Nearly every page of this small Bible book contains markings made by Bach. We may therefore assume that Bach studied this part of the Calov Bible Commentary (i.e. Luther) thoroughly and attentively. However, we must be cautious in interpreting what we see. Bach clearly reads this booklet through Luther’s lens. The markings refer to his explanations, and they are extensive (88 columns for a book of only 10 chapters, columns 1043-1130). For Luther, this book was not a ‘proto-skeptic’s manual’ (as we often read it), but it was a book full of ‘political wisdom’, written by the old and wise king Solomon. Applied politics and practical ethics. So, it’s about:
– how one ought to govern one’s ‘house’ (kingdom, church, family, any ‘board’)
– how to live in and respect the existing order (authority, duty, government)
– how to assume one’s role/position/office in this world accordingly
– how to deal with adversity, opposition, failure, anxiety etc.
Luther at his best. And, apparently, Bach was impressed.

(Luther’s public lectures (Vorlesungen 1526, published 1532) are Calov’s source) :

Below, I copy the translation made by Ellis Finger of those passages where Bach marked and underlined text. In nine instances, there is also an ‘NB’ in the margin, marking what most struck Bach. I have not yet had the time to correct the scan/ocr and add the Bible code (chapter: verse), except occasionally (all ‘NB’ included). So I offer this text ‘as is’. The pictures are from the Van Wijnen facsimile (2017)

Ecclesiastes – Der Prediger Salomonis

Columns 1045-1046 (fac. 141).

NB “Summa Libri” (sum­mation of the book)

Column 1049 (fac. 142). v. 2 All is vanity (futile and useless for blessedness is everything in the world and that men undertake for their blessedness, because they cannot control its outcome, and their human actions are in vain, fleeting and negotiable. Honor the fact: vanity of vanities, that is greatest futility. Understand: all is vain in the extreme, totally vain and negligible. This is not spoken against the creatures but rather, as stated above, against the rudeness of the human heart, which can never find rest, causing instead for itself all manner of pain and misfortune… .)

Eccl 1v3 Was hat der Mensch mehr von aller seiner Mühe / die er hat / unter der Sonnen

Column 1049-1050 (fac. 142).

Column 1055 (fac. 143). (… I was sorrowful and could not bear the fact that injustice occurred in both large and small affairs, that there was so much infirmity and falsehood. And it rightly occurred then that I had to worry myself with such thoughts so that I could learn to leave everything to God’s will and finally realize that my wisdom amounted to nothing… .

… Thus we should now learn well that we yield to God with our wisdom and that we rid ourselves of the care which God has not imposed upon us. And nothing is so pleasing to the Lord God as our lack of anxiety about whether our wisdom and thoughts will prevail, yielding instead to His commandment and word, then we will find enough to do… .)

Column 1056 (fac. 143). Eccl. 1:14

Highlighted (marks in the margin) and underlined by Bach. The bible verse articulates the vanitas motive.

Column 1058 (fac. 144). v. 18 For where there is much wisdom there is much vexation (ill humor. Luther: For it is in fact just as the proverb says, Idiotarum vita optima [the life of the simple-mind is best]. People of stature who have good intelligence and who see more percep­tively than others, therefore who experience much, cannot help but rage within themselves and think with much vexation: oh how wretchedly and horribly things happen in this world. How does it happen that such people grow angry with great impatience? Answer: where there is much intelligence and wisdom there is also much vexation. For such people see and reflect upon much and find in the world all sorts of infirmity, evil, falsehood, unreasonableness which other people do not see and reflect upon, and that is painful to them. Others who do not see or think so perceptively are not troubled in their hearts, suffering less and feeling little pain. Therefore whoever wants to be a Christian and lead a godly life must learn to bear his own concerns and to commend governance to God, learning to say the “Our Father”: Lord, Thy will be done. Otherwise this person will irritate himself needlessly, make his own life distasteful and waste time and other precious things.)

Columns 1058-1059 (facs. 144-145). v. 1 I spoke (I thought) in my heart: be confident, I will live well and have happy days. But behold, this was also vanity. (Thus he should say as Luther explained: as long as our own thoughts and cares do not help, I try to rid myself of them and turn to the other side of things. I want peace and comfort and simple good days. I want to let things go their way and cultivate all amusement and delight. But that also, says Solomon, does not follow our purposes and our will works here as little as before. For God also hinders this and has everything in His hand- joy and sadness, peace and restlessness- and if he does not provide it, no one can create for himself delight and joy. For peace, proper friends and well-being can be gained by no one except by means of God’s word and works. That such things are true is shown by experience. For many a person directs all of his affairs, with effort and labor, toward a time of peace and solace in his old age, yet God controls matters otherwise, so that he arrives at matters that cause him even more restlessness.

… Therefore there is nothing better than accepting our lot, being content with God’s actions with us, and accustoming our heart to be pleased with whatever God provides, be it evil or good, joy or vexation. We should however take firm notice of Solomon’s word and know that joy, sadness, peace, restlessness- all the attributes that man shows outwardly and inwardly  all of these qualities we must not use, nor direct them to time, place, or person except as God provides them, He who is free and unconstrained in His actions, such as we should freely make use of His actions… .)

Column 1060 (fac. 145). (… Luther says: that is the third time that he has tried it differently to see if the same result would occur. As if he would say, as long as in the world that none wants to give up I was regimented among people, !. agonized, worried, and grew sick over how benefit and counsel might be given to land and people, yet it was vain and I failed. …)

Column 1061 (fac. 146). (… For Solomon speaks here of worldly ·wisdom, by which one manages land and people, wife and child, and he speaks not of spiritual wisdom, by which one ascertains God and spiritual matters… .)

Column 1062 (fac. 146). (… From this experience comes the proverb that we say: where is the place on earth where everything works well? Therefore, where everything works well is a place where I do not want to be. For wise men have seen that one speaks wisely and honorably of the matter in the councils of kings and princes and in parliament and Concilia, codifying and resolving everything in writing how it is to be held for the common good in all social groups, but when it is to go into effect there is conflict at both ends, and indeed the most necessary articles are kept in least esteem, examples of which are abundant for people of experience, and if there were none the “monopolia” dealt with all parliaments would be exam­ple enough, and when discussed they remain so. Therefore not the least of the wisdom of Solomon, high and just, is that one know and learn this: in governments and in large dealings, in both large and small matters, those people who are ordered to apply all labor and effort should give counsel, consider every matter in the best and most industrious way, yet leave all the consequences to God. For these words (thus shall it be, thus is it just, this is the common good, etc.) belong in the council chambers on earth where princes and masters and their advisors and heads of households and elders speak, and this counsel (thus it will go and cer­tainly succeed) belongs to a higher council in heaven; the deliberating rests with us and is commanded by God of every man, but the course of success and well-being rests with God… .)

Column 1063 (fac. 147).

Column 1064 (fac. 147). (As much as concerns this life and death. For if wisdom helped, says Luther, then things should always succeed for wise men and if stupidity were a hindrance then fools should always fail. But I have seen that often the projects of fools succeed while those of wise men often fail.)

(… I, Solomon, he says, grasped it to be sure with reason and wisdom, and even though I had the highest gifts, it still did not turn out the way I wanted. Again, I once found a governor who was not so industrious or wise, and he rather succeeded and traveled on.)

NB Ecclesiastes 2:16-19: seven marked passages and one NB

Because of the impressive amount of highlights (of Luther’s commentary), here the biblical verses, to which Luther anchored his thoughts.

Column 1065 (fac. 148)

….

Eccl. 2:17

unter der Sonne… eitel und Mühe ist
Column 1066 (fac. 148).

v. 18.19

---

Column 1067 (fac. 149). (… I quieted finally my heart and pondered, if all does not go straight and according to plan, then I will let God govern part of my kingdom, indeed everything may be given over to Him and I will be happy with how He dispenses His gifts. As the supreme King does it, thus will I be pleased and have His will be done, which is the Lord’s command. He is Lord and King for whatever the future may bring; I will not try to measure that with my thoughts, all governance being granted to Him… .)

Column 1068 (fac. 149). (… All good days, all comfort and peace, all delight which a man can gain with his endeavors and thoughts is vanity and will end in nothing. Thus all our labor and great care with which we intend to rule the world, in order to make it good and to regulate matters of governance and for the future is also vanity and does not turn out the way we intend… .).

Column 1069 (fac. 150). (… there is a time for building up and a time for tearing down, etc. and we conclude from that that all human efforts, all thinking, doing, and planning is only sham, shadow, and deception, unless the matter is already decided in heaven. Kings, princes, and masters may hold council, resolve everything; if a matter’s hour comes round, it passes on, the others remain unresolved and strike themselves. Even if all men on earth should tear themselves apart, God will not let them set the clock – the kings, princes, and masters on earth. He will set the clock Himself. We should not tell Him what occurs, He will tell us.)

Column 1082 [misnumbered for 1072] (fac. 151). (… That is a clarification, just as Luther had earlier made, that I had seen with the works of man that no one can carry out plans how and when they want, unless the hour has come that they intend to place before God’s timing. They exert themselves and have nothing to show for it but care and pain of heart.)

(… Just as no man can be certain at what hour a child will be born or die, thus should we say: Lord God, the highest governance is with You, my life and death are in Your hands; the way I use my life, as long as You allow, I shall dispense with care and thought and give everything over to You.)

Column 1074 (fac. 152).
Eccl 3:16 … And Solomon does not lament only the fact that godless creatures are found in government and in offices of authority, but also that infirmity is so manifold and great that one often cannot help or bring about change, and that causes us pain. Thus he said I have seen in the place of justice and in my own office governors who are supposed to be guardians of justice and order, protecting widows and orphans, and who are instead godless creatures. I pondered day and night how I might change matters, avoid injustice, but the situa­tion could not be made pure and certain infirmities had to remain unchallenged until God judges it and changes it. Indeed I saw that many who were supposed to help preserve honorable and godly conditions took no heed of these problems or even hindered and laid waste to them. Now I would gladly have met the need and made everything right, but I realized that everything could not be made pure until God improved things and gave me people and time to accomplish this end )
Eccl 3:17 Then I thought in my heart: God must judge the righteous and the godless … for there is a time for all endeavor and all works (Luther says: There is a time for everything, one cannot improve matters alone until the right hour is at hand.)

Column 1075 (fac. 153). (… So Solomon asks that when a master or governor is tempted to anguish or torment himself too much for not being able to make things turn out well and simple, then he gains only pain and suffering of heart. Thus kings, princes, and masters should conduct their offices with devotion, justice, and fairness, and conduct their royal council as well as they can, doing what they can and leaving everything else to God. What can be done they should take up and dispatch, that is their duty, and the stone they cannot lift they should let lie.)

Column 1078 (fac. 154).
Eccl. 4:3 And he who is not yet born (who [Bach inserts “nit” (not)] yet lives in such misfortune) is better than both [the living and the dead] and does not become entrapped by the evil that happens under the sun.

Column 1079 (fac. 155). (… Thus says Job (in XIII. 14) and I tear my flesh with teeth, mean ing, a fool and a hapless man is of no use to himself; if he harms himself he hinders also the work of others; if he envies them he hurts himself. They are the rust on iron, in civil affairs, church matters and in all dealings they are neither knives nor daggers and they hinder useful tools from cutting or doing carpentry.)

Column 1080 (fac. 155). (… such people are found in all levels of society; we must live and work among them, no matter how unbearable and insufferable they may be to people of intelligence who fear God. Now we have to make our way through this world they inhabit as would tear through thorn bushes and hedges: even if the thorns plague us we must not be hindered by them. Then what is this world but a large thorn growth that we must tear ourselves through and that cares nothing about our doing goodness or justice. Where one understands this saying for Solomon’s word which I prefer, then this is the meaning: Where you find hindrance in all social groups (says Solomon) in all governments, in dealings both large and small, what will you do when such wretched people present considerable hindrance in major dealings? You must not consume yourself or gnaw yourself to death with concerns and thoughts about this; let these wretched people be envious, hateful, and venomous, and practice evil: you should persevere, do what you can, commend the matter to God; if you cannot have a bushel full then have a spoon full.)

Column 1081 (fac. 156). Pred 4:12

Column 1082 (fac. 156). 4v13

Column 1083 (fac. 157). 4:14

Column 1086 (fac. 158). (… The Germans have a saying: he who can listen well to others will become wise; those however who want to be seen as understanding much of spiritual and worldly affairs, being able to talk and engage in debate about such things, they are fools, and such people of words hinder greatly more than they carry out… .)

Column 1087 (fac. 159). (… Do not follow the evil thoughts of reason or of your feeble flesh, rather behold and take heed of God’s word and hold to Him and His works. Do not think to yourself that if you do not work or neglect your duty that God will make matters right, the way frivolous people with little or no conscience do, engaging in sin without striking the light, believing that God will not be angry over this or other sin… .)

(… Thus says Solomon: Fear God and be content with His word and command and let God’s counsel, word, and will go forth and be the best course, for He is the Lord and Creator, He is in heaven and you are on earth; see to it that you perform with devotion what is commanded to you by your position, let Him govern your labor, give over to God its course and result, then what good is all your thinking, talking and your many words when you argue long by rational means about the works of God, why He helps orie man and not the other, etc. Thus you cause yourself sorrow of heart… .)

Column 1088 (fac. 159). (… Oh what a just and fair judge is God; you can borrow from Him but no one escapes from Him without due pay, as the Psalm says: the just one shall enjoy it, for God is stiII judge on earth (Psalm VII. 12.), about which Solomon says: if you cannot make all judges pious, and if great evil is in the world and injustice done to the poor, remember that the devil is prince of the earth and this earth is the devil’s kingdom and no man’s wisdom will cause all judges to be true, just and pious etc. for, as is stated above, no one but God, the supreme king and master, can accomplish this. He wants us to place our hearts at rest; do not be surprised that you do not help matters with your thoughts; if you fear God and defer to Him you: viii know peace; he who does not do this will know only misery and anguish… .)

(… With this is indicated what the office of authority is all about, as he says, the king is placed above all people that he may supervise farming of the land and fields and that he protect and guard his subjects against injustice, insult, and use of force… .)

NB Ecc. 5:16 The devil innkeeper in this evil dwelling place

Column 1093 (fac. 161).

Eccl 6:4

Columns 1094-1095 (facs. 161-162). Thus says Solomon here, all labor of men is according to their share, that is, in proportion to their due measure, and each man has his due measure. God has given labor to every man according to his ability and his profession, as we say in German: each has his due lot: God has portioned out each man’s lot; high authority has its labor, servants have the. ir labor, man has his labor, women and children have their labor, to townspeople, peasants, common people God gives common labor, but before princes, masters, great potentates He lays important affairs and dealings so that they have enough to bear.)

Column 1095 (fac. 162).

NB: Eccl. 6:10 God has ordained everything

Column 1096 (fac. 162).

Column 1097 (fac. 163). (… everything else that you undertake will result in nothing and will remain only thoughts and words; thus says Solomon, there is too much of idle words if God does not help further the matter, in the end there is nothing more than so much talk.)

Column 1098 (fac. 163). (… Therefore when wise people see that they often fail, even in the most useful matters of counsel, they do not let up, thinking always to themselves that if only we had acted differently, it would have turned out well. But one says, advice by hindsight is fool’s advice, and the very acts of advice by hindsight which cost much and which one does not gain without personal harm are of no avail if God does not help. Of this we find numerous examples in the writings of the Gentiles and Jews, that kings, princes, and masters have not exceeded the measure set for them by God. However, the writings of the Jews differ from those of the Gentiles in that the Jews have received God’s word and commandments and that they teach us through their writings that everything proceeds according to God’s will and order, and for that reason these writings are all the more useful to read. For the Gentiles’ writings are also great examples of God’s justice, except that these instances occurred without God’s direct bidding and command.)

Column 1099 (fac. 164). (… Why do we torment ourselves with our thoughts when future matters are not for a moment in our power? Thus we should be content with the manifest gifts which God has provided and we should commend everything to God, who alone knows and governs both the present and future.)

… Luther says: Solomon compares with death etc. the life of people experienced in dealings and in the evil of the world and who must suffer all manner of things. That is: people who shall work with governments, with church affairs, and other important things and thus experience the evil of the devil, should rather be dead than live in such daily peril, worry, and fear. In saying this, Solomon does not hold this life up against the future but against his own situation, saying: If one regards the world and human suffering, it is true that the moment of death is better than the moment of birth. For how can there be greater heartache than for pious and honest people who would gladly help and further large matters, church, government, in sum, the common good, for these good people to bear all manner of labor and afterwards nothing but ingratitude and contempt as payment, indeed to be exiled and chased out of the towns for which they had done such good… .)

Column 1102 (fac. 165). v. 8 An unruly person makes a wise man indignant and destroys a mild heart. (… that is, pious and true hearts who would gladly provide help and advice for affairs of God in the government and who would accomplish good have their efforts repudiated by fools who respond to such action with hate, envy and ingratitude… .)

2 NBs Eccl 7:9 “The office”, my office (Ampt) and God – beharren

Column 1102-3

Column 1103 (fac. 165). (… you have just come into the affairs and dealings of the world and have just begun to understand people and to notice the malice and faithlessness of the world which you took no note of in your youth, for quae nocent, docent, that is, once you have swallowed water you have learned to swim… Example, when a young prince is not yet in governance, a son not yet master of the house, he does not sense an evil world, there being idle rose gardens, joy and delight, but the world is nonetheless evil at all times. Then they are right when these youths grow and become old. Then it is true that there is a time that is more ripe for war and misfortune than another time, but the world and Adam’s children have always been from the beginning equally untrue and evil… .)

Column 1104 (fac. 166). (… For wisdom is not given by God that you presume to make everything just and right according to your will; rather you should look to heaven if you have wisdom and heirs so that God will grant you grace to use such gifts. Thus He tosses aside our efforts and wisdom if we presume to do something with it, yet wants us to employ it with moderation as stated above, that we let God prevail, for if we want to carry out everything with our wisdom and thoughts we will accomplish nothing but pain of heart and suffering.

… for as wisdom shelters, so also shelters money; as one says, property gives courage, and that means that those with possessions have both defense and comfort

… He says that so that no one will think that he forbids acquiring nourishment, having money and property; he forbids misuse and values wisdom above possessions.)

(… Luther says that Solomon means: whether you are in government, in dealings where one experiences the world or in management of the home, why should you trouble yourself, becoming worried and dismayed that things happen so shamefully in the world, that the world is so dreadful and nastily ungrateful to those whose intentions are most true. Behold God’s work that no one can make bad what He has ordained, and that is a blessing, for you should realize from that alone that God rules over everything powerfully and that it is not possible for you nor has it been commanded of you to make everything pure or to accomplish so much that everyone will be thankful, God-fearing and pious. For there will always be much infirmity and failure, even if the most faithful, most conscientious pastors and also a conscientious authority exert their highest and best industry.)

Column 1105 (fac. 166). (… We should therefore take up joy and the joyful day that we not give over our heart to the world, rather holding a place of residence for God also in our heart, in which this phrase (Thy will be done) remains steadfast, then we will be less afraid when temptation comes. For it is futile for God-fearing people to expect to have true days of consolation and hours of joy in this devil’s kingdom; the devil seeks them out far too swiftly… .)

(… What he now says (a just man) should be understood to mean that one who gladly would make people pious, who would gladly make all things good, like an industrious ruler; an industrious master of the house. I saw, he says, a just man who according to firm justice and the useful law would gladly have made everything good; and he failed, everything went awry, resulting in the greatest misfortune and harm. One finds a number of people who want everything perfectly woven and pure as gold and who find everywhere the infirmity of others, only their own do they fail to see, like the fool who walked bent over in the sun and noticed not how the shadow was so shamefully crooked without realizing that the fault was his own for not walking upright Thus it is that a part of the people want to have everything at its purest, they spot the splinter in their neighbor’s eye and the large log in their own eye they do not see… . In sum, too much brittleness breaks easily and does damage, and he who wants to direct everything in such an exacting way toward the just result must often do harm and damage. Once again one finds many burdensome people who let everything dwindle away and who do nothing and who are not concerned with maintaining integrity, justice, and order. These people are worth nothing. What, then. is one to do? Take the middle course.)

Column 1106 (fac. 167). (… Solomon calls this being overly wise and being overly just, wherefore one should teach, practice, and retain good useful laws and thank God when the students and servants embrace honor and discipline, fairness and justice, even when there is a share of infirmity with them. Equity they can maintain in their dealings, being very wise, and they will find, as the old woman said to the judge, the just judgment. Those people, however, are excessively wise and just, who want to rush through matters and affairs, looking and insisting upon the law and not budging from the absolute letter of the law, for it is true as stated in the proverb: the highest justice is also the highest injustice.)

(… One must often act as if one did not know of laws and justice: on the other hand, one must on occasion hold firmly to the justice system. Here he does not speak of piety or justice of the person, for no one can be too pious or too just; rather, he speaks of justice of a ruler who governs other people according to laws and equity. For whoever fears God should think to himself, what right have I to probe my neighbor so sharply, how have I lived my life, and how will I continue to conduct myself: I am responsible for showing sympathy to sinners and offenders of the law; if I can lead them to improvement with honest admonition and appropriate punishment, I will do so. If I cannot achieve this, I know that they will not escape the power of authority or the sword. And if they slip away from all this punishment they will not slip away from God’s final judgment. Therefore he who fears God is spared this dilemma and guides himself rightly through the fray, seeing that he cannot make everything right or good, and that for this reason he learns to call upon God… . )

Column 1107 (fac. 167). (… For powerful regimes in the world will neither survive nor grow in measure simply through great force; more is needed than horses, armor, soldiers, and men. For wisdom, experience and propriety are also a powerful armament without which other armament accomplishes little.)

(… Solomon intends to say, in Luther’s clarification, you should not rage if everything does

not turn out the way you want, and as is also proper, for you yourself do not always do what you are obliged to do. Thus one must exercise patience in many matters and look through one’s fingers. For just as the experienced and strong Christians are responsible for upholding the weak and directing them, so should experienced rulers and heads of household of whom Solomon speaks learn that they can patiently put up with and bear much infirmity of their subjects, and thus that we show patience with each other and in this meager short life eat our soup with half a sense of peace.)

(… A proverb goes: he who likes to hear much hears much that he does not like to hear. One must allow criminal acts to pass and pretend that one has heard nothing of them, especially if one resides in the government. Luther says Solomon wants to teach you not to judge too harshly if you witness something unjust, as I have stated.)

Column 1107 [second column which bears this number] (fac. 168). (… Thus he preaches of the master: do not believe everything you hear; you should govern your servants and household workers with care, you should also punish the evil ones; where a situation occurs when nothing can be done, let it pass and have no worry, it will not remain unpunished, for the proverb is true: no one can escape the hangman, for the supreme judgment is of God the Lord in all lands. May you not hear your servant curse you. Some men and heads of households are so careful that they wish to know what is secretly said of them, just as some men step to the doors and windows or use other means of knowledge to hear what is said of them. It serves these people right if they hear something from their servants or house staff that hurts them. Therefore when you want to take everything to heart and open your ears to all statements you will have to be aware that there are people who will curse you, and it will even happen with your most trusted people with whom you do not expect it. For as long as you want to find out everything you will also have to hear much which strikes and grieves you; why should you look for it?)

(… Luther: I have given great attention and taken notice of how those people fare who want to do everything according to the balancing scales, not compromising and being all too wise and all too just that they erred; and by being too wise and too strict they became fools, as if he were saying that experience teaches that folly and wisdom (but not too wise) are sometimes equally useful. I have considered all of existence on earth, in government, in dealings both great and small, to the point of wanting to know which is really better: not to bother with anything (as fools do) or to measure everything in the most exact way according to law and justice, but I found deficiencies with both choices.)

Column 1109 (fac. 169). (… that is the genuine wisdom of Solomon and the supreme wisdom on earth and one learns and knows that in government, in dealings and affairs, no wisdom is of any help until God is ready to help the project off the ground, as Socrates is believed to have said: I have finally learned that I know nothing, and I know only that I know nothing. One thing follows the other; that is, I have tried all matters and dealings and have found that no one proceeds as he wants or plans.

(… Thus says Soloman: Among a thousand, or among a great many we find one person who from experience will have come to the point that he admits: my thoughts are nothing… .)

Column 1111 (fac. 170). (… Thus you see that God takes the obedience that man owes to authority and includes it with the obedience that he owes God, which is a great thing, as Paul says: you servants are obedient to your master, not to a human being but to God. Ephesians VI. s.)

Eccl. 8:3 Do not hasten to go from His countenance (leaving His service out of impatience, when He has caused or commanded you that which does not please you) and do not remain with an evil situation … .

(… Behold, and do not let yourself be found in disobedience, and even if it does not happen from other people as the king has commanded, indeed if it seems unjust to you, be nonetheless obedient so that the king’s word holds his honor and fear, else you will not get away without punishment… .)

Column 1113 (fac. 171). (with the term “holy cities” some understand the governor’s throne which is holy because it is instituted by God, even though godless ones have also sat there, whose godless regime and whose glory was quickly forgotten afterwards… .)

Column 1114 (fac. 171]. (… Thus says Solomon: Therefore learn to recognize the world; you will not make it different, it will not direct itself according to you; above all other things learn and know that the world is ungrateful.)

Column 1115 (fac. 172). (… Therefore do not make undue haste and worry yourself to death that you will make the world grateful, obedient and pious; be happy if among many a few are thankful and pious; let the world and the godless go their sinful ways, only make certain that you do not travel them… .)

(… A few years ago one gave to godless people, to idle priests and monks in abundance; now one does not give even bread to upright true ministers and one allows schools to collapse and decay. Those who want to assist the people and their affairs and who help faithfully are thanked as the world is accustomed: it kicks them and wipes its shoes on them; those people however who exert great harm, who hinder the most necessary, useful matters as the priests have done and continue to do, to these people everything plentiful is given, they gain the blessing of the world. Therefore many rulers devote more attention to mercenaries than to schools and pulpits. This fact is often referred to as an example to study in learning about the world, about what a poisonous adder and serpent it is which grows angrier and more evil in the face of beneficence performed by God or the God-fearing and which proceeds without pause in rais­ing the godless high and treading the pious beneath its feet. One can expect nothing more of the world.)

Column 1116 (fac. 172). (… If in governance and in church offices your intentions are pure and good, if you wish for everything to go well, if you assume your labor day and night, the world lets it all happen, but giving such upright and loyal people little thanks and no rewards except contempt, hate, envy, and persecution. Therefore the world in turn buys no better deceit; as it scorns you, carry out your duty, as is due from God’s commandment, and do not pay so much respect to the wretched evil world that you cause yourself worry or irritation because of the world’s evil, faithlessness, falsity, and injustice, but rather learn from Solomon that the world is such a fine piece of fruit that it compensates with ingratitude and greatest treachery those most high-minded people who have wanted devotedly to help churches, lands, and people.)

[… Luther: When I took that too greatly to heart and pondered how I wished to accomplish everything in the wisest, most faithful, and best manner; and in fact accomplished little, then nothing came of it except that I had no sleep or rest night or day. This will also happen to you if you do not let God govern and if you build too much on your own thoughts and plans… .)

(… He meant to hit the mark, but everything rests with the final outcome… .)

Columns 1117-1118 (fac. 173). (… Thus he intends to say: Let no man presume to do everything in a just a good manner; no one can do that but God alone. It is impossible that men should come so far and so high as to do what God alone can achieve. Man cannot look simply at the present or be content with it; rather he looks always to the future. Man’s heart is full of restless, unstable plans and thoughts; God however has everything firmly before His eyes, the present is ever before Him and the future is equally certain with Him. But we men are never happy with anything, neither the present nor the future… .)

Columns 1117-1118 (fac. 173). (… Nothing is more quickly forgotten in the world than the supreme acts of benevolence. Soloman reigned in quiet existence and in excellent peace and under him his kingdom was in well-being and great flourish, and as soon as he was dead people lamented his troublesome ways, and his many great acts of benevolence were forgotten.

Column 1118 (fac. 173). (… Thus David and Solomon were loyal princes, very fine kings, with fondness for their pious and faithful servants, but the populace did not recognize either love or hate, that is, they did not know whether they loved or hated their subjects, having forgotten all their great benevolence… .)

Column 1119 (fac. 174). (… Luther says in his commentary: Now Solomon takes up an admonition that we shall labor, serve our neighbor while we can, and not let ourselves be led astray by the ingratitude of the world, but rather remain in good hope, as if to say, one must not despair of the situation… .)

Column 1120 (fac. 174). (… Luther: This admonition concerns the Christians who fear God; as Solomon says, you who fear God do what you can for you are certain that you are acting according to God’s commandment and having your works please God, and this is the highest wisdom and the highest understanding on earth that I live in faith and in God’s command and that I be certain through His word and spirit that all my being and my works please Him even if weakness and sin are with me, as he says to the Romans in the VIII. chapter: God’s spirit bears witness to our spirit that we are God’s children. The devil’s cunning is so great and the evil of the world so abundant that a heart would grow sad and restless, unless it could console itself by knowing that it is God’s command. But this sugar-namely my struggling and knowing that my existence, position and passage go with God’s word and command- passes beyond all bitterness and makes everything sweet… .)

Column 1121 (fac. 175). (es heisset / gerathewohl / noch soll man darumb nicht ablassen / sondern immer schaffen / und Gott das Gedeyen befehlen.), Though it may seem aimless, one should not, for that reason, give up, but keep on working, creating; and let God command prosperity and success. Luther thus teaches thoroughly about this in his commentary: It is not a matter of what one can do, no one must trust in his own wisdom, strength, no king and no prince, whether they are powerful or have much or accomplish much, must try to carry out everything according to his own thoughts. Rather, what God has provided you and what your profession and command is, that you should do, and what gives hindrance and refuses to go away, that you should leave alone.

Columns 1121 -1122 (fac. 175)… . There have been many high and wise men in the government who with all their wisdom have not attained higher things than that which allowed itself to be attained. There have been many industrious and experienced people who have also not accomplished what they wanted. Such things do not rest with the person; he may be as clever as he wants. It happens often that a weak person is triumphant and often the victory falls to the side that has the least power, armament, and people, for victory does not lie with strength, might, wisdom, men’s abilities or power. Everything rests with time and luck. That is, neither I nor anyone else can know or grasp for certain how my labor will turn out even if I am entirely adept at whatever trade. Therefore, everyone should do what is proper and God will set the hour that your labor is to bear fruit. We cannot calculate or predetermine such things for cer­tain. We should labor, but how it turns out does not rest with us, rather with God.)

Column 1122 (fac. 175). (… Thus when we believe that things should go well they go poorly, and when everyone is poorly comforted from war and inflation, from all sort of torment, our Lord God turns human thoughts and plans to shame and provides peace with ample time. It happens this way in large and small affairs that people often get involved ‘in situations and cannot work their way out, not even knowing how they first became involved. But all this happens because we do not know the time that God determines, and we can neither impede nor alter it.)

NB: Eccl. 10: 1 The Fool – and how to deal with him

Column 1123 (fac. 176).
Eccl 10:1 Also verderben die schädliche Fliegen guten Salben (… It often occurs that counselors of great masters, kings, and princes, or that intelligent captains, experienced in matters of war, provide prudent, useful, and good advice, and suddenly a wretched man comes along and knows how to deceive the leader or the masses and turns everything in a different direction.) Therefore sometimes folly is better than wisdom and honor (when wise men are neither heard nor respected, Luther says, as we must suffer the harmful flies, thus we must also suffer in such places the harmful acts of counsel. Thus when you see that such a person who is not beholden to God’s glory, fear of God, or the common good is the only one to be heard in matters of great importance, and wanting to be the only one of importance, then you should yield and once you have spoken your opinion be silent, for it has not been heard. Why cause yourself irritation? It would be better for you to be also something of a fool and NB let them proceed with their folly, for such people will not hear you and if you fight you way through with ranting you may make it even worse. A fool does not let himself be led by any counsel, even if you speak exactly what is in his heart. Therefore you have to let them go once you have spoken and done as much as you understand and are able to offer. For if you were to outdo such people // col. 1124 // and oppose them with a stubborn hard head, you would not succeed any better… .)

Column 1124 (fac. 176). (… This is also a proverb: a wise man keeps his heart in check; if he sees that the fools and godless do not care to hear he can cease and give up his counsel, etc. ; he can use his wisdom according to the ways the matters lie. A fool however cannot act deliberately and cannot cease when he wants to push through with his head. It is a great talent that rulers and people like them have their heart in their right hand, meaning, they are able to persist and wait; for that no one can do unless he has experienced fully the world and can count on God eventually making true his first and greatest commandment and on no injustice remaining unpunished by God.)

(… But you should give this answer: I have spoken my counsel, I do not want to force upon anyone what I regard as good, that have I spoken.

Column 1125 (fac. 177)… . Nevertheless, we should speak the truth and yet when the truth will not be heard, then we should be able to keep silent.)

Eccl. 10:4 Therefore when the defiance of a powerful man goes against your will, do not be alarmed (that you would give up your office, Sirach X. 32.) for relaxation quiets great misfor­tune. (“Examining and letting pass that which takes care of itself is a great art and virtue: ‘ We Germans, says Luther, have a proverb: He who examines and inquires well will become wise. Thus he says: if the spirit of a powerful man, meaning his vehemence and defiance, goes forth, do not let yourself be alarmed, do not grow impatient say and do what is appropriate, remain true to yourself and keep still. If you choose to lay yourself in violent opposition and to let your doubt be unhindered and unreviled, you will be pouring oil into the fire and rubbing against the barb. For it is a great example of well-managed wisdom to be able to examine and at the proper moment to yield.

… No misfortune or danger is so great that patience cannot overcome it… .)

(He who will weaken the freedom of others certainly has misfortune lying in wait for him.

Column 1126 (fac. 177)… . Whoever deals with the affairs of government or the church should know that there are such things to be dealt with that cannot be grasped or controlled with human wisdom or ability. For the hearts of men are not in our control; therefore it is only easy to deal with the pious and the God-fearing. Hence the proverb that those who dig traps easily err and fall in themselves. Thus dealing with governance and such matters in the world is nothing other than digging pitfalls, and you may be forewarned to expect all sorts of danger. If you are too sure of yourself, you may unexpectedly arrive at great misfortune and torment, for misfortune that one foresees frightens and distresses the less.)

(Thus he who will control things in government only according to his own mad mind, dislodging what has lain firm, splitting in two what is held well together, that person will experience struggle and do damage in the common order.)

Eccl.10:10 [only the biblical text is translated (a sword grows dull and remains unhoned in its cutting edge, one must sharpen it with force: [Bach inserts “also’ (thus)] wisdom is depen­dent on industry and effort.

Column 1121 (fac. 178). (this means, according to Luther’s commentary, a wise man speaks well and graciously, gives good and useful counsel, but as long as there are so many poisonous evil people in the world, a wise man’s counsel will often be suppressed, for a fool and godless person will come along and overtake him.

… Foolish speeches destroy others and also the fool himself (for incautious counsels bring the counselor himself the greatest misfortune, Proverbs XII. 13. XXVI. 27.)

Column 1128 (fac. 178). Pred 10 v 18: Denn durch Faulheit sinken die Balcken (eines Hauses/ ja auch eines ganzen Regiments) /und durch hinlässige Hände wird das Haus trieffend.

Column 1129 (fac. 179) id.

Pred 10 v 19: Das macht / (die Ursach alles Verderbens ist /) sie machen Brod zum lachen / (und Wollust) und der Wein muß die Lebendigen (…) erfreuen (sie mach ihenen selbst durch Schwelgerey und stetes Seuffzen eine thörichte Freude /), und das Geld muß ihnen alles (zu ihrem Wolleben) zu wege bringen.

Column 1130 (fac. 179)… Eccl 10 v 19

NB: Eccl 10:20 The powers that be

11v.1. Column 1131 (fac. 180). (… He who gladly gives is pleasing to God. Therefore he who wants to become poor, let him give to no one.

Column 1132 (fac. 180). v. 4 He who takes heed of the wind will not sow and he who looks to the clouds will not reap. (Luther relates this to a warning: We would speak this passage in translation as follows: He who is fearful of the bushes will never come into the forest… .)

Column 1133 (fac. 181). (… Let us do good works while we have time. Early, that is, punctual ly, and at all times you should do something, for you do not know whether this or that will succeed. Plan and sow your seed, do to every man in his station what is due and proper, and commend the results to God; help anyone you can help and pay no attention to the wind: do not concern yourself with how it will turn out in the future. Thus should every man in his station do what his office and profession call for and give no thought or worry to how the world will thank him for this; if the world gives no thanks then God will give thanks; if both should occur, it is all the better; if danger should intervene, be ready to suffer… .)

Columns 1134-1135 (facs. 181-182). (… All the while he was portraying this loyal man who in such great misfortune, faithlessness, and evil of the world was still able to be happy while mocking the world; he also set an admonition in saying: . You man of youth who do not yet know the world, if you want to live right and fare well, then hear what I have to teach you and write for you: do not think that you will covet idle pleasure and delight, as the godless think who do not know about God… .)

Column 1137 (fac. 183).
(… But old age has no joy; there come [Bach inserts ‘Wolken” (clouds)] again after the rain, one misfortune following the other, one storm following the other.)
(when the teth that chew or grind the food no longer [Bach adds ‘en’ to woll’ >wollen] (want)] want to do their work…)

Column 1141 (fac 184)
Pred 11v11
But the only ones among these are exceptional and accepted are the books now called Biblia. Thus he says, take heed my son that you stay with these books that have been accepted and avoid those which have not been accepted by the wise men and saints and which do not have the propriety which Moses and the prophets had.)

Column 1142 (fac. 184).
Pred 11v12
(. .. for many books are written but writings by men must be differentiated from divine writings as for example the Book of Wisdom and the Book Sirach from Proverbs and Ecclesiastes.)

Song of Songs

Columns 1163-1164 (fac. 185) ch.3v2. I will arise … and in the city [Bach inserts “umgehen” (go about)]… in the passage ways and streets and seek the one whom my soul loves. I sought … but I did not find him.

1. Calov omits: ‘welcher es auch gut meynet/und offt gern den Sachen ( dargewogt Leib und Leben ) geholffen hette aus seiner eigenen Erfahrung an vielen an vielen Orthen schreibet da er