2. From this somewhat lengthened digression, we return to notice the moral of the Parable. [4598] It is put in these words: Make to yourselves friends out of [by means of] the Mamon of unrighteousness, that, when it shall fail, [4599] they may receive you into everlasting tabernacles.' From what has been previously stated, the meaning of these words offers little serious difficulty. We must again recall the circumstances, that they were primarily addressed to converted publicans and sinners, to whom the expression Mamon of unrighteousness' - of which there are close analogies, and even an exact transcript [4600] in the Targum - would have an obvious meaning. Among us, also, there are not a few who may feel its aptness as they look back on the past, while to all it carries a much needed warning. Again, the addition of the definite article leaves no doubt, that the everlasting tabernacles' mean the well-known heavenly home; in which sense the term tabernacle' is, indeed, already used in the Old Testament. [4601] [4602] But as a whole we regard it (as previously hinted) as an adaptation to the Parable of the well-known Rabbinic saying, that there were certain graces of which a man enjoyed the benefit here, while the capital, so to speak, remained for the next world. And if a more literal interpretation were demanded, we cannot but feel the duty incumbent on those converted publicans, nay, in a sense, on us all, to seek to make for ourselves of the Mamon - be it of money, of knowledge, of strength, or opportunities, which to many has, and to all may so easily, become that of unrighteousness' - such lasting and spiritual application: gain such friends by means of it, that, when it fails,' as fail it must when we die, all may not be lost, but rather meet us in heaven. Thus would each deed done for God with this Mamon become a friend to greet us as we enter the eternal world.
3. The suitableness both of the Parable and of its application to the audience of Christ appears from its similarity to what occurs in Jewish writings. Thus, the reasoning that the Law could not have been given to the nations of the world, since they have not observed the seven Noachic commandments (which Rabbinism supposes to have been given to the Gentiles), is illustrated by a Parable in which a king is represented as having employed two administrators (Apiterophin); one over the gold and silver, and the other over the straw. The latter rendered himself suspected, and - continues the Parable - when he complained that he had not been set over the gold and silver, they said unto him: Thou fool, if thou hast rendered thyself suspected in regard to the straw, shall they commit to thee the treasure of gold and silver? [4603] And we almost seem to hear the very words of Christ: He that is faithful [4604] in that which is least, is faithful also in much,' in this of the Midrash: The Holy One, blessed be His Name, does not give great things to a man until he has been tried in a small matter;' which is illustrated by the history of Moses and of David, who were both called to rule from the faithful guiding of sheep. [4605]
Considering that the Jewish mind would be familiar with such modes of illustration, there could have been no misunderstanding of the words of Christ. These converted publicans might think - and so may some of us - that theirs was a very narrow sphere of service, one of little importance; or else, like the Pharisees, and like so many others among us, that faithful administration of the things of this world (the Mamon of unrighteousness') had no bearing on the possession of the true riches in the next world. In answer to the first difficulty, Christ points out that the principle of service is the same, whether applied to much or to little; that the one was, indeed, meet preparation for, and, in truth, the test of the other. [4606] He that is faithful' - or, to paraphrase the word (pists), he that has proved himself, is accredited (answering to {hebrew}) - in the least, is also faithful [accredited] in much; and who in the least is unjust is also in much unjust.' Therefore, if a man failed in faithful service of God in his worldly matters - in the language of the Parable, if he were not faithful in the Mamon of unrighteousness - could he look for the true Mamon, or riches of the world to come? Would not his unfaithfulness in the lower stewardship imply unfitness for the higher? And - still in the language of the Parable - if they had not proved faithful in mere stewardship, in that which was another's,' could it be expected that they would be exalted from stewardship to proprietorship? And the ultimate application of all was this, that dividedness was impossible in the service of God. [4607] It is impossible for the disciple to make separation between spiritual matters and worldly, and to attempt serving God in the one and Mamon in the other. There is absolutely no such distinction to the disciple, and our common usage of the words secular and spiritual is derived from a terrible misunderstanding and mistake. To the secular, nothing is spiritual; and to the spiritual, nothing is secular: No servant can serve two Masters; ye cannot serve God and Mamon.