Morning Prayer (1662 Book of Common Prayer)

LECTIONS. John Calvin on the Psalms. ISBE: Genesis. Keil: Genesis. Keil & Delitzsch: Joshua. Matthew Henry: Isaiah. ISBE: Matthew. Jamieson, Fausset & Brown: Gospels. Romans: Prof. Hodge. Matthew Henry: Revelation. Prof. Hodge: Systematic Theology. Dr. Robert Reymond: Systematic Theology. Prof. Berkhof, Systematic Theology: Soteriology. Dr. Philip Schaff, Apostolic Christianity, Medieval Christianity, Swiss Reformation and Creeds of Christendom. Westminster Larger Catechism, 195.

For Psalm 16, Prof. Calvin on God as our all-Sufficient inheritance and the only portion of our inheritance.

ISBE on Genesis: Prof. Harrison concludes his general summary of JEDP dissectionists: the microcosm of evolutionary, positivistic, rationalistic, and doctrinaire intellectual movements of 19th century Europe, aggravated by inadequate methodologies.

For Genesis 1: Prof. Keil notes that God trained Israel by word, promises and actions the Messiah and Serpent-Bruiser to come. He gave them prophets to keep the Word and Testimonies before their eyes, foretelling Messiah’s deliverance. The law was the “schoolmaster to Christ.” The law taught the Israelites their sinfulness and fueled their desires for the Atoning Lamb. As Israel and Judah races to destruction, God increased the number of prophets, lest anyone should forget

God’s infallible kingdom of grace.

For Joshua 15, Joshua gives more geography lessons.

For Isaiah 4.2-7, Prof. Henry notes that the elect will survive the purges of Hezekiah’s reforms and Babylon’s conquest. Messiah’s rule in the future reign of Zion will be glorious.

ISBE on Matthew: Dr. Hagner tells us that Matthew has a complex structure and one that Matthew seriously vetted.

For Mathew 3.13-17, Prof. Jamiesson lingers on the words of affirmation at Jesus’s service of ordination, as it were, his anointing to service and his baptism. The depth of the divine pleasure in Jesus the Servant.

For Romans, Prof. Hodge talk about Suetonius, Dion Cassius, Ovid, Juvenal and Tacitus on Jews in Rome. Ovid says the Roman synagogues are “fashion resorts.” Prof. Hodge refers to the historic of Irenaeus and Dionysius whom he thinks conflate reports of Peter and Paul in Rome at the same time.

For Revelation 11.1-2, Prof. Henry opens a new chapter—the apostle is to measure the temple, the two witnesses, and the seventh trumpet that follows.

For Systematic Theology, Prof. Hodge discusses theological methods—speculative, deistic, rationalistic, dogmatic, mystical and inductive approaches. He speaks very generally and without specifics.

For Theology Proper, Prof. Reymond discusses El and Elohim, including the note that Elohim takes singular adjectives and verbs consistently, arguing for the plural of majesty and intensity.

For Soteriology, Prof. Berkhof opens up the subject of “justification” arguing the lexical meanings of OT and NT terms—in these preliminary skirmishings with the Semi-Pelagians and Pelagians.

For Apostolic Christianity, Prof. Schaff discusses Roman historians who comment on Jews in Rome.

For Medieval Christianity, Prof. Schaff opens up the discussion of the conversion of the Saxons in Germany, Charles Martel, Pepin, Charlemagne and Alcuin.

For the Swiss Reformation, Prof. Schaff notes that Zwingli had a presentiment of impending death, but that he “mastered the animal, applied the spur, and rode to Cappel.” We’ll deal with his death in combat tonight.

For the Creeds of Christendom, Prof. Schaff discussed the life of Bishop Jansenius (Ypres) of Jansenism, Formerly, Jansenius was a Professor of Theology at the Louvain. Port Royal, France, will later be a hotbed of Jansenism. He read Augustine’s words over 40 times. Prof. Schaff will examine the offal of Papal bulls against the Jansenists. Prof. Schaff will lift the tail of the south-end of a north-bound Papal bull to ease the venting of hot gas and droppings. Prof. Schaff will note the size and increasing frequency of the droppings on the long campaign trail of 1653-1713.

Westminster Larger Catechism 195:

Q. 195. What do we pray for in the sixth petition?

A. In the sixth petition (which is, And lead us not into temptation, but deliver us from evil), acknowledging that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them; we pray, that God would so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin; or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil, forever.