De Moor II:35: The Reading of the Scriptures, Part 1

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The Scripture is to be translated so that an entrance might be opened to all.  And thus we now affirm in addition, that the translated Scripture is to be Read promiscuously before and by Christian People, without any special permission of men; because what is incumbent upon all by way of duty ought not to be conceded to some by way of privilege:  yet this is to be done in such a way that, in reading parts of Scripture especially beneficial and useful, place be given to the counsel of Pastors and of Those more highly Trained; for this is not so much a prohibition as a method of learning, tending to easier progress and greater edification.  Of course, this also has already been observed among the Jews for ages, concerning whom JEROME, Præfatione ad Ezekielem, opera, tome 5, page 377, relates, “Unless one among them has come to the age of priestly ministry, that is, has completed his thirtieth year; it is not permitted to him to read the beginnings of Genesis, nor the Song of Songs, nor the beginning and ending of Ezekiel’s scroll,” namely, on account of the sublimity of the mysteries that are delivered therein:  consult CARPZOV’S Introductionem ad Libros Propheticos Veteris Testamenti, chapter V, § 5, 6, pages 212, 214-216.  Nevertheless, this assertion of Jerome VITRINGA tries to render dubious, de Templo Ezechielis, tome I, chapter I, pages 2-6.  On the other hand, the Hebrews desired that those younger begin their Reading from Leviticus, because this Book was by far the most useful in daily practice at home and abroad in the temple and synagogues:  see HOTTINGER’S Thesaurum Philologicum, pages 78, 480, 490, 491.

We prove our thesis:

1.  From the Commandments to Read.  Of course, what is commanded promiscuously to all, is to be permitted promiscuously to all.  But the Reading of Sacred Scripture is commanded to all.  Both implicitly, α.  in the reproving of ignorance of the Scriptures, Matthew 22:29, which implies the obligation to meditate deeply upon Sacred Scripture, so that it might be granted to arrive at a knowledge of its subject matter.  β.  In the blessing proclaim over those meditating upon the Sacred Scripture, Psalm 1:1, 2; Revelation 1:3; which commends the practice of reading and meditating upon Sacred Scripture, and sets it forth for imitation.  And explicitly, in the Old Testament, in which it is commanded to all in their private capacity to meditate upon the Word of God and to hand it on to their families, Deuteronomy 6:6-9; in particular, the Reading of the Scripture is enjoined upon the King, Deuteronomy 17:18, 19; and the public reading of Scripture is commanded to the Priests and Elders every seventh year at the Feast of Tabernacles, Deuteronomy 31:10-13; whence you might yet rashly conclude that the reading of the Law, either privately, or even publicly in the sacred assemblies of the people, was not at other times either done or decent and necessary; which from other examples, passages, and arguments could be most easily refuted:  for it no more follows from this, than if from the appointed reading of the Divine Word, Creed, Decalogue, etc., in our Churches, on some particular occasion, one might conclude that those at other times either are not read, or ought not to be read by all.  From this commandment the decency and usefulness of the public reading of the Scriptures in the Vernacular Language is sufficiently evident:  for what ought at some time or other to be done, that of itself is not able to be evil and unlawful; but, with no divine prohibition hindering, it shall also deserve to be commended in other circumstances also:  consult our AUTHOR’S Commentarium in præcipuas partes Pentateuchi on Deuteronomy 31:10-12, § X, page 734.  No less is this expressed in the New Testament, in the commandment of the Lord, John 5:39, upon which passage our AUTHOR desires that it be well observed, α.  that the speech is directed promiscuously to the Jews, verses 15-17; β.  to whom it was permitted without any special indulgence, but rather the searching of Scripture is commanded, so that ἐρευνᾶτε/search is Imperative; in which manner its force appears best to satisfy the scope of the Savior, and His reasoning:  but, if you should wish the searching of the Scripture be attributed to the Jews through the Indicative mood, which also is permitted by the word ἐρευνᾶτε, ye search; even in this manner the place is opposite to the Papists, because that practice of the Jews is not thus reprehended, but is commended with praise:  γ.  our AUTHOR notes that a reason is added from the Evangelical argument and eternal Life, found among them, not according to a vain opinion of the Jews, but rather a settled determination:  how the word δοκεῖν, to think,[1] is used of a true and certain view and determination, no less than of a false opinion, see GERHARD’S Confessionem catholicam, book II, special part I, article I, chapter II, page 204.  There are similar Apostolic commandments, Colossians 3:16; 1 Thessalonians 5:27; 2 Peter 1:19:  see GERHARD’S Confessionem catholicam, book II, special part I, article I, chapter II, page 204; and Commentarium meum on 2 Peter 1:19.

2.  From the Practice of the Church.  For what the Church has always performed, and the practice of which in this matter is commemorated with praise, that is even now lawful; indeed, in this the example of the ancient Church moves us to imitation.  The practice of the Jewish Church publicly reading the Sacred Scripture is abundantly evident out of Nehemiah 8:2-9, on which passage consult CARPZOV’S Critica Sacra Veteris Testamenti, part II, chapter I, pages 432, 433; out of Acts 15:21, Μωσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει, ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος, for Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day, on which passage see our AUTHOR’S Exercitationes textuales.  Now, it is quite well-known that this was the custom of the Jews, from the most ancient times to complete yearly in the Synagogues the Reading of the Pentateuch, divided into certain Parashot, and then also the Reading of certain Haphtarot out of the Prophets; see § 19 above:  which the Christian Church diligently imitated, whence also the Ecclesiastical order of Readers among the offices is reviewed, see Chapter XXXIII:12 below.  Indeed, since in the latter times of the Jewish republic the Hebrew dialect was passing into disuse, and the Chaldean or Syriac dialect was coming into its place, the Jews are recorded to have had in their Synagogues in Palestine Translators, who were rendering in Chaldean what things had been read in Hebrew out of the Sacred Codex by the Reader:  in the imitation of which custom learned Men also maintain that what things had been read out of the Hebrew Books were translated into Greek in Egypt; see CARPZOV’S Critica Sacra Veteris Testamenti, part I, chapter V, section V, page 218, part II, chapter I, pages 433, 434, chapter II, § 5, pages 506β, 508, number 2, § 7, pages 522, 523; PRIDEAUX’S An Historical Connection of the Old and New Testaments, columns 393, 394, 432, 758, 763, 1383, 1397, 1398.  The pious were no less accustomed to read and meditate upon the Scriptures privately in all previous ages, Psalm 119:24; Acts 8:28; 2 Timothy 3:15; Acts 17:11, which passage, although it is to be expounded of the more noble and advanced among the Thessalonians, nevertheless makes against the Papists; because some among the Thessalonians are at that time commended as εὐγενέστεροι, more noble, than the rest, because in addition to the reception λόγου μετὰ προθυμίας, of the Word with readiness, they themselves were also searching the Scriptures:  but from the phrase and especially from the context it is certain that the Bereans are here treated, who are commended jointly as εὐγενέστεροι, more noble, than the Thessalonians on account of their private and daily searching of the Scripture:  consult GERHARD’S Confessionem catholicam, book II, special part I, article I, chapter II, page 204.  That by τὰς γραφάς, the Scriptures, in Acts 17:11, the Sacred Books of the Old Testament are to be understood, NIEUWLAND confirms, Lectionibus exegeticis, book IV, epistle XVI, pages 579-582, against someone that believed that that term was to be explained in this place of parchments and skins containing the deeds and oracles of Jesus Christ, inscribed in the same, and confirmed by trustworthy witnesses, which Paul carried with him for the conviction of the Jews everywhere.  The pious and diligent care of the Jewish Church, whereby for ages and also in this later time, there is a commendation and clear sanctioning to each and every one, even from earliest youth, of the study and private reading of the Scripture, that each one at his own home have a copy of the Law written out, if it could be done, with his own hand; is able amply to be demonstrated out of HOTTINGER’S Thesaurum Philologicum, pages 89-93; PRIDEAUX’S An Historical Connection of the Old and New Testaments, column 1384.  Nothing else was instituted in the true, Christian Church; while from the reading of the Fathers, whose many passages upon this matter TURRETIN noted, Theologiæ Elencticæ, locus II, question XVIII, § 4; and also LEYDEKKER’S Veritatem Euangelicam triumphantem, tome I, book I, chapter XII, § 8, pages 145, 146, it abundantly appears how solicitous the Church and her Doctors always were in commending to and inculcating in all the Reading of the Sacred Scripture:  see also JEWEL’S adversus Hardingum, article XV, opera, tome I, pages 119-133.

3.  From Reasons:  taken,

              α.  From the divine design of Scripture for the use of all.  For, what was designed for the use of all, its use is to be conceded to all, and no one is to be kept from it:  but that this is so designed see Habakkuk 2:2, upon which passage see the Commentarium of our AUTHOR; and Romans 1:7.

              β.  From the manifold, necessary, and most useful end that the Scripture has, and is not able to fulfill apart from Reading.  For what Scripture according to the intention of God furnishes to every believer as eminent and absolutely necessary uses, which he is not able to obtain without the Reading of Scripture, that is to be read in the presence of and by each and every one in a known language.  There are these uses:  direction, Psalm 119:9; Galatians 6:16; information, 2 Timothy 3:16; consolation, Romans 15:4; defense, Ephesians 6:17 compared with Matthew 4:4, 7, 10; nourishment, 1 Peter 2:2.

              γ.  From the state of believers, who are not to be suppressed so far below the Clergy in the lawful handling of Scripture; since all are Prophets taught by God Himself, John 6:45; Joel 2:28, 29; but the searching of and meditation upon divine mysteries is especially fitting for Prophets.  They are Priests, 1 Peter 2:5, 9, who hence are to be admitted unto the holy, and are not able to be kept from holy things.  The divine Law is to be examined by them daily, so that thence they might be able to learn the manner of Priestly worship acceptable to God.  They are additionally Judges of all things according to the divine Law, which hence they have need to search assiduously, 1 Thessalonians 5:21; 1 John 4:1.

4.  Indeed, the Papists, pressed by the force of truth, are time and again forced to give their assent to us, as the more noble of them willingly lend their agreement to us, which GERHARD shows from many passages cited out of their writings, Confessione catholica, book II, special part I, article I, chapter II, thesis VIII, pages 188-203, in which are things especially worthy of mention, which are cited out of ERASMUS’ Præfationem Paraphrasum in Novum Testamentum, pages 189, 190.

[1] John 5:39:  “Search the scriptures; for in them ye think (δοκεῖτε) ye have eternal life: and they are they which testify of me.”