Morning Prayer (1662 Book of Common Prayer)

For Psalm 18, Prof. Calvin comments again that David is delivered time-and-again, but there is a larger covenantal and Messianic David in the history of humanity—redemptive history.

ISBE on Exodus: Prof. R. K. Harrison dismisses as too hasty the denial of Mosaicity based on third person references, something that is attested in other extra-Biblical, classical sources. E.g. when someone says “yours truly” or a “certain scribe said” as a third person reference rather than “I said.” Elemental, but then we’re dealing with double-dealers.

For Genesis 2.4ff.: Prof. Keil waxes on about the creation of man—body and soul.

For Joshua 24, Joshua is still retailing God’s goodnesses in Israel’s history at the covenant renewal service at Shechem, a site chose because of its historic associations with Abraham and Jacob, the latter on the occasion of clearing out the teraphim from his wife’s saddle-back.

For Isaiah 6.9-13, Prof. Henry lays it on rather thickly, again, on the hardening of the 90% who will hear but not hear, see but not see, and perceive but reject Isaiah’s (and God’s) Word. One is reminded of the Parable of the Wicked Farmers (Mt.21.33ff.) sending collectors and finally his own Son, but the wicked farmers kill the prophets and God’s Son, the Heir. People in bondage to their corruption and who choose according to the devices and desires of their hearts, refusing sober and serious theology, repentance, amendment of mind, soul and life, preferring to eat, drink, be merry, sleep and break wind.

ISBE on Mark: Dr. R. P. Martin comments on the reconciliation of the young John Mark, a failed missionary partner on the first missionary partner of Paul and Barnabas…the reconciliation to St. Paul and command to Timothy to bring John Mark with him on their reunion. This is secretarial assistant to St. Peter.

For Mathew 5.13-16, Prof. Jamiesson focuses on the glorious attributes as salt and light for the Beatitudinal Christians. Illustrious and animating. Jesus say, “Ye are…” Not you ought to be, but “you are.” So, “let your light shine.” An hortatory “ought to” based on an indicative “Ye are.” Shine the light on the Hegelian deceivers too. And on the Romanist “burying Christ” while confessing the Creeds. Alleluia, shine, bros-n-sistas, shine. Alleluia! Open thou our lips and our mouths shall show forth Thy praise!

For Romans 3, Prof. Hodge muddies the water with exegetical complexities and without clarity on 3.1-8. Prof., would you please clarify the exegetical half-thoughts?

For Revelation 16.1-7, Prof. Henry reads the text. Recalibrating and affects the theology of a history or offers an history of theology. Eschatology. Recalibrates the anthropology and anthropocentricity of modernism. Dr. Hegel, would you like to say something about your quest for autonomy in light of the high Christology of Revelation, that is, Christ Jesus from whom no one is free?

EDT on Higher Criticism: Prof. Harrison, surprisingly, offers breadcrumbs on a few comments on Exodus and the Gospel of John. This is unusual since Prof. Harrison is often “Dr. Pure Insights.”

In the Global Anglican, Matthew Payne, a doctoral student at the University of Sydney, is laying it on thickly about “perseverance of the saints” from the Thirty-nine Articles. He retains the Augustinianism of the Articles. Can this memo be sent to giggling Keith Ackerman, the stern Jack Iker, and Shifty Ray Sutton of Dallas? Perseverance of the saints is not on their theological radar, insofar as can be seen. Can we get some answers? Expect none. We’re lowly plebes and they’re the episcopal patricians with aristocratic aloofness from us tradesmen and truck drivers. Oh wait! We’re educated Calvinists!

For Systematic Theology (locus 2), Prof. Hodge comments, helpfully, on systems of theology that use the “words” of Scripture, but with different meanings. The veneer of a Christian system, e.g. Hegelianism as a thin veneer of Christian theology, but covering up the idolatry of man. Helpful. Reminds us of how Romanism “buries” Christ while blowing hard about the Creeds. Watch your back. The Devil is an acute theologian, as Calvin reminds us.

For Theology Proper (locus 2), Prof. Reymond comments on the Parable of the Wicked Farmers (Mt. 21.33ff.). The Vineyard owner sends collectors, but the farmers kill them and finally the heir. To wit, God sends prophets. They are killed. Finally, God sends His Son and they kill Him too. The wicked farmers won’t get a “get out of jail” card, but will get their due.

For Ecclesiology (locus 6), Prof. Berkhof discusses Presbyterian and Reformed government. He believes it is Scriptural foundationally, e.g. Acts 15. However, he concedes that details of that governance are ordered by prudential considerations rather than any jus divinum. Unlike Romanism, it includes elders and laity.

For ODCC: concluding comments on Clement of the first century, noting subsequent embellishments to his story in later centuries. Our recollection upon the last reading of his two letters were notably for Clement’s nearwise photographic reflection of Pauline thinking. Remarkable. We believe he’s the Clement of note in one of Paul’s letters.

For Apostolic Christianity, Vol. 1 (0-100) Prof. Schaff is working with comparisons of Jesus and Hillel. Was there any connection? Gamaliel? Who appears in Acts?

For Medieval Christianity, Vol. 4 (590-1073), Prof. Schaff characterizes the Koran as poetry, prose and legal enactments, rightly noting the dreary, tedious repetitions of this epileptic illiterate and imperialist.

For the Swiss Reformation Vol. 8 (1519-1605), Prof. Schaff continues to expound on the categories of Calvin’s writings, breaking them into 10 categories. The first is the voluminous output in exegetical commentaries. A pace-setter, bench-mark and unparalleled leader (our view).

For Dr. Cranmer, Prof. MacCulloch assures the reader that Dr. Cranmer is still a Papalist in the mid-1520s. He bases this on the Dr. Cranmer’s marginalia notes on Bishop Fisher’s 1523 Assertionis Lutheranae Confutatio. Cranmer hits Luther hard on his view of Councils and says he’s “most insane” when raving about Papal authority, or, so says Prof. Mac. Of course, Luther could be and was volcanic about the Pope. He had a target on his back and that could means burning at the stake. Again, like similar imputations against Calvin, Hooper and Knox as severe and tough, we often must remember they were in combat operations. Prof. Philip Schaff errs often here on Calvin (while Calvin was witnessing the burnings of French Huguenots and Philip Schaff was in his armchair and eating from his large kitchen). Was Dr. Cranmer comfortable in his Cambridge armchair and unaware of Luther’s embattled context? We are careful here in our conclusions about this misty period of the 1520s. Notably, and unexpectedly, we learn that Wily Winchester helped to shield Robert Barnes, George Joye, and George Stafford, early Reformers. Fascinating (25-26).

For the Creeds of Christendom, Prof. Schaff expounded the role of private evaluation in relation to Vatican 1, to wit, contrary to Scripture and history.

1994 CCC: the infallibilists talks about the Apostles and Nicene Creed. We’ll keep them and reject the Petrine supremacy and infallibility, thank you.

Westminster Larger Catechism 135:

Q. 135. What are the duties required in the sixth commandment?
A. The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.