CONTRADICTIONS IN THE GOSPEL OF MATTHEW

The following pairs of verses come out of a listing by Aaron Wilson giving “paradoxes” in the Bible. In fact, they are much more accurately labeled as apparent contradictions that Christians should be aware of so that they can be answered intelligently if you ever run across them in atheistic writings.

“My yoke is easy.” (Matthew 11:30)

“How difficult the road that leads to life.” (Matthew 7:14)

This pair of scriptures is very challenging to understand. But with a little help from competent commentators, it can be done. But before resorting to that, let me first make an uneducated stab at a possible way to resolve the issue.

If you read all of Matthew 7:13-14, it appears that the “road” metaphor can be taken in one of two ways. On the one hand, the road may start only after one has entered the “gate.” If that is the intended picture, then the contradiction remains, assuming that entering the gate is equivalent to accepting the salvation only available through Christ's sacrifice. However, if the road leads up to the gate, then that means that finding out that Christ is the way may be a very long and arduous journey for most seekers since all other roads they try are ultimately dead ends. But once they have entered the gate (i.e. accepted Christ as their savior), from that point on they take on the easy yoke of Christ he has promised his followers.

I was pleasantly surprised to find that the very first source I consulted happened to have this same basic understanding. In his book entitled The Sermon on the Mount, James Boice remarks that if the “road” is in fact the road a Christian is on, that would mean that he or she must be very careful to keep on the path or risk of losing their salvation. On the other hand, if the road is one for unbelievers to travel on until they enter the gate to salvation, then “you must not stop short of salvation by imagining that you can simply continue along the same path you are following. If you are not on the way to Christ, you are on the way from Him.”

In addition, R.T. France notes the ambiguity I detected in Jesus' picture when he says, “The relationship between gate and road is not made clear: is the gate at the beginning or the end of the road?” William Hendricksen echoes that uncertainty when he asks, “Which is first, the way or the gate? Does a person enter the gate in order to be admitted to the way, or does he follow the way in order to reach and go through the gate?” Although Hendricksen ultimately opts for the gate coming first, in contrast to Boice, in the process, he lists a third possibility. “Gate and way mean substantially the same thing, namely, the obedience demanded by Christ. Viewed as a unit this obedience can be called a gate; considered in its multiplicity, a way. Therefore one should not even ask, “Which is first, the gate or the way?”

David Hill offers an entirely different way out of the impasse to the originally proposed contradiction. He points out that the words translated as “hard” and “easy” in the Matthew 7 passage really have the respective meanings “crowded together” (because it is so narrow) and “broad” (with plenty of room for everyone to walk.) In that regard, you should realize that it is only an accident of some English translations that makes the “easy” of Jesus' yoke in Matthew 11:30 appear to be the same as the “easy” road to destruction of Matthew 7. They represent two entirely different Greek words meaning “light” and “broad,” respectively. And therefore, the “hard” of Matthew 7 is in no way the opposite of the “easy” in Matthew 11:30.

“Let your light so shine before others, so that they may see your good works.” (Matthew 5:16)

“Be careful not to practice your righteousness in front of others to be seen by them.” (Matthew 6:1)

Wilson is being rather devious in making these two passages appear to contradict one another. But that is okay if he is just trying to spark a discussion among Christians. And you will often run into atheists or false teachers who do the very same thing for entirely different motives, so it is best to be on the lookout for such obvious deceptions.

The answer to this “contradiction,” as anyone at all acquainted with the gospels is aware, is that the first quotation in this pair does not include the whole sentence of Matthew 5:16. In fact, it purposely stops before the words “and give glory to your Father in heaven.” This final phrase is actually the key to the meaning of the whole verse since it explains what our overall motive should be in letting our light shine before others – so that God is the one glorified, not ourselves. And this is also the meaning in Matthew 6:1, where it is expressed in the negative: We are not to do these things in order that we may be seen. If we do, then our “righteousness” is actually “self-righteousness.”

To add to this understanding, keep in mind that the “light” we are to shine is not the light of our righteousness, but the light of Christ living in us. Just look at the same image at the start of Revelation where the church is pictured as a lampstand while Christ is the light that shines from it.

“Give to the one who asks you.” (Matthew 5:40-41)

“Don't toss your pearls before swine.” (Matthew 7:6)

This is like comparing apples a oranges since the first situation concerns giving physical aid to someone who is in need while the second one is talking about trying to impart spiritual wisdom to those who are obviously so dead-set against the gospel message that you will just be wasting your valuable time and resources that could be better spent on those who are willing to hear. This contrast is emphasized by the difference between the two verbs involved: “give” and “toss.” In the latter case, you are just throwing away something that others more worthy and prepared will treasure.