Inerrancy vs. Infallibility

This is the fourth of a series of posts on inspiration, inerrancy, and hermeneutics.

Part 1: “All or “every” Scripture?

Part 2: What is inspiration?

Part 3: The nature of inspiration and the purpose of Scripture

In the discussion of the mode of the Bible’s inspiration I pointed out that the Bible is a compilation of literary contributions empowered by God and intended to thoroughly equip His people for every good work. My main point could be summarized that God authorized the Scriptures, but was not the author of them.

An admittedly limited analogy of this point draws a parallel between the Bible and the King James Version of the Bible. King James commissioned it, and it is therefore known by his name, although the translators and not he carried out his intentions. In reading the KJV we are realizing one of the ultimate purposes King James had for it. One of the chief purposes for the Bible’s commissioning was for our instruction, and we fulfill that goal when we allow ourselves to be taught by those men He commissioned to write it. One of the limitations of this analogy is the observation that God had a lot more to do with the Bible’s content than King James did with the Authorized Version: specifically, we discussed how God invaded the literature to deliver specific messages through His prophets. Even in these instances, however, the actual sentences and structure with which they framed these messages constituted their own works of literature.

Each of these literary contributions must be approached on its own terms, and never held to the preferred standards of the day and culture in which it is interpreted. Currently, the two standards that are the default for many Christians today are the standards of plain reading and scientific inerrancy (this term is discussed below). This view says that God constructed the Bible so that the most obvious reading is the intended one so that no one, even (some say especially) the least educated would be deprived of the truth, which is always presented in a way that precisely mirrors all relevant historical and scientific facts. Any part meant to be understood using anything besides a literal interpretation is plainly explicit. This approach might be understandable if the plain interpretation were consistent across the board, but things that are plain to some are not plain to others: for example, when does Jesus say that His parables are fictional? It is sometimes hotly debated whether the story of the rich man and Lazarus is history or a parable, due to the fact that he actually names a character rather than referring to him obliquely as “a certain man”. Someone from a remote culture with an animistic background might find comfort in a literal reading of Psalm 91:4, where God’s pinions are promised to cover the believer. When does Revelation say that the dragon or the vials or the Lamb are symbolic of other things? Obviously, even the most adamant “plain reading” advocates are making judgments on genre and style in their “plain reading”. This standard is “plainly” inadequate. How about the standard of scientific inerrancy?

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