Inconsistencies in the gospels concerning Mary’s disbelief and her revelation

Luke 1:26-33, There it is related that the angel Gabriel came as a messenger sent by God to Mary in her virgin state, when she was espoused to Joseph of the house of David, and that He announced to her she would conceive and bear a son, who would be holy, and be called a son of the highest; that the throne of David would be assigned to him by the Lord God for occupation, and that he would reign over the house of Jacob for ever, and of his kingdom there should be no end.

The statement disagrees with those made in other parts of the New Testament, and casts strong suspicion on the veracity of a book asserted to be written under the influence of inspiration. If Mary had received such a divine message, why did she and her children refuse faith in, and obedience to that Son of God, and why did she and her offspring keep away from the circle of the disciples of him whom she had borne through the intervention of a miracle? See Mark 3:31. A marked contrast also appears between the words of Luke 1:26, and those in John 7:5, which we had occasion to quote in a former chapter, viz., "His brethren did not believe in him." Would it not have bee the duty of the virgin-mother to inform her children what a strong claim her first-born had on their pious attachment to him? Again, why did Mary name her son "Jesus?" If he were to be named Emmanuel, according to the interpretation given to the famous passage in Isaiah, which is especially cited in Matthew 1:22-23, why did the angel hold out the never-fulfilled promise that Jesus would sit on the throne of David? Moreover, why was Jesus called the descendant of David, since it is alleged that he was not the offspring of Joseph, of the house of David, but was begotten of the Holy Ghost? The number of contradictions also is increased by the words of Paul in his First Epistle to the Corinthians, chapter 15, verse 28, for there it is said, "Then shall the son also himself be subject unto him, that put all things under him." This is an additional proof that the kingdom of Jesus is not intended to continue throughout eternity, but is to be only of a temporary nature; hence, we arrive at the conclusion, from the very authorities of the Christian faith, that the Father and the Son are totally distinct personages.

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