Matthew 6:20

6:20 treasures in heaven: This was a common image for Jews of Jesus’ day; doing God’s commands became virtually equivalent to accumulating treasures with God. The context (6:19; Luke 12:33) suggests that Jesus primarily had acts of charity in mind.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat_6:20. Ἐν οὐρανῷ] belongs to θησαυρίζετε. By what means is this done? By everything which the Lord has hitherto been insisting upon from Mat_6:3 onwards as the condition on which those who believe in Him are to obtain eternal salvation, and which therefore constitutes the sum and substance of the δικαιοσύνη that comes through faith in Him. In this way, and not specially by almsgiving, Mat_19:21, which, according to Mat_5:7, Mat_6:3, is here only included along with other matters (in answer to Chrysostom), do men gather treasures (the Messianic felicity) for themselves, which are reserved for us with God in heaven until the establishment of the Messiahs kingdom, in which their bestowal is then to take place. Comp. on Mat_5:12.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 6:20 . θησ . ἐν οὐρανῷ : not = heavenly treasures, says Fritzsche, as that would require τοὺς before ἐν . Grammatically this is correct, yet practically heavenly treasure is meant.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

But lay up for yourselves treasures in heaven--The language in Luke (Luk 12:33) is very bold--"Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not," &c.

where neither moth nor rust doth corrupt, and where thieves do not break through nor steal--Treasures these, imperishable and unassailable! (Compare Col 3:2).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. Lay up - treasures in heaven] "The only way to render perishing goods eternal, to secure stately furniture from moths, and the richest metals from canker, and precious stones from thieves, is to transmit them to heaven by acts of charity. This is a kind of bill of exchange which cannot fail of acceptance, but through our own fault." Quesnel.

It is certain we have not the smallest portion of temporal good, but what we have received from the unmerited bounty of God: and if we give back to him all we have received, yet still there is no merit that can fairly attach to the act, as the goods were the Lord's; for I am not to suppose that I can purchase any thing from a man by his own property. On this ground the doctrine of human merit is one of the most absurd that ever was published among men, or credited by sinners. Yet he who supposes he can purchase heaven by giving that meat which was left at his own table, and that of his servants; or by giving a garment which he could no longer in decency wear, must have a base ignorant soul, and a very mean opinion of the heaven he hopes for. But shall not such works as these be rewarded? Yes, yes, God will take care to give you all that your refuse victuals and old clothes are worth. Yet he, who through love to God and man, divides his bread with the hungry, and covers the naked with a garment, shall not lose his reward; a reward which the mercy of God appoints, but to which, in strict justice, he can lay no claim.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) Treasures in heaven.—These, as in the parallel passage of Luk_12:33, are the good works, or rather the character formed by them, which follow us into the unseen world (Rev_14:13), and are subject to no process of decay. So men are “rich in good works” (1Ti_6:18), “rich in faith” (Jas_2:5), are made partakers of the “unsearchable riches of Christ and His glory” (Eph_3:8; Eph_3:16).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

But lay up for yourselves treasure in heaven,.... That is, either be concerned for, and seek after heavenly treasure, the riches of glory, the joys and glories of another world, which infinitely excel everything that is valuable on earth; and which can never be corrupted, or taken away: or rather, lay up your earthly treasures in heaven; that is, put them into the hands of God in heaven; and this is done, by liberally communicating to the poor; by which means men "provide themselves bags which wax not old, and a treasure in heaven that faileth not", Luk 12:33. They shall never want any good thing here, and they "lay up in store for themselves, a good foundation against the time to come", Ti1 6:18. This is the way to have worldly treasure secured from moth, rust, and thieves; for to lay it up in heaven with God, to give it to him, to his poor, to make use of it for his glory, is to lay it up in a place,

where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. Treasures are safer here than in our own hands, and will turn to better account, and more to our own advantage, both in this life, and that which is to come: see Mat 19:21. In this way, though not for it, men come to have treasure in heaven, even the treasure of eternal life, glory, and happiness. Heaven is often represented by the Jewish writers as a treasury; and the treasures which are in it are said (n) to be

"Myyx yzng, "treasures of life", and treasures of peace, and treasures of blessing; and the souls of the righteous, and the spirits and souls that shall be created, and the dew with which God will quicken the dead.''

Those words in Deu 31:16. "And the Lord said unto Moses, thou shalt sleep with thy fathers", are thus (o) paraphrased.

"And the Lord said unto Moses, lo! thou shalt sleep in the dust with thy fathers, and thy soul shall be treasured up , "in the treasury of eternal life", with thy fathers.''

They tell us (p) of a story of Monbaz the king, who was son to queen Helena; in which are many things agreeable to these words of Christ, and which may serve to illustrate them.

"Monbaz the king stood and gave all his goods to the poor: his relations sent to him, and said, thy fathers added to that which was their's, and to that which was their fathers; but thou hast given away that which was thine, and that which was thy father's: he replied to them all thus: my fathers , "laid up treasure on earth, but I have laid up treasure in heaven", according to Psa 85:11. My fathers laid up treasures, which do not bring forth fruit; but I have laid up treasures, which bring forth fruit, according to Isa 3:10. My fathers gathered in a place, where the hand, i.e. of man rules, (where thieves break through and steal,) but I have gathered in a place where the hand of man does not rule, according to Psa 97:2. My fathers gathered mammon, money, but I have gathered souls, according to Pro 11:30. My fathers gathered for others, but I have gathered for myself, according to Deu 24:13. My fathers gathered in this world, but I have gathered "for the world to come".''

One of their commentators (q) on the phrase, "my fathers laid up treasures below", as it is in the Babylonish Talmud (r), has this remark:

"for lo! all that they treasured up was for the necessaries of this world; which is , "a place of dust and vermin", which corrupt and destroy everything; "but I have laid up treasures above", a place secure and firm, and which preserves everything that is put into it.''

(n) T. Bab. Chagiga, fol. 12. 2. (o) Targum Jon. ben Uzziel, in Deut. xxxi. 16. (p) T. Hieros. Peah, fol. 15. 2. (q) Caphtor, fol. 97. 1. (r) T. Bab. Bava Bathra, fol. 11. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

Ver. 20. But lay up for yourselves treasures in heaven] That which you may draw out a thousands years hence. For in a treasure there are three things, -a laying up, a lying hidden, and a drawing out for present use. Riches reach not to eternity. Therefore while others lay hold upon riches, "Lay thou hold on eternal life," 1Ti 6:12, and that "by following after righteousness, godliness, faith, love, patience, meekness." This, this is the true treasure; this is to be rich, as our Saviour speaketh, toward God, and is opposed to laying up treasure for himself, Luk 12:21, as here "laying up treasure in heaven" is to that of laying up treasure in earth. {a} Both cannot he done, because the heart cannot be in two such different places at once. The saints have their commoration on earth, but their conversation is in heaven. Here are their bodies, but their hearts are in the place where Christ their head is. Sancti ibi sunt ubi nondum sunt, et non sunt ubi sunt, saith Chrysostom. The saints are there, in their affections, whither as yet they are not come in their attainments. All their ploughing, sailing, building, planting, tends to that life that is supernal, supernatural; they run for the high prize, they strive for the crown of righteousness, they breathe after the beatifical vision, with, "Oh when shall I come and appear before God?" And as the Athenians, when they were besieged by Sulla, {b} had their hearts with him without the walls, though their bodies were held within by force: so the saints, though detained here for a while in a far country, yet their hearts are at home. They go through the world as a man whose mind is in a deep study, or as one that hath special haste of some weighty business; they wonder much how men can awhile to pick up sticks and straws with so much delight and diligence. The time is short (or trussed up into a narrow scantling), the task is long, of keeping faith and a good conscience; hence they use the world as if they used it not, as having little leisure to trifle. {c} There is water little enough to run in the right channel, therefore they let none run beside; but carefully improve every opportunity, as wise merchants, Eph 5:15, and care not to sell all, to purchase the pearl of price. In a witty sense (saith Broughton out of Rabbi Bochai) Cain and Abel contain in their names advertisements for matter of true continuance and corruption. Cain betokeneth possession in this world, and Abel betokeneth one humbled in mind, and holding such possession vain. Such was his offering, sheep, the gentlest of all living beasts, and therefore the favour of God followed him. And the offering of Cain was of the fruit of the earth, as he loved the possession of this world and the service of the body (which yet can have no continuance), and followed after bodily lusts. Therefore the blessed God favoured him not. Cain’s chief care was to build cities, that he "might call his land after his own name," Psa 49:11, and make his son, Lord Enoch of Enoch. Not so the better sort, Abel, Enoch, Noah, Abraham, they were content to dwell in tents, as looking for a city "which hath foundations, whose maker and founder is God," Heb 11:10. Abraham bought a piece of ground, but for burial only. Ishmael shall beget twelve princes, but "with Isaac will I establish my covenant;" and although he grow not so great as his brother (that man of God’s hand, that had his portion here), yet he shall make reckoning, that "the lines are fallen unto him in a fair place, that he hath a goodly heritage," Psa 16:6. Esau had his dukes, and grows a great magnifico; but Jacob gets first the birthright for a mess of red, red, which the hungry hunter required to be fed with, as camels are fed by casting gobbets into their mouths (so the word signifies). And after this he gets the blessing by his mother’s means. And when Esau threatened him, and had bolted out some suspicious words, she seeks not to reconcile the two brethren by making the younger yield up again what he had gotten from the elder; but prefers the blessing before Jacob’s life, and sends him away. This was to lay up treasure in heaven for her son, who took herein after the mother too ( partus sequitur ventrem). For if Esau will but allow him to settle in the Land of Promise, a type of heaven, he will spare for no cost to make his peace. Silver and gold he hath none, but cattle good store; 550 head of them sends he for a present to make room for him, as Solomon hath it. Let heaven be a man’s object, and earth will soon be his reject. David counts one good cast of God’s countenance far better than all the grain and oil in the country. Solomon craves wisdom and not wealth. Paul counts all but dross, dung, and dog’s meat (σκυβαλα), Php 3:8, so he may win Christ and get home to him, 2Co 5:6. Here we have but a glimpse of those gleams of glory, we see but as in a glass obscurely, 1Co 13:12; "Our life is hid with Christ in God," as the pearl lies hidden till the shell be broken, Col 3:3. Compare the estate of Prince Charles in his Queen mother’s womb, with his condition at full age, in all the glory of his father’s court: there is not so broad a difference as between our present enjoyments (albeit our joys here are unspeakably glorious, 1Pe 1:8) with those we shall have hereafter. Sursum igitur cursum nostrum dirigamus. Let therefore our affections and actions, our counsels and courses, be bent and bound for heaven: our earthly businesses despatch with heavenly minds, and in serving men let us serve the Lord Christ. The angels are sent about God’s message to this earth, yet never out of their heaven, never without the vision of their Maker. These earthly things distract not, if we make them not our treasure, if we shoot not our hearts overly far into them. The end of a Christian’s life is (not, as Anaxagoras dreamed of the life of man, to behold the heavens, but) to live in heaven. This he begins to do here by the life of faith, by walking with God, as Enoch and Elijah, those candidates of immortality (so the ancients called them), by walking before God, as Abraham and David, by walking after God, as the Israelites were bidden to do, Gen 6:9; 1Ki 9:4; Deu 13:4. With God, a man walks by a humble friendship and familiarity; before him, by uprightness and integrity; after him, by obedience and conformity, by doing his "will on earth, as it is in heaven." And this is to "lay up treasure in heaven;" this is, as the apostle expresseth and interpreteth it, "to lay in store for ourselves a good foundation against the time to come, that we may lay hold on eternal life," 1Ti 6:19. There shall be stability of thy times, strength, salvation, wisdom, and knowledge; "for the fear of the Lord shall be his treasure," Isa 33:6.

{a} εις θεον πλουτειν. Hoc est, omnia praedia in Deo collocare, et ab eius unica providentia pendere. Beza in loc.

{b} Animos extra moenia, corpora necessitati servientes intra muros habuerunt. Paterc. St Paul’s body was at Rome, his spirit with the Colossians. {Col 2:5}

{c} 1Co 7:29, συνεσταλμενος, terminus nauticus.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lay up for yourselves treasures in heaven - That is, have provision made for your eternal felicity. Do not exhaust your strength and spend your days in providing for the life here, but let your chief anxiety be to be prepared for eternity. Compare the notes at Isa 55:2. In heaven nothing corrupts; nothing terminates; no enemies plunder or destroy. To have treasure in heaven is to possess evidence that its purity and joys will be ours. It is to be heirs of God, and joint-heirs with Christ, to an inheritance incorruptible, undefiled, and that fadeth not away, 1Pe 1:4. The heart, or affections, will of course be fixed on the treasure. To regulate the heart, it is therefore important that the treasure, or object of attachment, should be right.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

By doing good works, distributing your superfluities to the indigent. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

20. Treasures in heaven — The use of the word treasures here shows that its sense is symbolical for that which is our highest interest.

For yourselves — This treasure may, indeed, be for yourselves. Earthly good is transient; you are a mere momentary holder, and not an owner. But heavenly treasures become your own forever.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But lay up (ver. 19, note).

The treasures of character.

"Treasures in heaven." "Here moral excellence is put in contrast with material treasure. Men are to seek nobility of character, riches of feeling, strength of manhood, and not perishable wealth." Character is called "treasure in heaven," because it alone goes with us into the unseen world. It belongs to us; it cannot be parted from us. It is not something that we have; it is that which we are, wherever we are.

I THE INSECURITY OF ALL TREASURE IN" THINGS. Everything man sets value on is a perishable thing. To him it is perishable, either by decaying as he holds it, or by removal from him. "The fashion of this world passeth away." "Riches take to themselves wings, and flee away." "We"ve no abiding city here." This hardly seams so evidently true in our modern times, when wealth gains more apparent fixity, as it did in Eastern lands, when wealth largely consisted in garments, and governments failed to ensure stability and security. Moth and rust (corrosion) would destroy most things, and the thieves would carry off the rest. The truth is as true to-day as it ever was man can never guarantee his hold on anything he may possess. He has it to-day; he is never sure of it to-morrow. This is true not only of purely material things, but even of such things as skill of body and furniture of mind things that a man may gain, but which still are outside the real man; only things that he has. Whatever a man only has is in peril.

II THE SECURITY OF ALL TREASURE IN CHARACTER. What a man is, and what a man becomes, are unaffected by any known decaying forces. Character is the investiture of the soul, in which it passes to the eternal realms. Illustrate the forces that affect our things, and show how powerless they are against our character. See the case of Job. Try death as against the sanctified character that a man may have become. Death can strip a soul absolutely bare of all acquired things. "We brought nothing into this world, and it is certain that we can carry nothing out." Death can take the soul from the body. But death cannot touch character, which is the soul"s garment. So he is rich for ever who has won "character. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The only safe treasures:

v. 20. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal.

v. 21. For where your treasure is, there will your heart be also.

The repetition of the same words serves for emphasis. Treasures you may and shall have, of the right kind. Treasure the treasures of the only lasting kind, in heaven, heavenly treasures, the gift and possession donated by God through grace. Value these above all the jewels and riches of the whole world. "But you, who are not of the world, but belong in heaven and are bought through My blood for this purpose that you should have another, eternal possession which is ready and ordered for you,—you should not permit your hearts to be taken captive here, but, though you be in an office and station in which you must deal with it, do not hanker after or serve it. On the contrary, strive to get those treasures which are kept for you in heaven. For those are true treasures, which moths and rust cannot approach, and safe against all that may eat and steal. For they are so placed that they always remain whole and fresh, and so secured that no one can dig after them. " The treasures of the Christians are even now safely included in the Word of Mercy, and their fullness and eternal enjoyment will be realized in heaven, 1Pe 1:4; 2Ti 1:12-14. And therefore their minds and hearts are centered in heaven, upon their greatest treasure, secure for them in the hands of God.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

20. Lay up … treasures in heaven. This is the only way to save our wealth. It is a positive precept. Our wealth must be consecrated to God and used as his work demands. Wealth used for doing good is treasure laid up in heaven.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

20.] It is to be observed that the qualifying clauses, ἐπὶ τῆς γῆς, ἐν οὐρανῷ, belong in each case to the verb θησαυρίζετε, not to the noun θησαυρούς.

βρῶσις] more general in meaning than rust—the ‘wear and tear’ of time, which eats into and consumes the fairest possessions. The θησαυρίζετε θησ. ἐν οὐρ. would accumulate the βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον of Luk 12:33, corresponding to the μισθός of ch. 5:12, and the ἀποδώσει σοι of vv. 4, 6, 18. Cf. 1Ti 6:19: Tobit 4:9.

διορύσσουσιν] usually joined with οἰκίαν, as ch. 24:43.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. But lay up for yourselves treasures in heaven, where neither moth nor rust doth mar, and where thieves do not break through nor steal.] Luk 12:33 has: “a treasure unfailing in the heavens, where thief approaches not, nor moth corrupts.” Cf. Test. Lev 13:5Lev 13:5 “Do righteousness, my sons, upon earth, that you may have treasure in heaven”;1 Buddhist and Christian Gospels, Edmunds, p. 83, “Let the wise man do righteousness; a treasure that others can share not, which no thief can steal; a treasure which passeth not away.”2

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.