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Proper Use of the Mammon of Unrighteousness.

Proper Use of the Mammon of Unrighteousness.

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Published by glennpease

" And I say unto you, make to yourselves friends of the mammon of
unrighteousness ; that, when ye fail, they may receive you into everlast-
ing habitations," Luke xvi, 9.

" And I say unto you, make to yourselves friends of the mammon of
unrighteousness ; that, when ye fail, they may receive you into everlast-
ing habitations," Luke xvi, 9.

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Published by: glennpease on Apr 27, 2014
Copyright:Traditional Copyright: All rights reserved


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PROPER USE OF THE MAMMO OF URIGHTEOUSESS. BY REV. ADREW CARROLL" And I say unto you, make to yourselves friends of the mammon of unrighteousness ; that, when ye fail, they may receive you into everlast- ing habitations," Luke xvi, 9. According to Jerome, the word for riches in the Syriac was mammon, and, likely, this word was thus introduced into the language of Palestine, which was a mixed dialed, 96 THE PROPER USE OF THE for the term riches, and thus used by our Lord. "Plato, in his 'Republic/ says, that in proportion to the degree in which riches are honored and admired, virtue will be slighted and disregarded." Thus writes a heathen in con- firmation of Divine revelation, on the subject of virtue and vice. The mammon of unrighteousness. This can not mean, in the Scripture, ill-gotten, or unjustly-obtained wealth ; for it would be preposterous to think, that by such riches a person could earn an eternal inheritance in glory ; but rather should he make restoration. Dr. Bloomfield pre- fers to apply adikia to unfair advantages being used to amass riches; hence unrighteous; but this we deem rather foreign to the obvious sense of the text, as it plainly means the riches of this life obtained ever so honestly ; at best they are uncertain riches — they are de- ceitful. (Matthew xiii, 22; Mark iv, 19; Luke viii, 14.)
The terms may be rendered the false riches, in opposition to the true riches mentioned in verse eleventh. They are false, for they promise much, and in the hour of man's greatest extremity can give no relief. What are they in sickness or death, but comparative unrighteous mammon ? Still we are to make friends of these riches; but where, on earth, or in heaven? Touching this point the learned differ. Some say, make friends of the angels in heaven ; others say, make friends of the poor and needy, by reliev- ing them in this life, that by their prayers, etc., they may be means of our reception into heaven. This Scott and Le Bas suppose ; but it is better, with Dr. A. Clarke, to apply it to the Lord himself, at least in the main sense, as the poor may live longer than the donors, and the lat- ter enter into heaven before the former; and some of those poor thus relieved, may die wicked and never enter heaven ; hence, they could not receive us. The expression seems to be a mere Hebraism — "They may receive you, MAMMO QF URIGHTEOUSESS. 97 for ye shall be received," The Jehovah bestows all gifts, "every good and perfect gift," and to him are ye amena- ble for those gifts. Hence, none but those who make a proper use of every dollar they possess have reason to ex- pect eternal life. (See Matthew xxv, 33.) So that "he that is faithful in that which is least, is faithful also in much." When ye fail; that is, when ye die. The Greek term is used in this sense in the Septuagint and by Josephus. otice, I. Some reasons wherefore we should make friends OF OUR EARTHLY RICHES, AD THE WAY TO EFFECT IT.
1 . The chief reason originates in our moral nature, and in the character of the Divine government. We suppose it to be implied, that the characters addressed, "yourselves," in the text, are those saved by grace — converted to God — the business of whom is to befriend themselves in the future by their present earthly treasures or riches, whether much or little. It wiJl be taken for granted that the Lord, the true owner of universal treasures, has, in reality, no need of our pittance of contributions ; hence, he is not de- pendent on us for the support of his poor, as he might clothe them as he does the lilies of the field, or support them as he did the Israelites in the desert. The Lord says, "Every beast of the forest is mine, and the cattle upon a thousand hills ; the world is mine, and the fullness thereof." Then why does he entreat us for merciful acts, or deeds of benevolence ? The answer is, The principles of the Divine government, and the na- ture of our moral character, are such, that the one can not be honored, and the other made happy, without cultiva- ting benevolent affections ; hence originates the necessity of our making friends of the mammon of unrighteousness. If, therefore, the main reasons for benevolent acts are traceable to the moral nature of things, and these things 9 96 THE PROPER USE OF THE so constituted by God himself, the prime reason rests in God. Then the plain inference is, that Jehovah can not constitute us happy, unless he change the laws of his

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