The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

VERS. IX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Of the Mammon of unrighteousness.

1. WEre I very well assured that our Saviour in this passage, meant riches well gotten, and Alms to be bestowed thence, I would not render it Mammon of unrighteousness, but hurtful Mammon. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to hurt, as well as to deal unjustly, d 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vulg. Nolite nocere terrae: hurt not the earth; and so, riches even well got may be said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hurtful Mammon, because it frequently proves noxious to the owner. It is the Lawyers term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the dammage of Mammon (Maimonides hath a Treatise with that title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that is, when any person doth any way hurt or dam∣nifie anothers estate. And in reality, on the contrary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hurtful Mammon, i. e. when riches turn to the hurt and mischief of the owner. And if I thought our Saviour here speaks of riches honestly gotten, I would suppose he might use this very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only that the phrase of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not so usual amongst the Jews as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

II. Or perhaps he might call it Mammon of unrighteousness in opposition to Mammon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of righteousness, i. e. of mercy, or alms-giving; for by that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteous∣ness, the Jews usually expressed charity or alms-giving, as every one that hath dipt into that language knows very well. And then his meaning might be, make to your selves friends of the Mammon of unrighteousness, i. e. of those riches which you have not yet laid out in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousness, or alms-giving. But it is beyond my understanding to think, what one word he could express 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by, in this sense.

III. I see no reason therefore, why we may not, nay why indeed it is not necessary to understand the words precisely, of riches ill gotten. For,

1. So the application of the Parable falls in directly with the Parable it self. That Steward, gained to himself friends by ill gotten goods, so do ye; make to your selves friends of the wealth you have not well got.

Object. But far be it from our Saviour to exhort or encourage any to get riches un∣justly; or to stir them up to give alms out of what they have dishonestly acquired. Nemo non fatebitur (saith Heinsius) no man but will confess, our Lord meant nothing less, than that any one should make friends to himself of riches unjustly gained. Yet for all this I must acknowledge my self not so very well satisfied in this matter.

2. Let us but a little consider by what words in the Syriack our Saviour might ex∣press 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, especially if he spoke in the vulgar language. It was a common phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammon of falsily, or false Mammon; at least if the Targumists speak in the Vulgar Idiom of that nation, which none will deny. It is said of Samuels Son, that they did not walk in his ways 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but turned after false Mam∣mong 1.2 He destroys his own house 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whoso heaps up to himself the Mam∣mon of falshoodh 1.3 To shed blood and to destroy souls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they may gain Mammon of falshood i 1.4

There needs no Commentator to shew what the Targumists mean by Mammon of false∣hood, or Mammon of unrighteousness. They themselves explain it when they render it* 1.5 sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammon of violence 〈…〉〈…〉 Sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammon of wickednessk 1.6 Kimchi by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammon of rapine, upon Esai. XXXIII. By the way I cannot but observe that that expression Hoseah, V. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the Com∣mandment, i. e. of Jeroboam or Omri; is rendred by the Targumists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the Mammon of falshood. Where also see the Greek, and Vulgar.

Seeing it appears therefore, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Mammon of unrighteousness is the same in the Greek with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Targumists, who speak in the common language of that Nation, there is no reason why it should not be taken here, in the very same sense. Think but what word our Saviour would use to express 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by, and then

think if there can be any word more probable, than that which was so well known, and so commonly in use in that Nation. The Syriac hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which doth not in the least diminish the sense of the other. Indeed the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place is softned by some that it should denote no further than false, as not true and substantial: so that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signifie deceitful Mammon. Not opposing riches well got to those that are ill got, but opposing earthly riches to spiritual: which rendring of the word took its rise from hence especially, that it lookt ill and unseemly that Christ should perswade any to make to themselves friends by giving alms out of an ill gotten estate: not to men∣tion that vers. 11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unrighteous Mammon is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to true riches.

III. It is not to be doubted but that the Disciples of Christ did sufficiently abhor the acquiring of riches by fraud and rapine; but can we absolve all of them from the guilt of it before their conversion? particularly Matthew the Publican? And is it so very un∣seemly for our Saviour to admonish them to make themselves friends by restitution, and a pious distribution of those goods they may have unjustly gathered before their conver∣sion? the discourse is about restitution and not giving of alms.

IV. It is a continued discourse in this place with that in the foregoing Chapter, only that he does more particularly apply himself to his Disciples, vers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He said unto his Disciples; where the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, joyns what is discoursed here, with what went before. Now who were his Disciples? not the twelve Apostles only, nor the Seventy Disciples only: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chap. XV. 1. all the Publicans and sinners that came to hear him. For we needs must suppose them in the number of Disciples, if we consider the distinction of the Congregation then present, being made between Scribes and Pharisees, and those that came to him with a good mind to hear: besides that we may observe how Christ entertains them, converseth with them and pleads for them, in the Parable of the foregoing Chapter. Which plea and apology for them against the Scribes and Pharisees being finished, he turns his dis∣course to them themselves, and under the Parable of an unjust Steward, instructs them, how they may make to themselves friends of the wealth they had unjustly gained, as he had done. And indeed what could have been more seasonably urged before the unjust and covetous Pharisees, than to stir up his followers, that if they had acquired any un∣righteous gains before their conversion, they would now honestly restore them, piously distribute them, that so they may make themselves friends of them, as the unjust Steward had done▪

And for a Comment upon this Doctrine let us take the instance of Zacheus, Chap. XIX. If Christ whiles entertained in his house, had said to him what he said to his Disciples here, Zacheus, make to thy self friends of the Mammon of unrighteousness; would Zacheus himself, or those that stood by, have understood him any otherwise, than that he should make friends to himself of that wealth he had gotten dishonestly? and why they may not be so understood here, I profess I know not. Especially when he discourses amongst those Disciples, that had been Publicans and Sinners, and scarce any of them, for ought we know, but before his conversion, had been unjust, and unrighteous enough.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Make to your selves friends.

Were it so, that by the Mammon of unrighteousness could be understood an estate ho∣nestly got, and the discourse were about giving of Alms, yet would I hardly suppose the poor to be those friends here mentioned, but God and Christl 1.7 For who else were capable of receiving them into everlasting habitations? As for the poor (upon whom these Alms are bestowed) doing this, as some have imagined, is meer dream, and deserves to be laught at rather than discust.

In Bava Kamam 1.8 we have a discourse about restitution of goods ill gotten, and amongst other things, there is this passage: The Rabbins deliver 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that live upon violence (or Thieves) and usurers, if they make restitution, their restitution is not received. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For Shepherds, Exactors, and Publicans, restitution is difficult. (The Gloss is, Because they have wronged so many that they know not to whom to restore their own.) But they do make restitution to those, who know their own goods that were purloyn'd from them. They say true, they do make restitution: but others do not receive it of them, To what end then do they make restitution? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That they may perform their duty toward God.

Upon what nicety it was that they would not allow those to restitution from whom the goods had been purloyn'd, I will not stand to enquire. It was necessary however, that restitution should be made; that that which was due and owing to God might be performed; that is, they might not retain in their hands any ill gotten goods, but devote them to some good use; and accordingly those things that were restored (if the owners could not know them again) were dedicated to publick use, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the use

of the Synagogue: and so they made God their friend, of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, goods that they had gained by dishonesty, and unrighteousness.

Notes

• d 1.1

  Revel. VII. 3. See also Rev. XI. 5. Luke X. 19.
• g 1.2

  1 Sam. VIII. 3.
• h 1.3

  Prov. XV. 27.
• i 1.4

  Ezek. XXII. 27.
• * 1.5

  * Ib. ver. 13.
• k 1.6

  Heb. II. 9.
• l 1.7

  Vid. Matth. XXV. 35, &c.
• m 1.8

  Fol. 94. 2.