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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
Nine 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.
The mind compasses the whole man about, and whither it wills it carries him. But where thy heart shall be, there shall be thy treasure. Be there our heart, then, where we would have our treasure.
But the praise of Heaven is eternal, and cannot be carried off by invading thief, nor consumed by the moth and rust of envy.
For there are some widows which esteem gain their business... heaping up to themselves plenty of money, and lend at bitter usury, and are only solicitous about mammon, whose bag is their god; who prefer eating and drinking before all virtue, saying, "Let us eat and drink, for tomorrow we die;" [1 Corinthians 15:32] who esteem these things as if they were durable and not perishing things. For she that uses herself to nothing but talking of money, worships mammon instead of God — that is, is a servant to gain, but cannot be pleasing to God, nor resigned to His worship; not being able to intercede with Him continuously on account that her mind and disposition run after money: for "where the treasure is, there will the heart be also." [Matthew 6:21]
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.
On this account then He adds another argument, which I have already mentioned, saying, "Where the man's treasure is, there is his heart also."
For though none of these things should come to pass, saith He, thou wilt undergo no small harm, in being nailed to the things below, and in becoming a slave instead of a freeman, and casting thyself out of the heavenly things, and having no power to think on aught that is high, but all about money, usuries and loans, and gains, and ignoble traffickings. Than this what could be more wretched? For in truth such an one will be worse off than any slave, bringing upon himself a most grievous tyranny, and giving up the chiefest thing of all, even the nobleness and the liberty of man. For how much soever any one may discourse unto thee, thou wilt not be able to hear any of those things which concern thee, whilst thy mind is nailed down to money; but bound like a dog to a tomb, by the tyranny of riches, more grievously than by any chain, barking at all that come near thee, thou hast this one employment continually, to keep for others what thou hast laid up. Than this what can be more wretched?
However, forasmuch as this was too high for the mind of His hearers, and neither was the mischief within easy view of the generality, nor the gain evident, but there was need of a spirit of more self-command to perceive either of these; first, He hath put it after those other topics, which are obvious, saying, "Where the man's treasure is, there is his heart also;" and next He makes it clear again, by withdrawing His discourse from the intellectual to the sensible.
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 21) For where your treasure is, there your heart will be also. This applies not only to money, but also to all passions and possessions. The stomach is the god of gluttons: there it has its heart, where its treasure is. The treasure of the luxurious is feasts. For the lascivious, it is playfulness; for the lover, it is desire. Everyone serves the one by whom he is conquered (2 Peter 2:19).
For if any does a work with the mind of gaining thereby an earthly good, how will his heart be pure while it is thus walking on earth? For any thing that is mingled with an inferior nature is polluted therewith, though that inferior be in its kind pure. Thus gold is alloyed when mixed with pure silver; and in like manner our mind is defiled by lust of earthly things, though earth is in its own kind pure.
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. And then, so that no one should say to Him that not all treasure is stolen, Jesus 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."
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Summary
Matthew 6:21 delivers a profound and concise declaration from Jesus, asserting a fundamental principle of human motivation and devotion: our deepest affections and ultimate allegiance are inextricably linked to whatever we value most. This verse serves as a climactic summary of Jesus' teaching on earthly versus heavenly treasures, revealing that the true orientation of one's heart is not merely a matter of sentiment but a direct consequence of where one invests their resources, time, and aspirations. It challenges us to examine the true object of our devotion, for our spiritual and moral compass will inevitably point towards that which we deem our ultimate "treasure."
Context
Literary Context
This verse is strategically placed within Jesus' Sermon on the Mount, specifically within His broader discourse on authentic piety and the nature of true discipleship. It immediately follows His direct commands regarding the accumulation of wealth: "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal" (Matthew 6:19-20). Verse 21 acts as the explanatory "for" (Greek: gar) that undergirds these commands, providing the theological rationale: the heart's disposition follows the treasure. This principle then sets the stage for the subsequent teachings on the "eye being the lamp of the body" (Matthew 6:22-23) and the impossibility of serving two masters, namely God and mammon (Matthew 6:24). The entire section from Matthew 6:19-34 forms a cohesive unit on priorities, trust, and anxiety, with verse 21 as its central axiom.
Historical & Cultural Context
In the ancient world, wealth was primarily stored in tangible forms such as precious metals (gold, silver), valuable garments, or grain. These forms of wealth were highly susceptible to various threats: moths could destroy fabrics, rust (or corrosion) could degrade metals, and thieves were a constant menace, breaking into homes or storehouses. There were no banks in the modern sense, so personal security of one's assets was a significant concern. Jesus' audience, largely agrarian and often poor, would have understood the precariousness of earthly possessions. Furthermore, the Jewish understanding of the "heart" (Hebrew: lev or levav) was not merely the seat of emotions but the core of one's entire being—intellect, will, and moral character. Thus, when Jesus speaks of the heart, He is referring to the very essence of a person's identity and direction in life, a concept deeply rooted in Old Testament wisdom literature and prophetic teachings.
Key Themes
Matthew 6:21 powerfully contributes to several overarching themes within the Sermon on the Mount and the broader Gospel of Matthew. Firstly, it underscores the theme of Priorities and Values, challenging disciples to evaluate what truly holds their ultimate allegiance. Secondly, it illuminates the Nature of the Heart, presenting it as the control center of one's life, whose orientation is determined by the object of its "treasure." This aligns with the Old Testament emphasis on the heart as the wellspring of life (Proverbs 4:23). Thirdly, it reinforces the Dichotomy of Heavenly vs. Earthly Treasure, a central contrast in Jesus' teaching, emphasizing that true and lasting security is found in eternal, spiritual investments rather than transient material ones. Finally, it speaks to the theme of True Security and Fulfillment, suggesting that genuine contentment and purpose are found not in accumulation but in alignment with God's eternal purposes, foreshadowing the exhortation to seek first the kingdom of God in Matthew 6:33.
Exposition and Analysis
Key Word Analysis
This word refers to a deposit, meaning wealth, whether literal or figurative. It can denote a storehouse where valuables are kept or the valuables themselves. In this context, it encompasses anything one considers supremely valuable and invests in, be it material possessions, reputation, power, or even spiritual pursuits.
This term refers to the heart, but figuratively, it signifies the thoughts or feelings, the mind, and by analogy, the middle or core. In biblical usage, the "heart" is the center of one's being—the seat of intellect, will, emotions, and moral character. It is the core of human personality and the source of all intentions and actions.
This word means "whatsoever where" or "at whichever spot." It emphasizes the specific location or object of one's treasure, directly linking it to the subsequent location of the heart. The implication is a direct and inevitable correlation.
Verse Breakdown
"For where your treasure is"
This initial clause establishes the premise. The conjunction "For" (Greek: gar) indicates that this statement provides the reason or explanation for the preceding commands (to lay up treasures in heaven). "Your treasure" refers to whatever you deem most valuable, whatever you invest your life into, whatever you protect and pursue. It is the ultimate object of your desire and security. The phrase "where...is" points to the location or object of this ultimate value.
"there will your heart be also"
This second clause presents the inevitable consequence of the premise. The "there" directly corresponds to the "where" of the treasure. The "heart" (Greek: kardia) signifies the innermost being—the intellect, will, emotions, and moral core. Jesus declares that this core self, with all its affections, thoughts, and motivations, will naturally gravitate towards and be bound up with whatever one considers their "treasure." It is an inescapable spiritual law: our deepest self follows our deepest investment.
Literary Devices
Jesus employs several potent literary devices in Matthew 6:21 to convey His message with clarity and impact. The primary device is Cause and Effect, where the location of one's treasure (the cause) directly determines the location and orientation of one's heart (the effect). This is presented as an immutable spiritual law. Furthermore, the verse utilizes Metaphor, with "treasure" standing in for anything of ultimate value and "heart" representing the core of one's being, including affections, will, and intellect. The structure also exhibits a subtle form of Chiasmus or a balanced parallelism (A-B-B'-A'): "where your treasure is" (A - location of treasure, B - treasure) and "there your heart will be also" (B' - heart, A' - location of heart). While not a perfect chiasm, the mirrored structure emphasizes the unbreakable link between the two concepts. Finally, the verse functions as an Axiom or a self-evident truth, presented by Jesus as a foundational principle for understanding human motivation and spiritual priorities.
Theological and Thematic Connections
Matthew 6:21 is a foundational theological statement that transcends mere financial advice, delving into the very nature of human worship and allegiance. It reveals that our ultimate "treasure" is, in essence, our god. Whatever we pursue, protect, and prioritize above all else is what truly commands our heart's devotion, whether that be material wealth, reputation, power, or even self-righteousness. This principle exposes the insidious nature of idolatry, which is not merely bowing down to physical idols but allowing anything other than God to occupy the supreme place in our affections and motivations. Jesus' teaching here calls for a radical reorientation of our lives, from self-centered accumulation to God-centered stewardship, recognizing that true security and lasting joy are found only when our hearts are fully aligned with the eternal Kingdom of God.
Reflection and Application
Matthew 6:21 serves as a profound diagnostic tool for the human soul, prompting us to honestly examine the true objects of our affection and investment. If our "treasure" is primarily earthly—our career, possessions, social status, comfort, or even our own reputation—then our heart, our deepest thoughts, anxieties, and aspirations, will inevitably be tethered to these fleeting things. This leads to a life characterized by worry, fear of loss, and an insatiable desire for more, as earthly treasures are inherently insecure and unsatisfying. Conversely, if our treasure is in heaven—investing in God's kingdom through acts of worship, service, generosity, and seeking righteousness—then our heart will be aligned with eternal realities, fostering peace, contentment, and a profound sense of purpose. This verse challenges us to intentionally and consistently redirect our time, energy, and resources towards that which truly lasts, allowing our hearts to be captivated by Christ and His eternal purposes, rather than being enslaved by the perishable allure of this world.
Questions for Reflection
FAQ
What does "treasure" mean in this context?
In Matthew 6:21, "treasure" (Greek: thēsaurós) refers to anything that one values supremely, holds dear, and invests their life into. It's not limited to money or material possessions but encompasses anything that holds ultimate significance for an individual. This could include wealth, reputation, power, status, comfort, relationships, personal achievements, or even spiritual pursuits if they become an end in themselves rather than a means to glorify God. Jesus is pointing to the ultimate object of one's desire and security, the thing around which one's life is organized.
How does this verse relate to the idea of serving God and mammon?
Matthew 6:21 is the foundational principle that directly leads to Jesus' later statement in Matthew 6:24: "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." Verse 21 explains why you cannot serve two masters. If your "treasure" (the object of your ultimate value and devotion) is earthly wealth ("mammon"), then your "heart" (your core being, allegiances, and affections) will be fixed on it. This fixation makes it impossible to simultaneously have your heart fully devoted to God. The two are mutually exclusive because they demand competing allegiances and priorities. Your treasure dictates your master.
Christ-Centered Fulfillment
Matthew 6:21 finds its ultimate Christ-centered fulfillment not merely as a moral imperative, but as a profound truth embodied and exemplified by Jesus Himself, and made possible for believers through Him. Jesus' entire life was a living demonstration of where His treasure and heart lay: entirely with the Father and His kingdom. He possessed no earthly wealth (Matthew 8:20), consistently prioritized the will of God over personal comfort or gain (John 4:34), and ultimately gave His life as the supreme act of obedience and love (Philippians 2:8). His "treasure" was the redemption of humanity and the establishment of God's eternal reign. For believers, Christ is the ultimate "treasure" (Colossians 2:3). When we truly understand and embrace the immeasurable worth of Christ and His finished work, our hearts are supernaturally drawn to Him. The Holy Spirit enables us to "set our affection on things above, not on things on the earth" (Colossians 3:2), transforming our desires so that our deepest longings align with God's eternal purposes, making it possible to live out the truth of Matthew 6:21 by treasuring Christ above all else.