Look, I’m not gonna sugarcoat this. The Bible contains some genuinely tough stuff that even the most brilliant theologians scratch their heads over. And that’s totally okay!
These controversial verses don’t make the Bible less valid or valuable; they remind us that ancient texts written in different cultures can be complicated.
Ready to dive into the passages that still make Christians disagree? Let’s explore 15 Bible verses that continue to stir up discussion, controversy, and maybe even a few family dinner arguments.
1 Corinthians 11:2-16 – head coverings and gender roles
“But I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.”
This passage about women covering their heads during worship is what one scholar termed a theological minefield. One of the best biblical scholars, Gordon Fee, acknowledges that there are several viable interpretations of this passage.
Even N.T. Wright, who is arguably one of our most capable New Testament scholars, has to admit that he is not quite sure what it all means!
The most significant controversy revolves around whether Paul’s instructions were cultural (applicable to that time and place) or universal (applicable in all Christian contexts).
Acts 15:36-41 – Paul and Barnabas’s sharp disagreement
“They had such a sharp disagreement that they parted company.”
Here’s something that might surprise you: even the apostles had major fallouts! Paul and Barnabas had a heated disagreement about whether to include John Mark on their missionary voyage, leading them to divide and go their separate ways.
The most interesting part of this passage is that the Bible does not state who was right. Paul believed that Mark was unreliable as he had left them earlier. Barnabas was willing to give the guy a second chance.
Each of them had sound biblical foundations to their stance! This passage teaches us that godly people can disagree on applying biblical principles, and sometimes that’s just how things go.
Ephesians 5:21-23 – wives submitting to husbands
“Wives, submit yourselves to your own husbands as you do to the Lord.”
Oh boy, does this one cause arguments! Traditional complementarians see this as establishing male headship in marriage. Egalitarians argue for mutual submission. Some focus on the previous verse about “submitting to one another,” while others emphasize the husband’s role as head.
The interpretation you choose affects everything from marriage dynamics to church leadership structures. No wonder this passage is still one of the most controversial themes of debate in the Christian discourse on gender roles in modern times.
1 Timothy 2:12 – women teaching and having authority
“I do not permit a woman to teach or to assume authority over a man; she must be quiet.”
This verse may be the most debatable in the whole New Testament regarding the role of women. Other denominations ban female pastors entirely.
Some permit women in the ministry, but not as senior pastors. Some still interpret it as culturally-specific guidance for a particular situation in Ephesus.
The debate gets even more heated when you consider that the same Paul who wrote this also praised female church leaders like Phoebe, Priscilla, and Junia elsewhere in his letters. How do we reconcile these seemingly contradictory attitudes?
Romans 13:1-7 – submission to governing authorities
“Let everyone be subject to the governing authorities, for there is no authority except that which God has established.”
Dr. Beverly Gaventa of Princeton Theological Seminary cautions that Romans 13 has often been “weaponized in service of oppression.” However, Paul’s genuine concern, she argues, was not blind obedience but the community’s order under God’s sovereignty.
This passage is not to be used to justify unjust governments by modern scholars, and the debate will persist.
When is civil disobedience justified? How do we balance submission to authority with standing against evil? These aren’t easy questions with simple answers.
Genesis 19:8 – Lot offering his daughters
“Look, I have two daughters who have never slept with a man. Let me bring them out to you, and you can do what you like with them.”
This is one of those passages that leaves the readers very uncomfortable. The fact that Lot volunteered to offer his daughters to save his guests poses some serious moral issues, which have been a source of debate among theologians over the years.
Others interpret this as a sign of Lot’s moral failure, not the approval of God. Others symbolically interpret it. But honestly? It is a disturbing reading that highlights the multifaceted ethical background of ancient writings and the harsh realities faced by the people in the Bible.
Psalm 137:9 – blessed is the one who dashes infants
“Happy is the one who seizes your infants and dashes them against the rocks.”
Yeah, this one’s brutal. These “imprecatory psalms” (basically cursing prayers) are simply a manifestation of raw human anger and vengeance.
They raise challenging questions about divine justice, the nature of Scripture, and how we handle passages that seem to celebrate violence.
Korankye (2025) argues that while many view Psalm 137’s violent language as theologically troubling, there’s still limited scholarly exploration of its deeper meaning as an expression of justice, remembrance, and spiritual resistance.
Leviticus 26:14-33 – curses for disobedience
“But if you will not listen to me and carry out all these commands… I will bring on you sudden terror, wasting diseases and fever…”
The harshness of penalties outlined here, such as cannibalism during a siege, bothers many readers. What are these cruel repercussions in the context of the love and mercy of God?
This text makes us struggle to ask ourselves questions of divine justice, the nature of covenant relationship, and the relationship of Old Testament law to New Testament grace. Spoiler alert: there’s no universal agreement on these issues!
Exodus 21:20-21 – laws about beating slaves
“Anyone who beats their male or female slave with a rod must be punished if the slave dies as a direct result, but they are not to be punished if the slave recovers after a day or two, since the slave is their property.”
This text on the laws of ancient slavery is at least cringe-inducing to the present reader, and with reason. What do we do with biblical writings that appear to control instead of censure behaviors with which we currently identify as evil?
There is a controversy among scholars about whether such laws were, in their era, progressive (limiting abuse instead of approving it) or merely a case of cultural accommodation, which ultimately does not align with the will of God.
The discussion connects to broader questions about how Scripture engages with artistic practices.
2 Samuel 24:1 vs. 1 chronicles 21:1 – who incited David’s census?
In 2 Samuel, “the anger of the Lord burned against Israel, and he incited David” to take a census. But in 1 Chronicles, “Satan rose up against Israel and incited David” to do the same thing.
So which is it: God or Satan? This seems like a contradiction to the Bible, and we find ourselves asking: Is there consistency in the Bible? What is the place of Satan in the sovereignty of God? How did various biblical writers interpret divine causation?
Some see it as multiple interpretations of the same thing, while others view it as an evolution of theology.
Michael Heiser explains that the Chronicler’s mention of “Satan” reflects a theological development in Israel’s beliefs, moving from viewing all actions as directly caused by God to recognizing intermediary spiritual beings who could act as adversaries under God’s authority.
Matthew 5:38-42 – turning the other cheek
“But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.”
The teachings of Jesus on non-retaliation bring endless discussions on the concept of pacifism, justice, and Christian behavior. Is it the duty of Christians to be absolute pacifists? What of self-defense, or police service, or military service?
Some Christians embrace complete non-violence based on this passage. Others argue for just war theory or see this as addressing personal relationships rather than societal justice.
The interpretations have practical implications for how Christians engage with violence and conflict.
James 2:14-26 – Faith and works
“You see that a person is considered righteous by what they do and not by faith alone.”
This text is in the middle of one of the most significant theological separations of Christianity.
Protestants note that salvation is achieved solely through faith, while Catholics insist that good works are necessary. James appears to take the Catholic side, whereas the letters of Paul are Protestant.
How do we square the emphasis of works stressed by James with the focus of faith stressed by Paul? Various confessions have developed exquisite theological frameworks to overcome this tension, and the debate continues centuries after the Reformation.
Revelation’s violent passages
Some of the most graphic images of divine judgment and violence mentioned in the book of Revelation are rather uncomfortable to many readers.
How do we reconcile these images of the wrath of God, as manifested in Jesus, with the loving and merciful God?
Others interpret Revelation figuratively and not literally. Other people see it as the ultimate justice of God. It impacts the interpretation of end-times theology and even the character of God.
1 Timothy 6:10 – the love of money
“For the love of money is a root of all kinds of evil.”
You have to see that it does not say money is the root of all evil; it is the love of money. But men continue to distort this verse! It is not what is said that is the matter of the debate, but how to love money or use it properly.
How much wealth is too much? But how about prosperity theology? Questions of money, materialism, and Christian ethics remain among the most vigorously debated topics in churches, covering everything from tithing to social justice.
As Christianity.com explains, Paul’s warning in 1 Timothy 6:10 is about misplaced affection, not about wealth.
Philippians 4:13 – I can do all things
“I can do all this through him who gives me strength.”
This verse is likely to appear on sports equipment and inspirational posters, but scholars believe that we do not understand it at all!
Paul did not mean that you should pursue your dreams or win games, but he was in jail, discussing how he could withstand any trials and be satisfied with the challenging conditions.
This misapplication of the verse is part of a larger tendency to turn biblical words into self-help slogans and not consider their context. It’s become the poster child for how we can twist Scripture to mean what we want it to mean.
Disclaimer – This list is solely the author’s opinion based on research and publicly available information. It is not intended to be professional advice.
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