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…

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…

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,…

The reformers rejected the sacramental doctrine that many of them inherited from the Roman Catholic Church, which taught that the elements of the ceremony infused grace into the recipient, working independent of their faith, or lack of faith. Instead, Reformed theologians such as Zurich pastor Huldrych Zwingli (1484-1531) taught that the sacrament was the sign…

John Calvin on Philippians 4:6   For we are not made of iron, so as not to be shaken by temptations. But this is our consolation, this is our solace: to place (or, to speak more correctly, to unload) in the bosom of God everything that harasses us. Indeed confidence brings tranquility to our minds,…

John Calvin on Luke 24:25-27 This reproof [“O foolish ones, and slow of heart to believe”] appears to be too harsh and severe considering this person’s weakness; but whoever considers all the circumstances will easily understand that the Lord had good reason for rebuking so sharply those on whom he had long bestowed labor to…

As part of its continuing calendar of events, the Henry Center launched its Scripture & Ministry series on Wednesday, led by an insightful presentation from Dr. Scott Manetsch on pastoral collegiality. Drawing upon his recent work on Calvin’s organizational genius, Dr. Manetsch discussed the model of ministry created by John Calvin in Geneva – the…

Jonathan Edwards and American Racism: Can the Theology of a Slave Owner Be Trusted by Descendants of Slaves? Jonathan Edwards is arguably the most important theologian that North America has produced. He is a hero to many Christians. Yet he also owned slaves, a fact that has raised important questions about his moral credibility. Should…