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

by John William Burgon

Mr. Jowett's quarrel is with the whole body of Commentators on the Bible,—ancient and modern; with the whole Church Catholic. He cannot endure the claim of that Book, (like its Divine object and Author,) to "a Name which is above every other Name." That Plato and Sophocles should be capable of but one method of Interpretation, and that the literal,—while the Bible lays claim to a yet profounder meaning,—so distresses the Regius Professor of Greek, that he has appropriated to himself almost a quarter of the present volume, in order that he may cast laborious and systematic ridicule on the very supposition. Some parts of his method I propose presently to submit to exactly the same "free handling" which he has himself applied to the Word of God. In the meantime, since it is my intention not only to demonstrate the worthlessness of the structure which Mr. Jowett has with so much perverse industry here built up, by an examination of some parts of it in detail, but also to pull down as much of the fabric as I am able within a small compass,—(the construction of something which it is hoped will prove more durable, being to be found in my IIIrd and IVth, Vth and VIth Sermons,)—I proceed at once to inspect the foundation-stone of his edifice; and briefly to demonstrate its absolute insecurity.

1. Mr. Jowett's fundamental principle is expressed in the following brief precept: "Interpret the Scripture like any other book." (p. 377.) To this favourite tune, (although he plays many intricate variations on it,) he invariably reverts in the end[145]. On this preliminary postulate therefore, which, at first sight, to a candid mind, seems fair enough, I proceed to remark as follows:—

Mr. Jowett's formula may be cheerfully and entirely accepted,—apart from the sinister glosses which he immediately proceeds to put upon it. By all means "Interpret the Scripture like any other book." Let us see to what result this principle will conduct us. As for the formula itself, I take the liberty to assume that it ought to mean somewhat as follows:—"Approach the volume of Holy Scripture with the same candour, and in the same unprejudiced spirit with which you would approach any other famous book of high antiquity. Study it with at least the same attention. Give at least equal heed to all its statements. Acquaint yourself at least as industriously with its method, and with its principle; employing and applying either, with at least equal fidelity, in its interpretation. Above all, beware of playing tricks with its plain language. Beware of suppressing any part of the evidence which it supplies as to its own meaning. Be truthful, and unprejudiced, and honest, and consistent, and logical, and exact throughout, in your work of Interpretation. 'Interpret Scripture like any other book.'"

Now, (not to be tedious,) if this were Mr. Jowett's principle, all further discussion would be at an end. The general question of the right method of interpreting the Bible would be easily settled; but it would be hopelessly settled—against the Regius Professor of Greek. As I have briefly shewn, (from p. 144 to p. 160 of the present volume,) our Lord and His Apostles openly and repeatedly claim for Scripture that very depth of meaning, that very extent of signification, which Mr. Jowett so strenuously maintains that it does not possess.—This great fact, he prudently takes no notice of. He simply ignores it. Either he has overlooked it, through inadvertency: or he has omitted it, as not perceiving its force and bearing on the question: or he has disingenuously kept it back. He must choose between these three suppositions. If he has overlooked the fact on which I lay so much stress,—he is a careless and incompetent reader. If he has failed to see its force and bearing on the question,—he is a weak and illogical thinker. If he has deliberately suppressed it, knowing its fatal power,—he is simply a dishonest man. To prevent offence, I may as well state freely that my entire conviction is that he is simply a weak and illogical person. My warrant for this opinion is especially the very sad performance of his now under consideration.

It is clear however that the paraphrase above hazarded does not express Mr. Jowett's principle. "Interpret the Bible like any other book," means with him something else. And what it does mean, the Reverend author does not suffer us to doubt. He shews that his meaning is, Interpret the Bible like any other book, for it is like any other book. I proceed to shew that this is Mr. Jowett's meaning.

It becomes necessary however at once to introduce to the reader's notice the main inference which, (as already hinted,) flows from Mr. Jowett's favourite position. "Interpret Scripture like any other book,"—he says. His business is with the Interpretation of "the Jewish and Christian Scriptures;" and he begins by eagerly assuring us,—and is strenuous in all that follows to make us believe,—(but simply on à priori grounds!)—that "the true glory and note of Divinity in these, is not that they have hidden, mysterious, or double meanings; but a simple and universal one, which is beyond them and will survive them." (p. 332.) "Is it admitted," (he asks, at the end of many pages,) "that the Scripture has one and only one true meaning?" (p. 368.)

Let us hear what reasons the Reverend author of this seventh Essay is able to produce in support of his favourite opinion. He approaches the subject from a respectful distance:—

(i) "It is a strange, though familiar fact,"—(such are the opening words of his Essay,)—"that great differences of opinion exist respecting the Interpretation of Scripture." (p. 330.)—'Familiar,' the fact is, certainly; but why 'strange?' A Book of many ages,—of immense antiquity,—of most varied character,—treating of the unseen world,—purporting to be a mysterious composition,—and by all Christian men believed to have God for its true Author: a book which has come into collision with every form of human error, and has triumphed gloriously over every form of human opposition:—how can it be thought 'strange' that the interpretation of such a book should have provoked "great differences of opinion?" ... Surely none but the weakest of thinkers, unless committed to the assumption that the Bible is like any other book, could ever have penned such a silly remark.

(ii) "We do not at once see the absurdity of the same words having many senses, or free our minds from the illusion that the Apostle or Evangelist must have written with a reference to the creeds or controversies or circumstances of other times. Let it be considered, then, that this extreme variety of interpretation is found to exist in the case of no other book, but of the Scriptures only." (p. 334.)

But the "phenomenon" which Mr. Jowett represents as "so extraordinary that it requires an effort of thought to appreciate it," (Ibid.,) does not seem at all extraordinary to any one who does not begin by assuming that the Bible is "like any other book."—If the Bible be inspired,—then all is plain!