There is a great diversity of sentiment among men in regard to the clearness or perspicuity of the Scriptures. Some believe them so obscure, as well in respect to subject as to style, that their meaning can be determined with certainty by no one. Accordingly, they make no attempt to comprehend them. [192]

      We have, again, a numerous class of religious persons, who, while they agree in general with the views of those mentioned in regard to the obscurity of the Scriptures, so that they do not pretend to be able to understand them, do nevertheless affirm that it is the privilege of a particular class of men, called the Clergy, to comprehend and interpret these divine communications, which are thus put at least upon a level with the ancient oracles of Greece and Rome.

      We have others, however, who insist that the Scriptures are plain to every one, and that "he who runs" may not only "read," but understand them. They believe that the whole Bible is, in the most evident sense, a revelation; and that it treats of no subject so intricate, and uses no language so ambiguous, as to be beyond the comprehension of the common mind. To them there is nothing in its pages hidden, either past, present, or to come. They can speak with so much confidence, in unlicensed prose, of all the arrangements in the garden of Eden, that one would almost suppose them to have been there; and, as to the future, they feel themselves elevated upon the shoulders of both the lesser and the greater Prophets; and seeing, therefore, afar off, can tell you the very day, and give a shrewd guess as to the hour of the second Advent, and demonstrate the correctness of their views not only prophetically, but chronologically, arithmetically, hieroglyphically, pictorially, and almost geologically. To these persons there is nothing new or unlooked for, and having a marvelous want of marvelousness, they wonder at nothing, unless it be at the only mystery which they admit to be inexplicable--to wit, that everybody will not agree with them in their opinions.

      It is not, however, uncommon to find great communities as well as great individuals, adopting in turn opposite views of the method of Scripture interpretation, and even holding them inconsistently at the same time. The Church of Rome, the very mother of spiritual mystification, declaring the sense of Scripture manifold and obscure, and denying to the laity both the ability and the right to interpret it, nevertheless insists, when it suits her purpose, that the Scripture means exactly what it says, and appeals confidently to this very principle when endeavoring to substantiate the doctrine of transubstantiation by the declaration of Christ: "This is my body." The great Luther, too, so conversant with language, and so just in general in his views of divine truth, seems to have been influenced by the same principle, when, in his celebrated conference with the Swiss Reformers, he wrote with a piece of chalk upon the velvet cover of the table at which they were seated: "HOC EST CORPUS MEUM." "Christ has said," exclaimed he, "this is my body. Let them show me that a body is not a body. I reject reason, common sense, carnal arguments and mathematical proofs. God is above mathematics. We have the word [193] of God; we must adore it and perform it." And not content with continually pointing with his finger to the words which he had written, he closes the discussion by seizing the velvet cover, pulling it off the table and holding it up in front of Zuingle and Ecolampadius, "See, said he, "see! This is our text; you have not driven us from it, as you boasted, and we care for no other proofs." Such is the influence in some cases of interested motives; and in others, of those impulses by which, as by oscillatory movements, the human mind is carried from one extreme to another.

      We have, in our own times, abundant illustration of the unlicensed use of the right of private judgment, and of great perversions of that favorite saying: "The Scriptures mean what they say." The truth is, the great majority appear to mistake the meaning of this saying itself, and to be unacquainted with its origin and proper application. They suppose it to be an absolute expression--a fixed law of interpretation; when it is merely a counter-assertion, a relative principle subordinate to the forms and laws of language. No one could commit a greater absurdity than to apply this as an absolute or literal rule in the interpretation of any book or author, human or divine; and it is important that so contracted a view should give place to a more enlarged knowledge of the, subject, and to a proper acquaintance with the true principles of Biblical interpretation.

      Alarmed at the rapid flood of innovation, and as yet ignorant of the great distinction between faith and opinion, and of the great truth that unity is quite compatible with diversity, the Protestant leaders endeavored to curtail the privileges which were at first so willingly bestowed.

      In the present effort to recover the ground thus tamely surrendered to ambitious prelates, we, of course, seek to give conspicuity to the original Protestant doctrine, that all men may discuss and unanimously interpret the meaning of the inspired volume; and it is in opposition to the doctrine of the clergy, to wit, that the Scripture has a secret spiritual sense discoverable by them alone, that the saying, "The Scripture means what it says," has been introduced and employed. It was never intended as a literal rule of interpretation, but simply as a counter-assertion, equivalent to a denial of the proposition that the sense of Scripture is manifold, and that the true spiritual meaning is occult and discoverable only by those who are divinely called for the purpose of expounding it to the people.

      And as to the sense of Scripture, because it is asserted that "it means what it says," it does not follow that every one who has learned to spell, is qualified to decide dogmatically either what it says or what it means. Alas! how many uninstructed and unlicensed, save by an overweening self-complacency, have assumed the character and office [194] of public teachers, and by their distorted views of divine truth, and absolute ignorance of the true principles of the present attempt at reformation, have created unnecessary opposition and brought discredit upon the cause in which they had been ostensibly enrolled!

      It is with slow, but we trust with sure steps, that Truth follows a path marked with desolation, to bring order out of confusion, and, like genial Spring, to evolve both grateful flowers and precious fruits from amidst the storms of a Winter of contention. It is by the word of God alone, rightly "divided;" rightly interpreted; rightly practiced, that the peace and harmony of the religious world can be secured. This word alone can cast out the demons of discord, and restore Christendom to a right mind. It is then that all true disciples will be found sitting at the feet of Jesus.

      In a certain point of view it may be said, indeed, that all the great controverted points which have, for so many ages, agitated Christendom, are mere questions of Scripture interpretation. The Romanist appeals to the word of God: so does the Protestant. Nay, each party of Protestants contends that it alone has discovered the true meaning of the divine communications to men. A difference of sentiment as to the import of the single word "baptism," has had the effect of separating the whole Christian community into great divisions. There is, indeed, scarcely a party, great or small, that we shall not find, upon examination, to be based ultimately upon a few biblical criticisms. The very distinctions or characteristics which belong to the present effort at reformation, may thus be resolved finally into proper definitions of a few Scriptural terms--such as Law, Gospel, Testimony, Faith, Regeneration, Salvation.

      It was by the words of Satan that the human mind was first deceived; and it is by the words of God, that it is disabused of error. As language was the medium through which the ruin of man was effected, it is also made, with great propriety, the medium of his restoration.

      On the part of the Scriptures, no condition is needed but a correct version. We need read no fallacies in the word of God. It is against ourselves we must be upon our guard. We have to watch against our own imperfections in knowledge and capacity; our own prejudices and preconceptions; our own proneness to hasty and erroneous conclusions; our own unfitness for a proper reception of truth. The word of God, being inspired, is, of course, infallible as its Author. He who "can not lie" dictated it, and it can not deceive us. He who knows all things imparts therein a wisdom which can never mislead us. We may rely upon it, therefore, with the most implicit confidence.

      Amidst the controversies respecting the perspicuity of this sacred volume, to which I have adverted, men seem to have lost sight of the [195] obvious truth, that this quality is always relative. A treatise upon any subject, which, to an intelligent mind, or one familiar with the subject, would be perfectly clear, would be incomprehensible to another not possessed of the same capacity or knowledge. A matter, which seems obscure upon slight and partial consideration, becomes perfectly evident when maturely examined. The degree of attention has, indeed, in all cases, much to do with the proper understanding of the objects both of sense and thought; and, in deciding upon the perspicuity of any work, we must duly consider the nature of the subject which it presents, and whether it demands a greater degree of attention than the subject itself requires and deserves. And as there are some subjects which address themselves to the reason or the fancy, while others have a special relation to the affections, we must also consider whether the proper kind of attention has been bestowed. He who considers, with cold philosophical abstraction, a subject which demands the warmest emotions of the heart, will be as far from comprehending it truly, as he who wildly speculates upon a matter requiring the most vigorous intellectual analysis, will be from the discovery of the truth he seeks.

      The perspicuity of the Scriptures, then, may scarcely be made with propriety a matter of discussion. Being the dictates of inspiration, they are necessarily perfect in this as in every other respect.

      Perspicuity, then, as said before, is a relative quality, and is to be regarded in a twofold point of view: 1st, as respects the power to impart knowledge; and 2dly, as it regards the ability to receive it. These are correlative and dependent upon each other. It matters not that a treatise have the utmost possible clearness which the subject admits, if there be not sufficient capacity, or knowledge, or attention on the part of its student. However brilliant the light of heaven, it may not penetrate eyes that are closed; however distinct and clear the truths the Bible utters, they will fail to enter into ears that are dull of hearing; however interesting and attractive the objects it presents for acceptance, they can find no admission into hearts already full of grossness and corruption. Hence it is that our Lord so often closes an important lesson of instruction with the singular but expressive injunction, "He that has ears to hear, let him hear." The good word of the kingdom, too, is represented as seed sown upon various kinds of ground--on the beaten pathway where it did not enter; upon stony places where it had not sufficient depth of earth; among thorns by which its growth was hindered, or upon the good soil in which it flourished and brought forth abundant fruit. These different kinds of ground represent different classes of hearers, and as it is manifestly no defect in the vegetative power of the seed sown that occasions such various results, but differences in the soil on which it falls, so it is [196] owing to no deficiency in the word of God, that all do not understand and receive it, but to the obtuseness and obduracy, the corruption and pride of the human heart itself.

      Instead, then, of vainly endeavoring to make the Scriptures plainer, our efforts should be directed rather to the removal of the obstacles which prevent them from speaking to the consciences of men. Christians may be co-workers with the Lord and agents of the divine providence in breaking up the stony ground or the trodden paths of obduracy, and in extirpating the rank weeds of depravity and vice. It is thus the skillful husbandman addresses his labors to the amelioration of the soil he cultivates, nor does lie ever dream of adding any vegetative power to the seed he sows, but seeks to secure an abundant harvest by preparing and opening the roil for its reception.

      It has not been my design, in these papers, to enter upon the consideration of the rules to be observed in translating the Scriptures from the original tongues.

      It has been shown, I trust, that the state of mind of those to whom the Scripture is addressed, is a matter of the utmost importance; and that if the heart be not in a suitable condition, the proper impressions can not be made upon it. To this cause alone is evidently referred, in the parable of "The Sower," any failure or deficiency that may appear in the results designed to be accomplished by the word of God. Just as the sun's rays fall in vain upon the eyes of the blind, so does the light of truth fail to penetrate into the soul that is unfitted to receive it. The perspicuity of the Scriptures, then, is necessarily relative, as we have before stated, depending quite as much upon the attention and disposition of the reader, as upon the intrinsic perfection of the oracles themselves. But their light is necessarily transmitted through the medium of human language, in order that it may depict upon the human heart the bright image of the divine perfections. This medium must be so pure that no ray of the celestial light shall be intercepted; or, in other words, we must have a true version, in which the divine communications are fully delivered; but it is no less necessary that the mind should be ready to receive the truth, and that this should dwell long enough upon the heart to produce its proper impression. There can never be any imperfection in this impression, unless from some defect in the medium of communication, or in the heart itself on which the impression is to be made. If no defect exist in these, the heavenly light will truly reveal God to the human soul; and not only so, but will also reveal man to himself, and with such unerring truthfulness portray his real character, that no one can mistake the resemblance. It will not be here as in a miniature drawn by human art, which misrepresents; is seldom accurate, and almost invariably flatters; but rather as in the Daguerreotype which [197] forms, by means of the light of day, a perfect image upon the polished plate fitted to receive it. THE BIBLE, INDEED, IS THE DAGUERREOTYPE FOR THE SOUL. Through it the spiritual light of heaven passes, and imprints upon the heart a faithful representation of the character. Like the Daguerreotype, however, it, too, may fail by a mistranslation or perversion of its language, which, like the lens of the former, is the medium through which the light passes--or by an insensibility or corruption of the heart, which is as the plate on which the image is portrayed. What care, then, should be taken that this celestial light, itself, so pure and perfect, should be transmitted through a pure medium, and received into a heart well prepared for its reception!

      Ernesti says: "It has frequently been asserted, that in the interpretation of Scripture, we should proceed in the same manner that we would do in regard to any other book of antiquity. To a certain extent, this position may be regarded as just, and many of the observations contained in the following pages are founded on it; but as the Bible contains subjects, which, of all others, are calculated to affect the heart, and it is generally admitted, that in proportion as the heart is interested in any inquiry, a corresponding degree of influence will be exerted on the processes of investigation; it is evident, that respect must be had to the moral state of the affections, if we would arrive at just and accurate views of divine truth.

      "The high and exclusive claims of Scripture, too, give them an elevation of character, which commands peculiar attention and respect. Till the mind be satisfied on the subject of these claims, it may be conceded to an inquirer, to class the sacred writings with other works, pretending to a heavenly origin, though, even then, he could not be justified in treating their contents with levity and indifference of mind; but no sooner are their inspiration and paramount authority admitted, than, according to the natural constitution of the human mind, he is constrained to place himself under the influence of a principle, which will lead him to bow with humble submission to their holy dictates, and to seek in all things to receive and practice whatever is presented to him, as the will of the great Author of revelation.

      "If he be imbued with the spirit of the Bible, and his affections be in unison with its dictates, nothing will be more natural and easy than the acquisition of correct ideas respecting its contents; whereas, if his views, feelings and inclinations are at variance with its requirements, he will infallibly, though perhaps unwittingly, endeavor to pervert the language in which these requirements are recorded, in order to bring them into accordance with his wishes, or the standard of his preconceived opinions.

      "§1. The primary moral qualification, therefore, of all who would successfully interpret the Scriptures, is vital and practical godliness-- [198] that 'godliness,' 'which is profitable to all things'--'the fear of the Lord,' which 'is the beginning of wisdom.' While it is the righteous determination of heaven, that 'none of the wicked shall understand;' we are taught by Him, who is truth itself, that all who conduct their inquiries under the influence of a predisposition to conform to the will of God, shall not be left without instruction; 'if any one is willing to do his will, he shall know concerning the doctrine' (John vii. 17). 'What man is he that feareth the Lord? Him shall he teach in the way that he shall choose' (Ps. xxv. 12).

      "§2. Unreserved submission to the authority of divine revelation. The language of him who interprets Scripture, should ever be in harmony with that of Samuel: 'Speak, Lord, for thy servant heareth. All favorite ideas, popular hypotheses, hereditary or self-cogitated systems and opinions, must be laid prostrate at the feet of the Bible, which must be 'received not as the word of men; but as it is in truth, the word of God.' 'To the law and the testimony' all our decisions must be brought. If they differ from them, 'it is because there is no light in them.' A divine revelation might naturally be expected to teach truths untaught by reason; and it is equally natural to expect, that our limited capacities should not he able to comprehend fully the modes, circumstances, and relations of these truths which reason could not teach, and which are known only by revelation, any more than of many physical and moral truths connected with our world, known without revelation.

      "§3. An humble, and teachable disposition of mind. As few things are more hostile to the pursuit of truth, in general, than self-conceit and pride of intellect, so there is no temper so offensive to the great Author of religious truth, as a proud and self-sufficient disposition: "Though the Lord be high, yet hath he respect to the lowly; but the proud he knoweth afar off. Every one that is proud in heart, is an abomination to the Lord. God resisteth the proud, but giveth grace to the humble. The meek will he guide in judgment, and the weak will he teach his way' (Ps. cxxxviii. 6; Prov. xvi. 5; I. Pet. v. 5; Ps. xxv. 9). Hence, both in the general defense of Christianity, and in the successful interpretation of its essential doctrines, none have more signally distinguished themselves than they who, to a grasp of intellect above their fellows, have united the profoundest reverence and humility in exploring the depths of heavenly wisdom.

      "§4. A decided attachment to divine truth, springing from a perception of its intrinsic beauty and excellence. That spirit of indifference which some would recommend as favorable to the discovery of truth, is perfectly incompatible with all just ideas of the nature and importance of divine revelation. The truths it discloses are so transcendently excellent, and bear so directly on our best and dearest interest, [199] that whenever discovered in their native light, they must win the heart, and decide the choice. Accordingly, those who derive no saving benefit from the gospel, are said to receive not the LOVE OF THE TRUTH. (II. Thess. ii. 10.) The more the true glory of the revealed system is perceived, the more will the mind be imbued with the spirit, and the influence which this imbuement will exert in leading to full and consistent views of that system, can not fail to be signally beneficial.

      "§5. Persevering diligence in the use of every proper means for discovering 'the mind of the Spirit.' While it is of prime importance for the interpreter of Scripture to form a just estimate of his natural faculties, and never to attribute supremacy to his own understanding, or the judgment of any mere man, or body of men, it is obviously his duty to apply those faculties in the use of the various means with which he is furnished for understanding the Scriptures. Subject to those restrictions, which a sense of the supreme authority of the oracles of God, and the natural darkness of the mind can not but inspire, human reason and science may, without hesitation, be allowed their full share in the interpretation of those oracles. Though incompetent themselves to the discovery of spiritual knowledge, yet, when, discovered, they are competent to discern, to examine, to compare, to illustrate, and to confirm it by means similar to those which, in every other pursuit, lead most certainly to improvement and perfection. Not only must the interpreter render himself familiar with the contents of the sacred volume, by a constant and unremitting reading; but he must spare no pains in finding out, and appropriating to his use, all the accessory means by which his acquaintance with it may be facilitated and advanced: endeavoring to make himself master of every subject in any way connected with the work in which he is engaged; and guarding against every temptation to precipitation and rashness in drawing conclusions on matters of such."

      'Incessant and earnest prayer for divine illumination,' to which he appends the following remarks: "While it is freely admitted that no such extraordinary teaching, as was enjoyed in the age of inspiration, can warrantably be expected in the present day, it is nevertheless undeniable that the Scriptures instruct us to believe in the enlightening influences of the Holy Spirit. (I. John ii. 20, 27.) This aid consists in a special, internal and efficient operation of that divine agent, and is no less distinct from the prophetic and apostolic impulse, than it is from that mere natural assistance by which we discover common truths, and succeed in our ordinary undertakings. It is granted in answer to prayer, accompanied by the exercise of humble dependence on God, and a due use of all the ordinary means of improvement. 'If any man lack wisdom, let him ask of God, that giveth [200] to all men liberally, and upbraideth not: AND IT SHALL BE GIVEN HIM' (Jas. 1. 5).

      "All eminent interpreters of Scripture have asserted the necessity and utility of prayer. One of the qualifications which Wickliffe considered to be indispensably requisite in him who interprets the word of God, he expresses in the following striking terms: 'He should be A MAN OF PRAYER. HE NEEDS THE INTERNAL INSTRUCTION OF THE PRIMARY TEACHER.' To the same effect is the testimony of the great Dr. Owen: 'For a man solemnly to undertake the interpretation of any portion of Scripture without invocation of God, to be taught and instructed by his Spirit, is a high provocation of him; nor shall I expect the discovery of truth from any one who thus proudly engages in a work so much above his ability. But this is THE SHEET ANCHOR of a faithful expositor in all difficulties: nor can he without this be satisfied that he hath attained the mind of the Spirit in any divine revelation. When all other helps fail, as they frequently do, this will afford him the best relief. The labors of former expositors are of excellent use; but they are far from having discovered the depths of this vein of wisdom; nor will the best of our endeavors prescribe limits to our successors: and the reason why the generality go in the same track, except in some excursions of curiosity, is not giving themselves up to the Holy Spirit in the diligent performance of their duty.' And Ernesti himself, whom none will accuse of fanaticism, scruples not to assert that 'men truly pious, and desirous of knowing the truth, are assisted by the influence of the Holy Spirit in their researches, specially in those things that pertain to faith and practice.'"

[ROBERT RICHARDSON.]      

      Dr. Richardson protests against the formation of any theory as to how the Holy Spirit aids--the fact is sufficient.

Sources:

1. Robert Richardson. Extracts from "Interpretation of Scriptures.--No. IV." The Millennial Harbinger 18 (December 1847): 699-704.

2. ----------. Extracts from "Interpretation of Scriptures.--No. V." The Millennial Harbinger 19 (March 1848): 133-137.

3. ----------. Extracts from "Interpretation of Scriptures.--No. VI." The Millennial Harbinger 19 (June 1848): 316-320.

4. ----------. Extract from "Interpretation of Scriptures.--No. VII." The Millennial Harbinger 19 (August 1848): 432-433.

[MHA1 192-201]