Inspiration and Interpretation / Seven Sermons Preached Before the University of Oxford

by John William Burgon

Before dismissing the subject, I must ask you to observe, that this arbitrary, irreverent method of approaching Holy Scripture, is absolutely fatal; and can result in nothing but general unbelief. It confessedly leaves the individual reader to decide what parts of the Bible he thinks could, what parts could not, have been written without Divine assistance;—a point on which I am bold to say that he is not competent even to form an opinion. In other words, it constitutes every man the judge of how much of the Bible he will retain,—how much he will reject. To put the case yet more plainly, it makes every man a God to himself, and the maker of his own Bible.—For, mark you, the exceptions taken against a genealogy, or a catalogue of names, are just as applicable to the account of our Lord's Discourses as given by St. John. Once convince me that the function of Inspiration ceases when a genealogy has to be set down,—because (say you) it requires no Inspiration to enable an Evangelist to copy written words;—and I shall have no difficulty in convincing myself that St. John's Gospel, from the xivth to the xviith chapters inclusive, is not inspired,—because I cannot but infer that then neither can it require Inspiration to enable an Evangelist to copy spoken words.—The original fallacy, I repeat,—the πρῶτον ψεῦδος,—consists in your supposing yourself a competent judge of the nature and office of Inspiration; concerning which, in reality, you know nothing. You can but reverently examine the phenomena of the Book of Inspiration; remembering that you have everything to learn.

The Bible, it cannot be too often repeated, too clearly borne in mind,—the Bible must stand or fall,—or rather, be received or rejected,—as a whole. A Divinity hath over-ruled it, that those many Books of which it is composed should come to be spoken of collectively as if they were one Book. As it was formerly called ἡ γραφή—"the Scripture,"—so is it happily called "the Bible"—(the Book)—now. "Moses—the Prophets—and the Psalms," was the recognized analysis of the volume of the Old Testament. The Gospels, the Epistles, and the Apocalypse, exhibits the sum of the contents of the New.—There is no disjoining the Law from the Gospel. There is no disconnecting one Book from its fellows. There is no eliminating one chapter from the rest. There is no taking exception against one set of passages, or supposing that Inspiration has anywhere forgotten her office, or discharged it imperfectly. All the Books of the Bible must stand or fall together. "Nothing can be put to it, nor anything taken from it[400]." It is a fabric hard as adamant; and the gates of Hell will assuredly never prevail against it. But remove in thought a single stone; and in thought, that goodly work of Lawgivers and Judges—Kings and Prophets—Evangelists and Apostles,—collapses into a shapeless and unmeaning ruin[401].

Nor may it occasion perplexity, or breed mistrust in any thoughtful mind to find this Book of God's Law so complex in its character,—so various in its contents,—so fruitful in its difficulties. Might it not, on the contrary, have been expected beforehand, that some analogy would have been recognizable between the general complexion of God's Works and of God's Word? While I behold the creatures of God so various,—their functions so marvellous,—their nature so little understood,—the very purpose of their creation so great a mystery;—shall I think it strange that that Book which is but another expression of God's Mind and Will, proves diverse in texture, and difficult of interpretation?—Shall I grow rebellious against the message, because the history of it is hid in the long night of ages; say rather, in the counsels of God's inscrutable will? or shall I be incredulous that it comes from Heaven, because I see the fingers of a Man's hand writing upon the plaister of the wall? or shall I despise those parts of it of which I cannot detect the medicinal value? As there are riddles in Nature, so are there riddles in Grace. Anomalies too, it may be, are discoverable in both worlds.—Give me leave to add, that as the microscope reveals unsuspected wonders in the one, so does minute examination bring to light undreamed of perfections in the other also; unimagined proofs of divine wisdom, and skill.... But beyond all things, there is perhaps this further thing which it behoves us to consider:—that the field of either is very vast; the subject-matter very complex: and as, in one, many Professors are needed,—(for the Animal kingdom and the Vegetable kingdom are realms apart: the analysis of substances, and the structure of the Earth demand the undivided attention of different minds;)—so does it fare with the other also. The languages of Scripture are in themselves a mighty study; and the collation of the Text is the portion of a long life. The Law of Moses would abundantly engross the time of one who should undertake to explain its depths; as the Gospel of Jesus Christ would assuredly fill to overflowing the soul of another who should desire to appreciate its perfections. The Prophetic writings are a distinct field of labour. The same may well be said of the Epistles of St. Paul. It would be easy to multiply departments—; for I have said nothing yet of Sacred History; and above all, of Sacred Exegesis. But enough has been stated to introduce the remark that considering how slenderly one man is able to labour in all these various provinces, it behoves each one of us to be humble; and certainly to be a vast deal more mistrustful of ourselves than some of us unhappily seem to be; especially when the errand on which we propose to come abroad is the assailing of the authenticity, or the morality, or the integrity, or the Inspiration, of any part of the Bible. Our own amazing ignorance,—our many infirmities,—our faculties limited on every side,—might well keep us humble in the presence of Him whose knowledge is infinite;—whose attributes are all perfections;—whose very Name is Almighty!—Shall we, on the contrary, presume to sit in judgment upon His Word, which claims to be none other than the authentic record of His Providence,—the Revelation of His very mind and will?... Truly, in this behalf, beyond all others, we seem to stand in need of the solemn warning: "Dangerous it were for the feeble brain of Man to wade far into the doings of the Most High: whom although to know be life, and joy to make mention of His Name; yet our soundest knowledge is to know that we know Him not as indeed He is, neither can know Him. And our safest eloquence concerning Him is our silence, when we confess without confession that His glory is inexplicable; His greatness above our capacity and reach. He is above, and we upon earth: therefore it behoveth our words to be wary and few[402]."

And this brings me naturally back to the subject of my first Sermon from this place; and enables me to conclude, as I began, with an earnest entreaty to the younger men present, that,—whatever their future destination in life may be,—but especially if the Ministry is to be their high privilege, (and the blessedness of that choice they can have no idea of, until they prove it by experience!);—an entreaty, I say, that they would now be assiduous, and earnest, and regular, and punctual, and devout, in their daily study of one chapter of the Bible.—And while you read the Bible, read it believing that you are reading an inspired Book:—not a Book inspired in parts only, but a Book inspired in every part:—not a Book unequally inspired, but all inspired equally:—not a Book generally inspired,—the substance indeed given by the Spirit, but the words left to the option of the writers; but the words of it, as well as the matter of it, all—all given by God. As it is written,—"Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."

I illustrated sufficiently, last time, in what way fulness of Inspiration is consistent with the expression of individual character: even while I availed myself of the ancient illustration that an inspired writer is like an instrument in the harper's hand[403]. I did not, of course, "intend thereby to affirm that the Writers of Holy Scripture were constrained to write, without any volition or consciousness on their part.... Almighty God, while He inspired the Writers of Scripture, did not impair their moral and intellectual faculties, nor destroy their personal identity[404]." Let me not be told therefore that this is to advocate a mechanical theory of Interpretation. Theory I have none[405]. The Bible comes to me as the Word of God; and, as the Word of God, (the Lord being my helper!) I will receive it. I should as soon think of holding a theory of Providence and Freewill, as of holding a theory of Inspiration. I believe in Providence. I know that I am a free agent. And that is enough for me.—The case of Inspiration seems strictly parallel. I believe in the Divine origin of the Bible. I see that the writers of the several books wrote like men.... That outer circle of causation, which, leaving each individual will entirely free, so controuls without coercing, so overrules without occasioning, the actions of men,—that all things shall work together for good in the end, and the great designs of God's Providence find free accomplishment;—all this, far, far transcends your and my powers of comprehension. It is as much beyond us as Heaven is higher than the Earth. And, in like manner, we must be content to own that Inspiration,—the analysis of which is so favourite a problem with this inquisitive age,—is far, far above us likewise. To St. Luke "it seemed good" to write a Gospel; and doubtless he held high communing on the subject,—which may, or may not, have sounded like ordinary human converse,—with St. Paul. St. Mark in like sort, beyond a question, enjoyed the help of St. Peter, while he wrote his Gospel. But St. Peter and St. Mark, and St. Paul and St. Luke, were all alike,—however unconsciously,—held by the Ancient of Days within the hollow of His palm; and, as Augustine says,—"Whatsoever He willed that we should read concerning His acts and sayings,—that He commissioned the Evangelists to write,—as though it had been Himself that wrote it[406]."—The guidance was remote, I grant you. The mechanism which moved the pens of those blessed writers was far above out of their sight; and complex beyond anything which the mind of man can imagine; (so that the publican lisped of "gold, and silver, and brass[407];"—and the companion of St. Peter, at Rome, wrote Latin words in Greek letters[408];—and the Physician of Antioch withheld the statement that the woman who had spent all that she had in consulting many physicians, "was nothing bettered, but rather grew worse[409];"—and the beloved disciple perhaps indulged his own personal love while he recalled so largely the discourses of his Lord:)—but, for all that, the long sequence of cause and effect existed; and the other end of that golden chain which terminated in the man, and the pen, and the ink, and the paper,—the other end of it, I say, was held fast within the Hand of God.—The method of Inspiration is but another of the many thousand marvels which on every side surround me; one of the many things I cannot fully understand, much less pretend to explain. But I may at least believe it in silence, and adore[410].

And,—(forgive me for keeping you so long; but I cannot let you go until I have emptied my heart a little more on this great, and most concerning subject;)—mark you, Sirs, however reluctant some of you may be to admit that you agree with me, you do agree with me,—almost to a man. For, what mean your reasonings on Holy Scripture,—your sermons, and your dissertations, and your catechizings,—your formulæ of belief, and your definitions of Faith,—except you believe in a vast deal more than the substance of Holy Scripture? How can you pretend to expound a text, unless you hold the words of that text to be inspired? What inferences can you venture to draw from words, the Divinity of which you dare not affirm? O, to what endless, hopeless scepticism are you pointing the way! What a variety of most unanswerable questionings will you provoke! How can you hope ever to convince or convict, if you begin by acquainting your adversary that it is only for the substantial verity of Scripture that you claim Inspiration; the verbal details being quite a different matter! See you not that you put into his hands a weapon with which he will infallibly slay yourself? Did the Bishops and Doctors of the Church, when they met in solemn Council,—did they hold such a theory concerning Holy Scripture, think you, as that the matter of it alone is Divine,—the language human? More briefly, that the words of Scripture are not inspired? What then mean their weighty definitions of Doctrine;—God the Father, "Maker of Heaven and Earth,"—God the Son, "by whom all things were made:"—the Son, "Θεὸς ἐκ Θεοῦ,"—"being of one substance with the Father:"—"incarnate by the Holy Ghost of the Virgin Mary:"—who "descended into Hell"—"whose kingdom shall have no end:"—the Holy Ghost, "τὸ Κύριον καὶ τὸ ξωοποίον," "who proceeded from the Father and the Son?"—What means every article of that Creed to which you and I have given our unfeigned assent, and which Athanasius would have gladly subscribed to,—the most precious jewel in the Church's casket!—Nay, what means St. Paul's commentary on the history of Melchizedek, if the very words omitted from Holy Scripture are not a Divine omission?

You will perhaps be told hereafter, (I am speaking now to the younger men,) that quite fatal to this view of the question, is the state of the Text of Scripture: that no one can maintain that the words of Scripture are inspired, because no one can tell for certain what the words of Scripture are; or something to that effect. Now I will not stop to expose the falsity of this charge against the text of Scripture; (which is implied to be a very corrupt text, whereas, on the contrary, it is the best ascertained text of any ancient writing in the world.) Rather let me remind you, once and for ever, how to refute this silly sophism,—the transparent fallacy of which one would have thought unworthy of exposure before men of trained understandings; but that one hears it urged so often and so confidently. See you not that the state of the text of the Bible has no more to do with the Inspiration of the Bible, than the stains on yonder windows have to do with the light of God's Sun? Let me illustrate the matter,—(though it surely cannot need illustration!)—by supposing the question raised whether Livy did or did not write the history which goes under his name. You, (suppose,) are persuaded that he did,—I, that he did not. So far, we should both understand, and perhaps respect one another. But what if I were to go on to condemn your opinion as untenable, because of the corrupt state of Livy's text? Would you not reply that I mistook the question entirely: that you were speaking of the authorship of the work,—not about the fate of the copies! ... Suppose, however, I were to contend that Livy may indeed have furnished the matter of his history, but that the form of expression must needs have been supplied by some one else; still on the same ground of the corrupt state of the historian's text. What would you think of me then?—a man who not only confounded two things utterly dissimilar,—(the authorship of a book, and the amount of care with which it had been transcribed and printed;)—but who was for distinguishing the mind of the writer from the expression of that mind; the thoughts, from the words which are essential to their transmission! A hopelessly illogical person, surely!

O no, Sirs! Banish the fancy at once and for ever from your minds. You cannot thus dissect Inspiration into substance and form. It is a mere delusion of these last days,—prated of from man to man, until respectable persons begin to give in to the fallacy; and persuade themselves that they themselves believe it. They hope thus to avoid the danger which is supposed to attach to hearty belief in the Bible as the very Word of God; as well as to secure for themselves a side-door, (so to speak,) by which to escape, whenever they are inconveniently hard pressed. How much more faithful, to leave God to take care of His own! How much more manly, to be prepared sometimes to confess ignorance!... As for thoughts being inspired, apart from the words which give them expression,—you might as well talk of a tune without notes, or a sum without figures. No such dream can abide the daylight for a moment. No such theory of Inspiration, (for a theory it is, and a most audacious one too!), is even intelligible. It is as illogical as it is worthless; and cannot be too sternly put down. The philosophical mind of Greece, (far better taught!), knew of only one word for both Reason and the expression of it. Lodged within the chambers of the brain, or put forth into living energy,—it was still, with them, the Λόγος.—I invite you, as the only intelligible view of the matter,—your only alternative, unless you resolve to run the risk of the most irrational rationalism,—to take this high view of Inspiration: to believe, concerning the Bible, that it is in the most literal sense imaginable, verily and indeed, the Word of God.

And do you,—(for I am still addressing myself to the younger men,)—learn to put away from your souls that vile indifferentism which is becoming the curse of this shallow and unlearned age. Be as forgiving as you please of indignities offered to yourselves; but do not be ashamed to be very jealous for the honour of the Lord of Hosts; and to resent any dishonour offered to Him, with a fiery indignation utterly unlike anything you could possibly feel for a personal wrong. Attend ever so little to the circumstance, and you will perceive that every form of fashionable impiety is one and the same vile thing in the essence of it: still Antichrist, disguise it how you will. We were reminded last Sunday that the sensualist, by following the gratification of his own unholy desires, in bold defiance of God's known Law, is in reality setting himself up in the place of God, and becoming a God unto himself[411]. The same is true of the Idolatry of Human Reason; and of Physical Science: as well as of that misinformed Moral Sense which finds in the Atonement of our Lord nothing but a stone of stumbling and a snare. It is true of Popish error also;—for what else is this but a setting up of the Human above the Divine,—(Tradition, the worship of the Blessed Virgin, the casuistry of the Confessional, and the like,)—and so, once more substituting the creature for the Creator?—What again is the fashionable intellectual sin of the day, but the self-same detestable offence, under quite a different disguise? The idea of Law,—(that old idea which is declared to be only now emerging into supremacy in Science,)—takes the hideous shape of rebellion against its Maker; and pronounces, now Miracles, now Prophecy, now Inspiration itself, to be a thing impossible; or is content to insinuate that the disclosures of Revelation are at least untrue. What is this, I say, but another form of the self-same iniquity,—a setting up of the creature before the Creator who is blessed for evermore; a substitution of some created thing in the place of God!

The true antidote to all such forms of impiety, believe me, is not controversy of any sort; but the childlike study of the Bible, each one for himself,—not without prayer.—Humble must we be, as well as assiduous; for the powers of the mind as well as the affections of the heart should be prostrated before the Bible, or a man will derive little profit from his study of it. Humble, I repeat, for mysteries, (remember), are revealed unto the meek[412]; and the fear of the Lord is the beginning of Wisdom[413]; and he that would understand more than the Ancients must keep God's precepts[414]; and it is the commandments of the Lord which give light unto the eyes[415].—The dutiful student of the Bible is permitted to see the mist melt away from many a speculative difficulty; and is many a time reminded of that saying of his Lord,—"Do ye not therefore err, because ye know not the Scriptures, neither the power of God[416]?" ... The humble and attentive reader of the Bible becomes impressed at last with a sense of its Divinity, analogous I suppose to the conviction of Eleven of the Apostles that the Man they walked with was none other than the Son of God. That similarity of allusion,—that sameness of imagery,—that oneness of design,—that uniformity of sentiment,—that ever-recurring anticipation of the Gospel message;—all goes to produce a secret and sure conviction that every writer, under whatever variety of circumstances, had access to but one Treasury,—drew from but one and the same Well of living water. Marks of purpose, shewn in the choice or collocation of single words, often strike an attentive reader; which, singly, might be thought fortuitous; but which, collectively, can only be accounted for on a very different principle. The beautiful structure of the Gospels strikes him especially; and he could as soon believe that a song harmonized for four Angel voices had been the result of accident, as that the Evangelists had achieved their task without special aid, throughout, from Heaven. A lock of very complicated mechanism, which four keys of most peculiar structure will open simultaneously,—must have been as evidently made for them, as they for it.