Calvin and the Bible by Donald K. McKim

By Donald K. McKim

In the past numerous many years increasingly more students have come to understand the significance of learning John Calvin's interpretive paintings as a commentator on Scripture as well as his better-known writings on theology. during this quantity ten essays via students focusing on Calvin's exegetical tools research the methods and issues Calvin emphasised while he interpreted significant parts of Scripture. those essays specialise in Calvin's paintings in his biblical commentaries with applicable cross-referencing to his different writings, together with his sermons. A concluding essay synthesizes the most gains of what has long past prior to to provide an total view of John Calvin as an interpreter and commentator on Holy Scripture. An appreciation of Calvin's exegetical labors and his paintings as a biblical commentator are actually well-known as key components in Calvin scholarship.

Contents
Preface
1. Calvin as commentator on Genesis Randall C. Zachman
2. Calvin as commentator at the Mosaic concord and Joshua Raymond A. Blacketer
3. Calvin as an interpreter of task Susan Schreiner
4. Calvin as commentator at the Psalms Wulfert de Greef
5. Calvin as commentator at the Prophets Peter Wilcox
6. Calvin as commentator at the Synoptic Gospels Darlene ok. Flaming
7. Calvin as commentator at the Gospel of John Barbara Pitkin
8. Calvin as commentator at the Acts of the Apostles Wilhelmus H. Th. Moehn
9. Calvin as commentator at the Pauline Epistles R. Ward Holder
10. Calvin as commentator on Hebrews and the Catholic Epistles Gary Neal Hansen
11. John Calvin as interpreter of the Bible David C. Steinmetz.

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Sample text

Gen. 20:17, CO xxiii:295B; CTS i:534. 108 Comm. Gen. 41:40, CO xxiii:525B; CTS ii:330. 109 Comm. Gen. 47:21, CO xxiii:574A; CTS ii:412. 110 Comm. Gen. 33:17, CO xxiii:453B; CTS ii:213. 111 Comm. Gen. 2:21, CO xxiii:49A; CTS i:133. 112 Ibid. 113 Comm. Gen. 41:1, CO xxiii:518A; CTS ii:317–318. 24 randall c. ”114 Other passages raise difficulties for faith and piety on the basis of what they explicitly say. One of the major tasks Calvin sets for himself as an interpreter is to address these questions, so that obstacles are removed that might otherwise cause the pious reader to stumble.

26 Parker, Calvin’s Old Testament Commentaries, p. 23. The references occur at Dan. 2:1 and 2:44 (CO xl:557, 604). The Mosaic Harmony and Joshua 35 Calvin’s dialogue with the exegetical tradition and with contemporary biblical expositors is typically subtle and oblique. 27 Exceptional is Calvin’s explicit reference to Hesychius (or Isychius) of Jerusalem in his Mosaic Harmony. ”29 Calvin prefers the “simple” interpretation, namely that the choicest part of the sacrifice should be reserved for God in order to restrain the priests’ natural inclination to gluttony.

It is this experience that draws Calvin close to the narrative of the patriarchs and matriarchs in Genesis, in spite of his awareness of the distance that separates them. And the condition of the pious, at this day, is not dissimilar: for since they are hated by all, are exposed to contempt and reproach, wander without a home, are sometimes driven hither and thither, and suffer from nakedness and poverty, it is nevertheless their duty to lay hold on the inheritance which is promised. 141 141 Comm.

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