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"As the psalms are a microcosm of the Old Testament, so the Expositions of the Psalms can be seen as a microcosm of Augustinian thought. In the Book of Psalms are to be found the history of the people of Israel, the theology and spirituality of the Old Covenant, and a treasury of human experience expressed in prayer and poetry. So too does the work of expounding the psalms recapitulate and focus the experiences of Augustine's personal life, his theological reflections and his pastoral concerns as Bishop of Hippo."--Publisher's website.
The New American Commentary is for those who have been seeking a commentary that honors the Scriptures, represents the finest in contemporary evangelical scholarship and lends itself to the practical work of preaching and teaching. This series serves a minister’s friend and a student’s guide. The New American Commentary assumes the inerrancy of Scripture, focuses on the intrinsic theological and exegetical concerns of each biblical book, and engages the range of issues raised in contemporary biblical scholarship. Drawing on the knowledge and skills of over forty scholars and encompassing forty volumes, the NAC brings together scholarship and piety to produce a tool that enhances and supports the life of the church.
Born the son of a clergyman on October 18, 1662, Matthew Henry was ordained into the British Presbyterian Church where he held the pastorate in Chester from 1687 to 1712. He was widowed, married again and had 10 children, three whom died in infancy. Henry died in 1714. Henry began work on his commentary as "Notes On The New Testament" in 1704 and the monumental work was completed shortly before his death in 1714. Remembered as a caring pastor, a passionate lover of the Word of God, and a man of great personal integrity, Matthew Henry has left his mark on the hearts of countless Christians who seek a deeper understanding of the riches that Scripture contains. This edition of Matthew Henry's Commentary on the Whole Bible uses the King James text and is abridged from the original six volumes while faithfully retaining all of the vibrant themes of that classic work. Everything here is in Matthew Henry's own words and nothing relevant to today's reader has been omitted.
St. Augustine and Roman law are the two bridges from Athens and Jerusalem to the world of modern law. Augustine's almost eerily modern political realism was based upon his deep appreciation of human evil, arising from his insights into the human personality, the product of his reflections on his own life and the history of his times. These insights have traveled well through the ages and are mirrored in the pages of Aquinas, Luther and Calvin, Reinhold Niebuhr, and Hannah Arendt. The articles in this volume describe the life and world of Augustine and the ways in which he conceived both justice and law. They also discuss the little recognized Augustinian contributions to the field of modern hermeneutics - the discipline which informs the art of legal interpretation. Finally, they include Augustine's valuable discussion of church/state relations, the law of just wars, and proper role and limits of coercion, and the procreative dimensions of marriage. The volume also includes an extremely useful, definitive bibliography of Augustine and the law, and will leave readers with an increased appreciation of the contributions which Augustine has made to the history of jurisprudence. No one can read Augustine and these articles on his view of the law without taking away a new view of the law itself.
The ideas and emotions that make the book of Psalms such a powerful text for Judaism and Christianity alike are brilliantly captured in this deft translation by a scholar of Judaism. Aaron Lichtenstein offers the English translation in verse, just as the original Hebrew text is in poetry, in the various poetic modes required by the myriad moods and messages. Readers will be moved by the inspiring words of the Psalms in this essential resource.
A considerable portion of the Sacred Volume (as the Book of Psalms and Canticles in the Old Testament, and a large part of the several Epistles in the New Testament) is occupied with the interesting subject of Christian Experience; and exhibits its character, under different dispensations of religion, and diversified with an endless variety of circumstances, as ever essentially the same. As the same features of countenance and elevation of stature have always marked the human species in the midst of the creation of God; so an identity of feature and “measure of the stature of the fullness of Christ” has, in all ages, and under every shade of outward difference, distinguished the family of God, “as the people that should dwell alone, and should not be reckoned among the nations.” This indeed was to have been expected. Human nature has undergone no change since the fall. In its unrenewed state it is still captivated in the same chains of sin; and, when renewed, it is under the influence of the same Spirit of grace. “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” The modern believer, therefore, when employed in tracing the records of Patriarchal or Mosaic experience, will mark in the infirmities of the ancient people of God a picture of his own heart, “answering, as in water face answers to face;” and in comparing their gracious exercises with his own, he will be ready to acknowledge—“All these works that one and the selfsame Spirit, dividing to every man severally as He will.” In this view, it is the object of this work to exhibit an Old Testament believer in a New Testament garb, as one “walking in the same spirit, and in the same steps” with ourselves; and, in bringing his features of character to the Evangelical standard, it is presumed, that the correspondence will be found to be complete. “Faith which works by love”—the fundamental distinction of the Gospel—pervades the whole man; with at least an implied reference to the One way of access to God (verses 41, 88, 132, 135), and a distinct regard alike to the promises (verses 25, 32, 49, 74, 169, 170), and to the precepts (verses 66, 166), of Divine revelation. Nor are the workings of this principle delineated with less accuracy. In all the variety of Christian feelings and holy conduct, we observe its operations leading the soul into communion with God, and molding every part into a progressive conformity to His image. When we view the “man after God’s own heart,” taking God for his portion, associating with His people, and feeding upon His word; when we mark his zeal for his Master’s glory; his devotedness and self-denial in his Master’s work; when we see him ever ready to confess His name, to bear His reproach, and caring only to answer it by a more steady adherence to His service — do we not in those lineaments of character, recognize the picture of one, who in after times could turn to the churches of Christ, and say — “therefore, I beseech you, be followers of me?” Or can we recollect the Psalmist’s insight into the extent and spirituality of the law of God, and his continual conflict with indwelling sin, awakening in him the spirit of wrestling prayer, and confidence in the God of his salvation; and not be again forcibly reminded of him, who has left upon record the corresponding history of his own experience — “I was alive without the law once; but when the commandment came, sin revived, and I died. We know that the law is spiritual; but I am carnal, sold under sin. O wretched man that I am! who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord!”