Morning Prayer (16662 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, 36-38.

For Psalm 16, Prof. Calvin introduced Psalm 17 positing a Sitz em Leben of David in flight from Saul.

ISBE on Genesis: Prof. R. K. Harrison discussed Ancient Near Eastern tablets: contracts, invoices, business ledgers, genealogical information, diplomatic correspondence, and epic poetry.

For Genesis 1: Prof. Keil discussed the magnificent plan, comprehensive scope of the Pentateuch, its depth and elevation as well as the childlike simplicity, warrior-like profile, and rich literary skills of Moses.

For Joshua 15, Joshua discuss the land-allotments to Joseph.

For Isaiah 5.1-7, Prof. Henry commented on the agricultural metaphor of the Vineyard for Judah and Israel, citing all the duties that a Vinedresser does to protect and advance His crop.

ISBE on Matthew: Dr. Dagner stressed that Matthew has many, many more “fulfillment” passages than other Gospels.

For Mathew 4.1-11, Prof. Jamiesson again labors on Satan, the Arch-Type and Father of all liars and deceivers.

For Romans, Prof. Hodge covers the Biblical data on “apostles,” directly and immediately appointed and called as His representatives, to wit, those who followed and saw Him in life, death and resurrection.

For Revelation 11.3-13, Prof. Henry speaks of the cryptic two Witnesses again. Witnessing for a long time, slain, but resurrected on the third or fourth day. Not sure where this goes or mean.

For Systematic Theology, Prof. Hodge brilliantly outlines several scenarios: where one’s predisposition twist the Biblical message to suit the “devices and desires of the heart.” Hodge argues for this: get what the Bible teaches, factually, and, if in disagreement, disagree but don’t manipulate the text. Sage counsel.

For Theology Proper, Prof. Reymond covers the varied taxonomic schemes for listing or ordering of the divine attributes.  

For Soteriology, Prof. Berkhof is still wandering around the nursing home muttering about justification from eternity. Not the finest hour for the Prof.

For Apostolic Christianity, Prof. Schaff introduced Jesus’s childhood in quietness, a backwoods town like Nazareth, and simple learning opportunities. Also, he sidelined Apocryphal Gospels of Jesus turning clay balls into pigeons for the amusement of his playmates.

For Medieval Christianity, Prof. Schaff treated the life, education and missionary labors of Ansgar of Amiens in Denmark. Born c. 801, trained under Radbertus of Corbie, his missionary labors including founding of a school and monastery. As usual, where Christ goes, so goes learning.

For the Swiss Reformation, Prof. Schaff is still discussing the results of the Peace of Cappel, Nov 1531, resulting in Reformed and Romanist areas that, by agreement, allow their own Creeds to rule the respective areas.

EDT on Anglo-Catholicism: Bishop Fitz alleges that Anglo-Catholics stress incarnation, sacraments and ecclesiastical polity (DPV, as if the Reformed don’t).

For the Creeds of Christendom, Prof. Schaff discussed a second argument for Mary’s Immaculate Conception drawn from a few verses in Song of Solomon with wild violence to the text done with an agenda.

Westminster Larger Catechism 36-38:

Q. 36. Who is the mediator of the covenant of grace?
A. The only mediator of the covenant of grace is the Lord Jesus Christ, who, being the eternal Son of God, of one substance and equal with the Father, in the fullness of time became man, and so was and continues to be God and man, in two entire distinct natures, and one person, forever.

Q. 37. How did Christ, being the Son of God, become man?
A. Christ the Son of God became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance, and born of her, yet without sin.

Q. 38. Why was it requisite that the mediator should be God?
A. It was requisite that the mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death; give worth and efficacy to his sufferings, obedience, and intercession; and to satisfy God's justice, procure his favor, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation.