Category: Old Testament - Wittenberg Door Campus Ministry

Jesus The True Prophet

12/1/2022

12/1/22
Scholarly Reflections

Akagi, Kai. "The Light from Galilee: The Narrative Function of Isaiah 8:23-9:6 in John 8:12." Novum Testamentum 58 (2016), 380-393.

Akagi considers the context of John 8:12 in the overall flow of chapters 7-8 and concludes that it uses an allusion to Isaiah 8:23-9:6, in the Septuagint numbered 9:1-7, to answer the objection of John 7:52 (Akagi 2016, 380). He briefly surveys interpretations which have suggested the verse as an allusion to some external source. The imagery of light and darkness is very common in the Old Testament and is not uncommon in early Christian sources. However, a purpose for placement at 8:12 has not been widely studied (Akagi 2016, 382).

Akagi observes the Pericope Adulterae, which he considers a later insertion, may obscure the context of verse 12 as a continuation of the material found in John 7 (Akagi 2016, 383). 8:12 may easily be understood as recalling the language of Isaiah 9:1 and, when the Isaianic context is taken into acount, make a strong argument for Jesus' identity as the Davidic Messiah who needs to come from Galilee. Akagi surveys a variety of commentaries and articles which suggest the relationship but fall short of affirming it (Akagi 2016, 384). John's frequent use of Isaiah may strengthen the case for an allusive statement (Akagi 2016, 385).

In John 7:52 the Pharisees had asserted that no prophet arises from Galilee (Akagi 2016, 387). Akagi consiers how parts of 8:12 could be more easily understood if the verse is seen as an allusion to Isaiah. The words "then again" are well seen as referring to some event or statement being continued. This would logically include the statement of the Pharisees (Akagi 2016, 388). Yet Akagi finds many commentators who do not identify a connection. The scorn of the Pharisees for Galilee is striking to Akagi. Therefore he considers it likely to influence other statements in proximity to the end of John 7 (Akagi 2016, 389). Al allusion to Isaiah and the need for the Messiah to come from Galilee both erodes the credibility of the Pharisees' argument and reinforces the role of Scripture in affirming Jesus as the Messiah. Jesus' opponents demonstrate that they don't understand the Scriptures (Akagi 2016, 390).

In sum, Akagi finds that John is identifying Jesus not only as a prophet, but "the" prophet, the coming Messiah. This knowledge eludes the Jewish leaders, but it is made known in the Gospel (Akagi 2016, 391-392).

In All Things, At All Times, In Every Way

5/31/2022

Tuesdays are for the Old Testament
5/31/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 150"

Augustine begins his comments on Psalm 150 by making an allegory based on the number 150. 15 he takes to be made of seven, the days under the Law, and eight, the days up to the Lord's day (Augustine Psalms, loc. 343427, par. 1). He adds more numerological ideas, seeking patterns, finding a number of ways to reach a significance of the 150 Psalms. However, all are just suggestions, with no definitive answer. He then takes up the division of Psalms into five books, but again his finding is not conclusive (Augustine Psalms, loc. 343441, par. 2).

Psalm 150:1-2 speak of numerous contexts in which we might praise God (Augustine Psalms, loc. 343466, par. 4). His praise here is above all from the place of God's power, which Augustine takes to be the realization of God's victory over death and sin. Verse three and following then speaks in terms of praises using musical instruments. Augustine interrupts these as standing for hte attributes of different saints (Augustine Psalms, loc. 343476, par. 5). Augustine describes all people as having their particular and valuable ways of praising God.

This brings us to the end of our very long walk through the Psalms with Augustine. I'm going to concentrate on posts that are linked to the research I'm doing for my doctoral project for now, but once that research is done, I plan to return to a different topic each day of the week. Thanks for reading my blog!

The New Man Sings a New Song

5/24/2022

Tuesdays are for the Old Testament
5/24/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 149"

As Psalm 149:1 calls us to sing a new song to the Lord, Augustine says a new song comes from the new man, who has been made new by God in Christ (Augustine Psalms, loc. 343286, par. 1). Augustine illustrates briefly that the new song shows joy and a life of charity. This is the new song of the Lord's field, where God's Word brings increase (Augustine Psalms, loc. 343301, par. 2). Verse two then calls all Israel to rejoice in God. Augustine considers all the Church to be Israel as we can see God (Augustine Psalms, loc. 343307, par. 3). This we do as we love God and our neighbor, which Augustine refers to as the "two wings of love."

Verse three further develops the idea of singing praise by calling for praise in chorus, a gathering (Augustine Psalms, loc. 343322, par. 4). Augustine emphasizes the harmony that Christians have in Christ, drawing their praises together.

Verse four begins with a reason for praise, that the Lord has dealt kindly with His people. Augustine immediately references the greatest kindness, that of Christ dying in our place (Augustine Psalms, loc. 343342, par. 5). Because of God's kindness, verse five speaks of the saints' exulting in glory. Augustine carefully distinguishes between the glory of fools and the glory of the wise and godly (Augustine Psalms, loc. 343347, par. 6). In sharp contrast to those who glory in public spectacles, Augustine speaks of a Christian virtue of taking one's home as a matter of exulting (Augustine Psalms, loc. 343357, par. 7). This places the praise of God into our mouths (v. 6). The Psalmist calls this a sharp two-edged sword, which Augustine speaks of as having a temporal and an eternal edge (Augustine Psalms, loc. 343367, par. 8). The sword, in Augustine's view, is used by the Lord to divide the world into different groups as He pleases. Augustine elaborates at some length on the work of God and men, as they engage in conflict. Verses 8-9 speak of an outcome, that of binding and judging rulers (Augustine Psalms, loc. 343391, par. 10). Augustine takes this to be obscure since some rulers are Christians. However, some of those are removed from authority and others limit their authority and act in a humble way. They are bound and humbled.

An Ordered Creation Praises God

5/17/2022

Tuesdays are for the Old Testament
5/17/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 148"

Augustine reflects that our prayer is akin to our endurance of times of tribulation and that it corresponds to Lent, while our praise is akin to our heavenly hope, corresponding with Easter (Augustine Psalms, loc. 343135, par. 1). Our "Hallelujah," then, is to be sung with our entire life, not merely with our voice. Augustine expects it to show in our daily activiites, not only in the church service (Augustine Psalms, loc. 343150, par. 2).

Verse one calls for praise to come even from heaven, the place Augustine confesses is always praising God (Augustine Psalms, loc. 343160, par. 3). He goes on to observe that in one way or another all nature praises God. Verses two through five then go on to list a number of the parts of creation, all of which praise God (Augustine Psalms, loc. 343170, par. 5). This they do simply because God is their creator. Augustine further notes that in verse six the creation praises God because he has made it as a lasting thing. This can bring us hope as well, when we see the orderly nature of creation (Augustine Psalms, loc. 343180, par. 6).

Having previously called for praise from the heavens, Psalm 148:7 turns to call forth the praises of the earth (Augustine Psalms, loc. 343180, par. 7). This is the realm of moisture, clouds, and all that is changeable. Interstingly, Augustine speaks of dragons as a present reality which can be observed flying from caves (Augustine Psalms, loc. 343200, par. 7). In verse eight, all the fire and weather phenomena also obey God's word. From the larges to the smallest, Augustine understands nature's creatures to fulfill God's Word (Augustine Psalms, loc. 343214, par. 8). All works in an orderly manner, as Augustine illustartes at some length.

Verses 9-14 conclude that all things in their turn and their way are to praise the Lord (Augustine Psalms, loc. 343249, par 10). This calls us also to observe the world arouind us and see how it sings the praise of God.

Praise the Lord with Your Whole Life

5/10/2022

Tuesdays are for the Old Testament
5/10/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 147"

Psalm 147:1 tells us, "Praise the Lord." Augustine understands this as the command from one God to all the church, no matter where they are (Augustine Psalms, loc. 342834, par. 1). The promised reward of verse one is that praise is good. Specifically, Augustine says, the particular form of praise known as a Psalm is good. He goes on to describe the particular instrument used for a Psalm, the psaltery (Augustine Psalms, loc. 342839, par. 2). As an instrument played with the hands, Augustine says the work of our hands should accompany our praise to God. Our praise is made pleasant in God's sight as we praise him with our voices and with a holy life (Augustine Psalms, loc. 342854, par. 3).

Who is this God, pleased by our praise? Augustine describes in brief, the way God in Scripture initiates a loving relationship with His people (Augustine Psalms, loc. 342865, par. 4). In verse three, God is described as the one who heals bruised hearts. Those who are not subject to pain might not be healed. But God does not fail to care for those who are hurting (Augustine Psalms, loc. 342870, par. 5). Augustine compares God to the physician and his treatment to the life we live in the Church.

Verse four describes God's ability, based on his exhaustive knowledge of all. He can name all the stars. Augustine concludes that he certainly knows all about his people and their trials (Augustine Psalms, loc. 342890, par. 8). The theme continues in verse five, as we speak of God's greatness.

Verse six changes our focus as God cares for the gentle. Augustine asks whether this is contradictory to God's power. It is not, since the Lord is the physician (Augustine Psalms, loc. 342924, par. 10). Verse seven then moves on to beginning with confession. Surprisingly, Augustine discusses the way one would confess sins but he doesn't make the connection between being gentle (humble) and confessing sins (Augustine Psalms, loc. 342929, par. 11). He does note that verses seven and eight return to the idea laid out at the beginning of the Psalm. With the clear conscience of confession, we praise the God who gives rain to nourish the earth (Augustine Psalms, loc. 342934, par. 12).

Augustine makes an interesting reference to a Scripture passage, "Let alms sweat in thy hand, till thou findest a righteous nam to whom to give it" (Augustine Psalms, loc. 342949, par. 13). I recall this from Didache 1.6, not from Scripture. Augustine takes the teaching to indicate that our planned giving should include setting aside some resources which we give to people whom we seek out, rather than to those who approach us. God is the owner of all, and sustains all (v. 9). He is certainly able to provide for his people and enable them to share generously.

Augustine allegorizes the remainder of verses nine and ten, taking the ravens to be his people who depend on him but the horses to be those people who are proud in their strength (Augustine Psalms, loc. 342970, par. 15). Verse eleven then pulls us back from the animal kingdom to God's love for people who hope in him.

Verse 12 calls all God's people, even in the captivity Augustine understands to be "Jerusalem" to praise God together (Augustine Psalms, loc. 342985, par. 17). Their hope, even in times of trouble, is tobe in the Lord who will make all trouble pass away. Augustine describes this hope at some length, drawing subsequent verses in as they picture the strong hope found in God. In verse 13 he strengthens the gates as a defense (Augustine Psalms, loc. 343019, par. 20). Verses 14-15 continue to speak of the Lord's ability to provide for his people. Augustine is clear that God does this through His Word, not only the written and spoken version, but Jesus, the Word incarnate (Augustine Psalms, loc. 343045, par. 23).

Encourage Yourself, My Soul

5/3/2022

Tuesdays are for the Old Testament
5/3/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 146"

Augustine takes Psalm 146:1 as a statement of a troubled soul reminding himself to praise the Lord. He sees this as the way we deal with troubles (Augustine Psalms, loc. 342702, par.1). Augustine then distinguishes between our soul and our body in terms of good works. Here he considers that even a warped and corrupted soul is superior to a body, because the body looks to itself but the soul is capable of looking to God (Augustine Psalms, loc. 342712, par. 2). For this reason, Augustine takes the exhortation to bless the Lord as coming from the Psalmist's soul. The response, then, from verse two, is that the soul will praise God in life, that is, in the context of the immortal soul (Augustine Psalms, loc. 342732, par. 2). The hope of the soul, to Augustine, comes from the anticipation of eternal life (Augustine Psalms, loc. 342737, par. 3).

In verse three, the trust of the Psalmist is not to be in earthly rulers. They are subject to weakness (Augustine Psalms, loc. 342742, par. 4). Again, despite the futility of trusting in man, we still fall into that trap all too easily. Rather than trusting in a man, who needs rescue just as we do, the man who trusts God is blessed (verse 5) (Augustine Psalms, loc. 342757, par. 5). Augustine goes on to say that the one we trust or follow is our hope. We are well advised to hope in the true God who made all things (v. 6). Augustine points out that this is a great hope, for God made everything, including us, and cares for it all. This is the consistent message of both the Old and New Testaments (Augustine Psalms, loc. 342783, par. 5).

One of the important ways that God takes care of the world is by gurading the truth and acting as the judge when people endure wrong (v. 7). Augustine describes this judgment in some deatil (Augustine Psalms, loc. 342793, par. 6). It is God who frees those bound wrongly and binds those who do wrong (Augustine Psalms, loc. 342808, par. 7). Augustine finally reminds us of the eternity of our hope, as the Lord reigns forever (v. 10). God is able to keep us in eternity (Augustine Psalms, loc. 342827, par. 7).

All Praise to the Lord God

4/26/2022

Tuesdays are for the Old Testament
4/26/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 145"

Augustine observes the type of praise given in Psalm 145:1 is appropriate to be given to God. He therefore takes the reference to David to speak allegorically of Christ (Augustine Psalms, loc. 342539, par. 1). The praise is due to God every day forever (v. 2).

Psalm 145speaks of the scope of God's praise. Augustine observes that it is limitless, according to verses 3-4. It is neither bounded by space or time, but extends everywhere and throughout all generations (Augustine Psalms, loc. 342554, par. 3).

Verses 5-7 speak to the content of the praise due to God - his works and his character (Augustine Psalms, loc. 342569, par. 4). The worship of God rightly focuses on God, not on anything in the created order. Augustine describes the praise to God as a means of growing in understanding and experiencing God's blessings (Augustine Psalms, loc. 342584, par. 5).

Verses 8-9 speak of God's mercy and compassion. Augustine asks what we actually deserve, especially those who have despised God (Augustine Psalms, loc. 342589, par. 7). Yet he recognizes that God's mercy brings his gracious compassion to all those who turn to him. God is severe against those who reject him but merciful to those who hope in him (Augustine Psalms, loc. 342604, par. 8). Augustine continues by elaborating on the order of all creation, by which all creatures, according to their nature and ability, give the appropriate honor to God. This is often by showing their beauty or their usefulness (Augustine Psalms, loc. 342635, par. 11).

Verse 14 cndidly admits that godly people fall. Sometimes it is into poverty, sometimes into some other shame. But in all thins the Lord strengthens them (Augustine Psalms, loc. 342659, par. 13). At the right time, though not always when we first desire, God gives his people their needed food and blesses them (vv. 15-16). Verse 17 describes this as God's righteousness at work.

Those who call on God find he is near (v. 18). Augustine does note that the call on God must be in truth, not an effort to manipulate God (Augustine Psalms, loc. 342679, par. 16). God gives us what is good. In turn, we praise him. This adjusts our will so that, in verse 19, we find God gives us what we desire (Augustine Psalms, loc. 342689, par. 17).

In the end, in verses 20-21, God rewards the righteous and punishes sinners.

God Overcoming the Goliath of Sin

4/19/2022

Tuesdays are for the Old Testament
4/19/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 144"

Augustine takes Psalm 144 to speak of God's use of David to overcome Goliath. He particularly mentions the overthrow of Goliath as the devil, and notes that he was defeated using his own weapons (Augustine Psalms, loc. 342438, par. 1).

The body of Christ, in some way, is trained by God for battle. Verse one refers to fingers, which can operate separately and together, showing the unity and diversity in the body of Christ (Augustine Psalms, loc. 342443, par. 2). The warfare we engage in, according to Augustine's reckoning, is that of using mercy and charity to overcome evil. God is seen as our mercy, the one who rescues us. We therefore receive mercy and do good (Augustine Psalms, loc. 342453, par. 3).

In verse three, the Psalmist wonders at the idea that God has made himself known to man (Augustine Psalms, loc. 342458, par. 4). God has valued man so highly that Christ would give himself for us. This is a very high value, especially considering man's nature, passing away (v. 4) (Augustine Psalms, loc. 342463, par. 5).

Verses 5-7 call out to God for a relatively dramatic rescue, with smoke, lightning, and arrows, as he pulls us out of the waters (Augustine Psalms, loc. 342474, par. 6). Augustine observes numerous instances of God reaching to the earth in a way which we might consider dramatic. He is taking action against those who reject him. Those people speak vanity against the Lord and will be defeated (Augustine Psalms, loc. 342493, par. 7).

In verse 10 we are reminded once again that this God is the one who redeems kings, even David. Augustine speaks of David as allegorically referring to Christ, here Christ's body, the Church, which he redeems from all sin, even from the sword (Augustine Psalms, loc. 342504, par. 8). Verse 12 speaks to the intergenerational work of God, as the sons of the Church become part of the Church (Augustine Psalms, loc. 342514, par. 9). These people will have abundance and joy (vv. 13-14). Their years shall not fil, an idea which reminds Augustine of the nature of their life - eternal. Verse 15 calls these blessed people, the people of God (Augustine Psalms, loc. 342529, par. 10).

Persecution - Cry out to God

4/12/2022

Tuesdays are for the Old Testament
4/12/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 143"

Augustine applies Psalm 143, though by David and set when he was pursued by his son, to speak of Christ when he was suffering persecution (Augustine Psalms, loc. 342329, par. 1). Therefore, in verse one, he sees it as a call from God the Son to the Father, asking that He would hear him. It is out of God's righteousness that prayers are heard, not from our own righteousness (Augustine Psalms, loc. 342339, par. 2). Realizing this, all our prayers ask the righteous God not to enter judgment against us (v. 2).

The reality of persecution appears in verse three, as Augustine sees the devil as active not only in persecuting Jesus but also in continuing to attack the Church (Augustine Psalms, loc. 342359, par. 4). Verses four and five speak of the weariness caused as we face persecution. Again, Augustine finds this significant of both Christ and His people, as verse five depicts a retrospective in time, not only the particular time of Jesus' earthly ministry in Palestine (Augustine Psalms, loc. 342375, par. 6).

Verse six speaks of reaching out to God, as a dry land in need of rain. Augustine reflects that we thirst for God (Augustine Psalms, loc. 342388, par. 7) and that we eagerly need God to hear us (v. 7). Augustine discusses this need in terms of the presence of God. When we act in arrogance, God turns his face from us. We become dy and humble, then ask for the Lord's presence (Augustine Psalms, loc. 342395, par. 9). Augustine then notes that the same situation is described in verse eight, where we look for God's mercy in the morning. Again, night is the time of trial and day is the time of hope (Augustine Psalms, loc. 342405, par. 10).

Verse nine returns to the call that God would bring rescue from enemies. Augustine observes that we, like Adam, flee from God only to find ourselves in the power of our enemies. We need God's rescue (Augustine Psalms, loc. 342415, par. 11). In this, verse 10 describes us as learning to do God's will, receiving patronage from him, not from earthly rulers (Augustine Psalms, loc. 34242, par. 12). In verse eleven, then, all this is for the sake of God's name, not ours. He is the ruler, we are the servants (v. 12).

Whose Voice Is Praying?

4/5/2022

Tuesdays are for the Old Testament
4/5/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 142"

Psalm 142:1 speaks of crying to the Lord "with my voice." Augustine distinguishes between simply calling with a voice as "the voice of their body" and calling with their own voice, which comes from the affections within (Augustine Psalms, loc. 342221, par. 1). The effectual prayer is a heartfelt call. Furthermore, in verse two, the prayer is "before Him," i.e., where the Lord is watching (Augustine Psalms, loc. 342226, par. 26). God is the one who sees his people, even praying in secret. Augustine sees this as the way of rejecting and hindering the work of the devil (Augustine Psalms, loc. 342236, par. 2).

Verse three acknowledges persecution and tribulation. Yet it holds up the exact same hope of rescue found elsewhere in Scripture. Tribulation is endured not by our strength byt by the power of God (Augustine Psalms, loc. 342241, par. 3). This ability to walk in God's strength is surprising to our persecutors. Yet Augustine sees it as coming from walking in hope.

Those who would oppose Christ are eager for the downfall of his people. They lay traps and stumbling blocks for Christians (Augustine Psalms, loc. 342257, par. 4). However, the traps will not prevail. Augustine compares the persecutors to sick scoffers who will not take life giving mdeicine. Their end is destruction (Augustine Psalms, loc. 342262, par. 4).

In verse four, consideration goes to the Psalmist's right hand, which Augustine sees as the place of blessing (Augustine Psalms, loc. 342272, par. 5). The praise of man is to our left but the praise of God to our right. The Psalmist then, looking to the right and God's blessing, calls out to the Lord, his hope (v. 5). Though we may have been deeply humbled, we trust the Lord (v. 6). He can lift us up, as Augustine says, "both visibly and invisibly (Augustine Psalms, loc. 342292, par. 7). In this life we are protected as are the martyrs, invisibly. In the last day, we will be visibly raised form the dead.

Verse seven prays for rescue from prison, which Augustine takes to be akin to a cave (Augustine Psalms, loc. 342307, par. 8). He consider that the difference between finding this world a prison and a life of freedom is rooted in our hope in God. Our true freedom is found in being with God in Christ.

Strength to Survive or Avoid Trials

3/29/2022

Tuesdays are for the Old Testament
3/29/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 141"

Augustine finds that Psalm 141:1 speaks to the trials we all face. We cry out to the Lord and we want Him to hear us. Christ also calls out in this way when he prays in the garden (Augustine Psalms, loc. 342077, par. 2). Here Christ prays with all the martyrs. Again, as Christ was on the cross, his prayer (v. 2) was to arise before God as the evening sacrifice (Augustine Psalms, loc. 342087, par. 3).

Verse three speaks of "a door of restraint around my lips." Augustine considers it important that the image is a door rather than a barrier, since a door can be opened and closed. One can speak when appropriate and remain silent when it would not be appropriate to speak (Augustine Psalms, loc. 342097, par .4). This separates the elect of God from those elect of themselves, who may well speak at any occasion.

Augustine continues describing times when it is and is not appropriate to speak (Augustine Psalms, loc. 342013, par. 5). The difference is especially apparent in those who try to justify themselves as compared with those who come to God, confessing their sins. Augustine is particularly hostile toward those who attempt to justify themselves. In contrast are those who, in accord with verse five, are convicted of sin rather than those who try to convict God of sin (Augustine Psalms, loc. 342123, par. 7). Verse six warns that they will be "swallowed up beside the Rock," a reference to Christ's judgment. Augustine compares Christ's work to that of the pagan philosophers, who pale in comparison (Augustine Psalms, loc. 342153, par. 8). God's words prevail, while the words of the philosophers will eventually fail.

Verse seven goes on to speak of "our bones . . . scattered beside the pit." Augustine takes this to refer to the worthy death of the martyrs (Augustine Psalms, loc. 342173, par. 10). Augustine sees this as a means by which the world is made a more fertile place, as the earth is enriched by the death of the saints.

For this reason, in verse eight, we turn our eyes toward the Lord (Augustine Psalms, loc. 342183, par. 11). The traps set by persecutors in order to entice God's people into love for this world must fail. God rescues his people from evil (Augustine Psalms, loc. 342193, par. 12), while "sinners shll fall into his nets" (v. 10). Love for this life is the downfall of the sinful man. Augustine sees this entire Psalm then pointing to the difference God has made in His Passover. Those who look to God in hope receive God's rescue (Augustine Psalms, loc. 342208, par. 14).

Submission to Evil or to God?

3/22/2022

Tuesdays are for the Old Testament
3/22/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 140"

Psalm 140 calls out to God as the one from whom we need mercy and grace. Augustine considers the ascription, pointing "to the end" as directing our attention to Christ. Furthermore, it says "to David Himself" which Augustine takes to direct us to Christ who sits on David's throne (Augustine Psalms, loc. 341941, par. 3).

Verse one calls out for deliverance from the wicked man. This, to Augustine, constitutes rescue from the works of the devil, who makes men wicked (Augustine Psalms, loc. 341947, par. 4). We pray for safety from all the works of evil, even if we think they are trivial. Augustine sees them to eventually lead to trouble. Verse two goes on to describe the unrighteousness coming from the heart. Augustine finds this as a secret place, where evil can lie concealed (Augustine Psalms, loc. 341961, par. 5). The essence, then, the true colors of the wicked, are shown in verse four, when the call is for preservation from sinners (Augustine Psalms, loc. 341971, par. 6). Augustine considers that many pray against certain practices or plots being used against them. However, it is the sinful nature which motivates it all.

In verse five, the sinful men are referred to as "the proud." Augustine describes the trap which the proud lay. "Hence it is that for the most part they call themselves righteous when they are unrighteous. Hence it is that nothing is so grievous to them as to confess their sins. They are men who, being falsely righteous, must needs envy the truly righteous" (Augustine Psalms, loc. 341986, par. 7). They try to trip up the righteous, as Augustine pictures it, with cords of sin (Augustine Psalms, loc. 341991, par. 8). Augustine continues by asking why God would have people try to cause his people to stumble. He concludes that the snares are off the path of righteousness. If we wish to keep from stumbling we need to remain on the way God has appointed us.

Verse six then calls out to God in prayer. There is a confidence to be found in submission to God (Augustine Psalms, loc. 342002, par. 9). Augustine understands this relationship with God to be that which makes the difference between mere sounds of prayer and powerful, living words of prayer. This is the prayer, which in verse seven, declares the Lord to be Lord and to give us strength (Augustine Psalms, loc. 342012, par. 10).

Verse eight continues to seek protection from sinners. Augustine describes the horrific things which have been done to martyrs, but then observes that "all this they did, yet did not God deliver them over to the sinners, because they were not delivered over by their own longing" (Augustine Psalms, loc. 342022, par. 11). When the devil invites us to join in his work, our will can stand in the way of his plan and guard us from being turned to the enemy. Those who are turned to evil are cornered by their own lips - the things they would say in their arrogance (v. 9). Augustine describes this as a "circle of error" where the journey doesn't end (Augustine Psalms, loc. 342031, par. 12). This is a hard way of life which, in verse ten, results in "coals of fire." Augustine takes this to be a hopeful reference, as fire is used for purification (Augustine Psalms, loc. 342042, par. 13).

Verse 11 describes the man who speaks too much and can't be guided. Augustine says that rather than being pleased by speaking we should wish to hear and learn (Augustine Psalms, loc. 342047, par. 14). H goes on to describe the appropriate times to speak - when there is a case which requires it or when an ignorant person wants to learn.

In verse 12 the Psalmist declares that "the Lord will maintain the right of the needy." Augustine emphasizes that this is the person who is aware of his need, who hungers and thirsts for righteousness, etc. (Augustine Psalms, loc. 342062, par. 15). The Lord makes this one a just person who confesses God's name. This is the protection of the righteous (Augustine Psalms, loc. 342067, par. 16).

Why Would We Try to Flee God's Presence?

3/15/2022

Tuesdays are for the Old Testament
3/15/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 139"

Augustine affirms the pre-existence of Christ along with his unique identity as the God who takes on humanity, yet does it to redeem humans but not to deify them (Augustine Psalms, loc. 341741, par. 1). In Psalm 139:1, Augustine, taking the speaker to be Christ, notes that he refers to the Father as "Lord." This is not due to an inequality but due to Jesus' willingness to humble himself and take on humanity (Augustine Psalms, loc. 341746, par. 2). This immediately maks sense of verse two, where the sitting down would be in Christ's humiliation and the rising up would relate to the resurrection. Augustine also applies the concept to us, as we are penitent then receive forgiveness (Augustine Psalms, loc. 341756, par. 3). Verses 3-4 go on to observe that God knows all the journey of our life.

As verses 3-4 look forward in life, verse five projects our thoughts to the past. Augustine illustrates a past full of sins which called out for forgiveness (Augustine Psalms, loc. 341771, par. 5). Verse six then refers to the mighty work of God which could accomplish things. Augustine considers God's ability to speak through Moses as part of his mighty work, as it is something we could never accomplish ourselves (Augustine Psalms, loc. 341781, par. 6).

Verse seven asks where we could flee from God's presence. Augustine sees this as the question of an evildoer, such as a runaway slave (Augustine Psalms, loc. 341796, par. 7). God is present everywhere, so there is no escape from his presence. From heaven to Hades (v. 8), God is there. Verse nine further describes God as present, even over the sea (Augustine Psalms, loc. 341805, pr. 8).

Augustine finds a shift in attitude in verse nine. We formerly tried to flee from God's presence, but now we recognize that God was taking us wherever we went (Augustine Psalms, loc. 341810, par. 9). When we are ensnared, it is God who rescues us.

Verses 11-12 describe God as the one who brings light to darkness and who cannot be made dark himself. Augustine finds this as a crucial difference between God and sinful man, as evil people try to hide in darkness (Augustine Psalms, loc. 341825, par. 11). God changes that night to day.

In verse 13, God is the one who holds our reins, guiding us. In God's guidance we find delight, as he is the one who directs us well (Augustine Psalms, loc. 341840, par. 13). He does good works, which we confess freely (v. 14). In fact, we recognize (v. 15) that the Lord is even the one who makes our bones work as they do (Augustine Psalms, loc. 341850, par. 15). Augusitne also allegorizes the statement to refer to an inner strength of character.

Verse 16 speaks of God seeing us in our imperfectsion and making a written record. God knows the trials of his people, and knows what to do about them (Augustine Psalms, loc. 341871, par. 16). As a matter of hope, then, in verse 18, God will multiply those who were wandering about in the day he created. Augustine recognizes this verse as assuring us that God has a plan for the good of all his people (Augustine Psalms, loc. 341880, par. 17).

God's name and attitude is worthy of honor. Verse 21 speaks of the dedication the Psalmist has to the Lord (Augustine Psalms, loc. 341896, par. 18). God is the one who can govern the world in a consistent way, which Augustine recognizes as being done through God's Word and the Scracments. The Christian is able to reflect God's values rightly. The Psalmist asks for the ability to reflect God's attitude by asking, in verse 23, that God would test him (Augustine Psalms, loc. 341916, par. 19). As we are conformed into the image of God in Christ, we are better able to hold to the good fortune provide by God, as well as a proper reflection of God's people.

A Confession of God

3/8/2022

Tuesdays are for the Old Testament
3/8/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 138"

Augustine notes that Psalm 138 opens with a statement of confession. While most people in his experience think in terms of a penitent confessing sins, Augustine recognizes a need to document ways in which a confession of faith is made (Augustine Psalms, loc. 341636, par. 1). This confession calls on God in praise, recognizing that He is near. Even in the case of martyrs, God's nearness gives joy and confidence (Augustine Psalms, loc. 341646, par. 2). Verse two continues the theme of God's proximity, as the worship is focused on God's temple. This, which Augustine identifies as the Church above, is the goal of our worship (Augustine Psalms, loc. 341656, par. 3).

The confession is of a particular nature, in mercy and truth, which Augustine recognizes as having its source in God (Augustine Psalms, loc. 341662, par. 4).

In verse three Augustine recognizes an urgency which he roots in the longing for God's presence (Augustine Psalms, loc. 341666, par. 5). We are done seeking our glory and good, and rather we turn to the Lord eagerly. We ask the Lord to "multiply" us in virtue (Augustine Psalms, loc. 341677, par. 6).

Verse four expands the scope of the prayer, as it calls the kings of the earth to praise God. Augustine sees this as significant, since kings, who seek sovereignty, are called to look to God, the true sovereign (Augustine Psalms, loc. 341682, par. 7). They, then, sing God's glory (v. 5). In all their worship, Augustine cautions that kings must remain humble. Verse six speaks of God's respect for the lowly (Augustine Psalms, loc. 341697, par. 9). The proud are kept distant from God.

Verse seven speaks of God as the one who revives us when we endure tribulation. Augustine sees this as yet another strong motivation to call out to God at all times (Augustine Psalms, loc. 341707, par. 10). God is the one who keeps us safe, no matter what our enemies would try. Our recompense, which Augustine sees played out in God's vengeance, is from God (v. 8) (Augustine Psalms, loc. 341717, par. 12). Augustine provides a number of supporting passages in the New Testament which demonstrate God's recompensatory love.

In the final analysis, God's mercy lasts forever. We never have to doubt it or wonder if it has run out (Augustine Psalms, loc. 341727, par. 13).

By the Waters of Babylon...

3/1/2022

Tuesdays are for the Old Testament
3/1/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 137"

Augustine's understanding of Psalm 137:1 is that "'The waters of Babylon' are all things which here are loved, and pass away" (Augustine Psalms, loc. 341539, par. 2). He expands the idea to emphasize the passing away. Our momentary pleasures, then, would be compared to Babylon's waters. The response of others, who are more aware of "the holy Jerusalem" is to sit and weep (Augustine Psalms, loc. 341545, par. 3). The emphasis to Augustine is that of sitting by the streams but remaining on shore, rather than being washed away or drowned in the waters.

Though loss of worldly things does cause weeping, Augustine encourages rather a weeping for Zion, knowing we are separated from God's city (Augustine Psalms, loc. 341554, par. 4). Verse two speaks of hanging instruments on willow trees, a species of tree which Augustine sees as essentially worthless. The worthless trees tain their sustenance from the waters of Babylon, joys which pass away. Augustine takes the instruments as a means by which the truth could be told, but they too are idled in the Psalm (Augustine Psalms, loc. 341560, par. 5). He sees this as a sign of captivity. As we are bound by earthly delights, we dare not sing the powerful hymns (v. 3) which might even release us (Augustine Psalms, loc. 341565, par. 6).

Verse four confesses how hard it would be to sing God's songs in a land like Babylon. Augustine understands this as an allegory for speaking the truth in a setting which surrounds us with falsehood (Augustine Psalms, loc. 341569, par. 7). This is no acceptable way to live. Verse five emphasizes the great importance of remembering the truth of God. It would be a tragedy to forget Jerusalem (Augustine Psalms, loc. 341574, par. 8). Augustine observes that the enemies of God never forget their desire against God and His people. Those who trust in God must also hold fast to him (Augustine Psalms, loc. 341584, par. 9).

Verse seven turns to God in prayer against God's enemies, whom Augustine classes as "carnal persons" (Augustine Psalms, loc. 341589, par. 10). We need to be rescued from those who would hate and persecute us. Those who would attempt to destroy God's people were a present danger (Augustine Psalms, loc. 341599, par. 1).

In verse eight, then, the daughter Babylon is a pitiable sight. It will be repaid for its evil through calamity (Augustine Psalms, loc. 341604, par. 12). In verse nine Babylon suffers repayment in kind for her faithless actions and persecutions. She has no defense (Augustine Psalms, loc. 341614, par .12). Augustine takes the Rock against which the little ones, the sinful attitudes of Babylon, are dashed, to be Christ.

Augustine's application of the concept in Psalm 137 is that the work of the godly is to keep from hanging up instruments in an idle manner, but to speak and sing the truth, longing for restoration to Christ (Augustine Psalms, loc. 341619, par. 13). This puts the attitudes which draw us away from Christ to death.

Why Do We Praise God?

2/22/2022

Tuesdays are for the Old Testament
2/22/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 136"

Augustine observes that God's mercy is central to all the praise of God, so it is fitting that each verse ends with the statement of God's mercy (Augustine Psalms, loc. 341441, par. 1). It is God's mercy which changes our misery to joy. Verses 2-3 specify that God is the God of gods and Lord of lords. Augustine observes that, in a limited way, even men are called gods, but not the true God (Augustine Psalms, loc. 341451, par. 2). He then goes on to distinguish between the physical idols which are worshiped as gods and the spiritual entities which receive that worship. His opinion is that when the Gentiles worship idols, they are really worshiping evil spirits (Augustine Psalms, loc. 341466, par. 3). It is only the true God who does wonderful things (v. 4). The issue which continues through the rest of the Psalm is that worship is due to the God who does all the things noted in the verses (Augustine Psalms, loc. 341481, par. 4).

Verse four also states that God "alone" does great wonders. Augustine asks whether this expresses that God is the only one who does the wonders or that God does them without any help (Augustine Psalms, loc. 341486, par. 5). He certainly does some of the works of this Psalm without human cooperation. Augustine illustrates this from numerous verses in the Psalm. God's making of the heavens "by His wisdom" is without question something he does by himself (Augustine Psalms, loc. 341502, par. 6), and his arrangement of the earth is an act of his sovereignty. However, Augustine also, in a sense, takes God's saints to be in heavenly places, and, through their baptism, to reflect the earth "above the waters" (Augustine Psalms, loc. 341512, par. 8).

God remains the Lord who rescues his people, and is the only one qualified to do so (v. 11) (Augustine Psalms, loc. 341517, par. 9). He is the one who is powerful enough to do all that is needed to rescue his people from Egypt, from the trials of this world, and from all who would oppose Him. This is the content of the verses following verse 11. He is also the one who can remember and rescue us (vv. 23-24) (Augustine Psalms, loc. 341532, par. 9). For this reason the Psalm closes by again calling God's people to give thanks to him, for his mercy endures forever.

Praise to God's Name, for He Is Good

2/15/2022

Tuesdays are for the Old Testament
2/15/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 135"

Psalm 135:1 calls God's servants to praise His name. Augustine considers the fact of being a servant of God as motivation to give him praise, since they have received God's loving and caring treatment. Furthermore, Augustine reminds his readers that they are not only servants of God but will "gain the privilege of sons" (Augustine Psalms, loc. 341317, par. 1). Verse two goes so far as to point out that God's people stand inside God's house, not outside. This, to Augustine, is a sign of God's favor, for which all the glory goes to God (Augustine Psalms, loc. 341327, par. 2).

Verse three sums up the whole situation. "The Lord is good." Augustine understands God to be the author and definer of what is good (Augustine Psalms, loc. 341332, par. 4). An example of God's goodness applied appears to Augustine in verse four. God chose Jacob for himself. This was not based on any merit or goodness of Jacob but because of God's grace. The same applies to God's choice to call and graft in the Gentiles, who became partakers of God's promises (Augustine Psalms, loc. 341347, par. 5). This, according to verse five, is a sign of God's greatness

God's greatness is shown further in his abioity to create whatever he wanted to create (Augustine Psalms, loc. 341352, par. 7). His greatness can also be seen by us as we observe his creation. The Psalmist uses clouds as an example in verse seven.

Augustine notes a shift in the Psalm as in verses eight and nine God works among his people, with the miracles displayed in Egypt (Augustine Psalms, loc. 341368, par. 9). In verses ten and following, God's work of defending his people extended outside of Egypt.

Verse 13, then, brings us back to the praises of God and his name. Having seen all the Lord does, we return to praise him (Augustine Psalms, loc. 341377, par. 10). Augustine comments that the Lord does all the same kind of works now, "in the spirit" (Augustine Psalms, loc. 341383, par. 11). From generation to generation God does not change. He stands as the judge of his people (v. 14). In his judgment Augustine sees him as taking away the just and leaving the unjest behind. God's judgment extends to all nations, and is well established in Scripture, as Augustine illustrates (Augustine Psalms, loc. 341393, par. 12).

In the end of the Psalm, God ridicules idols (v. 15). Augustine notes how futile it is to adore things created rather than the God who created all things (Augustine Psalms, loc. 341402, par. 13). Not only are the idols made of created materials, they are formed by human hands, making them less, not greater, than their human makers. Verse 16 reminds us of the utter folly of worship to idols. In verse 18, the makers and worshipers of idols are depicted as becoming like those idols.

Verse 19 again calls us back to praising God. Augustine compares this move to the fact that Christ rescues people from their deadened state and awakens them to praise God (Augustine Psalms, loc. 341423, par. 15). All the different divisions of God's people bless him, the one who dwells in Zion, the eternal city (v. 21) (Augustine Psalms, loc. 341433, par. 16). He is the hope of his people.

The Right Place, Time, and Result

2/8/2022

Tuesdays are for the Old Testament
2/8/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 134"

Psalm 134 very briefly calls God's people, who stand in His courts, to praise the Lord (vv. 1-2). Augustine considers the term "courts" of the Lord's house to be significant. Here he finds not a constrained area but a large place (Augustine Psalms, loc. 341299, par. 1). Here the enemy cannot threaten. We find ourself in the presence of the Lord but not limited.

Verse two further speaks of blessing the Lord at night. Augustine takes night to be the sad time, when it may be more difficult to bless the Lord (Augustine Psalms, loc. 341304, par. 2). He gives several brief examples of blessing the Lord during times of trial.

Finally, in verse three, the Lord makes His blessing known. He is the source of blessing (Augustine Psalms, loc. 341314, par. 3).

Dwelling in Unity - Augustine says even unbelievers take (and twist) this Scripture!

2/1/2022

Tuesdays are for the Old Testament
2/1/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 133"

Psalm 133:1, speaking of the goodness of brothers dwelling in unity, is, according to Augustine, sung even by those who don't know the Psalter (Augustine Psalms, loc. 341247, par. 1). The text draws people ogether, even possibly being responsible for some of the growth of monasticism (Augustine Psalms, loc. 341252, par. 2). CAugustine observes that this unity was found in the Old Testament, even before the coming of the Holy Spirit to create the Church. The claims of goodness in unity are promoted by true and false teachers alike (Augustine Psalms, loc. 341262, par. 3). However, Augustine emphasizes that the concept is rightly used to describe the faithful in the monastic movement, since they purposely pursue unity (Augustine Psalms, loc. 341267, par. 5).

Verse two describes this blessedness in terms of the anointing of a priest, which Augustine immediately applies to Christ, the anointed one, whose anointing overflows to his people (Augustine Psalms, loc. 341272, par. 6).

Augustine further describes Mount Hermon as a place of blessing which is far from Jerusalem. The life giving dew is present, and Hermon is a high place, appropriate for a light, which Augustine equates with Christ (Augustine Psalms, loc. 341282, par. 8). Even as the Lord in his humiliation, Jesus is presented as the light of the world, who must increase. Augustine finally associates the end of the Psalm with its beginning. On Hermon the Lord gives blessing which is the blessing found when God's people dwell in unity (Augustine Psalms, loc. 341296, par. 9).

When God Arises to Rest

1/25/2022

Tuesdays are for the Old Testament
1/25/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 132"

Psalm 132:1 calls the reader to remember David and his humility (Augustine Psalms, loc. 341031, par. 2). Augustine notes that, though he was anointed king, David gave honor to Saul as king. In his humility, in Psalm 132:2, David made promises to the Lord, and also prayed the Lord would enable him to keep his promise (Augustine Psalms, loc. 341036, par. 2). Verses 3-5 emphasize David's willingness to work very hard in hopes of fulfilling his vows. Augustine calls his readers to emulate this effort. Together, he sees those who are committed to the Lord in this way as a temple of God (Augustine Psalms, loc. 341050, par. 3).

Augustine applies humility to the Christian as he advocates avoiding any dedication to personal property (Augustine Psalms, loc. 341056, par. 4). Rather than seeking wealth and property, we would do well to pursue Christ's friendship. Having love for Christ within our households is what we rightly pursue (Augustine Psalms, loc. 341061, par. 4).

Verse six uses a place name Augustine sees as "Ephrata," which is translated into Latin as "speculum," a mirror (Augustine Psalms, loc. 341065, par. 5). Eventually Augustine interprets the passage to suggest that in an unknown place there is found among evidence of idolatry, a prophetic tabernacle for the God of Jacob. Verse seven states more clearly a destination - the tabernacle of God (Augustine Psalms, loc. 341075, par. 6). Again, Augustine emphasizes that the tabernacle of God is the place of God's blessing, where we do His will rather than trying to enforce our own will. He takes this to be standing in Christ, with our feet in a stable place (Augustine Psalms, loc. 341085, par. 7).

Verse eight then calls on God to arise to his resting place, his stronghold, the place of his people in the resurrection (Augustine Psalms, loc. 341095, par. 8). Verse nine expresses the joy of this place of God's rest. In verse 10, then, the Psalm turns to ask God's presence with his Anointed, who Augustine takes to be the Christ, even in his time of humiliation (Augustine Psalms, loc. 341100, par. 10). Furthermore, God's promise is good. In verse 11, he confirmed his oath, and will never break it. Augustine speaks to the issue of the Lord "repenting" and apparently changing. He sees this as a change in action but never of God's eternal goal and purpose (Augustine Psalms, loc. 341125, par. 11).

The promise of God, articulated in verse 12, is contingent in an interesting way. If the children keep God's covenant, their children will be secure (Augustine Psalms, loc. 341135, par. 12). Augustine contrasts this with our normal inclinations, which are to hoard blessings for ourselves. Rather, we gather for the next generation. If a generation fails to keep God's covenant, His promise has not failed. Gos's promise remains valid (Augustine Psalms, loc. 341155, par. 13). The people of God's promise are recognized by adhering to God's works.

Verse 13 speaks of God's choice of Zion as his home. Augustine takes this to signify the Church, the place chosen by God where he rests in his authority (Augustine Psalms, loc. 341165, par. 14). It is also, according to verse 15, the place where God blesses the widows and the poor. Augustine takes the whole Church, which finds security and delight only in the Lord, as symbolized by widows (Augustine Psalms, loc. 341175, par. 16). Likewise, as we look to God to provide our daily bread, we are the poor (Augustine Psalms, loc. 341185, par. 17). Augustine continues by emphasizing the need to depend on God alone, rather than to trust in ourselves.

In the end, God's intention is to raise up his faithful, clothing them with salvation in Christ (vv. 16-17) (Augustine Psalms, loc. 341224, par. 20). The work of God rests on his Anointed, the Christ (v. 18). From this place of blessing he shows his glory and creates all rejoicing (Augustine Psalms, loc. 341235, par. 21).

Humility Empowers Trust in God

1/18/2022

Tuesdays are for the Old Testament
1/18/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 131"

Augustine emphasizes that Psalm 131 does not just refer to one person, but that all are called into conformity in it (Augustine Psalms, loc. 340966, par. 1). The humble heart of Psalm 131:1 is, in Augustine's opinion, a sacrifice. It is not offered in arrogance of any sort. Verse two precludes this. We don't focus on things that are "too high" (Augustine Psalms, loc. 340976, par. 3). The dedication of the Christian is to a humble life.

Augustine does bring up the expectation of Christian growth in this context. Referencing Hebrews, he says the Christian moves beyond milk to solid food (Augustine Psalms, loc. 340991, par. 5). In the end he concludes we are to be infants as far as evil is concerned, but adults in understanding. Augustine cautions against pushing people away from the "milk" of Christianity before they are ready. As with an infant, it can bring sickness or death (Augustine Psalms, loc. 341006, par. 6). His expectation is that as we mature we will naturally seek out the food of maturity.

In the end, in our humiltiy we trust in the Lord without end.

Two Laws? Law and Gospel?

1/11/2022

Tuesdays are for the Old Testament
1/11/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 130"

Psalm 130 opens with a cry to the Lord "out of the deep." Augustine immediately ties this to Jonah's cry for mercy from inside the whale (Augustine Psalms, loc. 340901, par. 1). Of note to hm is that God is present everywhere and does hear the cries of his people. Yet God is also mocked by people who are in distress. Augustine sees this as a grave situation. Yet in verse two, the Psalmist, who is certainly a sinner, calls out to God with hope that the Lord who absolves sin will also work in him (Augustine Psalms, loc. 340911, par. 2). God's judgment certainly is valid (v. 3), but the Lord does not make his people stand in thei own strength. Where is the hope of the Psalmist? Verse four confesses that God has propitiation. Augustine describes this in detail and especially notes the propitiation has been made for us (Augustine Psalms, loc. 340921, par. 3). Augustine describes our need and God's provision in terms of two laws - one which makes us fear and one by which God gives love and forgiveness. Lutheran thought would call this second Gospel rather than Law.

The result Augustine finds in these two versions of the law is that the one who trusts in the Lord has no fear (v. 5). As the Lord rose from the dead in the morning, so the Christian arises in the morning free from fear (Augustine Psalms, loc. 340935, par. 4). To Augustine, the hope of the resurrection is the focus of the Christian's hope (Augustine Psalms, loc. 340940, par. 5). He ties the bodily resurrection of Christ to the redemption of uh. Augustine further observes that as we arise in the morning without fear, and it lasts until evening, likewise our safety lasts until our earthly death, which is like sleep (Augustine Psalms, loc. 340950, par 6). Our hope, then, in verse seven, is in the redemption of the Lord. As Christ the head is risen, and cannot be weighed down by sins, so the Christian rises apart from the burden of sin (Augustine Psalms, loc. 340961, par. 8). Jesus blots out our sins.

Biblical Humility

1/4/2022

Tuesdays are for the Old Testament
1/4/22

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 129"

Augustine prefaces his remarks on Psalm 129 with the observation that although it is short it is very powerful. In verse one, the conflict is introduced, that some have striven against the Psalmist. Augustine notes that this is common in the Church, that there are many opponents (Augustine Psalms, loc. 340830, par. 2). He notes numerous points in the Old Testament where the testimony of God and the line of God's chosen people seems to exist in just one person. In verse two, then, Israel, taken by Augustine as the Church, says the opposition has not brought defeat (Augustine Psalms, loc. 340845, par. 3).

Augustine takes the statement of verse three to denote sinners settling and building their lives in the world of the church, though many modern translations would suggest a forceful and painful persecution (Augustine Psalms, loc. 340850, par. 4). Of concern to Augustine is the failure of the Church to censure evil. That failure allows evil to be excused and to be portrayed as good (Augustine Psalms, loc. 340855, par. 5). Augustine goes on to speak against clergy engaging in money lending for interest, as it draws God's people away from God's Word (Augustine Psalms, loc. 340865, par. 6).

Verse four then speaks of God as the one who works vengeance. It is the lofty, upraised necks of the proud which are presented to God for his wrath (Augustine Psalms, loc. 340870, par. 7). In contrast, the humble call out to God for mercy. This sets the humble apart from those who hate the Church (verse 5). Verse six compares the proud to grass which grows on a housetop. Augustine notes that such grass has no root or depth of soil, so it cannot prevail (Augustine Psalms, loc. 340879, par. 9). Verse seven confirms the futility of trying to reap such a crop.

Counter to the proud, in verse eight, God's people are greeted with the blessing of the Lord, as was the custom among Jews (Augustine Psalms, loc. 340889, par. 10). Augustine sees it as right within the Church to bless one another as well, particularly since all real blessing comes from God.

The Blessed Work of God's Kingdom

12/28/2021

Tuesdays are for the Old Testament
12/28/21

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 128"

Augustine ties Psalm 128 with a martyr named Felix, since the Psalm describes the "blessed" one. Verse one speaks of many who are blessed, but verse two shifts to a singular. Augustine takes this to refer to all Christians, who together function as one in Christ (Augustine Psalms, loc. 340757, par. 2).

In verse two, Augustine takes the text to actually say, "Thou shalt eat the labors of thy fruits" (Augustine Psalms, loc. 340767, par. 3). The statement, backward from what we would reasonably expect, draws notice. Augustine suggests that in Christ we are more interested in the work of God's kingdom than in what that work produces for us. The pleasurable reaping comes at some indeterminate time in the future. At that time we will take pleasure in the fruit.

Verse three speaks of "your wife." Here Augustine takes the Psalm to be about Christ, and his bride, the Church (Augustine Psalms, loc. 340777, par. 4). The bride is compared to a fruitful vineyard, though Augustine admits the Church contains many who are not bearing godly fruit. Yet there are always fruitful parts of the Church as well. The Psalm also refers to children. Augustine says that "in the Church, she who is the wife, is the children also" (Augustine Psalms, loc. 340782, par. 5). The rightful place of the children is around God's table. This is the blessing of verses four and five (Augustine Psalms, loc. 340797, par. 6). Augustine notes that God blesses other creatures, so we should expect him to bless his people as well. Augustine then urges care and dedication in raising children as Christians, so they can be a blessing to others as well (Augustine Psalms, loc. 340802, par. 7). This intergenerational life of service and blessing is, to Augustine, the greatest earthly blessing we have.

God's Building

12/21/2021

Tuesdays are for the Old Testament
12/21/21

Augustine. Exposition on the Book of Psalms. Schaff, Philip (editor). New York: Christian Literature Publishing Co, 1886. Nicene and Post-Nicene Church Fathers: Series 1: Volume VIII. Re-published 2014, Catholic Way Publishing. Kindle electronic edition, ISBN-13: 978-1-78379-372-3.
“Psalm 127"

Augustine notes that Psalm 127 is attributed to Solomon. Though Solomon himself fell prey to his sinful desires, Augustine understands that his sin does not invalidate him entirely, or all humans would be of no account (Augustine Psalms, loc. 340655, par. 1). It is, after all, in verse one, the Lord who builds the house. Augustine allegorizes this to refer to the Church. Though apostles, prophets, and other humans labor, the growh comes from God (Augustine Psalms, loc. 340665, par. 1).

Augustine also considers that the Lord is building a city. This leads him to discuss the role of bishops. He sees it as a high position of service and responsibility, guarding the hearts and souls of the people (Augustine Psalms, loc. 340675, par. 2) The bishops still do not guard people of their own accord, but as the Lord directs (v. 1).

Verse two speaks of the folly of arising in the dark to work. Augustine takes this to speak of Christ as the light of the world. We therefore rise to follow Christ, rather than to work in the dark (Augustine Psalms, loc. 340689, par. 3). Augustine continues to describe the rising of Chrsit after his rest "on the cross" rather than in the tomb (Augustine Psalms, loc. 340699, par. 4). The cycle of resting and rising, as we are told of the rest of God's beloved (v. 3), becomes a message of death and resurrection (Augustine Psalms, loc. 340704, par. 4).

Verse three continues by comparing the beloved of the Lord to children born. Augustine again ties the concept of earthly birth to the work of the Church in the cycle of birth, death, and resurrection (Augustine Psalms, loc. 340714, par. 5). Verse four, then, speaking of children as arrows in the hand of a mighty one, naturally suggests God as the mighty one, placing his children near and far (Augustine Psalms, loc. 340719, par. 6).

Augustine also sees the work of revelation, carried out by the apostles and prophets, to be something built by the Lord, and propelled by His hand (Augustine Psalms, loc. 340734, par. 7). Verse five then speaks of the blessedness of desiring God's work, rather than our temporal pleasures. Augustine concludes, then, that our life is to be spent seeking God's glory (Augustine Psalms, loc. 340744, par. 8).