14 Evil men draw their swords and prepare their bows, to bring down the oppressed and needy, and to slaughter those who are godly. 15 Their swords will pierce their own hearts, and their bows will be broken. 16 The little bit that a godly man owns is better than the wealth of many evil men, 17 for evil men will lose their power, but the Lord sustains the godly. 18 The Lord watches over the innocent day by day, and they possess a permanent inheritance.
8 The master commended the dishonest manager because he acted shrewdly. For the people of this world are more shrewd in dealing with their contemporaries than the people of light. 9 And I tell you, make friends for yourselves by unrighteous mammon31, so that when it runs out, you will be welcomed into the eternal homes. 10 “The one who is faithful in a very little is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.
Notes and References
"... It concludes with the application: 'You cannot serve God and mammon.' Here 'mammon' is personified as an idol, the service of whom is the rejection of God. Betz interprets: 'Materialism ... is a pseudo-religious way of life, the service of a pseudo-god identified by the name of Mammon.' Mammon is not found in the Old Testament. At Qumran it is found with the sense of 'property' (1 QS 6:2; CD 14:20). It has much the same neutral sense in Pirke Avot 2:12. In Targum Onkelos on Genesis 37:26, it refers to the wicked 'gain' of Joseph's brothers. In Targum Onkelos on Exodus 18:21, the honest judge is one who 'abhors mammon.' In the New Testament it is used only in Matthew 6:24 and in Luke 16:9, 11 (modified by adikia). (Compare 2 Clement 6:1, which reflects dependence on Matthew) The sentiment expressed is similar to that of others both in ancient Judaism and among pagan writers ..."
Talbert, Charles H. Reading the Sermon on the Mount: Character Formation and Decision Making in Matthew 5-7 (p. 123) University of South Carolina Press, 2004