The opposition between God and humanity’s corruption is a common theme in Paul’s anthropology, and so it is unsurprising that it becomes central to the anthropologies of many of the reformers as well. In his commentary on Romans 8, Lutheran Johannes Brenz (1499-1570) uses the illustration of a wolf among sheep to demonstrate the enmity…

As part of our continued partnership with IVP Academic and the Reformation Commentary on Scripture series, we’re pleased to publish this interview with Reformation scholar Herman J. Selderhuis. He was the editor of both volumes on the Psalms in the series, and we are grateful to him for allowing us to wrap up our series…

Wolfgang Musculus’s (1497-1563) Christological interpretation of Psalm 114 demonstrates an interesting interpretive strategy. As the psalmist appropriates the exodus as a story of God’s deliverance within his own context, Musculus extends this hermeneutic and adopts the exodus as an illustration of God’s ultimate act of redemption through Christ. God’s People Always Have an Exit “When…

Messianic expectation is a central aspect of Jewish eschatology, and throughout Jewish history, Psalm 95 has been seen as looking toward the reign of the coming king. It is not surprising, then, that Christian interpreters of the sixteenth century read these texts as clear references to Christ. Konrad Pellikan (1478-1556) argues here in reference to…

Reformed commentators tend to find Christ in the Psalms typologically, and that approach to the text is demonstrated in John Calvin’s (1509-1564) interpretation of Psalm 41:9. While Christ applied this text to Judas, Calvin finds a broader correspondence between David and Christ. David’s words concerning his own situation, Calvin argues, are representative of Christ, and…

While Catholic and Lutheran commentators tend to find Christ more immediately in the Psalms, Reformed commentators generally prefer to use the language of typology. We can see this in Wolfgang Musculus’s (1497-1563) exegesis of Psalm 21. Reading this royal psalm, he argues that the text looks beyond its historical context and that through the lens…

When modern interpreters imagine the literal sense of Scripture, they tend to conceive it in terms of the historical, grammatical, and literary elements of the text. For sixteenth-century commentators, however, to observe this narrow definition would be to sever the letter of Scripture from the Spirit, its divine author. While Cardinal Cajetan’s (1469-1534) interpretation of…

In the prayer for deliverance in Psalm 122, Wolfgang Musculus (1497-1563), a reformer in Strasbourg, Augsburg, and Bern, finds much material for reflection. Pausing on verse 22, he looks towards the future age, where all of God’s people are gathered together to worship the Lord, all kingdoms and churches in perfect union. The Unity of…

Few topics have caused as much controversy throughout the history of the church as the relationship between the church and the state, and the era of the Reformation was certainly not immune to these conflicts. The sixteenth century opened as an era when church and civil authorities were closely wedded together, and this brought about…

The intimate relationship between the church and the kingdom presented in the Scriptures was a prominent theme in many sixteenth-century writings. In various ways, its final revelation was hoped and longed for, while its present, partial blessings were tasted and enjoyed. In this selection from her exposition of the Lord’s Prayer, German Reformed writer Katharina…

While the church exists in this world, its ultimate end is beyond the fallen world’s finite horizons. As Reformed theologian and pastor Wolfgang Musculus (1497-1563) reflects on the text from John 6 about Christ sitting down with his disciples immediately before the feeding of the five thousand, he sees and image of the coming kingdom,…

During the Reformation, few doctrines were as controversial as those of the sacraments. While the Roman church taught seven sacraments (baptism, confirmation, penance, the Mass, ordination vows, marriage, and the anointing of the sick), the reformers affirmed only two as having the scriptural mandate to be considered sacraments: Baptism and the Eucharist. As Basel Reformer…