The structure of the St John Passion (German: Johannes-Passion), BWV 245, a sacred oratorio by Johann Sebastian Bach first performed in Leipzig on Good Friday 1724, is "carefully designed with a great deal of musico-theological intent".[1] Some main aspects of the structure are shown in tables below.
The original Latin title Passio secundum Joannem translates to "Passion according to John". Bach's large choral composition in two parts on German text, written to be performed in a Lutheran service on Good Friday, is based on the Passion, as told in two chapters from the Gospel of John (John18 and John19) in the translation by Martin Luther, with two short interpolations from the Gospel of Matthew (in the earliest version, one is from the Gospel of Matthew and one from the Gospel of Mark). During the vespers service, the two parts of the work were performed before and after the sermon. Part I covers the events until Peter's denial of Jesus, Part II concludes with the burial of Jesus. The Bible text is reflected in contemporary poetry and in chorales that often end a "scene" of the narration, similar to the way a chorale ends most Bach cantatas. An anonymous poet supplied a few texts himself, quoted from other Passion texts and inserted various stanzas of chorales by nine hymn writers. Bach led the first performance on 7 April 1724 in Leipzig's Nikolaikirche. He repeated it several times between 1724 and 1749, experimenting with different movements and changing others, which resulted in four versions (with a fifth one not performed in Bach's lifetime, but representing the standard version). The Passion, close to Bach's heart, has an "immediate dramatic quality".[2]
Structure
Text
Gospel
The gospel account by John narrates the story in five "scenes". The corresponding movement numbers are given from the Neue Bach-Ausgabe (NBA).
Some musicologists regard movement 24 as the conclusion of scene 3, the aria "Eilt, ihr angefocht'nen Seelen" which locates the action from the courthouse to Golgotha, the calvary.[3] Others, including Alfred Dürr, regard the scene as ending with the last comment by Pilate.[4]
Bach incorporated two short interpolations from the Gospel of Matthew (in Version I, one from Matthew and one from the Gospel of Mark), Matthew26:75 after John 18:27, describing the weeping of Peter, and Matthew27:51–52 after John 19:30, describing the tearing of the temple curtain (in Version I, this was replaced by Mark15:38). The narrator is the Evangelist, a tenor. Jesus and all other male characters are sung by a bass (including Peter and Pilate) or tenor (servant); female characters (such as the Maid) are sung by a soprano, while the people who are often summarily called die Jüden (the Jews), the servants of the High Priest, and the soldiers are sung by a four-part chorus (SATB) in dramatic turba movements. The "immediate, dramatic quality" of the "kind of musical equivalent of the Passion Play" relies on the setting of the interaction between the historical persons (Jesus, Pilate, Peter, Maid, Servant) and the crowd ("soldiers, priests, and populace").[2]
Chorales
At eleven moments in the Passion, stanzas from Lutheranchorales reflect the narration. Possibly Bach had an influence on their selection.[5] He set them all in common time for four parts, the instruments playing colla parte with the voices.
Five chorales conclude a scene (in movements 5, 14, 26, 37 and 40); while a chorale opens Part II (15). Five chorales comment within a scene (3, 11, 17, 22, 28), including the central movement (22). One chorale accompanies the bass soloist in an aria (32).
The third source for the text is contemporary poetry that reflects the biblical narration. It was compiled by an unknown author, who partly used existing text: from the Brockes Passion (Der für die Sünde der Welt Gemarterte und Sterbende Jesus, aus den IV Evangelisten, Hamburg, 1712 and 1715) by Barthold Heinrich Brockes, he copied the text for movements 7, 19, 20, 24, 32, 34, 35 (partly) and 39; he found movement 13 in Christian Weise's Der Grünen Jugend Nothwendige Gedanken (Leipzig, 1675) and took from Postel's Johannes-Passion (c. 1700) movements 19 (partly), 22 and 30.[8]
The work is scored for vocal soloists (soprano, alto, tenor and bass), a four-part choir SATB, and an orchestra of two flauto traverso (Ft) (except for Version I, since all evidence of Bach's use of traverse flutes point to the 2nd Cantata Cycle as when he first used them), two oboes (Ob), two oboes da caccia (Oc), two oboes d'amore (Oa), two violins, viola (Va), and basso continuo. Bach added some instruments which were already old-fashioned at the time in arias for special effects, such as the archlute (Version I and 1739-1749 revision only, replaced by Organ and/or Harpsichord), the viola d'amore and the viola da gamba (Vg). Bach did not differentiate the vox Christi (voice of Christ), singing the words of Jesus, from the other bass recitatives and arias, nor the evangelist from the tenor arias.
Symmetry
The work displays a thoughtful symmetry. In the center of the five parts is the court hearing which confronts Jesus, Pilate, and the people. In the middle of the hearing, a chorale (22) interrupts the argument, which is a discussion about freedom and captivity. It is surrounded by two choral movements, which not only both ask for the crucifixion of Jesus, but also use the same musical motifs, the second time intensified. Again, in a repetition of similar musical material, a preceding turba choir explains the law, while a corresponding movement reminds Pilate of the Emperor whose authority is challenged by someone calling himself a king. Preceding this, Jesus is greeted in mockery as a king, corresponding in motif to the later request that Pilate should change the inscription saying he is "the King of the Jews" to "He said: I am the King of the Jews".[9]
Bach led the first performance on 7 April 1724[10] at the Nikolaikirche (St. Nicholas)[11] as part of a Vesper service for Good Friday. Part I was performed before the sermon, Part II after the sermon.[11] Bach performed a second version on Good Friday a year later, 30 March 1725.[12] Other versions were performed between 1728 and 1732 (version 3),[10] and in 1749 (version 4).[13] A final, fifth version, revised between 1739 and 1749, was never performed in Bach's lifetime.
In version 2, Bach opened with a chorale fantasia on "O Mensch, bewein dein Sünde groß" (O man, bewail thy sins so great), the first stanza of a 1525 hymn by Sebald Heyden,[8] a movement which he ultimately used to conclude Part I of his St Matthew Passion, returning to the previous chorus Herr, unser Herrscher in later versions of the St John Passion. He used three alternative arias, one of them with a chorale sung by the choir, and replaced the two closing movements, the chorus Ruht wohl and the chorale Ach Herr, laß dein lieb Engelein with the chorale fantasia on "Christe, du Lamm Gottes" (Christ, you Lamb of God),[11] the German Agnus Dei, published in Braunschweig in 1528.[8] Bach took this movement from his cantataDu wahrer Gott und Davids Sohn, BWV 23, which had been an audition piece for his post in Leipzig.[11] Before, it had been part of his Weimarer Passion of 1717.
In version 3, after Bach wrote his St Matthew Passion, he returned the opening chorus Herr, unser Herrscher and the final chorus Ruht wohl to their initial position, but removed the Gospel passages from Matthew and the closing chorale.[11]
In version 5 (never performed), possibly dating from as early 1739, Bach returned to the first version, but revised it thoroughly. He began a new score which covers 12 movements. As Christoph Wolff observes: "The fragmentary revised score constitutes an extensive stylistic overhaul with painstaking improvements to the part-writing and a partial restructuring of the instrumentation; particular attention was paid to the word-setting in the recitatives and the continuo accompaniment."[14] In 1749, Bach performed the St John Passion once more, in an expanded and altered form from the 1724 version, in what would be his last performance of a Passion.[14]
Wolff writes: "Bach experimented with the St John Passion as he did with no other large-scale composition",[11] possible by the work's structure with the Gospel text as its backbone and interspersed features that could be exchanged.[11] Wolff concludes: "the work accompanied Bach right from his first year as Kantor of St Thomas's to the penultimate year of his life and thus, for that reason alone, how close it must have been to his heart.[15]
Overview
In the following, the movement numbers are those of the NBA, version I, unless otherwise noted.
The first chorale, movement 3, is inserted after Jesus tells the crowd to arrest him, but let his disciples go. "O große Lieb, o Lieb ohn alle Maße" (O mighty love, O love beyond all measure)[8] is stanza 7 of Johann Heermann's 1630 hymn "Herzliebster Jesu, was hast du verbrochen",[16] part of a movement to make German a literary language by imposing strict rules of metre and hymn; the form is that of a Sapphic stanza with the characteristically short last forth line which here literally is a punch line, hitting home: "Und du mußt leiden" (And you must suffer).[8] The hymn is based on a passion meditation which was attributed to the church father St Augustine (Meditationes Divi Augustini, chapter VII) – another nod to classical learning but with all the emotionally charged medieval rhetoric of Anselm of Canterbury or Bernard of Clairvaux. The text addresses the crucified Christ pondering on the bodily signs of the passion but even more on the significance of this display of suffering. This verse breaks into the exclamation of wonder: a highly emotionally charged start the triple ‘o’ in the first line and the neologism of the ‘Marterstraße’ in the second which Bach makes audible in the chromatically discordant setting. It imagines Christ being physically pushed by Love personified on the road of suffering while the singer lives with Mrs World in sinful pleasure – a combination of the medieval concept of the “Crucifixion by the virtues” with the pilgrim’s progress idea of encountering virtues and vices on the way.
The second chorale, movement 5, ends the first scene, after Jesus remarks that he has to be obedient. "Dein Will gescheh, Herr Gott, zugleich" (Your will be done, Lord God, alike)[8] is stanza 4 of Luther's 1539 hymn "Vater unser im Himmelreich,[8] a paraphrase of the Lord's Prayer.[17]
The third chorale, movement 11, is inserted after Jesus asks those who are beating him for justification. Two stanzas from Paul Gerhardt's 1647 hymn "O Welt, sieh hier dein Leben" comment the scene, stanza 3, "{{langr|de|Wer hat dich so geschlagen}" (Who has you now so stricken),[8] and stanza 4, "Ich, ich und meine Sünden" (I, I and my transgressions),[8][18] highlighting the personal responsibility of the speaking sinner for the suffering of Jesus.
The fourth chorale, movement 14, ends the second scene and Part I. After Peter's denial, "Petrus, der nicht denkt zurück" (Peter, when he fails to think)[8] summarizes the scene with stanza 10 of Paul Stockmann's 1633 hymn "Jesu Leiden, Pein und Tod".[19][8]
The fifth chorale, movement 15, opens Part II and the third scene. "Christus, der uns selig macht" (Christ, who has made us blessed),[8] stanza 1 of Michael Weiße's 1531 hymn, summarizes what Jesus has to endure, even though he is innocent ("made captive,... falsely indicted, and mocked and scorned and bespat").[8][20]
The sixth chorale, movement 17, comments in two more stanzas from "Herzliebster Jesu" (3), after Jesus addresses the different people of his kingdom. Stanza 8, "Ach großer König, groß zu allen Zeiten" (Ah King so mighty, mighty in all ages)[8] reflects the need for thanksgiving and stanza 9 the inability to grasp it, "Ich kanns mit meinen Sinnen nicht erreichen" (I cannot with my reason ever fathom).[8][21]
The seventh chorale, movement 22, is the central movement of the whole Passion, which interrupts the conversation of Pilate and the crowd by a general statement of the importance of the passion for salvation: "Durch dein Gefängnis, Gottes Sohn, ist uns die Freiheit kommen" (Through your prison, Son of God, must come to us our freedom)[8][22] is not part of a known hymn, but the text of an aria from a St John Passion by Postel from around 1700.[8][23][24]
The eighth chorale, movement 26, ends the scene of the court hearing, after Pilate refuses to change the inscription. "In meines Herzens Grunde" (Within my heart's foundation)[8] is stanza 3 of Valerius Herberger's 1613 hymn "Valet will ich dir geben".[8][25]
The ninth chorale, movement 28, is related to Jesus telling his mother and John to take care of each other. "Er nahm alles wohl in acht" (He of all did well take heed)[8] is stanza 20 of Stockmann's hymn (14).[26][8]
The tenth chorale, movement 32, is part of the bass aria which follows immediately after the report of the death of Jesus. "Jesu, der du warest tot, lebest nun ohn' Ende" (Jesus, you who suffered death, now live forever)[8] is the final stanza of Stockmann's hymn (14).[27][8]
The eleventh chorale, movement 37, ends the scene of the crucifixion. "O hilf, Christe, Gottes Sohn" (O help, Christ, Son of God)[8] is stanza 8 of Weiße's hymn (15).[8][28]
The following tables give an overview of all versions of the Passion, first performed in 1724. Two variants of movement numbering are given, first that of the Neue Bach-Ausgabe (NBA), then that of the Bach-Werke-Verzeichnis (BWV). Voices appear in one of three columns, depending on the text source: Bible, contemporary poetic reflection, or chorale. The instrumentation is added, using abbreviations for instruments,[30] followed by key and time signature, and the NBA number of a corresponding movement within the work's symmetry.
Version I
There are no extant Flute parts for this version, so the movements that normally require them have violins instead. This was performed in 1724. The Bach Compendium lists it as BC D 2a
For this version (of 1725), in addition to the Flute parts (which were first used in late 1724 (after first Sunday after Trinity), Bach heavily revised both text and music. He added five movements from his Weimarer Passion, with three texts now thought to be by Christoph Birkmann. This is listed as BC 2b.
In this version, Bach reverted to the original layout (thus discarding the previous revisions and additions). However, he decided to compose a true St John Passion, and thus eliminated the material inserted from the Gospel of Matthew. Now 12c ends in Measure 31 and Movement 33 is eliminated altogether (replaced by a lost Sinfonia). He also dispensed with the Lute and the Viola d'amore, replacing them with an Organ and Violini con sordino. It was probably performed in 1730.[31] This is listed as BC D 2c.
Essentially a reworking of the 1724 Version, this version is the most detail-oriented revision of the work. On 17 March 1739, while still working on this revision, Bach was informed that the performance of the Passion setting could not go ahead without official permission, thus (most likely) effectively halting any plans for that year. In response, Bach performed the Brockes-Passion of his friend, Georg Philipp Telemann (TVWV 5:1). However, though he had stopped at measure 42 of Movement 10, he continued to work on this revision, as shown by the copyists' score and parts. It is listed as BC D 2e.[32]
All choral sections and instrumental ritornellos now include a Contrabassoon in the Continuo part; much voice and instrumental details altered; Slight changes in voice-leading and instrumental parts throughout work.
Essentially a re-production of Version I with a few alterations (text changes in Movements 9, 19 & 20, instrumentation reflective of Version III). It was performed in 1749 and (most likely) repeated in 1750. It also represents (outside of the St Matthew Passion) the largest instrumental ensemble used (calling for 3 1st Violins), and (for the first time in his work) calls for a Contrabassoon (used in all choral parts, as well as instrumental ritornellos). It is listed as BC D 2d.
Halt im Gedächtnis Jesum Christ, BWV67, is a church cantata by Johann Sebastian Bach. He composed it in Leipzig for Quasimodogeniti, the first Sunday after Easter, and first performed it on 16 April 1724.
Bleib bei uns, denn es will Abend werden, BWV6, is a cantata by Johann Sebastian Bach for use in a Lutheran service. He composed it in Leipzig in 1725 for Easter Monday and first performed it on 2 April 1725.
Johann Sebastian Bach composed the church cantata Christ unser Herr zum Jordan kam, BWV7, in Leipzig for the Feast of St. John the Baptist and led its first performance on 24 June 1724.
Johann Sebastian Bach composed the church cantata O Ewigkeit, du Donnerwort, BWV20, in Leipzig for the first Sunday after Trinity and first performed it on 11 June 1724. Bach composed it when beginning his second year as Thomaskantor in Leipzig. It is the first cantata he composed for his second annual cycle which was planned to contain chorale cantatas, each based on a Lutheran hymn. The cantata is focused on Johann Rist's 1642 hymn "O Ewigkeit, du Donnerwort", with a chorale melody by Johann Schop. As usual for Bach's chorale cantatas to come in the cycle, selected hymn stanzas were retained while the others were paraphrased by a contemporary poet who transformed their ideas into a sequence of alternating recitatives and arias. For this cantata, the first stanza was used unchanged, and two more stanzas to conclude the cantata's two parts. The first part was performed before the sermon, the second part after the sermon. The first part is in seven movements, and the second part is in four movements.
Jesu, nun sei gepreiset, BWV 41, is a church cantata by Johann Sebastian Bach. He composed the chorale cantata in Leipzig for New Year's Day and first performed it on 1 January 1725 as part of his second cantata cycle. It is based on the hymn by Johannes Hermann (1591).
Johann Sebastian Bach composed the church cantata Schwingt freudig euch empor, BWV36, in Leipzig in 1731 for the first Sunday in Advent. He drew on material from previous congratulatory cantatas, beginning with Schwingt freudig euch empor, BWV 36c (1725). The Gospel for the Sunday was the Entry into Jerusalem, thus the mood of the secular work matched "the people's jubilant shouts of Hosanna". In a unique structure in Bach's cantatas, he interpolated four movements derived from the former works with four stanzas from two important Advent hymns, to add liturgical focus, three from Luther's "Nun komm, der Heiden Heiland" and one from Nicolai's "Wie schön leuchtet der Morgenstern". He first performed the cantata in its final form of two parts, eight movements, on 2 December 1731.
Gott, wie dein Name, so ist auch dein Ruhm, BWV 171, is a church cantata by Johann Sebastian Bach. He composed it in Leipzig for New Year's Day and probably first performed it on 1 January 1729.
Johann Sebastian Bach composed the church cantata Herr Christ, der einge Gottessohn, BWV96, in Leipzig for the 18th Sunday after Trinity and first performed it on 8 October 1724. The chorale cantata, part of Bach's second annual cycle, is based on the hymn in five stanzas "Herr Christ, der einig Gotts Sohn" by Elisabeth Cruciger, published in Eyn geystlich Gesangk Buchleyn in 1524.
Johann Sebastian Bach composed the church cantata Du Friedefürst, Herr Jesu Christ, BWV116, in Leipzig for the 25th Sunday after Trinity. He led the first performance on 26 November 1724, concluding the liturgical year of 1724.
Nimm, was dein ist, und gehe hin, BWV144, is a church cantata by Johann Sebastian Bach. He composed it in Leipzig for the Sunday Septuagesimae, the third Sunday before Lent, and first performed it on 6 February 1724.
Sehet, wir gehn hinauf gen Jerusalem, BWV159, is a church cantata by Johann Sebastian Bach. He composed it in Leipzig for the Sunday Estomihi, the last Sunday before Lent, and probably first performed it on 27 February 1729. The gospel reading for the Sunday, from the Gospel of Luke, includes Jesus announcing his suffering and death in Jerusalem. The cantata's theme and Bach's music foreshadow his Passion.
Johann Sebastian Bach composed the church cantata Was willst du dich betrüben, BWV107 in Leipzig for the seventh Sunday after Trinity and first performed on 23 July 1724. The chorale cantata is based on the words of Johann Heermann's hymn in seven stanzas "Was willst du dich betrüben" (1630).
Johann Sebastian Bach composed the church cantata Nimm von uns, Herr, du treuer Gott, BWV101 in Leipzig for the tenth Sunday after Trinity and first performed it on 13 August 1724. The chorale cantata is based on the hymn by Martin Moller (1584).
Johann Sebastian Bach composed the church cantata Schmücke dich, o liebe Seele, BWV180, in Leipzig for the 20th Sunday after Trinity and first performed it on 22 October 1724.
Herr Jesu Christ, wahr' Mensch und Gott, BWV127, is a cantata by Johann Sebastian Bach for use in a Lutheran service. He composed the chorale cantata in 1725 in Leipzig for the Sunday Estomihi, the Sunday before Lent. It is based on Paul Eber's 1582 hymn in eight stanzas "Herr Jesu Christ, wahr Mensch und Gott". Bach first performed it on 11 February 1725.
Erwünschtes Freudenlicht, BWV184, is a cantata by Johann Sebastian Bach for the Lutheran church service. He composed it in Leipzig for the third day of Pentecost and first performed it on 30 May 1724. It was probably based on an earlier secular cantata. This work, mostly lost, was composed in Köthen as a duet cantata for soprano and bass with several dance movements.
Höchsterwünschtes Freudenfest, BWV 194, is a church cantata by Johann Sebastian Bach. He composed it in Leipzig for dedication of the church and organ at Störmthal on 2 November 1723.
"O Welt, sieh hier dein Leben" is a Lutheran Passion hymn in German by Paul Gerhardt. In 16 stanzas of 6 lines, it was first published in 1647 in Johann Crüger's Praxis pietatis melica. The hymn is known as the source for chorales in Bach's Passions. It was translated to English in several versions, for example "O, World! behold upon the tree" by Catherine Winkworth in 1858.
"Jesu Leiden, Pein und Tod" is a German Lutheran hymn by Paul Stockmann. Written in 34 stanzas and published in 1633, it narrates the Passion of Jesus. It was sung to a melody by Melchior Vulpius. Johann Sebastian Bach used three of its stanzas as chorales in his St John Passion.
Jauchzet, frohlocket! Auf, preiset die Tage, BWV 248I, is a 1734 Christmas cantata by Johann Sebastian Bach that serves as the first part of his Christmas Oratorio. Bach was then Thomaskantor, responsible for church music at four churches in Leipzig, a position he had assumed in 1723. For the oratorio, the libretto by an unknown author followed the nativity of Jesus from the Gospel of Luke, interspersed with reflecting texts for recitatives and arias, and stanzas from Lutheran hymns.
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