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 the verses Zathras cites.

        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 as Zathras represents. 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).

        Zathras is spectacularly wrong. Leveticus 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. Perhaps the gospel of Mark contains a copying error here. As was noted above, there are a few such instances, usually involving numerics.

        This identical objection is answered above.

        See the Story of the Resurrection above.

        Zathras' interpretation of Mark is laughable. 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. Why does Zathras conclude it MUST have taken place there? 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.

        Zathras' 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?

        Phillipians 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.