Morning Prayer: 9/23/2022

Halley’s “Bible Handbook:” closes up the discussion of improvement made by Herod on the Herodian Temple.

For Psalm 30.9, Prof. Calvin comments on David’s hope for an extended life in order that the Davidic and royal descendent might be seen in his time.

Zondervan Pictorial Bible: “Israel:” the author is walking the reader through the Exodus with the use of the said term.

ISBE on “Leviticus:” comments on the similarity between the OT and NT on the high morals commanded—be ye holy as God is holy. Leviticus is surely not a throw-away, but is the Gospel in liturgical and instructive forms. A covenant document.

For Genesis 26: Prof. Keil surveys Isaac’s growth in wealth and prosperity, involving envy of some inhabitants in the land.

For Judges 16, Prof. Keil begins to deal with Samson’s rise and decline, having judged Israel for 20 years in his conflicts with the Philistines.

For Isaiah 14, Prof. Henry establishes…once again…that God’s elect will be preserved in the Babylonian colonizations and conquests.

ISBE on Johannine Theology, Prof. I. Howard Marshall entertains and disputes Bultmann’s view of eschatology. A little wonky and, given our dismissal of Bultmann, unnecessary. But this is a useful intro.

For Mathew 11.20-30, Prof. Jamieson deals with divine sovereignty of Jesus in revealing the Father to whom He wills. Prof. Jamieson is not having the idea of dismissal such glorious sovereignty.

For Romans 8.7, Prof. Hodge nails it on the dead-head, brain-dead, carnally-minded unregenerate. Mental inability to desire to love, believe, seek and obey God. Boom! Maybe the best verse on the mind and the fall.

For Acts 2.14-36, Prof. Henry takes a detour to discuss the forthcoming fall of Jerusalem in 66 AD.

Frederick Copleston’s “History of Philosophy: Greece and Rome (1.1):” continues to discuss to offshoots of schools from Socrates, each having some variations from their mentor.

EDT: “William Laud” (1573-1645): comments on his quest for ecclesiastical uniformity, unity and strict obedience—and his other offenses against pastoral sense and without the warmth and depth of an Archbishop James Ussher.

For Theology Proper (locus 2): Prof. Hodge comments on Prof. Huxley and Auguste Compte. The former rebuts the latter.

For Theology Proper (locus 2), Prof. Reymond finishes the second locus and prep to move towards locus 3, anthropology.

For Theology Proper (locus 2), Prof. Berkhof concludes his discussion of the names of God in the NT: kurios, pater, etc.

ODCC: “Abgar Legend”: discusses the history of this legend or, perhaps, true story of a letter from Jesus to Abgar IV. Eusebius reports such. Some Roman and Protestant scholars view this as actual history, including one reader.

For Apostolic Christianity, Vol. 1 (1-100) Prof. Schaff comments on the two expulsions of Jews from Rome—Tiberius and Claudius.

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff discusses how penance by varied works—almsgiving, pilgrimages, etc.—was ultimately monetized—bequeathments of money and property. Conflicting, of course, with the NT at varied points indicating that such monetizations were signs of false teachers. What were the laity to do when the oligarchs controlled the message? The Reformation fixed that.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff discusses the Reformers’ views of the visible and invisible church.

For Dr. Cranmer, Prof. MacCulloch discusses Cranmer’s forward leaning comments and emendations to Henry’s amateurish doctrine making in the Bishops’ Book of 1538. The contrasting doctrines of the evangelicals and the medievalist views of salvation are in view.

For the Creeds of Christendom, Vol. 1, Prof. Schaff discusses the efforts of a few Lutheran theologians in 1552 at the Council of Trent. However, by this time, the Papists had already staked-out their statements, boundaries and anathemas.

1994 CCC: our infallibilists in paragraphs #780 discusses the participation, as it were, of believers in the kingly, prophetic and priestly roles of Christ. Yes, but a big no too.

Westminster Confession of Faith 16.1:

CHAPTER 16
Of Good Works

1. Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretense of good intention.