From the ‘foreword’ in the Deutsche Bibel, the ‘most humble dedication'(‘Unterthänigste Zueignungs-Schrifft’.1 Partly in German, more lengthy in English. A complete English translation of this text can be found in ‘Appendix 1’ of R. Leaver, J.S. Bach and Scripture. Glosses from the Calov Bible Commentary (1985), parts of which I copy here, mixed with translations from Ellis Finger (Cox, The Calov Bible of J.S. Bachs 1985), and from Clement JSBach’s personal copy of Calovs Bible Commentary 2023 (an essay from Marcel Zwitser)
Introduction: The Treasure of God’s Word
Wie kein grösser Schatz auff Erden kan gefunden werden / als das Wort Gottes / dadurch wir alle das höchste Gut erhalten / der Seelen Heil und Seligkeit / … und die theuren / und allergrösten Verheissungen untz geschencket werden / nemlicht / daß wir durch dasselbige der Göttlichen Natur theilhafftig werden /… / Also ist das Wort Gottes / die heil. Göttl. Schrifft / für dieselbige köstliche Perle zu achten / umb derer Willen wir alles verkaufen sollen / das wir haben / und dieselbige [fol † verso] kauffen / nach des Herren Vermanung Matth. XIII.46.Ach! wie freuet sich über dem Wort GOttes / der Mann nach dem Hertzen Gottes? Wie rühmet / und preiset Er in seinem fürtrefflichen Lobe=Spruch / den Er davon / durch Eingebung des H. Geistes / nach dem güldenen Alphabeth, in dem Grund=Text / künstlich eingerichtet hat / da in allen Versen / derer hundert und sechs und siebentzig darinn gezehlet werden / ein schönes Lob von der Hoheit / Würde / oder Nutzbarkeit der H. Schrifft eingeführet seyn ! Ich freue mich / sager er v. 142 des Weges deiner Zeugnis / als über allerley Reichthumb. Wie wünschet Er so embsiglicht v. 5. O daß mein Leben deine Recht mit gantzem Ernst hielte ! und v. 20. Meine Seele ist zumalmet für Verlangen / nach deinen Rechten allezeit. Und v. 24 Ich habe Lust zu deinen Zeugnissen / die sind meine Raths-Leute … v.46.47.48.54.82…] Deine Reche sind mein Lied in meinem Hause. Meine Augten sehene sich nach deinem Wort / und sagen: Wenn tröstestu mich ?
Since no greater treasure can be found on earth than the Word of God, through which we all have received the highest good, the soul’s salvation and blessedness (2 Tim. 3:15; John 17:3; 1 Peter 1:9 ), and the precious and greatest promises are presented to us, namely that through the same we become partakers of the divine nature (2 Peter 1:4), the Word of God, Holy Scripture, is to be considered the pearl of great price for which we are to sell all that we have and buy it, [fol. † verso] according to the Lord’s exhortation in Matthew 13:46. Oh, how the man after God’s own heart3 rejoices over the Word of God! How he celebrates and exults in his excellent hymn of praise, which through the inspiration of the Holy Spirit he has artistically organized according to the golden alphabet of its original language and where in all its 176 verses a beautiful laudation concerning the loftiness, dignity, and usefulness of Holy Scripture is introduced. “In the way of Thy testimonies, I delight, “as much as in all riches .” How diligently he expresses the desires in verse 5: “Oh, that my ways may be steadfast in keeping Thy statutes!” And in verse 20: “My soul is consumed with longing for Thy ordinances at all times.”
You can never study too much…
Wir sollen auch stets für Augen haben / und im Gedächtnis / die mercklichen Wort und Vermahnung D. M. L. in der Vorrede auff M. Joh. Spangenbergs Postill:
Es heist / wache / studiere / attende lectioni. Fürwahr du kanst nicht zu viel in der Schrifft lesen / und was du wol liesest / kanstu nicht zu wol verstehen / und was du wol verstehest / kanstu nicht zu wol lehren / und was wol lehrest / kanstu nicht zu wol leben / Experto crede Ruperto. Der Teuffel ists / die Welt ists / unser Fleisch ists / die wider uns wüten und toben.
Wollen wir auch den rechten Sinn des Göttlichen Worts fassen / so muss man dasselbige nicht nur so oben hin lesen / sondern mit Fleiß / als das Wort / daß in unsern Hertzen soll gepflantzt werden / dass es unsere Seelen selig mache. Jac I. 21 Davon Herr Lutherus über den CXVII. Psalm T. V. Alt. p.252. also redet :
We should also constantly remember and keep in view the well-known words of advice of Doctor Martin Luther in his preface to Master Johann Spangenberg’s Postil: You must watch, study, and give attention to reading. Indeed, you cannot overdo reading in Scripture, and what you do read you can never understand to excess, and what you understand well you can never teach to excess, and what you teach well you can never put into practice to excess. Believe the fellow who has tried it! It is the devil, the world, and our flesh that rage and storm against us. If we want to grasp the proper meaning of the divine Word, we must read the same not only superficially but with the greatest diligence. as “the implanted Word, which can save your souls” (James 1:21 ), about which Luther, commenting on Psalm 117 (Altenburg ed., V, 252] ), says:
How to study the Bible (and how not)- Luther on Ps. 117
I copied the German text below (with the preceding sentence in italics (not copied by Calov, but making clearer what Luther is talking about.) This part of the ‘sermon’ on Ps. 117 coincides with ‘Sendbrief vom Dolmetschen’
Den es find je kurze / feine / helle / gemeine Wort/ die ein jeglicher verstehen kan / wo er nur darauff mercken / und nachdencken wil.
Denn dasselbige wollen alle Gottes Wort haben / daß man nicht so überhin lauffe / und lasse sich düncken / man habe sie zu Grund rein aus verstanden. Wie die leichtfertigen / fattsamen / überdrüssigen Geister thun / wenn sie ein Wort Gottes einmal gehöret haben / so muß ein alt Ding seyn / und gaffen auff etwas newes / als köndten sie alles und alles, was sie gehöret haben. Welches gar eine fehrliche Plage / und böse heimliche List des Teuffels ist / der damit die Leute furchtloß / sicher / fürwitzig / und zu aller ley Irrthumb und Rotterey geschickt und bereit hat / und ist eigentlich das Laster / so man Acedia heisset.1 Darwider S. Pauls gebeut / Rom.12. Daß man sol brünstig im Geist seyn . Und Apocal. am 3. spricht der Geist von solchen / Ah / daß du kalt oder warm werest / weil du aber law bist / weder kalt noch warm / werde ich dich aus meinem Munde speien.
Denn es ist auchwahr / daß solche halbgelahrte Leute, die unnützesten Leute auff Erden find / und were ihnen viel besser / daß sie gar nichts könten / denn sie gehorchen niemand nicht / könnens alles selbst besser / denn alle Welt / wissen zu urtheilen alle Kunst und Schrifft / und Summa / fie können niemand etwas rechtschaffens lehren, und lassen sich auch von niemand lehren / die haben den Schulsack gefressen / der leidet keinen Meisters / und haben doch kein Buch drinnen / daß sie andere könten recht unterweisen. Solcher heilloser Leute hat der Teuffel jetzt sonderlich viel unter den Rotten/ da kein Sudeler nicht ist/ so er eine Predigt gehöret / oder ein Deutsch Capitel lesen kann / so machet er sich selbst zum Doctor / und krönet seinen Esel / beredet sich selbst fein / er könne es nun alles besser / denn alle die ihn lehren / Meister Klügel heisset man dieselbigen die das Roß am Schwanz können zeumen. Solches alles ( sage ich ) kömpt daher / daß man GOttes Wort so leichtfertig lieset oder höret / und nicht mit Furcht / Demuth / und Fleiß darauff mercket.
Ich habe solchen Teuffel und Anfechtung bey mir selbst offt gefühlet / und kan mich noch heutiges Tages kaum genugsam darfür hüten/ und segnen / bekenne das frey zum Exempel / wem es gefället, der ich nun fast ein alter Doctor und Prediger bin / und freylich so viel kan / eben ja können solt in der Schrifft / als alle solche Kluglinge können : Noch muß ich zum Kinde werden / und täglich des Morgens frühe bey mir selbst daher mündelich zehlen die zehen Gebot / den Glauben / das Vater Unser / und was ich für liebe Psalmen und Sprüche haben wil / allerding / wie man jetzt die Kinder lehret und gewehnet / wiewol ich sonst über das täglich mit der Schrifft muß ümbgehen / und mit dem Teuffel im Kampff stehen?
Noch darff ich nicht sagen in meinem Hertzen / das Vater Unser ist alt / du kanst die zehen Gebot / du weist den Glauben wol / etc. sondern lerne täglich daran / und bleibe des Catechismus Schüler / fühle auch / daß mich es mercklich hilfft / und befinde mit der Erfahrung /daß Gottes Wort nicht außzulernen ist / sondern ist eigentlich wahr / das der 147. Psal. darvon sagt / Seines Verstandes ist kein Zahl. Und der weise Mann / wer von mir trincket / den dürstet immer nach mir / etc . So mirs nun so gehet / was solts denn mit den sichern / sattsamen Dünckelmeistern thun / die weder kämpffen / noch handeln.
Here we find only short, precise, clear, and ordinary words, which everyone can understand if he only wants to pay attention and think about them.
All God’s words demand this. We must not skim over them and imagine we have thoroughly understood them, like the frivolous, smug, and bored souls who, when they hear some word of God once, consider it old hat and cast about for something new. They think they have thoroughly mastered all they have heard. This is a dangerous disease, a clever and malicious trick of the devil. Thus he makes people bold, smug, forward, and ready for every kind of error and schism. This is the vice known as ἀκηδία, slothfulness in God’s service, against which St. Paul exhorts us (Rom. 12:11) to be fervent in spirit. And in Rev. 3:15–16 the Spirit says of such people: “Would that you were cold or hot! So, because you are lukewarm, and neither cold nor hot, I will spew you out of My mouth.”
Such half-educated people are indeed the most useless people on earth, and it would be better for them if they knew nothing; for they obey no one, can do everything better than anyone else, and can expertly judge all art and literature. In short, they can teach no one anything worthwhile, and they let no one teach them. They have devoured the whole schoolbag, which no one can master; and yet they do not have even one book that they could properly teach to others! The devil has many such vicious cases, particularly among the rabble. The meanest bungler who hears a sermon or reads a chapter in German immediately makes himself a doctor of theology, and crowns his own ass, convincing himself most marvellously that he can now do everything better than all his teachers. This is Master Smart Aleck, who can bridle a steed in its hind end. All this, as I see it, is the result of reading and listening to God’s Word carelessly instead of concentrating on it with fear, humility, and diligence.
I have often felt this particular devil and temptation myself, and even today I cannot guard and cross myself against it too carefully. I confess this freely as an example to anyone; for here am I, an old doctor of theology and a preacher, and certainly as competent in Scripture as such smart alecks. At least I ought to be. Yet even I must become a child; and early each day I recite aloud to myself the Lord’s Prayer, the Ten Commandments, the Creed, and whatever lovely psalms and verses I may choose, just as we teach and train children to do. Besides, I must deal with Scripture and fight with the devil every day.
Nor may I yet say in my heart: “The Lord’s Prayer is worn out; you know the Ten Commandments; you can recite the Creed.” etc. No. I learn from them every day, and remain a pupil of the Catechism. I feel, too, that this helps me a lot, and I am convinced by experience that God’s Word can never be entirely mastered, but that Ps. 147 (v.5) speaks truly: “His understanding is beyond measure”, or Ecclesiasticus: “Who drinks of me shall thirst even more after me” (Syrach 24:29). Now if I have such difficulties, what will happen to those smug, self-satisfied charlatans who neither struggle nor labor?
Three-step Bible study: oratio – meditatio – tentatio
Ferner hat der Mann Gottes die Art und Weise / wie man die Theologiam aus Gottes Wort studiren sol / in der Vorrede..
Also, that man of God has prescribed how people should study theology from the Word of God by writing the following in his preface to the Wittenberg and Jena edition, Vol l:
I want to show you a proper way to study theology, in which I have exercised myself If you follow my direction, you will be learned enough so that, lf need be, you yourself could produce books that would be just as good as those of the fathers and the councils, just as I (in God) have presumed and without arrogance and lies pride myself to say that I would not be far inferior to some of the fathers when it comes to writing hooks: but of course, when it comes to life, I cannot compete with them. And if this method is the one the sainted King David teaches in Psalm 119 (and no doubt is adopted also by all the patriarchs and prophets). You will find three rules that are presented throughout the psalm They are oratio, meditatio, tentatio. In the first place, you should know that Holy Scripture is a book that makes the wisdom of all other books appear as foolishness because none of them teaches about eternal life safe this one. Therefore you must forthwith despair of your own intellect and understanding. for with these, you will not attain eternal life. hut with such presumption you will only cast yourself and others with you down from heaven (as Lucifer did) into the abyss of hell.
[…] sondern knie wieder in deinem Kämmerlein / und bitte mit rechter Demuth und Ernst zu GOTT / daß er dir durch seinen lieben Sohn / wolle seinen Heiligen Geist geben / der dich erleuchte / leite / und Verstand gebe. Wie du sihest / daß David in obgenandten Psalm 50 bittet / Lehre mich / HErr / unterweise mich / führe mich /zeige mir / und der Wort vielmehr / so Er doch den Text Mosi / und ander mehr Bücher wol kunte / auch täglich hörete / und lase / noch wil er den rechten Meister der Schrifft selbst darzu haben. Auff daß er ja nicht mit der Vernunfft drein falle / und sein selbst Meister werde / denn da werden Rottengeister aus / die sich lassen düncken / die Schrifft sey ihnen unterworffen / und leichtlich mit ihrer Vernufft zu erlangen / als wäre es Marcolsus oder AEsopus Fabeln / da sie keines H. Geistes / noch Betens zu dürffen. Zum andern / soltu meditiren, das ist / nicht allein im Hertzen / sondern auch eusserlich die mündliche Rede / und Buchstabische Wort im Buch immer treiben / und reiben / lesen und widerlesen / mit fleißigen Auffmercken uud [sic] Nachdencken / was der H. Geist damit meinet […]. Darumb sihestu in demselbigen Psalm / wie David immerdar rühmet / Er wolle Reden / Richten / Sagen / Singen / Hören / Lesen / Tag und Nacht under immerdar doch nichts / denn allein von GOttes Wort / und Geboten. Den GOtt wil dir seinen Geist nicht geben ohne das eusserliche Wort / da richte dich nach / denn er hats nicht vergelich befohlen / eusserlich zuschreiben / Predigen / Lesen / Hören / Singen / Sagen etc […]
No, you must kneel in your room and pray to God with real humbleness and seriousness that he would give you his Holy Spirit through his dear Son, that he enlighten and lead you and give you insight. As you see that David prays in the above-mentioned Psalm 50 teach me, Lord, instruct me, lead me, show me and more words like that, although he knew Moses’ text and other books well, hearing and reading them daily, he still wants to have the real master of Scripture himself. So that he will not succumb to his reason, becoming master himself, as out of that comes rotten spirits, who let themselves think that the Scriptures are subject to them and can easily be obtained with their reason, as if we were dealing with Marcolf or fables by Aesop, which neither needs the Holy Spirit nor prayer. Secondly, you shall meditate, that is to say not only in your heart, but also outwardly by reading aloud and always reading and rereading the literal word in the book with zealous attention, pondering over what the Holy Spirit means by it […]. Therefore you see in the same psalm that David says that he would speak, judge, talk, sing, hear, and read nothing else than God’s Word and his commandments day and night. Then God does not want to give you his Spirit without the external Word, so align yourself with it, as he did not command for nothing to write, to preach, to read, to hear, to sing, to say etc. […]
Zum Dritten / ist da Tentatio, Anfechtung / die ist der Prüfstein / die lehret dich nicht allein wissen und verstehen / sondern auc erfahren / wie Recht / wie warhaftig / wie süsse / wie lieblich /wie mächtig /wie tröstlich Gottes Wort sey / Weisheitüber alle Weisheit. Darumb sihestu : wie Davd in den genandten Psalme so offt klaget über allerley Feinde / frevele Fürsten oder Tyrannen / über falsche Geister und Rotten / die er leiden [fol ††] muß / darumb daß er medititer / das ist / mit GOttes Wort umbgehet (gesagt) allerly Weise / denn so bald GOttes Wort auffgehet durch dich / so wird dich der Teuffel heimsuchen / dich zum rechten Doctor machen / un durch seine Anfechtung leren GOttes Wort zu suchen / und zu lieben. Denn ich selber (daß ich Meusedreck auch mich durch den Pfeffer menge) habe sehr viel meinen Papisten zu dancken / daß sie mich durhc des Teuffels Toben so zuschlagen / zudrenget / und zuängstet / das ist / einen ziemlichen guten THeologen gemacht haben / dahin ich sonst nicht kommen wäre […]
In the third place, there is temptation. This is the touchstone, for this teaches you not only to know and to understand but also to experience how genuine, how truthful, how sweet, how lovely, how powerful, and how comforting the Word of God is, wisdom above all wisdom.
Twenty hermeneutical principles for a correct reading of Scripture
| Diese nothwendige Stück hat Herr Lutherus Sel. in seiner Geistreichen Auslegung der H. Schrifft stets für Augen gehabt / und habe ich derselben hier in dieser deutschen Biblischen Lutherischen Erklärung mit Fleiß war genommen / | The following important guidelines the late Herr Luther always had in mind in his spirited commentary on Holy scripture, and I have purposely taken note of them in this German Biblical and Lutheran interpretation. |
| daß nemlich der Text erstlich fleißig / zu underschiedenen malen / durchlesen und geforschet werde /wie man pfleget in den Fundgruber und Bergwercken mit aller Emsigkeit ede Fälle / und Flöße zu forschen. | ( 1) The text is carefully read through and scrutinized a number of times in the manner in which pits and strata in mines and quarries are examined with the greatest care. |
| Darnach / daß eines jeglichen Wortes eigentlicher Sinn und Meynung / wie acuh einer jeglischen Redens-Art / nach gewöhnlicher Bedeutung / und nach dem üblichen Gebrauch der Schriftt / und solches beydes fürnemlich in der Grund-Sprach angemercket / und daraus erörtert würde. | (2) Each word’s basic meaning and sense, as well as that of each expression in its usual meaning and according to customary usage in Scripture, is noted, and both of these in the primary and original language, and from this point of view it is discussed. |
Drittens / daß man auff den Context fleißig acht gehabt / und auff die intention, auff das argument, und die Zweck des H. Geistes / damit ja derselbige behalten würde / un[d] man davon nirgends abweiche. | (3) The context has been considered carefully, and so have the intention, the argument. and the purpose of the Holy Spirit, so that this may by all means be maintained and we may not depart from it. |
| Parallel-Sprüche / die nicht allein die Wort erleutern / sondern auch die phrases und Redens-Arten | (4) I have taken the parallel passages into account, those that elucidate not only the words but also the phrases and expressions, especially when the same argument and the same material is treated somewhere else in Scripture. |
| Gebräuch der Völcker und Länder | (5) Also the customs of people and countries have to be considered. |
ist fürnemlich war genommen / von was für einem objecto geredet sey / damit nicht / wann von Christo der Buchstäbliche Verstand anzunemen ist / un der H. Geist eigentlich redet / der Text auff David / oder andere Personen gezogen / oder im Zweiffel gelassen würde / auff wen er eigentlich gehe. | (6) Especially careful note is taken of the subject spoken on so that when the literal sense is to be assumed to be about Christ and the Holy Spirit is actually speaking, the text may not be applied to David or other persons, or left is doubt as to whom it does apply. |
| Zum Siebenden hat man die Oerter der Städte / Flecken und Landschafften müssen warnemen / daß in den Historien kein Fehler begangen würde.4 | (7) We have to consider the places in the cities, villages, and regions so that no mistakes might occur in the stories.. |
| Die Personen und ihre Namen / die offt unterschiedlich seyn. | 8) The same applies to persons and names, which are often given in [fol. †† verso] various ways |
| die ähnlichkeit des Glaubens 5… nach der Erinnerung Pauli Rom XII.7. Hat jemand Weissagung / so sey sie dem Glauben ähnlich. | ( 9) Especially the analogy of faith has to be considered in keeping with the reminder of Paul in Romans 12:6, “If prophecy, in proportion to our faith.” |
… hat man in den Weissagungen des Alten Testaments / die Erfüllung / die im Neuen Testament zubefinden / für Augen haben müssen. Datmit die Harmonia der H. Schrifft allenthalben herfür leuchten möchte. | (10) For the prophecies of the Old Testament we have to keep in mind the fulfilment to be found in the New Testament, so that the harmony of Holy Scripture may everywhere be apparent |
| Für das Eilffte haben ebenmäßig die Figuren und Fürbilde Alt. T. nicht können hindan gesetzet werden / damit das Schattenwerck / und der Typus durch den Anti-typum, und das Gegenwerck selbst recht verstanden und erkläret würde. | (11 ) Likewise the figures and types of the Old Testament cannot be neglected, so that the shadows of things to come and the types may be understood and explained by means of their opposites and antitypes. |
| So haben zum Zwölfften nicht weniger die andern Sprüche / die im N.T. gedeutet / und erkläret sind / müssen wargenommen werden / daß man nicht von des H. Geistes eigentlicher Erklärung abweiche / denn das ist ja gewiß / daß kein besser Interpres und Ausleger der H. Schrifft in der Welt ist / als der H. Geist selbst. Und das solt ihr für das erste wissen / daß keine Weissagung in der Schrifft geschicht aus eigener Auslegung / denn es ist noch nie keine Weissagung aus Menschlichen GOttes haben geredet / getrieben von dem Heil. Geist / erinnert der H. Geist selbst. 2. Petr. I. 20.21.60 | (12) No less the other passages that are interpreted and explained in the New Testament have to be noted, so that we may not diverge from the Holy Spirit’s own interpretation, for this is, of course, certain, that there is no better interpreter of Holy Scripture than the Holy Spirit Himself. And this you shall know first, that no prophecy of Scripture is a matter of one’s own interpretation, because no prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God, as the Holy Spirit himself recalls. ( 2 Peter 1:20-21 ) |
| Darumb denn zum Dreyzehenden ich dessen mich allenthalben zum höchsten beflissen / daß der alleinige Buchstäbliche Verstand der Heil. Schrifft richtig bleibe / und nirgend ein zweyfacher Verstand / als der Buchstäbliche / und Sensus mysticus, das ist / der geistliche Verstand eingebracht würde / wie etliche Schrifft=Erklärer darauff hin und wider gehen / sonderlich die Bäpstler / und zum Theil auch die Reformirten / und in den beliebten deutschen und lateinischen Paraphrasibus solches zum öfftern zu sehen. Denn wie nur eine Form und substantz ist eines Dinges / also ist auch nur eine Meinung eines Wortes und Texts / denn die Meynung ist die Form eines Wortes […] | ( 13) Therefore I gave my very best at all places, that the sole literal interpretation of Holy Scripture remain intact, nowhere allowing the introduction of a second interpretation next to the literal one and a sensus mysticus, that is: a spiritual interpretation, as some Bible interpreters now and then go in for, especially the Papists and in part also the Reformed, and this can occasionally be seen in the popular German and Latin “paraphrases.” Just as there is only one form and substance for a thing, so there is also only one meaning for a word and a text, for the meaning is the form of the word. [This is Aristotle] What would finally become of Holy Scripture if people wanted to receive and understand words and passages not in one meaning but in two? Would Scripture in this shape not become ambiguous and doubtful? And couldn’t we in that case liken them, together with the Papists, to the oracle of Apollo at Delphi? The papistic twofold sense actually originated with the Jews, was continued by Origen, and actually propagated by the Papists in the darkness of the kingdom of the Antichrist. |
| Derowegen muß man allerdings bey dem alleinigen Buchstäblichem Verstand des H. Geistes es bewenden lassen / in allen Sprüchen der H. Schrifft / daß GOttes Wort / und der Sinn des Heil. Geistes nicht zweiffelhafftig werde. | Therefore we must surely restrict ourselves to the single literal understanding of the Holy Spirit in all passages of Holy Scripture, so that God’s Word and the sense of the Holy Spirit may not become uncertain. On this foundation everything may then be built and used as so much more certain and thorough. And that is why Holy Scripture has been given by God. |
| [fol. † 2 recto] … FOLLOWS an extensive critique on the allegorical reading reading in the ancient (and contemporary) Church. There is only ONE meaning, and that is the Literal. And if that meaning is spiritual (which it is), then THAT is not a ‘second’ meaning, or a ‘sensus mysticus’ but the LITERAL meaning. | |
| ( 14) We must use God, Word for wholesome teaching in the articles of faith, all of which must have a firm foundation in both the Old and the New Testament; for we are built on the foundation of the prophet and the apostles (Eph. 2:20; 2 Peter 3:2). And the wall of the heavenly Jerusalem has 12 foundations and in them the names of the 12 apostles of the Lamb (Rev. 21:14). | |
| (15) With Holy Scripture we are to refute all error and heresy with which unbelievers and irresponsible people throw Holy Scripture into confusion “to their own destruction” [fol. ††3 verso] (2 Peter 3:16). | |
| (16) We must use Holy Scripture for the improvement of the sinful life through godly renewal. | |
| (17) It should also be used for correction or for instruction in righteousness, which is in Christ Jesus. | |
| (18) Also for comfort in all affliction and temptation; “for whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the Scriptures we might have hope” (Rom. 15:4). | |
| Und weil zu Zeiten es scheinet / als lieffe die Schrifft in einem und andern wider sich selbst / als ist es vor das Neunzehende von nöthen / daß die dem Ansehen nach contrarie Sprüche / verglichen werden / damit dieser Grund unbeweglich bleibe allenthalben / und nirgends eine Verfälschung oder Irrthumb in der Heil. Göttl. Schrifft gestattet werde / weil es unmüglich / daß GOtt liege / Ebr. VI.18 / und die Rechte des HErrn warhafftig / und allesampt gerecht sind Ps. XIX.11. | (19) And because it appears as if Scripture here and there contradicts itself; therefore it is necessary that the passages that seem. to be contrary to each other be compared so that this foundation may everywhere remain immovable and nowhere in the divine Holy Scripture a falsification or error may be admitted, for “it is impossible that God should prove false” (Heb. 6:18 ), and “the ordinances of the Lord are true, and righteous altogether” (Ps. 19:9). |
| Dahero denn auch zum Zwantzigsten man in keiner Biblischen Historie / ja auch nicht in der Chronologia, und Zeitberechnung / wie viel thun / einräumen / sol einigen Irrthumb und Fehler / ja nicht eigen Zweiffel gestatten sol / sondern die Zeitberechnung muß in der H. Schrifft richtig seyn und geachtet werden / wie sie auch allenthalben in Warheit richtig ist | (20) Therefore we should in no Biblical history, and also in the chronology, and computation of time, make room for faults and errors, as many do; in fact, not even doubt should be admitted. But the computations of time in Holy Scripture must be correct and honored, just as it is correct everywhere in truth. ( 21) Above all we must observe the chief message of Holy Scripture, Christ Jesus, that we may keep Him in both the Old Testament and the New Testament and search out how in Him alone all believers of all time have sought and found true righteousness, life, happiness, and salvation. E.g. Genesis 3:15; 4:1· 12:3; 18:18; 22:18; 26:4; 28:14; 49:10;) Job 19:25; Isaiah 53:11; Habakkuk 2:4; Luke 24:26-27, 44f; John 5:39; 20:31; Acts 10:43; 13:37-38; 15:11; Romans 1:16-17; 3:21-22; 10:4; 1 Corinthians 15:1-4; etc. |
addition to point 13: critique of the multiple senses of Scripture quoting Luther, who quotes Lyra
And especially in the golden commentary on Genesis, in his last comment on chapter 15, verse 7 (Altenberg ed., IX, p. 385), Luther writes:
The Latin Church has few people who have written about Moses. Lyra is the foremost one, and from him later others emerged, as for instance Hugo. Lyra in this text proposes a rule that he considered very important for the understanding of Scripture, namely that many passages in Scripture are to be understood in a twofold manner. First according to the letter and as applying to earthly and physical things; second, applying to spiritual and eternal things. And he lists this text in this category. In the theological schools, it is a well-known rule that Scripture is to be understood in a fourfold way: first according to the historical or literal sense; second, in relation to the example and life of good morals; third, according to the heavenly meaning; fourth according to the allegory, or mystical meaning lam of course content to let everyone be right in his sense and understanding, but our energy is to be directed primarily to this, if we want to deal correctly with Scripture, that we have one simple, honest and certain historical sense. For I consider it not only dangerous and useless for teaching to interpret Scripture in more than one sense and meaning, but it also diminishes and weakens the name and reputation of Scripture, which should forever and ever remain in one sure sense and meaning. Thus, even though I don’t want to oppose Lyra’s meaning in this case. I also do not want to follow him in expounding this text as if it were a prophecy concerning the land of Canaan, but not primarily, for primarily this text speaks of a sure spiritual prophecy and eternal life. Thus Lyra also says that this passage is Psalm 89:26-27, “He shall be My Son, and I will be His Father” is to be understood, up to a point but not primarily as applying to Solomon, David’s son. but primarily it is to be understood as applying to Christ. With this explanation Lyra means to be of some help to people who study Scripture, so that they may be able to help themselves in the case of unclean passages. But I hold the contrary view and conclude that in the church it is not without danger and useless to follow this rule. For in Scripture we should everywhere see to it that we have one sure and simple meaning of the story, and he who alters this or departs from it should know that he has departed from Scripture and is following an uncertain and doubtful sense.
[…]
Therefore all of us primarily owe all honor to St. Paul as the greatest teacher and master of Holy Scripture, and we are obliged to follow him and are determined in no way to let the lying sophists lead us astray from his teaching and understanding. This is what I wanted to say for the sake of the young people and those still inexperienced in Scripture. For when these come up against such statements and interpretations of the fathers and the teachers, they think they have found pearls, when actually they are not free from danger and tend to lead away from the right understanding of Scripture, that is, direct us away from the letter and the historical understanding, which alone we should retain, insist on, and consider our foundation.
Therefore we must surely restrict ourselves to the single literal understanding of the Holy Spirit in all passages of Holy Scripture, so that God’s Word and the sense of the Holy spirit may not become uncertain. On this foundation, everything may then be built and used as so much more certain and thorough. And that is why Holy Scripture has been given by God.
[..]
follows a section of the office of the King who is ordered to take the ‘Law’ (thora, Scripture) from the priest and Levites and write it in a book [fol. ††4] in which he should read throughout his life…
NOTES
- The dedicatees are the Elector and his wife (Electress) of Sachsen: Johann Georg III & Anna Sophia ↩︎
- Psalm 119 (as Bach writes in the margin of his copy ↩︎
- David: 1 Sam. 13:14 ↩︎
- Bach’s owned Heinrich Bünting’s Itinerarium Sacrae Scripturae, Das ist, Ein Reisebuch, Über die gantze heilige Schrifft in zwey Bücher getheilet (Helmstedt 1581). In Calov’s Bible Commentary, Bach is interested in geographical details (the remark about ‘Schwereborn’, but also Luke 1:39-45, ‘Jerusalem’ > ‘Hebron’. Calov III/1, col. 420. ↩︎
- ‘analogia fidei’ ↩︎