Luther’s method of interpretation, however, presents much that calls for closer examination.
[2. Luther as a Bible-Expositor]
“Luther in his quality of Bible-expositor is one of the most extraordinary and puzzling figures in the domain of religious psychology.”[1494]
Some Characteristics of Luther’s Exegesis.
It is true that some of Luther’s principles of exegesis are excellent, and that he has a better perception than many of his predecessors of the need of first ascertaining the literal sense, and, for this purpose, of studying languages. He is aware that the fourfold sense of Holy Scripture, so often wrongly appealed to, must retire before the literal meaning, and that we must ever seek what the sacred writer really and obviously meant, in whatever dress we find his ideas clothed. Some quite excellent observations occur in his works on the danger of having recourse to allegorical interpretations and of not taking the text literally.
Luther himself, it is true, in his earlier postils, frequently makes use of the allegory so dear to mediæval writers, often investing what he says in poetic and fantastic forms. Later on, however, he grew more cautious. Here again the abuse of allegory by the fanatics had its effect. In addition to this his constant efforts to prove his doctrine against theological gainsayers within and without his camp, forced him in his arguments to use the literal sense of the Bible, or at least what he considered such. The advantages of his German translation of the Bible will be spoken of elsewhere (see vol. v., xxxiv., 3).
Yet he lacked one thing essentially required of an expositor, viz. theological impartiality, nor was he fair to those means by which the Church’s interpreters were guided in determining the sense of Scripture.
Concerning the latter, it is enough to remember how lightheartedly he threw overboard the interpretation of the whole of the Christian past. His wantonness, which led him to esteem as of no account all the expositions and teachings of previous ages, deprived his exegesis of much help and also of any stable foundation. Even considered from the merely natural standpoint, real progress in religious knowledge must surely be made quietly and without any sudden break with what has already been won by the best minds by dint of diligent labour.
The rock on which Luther suffered shipwreck was however above all his complete lack of impartiality. In his work as expositor his concern was not to do homage to the truth in whatever shape he might encounter it in the texts he was interpreting, but to introduce into the texts his own ideas. Bearing in mind his controversy and his natural temperament, this cannot, however, surprise us. Hence it is not necessary to take too tragically the tricks he occasionally plays with Bible texts. Some of these have been most painstakingly examined,[1495] and, indeed, it was not without its advantages to have the general complaints raised thus verified in individual instances. Thanks to his investigations Döllinger was able to write: “False interpretations of the most obvious and arbitrary kind are quite the usual thing in his polemics. It would hardly be possible to carry this further than he did in his writings against Erasmus in the instances quoted even by Planck. Indeed, examples of utter wilfulness and violence to the text can be adduced in great number from his writings.” Most frequently, as Döllinger points out, “his interpretation is false, because he foists his own peculiar ideas on the biblical passages, ideas which on his own admission he reached not by a calm and dispassionate study of the Bible, but under conditions of painful mental disturbance and anxiety of conscience.” To this he was urged by the unrest certain Bible-sayings excited in him; in such cases, as Döllinger remarks, he knew how “to pacify his exegetical conscience by telling himself, that all this disquiet was merely a temptation of the devil, who wanted to puzzle him with passages from Scripture and thus drive him to despair.”[1496]
The whole of his exegesis is pervaded by his doctrine of Justification. In this sense he says in the preface to Galatians, the largest of his exegetico-dogmatic works: “Within me this one article of faith in Christ reigns supreme. Day and night all my ideas on theology spring from it and return thereto.”[1497]