Morning Prayer

For Psalm 21, Prof. Calvin again highlights God’s victories for David and nation bring glory to God. ISBE on the dating of Exodus: Prof. R. K. Harrison concludes his discussion or dismissal of the 19th dynasty as the date of the Exodus. On to the discussion of the 15th century date. For Genesis 4.9-15: Prof. Keil begins the discussion on Seth, an appointed one, as the replacement of Abel. For Judges 2.6-3.6, Prof. Keil comments on “spiritual harlotry.” Of note, in context, the co-existence of syncretizing religion. The value is noteworthy. The slow-roll and slow invasion and conquest of syncretizing ideas in the interests of peach and niceness with the neighbors. For Isaiah 8.9-15, Prof. Henry sets forward the encouragements for God’s people amidst the coming invasion. God’s people always hold fast. ISBE on Mark: Dr. R. P. Martin yawns sleepily on the “Son of Man” and misses, insofar as we seen, the Danielic sense of it. For Mathew 5.43-48, Prof. Jamieson talks about the Beatitudinal Christian as salt and light. Matthew 6 is for this evening. For Romans 4.1ff., Prof. Hodge continues to express amazement at Olhausen’s instabilities on justification, saying one thing on one page, another on another page and sometime expresses conflicts on the same page. The bottom-line: Olhausen holds to justification by sanctification. For Revelation 19.11-21, Prof. Henry continues to expound the triumphal vision of Christ riding gloriously with his train behind him. A glorious passage. Strike up Handel’s Messiah. EDT on the Theological Liberalism: by the 1960s, many libboes abandoned humanistic optimism, cultural immanentism and the earthly kingdom, but still were dissing standard hermeneutics and the classes—as fundie-dogmoe-libboes. “God is dead” was a new mantra. The faith went to the dogs and both the libboes and the dogs died. Westminster Theological Journal (Nov 2021, 237-250): “Having our Hearts Sprinkled Clean: Ezekiel on Hebrews 10.22:” Dr. Kees examines the background to Heb. 10: 22: consecration of Aaronic priests? Ez. 36.35-36? The author of Hebrews states we may drawn near to God “having our hearts sprinkled clean.” Hebrews abounds with OT quotations. Protestant Reformed Theological Journal 55,1 (Fall, 2021): 3-15, Rev. Key continues talking about “Christian freedom.” Reformed Theological Journal (Sept 2021), Dr. Fesko on “What Lurks Behind Geerhardus Vos?” draws his conclusion. He has sustained his thesis. Vos is not the “father” of the HR-model. For Systematic Theology (locus 2), Prof. Hodge is working with Rome’s view of tradition as a co-affectional and co-reverential co-coordinate with the Biblical canon. For Theology Proper (locus 2), Prof. Reymond is stuck in the mud on Phil.2.6-11. Thankfully, we’ll have the tow-truck here in the next few rounds to get the Prof. out of the mud. For Ecclesiology (locus 6), Prof. Berkhof discusses “en to onoma,” “in the name of,” in relation to baptism. For Apostolic Christianity, Vol. 1 (1-100) Prof. Schaff discusses the 19th century efforts in NT studies including textual criticism. We hear of Strauss, Bauer, Tubingen, Renan, Scholten, Kuenan and English and American followers. For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff comments on Gregory 1’s literary remains. For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff talks about Calvin’s conversion in 1532 from Romanism to the nascent Protestant movement. For Dr. Cranmer, Prof. MacCulloch (71) talks about the on-going correspondence and cordiality between Dr. Cranmer and Rev. Osiander of Nurnberg. For the Creeds of Christendom, Prof. Schaff talks about the Reformation as a return to the sources, Word of God, simplicity and away from accretions. 1994 CCC: our infallibilists in paragraphs 313-314 makes some basic statements about providence. Westminster Larger Catechism 169: Q. 169. How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord's supper? A. Christ hath appointed the ministers of his word, in the administration of this sacrament of the Lord's supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.