Plans for Reading Scripture

Theological study at Wittenberg in the 16th and 17th centuries centered on biblical exegesis and dogmatics.  Of the four ordinary professors of the theological faculty, three of the chairs were dedicated to exegesis and one to dogmatics. Extra opportunities for students to learn dogmatics were presented in frequent disputations. Preaching was learned by attending sermons and by participation in study groups. Pastoral care was learned by the reading of Lutheran casuistry works such as Conrad Porta’s Pastorale Lutheri.

The Wittenberg directions for theological study are geared toward a student’s personal, private study much more than toward an official curriculum at the university. Luther’s recommendation of oratio, meditatio, and tentatio formed an oft-repeated theme in this literature all the way through Pietism and beyond. But more than Luther’s trio, the most frequent directions had to do with how the student should read and study the Bible. Beginning with Melanchthon, professors advised two ways to read the Bible. First, the student should spend an hour or two each day in a cursory reading of Scripture. In so doing, the student should summarize the themes and doctrines of each chapter of the Bible and write these summaries down. Second, the student should study Scripture in a penetrating, detailed way on the basis of the original Greek or Hebrew, often with a trustworthy commentary at hand. Paul’s epistles were constantly set forth as the most important books for students to study in this way. All of the student’s fruits of reading were to be recorded in his loci communes, a blank book used for taking notes, organized systematically or alphabetically, which would serve the pastor as a reference throughout his ministry. Of course, before excerpts were to be written in the loci communes book, students had first to become thoroughly acquainted with the Book of Concord or another trustworthy doctrinal compendium. Given that Orthodox Lutheran students took notes in this way, their prolific literary accomplishments should come as no surprise. They didn’t write so much just because they were smart and disciplined. They had good methods.

Before students could study theology, they had to be proficient at Greek and at least have a functioning knowledge of Hebrew. Good skills in their mother tongue was a necessity for a future preacher and Latin was the language of learning, the language which had to be mastered before any academic study could begin. The course of study in theology varied in length, but many recommended a five-year academic program (after one had mastered the liberal arts, including Latin, Greek, and Hebrew). As time went on, a two-track approach became more common, with some students being prepared for a pastorate, and advanced students being given more training in philosophy and polemics, to be able to teach and defend the Church’s doctrine.

The Lutheran Orthodox theologians (ca. 1580-1700) were not by nature smarter than we are, but they had better methods. You can see this clearly in Johann Gerhard's Method of Theological Study.
With regard to the study of Scripture, Gerhard and many other Lutheran theologians advise a twofold approach: cursory and painstaking reading. With the cursory reading, you read the Bible in the vernacular, two chapters in the morning and two chapters in the evening, according to this plan:

Morning (didactic books): Genesis (50), Job (42), Psalms (150), Proverbs (31), Ecclesiastes (12), Song of Songs (8), Isaiah (66), Jeremiah (52), Lamentations (5), Ezekiel (43), Daniel (12), Hosea (14), Joel (3), Amos (9), Obadiah (1), Jonah (4), Micah (7), Nahum (3), Habakkuk (3), Zephaniah (1), Haggai (2), Zachariah (14), Malachi (4). Apostolic Epistles in the NT. Total: 665 chapters.

Evening (historical books): Exodus (40), Leviticus (27), Numbers (36), Deuteronomy (34), Joshua (24), Judges (21), Ruth (4), 1 Samuel (31), 2 Samuel (24), 1 Kings (22), 2 Kings (25), 1 Chronicles (29), 2 Chronicles (36), Ezra (10), Nehemiah (13), Esther (10), Judith (16), Wisdom (19), Tobit (14), Sirach (51), Baruch (6), 1 Maccabees (16), 2 Maccabees (15), Fragments of Esther (9), Fragments of Daniel (5), Prayer of Manasseh (1), 3 Esdras (9), 4 Esdras (16). The four Gospels, Acts, Revelation. Total: 670 chapters.

Another excellent Bible reading plan is given by Rev. David Kind, and it follows the church year.

As you read, you should write the theme of each chapter at the top of the page. E.g., for Gen. 1: "Creation." If you follow this plan, the heavy thinking is done in the morning, and the lighter reading is done in the evening. The schedule allows you to miss something like 30 days and still finish in one year.

With the painstaking reading, you read the Bible in the Greek and Hebrew, beginning with the NT epistles. In this manner of study, you may only work through a few verses per day, and you are often reading a trusted commentary on the original text alongside. Gerhard says that for each chapter of the Bible, you should take notes on the following things:

1. The summary and scope of each chapter.

2. Its general outline.

3. Significant emphases of words or phrases. (For this one, I simply note the definition of unusual words or phrases.)

4. The differing interpretations of ancient or recent teachers of the Church. (This is where you compare translations: especially Luther's German translation of 1545, the Vulgate, if you're able, as well as the KJV, plus the accurate modern translations.)

5. The resolutions of apparent contradictions.

6. Significant doctrines and observations that are not obvious at first sight.

7. Solid sayings of the Fathers. (Here is where I put the exegesis of passages treated by the Book of Concord, to start off with. Later, as I read Luther or the early church fathers I can add their exegesis in the correct place as I come upon the interesting quotes.)

This is a work that will require many years. The first time through, Gerhard says, one should concentrate on annotating at least something and leave the rest of the space in one's very large notebook blank, to be filled in from one's future study.

I have started this procedure, but on the computer. I am making one word processor file for each chapter as I come to it. To make it easier, I made a template that has the aforementioned seven items as headings. The reason for taking notes like this is to make preaching, teaching, writing, and debating easier. For the sake of preaching and catechizing, adding an 8th item for illustrations could be helpful.