I am not sent but unto the lost sheep of the house of Israel. ***
* Matthew x, 5.
** Luke xvi, 15.
*** Matthew xv, 24.
It is claimed that Jesus postponed the giving of the larger command until his disciples could appreciate it. But there is a serious objection to this explanation. When Jesus forbade his apostles to visit any of the cities of the Gentiles, he stated his reason for it. "I am not sent," he said, "but unto the... house of Israel." Could any pronouncement be more explicit than that? He further explained to his disciples that they would not finish visiting the cities of Israel before they would see him in his second coming. It was after Christianity had crossed over into Europe that a note of universality was introduced into it. That Jesus had no idea, or even desire, to include the non-Jewish peoples of the world into his heavenly kingdom, is clearly inferred from his definite declaration that the world would come to an end during the lifetime of some of those who heard his preaching.
And now, how do the orthodox defend themselves against these revelations? One of the answers they offer is that contradictions and inaccuracies occur in all books, but we do not discredit them on that account. Therefore, they conclude, it is not fair to discredit the bible because of the mistakes it contains. But the bible is claimed to be an infallible book; and for an infallible book to stand in need of the courtesy and indulgence shown to human writings is a terrible humiliation. Moreover, the kind of contradictions which exist in the bible would destroy the reputation of any book.
A second defense is that the mistakes in the bible are limited to details only, and that in the essentials, it is infallible. It will not be necessary to remind the readers of this book of the untruth of that statement.
But why could not an inspired book be as accurate in the details as in the essentials? If, for instance, the world were really created, or if Jesus were crucified and raised from the grave, why is there not a consistent account of these events?
A third defense is that these contradictions really prove the inspiration of the bible. Had there been one consistent account of the life and teachings of Jesus, instead of four contradictory ones, the apostles might have been suspected of collusion, but the inconsistencies in their narratives show, it is said, that they were honest men. Let us test the value of the above defense by applying it to a specific instance: Matthew and Luke testify that the women, upon their return from the empty grave of Jesus, communicated their experience to the disciples: "And they departed quickly from the sepulchre... and did run to bring his disciples word." Mark, on the other hand, testifies that the women fled from the sepulchre in consternation; "neither said they any thing to any man." Now, did the Holy Ghost, under whose inspiration both accounts were supposedly produced, purposely cover the facts, or misinform the reporters, that it may never be definitely known what the women really did when they returned from the grave; or, did he confuse the writers that the world may see in their disagreements the proof of their honesty? But such a manouvre would only prove the ingenuity of the Holy Ghost—not the honesty of the reporters. If the women communicated with the disciples upon their return from the grave, then, to have reported as Mark does, that "neither said they any thing to any man," was an error. It may have been an honest error, but if he were prompted by the Holy Ghost to make the error, it does not prove his honesty, any more than the contrary report proves the honesty of Matthew and Luke.
But there is a more important question suggested by this discussion: Why are there four Gospels? If it were for the purpose of supplementing what the others have omitted, we ask, why should there be omissions in an inspired document? If all four of the evangelists in reporting the same event agree perfectly, three of the reports would be superfluous. One inspired and truthful account of it would have been enough. If, however, the four accounts of the same event do not agree, as we have seen that in numerous instances they do not, then no one will attempt to maintain that all four of them could be true. If one evangelist testifies that the ascension took place from the Mount of Olives, and another is equally sure that it was from Bethany, about three miles from the former place, it is evident that only one of them can be correct, if Jesus ascended at all. The only good reason for more than one inspired account of Jesus' life is that given by a great pillar of the early church, namely, there had to be as many Gospels as there were corners to the earth, or winds of heaven.