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Explanation for:
Matthew
6
:
24
No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.
11
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In Syriac Aramaic, the term for wealth is referred to as mammon. It is impossible to serve both God and material possessions. This admonition should resonate with the miser and remind those who identify as Christians that they cannot simultaneously serve riches and Christ. Jesus spoke not of someone who possesses wealth, but rather of one who is in bondage to it. In fact, the individual enslaved by wealth treats it as their master, while one who has liberated themselves from its grasp generously shares it as a steward."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Do you recognize how Christ gradually diminishes our dependence on earthly goods, challenging the desire for wealth through profound teachings on the insignificance of riches? He does not merely rest on his prior declarations, although they were considerable and impactful; rather, He introduces additional, more compelling reasons. What could be more alarming than the assertion that riches might alienate us from the work of Christ? And what is more covetous, if by dismissing material wealth, we can cultivate a genuine affection for Christ? I will reiterate a point I have made before: like a wise physician, who reveals that neglecting his advice leads to illness while adherence brings healing, Christ invites his listeners to heed his words through both the promise of rewards and the threat of consequences. \\n\\nNotice how Christ, clearing obstacles from our path, highlights and organizes our understanding for our benefit. He states that riches are harmful, as they attract thieves and cloud your judgement. More importantly, they imprison you in a life consumed by lifeless wealth, detaching you from serving God. This injures you by making you subservient to possessions that you should dominate and by obstructing you from serving the Almighty, whom you are called to honor above all. Previously, He illustrated the dual dangers of amassing earthly wealth—both that such accumulation leads to decay and that it distracts from securing eternal treasures. Now He presents a further dual peril: that wealth distances us from God and shackles us to mammon. He does not reveal this immediately, instead prefacing his remarks with a broad statement: no one can serve two masters. \\n\\nIn this context, the two masters refer to those who issue completely contradictory commands; otherwise, there would not be two. Among the believers, as noted in the Scriptures, there was a unity of heart and soul, despite their physical differences. To strengthen his point, the Savior adds: Not only will one fail to serve both, but he will also develop animosity towards one while favoring the other. He emphasizes that one will either despise one and cherish the other, or be devoted to one, neglecting the other. These statements purport the same underlying idea, yet He articulates them purposefully to illustrate the necessity of choosing the better path. \\n\\nIn case someone believes that they cannot escape the bonds of wealth, Christ assures them that change is indeed possible on either side. After laying down this general principle, He invites his audience to engage critically with his words. Once He perceives agreement with His teaching, He candidly states: You cannot serve both God and mammon. Let us pause to ponder the gravity of what it means to equate riches with God! If the thought is unsettling, how much more dreadful it is to labor for earthly wealth, elevating its dominion above the reverence for God? \\n\\nBut, some may question, could this not have been the case with the ancients? Certainly not. You might ponder how figures like Abraham and Job found favor with God. Do not speak to me of the wealthy, but rather of those who are enslaved by riches. Though Job possessed wealth, he did not serve mammon; he held his assets with mastery, using them to bless others, never resorting to theft, and generously aiding the needy. Furthermore, he displayed a healthy perspective on his wealth, as evidenced by his sentiment, “How much more will I rejoice in my many riches” (Job 31:25). Even in adversity, when he lost his fortunes, he remained untroubled. \\n\\nIn contrast, those who are rich today are among the most unfortunate, burdened as captives, submitting to mammon as if to a tyrant. The idolization of wealth takes stronghold in their hearts, continually commanding them to act in ways that yield to sin, leaving them powerless to resist. Therefore, do not presume to be wiser than God! For He has clearly stated that service to both God and mammon cannot coexist. When mammon commands you to steal from others, and God instructs you to generously share; when God demands purity, but mammon entices you towards immorality; when mammon encourages indulgence, while God urges restraint; when God calls for detachment from worldly possessions, but mammon urges clinging tightly to them; how can you claim that the service of God and mammon can be reconciled? \\n\\nMoreover, Christ labels mammon as a mistress, not due to its inherent nature, but because of the wretched state of those who serve it in bondage. Just as a womb may be worshipped, not due to its dignity, but owing to the vile condition of its servitors, which is more torturous than any punishment imaginable. What a tragedy it is for those who reject God's gentle authority to submit voluntarily to such cruel torment, bringing upon themselves immense suffering and chaos—this results in quarrels, grievances, strife, toil, and spiritual blindness. Most devastatingly, the bondage of mammon deprived them of heavenly treasures. \\n\\nThose who are partial to wealth not only will lack love for their enemies but may also see their friends as adversaries. I am not exaggerating about friendship; those ensnared by wealth often become blind to their own nature. Such individuals exhibit no sense of kinship or camaraderie, forgetting their past relationships, age, or honor, fostering enmity even towards themselves—not only do they imperil their souls, but they also burden themselves with ceaseless worry, toil, and sorrow. They risk travel and expose themselves to trials, dangers, and intrigues simply to accumulate more wealth, the very source of their woes. Nothing can be more dreadful than such a malady! A man under its influence forsakes comfort and pleasure, from which so many stumble, and deprives himself of genuine honor and glory. \\n\\nHe who adores wealth becomes suspicious of everyone, surrounded by accusers, envious individuals, slanderers, and those harboring animosity towards him. Those offended by his actions despise him for the harm he has caused; and those who have not yet suffered under his conduct prepare themselves against him, driven by fear and sympathy for the afflicted. Powerful individuals, fueled by resentment and envy, also become his adversaries. But what about this person? Against whom even God stands armed—what hope, what comfort, what joy remains for him? An individual beholden to riches will never truly possess them; he will be their servant and custodian yet never their master. Forever striving to amass more, he will find no joy in spending, exhausting himself instead. Ultimately, he will be poorer than any beggar, never able to quell his insatiable desires. \\n\\nMoreover, money is not meant to be hoarded but utilized. Is there anything more pitiable than someone who scrambles to accumulate everything, depriving it from communal purpose? Another type of affliction not lesser than this exists: some bury their wealth underground, while others squander it on indulgence, luxury, and debauchery, thereby courting further judgment for their misconduct, compounding their self-inflicted punishment with that of their indulgent deeds. Some relinquish their wealth to idlers and flatterers; others waste it on gambling and prostitutes, thereby engineering themselves countless paths leading to destruction while forsaking the straight and lawful way that leads to eternal life, a path that is not only more beneficial but far more enjoyable.\\n\\nA servant of money cannot genuinely serve Christ. Christ Himself made this impossibility clear: ‘Ye cannot serve God and mammon’ (Matthew 6:24), and further, ‘No man can serve two masters.’ They issue contrary commands: Christ urges us to care for the poor, while mammon whispers to rob from them. Christ entreats us to relinquish our possessions, while mammon encourages greed. Do you perceive the stark opposition? Do you recognize the conflict? Would you like us to illustrate how obedience to both is unfeasible, necessitating a disdain for one? Or is it unnecessary to explain? Do you not observe how, in practice, Christ is disregarded while mammon is venerated? See how the very words invoke distaste, even more so the actions. Yet in reality, this does not seem repugnant at all, as we become ensnared by our desires. A soul momentarily freed from passion can discern rightly, but once it lapses back into passion's grip, feverishly reveling in its allure, it loses the ability to judge soundly or impartially. Christ stipulates that unless one ‘renounce all that he has, he cannot be my disciple’ (Luke 14:33); while mammon counters with cruel commands to deprive the hungry. Christ urges us to ‘clothe the naked’ (Isaiah 58:7), whereas mammon commands the opposite. Christ says, ‘Thou shalt not hide thyself from thy own blood’ (Isaiah 58:7), while mammon incites you to disregard even your own kin or your own very soul. Yet, tragically, individuals comply with the demands of mammon—commands that are brutal, harsh, and inhumane—more readily than they adhere to those of Christ, which are redemptive and humane. For this is the essence of separation from God, this is the embodiment of suffering, this is the place of torment and condemnation."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The Lord repeated a significant message, stating, \\"One does not heed another,\\" rather than suggesting a feeling of hatred. It is nearly impossible for a person’s conscience to harbor hatred towards God; rather, one may exhibit indifference, lacking the fear of God as if His mercy does not concern them. The Holy Spirit cautions against such dangerous neglect when He inspires the prophet to declare, \\"Son, add not sin to sins, nor say, 'His mercy is great'\\" (Sir. 5:5-6). Are you unaware that God’s kindness is intended to lead you to repentance (Rom. 2:4)? What mercy can compare to that of our Lord, who forgives the sins of those who turn back to Him and grafts the wild olive into the root and sap of the olive tree? Conversely, whose judgment is more severe than that of Him who did not spare the natural branches but cut them off due to their unbelief (See Rom. 11:17-22)? Therefore, anyone who wishes to love God and is cautious not to offend Him cannot divide their loyalty between two masters. Let your sincere aspirations remain resolute and free from any confusion. By doing so, you will rightly perceive the Lord and seek Him with a pure heart."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"By referring to two masters, he signifies those who issue conflicting orders. For instance, we may choose to follow the devil as we elevate our desires to a divine status, yet our true God is, by His very nature, the Lord. It is impossible to serve God while also serving wealth, as wealth embodies all that is unjust. Do you not perceive that it is unfeasible for the wealthy and unjust to serve God, since selfishness drives a wedge between them and the divine?"},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"No individual can serve two lords: for he will either despise one and hold affection for the other, or he will be devoted to one and disregard the other. Additionally, He presents a more alarming consideration to dissuade us from greed, illustrating that it leads us away from servitude to God and into bondage to material wealth. Initially, He addresses the two lords in general terms, without identifying them by name, so that His listeners might recognize the truth in His words. Then He reveals who these lords are, speaking of two masters that make opposing demands. Zeal, which denotes obedience, comes into play. You cannot serve God and wealth. Here, He discloses the identities of the two masters in question. Among the Jewish people, wealth is referred to as mammon, which He calls a lord due to the frailty of those it ensnares. But what of it? Were not figures like Abraham and Job wealthy? Indeed, they were affluent, yet they served not their riches; rather, they ruled over wealth and shared generously with the needy. You cannot work for God and for mammon, for God commands not only the avoidance of illicit possessions but also the giving of one’s own. In contrast, mammon not only discourages sharing what is one’s own but also encourages the pursuit of ill-gotten gains. God instructs us to temper our desires, while mammon incites indulgence; God calls for purity, whereas mammon beckons towards immorality, and so forth."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"No one can faithfully serve two masters whose interests conflict. Yet, if their goals align, one may serve both, for they are united; the hearts and souls of those who believe are one (Acts 4:32), even if they are numerous. The Lord's teaching about these conflicting masters is clear: you cannot serve God and wealth. The term \\"mammon\\" originates from Syrian, referring to riches and material possessions. These two masters, God and wealth, are at odds with each other. God embodies righteousness and commands His followers to act justly; He is just and delights in justice, as it is evident in His presence (Psalm 10:7). In contrast, mammon is unjust and leads its followers to engage in wrongful acts, urging them to make alliances with unrighteousness (Luke 16:9). God encourages His servants to be generous and compassionate, while mammon promotes greed and a lack of mercy. The Lord desires His servants to fix their thoughts and affections on heavenly things, whereas mammon draws one's mind and heart to earthly matters. Thus, it is impossible for one to serve both; one will either disdain mammon and cherish God, or cling to mammon and reject God. The Lord reiterates this truth to illustrate that it is too simple to switch allegiance from one master to another, thereby leaving the greedy without justification for their choices. Just as one may cling to mammon while disregarding God, so too can one choose to despise mammon and love God, regardless of past commitments. It is essential to understand these words: one can either hold on to one master or neglect the other. This means that a servant of God will not be consumed by the desire for wealth, while a servant of wealth will disregard God. The Lord anticipated the objection of the greedy, who might argue, “How can I turn my back on mammon when I, as a human, require food, drink, and clothing? These essentials are not always readily available. Therefore, necessity compels me to prepare and provide for my future and for times of need.” Though the Lord did not directly address this concern, He counters it by saying: \\"For this reason I tell you, do not be anxious about your life, what you shall eat or drink, nor about your body, what you shall wear; is not life more than food, and the body more than clothing?\\""},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"No one can serve two masters, which illustrates the necessity of prioritizing true treasure in Heaven over attachment to worldly riches. There exist two masters with distinct and conflicting qualities, making it impossible for a servant to cater to both. In such a scenario, the servant would end up loving one and despising the other, as love and hate are fundamentally opposing emotions. The scripture supports this notion in various passages, such as Malachi 1:2-3, Luke 14:26, Luke 16:13, John 12:25, and Romans 9:13. \\n\\nZeal is the manifestation of love, while neglect signifies a lack of love or even hatred. The metaphor of the two masters, each demanding loyalty from the servant, represents God and mammon. Mammon, a term originating from a Syrian deity associated with earthly wealth, symbolizes worldly possessions. Although the Jewish people historically engaged in the worship of foreign gods, they seem to have repurposed this term to refer more broadly to material wealth. \\n\\nA pursuit of earthly possessions is incompatible with genuine service to God; however, wealth can be a divine blessing when viewed appropriately and does not hinder one’s devotion to God. Biblical figures like Abraham and Job exemplify this principle. While it is said to avoid mentioning the rich, it is important to recognize those who serve wealth rather than God. Job, for instance, was affluent but did not serve mammon; he ruled over his wealth instead of allowing it to dominate him. He utilized his riches to assist others, demonstrating stewardship rather than indulgence."},{"author-name":"Ivanov A.V.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88db13197efab881aa332_Ivanov%20A.V..png","category":"Christian Authors","century":19,"exegesis-text":"The inability to serve two masters arises from the differing demands of each. While it may occasionally be feasible to serve two authorities simultaneously due to similar expectations, the situation here refers not only to contrasting requirements but also to fundamentally opposing ones."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Redeemer, aiming to illustrate that one’s heart cannot harbor two conflicting priorities—namely, the desire to please God and the pursuit of material wealth—provides another illustration: NO ONE CAN SERVE TWO LORDS, since their demands contradict each other: FOR EITHER HE WILL HATE THE ONE AND LOVE THE OTHER; OR HE WILL BE LOYAL TO THE ONE AND DESPISE THE OTHER. Initially, the Redeemer refers to these two authorities in general terms, allowing His listeners to acknowledge the validity of His words. Subsequently, He clarifies the identities of these masters: YOU CANNOT SERVE GOD AND MAMMON, indicating a choice must be made between the two: either God or mammon. The Syrians viewed Mammon as a deity representing wealth, while the Hebrews simply interpreted it as material riches. “Mammon is all unrighteousness,” explains Blessed Theophylact, “and unrighteousness is the adversary. When we yield to the devil's influence, we effectively make him our master; similarly, we can elevate our desires to an idol status, thus rendering ourselves incapable of serving God while pursuing wealth.” Blessed Augustine asserts, “A person will either despise God and be devoted to the adversary or fervently serve the adversary, neglecting God. This is the plight of sinful individuals, who rarely admit that they favor Satan and abhor God.” St. Philaret states, “If you are enslaved by earthly concerns, you cannot simultaneously be a servant of God.” Furthermore, St. Chrysostom teaches, “God has definitively stated that the service of God and mammon cannot coexist. Mammon entices individuals to steal, while God instructs them to give generously; God promotes a pure life, while mammon advocates for immorality; mammon encourages drunkenness and excess, whereas God calls for self-control; God advises us to disregard earthly possessions, while mammon urges attachment to them. How, then, can one claim that the service of God can be harmonized with that of mammon?” It is not merely the love of wealth that is detrimental, but also an excessive worry over even the most basic necessities. Therefore, I urge you: Do not be anxious about your life, what you will eat or drink, nor about your body, what you will wear."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"In instructing his followers to seek only treasures of the spirit that lead to everlasting life, Christ addressed a practical concern that likely weighed heavily on the minds of many who listened to him: Can one's soul be saved, achieving eternal life, without relinquishing attachments to material wealth, indulgence, and worldly comforts? Is it feasible to lead a life characterized by good deeds while still clinging to earthly idols and treasures? Christ emphatically responds, “No one can serve two masters.” In other words, one cannot love and devote oneself equally to two authorities; one will inevitably prefer one and despise the other or show enthusiasm for one while disregarding the other. This principle holds true in the everyday lives of individuals, as one cannot simultaneously be committed to God and pursue earthly possessions. Just as the heart cannot be split in its affections, it is impossible to serve both God and riches. If one's focus becomes solely the accumulation of worldly wealth, this engrossing pursuit will divert attention from God, thereby neglecting the preparation for entry into the Kingdom of Heaven. Moreover, should the desire for riches evolve into an all-consuming passion, it will foster animosity towards anything that stands in the way of one's avarice."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"Mammon, as the early Church Fathers articulated, refers to the earthly riches. The Saviour clearly asserts that the coexistence of God and mammon is impossible, much like the challenge of two opposing masters finding common ground. This truth should compel every Christian to shun the sin of greed as if it were the gravest calamity. For what generous and benevolent Master do we forsake in the Lord, who is the Father of all blessings and comforts? And to whom does one become enslaved, entering servitude to mammon? According to a Church teacher, serving God wholeheartedly leads to true reign. The joy of the heavenly beings is rooted in their unrestricted fulfillment of the will of the heavenly Father. However, the pursuit of earthly wealth morphs one into a wretched servant enslaved by countless anxieties, uncertainties, and sins. And what is the ultimate gain? After a fleeting indulgence governed by sorrow, one remains completely stripped after death, losing the heavenly inheritance alongside earthly riches. Yet, some may argue, is it not feasible to possess wealth while serving God? To possess riches and to labor for riches are distinctly different paths. Abraham, the patriarch of faith, had possessions, yet he was not bound by them; he willingly sacrificed his beloved son Isaac in love for God. After making that offering, would he have hesitated to part with his wealth for the service of the Lord, to whom his entire heart belonged? Job was prosperous, yet he was not a captive to his wealth; he could boldly declare before the Lord that he had aided the needy and rescued the orphan, bringing the blessing of the doomed upon himself, and the mouth of the widow would praise him. Job declared, “I myself was naked when I came forth from my mother’s womb, and naked I will depart. The Lord gave, and the Lord has taken away; blessed be the name of the Lord forever.” Earthly riches are also manifestations of God's grace. When God freely bestows upon us the treasures of heaven, will His mercy withhold earthly gifts that serve our souls' benefit? As St. Paul teaches, your whole being may be worldly, present, or future, depending on whether your heart belongs to Christ. The Father in heaven blesses the honest endeavors to acquire earthly wealth, so long as our primary pursuit remains the salvation of our souls. He honors our diligence and hard work, provided we shun deceit and cunning. He blesses prudence in household management when we keep our hearts open to aiding others. God’s paternal mercy extends to our innocent pleasures as long as they aim for His glory, devoid of excess or indulgence. He blesses our storages and resources, yet not when our hearts cling solely to them, but rather to Him. Consequently, the Holy Spirit, speaking through the King-Prophet David, offers us vital counsel: “If riches flow, do not attach your heart to them.” Let our hearts, dear brethren, rest where our true treasure lies—the treasure of life, glory, and eternal joy, hidden with Christ in God. Amen."}]}
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