Yorkville enquirer. [volume] (Yorkville, S.C.) 1855-2006, 1877-04-26

CONDUCTED BY
REV. ROBERT LATHAM.

CONDUCTED BY
REV. ROBERT LATHAM.
[Orlglnal.]
THE MAMMON OF UNRIGHTEOUSNEss.
Luke 1879.
In the sixteenth chapter of the gospel, as
recorded by Luke, we have minute and
very interesting account of a remarkable
transaction. A rich man was informed that
the chief manager of his business was vast
ing his goods. We are not told how it was
that this steward was making way with his
employers estate, nor is this at all necessary.
The simple fact is all that we need know. 1t
was not vague rumor put in circulation by
some mal-content or personal enemy of the
steward. 1t was fact. The steward, when
charged with malfeasance in Office, never
denied the charge. He was conscious of
guilt and felt satisfied that he would be
thrust out of his honorable and lucrative po.
sition, disgraced and dependant man. In
thinking over his condition, he gave every
attendant circumstance its proper weight. He
could not make living, he thought, by en-
gaging in manual labor. His mode Of life
had been such as to render this impossible.
He, therefore, wisely concluded not to try
this; hence he says, II cannot Dig" The next
idea that suggested itself was that he could
beg and live in this way, as multitudes of
others were doing. At this thought his mind
revolted. 81 cannot beg; I am ashamed of
the thought" he exclaimed to himself.
A more business idea sprung up in his fer.
tile mind. 1t was this. He now determined
to so settle the business of his employer that
every one with whom he had been dealing, as
an agent, would be his firm friend for life.
The plan resolved upon and put into execu-
ton, was to lower, very considerably, the &C.
counts Of those who were owing his employer.
This was shrewd, if it was dishonest, and
when the employer found it out, he could not
but commend tie foresight of his prodigal
steward. One individual owed the rich man
one hundred measures of oil. The accused
steward forgave one-half. Another owed one
hundred measures of wheat. This one was
forgiven one-ffth of the debt. Such is hu.
man nature all over the world, that we may
conclude that this steward made, by this act,
two warm and firm friends. He was aware
of this, and did what he did for the purpose
of securing home in their houses when he
was turned out of office.
Our Saviour neither praises nor censures
the conduct of this steward. 1t is evident
that the steward had no moral right to secure
a home for himself and family, by defrauding
his employer out of his just dues. All these
circumstances are related that Christians may
be forcibly instructed how to use riches. "I
say unto you," says the Saviour, make
friends Of The mammon of unrighteousness;
that when ye fail, they may receive you into
everlasting habitations."
The idiom of this portion of Scri pture is
Hebrew. Mammon means riches, and riches
are said to be "unrighteous." Not because
they have been acquired in an unlawful way,
but because of their nature. Riches are de-
ceitful. They promise much but bestow little;
hence they are called "unrighteous." The
when ye fall" is Hebraism,
and means "when ye die" "They shall re-
ceive you into everlasting habitations" is also
a Hebraism, and is equivalent to "Ye shall be
received into everlasting habitations-ever.
lasting denoting blessed or happy. The
whole passage may be thus paraphrased: II
say unto you, make for yourselves friends
with your deceitful riches; so that when you
die, you may be admitted by God into heaven"
There are two things prominently set forth
in this language, which demands the serious
attention of every one who bears the name of
Jesus Christ. The first is the purpose for
which we should acquire wealth, and the way
in which we should use that wealth when ac-
quired. This is stated to make to ourselves
friends 1t is supposed that we are the friends
of Jesus Christ hence in making friends to
ourselves, we make friends to Jesus Christ.
Riches have their use, and that use is to
make friends for Jesus.
Too many, who profess to be Christians,
give an unwarrantable Interpretation to those
passages of the Scripture that teach that
"Salvation is free" This is true, but not in
the sense in which multitudes use it. What
ever we have is the gift of God, and conse-
quently is free. Life and health are the gift
of God, and hence are free-wthout money
and without price. No man can buy life
with gold. Such thing is supremely absurd.
God gives us life, but in order that our lives
may be prolonged and our health preserved,
we must use means which God, in his wis
dom, has established. Whatever gift God
bestows upon US, whether it be of temporal
or spiritual character; whether it be adapted
to the wants of the body or the soul-for
time or eternity-God designs that we use that
gift in such way that his declarative honor
and glory may be shown forth, and our own
good and the good of our fellow men secured.
In no way can the glory Of God be so much
advanced as by making men friends to Jesus
Hence when God bestows upon US the IMAM
mon of unrighteousness" it is that we may
publish the power of Jesus to save sinners.
The next thing brought prominently to
view in this passage Of Scripture, is what will
be the final results to those who properly use
riches. They will be received into everlast-
ing babitations. The opposite of this is also
to be inferred. Those who do not make the