KJV: No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
YLT: 'None is able to serve two lords, for either he will hate the one and love the other, or he will hold to the one, and despise the other; ye are not able to serve God and Mammon.
Darby: No one can serve two masters; for either he will hate the one and will love the other, or he will hold to the one and despise the other. Ye cannot serve God and mammon.
ASV: No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.
| Οὐδεὶς | No one |
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Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| δύναται | is able |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| δυσὶ | two |
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Parse: Adjective, Dative Masculine Plural Root: δύο Sense: the two, the twain. |
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| κυρίοις | masters |
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Parse: Noun, Dative Masculine Plural Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| δουλεύειν | to serve |
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Parse: Verb, Present Infinitive Active Root: δουλεύω Sense: to be a slave, serve, do service. |
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| ἢ | either |
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Parse: Conjunction Root: ἤ Sense: either, or, than. |
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| ἕνα | one |
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Parse: Adjective, Accusative Masculine Singular Root: εἷς Sense: one. |
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| μισήσει | he will hate |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: μισέω Sense: to hate, pursue with hatred, detest. |
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| ἕτερον | other |
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Parse: Adjective, Accusative Masculine Singular Root: ἀλλοιόω Sense: the other, another, other. |
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| ἀγαπήσει | he will love |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἀγαπάω Sense: of persons. |
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| ἑνὸς | [the] one |
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Parse: Adjective, Genitive Masculine Singular Root: εἷς Sense: one. |
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| ἀνθέξεται | he will be devoted to |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: ἀντέχω Sense: to hold before or against, hold back, withstand, endure. |
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| ἑτέρου | other |
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Parse: Adjective, Genitive Masculine Singular Root: ἀλλοιόω Sense: the other, another, other. |
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| καταφρονήσει | he will despise |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: καταφρονέω Sense: to contemn, despise, disdain, think little or nothing of. |
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| δύνασθε | you are able |
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Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| Θεῷ | God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| μαμωνᾷ | money |
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Parse: Noun, Dative Masculine Singular Root: μαμωνᾶς Sense: mammon. |
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Greek Commentary for Matthew 6:24
Many try it, but failure awaits them all. Men even try “to be slaves to God and mammon” Mammon is a Chaldee, Syriac, and Punic word like Plutus for the money-god (or devil). The slave of mammon will obey mammon while pretending to obey God. The United States has had a terrible revelation of the power of the money-god in public life in the Sinclair-Fall-Teapot-Air-Dome-Oil case. When the guide is blind and leads the blind, both fall into the ditch. The man who cannot tell road from ditch sees falsely as Ruskin shows in Modern Painters. He will hold to one The word means to line up face to face (αντι anti) with one man and so against the other. [source]
Implying distinction in quality rather than numerical distinction ( ἄλλος ). For example, “whoever smiteth thee on thy right cheek, turn to him the other ( τὴν ἄλλην ); i.e., the other one of the two (Matthew 5:39). At Pentecost, the disciples began to speak with other ( ἑτέραις ) tongues; i.e., different from their native tongues. Here the word gives the idea of two masters of distinct or opposite character and interests, like God and Mammon. [source]
The preposition ἀντί , against, indicates holding to the one master as against the other. He who is for God must be against Mammon. [source]
Reverse Greek Commentary Search for Matthew 6:24
The picture underlying this adjective is that of a piece of cloth or other material, neatly folded once, and without a variety of complicated folds. Hence the idea of simplicity or singleness (compare simplicity from the Latin simplex; semel, once; plicare, to fold )So, in a moral sense, artless, plain, pure. Here sound, as opposed to evil or diseased. Possibly with reference to the double-mindedness and indecision condemned in Matthew 6:24. [source]
Used of a marriage contract when the husband is to repay the dowry “pure and simple” There are various other instances of such usage. Here and in Luke 11:34 the eye is called “single” in a moral sense. The word means “without folds” like a piece of cloth unfolded, simplex in Latin. Bruce considers this parable of the eye difficult. “The figure and the ethical meaning seem to be mixed up, moral attributes ascribed to the physical eye which with them still gives light to the body. This confusion may be due to the fact that the eye, besides being the organ of vision, is the seat of expression, revealing inward dispositions.” The “evil” eye The passage may be elliptical with something to be supplied. If our eyes are healthy we see clearly and with a single focus (without astigmatism). If the eyes are diseased (bad, evil), they may even be cross-eyed or cock-eyed. We see double and confuse our vision. We keep one eye on the hoarded treasures of earth and roll the other proudly up to heaven. Seeing double is double-mindedness as is shown in Matthew 6:24. [source]
With an implication of his being a different man. See on Matthew 6:24. [source]
The same idiom as in Luke 16:8, steward of injustice. Compare unrighteous mammon, Luke 16:11. Mammon should be spelt with one m. It is a Chaldee word, meaning riches. It occurs only in this chapter and at Matthew 6:24. “Of the mammon” is, literally, by means of. In the phrase of unrighteousness, there is implied no condemnation of property as such; but it is styled unrighteous, or belonging to unrighteousness, because it is the characteristic and representative object and delight and desire of the selfish and unrighteous world: their love of it being a root of all evil (1 Timothy 6:10). Wyc., the riches of wickedness. [source]
See on Matthew 6:24. [source]
See on Matthew 6:24. [source]
By the use of what is so often evil (money). In Matthew 6:24 mammon is set over against God as in Luke 16:13 below. Jesus knows the evil power in money, but servants of God have to use it for the kingdom of God. They should use it discreetly and it is proper to make friends by the use of it. [source]
Household (οικος oikos) servant. This is the only addition to Matthew 6:24 where otherwise the language is precisely the same, which see note. Either Matthew or Luke has put the λογιον logion in the wrong place or Jesus spoke it twice. It suits perfectly each context. There is no real reason for objecting to repetition of favourite sayings by Jesus. [source]
An old and very strong verb μισεω miseō to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for Matthew 15:4 proves the opposite. It is only where the element of choice comes in (cf. Matthew 6:24) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in Matthew 10:37. The ου ou here coalesces with the verb μισει misei in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning “and wife” Jesus has really made a comment on the excuse given in Luke 14:20 (I married a wife and so I am not able to come). [source]
Only in John's Gospel and First Epistle (John 14:16, John 14:26; John 15:26; John 16:7; 1 John 2:13. From παρά , to the side of, and καλέω , to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις , to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1 John 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word παράκλητος , of which Paraclete is a transcription, represented as our Advocate or Counsel, “who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father.” It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, “we have an advocate with God, even Jesus Christ.” Compare Romans 8:26. See on Luke 6:24. Note also that the word another is ἄλλον , and not ἕτερον , which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Matthew 6:24. [source]
Strictly different, from their native tongues, and also different tongues spoken by the different apostles. See on Matthew 6:24. [source]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
The expression is intentionally strong as an expression of moral antipathy. Compare Matthew 6:24; Luke 14:26. No idea of malice is implied of course. [source]
See on Matthew 6:24. [source]
Every man must choose between two ethical principles. Whichever one he chooses is master, and he is its bond-servant. Compare Matthew 6:24; Matthew 7:18. [source]
Another alternative, that of scorn of God‘s kindness Καταπρονεω Kataphroneō is old verb to think down on (κατα προνεω kataτου πλουτου phroneō) as in Matthew 6:24; 1 Corinthians 11:22. This upstart Jew actually thinks down on God. And then “the riches” (εις μετανοιαν σε αγει tou ploutou) of all that comes from God. [source]
This language sounds a bit harsh to us. It is possible that the word μισεω miseō did not always carry the full force of what we mean by “hate.” See Matthew 6:24 where these very verbs (μισεω miseō and αγαπαω agapaō) are contrasted. So also in Luke 14:26 about “hating” (μισεω miseō) one‘s father and mother if coming between one and Christ. So in John 12:25 about “hating” one‘s life. There is no doubt about God‘s preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau. [source]
See on Matthew 6:24. Not merely another, numerically, but another of different affinities and prepossessions. [source]
Rev., another Jesus, a different Spirit. See on Matthew 6:24. Another denies the identity; a different denies the similarity of nature. It is the difference of “individuality and kind ” (Alford). See on Galatians 1:6, Galatians 1:7. [source]
Better, the other, or, as Rev., his neighbor. See on Matthew 6:24. [source]
Rather a different, another sort of gospel. See Matthew 6:24; Luke 16:7; Luke 18:10. In illustration of the differences between ἄλλος anotherand ἕτερος differentsee 1 Corinthians 12:8-10; 1 Corinthians 15:40; 2 Corinthians 11:4; Romans 8:23. [source]
Other and different. See on Matthew 6:24. [source]
Comp. Matthew href="/desk/?q=mt+6:24&sr=1">Matthew 6:24; Titus 1:9. Ἁντὶ againstand ἔχεσθαι tohold one's self. The primary sense is, keeping one's self directly opposite to another so as to sustain him. [source]
Not merely another, but a different kind of priest. See on Matthew 6:24. [source]
Second perfect active indicative of σηπω sēpō (root σαπ sap as in σαπρος sapros rotten), to corrupt, to destroy, here intransitive “has rotted.” Only here in N.T. On the worthlessness of mere wealth see Matthew 6:19, Matthew 6:24.Were moth-eaten (σητοβρωτα γεγονεν sētobrōta gegonen). “Have become (second perfect indicative of γινομαι ginomai singular number, though ιματια himatia neuter plural, treated collectively) moth-eaten” (σητοβρωτα sētobrōta late and rare compound from σης sēs moth, Matthew 6:19. and βρωτος brōtos verbal adjective of βιβρωσκω bibrōskō to eat John 6:13. This compound found only here, Job 13:28, Sibyll. Orac. Proem. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 “lost millionaires” in the United States in 1931 as compared with 1929. Riches have wings. [source]
Hebraistic use of οπισω opisō as with αμαρτιων hamartiōn (sins) in Isaiah 65:2. Cf. Matthew 4:19; 1 Timothy 5:15.Of defilement (μιασμου miasmou). Old word (from μιαινω miainō Titus 1:15), here only in N.T.Despise dominion Κυριοτης Kuriotēs is late word for lordship (perhaps God or Christ) (from Κυριος Kurios), in Colossians 1:16; Ephesians 1:21; Judges 1:8. Genitive case after καταπρουντας kataphrountas (thinking down on, Matthew 6:24).Daring (τολμηται tolmētai). Old substantive (from τολμαω tolmaō to dare), daring men, here only in N.T.Self-willed Old adjective (from αυτος autos and ηδομαι hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες blasphēmountes rather than the infinitive βλασπημειν blasphēmein See Judges 1:8. Perhaps these dignities (δοχας doxas) are angels (εςιλ evil). [source]
Κυριοτης Kuriotēs is late word for lordship (perhaps God or Christ) (from Κυριος Kurios), in Colossians 1:16; Ephesians 1:21; Judges 1:8. Genitive case after καταπρουντας kataphrountas (thinking down on, Matthew 6:24).Daring (τολμηται tolmētai). Old substantive (from τολμαω tolmaō to dare), daring men, here only in N.T.Self-willed Old adjective (from αυτος autos and ηδομαι hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες blasphēmountes rather than the infinitive βλασπημειν blasphēmein See Judges 1:8. Perhaps these dignities (δοχας doxas) are angels (εςιλ evil). [source]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]