Evening Prayer

For Psalm 20, Prof. Calvin comments on the necessity of Kings being involved in prayer and divine worship.

ISBE on the dating of Exodus: Prof. R. K. Harrison comments on Ramses 2’s trans-Jordanian runs in Palestine—Edom and Moab. This is memorialized in the stele of Bethshean in Palestine as well as the Karnak temple. There were several campaigns, apparently, annually as far north as Lebanon and Syria. Was this a search for the departed Israelites in the Sinai?

For Genesis 4.1-8: Prof. Keil comments on the birth of Cain. Eve exclaims, “I have a man from the LORD.” An expression of faith in the Messianic promise?

For Judges 1.27-35, Prof. Keil: the Mannasehites are on a roll, but Canaanites are not exterminated or driven off.

For Isaiah 8.1-8, Prof. Henry comments on the birth of a son to Isaiah: called Maher-shalal-hasbuz. Also, judgments are coming to the northerners—Syria and Israel by way of Assyria.

ISBE on Mark: Dr. R. P. Martin comments on realized and future eschatology.

For Mathew 5.43-48, Prof. Jamieson comments on loving your enemy. He notes that the Romans viewed the Jews as hating everybody but themselves.

For Romans 3.21-31, Prof. Hodge again focuses on justification apart from subjective justification or personal works. He drags in Olshausen who, in un-Lutheranized fashion, believes in justification by sanctification, or, Romanism.

For Revelation 18.9-24, Prof. Henry, again, Babylon will fall.

EDT on the Theological Liberalism: present Ritschl in the libboe-dogmatic lineup, but poorly so.

Westminster Theological Journal (Nov 2021) on “Theological Consequences of Q”: Dr. Dawson comments on Conzelman and the emergent redaction critics who focus more on authorial intent and themes that the form critics—however, redactionists build upon and still use the 2HQ model.

In the Global Anglican, Rev. Philip Keen does a wrap and finishing his article on “preaching the whole counsel.” He calls for a systematic theology on preaching the whole counsel of God. That would be interesting.

For Systematic Theology (locus 2), Prof. Hodge mysteriously offers comments on mysticism, repeating himself again. ??.

For Theology Proper (locus 2), Prof. Reymond gloriously expounds Colossians 1.15-20.

For Ecclesiology (locus 6), Prof. Berkhof compares law/Gospel in the Reformed context to the dispensationalists.

ODCC: Claudius Apollinarius was a 2^nd century apologist. This is different than the Apollinarius of the 4^th century (310-390). The 2^nd century Apollinarius wrote “Defense of the Faith,” “Against the Pagans,” “Truth,” and “Easter.” He also wrote a work against Montanists (ancient Pentecostalists and charismatic Anglicans). The “Defense of the Faith” was for Marcus Aurelius.

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff speaks of Luke, Acts, and the Gospels as sources of information for the period.

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff gives some hagiographic encomiums of Gregory 1 by some Romanists.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff talks about Calvin’s family some who followed him in the faith. The hometown, Noyon, produced an anti-Calvin exclamation.

For Dr. Cranmer, Prof. MacCulloch is still talking about Cranmer’s literary editorship of the “Determinations.” He detects an incipient “evangelical” flavor. We don’t see it.

For the Creeds of Christendom, Prof. Schaff comments on the future of Old Catholics.

1994 CCC: our infallibilists in paragraphs 288-289 does an acceptable job on creation, except for two caveats in story: (1) multiple “authors” for Gen 1-3 and (2) Gen 1-3 is to be received, but as taught by “Living Tradition.” Wasn’t expecting (1), but the slipped in a Graffianism. As for (2), the infallibilists carefully keep this to the sideline, but they exposed this again.

Westminster Larger Catechism 162:

Q. 162. What is a sacrament?
A. A sacrament is an holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without.