Biblical Inerrancy

Israel Research Trip, Post #4

Caesarea Maritima / Caesarea Palestina Intertestamental Period In the 3rd century BC the Persians gave the area to the Phoenicians who built a small anchorage here and named it Strato’s Tower. The site had been controlled by the Sidonians, but the Romans under Octavian (who later became Augustus Caesar and the first emperor of the Roman …

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Jordan Research Trip, Post #9

This particular research trip set as one of its goals the evaluation of three lines of evidence with regard to identifying the locations of Sodom and Gomorrah and attempting to establish chronological timelines: (1) Biblical evidence within the text of Scripture itself as the prima facie evidence; (2) archaeological evidence as provided in excavation reports; and, (3) …

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The Synoptic Gospels’ Inerrancy: When Did Jesus Curse the Fig Tree?

This apparent contradiction of the timing of the events involved Jesus’ cleansing the Temple and cursing the fig tree. Matthew 21:12–19 reports that Jesus cursed the fig tree on the day following His cleansing of the Temple. However, Mark 11:12–24 appears to indicate that Jesus left Bethany (v. 12), cursed the fig tree for not …

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The Synoptic Gospels’ Inerrancy: What Did Peter Say?

The synoptic Gospels seem to put different words into Peter’s mouth when he makes his statement regarding the identity of Jesus. Compare the following: Matthew 16:16, “You are the Christ, the Son of the living God.” Mark 8:29, “You are the Christ.” Luke 9:20, “The Christ of God.” In our thinking the event was so …

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The Synoptic Gospels’ Inerrancy: How Many People?

Let’s return to the synoptic Gospels’ reporting of the healing of the demon-possessed men (or man?) from Gadara (Matthew 8:28–34; Mark 5:1–20; Luke 8:26–39). We dealt with the apparent geographical contradiction in our first post. At least one more problem exists when we compare these passages. According to Matthew, two demon-possessed men approached Jesus. However, …

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The Synoptic Gospels’ Inerrancy: Misrepresentation of Persons

Matthew 8:5–13 reports the miracle of Jesus healing a Roman centurion’s servant. Matthew seems to say the centurion himself approached Jesus with the request. Luke 7:1–10, however, speaks only of some Jewish leaders coming to Jesus with the centurion’s request. Is there a mistake in one of these two Gospel accounts? A possible answer to …

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