he does not express a desire to see the man he murdered!

        Mark 6:52 does not talk about "the people." It discusses the disciples who were in the boat. The point is not that they were unimpressed, but that they were too hard-hearted. They should have realized that all things were possible with Christ (and not been astounded at His walking on water) after the miracle of the loaves.

        Gennesaret was a small region of Galilee on the west shore of the Lake. Jesus passed through it multiple times on His way to Capernaum (Matthew 14:34).

        It is stated in Leviticus 19:13 "Thou shalt not defraud thy neighbor..."

        Matthew 27:45 and Luke 23:44 are pretty clear that Christ was on the cross well before the sixth hour and died about the ninth hour. Some have suggested that John recorded using the Roman hours, while the other gospels used the Jewish reckoning.

        This identical objection is answered above.

        See the Story of the Resurrection above.

       Three times that passage uses the term "after" (vs 12, vs 14, and vs 19). Clearly some considerable time passed between each of these events. Christ had long left the room by the time of the Ascension. The interpretation of Matthew is even worse. Matthew's gospel ends with an appearance on a mountain in the region of Galilee (likely the event cited in I Corinthians 15:6). However, this has no bearing whatsoever on where the Ascension took place. The Ascension took place from the Mount of Olives, which is between Jerusalem and Bethany.

        The nature of the Holy Spirit, as has already been stated, was to come and go before Christ's time. The change was that AFTER Christ (during the age of grace), He comes inside (upon salvation) to stay. (Note Romans 8:9 and I John 4:13)

        This identical objection is answered above.

        This statement by Jesus is dealt with above.

      Here the translation of the passage in Luke is absurd. The braggart Jesus describes does not leave the temple justified because of His arrogance BEFORE GOD. He never asks for forgiveness. It does not suggest believers should not tell of the great things Christ has done through them. This is not being proud. Rather it is giving testimony to God. This precisely what Paul does in Romans 15:17. The first two passages in II Corinthians are merely rejoicing and thanking God, not boasting. In II Corinthians 11: 16-17 Paul apologetically does boast, not out of pride, but out of defense of his apostleship (vs 5). Some at Corinth were being seduced away by false apostles (vs 13) and his concern for them compelled him to boast (12:11-12). There is no pride here, only a great concern that these immature believers would be impressed and beguiled by arrogant false prophets. Hebrews (which is of uncertain authorship) does not mention boasting at all.

        John records how Satan had also entered on a previous occasion before the supper (John 13:2). Obviously it happened on multiple occasions.

        Jesus body was in the tomb. However, His spirit was given up into the Father's hands (Luke 23:46) and He went forth to declare the victory to all in heaven and hell (I Peter 3:18-19) before his ascension (vs 22).

        They loved Him enough to want to anoint Him with more ointment and spices. How is that a contradiction?

        Philippians 2:5-7 tell us that Christ who was equal with God made himself of no reputation, took upon himself the form of a servant, and was made in the likeness of man. This is the great mystery of the Messiah prophesied in Isaiah 53. Christ temporarily laid aside His splendid glory to be lowered and humbled as a servant of men. He did this ALL for us!

        He was both. Incarnate literally means "in the flesh."

        Christ judges his believers works. God judges the unsaved to hell. See below.

        There are multiple judgments. Jesus discusses everlasting life in John 5:24 and the judgment to hell. Believers will never appear there but will be raised from the dead before this takes place in Revelation 20:11-15. However, Christians will be judged for their faithfulness and will receive varying rewards based on their works (II Corinthians 5:10). Nonetheless, even the worst Christian will be saved (I Corinthians 3:12-15) and will never face an awful judgment like an unbeliever.

        Deuteronomy 17:6 sets the precedent for Hebrew law. It took multiple witnesses to establish the truth of testimony. That is why in John 8:13 the Pharisees confront Christ. Christ declares that He is telling the truth (vs 15), acknowledges the law's requirement (vs 17), and uses his Father as the second witness (vs 18) just like John 5.

        Someone has said that salvation is like a door. You look at it from the outside and it says, "Whosoever will may enter." You decide to enter and you walk through. You look back on the door from inside and it says "Chosen before the foundation of the world." This is difficult for us to understand since we are trying to grasp an infinite God who knows the future. However, that is essentially Christ's own explanation of his statement to the confused disciples in John 6:64-65.