Evening 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. EDT. CCC. Westminster Larger Catechism, 106.

For Psalm 18, Prof. Calvin comments on the length, breadth and intensity of some of David’s enemies, individual but tribal too.

ISBE on Genesis: Prof. R. K. Harrison discusses the domestication of camels backwards to 2400 BC by way of archaeological discoveries in Egypt, Bahrain and Mesopotamia, including art work.

For Genesis 1: Prof. Keil discusses day #1 of creation.

For Joshua 19, Joshua continues to discuss land distribution to Asher.

For Isaiah 5.8-17, Prof. Henry discusses those who have, but despise, God’s Word. It doesn’t end well for such. The sinners will victimize other sinners and injustices will be the order of the day.

ISBE on Matthew: Dr. Dagner finally ends Matthew with another few “probabilisms.” Good bye Dr. Dagner. DV, on to St. Mark’s Gospel tomorrow. We’re expecting Marcan priority and Q issues (again).

For Mathew 4.12-25, Prof. Jamiesson discusses synagogue practices in Israel, Asia Minor, Greece and elsewhere in the post-Babylonian period. He estimates that 500 synagogues existed in Jerusalem.

For Romans, Prof. Hodge discusses the debasement and anti-Christ negativity of the God-suppressors.

For Revelation 13.1-18, Prof. Henry read the text about Beast #2, basically another deputy of the Red Dragon from Revelation 12.

In the Global Anglican, Dr. Foster discusses the Bible as a resource of resistance against the policies and culture of the Conquistadors. Out of the question is the demythologized, Bultmannian text of post-critical European theology.

For Systematic Theology, Prof. Hodge discusses the rationalism and Deism of Lord Herbert, Toland, Lord Shaftesbury, Hobbes, Lord Bolingbroke, Tindale, and Hume in England. In France, the spirit of infidelity spread to Voltaire, Rousseau, Holbach, D’Alembert and Diderot. Soon enough, we’ll hear about Kant and Eichorn, the OT man.

For Theology Proper, Prof. Reymond cites several passages from Isaiah where God asserts that He’s declaring the future, for, among other reasons, so that they may not attribute fulfillments to the deities they’ve adopted, but may learn faith from fulfilled prophecies. German libboes, did you get that?

For Soteriology, Prof. Berkhof carefully hedges “perseverance of the saints” by noting that God keeps the saints.

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff is still dealing with the date of the nativity, 6-4 BC.

For Medieval Christianity, Vol. 4 (590-1049), Prof. Schaff brings in the Christianization of Russia down to about 965 AD, claiming, by embellishments we’re told, that St. Andrew brought the faith to Russia.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff gives a history lesson on Geneva and Christianization in the middle ages to the high middle ages.

EDT on Process Theology: further minor information is given on Hartshorne’s more practical exposition of Whitehead’s baffle-gabbing—it’s the “one and many” issue of Plato.

For the Creeds of Christendom, Prof. Schaff advises that of the 700-plus clerks at Vatican 1, over half were Italians. All continents were represented. Secrecy was enjoined, but reports leaked by “infallibilists” and “anti-infallibilists.”

1994 CCC: one is advised that revelation is through Jesus as transmitted “orally” and “in writing.” The hawk circles the rabbit.

Westminster Larger Catechism 106:

Q. 106. What are we specially taught by these words, before me, in the first commandment?
A. These words, before me, or before my face, in the first commandment, teach us, that God, who seeth all things, taketh special notice of, and is much displeased with, the sin of having any other God: that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation: as also to persuade us to do as in his sight, whatever we do in his service.