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Mat_6:24. But certainly do not suppose that ye can combine the eager pursuit of wealth with striving after the kingdom of God! no, aut, aut!
δυσί ] i.e. of course, two who are of opposite characters.
ἢ γὰρ … καταφρονήσει ] he will either hate A and love B, or if not, vice versâ, he will cleave to A and despise B. In the second clause ἑνός is without the article, because the idea is somewhat different from that in the first, namely: “or he will cleave to one (not both) and despise the other concerned.”
μισεῖν and ἀγαπᾶν , like ùÒÈðÅà and àÈäÇá , are used neither here nor anywhere else (Gen_29:31; Mal_1:2-3; Luk_14:26; Luk_16:13; Joh_12:25; Rom_9:13) “with a less forcible meaning” (de Wette, Tholuck, Bleek), so as to be equivalent to posthabere and praeferre. See, on the other hand, note on Rom_9:12, also Fritzsche on this passage. The two masters are conceived of as being of such a nature that the one is loved, the other hated, and vice versâ,—and that in a decided manner, without any intermediate attitude of indifference. Luther: although the world can do it skilfully; and as it is expressed in German, by “carrying the tree on both shoulders.” In the second alternative, then, the καταφρονεῖν corresponds to the μισεῖν as being the effect of the hatred, while to the ἀγαπᾶν corresponds the ἀντέχεσθαι as the effect of the love.
ἀνθέξεται ] he will hold to him, faithfully cleave to him. Plat. Rep. x. p. 600 D; Phil. p. 58 E; Ax. p. 369 E; Dem. 290. 9; 1Ma_15:34; Tit_1:9.
μαμωνᾶς ] Chaldee îÈîåÉðÈà , Syr. ܡܡܘܢܐ, consequently it should be spelt with only one μ , and derived, not from àîï , but from èîï , so that its origin is to be traced to îÇèÀîåÉï , thesaurus (Gen_43:23). Gesenius, Thes. I. p. 552. It means riches, and, according to Augustine, is, in the Punic language, equivalent to lucrum. In this instance it is personified owing to its connection with δουλεύειν , and from its antithesis to θεῷ : wealth conceived of as an idol (Plutus). Buxtorf, Lex. Talm. p. 1217 f.
Moreover, the idea implied in the δουλεύειν prevents the possible abuse of the saying. Luther says well: To have money and property is not sinful; but what is meant is, that thou shouldst not allow them to be thy master, rather that thou shouldst make them serve thee, and that thou shouldest be their master. Comp. Chrysostom, who quotes the examples of Abraham and Job. According to the axiom in the text, Christ justly (see on Luk_16:9, the note) requires unfaithfulness in regard to mammon.