Over the last few weeks I’ve discussed the reasons to believe the gospel authors are first-rate historians. Yet there are three objections often raised against the historicity of the gospels. I’ll discuss and respond to each of these objections in this article.
Month: October 2018
We’ve evaluated the gospel accounts according to two of the three tests to determine their historical accuracy, and they are two for two. But there is one test remaining. Do other historical sources written in the same period confirm or contradict what the gospels record? In other words, is the external evidence (evidence outside the gospels themselves) consistent with what Matthew, Mark, Luke, and John record? Or do other writers of the time contradict them? This is the final test developed by historians to determine the historical accuracy of a document. It is known as the External Evidence Test. So how well do the gospel accounts of the life of Jesus do when evaluated by this third criterion?
The strongest argument in favor of inerrancy begins with establishing the historical accuracy of the four gospel accounts. Last week I looked at the first criterion by which to determine this: how many copies do we have, and how close is the first copy to the original? The books of Matthew, Mark, Luke, and John pass this test with flying colors. But this only tells us we have what these authors originally penned. How do we know they recorded what actually happened? Enter the other two tests of historicity.
I believe there is one rigorous argument for biblical inerrancy, with five premises leading to this conclusion (as discussed last week). The first premise is that the four gospels are first-rate historical recordings of the life of Jesus. This week I’ll discuss why we should treat the books of Matthew, Mark, Luke, and John as extremely accurate historical documents.