No man can serve two masters, etc. In Luke 16:13 the saying is found almost word for word immediately after the parable of the unjust steward. As the word "mammon" comes twice in that parable, but nowhere else in the New Testament, it is probable that its occurrence caused the insertion of this saying in that place (cf.
Luke 16:22, note). No man can serve two masters. The thought is still of earnestness of purpose and singleness of heart. Our Lord here speaks of the impossibility of such divided service as he has been warning his disciples against attempting.
No man can give due service to two masters. For, apart from the extent of the claim of each master—total bond-service ( δουλεύειν)—thorough service of two masters is incompatible with the effects produced upon the servant himself.
The result of service is to incline him towards the one master and against the other. Notice how our Lord continues his plan of setting forth the moral effect of modes of thought or action upon the agents themselves (cf.
Romans 6:16). For either he will hate the one ( τὸν ἕνα), and love the other. Because human nature is such that it must attach itself to one of two principles. "Cor hominis neque its vacuum esse potest, ut non serviat ant Dee aut creaturae: neque simul duobus servire" (Bengel).
Or else he will hold to the one ( ἢ ἑνὸς ἀνθέξεται). The Revised Version omits "the." The stress here is on "one—not both." Hold to; in steadfast application (cf. Ellicott, on Titus 1:9). Ye cannot serve God and mammon; "Ye moun not serve god and ricchesse" (Wickliffe).
A repetition of the statement of the impossibility of serving two masters, but more than a repetition, for it is enforced by defining who the masters are. Mammon. The change in the Revised Version from a capital to a small m has probably been made to prevent "mammon" being understood as the proper name of some god.
The derivation of the word ( μαμωνᾶς, אנומם) is very doubtful. The most probable suggestion is that it is formed from the stem of הנם, and is equivalent to that which is apportioned or counted. Hence its well-known meaning of property, wealth, especially money.
Observe that our Lord does not here contrast God and Satan; he is emphasizing the thought which he has been adducing since Luke 16:19, viz., the relation that his disciples must hold to things of earth, which are summed up by him under the term "mammon" as with us under the term "wealth."
Observe also that it is not the possession of wealth that he condemns, but the serving it, making it an object of thought and pursuit. Gathering it and using it in the service of and according to the will of God is not serving mammon (cf.
Weiss, 'Matthaus-Ev.').