§ 71. Let us sum up our claims about the true interpretation
of Scripture.
(1) In understanding and interpreting the Scriptures our mind is
blind and lacking the light of the Holy Spirit.
(2) In addition to the inborn blindness of all men, some are
blinded by their own wickedness and stubborn impudence even though the Holy
Spirit opened or wanted to open their eyes.
(3) Because our mind is blinded there is need to implore the Holy
Spirit’s light through prayer.
(4) Moreover, the Holy Spirit does not work this illumination of
the mind apart from means, but it happens through the light of the Word when it
is heard and meditated.
(5) The dogmas that are necessary for one to know for his
salvation are laid out in proper, clear, and perspicuous words.
(6) From these the rest of the passages of Scripture are elucidated.
(7) This is why the rule of faith is assembled from the clear
passages of Scripture, and one’s exposition of the other passages must conform
to it..
(8) Even if we do not always arrive at the most proper and natural
sense of every single passage, it is enough not to say anything contrary to the
analogy of the faith when interpreting them.
(9) Nevertheless, it is still beneficial to interpret even the more
obscure passages of Scripture rightly and skillfully. This will happen if we
apply the suitable remedies for alleviating obscurities.
(10) In order to find these remedies, we have to seek out the
sources of obscurity.
(11) Some passages of Scripture are obscure in themselves and when
taken on their own, while others are so when compared with other passages—that is,
when they seem to contradict other passages. The reconciliation of passages is a
good aid for this kind of obscurity.
(12) Things that are obscure in and of themselves are discerned as
such due to the subject matter or to the words. Having some certain axioms in
every article of the faith brings relief to the obscurity of subject matter.
These axioms should be followed as a guiding star.
(13) Obscurity on account of words is serviced by grammatical
explanation of the vocables, rhetorical exposition of tropes and figures,
dialectic observation of the order and circumstances, and finally
by a physical understanding of things in
nature. It will prove especially helpful in all of these to wisely and
carefully compare passages of Scripture where the same vocables and phrases are
used, or even where different ones are used for the same things, or the same are used to express different ideas.
§ 72. Let
this be said in general about the requisite means for legitimately interpreting
Scripture. The supreme and authoritative interpreter of Scripture is, as we assert,
the Holy Spirit. It is He who lays out the dogmas that are necessary for one to
know for salvation in proper and clear words in Scripture. As for everything
else in the Scriptures that is more obscure, to skillfully interpret them we need
prayer, knowledge of the languages the Holy Spirit used as His amanuenses, to
observe the order and circumstances in a given passage, to wisely and carefully
compare passages, and above all we need to follow the rule of faith lest we say
anything that is contrary to it when interpreting passages that are rather
obscure.(Translation © 2013 Joshua Hayes. All rights reserved.)
No mention of church Fathers? As in, "this is also what the church has taught since before Holy Writ was canonized."
ReplyDeleteAs I said, this is a "very brief" summary. No one who has ever read Gerhard could accuse him of ignoring Patristic testimony. Even here though, don't overlook the importance Gerhard gives to the "rule of faith." He discusses this at length, especially from Irenaeus (see the preface to the Theological Commonplaces printed in the new volume to be release this summer.)
ReplyDeleteAwesome! This is so needed!
ReplyDeleteJust saw your comment Reverend! Thanks for answering.
ReplyDeleteThanks for this Rev. Hayes. Can I post it on my blogger blog and link it to you?
ReplyDeleteYou may.
ReplyDelete