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, 39-43. For Psalm 17, Prof. Calvin comments on the need for the energetic pursuit of a good conscience before God and men including bring that to earnest prayer. ISBE on Genesis: Prof. R. K. Harrison is working with the idea of toledoth, the “generations of” as an organizing principle. He again faults the German dogmatists for their failures in ANE studies. For Genesis 1: Prof. Keil draws attention to a long list of words from Mosaic Hebrew that are unique to Moses’ days. A long list too. For Joshua 15, Joshua further discusses land allocation to Joseph’s descendants. For Isaiah 5.1-7, Prof. Henry notes that God expects good fruits from the Vineyard, not sour grapes of hypocrisy looking like a grape but not being one. ISBE on Matthew: Dr. Dagner comments further on the OT prophecies in Matthew. For Mathew 4.1-11, Prof. Jamiesson works the third temptation, the promise of the gift of the nations and worldly glory to Jesus. For Romans, Prof. Hodge addresses 1.2-3 and the long-ago promised Messiah in the prophets of old. For Revelation 11.3-13, Prof. Henry speaks of the ascension of the two slain Witnesses. This resurrection and ascension annoys the enemies. For Systematic Theology, Prof. Hodge expatiates the necessity of comprehensive induction of the facts from the substratum, Scriptures alone. For Theology Proper, Prof. Reymond begins his exposition of WSC 4, perhaps the finest extra-Biblical definition of God in English literature. For Soteriology, Prof. Berkhof is still wandering around fecklessly on justification. For Apostolic Christianity, Prof. Schaff further comments on the humiliation and lowliness of Christ, yet, His sagacity, vision and divinity. For Medieval Christianity, Prof. Schaff notes that Ansgar received the Bishopric of Hamburg which included Scandinavia which caused jealousy with the Bishop of Bremen. For the Swiss Reformation, Prof. Schaff notes that the First Peace of Cappel, 1529, was advantageous to the Protestants while Second Peace of Cappel, 1531, favored the Romanists. EDT on Peter of Abeland (1072-1149): the Parsian luminary mediated between the realists and nominalists. Had he not been caught up in the affair with Heloise, he might have been the premier theologian of the 12th century. CCC: JP2 reflects on John 23’s reflections on Vatican 2 as theological and pastoral reflection. For the Creeds of Christendom, Prof. Schaff continues to eviscerate the Papist position on Mary's Immaculate Conception. Westminster Larger Catechism 39-43: Q. 39. Why was it requisite that the mediator should be man? A. It was requisite that the mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow-feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace. Q. 40. Why was it requisite that the mediator should be God and man in one person? A. It was requisite that the mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person. Q. 41. Why was our mediator called Jesus? A. Our mediator was called Jesus, because he saveth his people from their sins. Q. 42. Why was our mediator called Christ? A. Our mediator was called Christ, because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king of his church, in the estate both of his humiliation and exaltation. Q. 43. How doth Christ execute the office of a prophet? A. Christ executeth the office of a prophet, in his revealing to the church, in all ages, by his Spirit and word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.