Dr. Seth J. Nelson - John Calvin: Man Before God’s Majesty
Dr. Richard W. Winston - The Mercy of God in Christ: Calvin and Paul’s Letter to the Romans
Dr. Mark E. Ross - Calvin’s Call to the Ministry: In His Own Words...
Dr. George M. Schwab - Impressions of a Modern Biblicist: Calvin's Exegesis of the Book of Daniel
Dr. Timothy J. Gwin - Pathway into the Emotions of the Saints: Calvin on the Psalms
The Rev. Justin D. Brickey - A Cutler, a Joiner, a Tailor, and a Turner: Thoughts on Calvin and Missions
News at Erskine
Global Diploma Update
Dr. T. Chris Crain - Going to the Theatre: Calvin on the Glory and Beauty of God 4 7 11 27 31 19 23 15
Faculty/Staff News Alumni In Action
CONTRIBUTORS:
Dr. Seth J. Nelson
Dr. T. Chris Crain
Dr. Richard W. Winston
Dr. Mark E. Ross
Dr. George M. Schwab
Dr. Timothy J. Gwin
The Rev. Justin D. Brickey
Mrs. Martha Margaret Cotten
EDITORIAL TEAM:
Mr. Heath Milford, Editor
Dr. Mark Ross, Assistant Editor
Mrs. Langley Shealy, Graphic and Design
Photography: Mrs. Langley Shealy
John Calvin: Man Before God’s Majesty
He has been called everything from “Theologian of the Holy Spirit” to “Founder of Modern Democracy” and even “The Pope of Geneva.” For centuries, the Protestant Reformer John Calvin has had his share of supporters and critics, each focusing on different aspects of his life and theology. Unfortunately, misinformation and misconceptions abound, both at the popular level and even among scholars.
Yet all can agree on one fact – the gravity of this theologian cannot be and should not be overlooked. Calvin’s teaching and ideas have shaped many Protestant denominations, whether by agreement or disagreement, extending his impact well beyond the borders of Switzerland and even the boundaries of Reformed churches. Through fresh re-printings of his extensive writings and the commendation of his thought by his spiritual descendants, Calvin’s genius continues its influence up to this very day.
This edition of Grace & Truth aims to focus not only on the theology of John Calvin but also on the practical and even personal aspects of his ministry. Dr. Chris Crain lifts our eyes to view Calvin’s understanding of God’s glory revealed through the lens of beauty in our world. Dr. Richard Winston shows us what we can glean from the motivation and method behind Calvin’s commentary on the book of Romans. Turning our attention to Calvin the man, Dr. Mark Ross elucidates for us the personal side of this public figure.
Dr. George Schwab helps modern Christians to appreciate Calvin’s handling of the Scriptures via his commentary on the book of Daniel. Dr. Tim Gwinn highlights the ways in which we can imitate Calvin’s own application of the Psalms. And the Rev. Justin Brickey opens our eyes to Calvin’s overseas missionary efforts in the midst of the Age of Discovery.
I hope you enjoy this edition of Grace & Truth as we look to honor a faithful preacher and teacher of God’s Word and, hopefully, encourage a new generation to learn at the feet of those who have come before us.
The Rev. Seth J. Nelson, PhD Dean of Erskine Seminary and Associate Professor of Pastoral Theology and Educational Leadership
Cover portrait of John Calvin, commonly attributed to Hans Holbein the Younger
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Erskine College Institutional Mission:
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Erskine Theological Seminary prepares men and women to fulfill the Great Commission of Jesus Christ through theological higher education that is ecclesial, missional, and confessional.
• Burden (Why we exist): Erskine Theological Seminary, an agency of the Associate Reformed Presbyterian Church, exists because Jesus Christ calls laborers for his harvest who are skilled in the handling of the Word of God.
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Calvin: Man Before God’s Majesty
John
Going to the Theatre: Calvin on the Glory and Beauty of God
T. Chris Crain, Associate Professor of Historical and Pastoral Theology
In the court of history, John Calvin is often charged with theological crimes he did not commit. It is not uncommon to hear that he was a cosmic killjoy, a cold predestinarian, and an overly rational, emotionless automaton. The real Calvin, however, is more complex than that, and his complexity is revealed, among other ways, in his invitation to his readers to come to the theater of the world to behold God’s glory and beauty.i
Calvin did not invent the metaphor of theatrum mundi (theater of the world), but he did instill it with new meaning. Theatrum mundi had a long and rich history before Calvin used it as a prominent metaphor in his thought.ii Earlier writers like the Stoics, Cicero, and Seneca, and patristic authors like John Chrysostom and Augustine, employed the metaphor to describe humans acting in a play either directed by fate, for the former, or by God, for the latter. The metaphor was mainly used negatively. Humans acted poorly in the cosmic play of history, bumbling their lines and botching their performance.
God’s Glory in Three Acts
For Calvin, however, God is the chief actor (and director for that matter) in the play, and his performance not only on the stage of the world but through the created order is the center of the action. That is, creation reflects God’s glory, and providential and redemptive history—God’s acts—are revelations of himself and his attributes.iii “Calvin was as smitten by God’s beauty as he was overwhelmed by God’s power.”iv This explains why Calvin invites us to come to the theater of the world, for it is there that we behold our creator and redeemer and render him the praise that is his due—and our delight. In Calvin’s thought, God is the chief actor in the theater of the world to instruct us and to give us delight.
While the heavens and earth continue to declare the glory of God, the fall, however, has ruined humankind’s sense of sight. It “blinded the spectators in God’s theater. Although men and women can watch the play, they cannot correctly interpret its meaning.”v While the fall rendered humankind blind to the glory and beauty of God in this world, the Word of God, illuminated by the Spirit, provides us with spectacles (another prominent metaphor Calvin uses) to correct our vision and enable us to see in creation, anew, what has been there from the beginning: a vivid, enticing panorama of God.vi “The assistance of the Word does not replace the image of God in the universe but rather clarifies our weakened vision so that we can see more clearly the powers of God set forth in the works of God.”vii Calvin encourages us to “not be ashamed to take pious delight in the works of God open and manifest in this most beautiful theater. ... to be mindful that wherever we cast our eyes, all things they meet are works of God, and at the same time to ponder with pious meditation to what end God created them.”viii Why does God create the heavens and the earth with such “unlimited abundance, variety, and beauty of all things as could possibly be?”ix Because, Calvin says, in creation we see “God’s inestimable wisdom, power, justice, and goodness shine forth.”x So great is God’s glory in creation that “no splendor, no ornament of speech, would be equal to an act of such great magnitude.”xi
Going to the Theatre (cont.)
Not only does God reveal himself in creation, but he also shows himself in the theater of redemption. Calvin, like the medieval tradition of liturgical drama before him, which drew on the Aristotelian view of comedy and tragedy, stressed the sudden, unexpected reversal of the gospel as the key moment in God’s play in which he changes surprisingly and wondrously the fortunes of his people. The turning points in this drama of redemption are the incarnation and resurrection with the cross as, paradoxically, both the low and high point, in the drama. Calvin says,
It is, because by … [the cross that] he glorifies God the Father; for in the cross of Christ, as in a magnificent theater, the inestimable goodness of God is displayed before the whole world. In all the creatures, indeed, both high and low, the glory of God shines, but nowhere has it shone more brightly than in the cross, in which there has been an astonishing change of things, the condemnation of all men has been manifested, sin has been blotted out, salvation has been restored to men; and, in short, the whole world has been renewed, and everything restored to good order.xii
If God is the chief actor in the theater of the world, then the church is, or is called to be, the supporting cast (and audience and orchestra as we will see) participating in the drama of redemption. How does the church take up its part in the drama well? Calvin stressed that we should delight ourselves in God, his person, and his works, through praise and appreciation—that our hearts should be smitten with desire and affection for God.
Missing Our Cue
What this means is that we should open our eyes to see God’s attributes revealed in all the ways he displays them. Two problems confront us. First, our own laxity, which hinders us from praising and delighting in God by becoming too enamored with some aspect of creation. Calvin lamented those whose senses were enslaved: “Many are so delighted with marble, gold, and pictures that they become marble, they turn, as it were, into metals and are like painted figures. The smell of the kitchen or the sweetness of its odors so stupefies others that they are unable to smell anything spiritual. The same thing is also seen in other matters.”xiii The last sentence is quite suggestive. In this digital age, it is too common for us to lose ourselves in our phones and other forms of media.xiv Recently, I was running on a well-used trail and passed a man who was walking. He had his head bent over looking at his screen. Because it was a loop trail, I passed him several times and each time he was bent over, face glued to his phone. What he missed, I believe, was the change in the sky from the shades of deep dark blue and purple to a tantalizing mixture of red, yellow, and orange; not to mention the chirping of birds—in short, the glory and beauty of God revealed in creation.
Second, some Christians get so caught up in trying to attain personal holiness that it seems to them unspiritual to appreciate God as he reveals himself in created matter. But consider these strong words from Calvin on not just appreciating things because we can use them but also delighting ourselves in them:
[W]e shall find that [God] meant not only to provide for necessity but also for delight and good cheer. Thus the purpose of clothing, apart from necessity, was comeliness and decency. In grasses, trees, and fruits, apart from their various uses, there is beauty of appearance and pleasantness of odor [cf. Gen. 2:9]. For if this were not true, the prophet would not have reckoned them among the benefits of God, “that wine gladdens the heart of man, that oil makes his face shine” [Ps. 104:15 p.]. Scripture would not have reminded us repeatedly, in commending his kindness, that he gave all such things to men. … Has the Lord clothed flowers with the
Going to the Theatre (cont.)
great beauty that greets our eyes, the sweetness of smell that is wafted upon our nostrils, and yet will it be unlawful for our eyes to be affected by that beauty, or our sense of smell by the sweetness of that odor? What? Did he not so distinguish colors as to make some more lovely than others? What? Did he not endow gold and silver, ivory and marble, with a loveliness that renders them more precious than other metals or stones? Did he not, in short, render many things attractive to us, apart from their necessary use?xv
Audience Participation Encouraged
Thus, for Calvin, when God invites us to the theater of his world, it is to participate in the grand drama of creation and redemption by delighting in the simple gifts of life. When we, for example, give thanks for delicious food shared in the company of family and friends in beautiful settings we contribute to the play of life because, when done under God’s directorship, we are getting our lines right and showing to those others in God’s troupe how to act well and to those not yet part of God’s troupe we give an implicit invitation to join.
The incredible thing about God being the chief actor in the theater of the world and the church as the audience is that the church is privileged to view the drama and, by God’s Spirit, participate in it. The church does this by praising God corporately. That is, we delight in God and in delighting in God we are imitating him for he both delights in himself and in his own works. Calvin believed that God’s delight in the world was so important he said, “The stability of the world depends on the rejoicing of God in his works.”xvi God created the world, which gives it existence, but what continues to sustain the world is God’s own delight in it. And so, the church’s role is to lead the whole of creation in delighting in God. Calvin says, “The whole world is a theater for the display of the divine goodness, wisdom, justice, and power, but the Church is the orchestra, as it were—the most conspicuous part of it; and the nearer the approaches are that God makes to us the more intimate and condescending the communication of his benefits, the more attentively are we called to consider them.”xvii
In today’s world there exists an opportunity for the church to remind itself and unbelievers that although the drama of life may seem, for some, like Macbeth’s oft-quoted line, “a tale told by an idiot, full of sound and fury, signifying nothing,” that is not where the script ends. In God’s good providence, and for those who trust in Jesus Christ, the ultimate climax of the story is coming, for then the director, chief actor, supporting cast, and spectators will meet not as in a glass darkly but face-to-face when the drama of redemption moves into the next act which no eye has seen nor ear heard.
T. Chris Crain (PhD, St. Louis University ) is Associate Professor of Historical and Pastoral Theology and Director of the Doctor of Ministry Program at Erskine Seminary. He has published articles and reviews in numerous academic journals and contributed “Nevin, John Williamson” in Michael J. McClymond, ed., Encyclopedia of Religious Revivals in America.
Going to the Theatre (cont.)
iThis article is indebted to Belden C. Lane’s chapter “John Calvin on the World as a Theater of God’s Glory,” in Ravished by Beauty: The Surprising Legacy of Reformed Spirituality (New York: Oxford University Press, 2011), 57-96. For those who want to explore a multidimensional view of Calvin, see William Bouwsma, John Calvin: A Sixteenth Century Portrait (Oxford: Oxford University Press, 1987).
iiSee Lynda G. Christian, Theatrum Mundi: The History of an Idea (New York: Garland Publishing, 1987). For a modern author’s systematic and sustained use of drama to organize and articulate doctrine, see Kevin J. Vanhoozer, The Drama of Doctrine: A Canonical Linguistic Approach to Christian Doctrine (Louisville: Westminster John Knox Press, 2005).
iiiSusan E. Schreiner explores Calvin’s view of nature and God’s action in it in The Theater of His Glory: Nature and the Natural Order in the Thought of John Calvin (Grand Rapids: Baker Academic, 1995).
ivLane, “John Calvin,” 57.
vDiana Butler, “God’s Visible Glory: The Beauty of Nature in the Thought of John Calvin and Jonathan Edwards,” Westminster Theological Journal 52:1 (Spring 1990): 21.
viSee John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles (Philadelphia: The Westminster Press, 1960), II.II.1-12 for a glimpse of Calvin’s view of the fall’s effects on humankind.
viiRandall C. Zachman, Image and Word in the Theology of John Calvin (Notre Dame: University of Notre Dame Press, 2007), 41.
viiiCalvin, Institutes, I.XIV.20.
ixCalvin, Institutes, I.XIV.20.
xCalvin, Institutes, I.XIV.21.
xiCalvin, Institutes, I.XIV.21.
xiiJohn Calvin, “Commentary on the Gospel of John,” trans. William Pringle, Christians Classics Ethereal Library, April 25, 2024, https://ccel.org/ccel/calvin/calcom35/calcom35.iii.vi.html.
xiiiCalvin, Institutes, III.X.3.
xivMany authors lament the amount of time the average American spends looking at screens, children included, and offer some suggestions. For secular examples see Michael Easter, The Comfort Crisis: Embrace Discomfort to Reclaim your Wild, Happy, Healthy Self (New York: Random House, 2021) and Steven Rinela, Outdoor Kids in an Inside World: Getting Your Family Out of the House and Radically Engaged with Nature (New York: Random House, 2022).
xvCalvin, Institutes, III.X.2.
xviCalvin on Psalm 104, quoted in Lane, “John Calvin,” 66.
xviiJohn Calvin, “Commentary on the Psalms,” trans. James Anderson, Christian Classics Ethereal Library, April 25, 2024, https://ccel.org/ccel/calvin/calcom12/calcom12.xix.iv.html.
The Mercy of God in Christ:
Calvin and Paul’s Letter to the Romans
Richard W. Winston, Associate Professor of New Testament
John Calvin exercises enormous influence in Reformed Christianity. His writings express the main ideas and, in some areas, the specific doctrinal content that Reformed and Presbyterian Christians confess today. Similarly, within biblical studies, the book of Romans also commands significant attention. Some have called it “the greatest letter ever written.” i Douglas Moo claims, “No biblical book has had a greater impact on the church’s theology.” ii John Calvin devoted significant attention to Romans by writing a full commentary on the book and by making more references to Romans in his Institutes than to similarly sized books such as First Corinthians and to longer books like John and Acts. iii
Furthermore, Calvin wrote two introductions to his commentary on Romans. These introductions provide a window into why Calvin wrote his commentary and to how he approaches this famous book. In addition, his thoughts and motives can inspire and guide Christians in their service to God today. To discern these ideas, we’ll examine Calvin’s two introductions to his commentary on Romans.
Simplicity, Humility, & Confidence
The first introduction is Calvin’s dedication of his commentary to Simon Grynaeus.iv Here Calvin explains why he wrote his commentary on Romans. We will use Calvin’s revelation of his motives as inspiration and guidance for our own service.
He begins by recalling a previous interaction with Grynaeus in which they agreed on the best method for interpreting Scripture (xxiii). Calvin and Gryneaus believe that commentators should aim for “lucid brevity” (xxiii). According to Calvin, the goal of a writer is “to lay open the mind of the writer whom he undertakes to explain” (xxiii). If commentators lead readers away from the mind of the writer they’re explaining, then commentators have wandered from their purposes and boundaries. Calvin, therefore, aims to make Paul’s thinking in Romans clear, with plainness and without unnecessary wordiness, lest he tire his readers (xxiii).
However, Calvin does not offer this goal as a criticism of those who give more detailed explanations. He writes, “different things please different persons, let every one in this case follow his own judgment, provided that no one attempts to force others to adopt his own rules” (xxiv). Specifically, Calvin hopes that those who prefer brevity will not ignore the work of those who give attention to detail, and, conversely, that those who prefer detail will not reject Calvin’s work for being too concise (xxiv).
Already we can begin to appreciate and imitate Calvin’s attitude. Paul’s meaning in Romans can be discovered, even if he writes some things that are hard to understand (2 Pet. 3:16). The beauty of Paul’s exposition of the gospel is worth celebrating and sharing with others (Rom. 1:16–17). Furthermore, we can appreciate the diversity of gifts that God gives to his Church, especially in the area of teaching. Some focus on the main idea; others love to communicate the details. Both approaches have their place and enable us to hear the Word of God.
The Mercy of God in Christ (cont.)
Calvin continues by identifying the unique contribution his commentary aims to make. Calvin acknowledges that he hesitates to write on Romans because so many excellent ancient and modern commentaries are available to his readers (xxiv).v He does not want his commentary to be seen as competing with them (xxv). However, since no human writing is perfect, he judges that there is room for later writers to improve, expand, or enhance the work of others (xxv).
Specifically, Calvin aims to occupy a middle ground between Melancthon and Bucer, two Reformation-era commentators (xxvi). As Calvin describes it, Melancthon only touches on the principal points of Romans and does not comment on every passage (xxvi). Bucer, on the other hand, touches on every point in so much detail that people with limited time or ability can’t utilize the work (xxvi). Calvin aims to give a simple comment without omitting any part of the book. Yes, this will mean repeating some things which others have said, but it will also enable Calvin’s work to be a distillation of the best of what has been said so that readers can comprehend the full text in the least amount of time (xxvi).
Calvin’s humility encourages us to appreciate the catholicity of the Christian tradition. Not only does Calvin commend the writings of other Reformers, but he commends ancient writers as well. The Church did not appear (or reappear) in the 1500s and enjoys a rich tradition that believers in the twenty-first century can utilize.
Calvin’s approach to Romans also encourages us to appreciate simplicity and efficiency. As it is with prayer, it is no strength for our teaching to be characterized by “much speaking” (Matt. 6:7). Calvin, though dead, speaks to modern teachers and preachers: get to the point! The gospel is the power of God unto salvation (Rom. 1:16), and we do not want God’s word to be lost beneath a pile of words. Calvin wanted his readers to hear God’s word easily, and we too should strive to communicate truth in the same way.
Calvin displays a beautiful coherence of confidence and humility when he discusses disagreements with other commentators. Calvin will differ with others at times in order to do justice to what he thinks the Bible is saying (xxvi–xxvii). He considers it a great sin to approach the Word of God with “unprepared hands” or to make it say what one wants it to say (xxvii). The commentator has the responsibility to hear what God is saying and to express it to others. Such confidence is appropriate for those who discern God’s truth.
However, confidence never displaces humility. Calvin goes on to say that even when commentators give their best effort with the right motive to interpret God’s revelation, differences in interpretation still result (xxvii). God has chosen not to give to any person exhaustive knowledge in order to keep them humble and to “render them disposed to cultivate brotherly intercourse” (xxvii). One should never disagree with others from base motives (e.g., hatred, ambition, novelty for novelty’s sake, desire to defame others) but should only disagree with others when necessary for the sake of doing good (xxvii). Calvin can hold together confidence in his understanding of God’s Word while recognizing that he should be humble about his interpretations and use disagreement as an opportunity to further conversation.
The applications for us sit on the surface of these observations. The truth of God gives confidence and assurance to one’s soul. Paul was not ashamed of the gospel (Rom. 1:16), and Christians can trust that God’s truth will never
The Mercy of God in Christ (cont.)
disappoint them. But such confidence is fully compatible with humility since we all have limitations and need one another to understand God’s truth. The more we value others and their input in our lives, the better we know the truth that sets us free (John 8:32). Calvin enriches our understanding of Romans, but Calvin did not imagine he would be the final word on Romans. We can appreciate all who seek to enhance our understanding of God’s truth. With such a tone of deference, Calvin concludes his opening dedication.
The Central Message
The second introduction to Calvin’s commentary is his overview of the argument of Romans. Calvin believes that the principal theme of Romans is justification by faith. He summarizes that theme with these words: “man’s only righteousness is through the mercy of God in Christ, which being offered by the Gospel is apprehended by faith” (xxix–xxx, original in italics).
Calvin then traces this theme through each chapter of Romans, focusing on the mercy of God manifested in the gospel. This outline has shaped the Reformed tradition’s approach to Romans. In chapters one and two, in order to awaken people to see their need for God’s righteousness, Paul first proves the wickedness of all people and demonstrates that their morality (Gentiles) and possession of the law (Jews) cannot provide them with a righteousness that satisfies the divine judge (xxx–xxxi). After demonstrating that all are unrighteousness, Paul celebrates the availability of righteousness by faith for all (ch. 3). He then presents Abraham as an example of righteousness by faith (ch. 4) and gives further illustrations of how God’s mercy swallows up human evil (ch. 5; xxxi–xxxii).
Chapter six builds on this explanation of justification by faith. Here Paul argues that believers cannot partake of righteousness by faith without being sanctified and transformed (xxxii–xxxiii). Paul then teaches that Christians are free from the law because the law only condemns (ch. 7). While there is nothing wrong with the law, since God gave it in order to lead to life, it becomes an occasion of death because of human sin (xxxiii). God therefore provides the Spirit who enables believers to obey the law, albeit imperfectly (xxxiii). In chapter eight, Paul assures his readers that those who have the Spirit will certainly obtain eternal life (xxxiii–xxxiv).
Chapter nine answers a critical question: why are so many Jews, the original recipients of God’s covenant promises, rejecting Jesus? Because of the decree of election which flows from God’s mercy (xxxiv–xxxv). At the same time (ch. 10), many Jews trust in their own works, which leads to their ruin, while many Gentiles believe the gospel because God mercifully opens their eyes in accordance with his purpose (xxxv). Chapter eleven concludes this topic by exhorting Gentiles to humility on account of God’s grace, affirming the salvation of elect Israelites, and offering the prospect of Jews being provoked to imitate the faith of Gentiles so that God will save all Israel (xxxv–xxxvi). Calvin, however, does not elaborate on the meaning of that last phrase here.
Chapters twelve to fourteen give various admonitions which are united by the central command to love one another, both with reference to government (ch. 13) and to the dispute between the weak and the strong (ch. 14; xxxvi). In chapter fifteen, Paul concludes his admonition to the weak and the strong and explains his travel plans. Lastly, chapter sixteen primarily contains Paul’s greetings “and concludes with a remarkable prayer” (xxxvii).
The Mercy of God in Christ (cont.)
Paul’s letter to the Romans moves Calvin to marvel at the mercy of God. God shows mercy to his creatures by providing righteousness for them through the work of Jesus Christ. Such righteousness is given freely and received by faith. God shows mercy to his people by freeing them from the power of sin, transforming their lives, and assuring them of eternal life. All of these gifts flow from the merciful election of God, which holds out hope for the future and creates love among God’s people in the present.
For Calvin, this is not only the message of Romans, but the central message of the Bible. At the beginning of his summary of the argument, Calvin writes, “when any one gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture” (xxix).vi Calvin is telling us that if we want to know what the Bible is all about, Romans tells us. God is merciful and shows mercy to his creatures so that they might manifest a new life of love to the world.
As those who read Paul’s letter to the Romans five hundred years after Calvin, we can marvel at God’s mercy as well. We can appreciate that God loves us and speaks these words of love to us in the Scriptures. And just as Calvin used his gifts as a commentator to do good to God’s people, so we can use the gifts God gives us to spread the good news of Jesus Christ to all who need to hear.vii
Richard W. Winston (PhD, Central Baptist Theological Seminary) is Associate Professor of New Testament and Director of the Master of Theology Program at Erskine Seminary. He has published articles and reviews in numerous academic journals and is the author of Misunderstanding, Nationalism, or Legalism: Identifying Israel’s Chief Error with Reference to the Law in Romans 9:30-10:13
iFor a discussion of this, see Benjamin Merkle, “Is Romans Really the Greatest Letter Ever Written?” SBJT 11:3 (2007): 18–32.
iiDouglas Moo, A Theology of Paul and His Letters: The Gift of the New Realm in Christ (Grand Rapids: Zondervan, 2021), 192.
iiiSee the scripture index in John Calvin, Institutes of the Christian Religion, ed. John McNeill, trans. Ford Lewis Battles (Philadelphia: Westminster Press, 1960), 2:1573-82.
ivJohn Calvin, Commentaries on the Epistle of Paul the Apostle to the Romans, trans. and ed. John Owen, Calvin’s Commentaries (Grand Rapids: Baker, 2005), XIX, xxiii–xxviii. Subsequent references to Calvin’s commentary on Romans are given in parentheses within the essay. John Owen, the editor of Calvin’s Commentaries, identifies Simon Grynaeus as a German Christian who embraced Protestant ideas. The John Owen who edited Calvin’s commentaries lived 1788–1867 and served as the Vicar of Thrussington. He is to be distinguished from the puritan John Owen (1616–83).
vFor modern commentaries, Calvin refers to Melancthon, Bullinger, and Bucer (xxv).
viCalvin made a similar statement in his dedication to Grynaeus, though he did not elaborate on it there (xxiv).
viiIf you’d like to read Calvin’s commentary to the Romans, it is available free online at the Christian Classics Ethereal Library: https://ccel.org/ccel/calvin/calcom38/calcom38.
Calvin’s Call to the Ministry: In
His Own Words...
Mark E. Ross, Professor of Systematic Theology
But when I remember that I am not my own, I offer up my heart, presented as a sacrifice to the Lord.
John Calvin is best known for his Institutes of the Christian Religion and his many commentaries on the books of the Bible. Various pieces of his biography are generally well-known but not in much detail. Calvin very rarely spoke of his own life in his writings, so there is not an abundance of autobiographical material that we have. What we do have is found in his Preface to the commentary on Psalms (cited as Preface) and in his many letters that survive (cited as Letters by number), both of which are readily available online. This brief article will focus upon one central idea in Calvin’s view of the Christian life and ministry, one which he both taught and practiced: the necessity of self-denial and bearing the cross in the service of God ( Institutes, III.VII-VIII). As much as possible, it will be presented in Calvin’s own words.
Called to the Ministry
Calvin began his college studies aiming to enter the priesthood, the profession his father had chosen for him. But along the way his father changed his mind and directed his son to study law. Up to that time Calvin had been a devout follower of the Catholic church, but something quite unexpected happened:
[S]ince I was too obstinately devoted to the superstitions of Popery to be easily extricated from so profound an abyss of mire, God by a sudden conversion subdued and brought my mind to a teachable frame, which was more hardened in such matters than might have been expected from one at my early period of life (Preface).
Calvin describes his conversion as subita in Latin, which has commonly been translated as “sudden” and that could be his meaning. However, the word can also mean “unexpected” and since Calvin states that he was “so obstinately devoted to the superstitions of Popery to be easily extracted from so profound an abyss of mire,” it is possible that it is not the suddenness of his conversion but the unexpected nature of it that he reports. However that may be, within a year of his conversion the nature of his professional vocation began to emerge:
Having thus received some taste and knowledge of true godliness I was immediately inflamed with so intense a desire to make progress therein, that although I did not altogether leave off other studies, I yet pursued them with less ardor. I was quite surprised to find that before a year had elapsed, all who had any desire after purer doctrine were continually coming to me to learn, although I myself was as yet but a mere novice and tyro ( Preface).
This public role was not much to Calvin’s liking, and he sought instead a life of seclusion in scholarly endeavors. He saw himself better suited to instructing people in print than in person. But his desires for such a life were thwarted at every turn:
Being of a disposition somewhat unpolished and bashful, which led me always to love the shade and retirement, I then began to seek some secluded corner where I might be withdrawn from the public view; but so far from being able to accomplish the object of my desire, all my retreats were like public schools.
Calvin’s Call to the Ministry (cont.)
In short, whilst my one great object was to live in seclusion without being known, God so led me about through different turnings and changes, that he never permitted me to rest in any place, until, in spite of my natural disposition, he brought me forth to public notice ( Preface).
The decisive event occurred when he was forced to flee from France as the persecutions of the Protestants began to heat up (1536).
I had resolved to continue in the same privacy and obscurity, until at length William Farel detained me at Geneva, not so much by counsel and exhortation, as by a dreadful imprecation, which I felt to be as if God had from heaven laid his mighty hand upon me to arrest me … Farel, who burned with an extraordinary zeal to advance the gospel, immediately strained every nerve to detain me. And after having learned that my heart was set upon devoting myself to private studies for which I wished to keep myself free from other pursuits, and finding that he gained nothing by entreaties, he proceeded to utter an imprecation that God would curse my retirement, and the tranquillity of the studies which I sought, if I should withdraw and refuse to give assistance, when the necessity was so urgent (Preface).
Fearing the curse of God, Calvin agreed to assist with the reformation of the church and the city alongside Farel, though initially he did not accept any particular office in that work. Troubles soon arose:
After that, four months had scarcely elapsed, when, on the one hand, the Anabaptists began to assail us, and, on the other, a certain wicked apostate, who being secretly supported by the influence of some of the magistrates of the city, was thus enabled to give us a great deal of trouble. At the same time, a succession of dissensions fell out in the city which strangely afflicted us. Being, as I acknowledge, naturally of a timid, softer and pusillanimous disposition, I was compelled to encounter these violent tempests as part of my early training, and although I did not sink under them, yet I was not sustained by such greatness of mind, as not to rejoice more than it became me, when, in consequence of certain commotions, I was banished from Geneva (Preface).
Calvin and Farel were banished from the city after just twenty months of co-laboring in the reformation of Geneva (1538). They were forced to leave in a most humiliating way, as he later described to his friend Peter Viret:
We have at length reached [Basel], but well soaked with the rain and completely spent and worn out. Nor was our journey free from perils, for in truth one of us was almost carried away by the swollen currents; but we have experienced more tender usage from the impetuous river than from our fellow-men, for since, contrary to all right and reason, they had decided that we should travel on foot, that also has been complied with through the mercy of the Lord in preserving us (Letters XX).
Released from the Ministry?
Painful as that episode had been, he admitted that there was a measure of relief in being banished, for now he felt fully released from his obligation to serve in public office. He could now with a clear conscience seek a place of quiet refuge and devote himself to study and writing. Yet, once again, his desire for solitude was thwarted.
Calvin’s Call to the Ministry (cont.)
By this means set at liberty and loosed from the tie of my vocation, I resolved to live in a private station, free from the burden and cares of any public charge, when that most excellent servant of Christ, Martin Bucer, employing a similar kind of remonstrance and protestation as that to which Farel had recourse before, drew me back to a new station. Alarmed by the example of [Jonah] which he set before me, I still continued in the work of teaching. And although I always continued like myself, studiously avoiding celebrity; yet I was carried, I know not how, as it were by force to the Imperial assemblies, where, willing or unwilling, I was under the necessity of appearing before the eyes of many (Preface).
Settling in Strasbourg with Bucer, Calvin was given charge of a congregation of French refugees. There he would spend three happy years, probably the happiest of his ministry: “Here, at Strasbourg, I have only to take the oversight of a few, and the greater number hear me, not so much as a pastor, as with the attention and reverence due to an instructor” (Letters LIV).
Strangely, however, there arose from Geneva, and from Calvin’s own friends, calls for him to return to Geneva. As he wrote to Farel, this prospect filled him with horror:
Michael … the printer, has communicated to me at Blecheret, that my return [to Geneva] might be brought about; but rather would I submit to death a hundred times than to that cross, on which one had to perish daily a thousand times over. This piece of information I have wished incidentally to communicate to you, that to the utmost of your power you may set yourself to oppose the measures of those who shall endeavor to draw me back thither (Letters XLV).
Calvin was completely opposed to the idea, so Viret attempted to induce him to return on other grounds. Calvin would have none of it:
I read that passage of your letter, certainly not without a smile, where you [show] so much concern about my health, and recommend Geneva on that ground. Why could you not have said at the cross? for it would have been far preferable to perish once for all than to be tormented again in that place of torture. Therefore, my dear Viret, if you wish well to me, make no mention of such a proposal (Letters XLVII).
Still the calls persisted. Later that same year (1540), Calvin again wrote to Farel of his dread over the thought of returning:
Whenever I call to mind the state of wretchedness in which my life was spent when there, how can it be otherwise but that my very soul must shudder when any proposal is made for my return? I pass over entirely that disquietude by which we were perpetually tossed up and down, and driven from one side to another, from the time when I was appointed your colleague. I know indeed from experience, that wheresoever I might turn, all sorts of annoyances were strewn in my way; that if I would live to Christ, this world must be to me a scene of trial and vexation: the present life is appointed as the field of conflict. But, at the same time, while I call to mind by what torture my conscience was racked at that time, and with how much anxiety it was continually boiling over, pardon me if I dread that place as having about it somewhat of a fatality in my case. You yourself, along with God, are my best witness, that no lesser tie would have been sufficient to retain
Calvin’s Call to the Ministry (cont.)
me there so long, had it not been that I dared not to throw off the yoke of my calling, which I was well assured had been laid upon me by the Lord. So long, therefore, as I was thus bound hand and foot, I preferred to suffer even to the uttermost extremity, than for one moment to entertain those thoughts that were apt to arise in my mind of changing my place of abode,—thoughts which often stole in upon me unawares (Letters LIV).
The next year (1541), the pastors in Zurich joined their voices to those pleading with Calvin to return to Geneva. He would explain to them that while he served in Geneva “not a day passed away in which I did not ten times over long for death,” though he had been resolute not to desert his duty and calling ( Letters LXIX).
Return to Geneva
Despite his protestations, the calls persisted. Calvin’s own desires remained against it, yet he came at last to believe that in the counsel of his dearest friends it was God who was calling him back to Geneva. He thus wrote to Farel of his submission to God’s will:
As to my intended course of proceeding, this is my present feeling: had I the choice at my own disposal, nothing would be less agreeable to me than to follow your advice. But when I remember that I am not my own, I offer up my heart, presented as a sacrifice to the Lord. Therefore there is no ground for your apprehension that you will only get fine words. Our friends are in earnest, and promise sincerely. And for myself, I protest that I have no other desire than that, setting aside all consideration of me, that they may look only to what is most for the glory of God and the advantage of his Church. Although I am not very ingenious, I would not want pretexts by which I might adroitly slip away, so that I should easily excuse myself in the sight of men, and [show] that it was no fault of mine. I am well aware, however, that it is God with whom I have to do, from whose sight such crafty imaginations cannot be withheld. Therefore I submit my will and my affections, subdued and held-fast, to the obedience of God; and whenever I am at a loss for counsel of my own, I submit myself to those by whom I hope that the Lord himself will speak to me ( Letters LXXIII).
So it was that Calvin accepted the call to return—denying himself, and taking up his cross to follow Christ. It was not the life he would have chosen for himself, but he considered that he was not his own, and so he offered up his heart, presented as a sacrifice to the Lord.
Mark E. Ross (PhD, University of Keele) is The First Presbyterian Church – John R. de Witt Chair of Theology at Erskine Seminary and Associate Dean for Erskine Columbia. He is frequently published in TableTalk and is the author of Let’s Study Matthew .
Impressions of a Modern Biblicist: Calvin’s
Exegesis of the Book of Daniel
George M. Schwab, Professor of Old Testament
One of the benefits of studying the history of exegesis is that the student is exposed to a way of assimilating the Scripture that is very different from the modern way. At times, one must dismiss, for example, an allegorical approach as artificial and fantastic, more revelatory of the genius of the interpreter than of the text. But surprisingly, once in a while, the pre-modern exegete notices something, or finds some connection, or sees some pattern, which has eluded his modern counterpart. It is in those times that we are reminded that grammatical-historical exegesis is not the only methodology that yields defensible meaning.
Ahead of His Time
In reading Calvin, however, one is privy to a “bridge” interpreter. Calvin is a humanist in a stream of tradition from the Renaissance, and as such values reading the text in the original language, and is very sensitive not to “force” the text into a shape determined by his own contemporary expectations. In this he is quite modern. But— Calvin is not a modern man! He has no idea of what is coming: the skepticism of the Enlightenment, or the great scientific revolutions of a later era. He certainly could not have anticipated the rise of Democracy (an important practical application of his comments on Daniel)! Although he was sophisticated for his time, he did not conceptualize the Scriptures in terms of higher criticism, as a collection of disparate traditions best understood in light of the history of its development. He simply assumes the final form is the form (allowing for transmission errors) that God intended, and worked from it as offering a unified message, from God to his (Calvin’s) audience. In this, Calvin is little different from the average pastor today who seeks to feed his flock, edify them, encourage them, and call them to obedience.
So, if the present-day scholar reads Calvin as a check on his or her own work, as a reminder of the evangelical goal to all this study, then Calvin can be refreshing and even enlightening. Allegorical flights of fancy are as alien to Calvin as to us. He self-consciously tries to elucidate the text. And he serves as a good model on how this is done. In a sense, the work of the modern exegete can be thought of as a continuation of the tradition we see in Calvin in the same way that the work of the modern physicist builds on the foundation laid by scientists like Isaac Newton.
But what is similar does not yield the chief benefit. It is the differences of perspective that are of primary interest. The first and best observation that I made is the political context in which Calvin wrote. This gave his rendering of Daniel freshness and relevancy and an urgency that seems impossible to duplicate in modern times. The closest I was able to come was in my book on Daniel, when I compared the burning of the Jews’ Temple (586 BC) to how Americans felt on September 11, 2001, when we watched as the World Trade Center burned and fell. Daniel is about exiles whose homeland was overrun and destroyed, who were in some places an oppressed and persecuted people, subject to the whims of powerful kings. Calvin wrote as one who had suffered as Daniel had. He also was an exile from his beloved homeland. He and his people suffered at the hands of governments hostile to the new Reformed faith. The Jews that Daniel writes about were, for Calvin, the Church, who in his day continued to suffer the same trials as seen in the Book of Daniel. This gives Calvin’s comments heat and poignancy; Calvin could feel the heart and soul of Daniel, and through Calvin, so can modern readers.
Impressions of a Modern Biblicist (cont.)
In an age of human rights, basic freedoms, and elected leaders, it is hard to grasp this spirit. Calvin begins his work with a dedicatory epistle, where he first says that he also has been in exile (from France) many years. He calls the book of Daniel a “mirror” for the persecuted Christians in France, of “how God proves the faith of his people in these days by various trials; and how with wonderful wisdom he has taken care to strengthen their minds by ancient examples, that they should never be weakened by the concussion of the severest storms and tempests” (I:lxiv-lxv).
Calvin had insight into the monarchs as presented in the book of Daniel, derived from his own observations and experience. They are overindulgent, immoderate, cunning, self-serving tyrants. “If any one could enter into the hearts of kings, he would find scarcely one in a hundred who does not despise everything divine” (I:356). He reminds his readers that Nebuchadnezzar acquired gold “by much rapine and plunder” (I:203). This perspective is invaluable to bring the characters of Daniel alive and make them three-dimensional. Perhaps one might believe this of today’s politicians—but in a system of checks and balances, term limits and a free press, such characteristics do not seem to rise to the unrestrained level of a medieval or ancient despot. Only one who has seen it, and suffered under it, can remind the interpreter what it is really like.
There is a tendency in today’s biblical studies to read these stories as literary fictions, creations of authors with little or no connection with real history. But how would these stories have been understood to an ancient audience? Calvin reminds the reader what tyrants are like—a fact of life for anyone who lived before the modern era, but one that might be elusive in a free society. According to Calvin, Nebuchadnezzar’s goal in chapter 3 was to make a name for himself. Calvin knew monarchs well enough to see the literary depiction of this king as a three-dimensional figure, a personality-type all too familiar to him. In his own day, monarchs still used marriage to secure peace, just as in chapter 11 of Daniel (II:280). Along those same lines, Calvin seeks to rest the stories of Daniel in a very naturalistic setting. Although his was a pre-scientific age, he still can tell fiction from fantasy. (Even though he mentions the “globe” (2:11), his discussion of “four winds” seems pre-scientific. There is an advantage to a pre-scientific reading of a book written in a pre-scientific age.) There is a question of how much time elapsed for Nebuchadnezzar’s insanity. Calvin reasons that seven months were not enough time for the hair and nails to grow so much (I:293). This matter-of-fact reading makes Calvin seem ahead of his time.
In addition to the political clarity Calvin brings to the description of abominable monarchs, there is a religious polemic there as well that dovetails with the tension in Daniel between monotheistic Jews and the polytheistic Babylonians. For Calvin, the contemporary analog to Babylonian religion was the papacy of his day, and the whole religious system of the Roman church. For example, regarding the golden statue of Nebuchadnezzar, Calvin launches into a diatribe against those who are superstitious, who spend money on lavish churches that are really built to their own honor while they claim to honor God, and who actually render the true worship of God valueless (I:202). A modern exegete would not think to do this sort of thing—and yet it does lend clarity and substance to the picture the text is trying to paint. But even more than that, the Protestant communities, as a separate persecuted minority in Europe, “felt” like the Jews in Babylon. The “angelic” Hebrew boys are slaves and captives of the proud conqueror, and the wicked despisers of God are in safety. Thus, so also in France! Impious kings and priests have the upper hand. The papacy and Roman court are compared with Babylon. The Reformed community in France are like the pious Jews. At various points, Calvin uses Daniel as a platform to expose the error of one or another papist teaching. As for Nebuchadnezzar setting up an image, Calvin writes, “And to this day the same error is maintained in the Papacy” (I:208), speaking of consecrated images in churches to which prayers are offered. He contrasts Daniel’s plea for Nebuchadnezzar to begin to live an upright life with the papist
Impressions of a Modern Biblicist (cont.)
works-righteousness system (I:280-81). These are observations that a modern Biblicist would not think of making, and yet they do help to clarify and bring to life the history as recorded in the text. As a modern exegete, I value the challenge this is to my own way of handling the text, even while I do not share Calvin’s same invective against the Rome of today.
Well-Rounded, Self-Disciplined
Another quality that makes Calvin beneficial to the modern scholar is his challenge to be a humanist, to strive to be a Renaissance man. Calvin finds illustrations for his text and makes use of every help he can find, from any source. He quotes the “sacred Canticle of the Virgin” (Luke 1:52) to help make a theological case (I:265), and Wisdom 11:21 to punctuate his point (I:343). He is conversant with ancient writers and sages such as Herodotus, Virgil, Socrates and Xenophon, and is frustrated by commentators (particularly Jews!) who don’t share his learning. He is very aware of the history of Persia, Greece, and Rome. This challenges the modern exegete to be conversant in every relevant field of knowledge, to leave no stone unturned.
Part of his humanistic approach is his willingness and ability to handle the Hebrew and Aramaic text in a critical way. For example, in Daniel 6:14, the Aramaic text has a word that Calvin thinks is a typo, and he suggests a change to fix it, yielding, “the king set his heart.” Another example is in 4:35, where his proposal is considered worthy by modern scholars. Thus, Calvin looks for corruptions in the text and emends as needed, even while assuming that there cannot be factual errors. Thus—Calvin can be trusted, in a sense, by the modern exegete to handle the text in a competent and professional way.
The assumption of no factual errors creates tension for Calvin at points of difficulty, where the text seems to be stating the impossible. Since it cannot harbor mistakes, these cases demand a closer look and some explanation. For example, Calvin sees a contradiction in that while Nebuchadnezzar began his reign in Jehoiakim’s fourth year, yet Daniel claims he was already besieging Jerusalem in his third year! Also, “if Nebuchadnezzar besieged Jerusalem in the first year of his reign, how could Daniel be already reckoned among the wise men and astrologers, while he was as yet but a disciple?” (I:115). Calvin’s solution was to hypothesize that there were in fact two Nebuchadnezzars. Of course, this solution is hardly helpful for the modern exegete, but it shows the sort of creative approach that, in principle, is a sound methodology. The most helpful aspect of this side of Calvin is that he notices this sort of detail and recognizes it as a problem—problems that only a close reading would discern. This confidence in the text is refreshing in the light of modern readings that are highly skeptical of Daniel as history. Evangelicals may feel that critics give up on the history of Daniel too easily. Over against this is Calvin, who has not abandoned his faith in the reliability of Daniel, despite tensions and problems he encounters.
Calvin does not want to go beyond the text. Even while he speculates, he is a minimalist. For example, the question arises as to why Daniel allowed himself to be “worshipped” in 2:46. Calvin fields a number of explanations, including that the text is incomplete. Perhaps Daniel objected; perhaps he was culpable for not rejecting worship. In any case, appealing to the incompleteness of the text and refusing to speculate further makes Calvin read like a modern man. Concerning the details of the description of God’s throne of chapter seven, “I need not dwell longer on these forms of speech, though subtle allegories are pleasing to many. I am satisfied
Impressions of a Modern Biblicist (cont.)
with holding what is solid and sure” (II:34). “I had rather leave undetermined what the Holy Spirit has not revealed” (I:292). Or later, “Hence Luther, indulging his thoughts too freely, refers this passage to the masks of Antichrist” (II:119). That last quote was a swipe at Luther for over-reading his text, but in general Calvin does appreciate the exegesis of the Reformers.
Along with the minimalist reading, Calvin does not press every text into explicit service for Christ’s gospel. In fact, one is hard pressed to find a reference to Jesus in Calvin’s exegesis of Daniel. He is interested in opening up the text to his readers, without prejudging the outcome. Again, this sounds modern. Jesus is on his thoughts, however, as can be perceived in his prayers at the end of the lectures. The prayers are about pure devotion to Jesus. However, there is not a clear connection between these prayers and the material studied.
In conclusion, Calvin’s approach to a biblical book is ahead of his time and has much to offer to the modern layman, pastor, and Bible scholar. He truly paved the way for us all.
George M. Schwab (PhD, Westminster Theological Seminary) is Professor of Old Testament at Erskine Seminary. He is the author of numerous Bible commentaries, including Hope in the Midst of a Hostile World: The Gospel According to Daniel and “Hosea” in the ESV Expository Commentary, Volume 7: Daniel-Malachi.
Pathway into the Emotions of the Saints: Calvin on the Psalms
Timothy J. Gwin, Alumnus
John Calvin deeply valued the Book of Psalms as an essential spiritual resource for the Christian believer. His exegesis and theological interpretation reveal a profound engagement with the Psalms, not merely as texts to be studied but as divine oracles to be lived, prayed, and experienced. Calvin’s approach to the Psalms encapsulates a deep belief in their origin as the prayers of the Holy Spirit articulated through the human experiences of their authors, particularly King David, and brought to perfect fulfillment in the life and ministry of that greater David, Jesus Christ. This article explores Calvin’s perspective on the Psalms as a pathway into the emotions of the Christian, demonstrating their role as a special accommodation of God’s revelation for those united to Christ by the Holy Spirit as they journey through the pilgrim life of faith.
Theological Framework and Hermeneutical Foundation
Calvin’s approach to the Psalms is integrally connected to his overall theological framework, which emphasizes the sovereignty of God, the authority of Scripture, and the centrality of Christ. For Calvin, the Psalms are not merely ancient texts but vibrant expressions of faith that continue to speak powerfully to believers. He views these biblical songs as divinely inspired writings that articulate the full spectrum of human emotion—from despair to joy—and guide believers in their responses to various life situations. i Thus, he advocated for a hermeneutic that was both Christocentric and sensitive to the original context and intent of the biblical writers.
Calvin’s commentaries consistently highlight his dedication to uncovering the literal sense of the text, which did not preclude but enriched the spiritual and Christological dimensions of the Psalms. His hermeneutical method was grounded in the principle that Scripture should interpret Scripture, thereby allowing the Psalms to speak for themselves without the imposition of external theological biases—a method rooted in clarity, brevity, and fidelity to the author’s intention.
Prayers of the Spirit
A cornerstone of Calvin’s interpretation is his view of the Psalms as the prayers of the Holy Spirit. Calvin believed that the Spirit inspired the psalmists to write prayers that perfectly articulate the spiritual needs and conditions of God’s people. ii This inspiration ensures that the Psalms remain relevant for prayer and worship across all ages and cultures, providing believers with a profound and accessible model for communicating with God. This perspective was pivotal, as it framed the Psalms not just as ancient Hebrew poetry but as the living words of God, tailored to guide believers in expressing their deepest spiritual emotions and needs. He saw the Psalms as sanctified patterns of prayer that teach the faithful how to converse with God through all life’s complexities.
Pathway into the Emotions of the Saints (cont.)
King David and Union with Christ
Calvin saw in King David a figure whose life, prayers, and praises pointed beyond himself to Jesus Christ. He interpreted David’s experiences as typological shadows of Christ’s life and work. The Psalms depict David’s trials, triumphs, and prayers, prefiguring Jesus’s messianic work. Calvin meticulously illustrated how specific Psalms pointed to Christ’s sufferings and exaltation. This typological reading was crucial for Calvin’s understanding of the Psalms’ role in the believer’s life, as it revealed the messianic promises embedded within these ancient prayers and their fulfillment in Jesus’s ministry.iii
The culmination of Calvin’s thought on the Psalms centers on Christ. Just as the Psalms anticipated the sufferings and glory of Christ, so Christ Himself prayed and lived the Psalms during His earthly ministry. Calvin saw this fulfillment as central to understanding the Psalms’ place in the Christian life. They are not merely old songs but the living word that continues to speak because Christ Himself prayed, sang, and fulfilled them.iv For Calvin, the believers’ engagement with the Psalms is empowered by their union with Christ, who has lived and prayed these prayers perfectly. This union allows believers to share in Christ’s communion with the Father, making their use of the Psalms both an act of worship and a participation in the life of Christ.v
Emotional Range and Spiritual Application
For Calvin, the Psalms served as a mirror of the soul, revealing the deep emotional and spiritual struggles intrinsic to the Christian life. He saw in them a unique capacity to articulate the innermost feelings of grief, joy, fear, and hope— emotions that he himself experienced throughout his tumultuous ministry. Marked by trials and tribulations, Calvin’s life found an echo in the laments and jubilations of the Psalms. Therefore, Calvin’s engagement with the Psalms was not only theological but deeply personal. And because of their significant value for his life, they naturally became practical in his pastoral and theological work.vi
He believed that the Psalms were needed as much for the ninety-nine as for the one, the body of Christ gathered on the Lord’s Day, and the individual believer day by day. Thus, Calvin advocated for using the Psalms in both public worship and private devotion. His liturgical reforms in Geneva significantly included integrating Psalm singing, underscoring his belief in their importance for teaching theology and nurturing piety among the faithful as they engage the entirety of one’s emotions and experience.vii This practice facilitated a deeper understanding of biblical doctrine and cultivated an emotional and spiritual resonance with the biblical text. Thus, for Calvin, the Psalms encompass the entire spectrum of human emotion, from the depths of despair to the heights of ecstatic joy. He appreciated how the Psalms allow believers to bring their full selves before God—every fear, hope, anger, and delight—sanctioning these feelings as integral to the fabric of faith. This emotional authenticity is one of the reasons Calvin saw the Psalms as uniquely fitted for the task of prayer. They validate the believer’s emotional experiences and direct them towards a proper theological end: trust and dependence on God.
Instruction for the Pilgrim Life
Beyond their emotional and liturgical significance, Calvin esteemed the Psalms for their robust theological content. They teach about God’s sovereignty, providence, justice, mercy, and faithfulness in ways that intersect directly with the believer’s daily experiences. For Calvin, theology was not abstract but intimately connected to life’s practicalities, a perspective clearly reflected in his commentaries on the Psalms.
Pathway into the Emotions of the Saints (cont.)
Not only did Calvin regard the Psalms as doctrinally instructive but also as existentially transformative. They were not simply to be read or sung but lived. The believer’s engagement with the Psalms was meant to mirror Christ’s own engagement with human life: full of empathy, suffering, and the pursuit of divine will. In this way, the Psalms become a school of Christian experience, teaching believers how one should walk through life with godly wisdom and grace. This concept of the Psalms as God’s provision for the journey reflects Calvin’s pastoral concern for the nurture and encouragement of believers as they navigate the challenges of the Christian life.viii
Calvin viewed the Christian life as a pilgrim journey, marked by dependence on God’s guidance and sustained by His Word. In this context, the Psalms serve as a special accommodation of God’s special revelation, tailored to meet the needs of travelers through this world. They offer comfort, instruction, correction, and encouragement, precisely because they encapsulate the real and rugged experiences of faith. As believers engage with the Psalms, they find a roadmap for the journey of faith—a roadmap that was perfectly walked by Christ and is now walked by His followers.ix
Conclusion
John Calvin’s insights into the Psalms provide a rich and nuanced framework for understanding these ancient songs as enduring spiritual gifts embodied within God’s means of grace. His emphasis on the Psalms as the prayers of the Holy Spirit, the reflection of a wide range of human emotions, and the anticipation of Christ’s redemptive work offer believers a profound way to engage with Scripture that is deeply theological, intimately personal, and profoundly emotive. For Calvin, the Psalms are not just for reading or singing but for living out within the community of faith, under the Lordship of Christ, and through the enabling power of the Holy Spirit. Such an engagement with God through the Psalms encapsulates the essence of the pilgrim life of faith—marked by dependence on God, steeped in prayer, and resonant with the full range of human emotions. This profound intersection of theology, piety, and practice is what makes Calvin’s interpretation of the Psalms a lasting legacy in Christian thought and devotion.
Timothy J. Gwin (DMin., ‘16) serves as associate pastor of Carriage Lane Presbyterian Church in Peachtree City, Georgia. An author and seminary lecturer, his DMin. dissertation is entitled, “Calvin and the Psalms: A Specially Accommodated Handbook for Christian Piety.” Dr. Gwin has been published in The Confessional Presbyterian and Puritan and Reformed Theological Journal. He and his wife, Rosie, live with their two children in Fayettville, GA.
Pathway into the Emotions of the Saints (cont.)
iJohn Calvin, Commentary on the Book of Psalms, vol. 1, trans. James Anderson (Grand Rapids: Eerdmans, 1949). Particularly, see his introduction, where he explains his connection to the Psalms.
iiCalvin, Psalms. Calvin’s introduction emphasizes the inspiration of the Psalms by the Holy Spirit.
iiiT. H. L. Parker, Calvin’s Preaching (Louisville: Westminster/John Knox, 1992). Parker discusses Calvin’s methodological consistency and his approach to Old Testament exegesis.
ivJohn Calvin, Institutes of the Christian Religion, II.XV. Calvin discusses Christ’s mediatorship and references the Psalms as prophetic of Christ’s work.
v Herman J. Selderhuis, John Calvin: A Pilgrim’s Life (Downers Grove: IVP Academic, 2009), explores the theme of union with Christ in Calvin’s theology.
viDonald K. McKim, The Cambridge Companion to John Calvin (Cambridge: Cambridge University Press, 2004), provides an overview of Calvin’s personal life and how it influenced his theological writings.
vii See Hughes Oliphant Old, The Reading and Preaching of the Scriptures in the Worship of the Christian Church, Volume 4: The Age of the Reformation (Grand Rapids: Eerdmans, 2002), 90-134, for details on Calvin’s liturgical reforms.
viiiIbid.
ixJoel R. Beeke and Randall J. Pederson, Meet the Puritans: With a Guide to Modern Reprints (Grand Rapids: Reformation Heritage Books, 2006). This source discusses how the Puritans, following Calvin, used the Psalms in personal and corporate piety.
A Cutler, a Joiner, a Tailor, and a Turner: Thoughts on Calvin and Missionaries
Justin D. Brickey, Alumnus
Geneva during the time of John Calvin is well-known as a training ground for Reformed ministers throughout Europe. This is especially the case after the formation of the Genevan Academy in 1559. But it may come as a surprise to learn that the church in Geneva also sent out the first Protestant missionaries to the Americas. Some of these missionaries authored the first Reformed confession of the Americas and became the first Protestant martyrs in the “New World.” These remarkable men were neither graduates of the Genevan Academy nor even ministers. They were devout artisans: a cutler, a joiner, a tailor, and a turner. The confession they produced is known today as the Guanabara Confession of Faith. It and the mettle they demonstrated should serve to encourage us today in our own missionary efforts and theological training programs.
The Genevan Mission to Brazil
On August 26, 1556, the Reformed ministers in Geneva considered a request to John Calvin from Nicolas Durand de Villegagnon, the governor of a new French colony in Brazil. Villegagnon asked them to send a team to assist in the colony’s establishment. The colony was supposed to be a haven for religious liberty in a time of increasing religious tensions in Europe. Upon receipt of the request, the Genevan ministers formed a team. They selected two ministers, a nobleman, and eleven lay artisans. The newly commissioned missionaries left Geneva on September 10, 1556, and sailed for Brazil on November 19, 1556.
The team arrived on March 10, 1557. Soon after arrival, the missionaries discovered the religious conflict in Europe had carried over to the newly established colony. Villegagnon challenged the ministers on the Reformed practice of the Lord’s Supper. Over the next few months, tensions continued to rise between the governor and the missionaries. The conflict came to a head and the party separated from Villegagnon. They set sail for France on January 4, 1558.
Immediately after departure, the ship began to take on water. Five of the Huguenot craftsmen decided it would be safer to remain with Villegagnon than attempt an Atlantic crossing in a leaky ship. Returning in a boat to the colony, they were received but warned not to express their theological convictions. Twelve days later the governor’s attitude toward them changed. He sought to have them executed as heretics.
To accomplish the task, he required the men to respond to a questionnaire explaining their beliefs on several theological points. One man escaped into the jungle. The remaining four men stayed and, having only a Bible in their possession, responded to his questionnaire. The men were: Jean du Bordel, the cutler, Pierre Bourdon, the turner, André La Fon, the tailor, and Matthieu Vermeil, the joiner.
A Cutler, a Joiner, a Tailor, and a Turner (cont.)
While the theological knowledge of the laity in Geneva at this time was relatively low, the confession composed by the craftsmen demonstrated significant understanding. Their confession consists of seventeen articles that present a biblical, Reformed understanding of the Trinity, the two inseparable natures of Christ, the Holy Spirit, the coming judgment, the sacraments of baptism and the Lord’s Supper, free will to do good or evil, forgiveness, the imposition of hands for the bestowing of the Holy Spirit, marriage and remarriage, vows, Jesus Christ as mediator and victor over death, and the hope of the resurrection. Throughout the confession there are numerous Old Testament and New Testament references as well as references to church fathers such as Ambrose, Augustine, Tertullian, and Cyprian.
The men closed their confession with these words:
This is the answer we give to the articles you sent to us, according to the measure and portion of faith that God has given to us, to whom we pray that it may please Him that our faith not die until it produce fruits worthy of His children, such that give us an increase and perseverance in that faith. We give thanks and praise to Him forever. And so may it be.
The governor received their signed response. The following day he questioned and then executed three of the four authors one-by-one by strangling them and throwing them into the ocean. He spared the life of the fourth because he needed a tailor.
What Can We Learn?
Sending: When the opportunity to establish a Reformed church in Brazil came to Calvin, the company of pastors selected ministers and well-prepared laypeople to advance the gospel in an unknown land. Churches today should do the same. We should prayerfully seize opportunities to advance the gospel locally and internationally. We should pray that the Lord would continue to raise up spiritually mature, self-sacrificing leaders who are willing to accept the uncertainty of success to advance the kingdom. The Lord instructs us to go and make disciples, not with the promise of success or even our lives but with the assurance of His continual presence.
Training: The Guanabara Confession demonstrates that the laypeople who wrote it were well trained in the Scriptures, Church history, and theology. While our seminaries are diligently preparing ministers, our local churches should also be engaged in the equipping of the saints for ministry. This biblical truth is especially relevant today. Our culture increasingly challenges our understanding of truth and meaning. These challenges directly confront our children, families, and communities. While we must have well-trained clergy, we must also invest in the biblical training of our church members from the cradle to the grave.
Beyond the categories of sending and training we should consider the events surrounding the Guanabara Confession. The authors were far from home, facing great opposition for their faith in Christ. The only thing they needed to do to stay alive was deny the confession they had written. Instead, convinced of the truth of Scripture and trusting in the one who intercedes for them and provides them “full victory over death” they held fast to their confession. We should pray that the Lord would instill in His people a love for the truths of Scripture and confidence in Him so that in this age, as in ages past, God’s people will know how to stand in the evil day (Eph. 6:13).
A Cutler, a Joiner, a Tailor, and a Turner (cont.)
For those interested, the Guanabara Confession can be read here: https://cprc.co.uk/articles/guanabaraconfession/
Justin D. Brickey (MDiv, ‘15; ThM, ‘23) is a missionary with the SEED Ministry of World Witness and Adjunct Professor for Global Diploma in Theology and Christian Leadership at Erskine Seminary. His ThM thesis is entitled, “The Guanabara Confession of Faith: The First Reformed Confession of the New World.” He has served cross-culturally in the United States, Peru, Spain, Rwanda, and Pakistan and frequently travels around the world training missionaries, indigenous ministers, and local church leaders. Justin and his wife, Gillian, have four sons and live in West Columbia, SC.
NEWS AT ERSKINE
GLOBAL DIPLOMA UPDATE
Partnership and Growth: A Year of Kingdom Service and Expansion
Martha Margaret Cotten, Director of Global Theological Education
One year ago, Erskine Theological Seminary’s Global Diploma in Theology and Christian Leadership was still a dream. As we embark on its second year, it is with great delight that I reflect on the noteworthy milestones accomplished in its inaugural year.
Amidst the challenges posed by inflation and an ever-changing global landscape, the Global Diploma was not only birthed, but persevered and flourished. This ground-breaking partnership between Erskine Theological Seminary and World Witness, The Board of Foreign Missions for the ARP Church, has been marked by significant achievements. Our collaboration delivered robust and Reformed theological education to global students who are geographically and economically separated from educational opportunities. This collaboration worked beautifully as World Witness provided the culturally-trained teachers, in-country reach, and national translators while Erskine contributed credentialing authority, academic direction, and accountability.
Central to our success this year has been donor partnership through the John and Sarah Ellen Carson Scholarship fund. The role of our donors cannot be overstated. None of what we have accomplished would be possible without this generous gift of funding and prayer. It is through this scholarship that Erskine has been able to provide the
high-quality education and academic accountability that our students need and their governments require.
Support of the Global Diploma Program has enabled us to gather three full-time adjunct professors, two full-time adjunct instructors, and three part-time adjunct professors. Our adjuncts’ expertise, passion for teaching, and commitment to scholarship has enriched the learning experiences of over 240 Global Diploma students. During the past year, we have offered 25 in-person courses at five different cohort sites. That is an incredible 600 hours of face-to-face quality theological education for key church leaders in Rwanda and in Pakistan!
Partnership and Growth (cont.)
Our students received instruction in foundational courses such as Old Testament Survey, Pastoral Care and Counseling, Systematic Theology, Church History, and many others. Notably, our adjuncts’ contributions extended far beyond the confines of the classroom as they visited students’ homes, preached in their churches, and prayed for their communities. They are truly helping shape the future Church leaders of tomorrow.
Looking ahead, Erskine’s Global Diploma Program will remain steadfast in our commitment to academic excellence, cultural sensitivity, and sustainable ministry. We recognize that with the financial and spiritual support we receive, we also bear a responsibility to steward resources wisely. I desire to prayerfully deliver on our mutual commitment of serving God’s Kingdom through theological education. To that end, we are seeking to add a new cohort in Rwanda during the next year, and possibly one in South Sudan. If God blesses these efforts, our total cohorts by the end of next year will be seven across three countries.
In conclusion, this past year has been a testimony to the strength of Christ’s Church and the power of the Holy Spirit seen through the shared commitment to the Global Church by Erskine, World Witness, and our faithful donors. As the Director of the program, I am blessed beyond measure to have a front-row seat to the creativity and excitement of the students and faculty in the Global Diploma. I want to extend my deepest thanks to our supporters and prayer partners. I look forward to the next year with a deep sense of determination and purpose, following the Lord as he transforms lives, churches, and communities through theological education.
Soli Deo Gloria,
Director of Global Theological Education
Erskine
Theological Seminary
For more information on the Global Diploma in Theology and Christian Leadership, go to https://seminary.erskine.edu/globaldiploma/ Donations can be made at https://www.erskine.edu/giving/global-education/
FACULTY/STAFF NEWS
Dr. Loyd D. Melton retires after 41 years of teaching
Dr. Melton (MDiv, ‘74) has served as the John Montgomery Bell Professor of New Testament and as the Director of the Doctor of Ministry Program. He is known for his love of the Greek New Testament, his careful scholarship on the biblical theme of the Kingdom of God and the parables of Jesus, his servant leadership, and his ability to work with diverse students in ministry. For years, his classes drew the largest student enrollment. He has been named Distinguished Professor of New Testament Emeritus.
Dr. T. Chris Crain appointed Associate Professor of Historical and Pastoral Theology and Director of the Doctor of Ministry (DMin) program
Dr. Crain has served for over eleven years as an active-duty US Army chaplain endorsed by the Presbyterian & Reformed Commission on Chaplains (PRCC). He previously served as Assistant Pastor of Covenant Presbyterian Church (PCA) and Headmaster of Covenant Classical Christian School in Columbia, SC, and adjunct professor at Erskine Seminary.
Dr. Richard W. Winston appointed Director of the Master of Theology (ThM) program
Dr. Winston is Associate Professor of New Testament and previously served as pastor of Roebuck Presbyterian Church (PCA) in Roebuck, SC. He is the author of Misunderstanding, Nationalism, or Legalism: Understanding Israel’s Chief Error with Reference to the Law in Romans 9:30—10:13.
Mrs. Martha Margaret Cotten appointed Director of Global Theological Education
Martha Margaret Cotten (BA, ‘97; MATS, ‘20) and her husband, Sam, are members of the SEED Ministry Team of World Witness, which provides pastoral and leadership training programs in Rwanda, Uganda, Kenya, South Africa, and Pakistan. Additionally, she has a M.Th. from Union School of Theology and is currently pursuing a DMin. in Missions, Development, and Leadership in the Global Context at Gordon-Conwell Theological Seminary.
ALUMNI IN ACTION
Dr. Zackary Johnson, Sr. (MDiv, ‘01; DMin, ‘21) recently published Christian Discipleship in the Twenty-First Century and is retired as senior pastor of Golden View Baptist Church, in Clemson, SC. He is also a retired Lieutenant Colonel, U.S. Army, and Corporate Information Technology professional. In addition, Dr. Johnson has served as a campus minister for Clemson University and Chaplain for South Carolina State University’s National Alumni Association, Greenville, SC Chapter.
Ms. Anna Price (BA, ‘20; MAPM, ‘23) currently serves on staff with RUF International at the University of South Carolina and as the South Carolina Legislative Director at the National Federation of the Blind of South Carolina (NFBSC). She previously served as Vice President of the Communities of Faith Division (NFBSC) and as a Transitions Specialist with Success Transitions. Anna also volunteers with the special needs ministry at her local church in Columbia, SC.
The Rev. Brooks Pipher (MDiv, ‘14) currently serves as Church Planting Pastor at Covenant Church (ARP) in Burbank, CA. He is also a manager of L.A. Castle Studios, a film and television studio. Brooks previously served at churches in Florida and Canada. He and his wife, Amanda, live in Burbank, CA. Covenant Church is presently seeking a part-time church planting intern.
Chaplain (MAJ) William Anderson (MDiv, ‘03; DMin, ‘18) serves as Brigade Chaplain for the 82nd Combat Aviation Brigade and previously served as Chaplain of 1-229 Attack Reconnaisance Battalion (JBLM, WA), the United States Disciplinary Barracks (Fort Leavenworth, KS), the 6th Brigade Engineer Battalion (JBER, Alaska), and the 83rd Civil Affairs Battalion (Fort Liberty, NC). He previously pastored churches in Georgia and North Carolina. Chaplain Anderson and his wife, Christy, have 4 children and live in Fort Liberty, NC.
LEARN MORE
If you have questions about any of our programs, connect with our admissions department
864-379-6571
etsadmissions@erskine.edu
We offer courses toward all degree programs at our locations in Due West, Columbia, and Greenville, SC, and online through Erskine Online.
