TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 6:19–24. His three-level outline is real structure in the source text, so it is rendered as structure.
Worldly-mindedness is as common and as fatal a symptom of hypocrisy as any other, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a visible and passable profession of religion, than by this; and therefore Christ, having warned us against coveting the praise of men, proceeds next to warn us against coveting the wealth of the world; in this also we must take heed, lest we be as the hypocrites are, and do as they do: the fundamental error that they are guilty of is, that they choose the world for their reward; we must therefore take heed of hypocrisy and worldly-mindedness, in the choice we make of our treasure, our end, and our masters.
I.In choosing the treasure we lay up.
Something or other every man has which he makes his treasure, his portion, which his heart is upon, to which he carries all he can get, and which he depends upon for futurity. It is that good, that chief good, which Solomon speaks of with such an emphasis, Ecc 2:3. Something the soul will have, which it looks upon as the best thing, which it has a complacency and confidence in above other things. Now Christ designs not to deprive us of our treasure, but to direct us in the choice of it; and here we have,
1.A good caution against making the things that are seen, that are temporal, our best things, and placing our happiness in them. Lay not up for yourselves treasures upon earth. Christ's disciples had left all to follow him, let them still keep in the same good mind. A treasure is an abundance of something that is in itself, at least in our opinion, precious and valuable, and likely to stand us in stead hereafter. Now we must not lay up our treasures on earth, that is,
(1.)We must not count these things the best things, nor the most valuable in themselves, nor the most serviceable to us: we must not call them glory, as Laban's sons did, but see and own that they have no glory in comparison with the glory that excelleth.
(2.)We must not covet an abundance of these things, nor be still grasping at more and more of them, and adding to them, as men do to that which is their treasure, as never knowing when we have enough.
(3.)We must not confide in them for futurity, to be our security and supply in time to come; we must not say to the gold, Thou art my hope.
(4.)We must not content ourselves with them, as all we need or desire: we must be content with a little for our passage, but not with all for our portion. These things must not be made our consolation (Luk 6:24), our good things, Luk 16:25. Let us consider we are laying up, not for our posterity in this world, but for ourselves in the other world. We are put to our choice, and made in a manner our own carvers; that is ours which we lay up for ourselves. It concerns thee to choose wisely, for thou art choosing for thyself, and shalt have as thou choosest. If we know and consider ourselves what we are, what we are made for, how large our capacities are, and how long our continuance, and that our souls are ourselves, we shall see it is foolish thing to lay up our treasures on earth.
2.Here is a good reason given why we should not look upon any thing on earth as our treasure, because it is liable to loss and decay:
(1.)From corruption within. That which is treasure upon earth moth and rust do corrupt. If the treasure be laid up in fine clothes, the moth frets them, and they are gone and spoiled insensibly, when we thought them most securely laid up. If it be in corn or other eatables, as his was who had his barns full (Luk 12:16, Luk 12:17), rust (so we read it) corrupts that: brōsis - eating, eating by men, for as goods are increased they are increased that eat them (Ecc 5:11); eating by mice or other vermin; manna itself bred worms; or it grows mouldy and musty, is struck, or smutted, or blasted; fruits soon rot. Or, if we understand it of silver and gold, they tarnish and canker; they grow less with using, and grow worse with keeping (Jam 5:2, Jam 5:3); the rust and the moth breed in the metal itself and in the garment itself. Note, Worldly riches have in themselves a principal of corruption and decay; they wither of themselves, and make themselves wings.
(2.)From violence without. Thieves break through and steal. Every hand of violence will be aiming at the house where treasure is laid up; nor can any thing be laid up so safe, but we may be spoiled of it. Numquam ego fortunae credidi, etiam si videretur pacem agere; omnia illa quae in me indulgentissime conferebat, pecuniam, honores, gloriam, eo loco posui, unde posset ea, since metu meo, repetere - I never reposed confidence in fortune, even if she seemed propitious: whatever were the favours which her bounty bestowed, whether wealth, honours, or glory, I so disposed of them, that it was in her power to recall them without occasioning me any alarm. Seneca. Consol. ad Helv. It is folly to make that our treasure which we may so easily be robbed of.
3.Good counsel, to make the joys and glories of the other world, those things not seen that are eternal, our best things, and to place our happiness in them. Lay up for yourselves treasures in heaven. Note,
(1.)There are treasures in heaven, as sure as there are on this earth; and those in heaven are the only true treasures, the riches and glories and pleasures that are at God's right hand, which those that are sanctified truly arrive at, when they come to be sanctified perfectly.
(2.)It is our wisdom to lay up our treasure in those treasures; to give all diligence to make sure our title to eternal life through Jesus Christ, and to depend upon that as our happiness, and look upon all things here below with a holy contempt, as not worthy to be compared with it. We must firmly believe there is such a happiness, and resolve to be content with that, and to be content with nothing short of it. If we thus make those treasures ours, they are laid up, and we may trust God to keep them safe for us; thither let us then refer all our designs, and extend all our desires; thither let us send before our best efforts and best affections. Let us not burthen ourselves with the cash of this world, which will but load and defile us, and be liable to sink us, but lay up in store good securities. The promises are bills of exchange, by which all true believers return their treasure to heaven, payable in the future state: and thus we make that sure that will be made sure.
(3.)It is a great encouragement to us to lay up our treasure in heaven, that there it is safe; it will not decay of itself, no moth nor rust will corrupt it; nor can we be by force or fraud deprived of it; thieves do not break through and steal. It is a happiness above and beyond the changes and chances of time, an inheritance incorruptible.
4.A good reason why we should thus choose, and an evidence that we have done so (Mat 6:21), Where your treasure is, on earth or in heaven, there will you heart be. We are therefore concerned to be right and wise in the choice of our treasure, because the temper of our minds, and consequently the tenor of our lives, will be accordingly either carnal or spiritual, earthly or heavenly. The heart follows the treasure, as the needle follows the loadstone, or the sunflower the sun. Where the treasure is there the value and esteem are, there the love and affection are (Col 3:2), that way the desires and pursuits go, thitherward the aims and intents are levelled, and all is done with that in view. Where the treasure is, there our cares and fears are, lest we come short of it; about that we are most solicitous; there our hope and trust are (Pro 18:10, Pro 18:11); there our joys and delights will be (Psa 119:111); and there our thoughts will be, there the inward thought will be, the first thought, the free thought, the fixed thought, the frequent, the familiar thought. The heart is God's due (Pro 23:26), and that he may have it, our treasure must be laid up with him, and then our souls will be lifted up to him.
This direction about laying up our treasure, may very fitly be applied to the foregoing caution, of not doing what we do in religion to be seen of men. Our treasure is our alms, prayers, and fastings, and the reward of them; if we have done these only to gain the applause of men, we have laid up this treasure on earth, have lodged it in the hands of men, and must never expect to hear any further of it. Now it is folly to do this, for the praise of men we covet so much is liable to corruption: it will soon be rusted, and moth-eaten, and tarnished; a little folly, like a dead fly, will spoil it all, Ecc 10:1. Slander and calumny are thieves that break through and steal it away, and so we lose all the treasure of our performances; we have run in vain, and laboured in vain, because we misplaced our intentions in doing of them. Hypocritical services lay up nothing in heaven (Isa 58:3); the gain of them is gone, when the soul is called for, Job 27:8. But if we have prayed and fasted and given alms in truth and uprightness, with an eye to God and to his acceptance, and have approved ourselves to him therein, we have laid up that treasure in heaven; a book of remembrance is written there (Mal 3:16), and being there recorded, they shall be there rewarded, and we shall meet them again with comfort on the other side death and the grave. Hypocrites are written in the earth (Jer 17:13), but God's faithful ones have their names written in heaven, Luk 10:20. Acceptance with God is treasure in heaven, which can neither be corrupted nor stolen. His well done shall stand for ever; and if we have thus laid up our treasure with him, with him our hearts will be; and where can they be better?
II.We must take heed of hypocrisy and worldly-mindedness in choosing the end we look at.
Our concern as to this is represented by two sorts of eyes which men have, a single eye and an evil eye, Mat 6:22, Mat 6:23. The expressions here are somewhat dark because concise; we shall therefore take them in some variety of interpretation. The light of the body is the eye, that is plain; the eye is discovering and directing; the light of the world would avail us little without this light of the body; it is the light of the eye that rejoiceth the heart (Pro 15:30), but what is that which is here compared to the eye in the body.
1.The eye, that is, the heart (so some) if that be single - haplous - free and bountiful (so the word is frequently rendered, as Rom 12:8; Co2 8:2, Co2 9:11, Co2 9:13; Jam 1:5, and we read of a bountiful eye, Pro 22:9). If the heart be liberally affected and stand inclined to goodness and charity, it will direct the man to Christian actions, the whole conversation will be full of light, full of evidences and instances of true Christianity, that pure religion and undefiled before God and the Father (Jam 1:27), full of light, of good works, which are our light shining before men; but if the heart be evil, covetous, and hard, and envious, griping and grudging (such a temper of mind is often expressed by an evil eye, Mat 20:15; Mar 7:22; Pro 23:6, Pro 23:7), the body will be full of darkness, the whole conversation will be heathenish and unchristian. The instruments of the churl are and always will be evil, but the liberal deviseth liberal things, Isa 32:5-8. If the light that is in us, those affections which should guide us to that which is good, be darkness, if these be corrupt and worldly, if there be not so much as good nature in a man, not so much as a kind disposition, how great is the corruption of a man, and the darkness in which he sits! This sense seems to agree with the context; we must lay up treasure in heaven by liberality in giving alms, and that not grudgingly but with cheerfulness, Luk 12:33; Co2 9:7. But these words in the parallel place do not come in upon any such occasion, Luk 11:34, and therefore the coherence here does not determine that to be the sense of them.
2.The eye, that is, the understanding (so some); the practical judgment, the conscience, which is to the other faculties of the soul, as the eye is to the body, to guide and direct their motions; now if this eye be single, if it make a true and right judgment, and discern things that differ, especially in the great concern of laying up the treasure so as to choose aright in that, it will rightly guide the affections and actions, which will all be full of the light of grace and comfort; but if this be evil and corrupt, and instead of leading the inferior powers, is led, and bribed, and biassed by them, if this be erroneous and misinformed, the heart and life must needs be full of darkness, and the whole conversation corrupt. They that will not understand, are said to walk on in darkness, Psa 82:5. It is sad when the spirit of a man, that should be the candle of the Lord, is an ignis fatuus: when the leaders of the people, the leaders of the faculties, cause them to err, for then they that are led of them are destroyed, Isa 9:16. An error in the practical judgment is fatal, it is that which calls evil good and good evil (Isa 5:20); therefore it concerns us to understand things aright, to get our eyes anointed with eye-salve.
3.The eye, that is, the aims and intentions; by the eye we set our end before us, the mark we shoot at, the place we go to, we keep that in view, and direct our motion accordingly; in every thing we do in religion; there is something or other that we have in our eye; now if our eye be single, if we aim honestly, fix right ends, and move rightly towards them, if we aim purely and only at the glory of God, seek his honor and favour, and direct all entirely to him, then the eye is single; Paul's was so when he said, To me to live is Christ; and if we be right here, the whole body will be full of light, all the actions will be regular and gracious, pleasing to God and comfortable to ourselves; but if this eye be evil, if, instead of aiming only at the glory of God, and our acceptance with him, we look aside at the applause of men, and while we profess to honour God, contrive to honour ourselves, and seek our own things under colour of seeking the things of Christ, this spoils all, the whole conversation will be perverse and unsteady, and the foundations being thus out of course, there can be nothing but confusion and every evil work in the superstructure. Draw the lines from the circumference to any other point but the centre, and they will cross. If the light that is in thee be not only dim, but darkness itself, it is a fundamental error, and destructive to all that follows. The end specifies the action. It is of the last importance in religion, that we be right in our aims, and make eternal things, not temporal, our scope, Co2 4:18. The hypocrite is like the waterman, that looks one way and rows another; the true Christian like the traveller, that has his journey's end in his eye. The hypocrite soars like the kite, with his eye upon the prey below, which he is ready to come down to when he has a fair opportunity; the true Christian soars like the lark, higher and higher, forgetting the things that are beneath.
III.We must take heed of hypocrisy and worldly-mindedness in choosing the master we serve, Mat 6:24.
No man can serve two masters. Serving two masters is contrary to the single eye; for the eye will be to the master's hand, Psa 123:1, Psa 123:2. Our Lord Jesus here exposes the cheat which those put upon their own souls, who think to divide between God and the world, to have a treasure on earth, and a treasure in heaven too, to please God and please men too. Why not? says the hypocrite; it is good to have two strings to one's bow. They hope to make their religion serve their secular interest, and so turn to account both ways. The pretending mother was for dividing the child; the Samaritans will compound between God and idols. No, says Christ, this will not do; it is but a supposition that gain is godliness, Ti1 6:5. Here is,
1.A general maxim laid down; it is likely it was a proverb among the Jews, No man can serve two masters, much less two gods; for their commands will some time or other cross or contradict one another, and their occasions interfere. While two masters go together, a servant may follow them both; but when they part, you will see to which he belongs; he cannot love, and observe, and cleave to both as he should. If to the one, not to the other; either this or that must be comparatively hated and despised. This truth is plain enough in common cases.
2.The application of it to the business in hand. Ye cannot serve God and Mammon. Mammon is a Syriac word, that signifies gain; so that whatever in this world is, or is accounted by us to be, gain (Phi 3:7), is mammon. Whatever is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is mammon. To some their belly is their mammon, and they serve that (Phi 3:19); to others their ease, their sleep, their sports and pastimes, are their mammon (Pro 6:9); to others worldly riches (Jam 4:13); to others honours and preferments; the praise and applause of men was the Pharisees' mammon; in a word, self, the unity in which the world's trinity centres, sensual, secular self, is the mammon which cannot be served in conjunction with God; for if it be served, it is in competition with him and in contradiction to him. He does not say, We must not or we should not, but we cannot serve God and Mammon; we cannot love both (Jo1 2:15; Jam 4:4); or hold to both, or hold by both in observance, obedience, attendance, trust, and dependence, for they are contrary the one to the other. God says, "My son, give me thy heart." Mammon says, "No, give it me." God says, "Be content with such things as ye have." Mammon says, "Grasp at all that ever thou canst. Rem, rem, quocunque modo rem - Money, money; by fair means or by foul, money." God says, "Defraud not, never lie, be honest and just in all thy dealings." Mammon says "Cheat thine own Father, if thou canst gain by it." God says, "Be charitable." Mammon says, "Hold thy own: this giving undoes us all." God says, "Be careful for nothing." Mammon says, "Be careful for every thing." God says, "Keep holy thy sabbath-day." Mammon says, "Make use of that day as well as any other for the world." Thus inconsistent are the commands of God and Mammon, so that we cannot serve both. Let us not then halt between God and Baal, but choose ye this day whom ye will serve, and abide by our choice.
Historical interpretation
Seven Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But the praise of Heaven is eternal, and cannot be carried off by invading thief, nor consumed by the moth and rust of envy.
Thus, after He hath cast out the disease of vainglory, and not before, He seasonably introduces His discourse of voluntary poverty. For nothing so trains men to be fond of riches, as the fondness for glory. This, for instance, is why men devise those herds of slaves, and that swarm of eunuchs, and their horses with trappings of gold, and their silver tables, and all the rest of it, yet more ridiculous; not to satisfy any wants, nor to enjoy any pleasure, but that they may make a show before the multitude.
Now above He had only said, that we must show mercy; but here He points out also how great mercy we must show, when He saith, "Lay not up treasure." For it not being possible at the beginning to introduce all at once His discourse on contempt of riches, by reason of the tyranny of the passion, He breaks it up into small portions, and having set free the hearer's mind, instills it therein, so as that it shall become acceptable. Wherefore, you see, He said first "Blessed are the merciful;" and after this "Agree with thine adversary;" and after that again, "If any one will sue thee at the law and take thy coat, give him thy cloak also;" but here, that which is much greater than all these. For there His meaning was, "if thou see a law-suit impending, do this; since to want and be freed from strife, is better than to possess and strive;" but here, supposing neither adversary nor any one at law with thee, and without all mention of any other such party, He teaches the contempt of riches itself by itself, implying that not so much for their sake who receive mercy, as for the giver's sake, He makes these laws: so that though there be no one injuring us, or dragging us into a court of justice, even so we may despise our possessions, bestowing them on those that are in need.
And neither here hath He put the whole, but even in this place it is gently spoken; although He had in the wilderness shown forth to a surpassing extent His conflicts in that behalf. However He doth not express this, nor bring it forward; for it was not yet time to reveal it; but for a while He searches out for reasons, maintaining the place of an adviser rather than a lawgiver, in His sayings on this subject.
When He has driven away the disease of vanity, He does well to bring in speech of contempt of riches. For there is no greater cause of desire of money than love of praise; for this men desire troops of slaves, horses accoutred in gold, and tables of silver, not for use or pleasure, but that they may be seen of many; therefore He says, Lay not up for yourselves treasure on earth.
Saying, Lay not up for yourselves treasure on earth, He adds, where rust and moth destroy, in order to show the insecurity of that treasure that is here, and the advantage of that which is in Heaven, both from the place, and from those things which harm. As though He had said; Why fear you that your wealth should be consumed, if you should give alms? Yea rather give alms, and they shall receive increase, for those treasures that are in Heaven shall be added to them, which treasures perish if ye do not give alms. He said not, You leave them to others, for that is pleasant to men.
But forasmuch as not every earthly treasure is destroyed by rust or moth, or carried away by thieves, He therefore brings in another motive, For where your treasure is, there will your heart be also. As much as to say; Though none of these former losses should befal you, you will yet sustain no small loss by attaching your affections to things beneath, and becoming a slave to them, and in falling from Heaven, and being unable to think of any lofty thing.
But even this cloud may be easily scattered and broken, if we will receive the beam of the doctrine of Christ; if we will hear Him admonishing us, and saying, "Lay not up for yourselves treasures upon earth."
"But," saith one, "what avails the hearing to me, as long as I am possessed by the desire?" Now in the first place, there will be power in the continual hearing to destroy even the desire. Next, if it continue to possess thee, consider that this thing is not really so much as a desire. For what sort of desire is this, to be in grievous bondage, and to be subject to a tyranny, and to be bound on all sides, and to dwell in darkness, and to be full of turmoil, and to endure toils without profit, and to keep thy wealth for others, and often for thy very enemies? with what sort of desire do these things agree? or rather of what flight and aversion are they not worthy? What sort of desire, to lay up treasure in the midst of thieves? Nay, if thou dost at all desire wealth, remove it where it may remain safe and unmolested. Since what you are now doing is the part of one desiring, not riches, surely, but bondage, and affront, and loss, and continual vexation. Yet thou, were any one among men on earth to show thee a place beyond molestation, though he lead thee out into the very desert, promising security in the keeping of thy wealth,-thou art not slow nor backward; thou hast confidence in him, and puttest out thy goods there; but when it is God instead of men who makes thee this promise, and when He sets before thee not the desert, but Heaven, thou acceptest the contrary. Yet surely, how manifold soever be their security below, thou canst never become free from the care of them. I mean, though thou lose them not, thou wilt never be delivered from anxiety lest thou lose. But there thou wilt undergo none of these things: and mark, what is yet more, thou dost not only bury thy gold, but plantest it. For the same is both treasure and seed; or rather it is more than either of these. For the seed remains not for ever, but this abides perpetually. Again, the treasure germinates not, but this bears thee fruits which never die.
Thus, after He hath cast out the disease of vainglory, and not before, He seasonably introduces His discourse of voluntary poverty. For nothing so trains men to be fond of riches, as the fondness for glory. This, for instance, is why men devise those herds of slaves, and that swarm of eunuchs, and their horses with trappings of gold, and their silver tables, and all the rest of it, yet more ridiculous; not to satisfy any wants, nor to enjoy any pleasure, but that they may make a show before the multitude.
Now above He had only said, that we must show mercy; but here He points out also how great mercy we must show, when He saith, "Lay not up treasure." For it not being possible at the beginning to introduce all at once His discourse on contempt of riches, by reason of the tyranny of the passion, He breaks it up into small portions, and having set free the hearer's mind, instills it therein, so as that it shall become acceptable. Wherefore, you see, He said first "Blessed are the merciful;" and after this "Agree with thine adversary;" and after that again, "If any one will sue thee at the law and take thy coat, give him thy cloak also;" but here, that which is much greater than all these. For there His meaning was, "if thou see a law-suit impending, do this; since to want and be freed from strife, is better than to possess and strive;" but here, supposing neither adversary nor any one at law with thee, and without all mention of any other such party, He teaches the contempt of riches itself by itself, implying that not so much for their sake who receive mercy, as for the giver's sake, He makes these laws: so that though there be no one injuring us, or dragging us into a court of justice, even so we may despise our possessions, bestowing them on those that are in need.
For the present He signifies the hurtfulness of the treasure here, and the profit of what is there, both from the place, and from the things which mar it. And first, what things they most fear, from these He urges them. For "of what art thou afraid?" saith He: "lest thy goods should be spent, if thou give alms? Nay, then give alms, and so they will not be spent; and, what is more, so far from being spent, they will actually receive a greater increase; yea, for the things in heaven are added unto them."
However, for a time He saith it not, but puts it afterwards. But for the present, what had most power to persuade them, that He brings forward, namely, that the treasure would thus remain for them unspent. And on either hand He attracts them. For He said not only, "If thou give alms, it is preserved:" but He threatened also the opposite thing, that if thou give not, it perishes.
And see His unspeakable prudence. For neither did He say, "Thou dost but leave them to others;" since this too is pleasant to men: He alarms them however on a new ground, by signifying that not even this do they obtain: since though men defraud not, there are those which are sure to defraud, "the moth" and "the rust." For although this mischief seem very easy to restrain, it is nevertheless irresistible and uncontrollable, and devise what thou wilt, thou wilt be unable to check this harm.
"What then, doth moth make away with the gold?" Though not moth, yet thieves do. "What then, have all been despoiled?" Though not all, yet the more part.
This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his treasure is.
(Verse 17 and following) But when you fast, anoint your head and wash your face, so that you may not appear to be fasting to men, but to your Father who is in secret: and your Father who sees in secret will repay you. Do not store up for yourselves treasures on earth, where rust and moth destroy, and where thieves break in and steal. He is speaking according to the custom of the province of Palestine, where they usually anoint their heads on festive days. Therefore, he commanded us to show ourselves joyful and festive when we fast. Those reading it from the Psalmist: The oil of the sinner shall not anoint my head (Ps. 140:5), on the contrary they want the good oil, about which it is said elsewhere: God, thy God, hath anointed thee with the oil of gladness above thy fellows (Ps. 44:8). And He commands that we, who practice virtues, should anoint the principal (ἡγεμονικὸν) oil of our hearts with spiritual oil.
If someone does something with the intent of gaining earthly profit, that one’s heart is upon the earth. How can a heart be clean while it is wallowing in the mud? On the other hand, if it be fastened upon heaven it will be clean, for whatever is heavenly is unpolluted. A thing becomes defiled if it is mixed with a baser substance, even though that other substance be not vile in its own nature. Gold, for example, is debased by pure silver if mixed with it. So also is our mind defiled by a desire for the things of earth, although the earth itself is pure in its own class and in its own order.
Rightly, therefore, does he who is intent on cleansing our heart follow up what He has said with a precept.
If, therefore, the heart be on earth, i.e. if one perform anything with a heart bent on obtaining earthly advantage, how will that heart be clean which wallows on earth? But if it be in heaven, it will be clean, because whatever things are heavenly are clean. For anything becomes polluted when it is mixed with a nature that is inferior, although not polluted of its kind; for gold is polluted even by pure silver, if it be mixed with it: so also our mind becomes polluted by the desire after earthly things, although the earth itself be pure of its kind and order. But we would not understand heaven in this passage as anything corporeal, because everything corporeal is to be reckoned as earth. For he who lays up treasure for himself in heaven ought to despise the whole world. Hence it is in that heaven of which it is said, The heaven of heavens is the Lord's, i.e. in the spiritual firmament: for it is not in that which is to pass away that we ought to fix and place our treasure and our heart, but in that which ever abides; but heaven and earth shall pass away.
When Macarius was living in Egypt, one day he came across a man who had brought a donkey to his cell and was stealing his possessions. As though he was a passer-by who did not live there, he went up to the thief and helped him to load the beast, and sent him peaceably on his way, saying to himself, ‘We brought nothing into this world (1 Tim. 6:7) but the Lord gave; as He willed, so it is done: blessed be the Lord in all things.’
And truly we ought to wash our face, but to anoint, and not to wash, our head. For as long as we are in the body, our conscience is foul with sin. But Christ who is our head has done no sin.
Otherwise; As the Lord had above taught nothing concerning alms, or prayer, or fasting, but had only checked a pretence of them, He now proceeds to deliver a doctrine of three portions, according to the division which He had before made, in this order. First, a counsel that alms should be done; second, to show the benefit of almsgiving; third, that the fear of poverty should be no hindrance to our purpose of almsgiving.
Another reading is, Where moth and banqueting consume. For a threefold destruction awaits all the goods of this life. They either decay and are eaten of moths as cloth; or are consumed by their master's luxurious living; or are plundered by strangers, either by violence, or pilfering, or false accusation, or some other unjust doing. For all may be called thieves who hasten by any unlawful means to make other men's goods their own. But you will say, Do all who have these things, perforce lose them? I would answer by the way, that if all do not, yet many do. But ill-hoarded wealth, you have lost spiritually if not actually, because it profits you not to your salvation.
Which then is better? To place it on earth where its security is doubtful, or in Heaven where it will be certainly preserved? What folly to leave it in this place whence you must soon depart, and not to send it before you thither, whither you are to go? Therefore place your substance there where your country is.
Otherwise; He now teaches the benefit of almsgiving. He who places his treasure on earth has nothing to look for in Heaven; for why should he look up to Heaven where he has nothing laid up for himself? Thus he doubly sins; first, because he gathers together things evil; secondly, because he has his heart in earth; and so on the contrary he does right in a twofold manner who lays up his treasure in Heaven.
(ap. Anselm.) Here are three precepts according to the three different kinds of wealth. Metals are destroyed by rust, clothes by moth; but as there are other things which fear neither rust nor moth, as precious stones, He therefore names a common damage, that by thieves, who may rob wealth of all kinds. a
Allegorically; Rust denotes pride which obscures the brightness of virtue. Moth which privily eats out garments, is jealousy which frets into good intention, and destroys the bond of unity. Thieves denote heretics and demons, who are ever on the watch to rob men of their spiritual treasure.
Having first cast out the sickness of vainglory by what He said before, now He speaks about non-possessiveness. For men possess more than they need because of vainglory. He shows how unprofitable earthly treasure is—moth and corruption consume food and clothing, and thieves steal gold and silver. Then, anticipating the objection that not all treasure is stolen, the Lord says, "Even if nothing is lost in this manner, are you not wretched for being nailed down by your worries over wealth?" This is why He says, Where your treasure is, there will your heart be also.
Continue studying Matthew 6:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
In Matthew 6:19, Jesus delivers a profound admonition within His Sermon on the Mount, cautioning His followers against the accumulation of earthly treasures. He highlights the inherent impermanence and vulnerability of material wealth, which is susceptible to natural decay by "moth and rust" and external loss through "thieves." This verse serves as a foundational call to re-evaluate priorities, urging disciples to shift their focus from transient worldly possessions to values and investments that possess eternal security and significance.
Context
Literary Context
This verse is situated centrally within the Sermon on the Mount, Jesus' seminal discourse on kingdom ethics and true righteousness, spanning Matthew chapters 5-7. Specifically, it falls within a section (Matthew 6:19-34) where Jesus contrasts earthly and heavenly priorities, immediately following His teachings on private spiritual disciplines—giving, prayer, and fasting (Matthew 6:1-18). The prohibition against laying up earthly treasures directly precedes and sets the stage for the positive command to lay up treasures in heaven and the profound declaration that where one's treasure is, there their heart will be also. This sequence underscores a deliberate rhetorical and theological contrast, guiding listeners from outward religious performance to an internal reorientation of their deepest affections and allegiances.
Historical & Cultural Context
In the 1st-century Jewish world, "treasures" often included valuable textiles (like fine garments, tapestries, and costly linens) and precious metals (gold, silver, bronze). These were primary forms of accumulated wealth and investment. The "moth" (Gk. sēs) was a common pest that destroyed woolen and linen garments, rendering them worthless. "Rust" (Gk. brōsis, literally "eating" or "corrosion") referred to the decay of metals, particularly iron and copper, which would diminish their value. Homes were frequently constructed with mud-brick walls, making them relatively easy for "thieves" to "break through" (Gk. diorýssō, literally "to dig through") to steal valuables. This imagery was not abstract but rooted in the tangible realities and vulnerabilities of daily life for people in that agrarian society, making Jesus' warning immediately relatable and impactful regarding the precariousness of their material security.
Key Themes
The primary theme is the impermanence and insecurity of earthly wealth. Jesus uses vivid, relatable imagery to demonstrate that no material possession, no matter how valuable or carefully guarded, can offer true or lasting security. This highlights the futility of placing ultimate trust in worldly possessions. A secondary, yet crucial, theme is the re-evaluation of priorities and values. By commanding "Lay not up," Jesus challenges the inherent human tendency to accumulate and find security in material things, urging a fundamental shift in perspective. This directly contributes to the broader theme of kingdom values versus worldly values that permeates the entire Sermon on the Mount, culminating in the call to seek first the kingdom of God and His righteousness and trust in God's provision rather than earthly anxieties (Matthew 6:25-34).
Exposition and Analysis
Key Word Analysis
From the noun for "treasure," this verb means "to amass or reserve," "to store up," or "to heap treasure together." It implies a deliberate, intentional act of accumulating and safeguarding wealth. Jesus' command "Lay not up" is a strong prohibition against this very act when directed towards earthly possessions as one's ultimate security or purpose.
This noun refers to a "deposit," "storehouse," "treasury," or "accumulated wealth," whether literal or figurative. In this context, it refers to material possessions, valuables, and riches that people collect and hold dear. The term encompasses anything considered valuable enough to be stored and protected.
This verb means "to render unapparent," "to consume," "to disfigure," "to perish," or "to vanish away." It describes the process of destruction or decay that diminishes or obliterates the value of the earthly treasures. This word powerfully conveys the transient and decaying nature of all material things, whether through natural processes like moth and rust or through human actions like theft.
Verse Breakdown
"Lay not up for yourselves treasures upon earth"
This is a direct, emphatic prohibition. The phrase "for yourselves" underscores the self-centered nature of such accumulation, suggesting that the primary motivation is personal gain, security, or status. "Treasures upon earth" specifies the object of the prohibition: any form of wealth or possession that belongs to this temporal, physical world. The command challenges the very human instinct to hoard and find security in material things.
"where moth and rust doth corrupt"
This clause provides the first reason for the prohibition, highlighting the internal and natural vulnerabilities of earthly treasures. "Moth" (Gk. sēs) refers to insects that destroy textiles, a common form of wealth. "Rust" (Gk. brōsis) refers to the corrosion of metals, another significant form of stored wealth. "Doth corrupt" (Gk. aphanízō) emphasizes the inevitable process of decay and destruction that diminishes the value and integrity of these possessions over time, rendering them useless or worthless.
"and where thieves break through and steal"
This second clause provides an external, human threat to earthly treasures. "Thieves" (Gk. kléptēs) represent the danger of human avarice and crime. "Break through" (Gk. diorýssō) literally means "to dig through," referring to the common practice of burglars digging through the soft mud-brick walls of homes in that region. "And steal" (Gk. kléptō) signifies the complete loss of the accumulated wealth. Together, these two clauses present a comprehensive picture of the inherent insecurity of earthly possessions, whether from natural decay or human maliciousness.
Literary Devices
Jesus employs several potent literary devices in this verse to convey His message with clarity and force. Parallelism is evident in the two distinct but complementary reasons given for not storing up earthly treasures: "where moth and rust doth corrupt, and where thieves break through and steal." This structure reinforces the comprehensive nature of the threat to material wealth. Imagery is vividly used through the concrete examples of "moth," "rust," and "thieves breaking through," which paint a clear and relatable picture of decay and loss, making the abstract concept of impermanence tangible. The use of Metonymy or Synecdoche can be seen in "moth and rust" representing all forms of natural decay and "thieves" representing all external threats to security. Finally, the verse functions as a Proverbial Statement, offering a concise, memorable truth about the nature of earthly possessions, designed to guide behavior and reorient values.
Theological and Thematic Connections
Matthew 6:19 is a cornerstone of Jesus' teaching on discipleship, challenging the deeply ingrained human tendency to find security and identity in material wealth. Theologically, it asserts God's ultimate sovereignty over all possessions and calls for a radical reorientation of the heart from self-centered accumulation to God-centered stewardship. It implicitly critiques idolatry, where wealth becomes a god, demanding allegiance and trust that rightly belong only to the Creator. The verse sets the stage for the profound truth that true security and lasting value are found not in what we possess, but in our relationship with God and our investment in His eternal kingdom. This teaching is not an condemnation of wealth itself, but of the heart's posture towards it—its accumulation as an end in itself, rather than as a means for God's purposes.
Reflection and Application
In a contemporary world often defined by consumerism, materialism, and the relentless pursuit of financial security, Matthew 6:19 remains profoundly challenging and relevant. It compels us to undertake a rigorous self-examination: Where are we truly investing our time, energy, and resources? Are we building up a portfolio of possessions and achievements that are ultimately transient and vulnerable to the "moth and rust" of economic downturns, technological obsolescence, or even personal loss? Or are we investing in things that possess eternal significance—our character, our relationships, the spiritual well-being of others, and the advancement of God's kingdom? Jesus' words are a call to liberation from the anxiety and bondage that often accompany the accumulation of wealth, reminding us that true security is found not in what we hold in our hands, but in the unwavering faithfulness of God. It encourages a lifestyle of generosity, detachment from material things, and a deep trust in divine provision, redirecting our deepest desires and affections towards the imperishable.
Questions for Reflection
FAQ
Does Jesus' teaching mean that all saving or accumulating wealth is inherently wrong?
No, Jesus' teaching in Matthew 6:19 is not a blanket condemnation of all saving or the possession of wealth. The emphasis is on the heart's posture towards wealth and the purpose of accumulation. The phrase "lay not up for yourselves" (Gk. thēsaurízō) suggests a self-centered accumulation, where wealth becomes an end in itself or the primary source of security and identity. The problem is not wealth itself, but the idolatry of wealth—making it one's ultimate treasure. The Bible elsewhere encourages wise stewardship, providing for one's family (1 Timothy 5:8), and even saving for future needs (e.g., Proverbs 6:6-8). The core message here is to prioritize eternal, spiritual values over perishable material ones, recognizing that true security and lasting satisfaction come from God, not from earthly possessions.
How does this verse relate to modern financial planning and retirement savings?
Matthew 6:19 challenges the underlying motivation and ultimate trust placed in modern financial planning. It doesn't forbid prudent planning or saving for retirement, but it warns against making such plans the ultimate source of one's security or identity. For a Christian, financial planning should be an act of faithful stewardship, not an act of idolatry. This means recognizing that all resources belong to God, and our plans should align with His kingdom purposes. It encourages generosity, a willingness to use resources for others, and a trust that God is the ultimate provider, even amidst economic uncertainties. The goal is to hold earthly resources loosely, understanding their temporary nature, while investing wholeheartedly in the imperishable "treasures in heaven" (Matthew 6:20), which include acts of love, justice, and devotion to God.
Christ-Centered Fulfillment
Matthew 6:19, with its stark warning against earthly accumulation, finds its ultimate fulfillment and perfect example in the person and work of Jesus Christ. Jesus Himself embodied the principle of not laying up treasures on earth. Though He was rich, He became poor for our sakes, choosing a life of humility and dependence on the Father, famously stating that the Son of Man had nowhere to lay His head. His entire ministry was an investment in spiritual, eternal treasures—preaching the kingdom of God, healing the sick, and ultimately offering Himself as the supreme sacrifice. He taught His disciples to deny themselves, take up their cross, and follow Him, demonstrating that true life is found in losing one's life for His sake and the gospel's. The imperishable treasure that Jesus offers is not material wealth, but eternal life and an inheritance that is imperishable, undefiled, and unfading, kept in heaven. By His atoning work, Christ secured for believers the ultimate "treasure"—reconciliation with God and participation in His glorious, eternal kingdom, a treasure that "moth and rust" cannot corrupt, and "thieves" cannot steal.