| |  |
PARALLEL HISTORY BIBLE - Amos 2:1
CHAPTERS: Amos 1, 2, 3, 4, 5, 6, 7, 8, 9 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
TEXT: BIB | AUDIO: MISLR - MISC | VIDEO: BIB - COMM
ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE
HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB
|
LXX- Greek Septuagint - Amos 2:1 ταδε 3592 λεγει 3004 5719 κυριος 2962 επι 1909 ταις 3588 τρισιν 5140 ασεβειαις μωαβ και 2532 επι 1909 ταις 3588 τεσσαρσιν 5064 ουκ 3756 αποστραφησομαι αυτον 846 ανθ 473 ' ων 5607 5752 3739 κατεκαυσαν τα 3588 οστα βασιλεως 935 της 3588 ιδουμαιας 2401 εις 1519 κονιαν
Douay Rheims Bible Thus saith the Lord: For three crimes of Moab, and for four I will not convert him: because he hath burnt the bones of the king of Edom even to ashes.
King James Bible - Amos 2:1 Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime:
World English Bible Thus says Yahweh: "For three transgressions of Moab, yes, for four, I will not turn away its punishment; because he burned the bones of the king of Edom into lime;
World Wide Bible Resources
Amos 2:1
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.lxxiv Pg 5
Deut. xxxi. 16–18. ‘This people [shall go a whoring after other gods], and shall forsake Me, and shall break my covenant which I made with them in that day; and I will forsake them, and will turn away My face from them; and they shall be devoured,2228 2228 Literally, “for food.” and many evils and afflictions shall find them out; and they shall say in that day, Because the Lord my God is not amongst us, these misfortunes have found us out. And I shall certainly turn away My face from them in that day, on account of all the evils which they have committed, in that they have turned to other gods.’2229 2229 The first conference seems to have ended hereabout. [It occupied two days. But the student must consult the learned note of Kaye (Justin Martyr, p. 20. Rivingtons, London. 1853).]
Anf-01 viii.iv.lxxiv Pg 5
Deut. xxxi. 16–18. ‘This people [shall go a whoring after other gods], and shall forsake Me, and shall break my covenant which I made with them in that day; and I will forsake them, and will turn away My face from them; and they shall be devoured,2228 2228 Literally, “for food.” and many evils and afflictions shall find them out; and they shall say in that day, Because the Lord my God is not amongst us, these misfortunes have found us out. And I shall certainly turn away My face from them in that day, on account of all the evils which they have committed, in that they have turned to other gods.’2229 2229 The first conference seems to have ended hereabout. [It occupied two days. But the student must consult the learned note of Kaye (Justin Martyr, p. 20. Rivingtons, London. 1853).]
Anf-01 ii.ii.iii Pg 3
Deut. xxxii. 15. Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith,15 15 It seems necessary to refer
Anf-01 v.ii.xvi Pg 7
Deut. xxxii. 15. and “become gross,” sets at nought His doctrine, shall go into hell. In like manner, every one that has received from God the power of distinguishing, and yet follows an unskilful shepherd, and receives a false opinion for the truth, shall be punished. “What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols?”601 601
Anf-01 viii.iv.xx Pg 3
Deut. xxxii. 15. For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead.”1996 1996 νεκριμαῖον, or “dieth of itself;” com. reading was ἐκριμαῖον, which was supposed to be derived from ἐκρίπτω, and to mean “which ought to be cast out:” the above was suggested by H. Stephanus. And as he was ready to say, “as the green herbs,” I anticipated him: “Why do you not receive this statement, ‘as the green herbs,’ in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustenance to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper1997 1997 ἄὸικος καὶ παράνομος. and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf.1998 1998 “The reasoning of St. Justin is not quite clear to interpreters. As we abstain from some herbs, not because they are forbidden by law, but because they are deadly; so the law of abstinence from improper and violent animals was imposed not on Noah, but on you as a yoke on account of your sins.”—Maranus. Hence he cries continually, and justly, ‘They are foolish children, in whom is no faith.’1999 1999
Anf-01 viii.iv.xxii Pg 2
Amos v. 18 to end, Amos vi. 1–7. And again by Jeremiah: ‘Collect your flesh, and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.’2002 2002
Anf-03 v.iv.v.xxxiv Pg 55
See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6. Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856 4856 Omnino. believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857 4857
Anf-03 v.iv.v.xxxiv Pg 49
Isa. xxxiii. 14–16, according to the Septuagint, which has but slight resemblance to the Hebrew. Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible,4850 4850 Cur non capiat. without any injury to that promise, that by Abraham’s bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future, and where is given some foresight of the glory4851 4851 Candida quædam prospiciatur: where candida is a noun substantive (see above, chap. vii. p. 353). of both judgments? If so, you have here, O heretics, during your present lifetime, a warning that Moses and the prophets declare one only God, the Creator, and His only Christ, and how that both awards of everlasting punishment and eternal salvation rest with Him, the one only God, who kills and who makes alive. Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command.4852 4852
Anf-02 vi.iii.i.ix Pg 61.1
Anf-02 vi.iii.i.ix Pg 63.1
Anf-01 ix.vi.x Pg 12
Isa. xxv. 9. and Peter says in his Epistle: “Whom, not seeing, ye love; in whom, though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable;”3909 3909
Npnf-201 iii.xvi.iv Pg 139
Npnf-201 iii.xvi.iv Pg 139
Anf-01 ix.vi.xxxiv Pg 9
Isa. xi. 12. and remembered His own dead ones who had formerly fallen asleep,4261 4261 Comp. book iii. 20, 4. and came down to them that He might deliver them: but the second in which He will come on the clouds,4262 4262
Anf-01 ix.vii.xxxv Pg 4
Ezek. xxviii. 25, 26. Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament “raises up from the stones children unto Abraham,”4750 4750
Anf-02 vi.iii.i.ix Pg 61.1
Anf-02 vi.iii.i.ix Pg 63.1
Npnf-201 iii.xvi.iv Pg 134
Anf-03 iv.ix.xiii Pg 34
See Isa. lxv. 13–16 in LXX.
Anf-03 v.iv.v.xiv Pg 28
Isa. lxv. 13. As for these oppositions, we shall see whether they are not premonitors of Christ.3960 3960 An Christo præministrentur. Meanwhile the promise of fulness to the hungry is a provision of God the Creator. “Blessed are they that weep, for they shall laugh.”3961 3961
Anf-03 v.iv.v.xv Pg 47
Isa. lxv. 13. —even ye who shall mourn, who now are laughing. For as it is written in the psalm, “They who sow in tears shall reap in joy,”4027 4027
Anf-03 v.iv.v.xiv Pg 31
Isa. lxv. 13, 14. And recognise these oppositions also in the dispensation of Christ. Surely gladness and joyous exultation is promised to those who are in an opposite condition—to the sorrowful, and sad, and anxious. Just as it is said in the 125th Psalm: “They who sow in tears shall reap in joy.”3963 3963
Anf-03 v.iv.v.xiv Pg 31
Isa. lxv. 13, 14. And recognise these oppositions also in the dispensation of Christ. Surely gladness and joyous exultation is promised to those who are in an opposite condition—to the sorrowful, and sad, and anxious. Just as it is said in the 125th Psalm: “They who sow in tears shall reap in joy.”3963 3963
Anf-01 viii.iv.cxxxv Pg 4
Isa. lxv. 9–12. Such are the words of Scripture; understand, therefore, that the seed of Jacob now referred to is something else, and not, as may be supposed, spoken of your people. For it is not possible for the seed of Jacob to leave an entrance for the descendants of Jacob, or for [God] to have accepted the very same persons whom He had reproached with unfitness for the inheritance, and promise it to them again; but as there the prophet says, ‘And now, O house of Jacob, come and let us walk in the light of the Lord; for He has sent away His people, the house of Jacob, because their land was full, as at the first, of soothsayers and divinations;’2473 2473
Anf-02 vi.iii.i.v Pg 19.1
Npnf-201 iii.vi.iv Pg 7
Anf-01 viii.iv.cxl Pg 8
Isa. lxvi. 24. And our Lord, according to the will of Him that sent Him, who is the Father and Lord of all, would not have said, ‘They shall come from the east, and from the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness.’2489 2489
Anf-01 viii.iv.xliv Pg 7
Isa. lxvi. 24. So that it becomes you to eradicate this hope from your souls, and hasten to know in what way forgiveness of sins, and a hope of inheriting the promised good things, shall be yours. But there is no other [way] than this, —to become acquainted with this Christ, to be washed in the fountain2083 2083 Some refer this to Christ’s baptism. See Cyprian, Adv. Jud. i. 24.— Otto. spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives.”
Anf-01 vi.ii.iv Pg 3
The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27. says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470 1470
Anf-01 ix.vii.xxvi Pg 14
Dan. ix. 27. Now three years and six months constitute the half-week.
Anf-01 vi.ii.xvi Pg 8
Dan. ix. 24–27; Hag. ii. 10. I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, observe ye, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? His word of faith; His calling1679 1679 Cod. Sin. reads, “the calling.” of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple.1680 1680 Cod. Sin. gives the clauses of this sentence separately, each occupying a line. He then, who wishes to be saved, looks not to man,1681 1681 That is, the man who is engaged in preaching the Gospel. but to Him who dwelleth in him, and speaketh in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them.1682 1682 Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld. This is the spiritual temple built for the Lord.
Anf-02 vi.iv.i.xxi Pg 70.1
Npnf-201 iii.viii.v Pg 16
Anf-02 vi.iii.i.ix Pg 65.1
Anf-01 ix.iv.xii Pg 12
Mal. iii. 1. who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias.3437 3437
Anf-01 ii.ii.xxiii Pg 5
Mal. iii. 1.
Anf-02 ii.iii.v Pg 8.1
Anf-03 iv.ix.ix Pg 55
Mal. iii. 1: comp. Matt. xi. 10; Mark i. 2; Luke vii. 27. Nor is it a novel practice to the Holy Spirit to call those “angels” whom God has appointed as ministers of His power. For the same John is called not merely an “angel” of Christ, but withal a “lamp” shining before Christ: for David predicts, “I have prepared the lamp for my Christ;”1299 1299
Anf-03 v.iv.v.xviii Pg 36
Luke vii. 26, 27, and Mal. iii. 1–; 3. He graciously4171 4171 Eleganter. adduced the prophecy in the superior sense of the alternative mentioned by the perplexed John, in order that, by affirming that His own precursor was already come in the person of John, He might quench the doubt4172 4172 Scrupulum. which lurked in his question: “Art thou He that should come, or look we for another?” Now that the forerunner had fulfilled his mission, and the way of the Lord was prepared, He ought now to be acknowledged as that (Christ) for whom the forerunner had made ready the way. That forerunner was indeed “greater than all of women born;”4173 4173
Anf-02 vi.ii.i Pg 29.1
Anf-03 iv.ix.ix Pg 59
Comp. reference 8, p. 232; and Isa. xl. 3; John i. 23. but withal, by pointing out “the Lamb of God,”1303 1303
Anf-03 v.iv.v.xxxiii Pg 33
Isa. xl. 3. and as about to come for the purpose of terminating thenceforth the course of the law and the prophets; by their fulfilment and not their extinction, and in order that the kingdom of God might be announced by Christ, He therefore purposely added the assurance that the elements would more easily pass away than His words fail; affirming, as He did, the further fact, that what He had said concerning John had not fallen to the ground.
Anf-03 vi.iii.vi Pg 6
Isa. xl. 3; Matt. iii. 3. for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains. For if “in the mouth of three witnesses every word shall stand:”8588 8588
Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28. Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975 2975 Honorem. to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976 2976 Infuscabit. to the rich man and the king; or will the consideration2977 2977 Titulus. of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978 2978
Anf-01 iii.ii.vii Pg 8
[Comp. Mal. iii. 2. The Old Testament is frequently in mind, if not expressly quoted by Mathetes.] A considerable gap here occurs in the mss. … Do you not see them exposed to wild beasts, that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.
Anf-02 vi.ii.viii Pg 31.3
Anf-01 viii.iv.xxii Pg 2
Amos v. 18 to end, Amos vi. 1–7. And again by Jeremiah: ‘Collect your flesh, and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.’2002 2002
Anf-02 vi.iv.iii Pg 62.1
Anf-01 ix.iv.vii Pg 7
Ps. l. 3. that is, the Son, who came manifested to men who said, “I have openly appeared to those who seek Me not.”3335 3335
Anf-01 ix.vii.xix Pg 15
Ps. l. 3, 4. Then he shows also the judgment which is brought in by Him, saying, “A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people.”
heretics aforementioned, since they are blind to the truth, and deviate from the [right] way, will walk in various roads; and therefore the footsteps of their doctrine are scattered here and there without agreement or connection. churches, to be heard" title="548" id="ix.vii.xxi-p1.2"/>But the path of those belonging to the Church circumscribes the whole world, as possessing the sure tradition from the apostles, and gives unto us to see that the faith of all is one and the same, since all receive one and the same God the Father, and believe in the same dispensation regarding the incarnation of the Son of God, and are cognizant of the same gift of the Spirit, and are conversant with the same commandments, and preserve the same form of ecclesiastical constitution,4619 4619 “Et eandem figuram ejus quæ est erga ecclesiam ordinationis custodientibus.” Grabe supposes this refers to the ordained ministry of the Church, but Harvey thinks it refers more probably to its general constitution. and expect the same advent of the Lord, and await the same salvation of the complete man, that is, of the soul and body. And undoubtedly the preaching of the Church is true and stedfast,4620 4620 [He thus outlines the creed, and epitomizes “the faith once delivered to the saints,” as all that is requisite to salvation.] in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God; and therefore the “wisdom” of God, by means of which she saves all men, “is declared in [its] going forth; it uttereth [its voice] faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city.”4621 4621
Anf-01 viii.iv.xxii Pg 4
Ps. l. (in E. V.). Accordingly He neither takes sacrifices from you nor commanded them at first to be offered because they are needful to Him, but because of your sins. For indeed the temple, which is called the temple in Jerusalem, He admitted to be His house or court, not as though He needed it, but in order that you, in this view of it, giving yourselves to Him, might not worship idols. And that this is so, Isaiah says: ‘What house have ye built Me? saith the Lord. Heaven is My throne, and earth is My footstool.’2004 2004
Anf-02 vi.iii.ii.iv Pg 6.1
Anf-01 viii.iv.xxii Pg 4
Ps. l. (in E. V.). Accordingly He neither takes sacrifices from you nor commanded them at first to be offered because they are needful to Him, but because of your sins. For indeed the temple, which is called the temple in Jerusalem, He admitted to be His house or court, not as though He needed it, but in order that you, in this view of it, giving yourselves to Him, might not worship idols. And that this is so, Isaiah says: ‘What house have ye built Me? saith the Lord. Heaven is My throne, and earth is My footstool.’2004 2004
Anf-03 iv.ix.i Pg 19
Comp. 1 Kings xii. 25–33; 2 Kings xvii. 7–; 17 (in LXX. 3 and 4 Kings). The Eng. ver. speaks of “calves;” the LXX. call them “heifers.” Whence is proved that they have ever been depicted, out of the volume of the divine Scriptures, as guilty of the crime of idolatry; whereas our “less”—that is, posterior—people, quitting the idols which formerly it used slavishly to serve, has been converted to the same God from whom Israel, as we have above related, had departed.1138 1138
Anf-03 iv.iv.i Pg 11
Oehler refers to Ezek. xxiii.; but many other references might be given—in the Pentateuch and Psalms, for instance. use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another’s, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness? In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols.
Anf-03 iv.iv.i Pg 11
Oehler refers to Ezek. xxiii.; but many other references might be given—in the Pentateuch and Psalms, for instance. use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another’s, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness? In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols.
Anf-01 ix.ii.xx Pg 3
Hos. iv. 1. they strive to give the same reference. And, “There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable,”2908 2908
Anf-01 v.iv.vii Pg 6
Hos. v. 1. For “he that does not heal himself in his own works, is the brother of him that destroys himself.”770 770
Anf-02 vi.iii.i.ix Pg 13.1
Anf-03 v.iv.v.xxviii Pg 20
Num. xxii.–xxiv. The novel doctrines of the new Christ are such as the Creator’s servants initiated long before! But see how clear a difference there is between the example of Moses and of Christ.4638 4638 A Marcionite objection. Moses voluntarily interferes with brothers4639 4639 “Two men of the Hebrews.”—A.V. who were quarrelling, and chides the offender: “Wherefore smitest thou thy fellow?” He is, however, rejected by him: “Who made thee a prince or a judge over us?”4640 4640
Anf-03 v.iv.v.xxxix Pg 17
Num. xxii.–xxiv. nay, contrary to what he had thought; and promised “a mouth” to Moses, when he pleaded in excuse the slowness of his speech,5030 5030
Anf-02 vi.iv.i.xxvii Pg 7.1
Anf-02 vi.iv.ii.xviii Pg 45.1
Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler). For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776 4776 Ab actu. relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777 4777 Auctorem. of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778 4778 Famulatam. to it, He hurled4779 4779 Ammentavit. this sentence against them, “Ye cannot serve God and mammon.”4780 4780
Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler). For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776 4776 Ab actu. relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777 4777 Auctorem. of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778 4778 Famulatam. to it, He hurled4779 4779 Ammentavit. this sentence against them, “Ye cannot serve God and mammon.”4780 4780
Treasury of Scriptural Knowledge, Chapter 2VERSE (1) - :4,6; 1:3,6,9,11,13 Nu 22:1-25:18 De 23:4,5 Ps 83:4-7 Mic 6:5
|
|
PARALLEL VERSE BIBLE
|
