1. David Steinmetz, “The Superiority of Pre-Critical Exegesis,” Theology Today 37 (1980): 27–38.
2. Here I name a few of the important books written by these authors concerning the significance of biblical exegesis in the Protestant Reformation. See John L. Thompson, John Calvin and the Daughters of Sarah: Women in Regular and Exceptional Roles in the Exegesis of Calvin, His Predecessors, and His Contemporaries, Travaux d’Humanisme et Renaissance 259 (Geneva: Librairie Droz, 1992); Writing the Wrongs: Women of the Old Testament among Biblical Commentators, Oxford Studies in Historical Theology (New York: Oxford University Press, 2001); and Reading the Bible with the Dead: What You Can Learn from the History of Exegesis That You Can’t Learn from Exegesis Alone (Grand Rapids, MI: William B. Eerdmans, 2007). See also Susan Schreiner, The Theater of His Glory: Nature and the Natural Order in the Thought of John Calvin (Durham, NC: Labyrinth, 1991; repr., Grand Rapids, MI: Baker, 1995) and Where Shall Wisdom Be Found? Calvin’s Exegesis of Job from Medieval and Modern Perspectives (Chicago: University of Chicago Press, 1994); Timothy J. Wengert, Human Freedom, Christian Righteousness: Philip Melanchthon’s Exegetical Dispute with Erasmus of Rotterdam, Oxford Studies in Historical Theology (New York: Oxford University Press, 1998); Craig S. Farmer, The Gospel of John in the Sixteenth Century: The Johannine Exegesis of Wolfgang Musculus, Oxford Studies in Historical Theology (New York: Oxford University Press, 1997); Barbara Pitkin, What Pure Eyes Could See: Calvin’s Doctrine of Faith in Its Exegetical Context, Oxford Studies in Historical Theology (New York: Oxford University Press, 1999); Irena Backus, Reformation Readings of the Apocalypse: Geneva, Zurich and Wittenberg, Oxford Studies in Historical Theology (New