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The Inspiration Of Scripture – Part IV: The Alleged Errors in Scripture by Loraine Boettner

By April 19, 2011April 12th, 2016The Word of God

The Alleged Errors in Scripture

One of the most distressing things in present-day churches is that whereas in the religious debates of earlier days they used to argue about what the Bible said, never for a moment doubting that what it said was true, groups within the various churches are now arguing as to whether or not the Bible is trustworthy. A short time ago the writer heard a sermon by a professor from a well-known theological institution in which he declared that the Bible contained historical, moral and literary errors. This is a serious charge and if it could be proved it certainly would destroy the Christian doctrine of inspiration.

That the Bible contains some statements which we in our present state of knowledge are not able to explain fully, is readily admitted. Our knowledge of the Hebrew and Greek languages is by no means perfect. There are a number of words or idioms, for instance, which occur only once or only a few times in Scripture, and it sometimes happens that even the best scholars are not in full agreement as to their exact meaning.

It gives us no little satisfaction, however, to know that as scholarship and archaeological discovery have advanced the great majority of the supposed ‘Biblical errors’ which were so confidently paraded by skeptics and atheists a few decades ago have been cleared up. Today scarcely a shred of the old list remains. It gives us even greater satisfaction to know that despite all of the merciless attacks which through the ages have been made on the Bible, and despite all of the fierce light of criticism which so long has been beating upon its open pages. not so much as one single error has been definitely proved to exist anywhere in the Bible. Without exception up to the present time where the conflict has been joined and the verdict rendered the skeptic has been proved wrong and the Bible right. Those supposed discrepancies remain today as only too readily forgotten warnings against those who in their eagerness to do violence to the Scripture doctrine of inerrancy throw historical and literary caution to the winds.

It is to be noted further that the alleged errors have been for the most part trivial. In no cases have important doctrines or important historical events been in question. When fuller light is turned on them most of them, like ghosts, melt away from sight. Few if any of them are anything more than mistakes on the part of copyists or translators; and certainly no one has a right to say there are errors in the Bible unless he can show beyond reasonable doubt that they were in the original manuscripts.

The few difficulties which still remain are so trivial that no one should be seriously troubled by them. There is every reason for believing that with additional knowledge they too will be cleared up. It is little exaggeration to say that on the whole they bear about the same relation to the Bible that a few grains of sandstone detected here and there in the marble of the Parthenon bear to that building. In view of past experience it is important to keep in mind that there is a strong presumption against any of them being real errors, a presumption which can be measured only by the whole weight of evidence which can be brought forward to prove that the Bible is a fully trustworthy guide in moral and spiritual matters.

When we remember that the Bible was in process of being written over a period of about fifteen hundred years, that some forty authors living in different ages with different points of view in life and’ with diverse literary talents had a part in its production, that the religious and political history of the country was hopelessly complicated, and that confessedly accurate Roman historians have sometimes fallen into error in narrating contemporary events, the marvel is, not that there are a few things recorded in the Bible which are difficult to understand, but that the number is so few.

Even though it be admitted that the Bible contains some few statements which we in our present state of knowledge are not able to harmonize, that should afford no rational ground for denying the general doctrine of Scripture infallibility. We have the word of Christ Himself that ‘the Scripture cannot be broken’ (John 10:35); and more than that we should not ask. In the material universe we see evidences of design so manifold, and diverse, and wonderful, that the mind is driven to the conclusion that it has an intelligent Author. And yet here and there we find monstrosities. The fact that in our present state of knowledge we are not able to explain fully why snakes and mosquitoes and malaria germs were created does not prevent us from believing that the world had an intelligent and benevolent Creator. Neither should the Christian give up his faith in a fully inspired Bible just because he is unable to harmonize every detail with all of the remainder.

Perhaps no other science in recent times has done so much to confirm the Bible as has archaeology. The patient work of explorers and excavators in Egypt, Babylonia, Assyria and Palestine, with their picks and shovels, has opened volumes of ancient history for us, giving us graphic accounts of the languages, literature; institutions and religions of peoples who had long since been forgotten except as they were incidentally mentioned in the Bible. Here we have the records chiseled in stone, burnt into the clay brick tablets, recorded in one way or an other on the monuments, tombs, buildings, papyrus and pottery. With out exceptions these discoveries confirm the truthfulness of the Bible, – and time after time the theories and guesses of the destructive critics have been proved wrong. In fact the enemies of the Bible have met no more relentless foe than the science of archaeology. The evidence presented from this source is so impartial, unimpeachable and conclusive that it compels acceptance by friend and foe alike.


Space forbids us giving a detailed list of the ‘errors’ which have been pointed out in Scripture, yet our discussion would be incomplete if we did not give a few examples. At first sight there seems to be a contradiction between Acts 9:7 and Acts 22:9 concerning the conversion of Saul. In the former it is said that the men who traveled with Saul heard the voice which spoke to him, while in the latter it is said they did not hear the voice. The difficulty is solved, however, by the fact that the Greek word translated ‘voice’ may also mean ‘sound’ and is so translated in the marginal reference given with Acts 9:7. We conclude that the men who were traveling with Saul heard the sound, but did not understand the words.

It has been only a few years since the destructive critics had nothing but scorn for anyone who accepted Luke’s statements that the island of Cyprus was ruled by a ‘pro-consul’ (Acts 13:7), and that Lysanias was a contemporary tetrarch with the Herodian rulers (Luke 3:1). Yet how quickly the scorn was forgotten when archaeological discovery vindicated the Biblical statements.

Whether in the healing of the centurion’s servant the centurion himself went to Jesus and asked that his servant be healed, as Matthew leads us to believe (8:5), or whether he sent unto Him elders of the Jews as Luke says (7:3), is all the same so far as the point of the story is concerned. In our everyday language we ascribe to the person the thing which his agents or servants do at his command.

The accusation which Pilate wrote on the cross is given with slight variations by the different Gospel writers: It appears, however, that the explanation for this is to be found mainly in the fact that the accusation was written in three languages, in Latin, Greek and Hebrew, that there were variations in the originals, and that at least one of the writers may have given a free translation, there being no substantial difference for instance between Mark’s statement, ‘The King of the Jews,’ and Luke’s statement, ‘This is the King of the Jews.’

Whether on the resurrection morning the stone was rolled away from the tomb by human hands, as we might infer from the accounts given by Mark, Luke and John (although they are careful not to say that it was by human hands, but only that the stone was rolled away), or whether an earthquake was used to serve the purpose as Matthew more specifically tells us (28:2), makes no difference in regard to the essential point of the story that Christ arose and came forth from the tomb on that morning. Matthew has given the account in greater detail at this point, telling us that the Lord used the forces of nature to accomplish His purpose, while the other writers have simply recorded the important religious truth that the tomb was opened. It often happens that the sacred writers, like secular writers, describe events from different points of view or with different points of emphasis. In cases of this kind there is no more contradiction between the narratives than there is, for instance, between four photographs of the same house, .one of which is taken from the west, another from the north, another from the east, and another from the south, although they may present quite different views.

Matt. 27:5 says that Judas brought his money back to the priests, then went out and hanged himself, while Acts 1:18 says that he obtained a field with his money. But weaving together the two fuller accounts it appears that what really happened was that when the priests rejected the money Judas threw it down in the temple and then went out and hanged himself. But after his treachery and suicide such disgrace attached to him that no friends or relatives came to care for the body and that it had to be buried at public expense. The priests remembered that his money had been brought back, that it could not be put into the treasury since it was blood money; and now that his body needed burial they very appropriately decided to use the money to buy a burial ground, perhaps the very field in which he had committed suicide. Hence he is said to have obtained a field with the reward of his iniquity,– not that he personally bought it, but that it was purchased with his money and he was buried in it.

Many critics claim that the reference to Jeremiah in Matt. 27:9 is an error, and that the reference should have been to Zechariah (11:12, 13). This, however, seems to be a case of ‘Subsequent Mention,’ such as Acts 20:35 and Jude 14. Matthew says that Jeremiah ‘spoke’ these words, and certainly no one can prove otherwise. Apparently Jeremiah spoke them, Zechariah wrote them down, and Matthew, under the guidance of the Holy Spirit, quoted them and assigned them to Jeremiah. Perhaps Matthew had other books which assigned them to Jeremiah but which have since been lost. The fact that Matthew’s quotation is not quite the same as that found in Zechariah may also indicate that he possessed other books.

It is sometimes said that in Gen. 36:31 the reference to the ‘king’ (or kings) who ruled over the children of Israel proves that the book of Genesis was not written by Moses but by some later person. We are to remember however, that Moses was a prophet, that long before this the promise had been given to Abraham that kings would arise (Gen. 17:6; 35:11), that Moses himself predicted the rise of kings in Israel (Deut. 17:14-20), and that in Gen. 36:31 he simply says that kings were reigning in Edom before any had yet arisen in Israel.

In regard to Ex. 9:19 it is sometimes asked how the Egyptians could have had any cattle left to be killed by the hail, which was the seventh plague, when Ex. 9:6 declares that all of them had been killed by the murrain, which was the fifth plague. This is explained, however, by the fact that the fifth plague did not kill the. cattle which be longed to the Israelites, and that during the time which had elapsed between the fifth and seventh plagues the Egyptians doubtless had taken possession of many of those.

The fact that the Ten Commandments as given in Exodus 20:3-17 and Deut. 5:7-21 shows some variation in wording, or that in a number of instances where the New Testament writers have quoted from the Old Testament they have not given the exact words but only the general meaning, is no argument against verbal inspiration unless it can be proved that they intended to quote verbatim. A writer or speaker is entirely within his rights if he chooses to repeat his thoughts in a somewhat different form, and this is what the Holy Spirit has done. Human language at its best is too imperfect to express the fullness of the Divine Mind, and we should not limit the Holy Spirit to a stereotyped form of speech. The New Testament writers are often more concerned to give the basic truth, setting it forth with variety and rich ness, than they are to follow a stereotyped form. This consideration sets aside a large number of the contradictions which some critics profess to find in the Bible. Furthermore, if we find a passage which is capable of two interpretations, one of which harmonizes with the rest of Scripture while the other does not, we are duty bound to accept the former. Whether the statement in question be in Scripture, in historical records, or in legal documents, the accepted principle of interpretation is that the meaning which assumes the document to be self-consistent and reasonable is to be preferred to the one which makes it inconsistent and unreasonable. To act on any other basis is to act with prejudice and to assure error rather than to prove it. The critics of the Bible, however, have often been only too glad to neglect this rule.

Many of the so-called ‘moral difficulties’ of the Old Testament arise only because people fail to take into consideration the progressive nature of revelation. Much more, of course, is expected of us who live in the Christian era and who have the full light of the New Testament than was expected of those who lived in the former ages. Here too there is ‘first the blade, then the ear, then the full corn in the ear.’ Sometimes misunderstanding arises because of failure to distinguish between what the Scriptures record and what they sanction.

Probably the most serious problems arise in regard to matters such as the destruction of the Canaanites, the imprecatory Psalms, the substitutionary doctrine of the atonement, and the doctrine of eternal punishments. We may not be able to solve all the difficulties connected with these, but the objection that they are morally wrong proceeds on the assumption that there can be no such thing as retributive justice. We must remember, however, that while God is good and rewards righteousness, He is also just and most certainly punishes sin, and that the punishment of sin is as obligatory on Him and reflects His glory as truly as does the rewarding of righteousness. This is taught in the New Testament as clearly as in the Old, and it is at the basis of the doctrine that the punishment for our sins could not simply be canceled but had to be laid on Christ if we were to be saved. Furthermore, the Old Testament teaches that not only certain individuals but sometimes whole towns and tribes were so degraded that they were a curse to society and unfit to live. Even the religion of some tribes was desperately corrupt, that of Baal and Ashtaroth, for instance, being accompanied by lascivious rites, the sacrifice of new born children in the fire by their parents, and the kissing of the images of these heathen gods.

The Old Testament attitude toward polygamy, divorce, slavery, intoxicants, and kindred themes, is often ridiculed by present-day critics, but if seen in its proper setting is itself an argument for the divine origin of the Bible. In regard to almost all such questions we find that the design of the Bible is to set forth basic principles which shall be applicable to all peoples and races and in all ages rather than to give specific laws which while suited to one type of people under certain social conditions might not be equally suited to others. The making of specific laws governing social and civil affairs and suited to local conditions is left largely to later legislative bodies. Consequently the laws of the Bible are not as specific as many people would like them to be. In regard to the use of intoxicants, for instance, we certainly are told that ‘Wine is a mocker, strong drink a brawler; And whosoever erreth thereby is not wise,’ Prov. 20:1; that no drunkard shall inherit the kingdom of God I Cor. 6:10; that we are not to spend our money for that which is not bread, Is. 55:2; and many other similar statements. On the basis of these we should be able to frame suitable legislation dealing with the liquor traffic. The wisdom which the Bible showed in dealing with those evils in a primitive age — giving laws and principles which regulated them, and in regulating destroyed them — is strong evidence in itself that the law is of superhuman origin.


The Bible, of course, was not written from the scientific point of view, and the person who attempts to deal with it as if it were a text book on science will be badly disappointed. Written long before the rise of modern science, it was intended primarily not for scientists and intellectuals but for the common people. Its language is that of the common people, and its subject matter is primarily religious and spiritual. Had it been written in the language of modern science or philosophy it would have been unintelligible to the people of earlier ages, and in fact would also be unintelligible to multitudes in our own day. Moreover, while we certainly have no desire to disparage the scientific accomplishments of our day but wish rather to accept them and use them to the full, we must point out that textbooks on science have to be rewritten at least once every generation and that so rapidly is scientific research progressing in our day that most books on scientific subjects are obsolete within ten years, But in the Bible we have a Book which has had no revision for multiplied centuries and which appeals to the heart and intelligence of people today as strongly as it has ever done in the past. Those who go to the Bible for spiritual and intellectual inspiration find it as fresh and inspiring as if it had been written but yesterday.

One of the most marvelous things about the Bible is that although it was written in a day of ancient ignorance and superstition it does I not contain the popular errors and fallacies of that day. Moses as the Crown Prince of Egypt attended the best of their schools and ‘was instructed in all the wisdom of the Egyptians’ — most of which is considered pure nonsense today — but he did not write that in his books. The weird and fantastic theories held by the Egyptians concerning the origin of the world and of man were passed over completely; and in the first chapter of Genesis in majestic language which has never been surpassed to this day he gives an account of God’s creation of the world and of man, no statement of which is disproved by modern science. Other prophets who were in contact with the Chaldean and Babylonian science were equally guided so that while personally they may have believed many things which were erroneous they wrote only what was in harmony with the truth.

Some of the prophets may have believed, for instance, that the world was flat. But nowhere in their writings do they teach us that it is flat. When they speak of the sun rising and setting, or of the four corners of the earth, or of the ends of the earth, we are not to take those expressions literally. We use the same expressions today, but we do not mean to alarm that the sun goes around the earth, or that the earth is fiat or rectangular. In our everyday speech we often describe things as they appear, rather than as they are known to be. And while skeptics as a class are ever ready to affirm that the Bible teaches that the world is Hat, hardly one can be found who is honest enough to quote the one particular verse in which the Bible does make a statement about the shape of the earth. In describing the greatness and majesty of God Isaiah says that ‘He sitteth above the circle of the earth,’ – the Hebrew word translated ‘circle’ literally means ’roundness’ (40:22). Nor are the skeptics any more anxious to quote Job’s statement when in contrast with the popular ideas of his day he wrote, ‘He stretcheth out the north over the empty space, And hangeth the earth upon nothing’ (26:7).

In the year 1861 the French Academy of Science published a list of fifty-one so-called scientific facts, each of which, it was alleged, disproved some statement in the Bible. Today the Bible remains as it was then, but not one of those fifty-one so-called facts is held by men of science.

Distinction should always be made between the speculations in the realm of science and its clearly proven facts. The speculations of science are like the shifting currents of the sea, while the Scriptures have breasted them like the rock of Gibralter for two thousand years. The Bible has not been shown to contradict so much as one proven fact of science; on the contrary the account which it presents of the origin and order of the world, as contrasted with that found in other ancient books, corresponds with the findings of modern science to a degree that is perfectly marvelous. The conflict which some people suppose to exist between the Bible and science simply does not exist.

Perhaps the primary reason there has been so much confusion regarding the relationship between religion and science is the failure on the part of so many people to discriminate between facts and opinions. True science deals only with established facts; opinions may be as varied as the people who express them. Organic evolution, for instance, as it is usually set forth rules out the supernatural and contradicts the Bible. But it must be remembered that organic evolution is not science, but only a theory, an hypothesis. Not one of the five arguments usually advanced to support it is sound, and many distinguished scientists do not believe in the theory of organic evolution but in fiat creation as taught in the Bible. A minister who has not studied science has no right to invade the domain of science and speak freely about it. Neither does a scientist who has had no experience in the motivating and regenerating power of the Holy Spirit have any right to invade the field of religion and speak freely about that. There have been numerous instances in recent years where outstanding scientists, with no special religious training, have presumed to write or speak their minds quite freely on religious subjects. But their opinions concerning religion are worth no more than are those of any other person – for the simple reason that they are assuming to speak concerning things outside of their legitimate field. The mere fact that a man is an authority within his own field does not entitle him to speak authoritatively on subjects outside of that field. True religion and true science never contradict each other but individual ministers and individual scientists will differ endlessly. Science has indeed done many marvelous things. But its domain is strictly limited to the material side of life. It has no authority to speak concerning spiritual things. Where it has been made a substitute for religion it has invariably turned out to be a false Messiah.

The relationship between the Bible and science has been quite clearly set forth by Dr. Samuel G. Craig in the following paragraph:

‘It is one thing to say that the Scriptures contain statements out of harmony with the teachings of modern science and philosophy and a distinctly different thing to say that they contain proved errors. Strictly speaking there is no modern science and philosophy but only modern scientists and philosophers — who differ endlessly among themselves. It is only on the assumption that the discordant voices of present-day scientists and philosophers are to be identified with the voice of Science and Philosophy that we are warranted in saying that the Bible contains errors because its teachings do not always agree with the teachings of these scientists and philosophers. Does any one really believe that Science and Philosophy have yet reached, even approximately, their final form? May it not rather be contended that they are so far removed from their ultimate form that if the teachings of the Bible were in complete harmony with present-day science and philosophy it is altogether certain that they would be out of harmony with the science and philosophy of the future? If, for example, the anti-supernaturalism of the dominant science and philosophy of today is to be characteristic of science and philosophy in their final forms, then, unquestionably the Bible contains many errors. Who, however, is competent to assert that this will be the case? But unless it is certain that the science and philosophy of the future will be essentially one with the dominant science and philosophy of today, we go beyond the evidence when we say that the Bible contains proved errors on the ground that its teachings contradict the teachings of present-day scientists and philosophers’ (Christianity Rightly So Called, p. 217).