In this study, we
will seek to understand the teaching of
“Inerrancy.” As in previous studies, we
will look at definitions, scriptures, and
confessional evidence for the
glorifying of God in how we live. The terms
“Inerrancy,” “Infallibility,” “Sufficiency,”
and “Plenary Inspiration” are connected
concepts in Scripture.
Inerrancy
Without error,
non-errant. In Christianity, inerrancy
states that the Bible, in its original
documents, is without error regarding facts,
names, dates, and any other
revealed information. Inerrancy does not
extend to the copies of the biblical
manuscripts. *
“Inerrant” simply
means “without error,” or “true” in the
sense that we normally speak of true
sentences, true doctrines, true accounts,
true principles. Were God to speak to
us in person, “directly,” none of us would
dare to charge him with error.
Errors arise from ignorance or deceit; and
our God is neither ignorant, nor is
he a deceiver. Similarly, we dare not charge
his written Word with error.” -
John Frame
“The church has
historically acknowledged that Scripture in
its original manuscripts and
properly interpreted is completely true and
without any error in everything
that it affirms, whether that has to do with
doctrine, moral conduct, or
matters of history, cosmology, geography,
and the like.” - Gregg Allison
Infallibility of Scripture:
Question: What does
it mean that the Bible is infallible? What
is biblical infallibility?
Answer: The word
infallible means “incapable of error.” If
something is infallible, it is never
wrong and thus absolutely trustworthy.
Similarly, the word inerrant, also
applied to Scripture, means “free from
error.” Simply put, the Bible never
fails. **
Sufficiency
of Scripture:
Question: What is the
doctrine of the sufficiency of Scripture?
What does it mean that the Bible is
sufficient?
Answer: The doctrine
of the sufficiency of Scripture is a
fundamental tenet of the Christian faith.
To say the Scriptures are sufficient means
that the Bible is all we need to
equip us for a life of faith and service. It
provides a clear demonstration of
God’s intention to restore the broken
relationship between Himself and humanity
through His Son, Jesus Christ, our Savior
through the gift of faith. No other
writings are necessary for this good news to
be understood, nor are any other
writings required to equip us for a life of
faith. **
What is plenary inspiration?
Question: What is
verbal plenary inspiration?
Answer: The Bible is
God’s Word to humanity. It was written by
human authors, but God prompted and
guided them to write what they did. Every
word, word form, and word placement
found in the Bible’s original manuscripts
was divinely and intentionally written.
This is the orthodox view of the church and
is known as verbal plenary
inspiration. **
Gordon H. Clark on
the Inerrancy and Infallibility of
Scripture:
“The
inerrancy of Scripture, as Quenstedt so
carefully detailed it, is of
fundamental importance. Nowhere else can we
learn of salvation. Nowhere else
could we learn of justification by faith
alone. Nowhere else is there any
information about Jesus Christ. Whatever
later Christian authors have written
about the virgin birth, the atonement, the
resurrection, has its source in
Scripture. If the Scripture is in error here
and there, it is possible that it
is in error here. Then too, from the
standpoint of logic, there is a question
the new so-called evangelicals are reluctant
to answer. It is this: If the
Bible contains falsehoods here and there,
the theologian must have a criterion
to distinguish the parts that are true from
the parts that are false: What is
the criterion? In a court of law, if the
judge and jury detect a witness
perjuring himself two or three times, or
even once, they cannot accept any of the
remainder of his testimony. If some things
he says happen to be true, they must
be proved by other witnesses. Therefore
attacks on the evangelical position are
obliged to state the criterion they use in
separating the truths of the Bible
from its falsehoods. What is this criterion
by which, from its superior
position, it convicts the Scripture of
error? Are the Assyrian inscriptions
infallible in matters of history? Is
Swedenborg an inerrant authority on Heaven
and Hell? Bultmann at least had the
consistency to say, ‘We do not know a
single thing Jesus ever said or did.’” (1)
The Inerrancy and
Historicity of Genesis 1-3, Part 1 by John
Yeo:
What is Biblical
Inerrancy?
Webster’s
Dictionary defines “Inerrancy” as:
“exception from error.” It defines
“infallible” as “1: incapable of error. 2:
not liable to mislead, deceive, or
disappoint. 3. Incapable of error in
defining doctrines touching faith or
morals.” In addition, the “Chicago Statement
on Biblical Inerrancy” notes in
Article 12: “WE AFFIRM that Scripture in its
entirety is inerrant, being free
from all falsehood, fraud, or deceit.”
According to the same document, divine
inspiration pertains only to the original
autographs of Scripture (Article 10)
and that the Bible’s inerrancy is directly
related to its divine inspiration
(Article 15).
In
Genesis 3:1, the serpent asked Eve, “Did God
really say … ?” The devil from the
outset of creation has attempted to deceive
God’s people and to twist His Holy
Word. The doctrine of inerrancy—although the
word itself is not found in the
Bible —has been understood to be an orthodox
biblical teaching due to the
Scripture’s self-attestation concerning its
own veracity. Biblical inerrancy,
therefore, is an important doctrine because
it safeguards the canonical
Scriptures from those who would say that the
Bible is only a human product that
is “like any other book” full of errors and
mythological elements. In
contradistinction, the Bible affirms its own
truthfulness. The well-respected
“Lion of Old Princeton,” B.B. Warfield, was
accurate when he pointed out,
“[What] Scripture says, God says.” How is
this so? Key passages in the Bible
reveal this vital truth:
“I
will raise up a prophet from among their
countrymen like you, and I will put My
words in his mouth, and he shall speak to
them all that I command him. It shall
come about that whoever will not listen to
My words which he shall speak in My
name, I Myself will require it of him.”
(Deuteronomy 18:18-19 NASB)
Note
that God says that He would raise a prophet
and put His words in his mouth. The
words that the prophet speaks carry the full
weight and authority as if God had
spoken them Himself. This description
regarding the “office of the prophet”
reveals that the prophet was to be the
depository of divine revelation. In
other words, if the prophet sent by God
spoke or wrote, that authoritative word
would be binding upon the consciences of its
hearers and equivalent to
canonical Scripture.
“You
shall not add to the word which I am
commanding you, nor take away from it,
that you may keep the commandments of the
LORD your God which I command you.”
(Deuteronomy 4:2 NASB)
The
words God inspired Moses, the Prophet, to
speak and write were considered
covenantal words, i.e., canonical. As a
result, they were not to be tampered
with because they had their origin from the
very mouth of God.
“Every
word of God is tested; He is a shield to
those who take refuge in Him. Do not
add to His words or He will reprove you, and
you will be proved a liar.”
(Proverbs 30:5-6 NASB)
Notice
that the word translated “tested” by the
NASB is actually the word meaning “to
refine” in the Hebrew MT text just as a
goldsmith or silversmith would burn off
the dross only to reveal the pure nature of
the precious metal. The verse may
be translated, “Every word of God is pure”
(e.g., see the NKJV and Tanakh
[Jewish Publication Society]
translations). Notice that the warning to
add to the canonical Word of God is
also reiterated as in Deuteronomy 4:2.
“The
sum of Your word is truth, And every one of
Your righteous ordinances is
everlasting.” (Psalm 119:160 NASB)
“Sanctify
them in the truth; Your word is truth.”
(John 17:17 NASB)
These
two verses declare the veracity of Scripture
because they come from God. Note
that Jesus Himself in John 17:17 equates the
Word of God to truth itself.
“All
Scripture is inspired by God and profitable
for teaching, for reproof, for
correction, for training in righteousness;
so that the man of God may be
adequate, equipped for every good work.”
(2Timothy 3:16-17 NASB)
There
is a clear “cause and effect” relationship
in these two very important verses.
The “cause” is what we’ve already pointed
out: Scripture is divinely inspired
by God. The “effect” is seen in the way the
Scriptures may be applied:
“profitable for teaching, for reproof, for
correction, for training in
righteousness.” In sum, it is clear that the
Apostle Paul affirmed the “God
breathed-out” quality of “all Scripture” in
order that it might serve as the
source of all our Christian faith and
practice.
“But
know this first of all, that no prophecy of
Scripture is a matter of one’s own
interpretation, for no prophecy was ever
made by an act of human will, but men
moved by the Holy Spirit spoke from God.”
(2Peter 1:20-21 NASB)
The
Apostle Peter could not have been any
clearer: Scripture did not originate in
the mind of man, but in God. The Holy Spirit
“moved” the writers of Scripture
to communicate exactly what He wanted and
preserved them from error at the same
time (e.g., Proverbs 30:5: “Every Word of
God is pure….”).
The
force of the biblical passages above proves
the logic and validity of the
doctrine of inerrancy. In other words, if
God had truly inspired the Prophet,
Moses, to write on a scroll (as it says in
Exodus 24:4; Deuteronomy 31:9, 22)
then it would be more than rational to
believe that He could have and would
have prevented Moses from mixing error into
His Word and to provide exactly
what He wanted Moses to record. Thus, the
doctrine of inerrancy is not simply a
teaching that has been foisted onto the
Bible in order to protect it. The Bible
declares its own inerrant and authoritative
quality so that the people of God
might place their full trust in His Word and
because His Word is the objective
truth of God. (2)
Comments, “Inerrancy,”
“Infallibility,” and “Sufficiency” are
biblical teachings that stand or fall
together:
It is important to
see at the start of this study just how
closely God is identified with the
Scriptures.Consider
this example from the book of
Romans:
“For
the scripture saith, whosoever
believeth on him shall not be ashamed.”
(Romans 10:11)
The
apostle Paul in the book of Romans says, “For
the Scripture saith.” It is
significant to note when you consult Isaiah
28:16 whom the apostle is quoting, you find
that it is God speaking.
To establish this
further:
“Therefore
thus
saith the Lord God,
Behold, I lay in Zion for a foundation a
stone, a triedstone, a precious corner
stone, a sure foundation: he that
believeth shall not make haste.” (Isaiah
28:16)
Then in Romans, we
read:
“For
the scripture saith unto Pharaoh,
Even for this same purpose have I raised
thee up, that I might show my power in
thee, and that my name might be declared
throughout all the earth.” (Romans
9:17)
Was
God speaking or the Scriptures? If there is
any doubt, we know for sure after
reading “And in very deed for this cause
have I raised thee up, for
to shew in thee my power; and that my
name may be declared throughout all the
earth” Exodus 9:16 says that it is God
speaking, whereas, Romans says, “the
Scripture saith.”
Therefore,
it is clear that God and the Scriptures are
so closely identified as to be
synonymous. In essence, we learn from these
examples, “thus saith the Lord God”
and the phrase “the
Scriptures saith” can be and
are used interchangeably. (Underlining and
bolding emphasis mine)
The Biblical view of
the Old Testament Scriptures
The
scriptural passages in this section of the
present study give a biblical
rationale for putting confidence in the Word
of God. The passages cited in this
section from the Old Testament teach that
the Old Testament itself is the Word
of God. The New Testament passages cited in
this section refer to the Old
Testament as Scripture or the very Word of
God. Because of this, there is no
reason to doubt that the Old Testament is
the Word of God.
The following five
passages speak of the Word of God:
“Ye
shall not add unto the word which I command
you, neither shall ye diminish
aught from it, that ye may keep the
commandment of the Lord your God which I
command you.” (Deuteronomy 4:2)
“Thy
word is a lamp unto my feet, and a light
unto my path.” (Psalms 119:105)
“Every
word of God is pure: he is a shield unto
them that put their trust in him. Add
thou not unto his words, lest he reprove
thee, and thou be found a liar.”
(Proverbs 30:5-6)
“Whoso
despiseth the word shall be destroyed: but
he that feareth the commandment
shall be rewarded. (Proverbs 13:13)
“The
grass withereth, the flower fadeth: but the
word of our God shall stand
forever.” (Isaiah 40:8)
We
see that these five passages set God's Word
apart from the writings of men by
the fact that God's words are “pure,” “a
lamp and light,” and are “eternal.” If
you despise the Word by rejecting or
altering it, you will be destroyed. What
man can claim this about his writings?
Furthermore,
when reading the Old Testament, there is no
mistaking that God is speaking to
man beginning in Genesis 1:3 with the phrase
“And God said” or the similar
phrase “And the Lord said.” Exodus 32:9. In
addition, you have God speaking
using the familiar terminology “Thus saith
the Lord” or “saith the Lord” in
places such as Genesis 22:16, Exodus 5:1,
all the way to Malachi 1:2. In the
prophets we read passages like “And say,
Here ye the word of the Lord”
(Jeremiah 19:3). There are many variations
of these above phrases. In fact,
there are many hundreds of Old Testament
passages like this, which establish
the divine authenticity of the Old
Testament.
How does the New
Testament view the Old? Consider the
importance of the following New Testament
verse:
“These
were more noble minded than those in
Thessalonica, in that they received the
word with all readiness of mind, and
searched the Scriptures daily, whether
those things were so.” (Acts 17:11)
Searching
the Scriptures daily should be the practice
of all believers. The believers in
Berea used the Scriptures as a test for the
truth or falsity of a given message
and are commended for this practice. In this
particular instance, the Bereans
were commended for examining even the
Apostle Paul's message. Surely, this
gives the individual Christian the basis for
questioning church doctrine if not
established biblically. This verse from Acts
17:11 deals primarily with the Old
Testament Scriptures since at this stage in
redemptive history the New
Testament was in the process of being given
and compiled. Because of this, we
can infer that the Old Testament is the Word
of God. It was the Old Testament
that was searched by the Bereans to see if
Paul's message was true.
Consider the words of
Christ himself when speaking of the Old
Testament Scriptures:
“...the
Scripture cannot be broken.” (John 10:35)
The Sufficiency of
Scriptures:
The
self-evident testimony of the Scriptures is
that they are sufficient. The
Scriptures are entirely adequate to meet the
needs of the believer. This
teaching is all over the face of the
Scriptures. The believer can have
confidence in the Scriptures. God's Words
are described as “pure,” “perfect,”
“a light,” and “eternal.” This conclusion is
one that can be drawn from or
deduced from the Scriptures by good and
necessary consequence. Reliability and
sufficiency go hand in hand. An insufficient
or incomplete document is not
reliable. (3)
B. B. Warfield
observations
Inerrancy:
“The
religion of the Bible thus announces itself,
not as the product of men’s search
after God, if haply they may feel after Him
and find Him, but as the creation
in men of the gracious God, forming a people
for Himself, that they may show
forth His praise.”
“What
is important to recognize is that the
Scriptures themselves represent the
Scriptures as not merely containing here and
there the record of
revelations—“words of God,”—given by God,
but as themselves, in all their
extent, a revelation, an authoritative body
of gracious instructions from God;
or, since the alone, of all the revelations
which God may have given, are
extant—rather as the Revelation, the only
“Word of God” accessible to men, in
all their parts “law,” that is,
authoritative instruction from God.” (4)
A Short Account of
the Chicago Statement on Biblical
Inerrancy:
1.
God, who is Himself Truth and speaks truth
only, has inspired Holy Scripture in
order thereby to reveal Himself to lost
mankind through Jesus Christ as Creator
and Lord, Redeemer and Judge. Holy Scripture
is God's witness to Himself.
2.
Holy Scripture, being God's own Word,
written by men prepared and superintended
by His Spirit, is of infallible divine
authority in all matters upon which it
touches: it is to be believed, as God's
instruction, in all that it affirms:
obeyed, as God's command, in all that it
requires; embraced, as God's pledge,
in all that it promises.
3.
The Holy Spirit, Scripture's divine Author,
both authenticates it to us by His
inward witness and opens our minds to
understand its meaning.
4.
Being wholly and verbally God-given,
Scripture is without error or fault in all
its teaching, no less in what it states
about God's acts in creation, about the
events of world history, and about its own
literary origins under God, than in
its witness to God's saving grace in
individual lives.
5.
The authority of Scripture is inescapably
impaired if this total divine
inerrancy is in any way limited or
disregarded, or made relative to a view of
truth contrary to the Bible's own; and such
lapses bring serious loss to both
the individual and the Church. (5)
For the complete
statement of the Chicago Statement on
Biblical Inerrancy, see ***
Sola Scriptura from
the Belgic Confession 7:
Belgic
Confession 7: The Sufficiency of the Holy
Scriptures to Be the Only Rule of
Faith
We
believe that those Holy Scriptures fully
contain the will of God, and that
whatsoever man ought to believe unto
salvation is sufficiently taught therein.
For, since the whole manner of worship which
God requires of us is written in
them at large, it is unlawful for any one,
though an apostle, to teach
otherwise than we are now taught in the Holy
Scriptures; nay, though it were an
angel from heaven, as the apostle Paul
saith. For, since it is forbidden to add
unto or take away any thing from the Word of
God, it doth thereby evidently
appear that the doctrine thereof is most
perfect and complete in all respects.
Neither
do we consider of equal value any writing of
men, however holy these men may
have been, with those divine Scriptures, nor
ought we to consider custom, or
the great multitude, or antiquity, or
succession of times and persons, or
councils, decrees, or statutes, as of equal
value with the truth of God, for
the truth is above all; for all men are of
themselves liars and more vain than
vanity itself. Therefore we reject with all
our hearts whatsoever doth not
agree with this infallible rule, which the
apostles have taught us, saying, Try
the spirits whether they are of God.
Likewise, if there come any unto you, and
bring not this doctrine, receive him not
into your house.
In closing:
IS THE
BIBLE INERRANT? Prof. John M. Frame:
Quite
a few people have suggested that “inerrant”
is not a good word to use in
describing Scripture. This article is
designed to respond to that objection.
Before we take up the specific term
“inerrant,” however, it will be well for us
to remind ourselves, in more general terms,
of what the Reformed faith and the
Bible itself teach us about Scripture.
First,
Scripture is the covenant constitution of
the people of God.1
The first written Word of God, the
first Bible, was the Ten Commandments,
written by the very finger of God on
tables of stone (Ex. 24:12, 31:18, 32:15f,
34:1). In it, God speaks as the
author of the document: “I am the Lord your
God.” That written Word was put in
the holiest place in Israel, beside the Ark
of the Covenant, where it was to stand
as God's witness against Israel (Deut.
31:26).2 As such, the written Word
was to govern every aspect of the lives
of God's people (Deut. 4:1-14, 5:32-6:25).3
Nearly every chapter in Deuteronomy urges
the people to obey all the laws,
testimonies, statutes, commandments, and
words... (such eloquent redundancy!)
Of God's written Word. Nearly every verse of
Psalm 119 calls God's people back
to these statutes; revival in Israel is
always a revival of obedience to
(sometimes rediscovery of) the law.
Beyond
the Decalogue, God gave other Words to his
people. The song of Moses in Deut.
32 (see 31:19) is such a Word. Words of
Joshua were later added (Josh. 24:25f).
And God sent prophets; the very definition
of a prophet was that he proclaimed
God's Word, not words of his own devising
(Deut. 18:18-20). Many of these
prophecies were written down. Jesus regarded
the whole Old Testament as God's
written Word (Matt. 5:17-19, John 5:45,
10:33-36), as did the apostles (Rom.
15:4, II Tim. 3:16, II Pet. 1:21, Jas. 4:5,
11).
The
New Testament is a New Covenant, and thus it
involves the giving of divine
Words (Matt. 7:24-27, Mark 8:38, John 6:68f,
12:47ff, 14:15, 21, 23f, 15:7, 10,
14, 17:6, 17, I John 2:3-5, 3:22, 5:2f, II
John 6, I Tim. 6:3, Rev. 12:17,
14:12). Jesus himself wrote no books, but he
provided for his apostles to speak
and write for God (John 14:26, 15:26, 16:13,
I Cor. 2:10-13, 4:1, 14:37, Gal.
1:1, 11f, 16, 2:2). By the Holy Spirit's
witness and the content of the books
themselves, Christians recognize the New
Testament, as they do the Old, as
God's book.
Thus
the church has historically confessed that
Scripture is the Word of God. It is
God speaking to us. There are also human
authors of Scripture, and the content
of Scripture reflects their personalities,
styles, and experiences. But the
humanity of Scripture does not mean that
Scripture has less authority than,
say, the divine voice at Mount Sinai. The
authority of Scripture is nothing
less than the authority of God himself, as
the passages cited earlier clearly
demonstrate.
We
have, therefore, no right to bring negative
criticism against the Bible. As the
Belgic Confession states, with the canonical
books “there can be no quarrel at
all,” (Article 4), “we believe without a
doubt all things contained in them...”
(Article 5), and “the teaching is perfect
and complete in all respects”
(Article 7). When God speaks to us, we dare
not criticize what he says. Our
only recourse is to believe and to obey.
Now,
what of inerrancy? Well, the inerrancy of
Scripture is certainly implied in
what I have said already, if we are
permitted to take “inerrancy” in its
normal, dictionary meaning. “Inerrant”
simply means “without error,” or “true”
in the sense that we normally speak of true
sentences, true doctrines, true
accounts, true principles. Were God to speak
to us in person,
"directly," none of us would dare to charge
him with error. Errors
arise from ignorance or deceit; and our God
is neither ignorant, nor is he a
deceiver. Similarly, we dare not charge his
written Word with error.
This
is not a mere “modern” position. As we have
seen, it is the position of
Scripture itself. Augustine in the fifth
century declared, “None of these
(scriptural) authors has erred in any
respect of writing.” Infallibility4
is affirmed in the Westminster
Confession of Faith, Chapter 1 and in the
Belgic Confession, Article 7.
Shall
we speak today of biblical “inerrancy?” The
term does, to be sure, produce
confusion in some circles. Some theologians
have gone far astray from the
dictionary meaning of “inerrant.” James Orr,
for example, defined
"inerrant" as “hard and fast literality in
minute matters of
historical, geographical, and scientific
detail.”5 Well, if “inerrancy”
requires literalism, then we should renounce
inerrancy; for the Bible is not always to be
interpreted literally. Certainly
there are important questions of Bible
interpretation that one bypasses if he
accepts biblical inerrancy in this sense.
But
we should remember that Orr's use of the
term, and the similar uses of
contemporary theologians, are distortions of
its meaning. Perhaps those
distortions have become so frequent today as
to inhibit the usefulness of the
term. For the time being, however, I would
like to keep the term, and explain
to people who question me that I am not
using it in Orr's sense, but rather to
confess the historic faith of the church.
We
do have a problem here: Other things being
equal, I would prefer to drop all
extra-scriptural terms including
“infallible” and “inerrant” and simply
speak,
as Scripture does, of God's Word being true.
That's all we mean, after all,
when we say Scripture is inerrant. But
modern theologians won't let me do that.
They redefine “truth so that it refers to
some big theological notion6 , and
they will not permit me to use it as meaning
“correctness” or “accuracy” or
“reliability.”
So I try the word “infallible,” a historical
expression that, as I indicated in
a footnote above, is actually a stronger
term than “inerrancy.” But again,
modern theologians7 insist on redefining
that word also, so that it actually
says less than “inerrancy.”
Now
what is our alternative? Even “accuracy” and
“reliability” have been distorted
by theological pre-emption. “Correctness”
seems too trivial to express what we
want to say. So, although the term is overly
technical and subject to some
misunderstanding, I intend to keep the word
“inerrant” as a description of
God's Word, and I hope that my readers will
do the same. The idea, of course,
is more important than the word. If I can
find better language that expresses
the biblical doctrine to modern hearers, I
will be happy to use that and drop
“inerrancy.”
But at this moment, “inerrancy” has no
adequate replacement. To drop the term
in the present situation, then, can involve
compromising the doctrine, and that
we dare not do. God will not accept or
tolerate negative human judgments
concerning his holy Word. So I conclude:
yes, the Bible is inerrant.
John Frame’s Foot
Notes:
1.
Some will be pleased to see that I am not
arguing as a “fundamentalist” ala the
fundamentalist movement of the early 20th
century, but very much in the
Reformed tradition, expounding the
implications of God's covenant with us.
Others will not.
2.
It is not men's witness to God, as
theologians often suggest, but God's witness
against men.
3.
For more on the concept of Scripture as
covenant constitution, see M. G. Kline,
The
Structure of Biblical Authority
(Grand Rapids: Eerdmans, 1972). This is a
very important, though much neglected
study.
4.
If we are permitted, again, to use the
dictionary — and why shouldn't
theologians use the dictionary!? —
“infallible” is a stronger term than
“inerrant.”
“Inerrant” means there are no errors;
“infallible” means there can be no
errors.
5.
Orr, “Revelation and Inspiration,” in
Millard Erickson, ed., The
Living God (Grand Rapids: Baker,
1973), p. 245.
6.
Emil Brunner's “Truth as Encounter.”
7.
e.g. J. Rogers and D. McKim, in The
Authority and Interpretation of the Bible
(San Francisco: Harper and Row,
1979). (6)
Notes:
1.Gordon
H. Clark, The
Pastoral Epistles 1 and 2
Timothy,(Jefferson,
Maryland, The Trinity Foundation), p.
183-184.
2.John Yeo, Assistant
Professor of Old
Testament at Southwestern Baptist
Theological Seminary, The Inerrancy and Historicity of
Genesis 1-3, Part 1
https://theologicalmatters.com/2014/01/06/the-inerrancy-and-historicity-of-genesis-1-3-part-1/
3.Jack Kettler, The Religion that Started in a Hat,
adapted from Chapter 1, “Sola
Scriptura,” (Maitland, Florida, MCP
Books), pp. 10, 11, 37.
4.Benjamin B. Warfield, The
Inspiration and Authority of the Bible,
(Phillipsburg, New Jersey, Presbyterian and
Reformed Publishing Company), pp.
72, 101.
5.Chicago
Statement on Biblical Inerrancy with
Exposition
http:
//www.bible-researcher.com/chicago1.html
6.John Frame, IIIM Magazine Online, Volume
4, Number 19, May 13 to May 20, 2002
“To God, only wise,
be glory through Jesus Christ forever.
Amen.” (Romans 16:27) and “heirs
according to the promise.” (Galatians 3:28,
29)
Mr. Kettler has
previously published articles in the Chalcedon
Report and Contra
Mundum. He and his wife Marea attend
the Westminster, CO, RPCNA Church. Mr.
Kettler is the author of the book defending
the Reformed Faith against attacks,
titled: The Religion That Started in
a Hat. Available at:
www.TheReligionThatStartedInAHat.com
The
Inerrancy
of the Bible by Gordon H.
Clark
http://gordonhclark.reformed.info/files/2015/10/AudioTranscript33.TheInerrancyoftheBible.pdf
The
Inerrancy of the Autographa by
Greg L. Bahnsen
https://www.cmfnow.com/articles/pt042.htm
The
Case For
Inerrancy: A Methodological Analysis by
R. C.
Sproul
http://www.ccel.us/godsinerrantword.ch11.html
The
Protestant Doctrine of Scripture by
Cornelius
Van Til
https://presupp101.files.wordpress.com/2011/08/van-til-the-protestant-doctrine-of-scripture.pdf
*** Chicago
Statement on Biblical
Inerrancy with Exposition
http://www.bible-researcher.com/chicago1.html