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This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.
He is the author of multiple books, including Systematic Theology: An Introduction to Biblical Doctrine, which advocates a Calvinistic soteriology, the inspiration and inerrancy of the Bible, believer’s baptism, a plural-elder form of church government, Old Earth creationism, and the complementarian view of gender relationships.
With a methodological tradition that differs somewhat from biblical theology, systematic theology draws on the core sacred texts of Christianity, while simultaneously investigating the development of Christian doctrine over the course of history, particularly through philosophy, ethics, social sciences, and natural sciences.
Based on this method, scholars Franz Delitzsch (1813–1890) and Johann Friedrich Karl Keil (1807–1888) wrote extensive biblical commentaries, consolidating the existence of the historical-grammatical method, independent from both the pietist reading and the historical-critical reading of the Bible, thus separating the interpretive methods ...
The Magna glossatura, along with other systematic glosses, would have been developed at theological schools such as Laon and Saint-Victor of Paris, and would have been used for the research conducted by theologians as well as the teaching of students in biblical exegesis. [3]
Graeme Goldsworthy explains the relationship between biblical theology and systematic theology as follows: Biblical theology, as defined here, is dynamic not static. That is, it follows the movement and process of God's revelation in the Bible. It is closely related to systematic theology (the two are dependent upon one another), but there is a ...