4. Did Something Change
Another fairly common reason why biblical accounts may sometimes seem to contradict each other is simply that of change occurring over time or in different circumstances. We have all heard the expression "that was then, but this is now" and we understand how different circumstances can also change many situations in life. This same principle of changed times or conditions is one we must always apply in seeking to understand the Scriptures. Our first example of this kind of situation is a basic one, but it is a good one to keep in mind. Humble Servant or Warrior King? When we study the Old Testament, it is sometimes easy to become confused regarding prophecies which speak of the promised Messiah. For example, in Isaiah 53:2 we read: "He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him." However, when we turn to the book of Psalms we find a seemingly conflicting statement in a verse acknowledged by virtually everyone to have messianic significance: "You are the most excellent of men and your lips have been anointed with grace, since God has blessed you forever … clothe yourself with splendor and majesty" (Psalm 45:2-3).
A number of explanations have been put forward for this apparent difference of majesty or no majesty, beauty or no beauty – such as the idea that these verses are speaking of different aspects of the Messiah's appearance, or that Isaiah was speaking of "outward beauty," while Psalm 45 speaks of "inward beauty." That this is not the case can be seen by looking at the context of the verses surrounding Psalm 45:2-3 which are clearly speaking of the external appearance and attributes of the Messiah.
In this, and in similar cases, the apparent conflict is easily resolved when we separate the first coming of the Messiah from his prophesied second coming. The context of Isaiah 53 is clearly one of human life that fits the physical life of Christ at his first coming: "… he was pierced for our transgressions…" (Isaiah 53:5; etc.). Isaiah was speaking of the physical appearance of the Messiah which also matches what we know from other verses. When we read the Gospels, for example, we see that Jesus was able to slip through the crowds and avoid arrest on several occasions, indicating that he was probably of ordinary appearance and certainly did not stand out as a person of noticeable physical beauty (John 5:13; etc.). Isaiah's words relate to the Messiah's appearance in his first coming.
On the other hand, when we look at the context of Psalm 45 we see it has reference to the Messiah's coming as a conquering king with great majesty and with the nations falling beneath his feet (Psalm 45:45). While this description clearly does not fit the first coming of Jesus Christ, it certainly fits the second coming, as we see, for example, in Revelation 19:11-16. When we also compare the description of the "bride" of Christ in Revelation 19:7 with that of the bride of the king in Psalm 45:9, we see that the connection with the second coming of the Messiah in that psalm is complete. When we are careful to distinguish the humble servant role of the Messiah's first coming from his role as conquering king at his second coming, the apparent conflicts of many verses are easily resolved.
Remember or Forget? Our next example of this type of apparent scriptural conflict also comes from the Old Testament, again from the book of Isaiah. Two verses tell us respectively: "Forget the former things; do not dwell on the past" (Isaiah 43:18) and "Review the past for me" (Isaiah 43:26). While the one verse clearly tells us to forget the past, the other verse is equally clear in stating that it should be remembered.
We have already seen that in examples such as these where two seemingly divergent verses are found in the same biblical book or – as in this case – the same chapter, it is highly unlikely that their writer would have been unaware that he was contradicting himself, if that had been the case. In this particular instance we can see that the principle of change is involved.
As is so often true, the simple answer to this apparent contradiction is found in the contexts in which the two verses appear. When we look at the verses surrounding Isaiah 43:18, we find that God is speaking of working with those who had turned to him and whom he had redeemed. We see this beginning in the first verse of the chapter: "But now, this is what the
LORD says – he who created you, Jacob, he who formed you, Israel: 'Do not fear, for I have redeemed you'" (Isaiah 43:1).
The same situation applies in a number of verses in the following chapters – as when we read "I have swept away your offenses like a cloud, your sins like the morning mist" (Isaiah 44:22). It is because of this forgiveness that God offered the comforting words: "Forget the former things; do not dwell on the past."
But the situation was entirely different with those who had turned from God and refused to walk in his ways. It is to those people that the words of Isaiah 43:26 and its surrounding verses were addressed. Notice that verse in full: "Review the past for me, let us argue the matter together; state the case for your innocence. Your first father sinned; those I sent to teach you rebelled against me" (Isaiah 43:26-27). Here, God instructs those who rejected him to remember the history of humanity and what that rejection had caused.
This principle of urging those who were not following God to remember the past is repeated several times in Isaiah. We read, for example: "Remember this, keep it in mind, take it to heart, you rebels. Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me" (Isaiah 46:8-9). Here, God clearly reminds those who rebel against him of his actions – both of correction and blessing.
There are other biblical verses, of course, that urge us to remember the things that God has done for us in the past. For example, Deuteronomy 6:12 states clearly: "be careful that you do not forget the Lord, who brought you out of Egypt, out of the land of slavery." In exactly the same way, the apostle Paul reminds us of our past and tells us to "remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world" (Ephesians 2:12).
But in the context of Isaiah 43, we see God differentiating between those who rebel against him and those who do not. Isaiah, like many other biblical writers, shows that God works with us according to our attitude. His message to those who turn to him and want to walk in his ways is very different from the message he addresses to those who refuse and rebel.
So there is no contradiction between verses 18 and 26 in Isaiah 43. In actuality, the two verses simply provide examples of two different situations. The first shows God urging the repentant not to be afflicted by their past mistakes – as one of the benefits of his forgiveness. The second shows God urging the unrepentant to consider the past – as a reminder of both his blessings and his judgments.
Made Perfect or Being Made Holy? Finally, we turn to the New Testament for what may be the ultimate example of the unlikeliness of a biblical author contradicting himself – in this case, not only in the same book and same chapter, but even in the same verse! In the book of Hebrews we read: "For by one sacrifice he has made perfect forever those who are being made holy" (Hebrews 10:14 emphases added).
Here, the author of Hebrews seems to tell us – in the same breath – that we are already made perfect by Christ's sacrifice, and that we are currently being made holy. Is there really a contradiction here as some have claimed?
Long ago the King James Bible (KJV) avoided this seeming contradiction by translating Hebrews 10:14 as "For by one offering he hath perfected for ever them that are sanctified" – in other words, the KJV made it sound as though we are both already "perfected" and already "sanctified" or made holy. But virtually every modern translation acknowledges that the Greek of this verse does not say that. The expression "made perfect" is in the "perfect" Greek tense (what we commonly call the "past" tense in English) and it should indeed be translated "made perfect." But the expression translated "are sanctified" in the KJV is in the Greek present tense and is accurately translated as "being made holy" in the NIV and most other modern versions.
So Hebrews does tell us that God has made perfect through Christ's sacrifice those who are presently in the process of being made holy. But there is no real contradiction here because two different aspects of righteousness are being dealt with. One relates to our situation in the past, the other to our continuing situation – one was completed "then," the other is being completed "now." On the one hand, we have "justification" in which we are given righteous standing before God ("made perfect") through Christ's sacrifice, and on the other hand we have "sanctification" in which God then proceeds to make our lives holy in terms of behavior that is guided and helped by his Spirit ("being made holy"). Consider the differences:
Justification is a one-time event that happens outside of us, when we are declared righteous by God. Sanctification is a continual process that happens inside of us, as we are continually made more righteous by God. In other words, although we are already viewed as being right in God's eyes through the sacrifice of Christ, we are also being made right through the ongoing inward spiritual transformation that God works in our lives. The Bible clearly shows that the event of justification must be followed by the process of sanctification for salvation to be completed (Acts 26:18; etc.).
Clearly, there is no contradiction in Hebrews 10:14 – the same verse looks at two different events, one that occurred at an earlier time and the other that is still ongoing. Asking "Did something change" regarding what is being talked about in these verses dispels the appearance of any contradiction. It is one of the most important principles we can remember, as it affects such a wide range of verses.