Exegetical and Hermeneutical Commentary of Matthew 6:20
But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
20. But lay up for yourselvestreasures in heavenThe language in Luke (Lu12:33) is very bold”Sell that ye have, and give alms;provide yourselves bags which wax not old, a treasure in the heavensthat faileth not,” &c.
where neither moth nor rustdoth corrupt, and where thieves do not break through norstealTreasures these, imperishable and unassailable!(Compare Col 3:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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”, Lu 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”, 1Ti 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
Mt 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 De 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 Ps 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 Ps 97:2. My fathers gathered mammon, money, but I have gathered souls, according to Pr 11:30. My fathers gathered for others, but I have gathered , for myself, according to De 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.
Fuente: John Gill’s Exposition of the Entire Bible
Rust (). Something that “eats” () or “gnaws” or “corrodes.”
Fuente: Robertson’s Word Pictures in the New Testament
1) “But lay up for yourselves treasures in heaven,” (theasourizete de humin thesaurous en ourano) “But (instead) treasure up for yourselves treasures in heaven;” Lay up valuable things in safe keeping in heaven where Jesus is and Michael’s angels keep guard, 1Ti 6:19. Lay up things that relate to eternal life, enduring, uncorroding, incorruptible things through good will and good deeds done to the glory of God, 1Co 10:31; Php_4:8; Rev 22:12.
2) “Where neither moth nor rust doth corrupt,” (hopou oute ses oute brosis aphanizei) “Where neither moth nor rust at all removes, takes away, or corrupts,” for neither rust nor moth exists there where all is holy and clean, Rev 22:15.
3) “And where thieves do not break through nor steal,” (kai hopou kleptai ou diorussousin oude kleptousin) “And in a place where thieves (kleptomaniacs) do not dig through (break in) and steal,” for they do not enter there, Heb 12:14; Rev 21:27.
Fuente: Garner-Howes Baptist Commentary
20. But lay up for yourselves treasures in heaven They are said to do so, who, instead of entangling themselves in the snares of this world, make it their care and their business to meditate on the heavenly life. In Luke’s narrative, no mention is made of the contrast between laying up treasures on the earth and laying up treasures in heaven; and he refers to a different occasion for the command of Christ to prepare bags, which do not grow old: for he had previously said, Sell what you possess, and give alms It is a harsh and unpleasant thing for men to strip themselves of their own wealth; and with the view of alleviating their uneasiness, he holds out a large and magnificent hope of remuneration. Those who assist their poor brethren on the earth lay up for themselves treasures in heaven, according to the saying of Solomon,
“
He that hath pity upon the poor lendeth to the Lord, and that which he hath given will he pay him again,” (Pro 19:17.)
The command to sell possessions must not be literally interpreted, as if a Christian were not at liberty to retain any thing for himself. He only intended to show, that we must not be satisfied with bestowing on the poor what we can easily spare, but that we must not refuse to part with our estates, if their revenue does not supply the wants of the poor. His meaning is, “Let your liberality go so far as to lessen your patrimony, and dispose of your lands.”
Fuente: Calvin’s Complete Commentary
(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).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 6:20 . ] belongs to . 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 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 Messiah’s kingdom, in which their bestowal is then to take place. Comp. on Mat 5:12 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 ( ), Phi 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 . 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
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 6:20 . . : not = heavenly treasures, says Fritzsche, as that would require before . Grammatically this is correct, yet practically heavenly treasure is meant.
Fuente: The Expositors Greek Testament by Robertson
Mat 19:21, Isa 33:6, Luk 12:33, Luk 18:22, 1Ti 6:17, Heb 10:34, Heb 11:26, Jam 2:5, 1Pe 1:4, 1Pe 5:4, Rev 2:9
Reciprocal: Exo 22:2 – breaking Deu 17:17 – neither shall he 1Ki 22:10 – having put Job 21:19 – layeth Pro 8:18 – durable Pro 21:20 – treasure Ecc 5:14 – those Eze 26:12 – make a spoil Oba 1:6 – are the Luk 12:21 – he 2Co 6:10 – and Col 1:5 – laid Col 3:1 – seek 2Ti 4:8 – there Jam 5:2 – Your riches
Fuente: The Treasury of Scripture Knowledge
TREASURES IN HEAVEN
But lay up for yourselves treasures in heaven.
Mat 6:20
The love of accumulation is such a principle in our nature, that it will be doubted whether there is any man who is altogether free from the power of its fascination. The object will appear according to a mans education, or circumstances, or bias.
I. The only true investment.Every man who reflects will directly admit that the only true investment, for an immortal being, must be in eternity. The man of the world heaps up everything in that tabernacle that is dropping about him, and he can find nothing in that city, whither every day he is hastening! Yet, is not there many a silent monitor which tells him this is no treasure-place, no safe? Do not the many thieves, of many cares, break through and steal of his peace and his treasure? When the object is gained, does not some polluting thing come in and spoil the joy? But the Christian, every portion of his being, here; every moment he spends; every word he speaks; every thought he thinkshas its result and its reflection in that unseen world. Thus, everything done for Gods grace, and for Gods glory, is like something planted out of this world into the soil of another state. It is a deposit, which will appear again.
II. Treasures in heaven.Let us take an instance or two of the manner in which a Christian may lay up treasures in heaven.
(a) Friends in heaven. As we go along the little journey of life, one and another quickly passes away. If these companions and friends of the way were associated with us by no other than the common ties of fellowship, then, when they die, they are, to say the least, no longer precious to us. But what, and if they were the children of God, are they not gone before, to their Father, and our Father; to their home, and our home? And is not each departed one an actual increase of the deep and holy treasure, which is awaiting us in another state?
(b) Those to whom we have been useful. The joy that surpasses all other joys, which we carry with us from this world, will be the meeting again with those to whom we have been useful in this present life. Who shall conjecture what will be the interchange of such lovethe delightful memories, or recognitions of passages of thought and sympathy, which there were between us in this lower state? And then, the blended hallelujah! St. Paul does not hesitate to say that such was his joy, and his crown of rejoicing, in the day of the Lord Jesus. Surely the very light of those whom we have led to Christ will be cast back in greater radiance to our own honoured spirits, in order that we may shine as the brightness of the firmament, and as the stars for ever and ever! What a motive is here to act that partto do good to the soul of somebody!
III. Talents for heaven.Every man has his time, and his talents, and his influence, and his money, as working materials. So that if in the use of these, he is constantly considering their value for eternity; that he so spends his time, so exercises his talents, so apportions his money, that some effect shall be produced, which shall outlive this world, and does it with that avowed object,gradually, that man takes up more and more interest, and connects it with the future statemore of his time is spent on the things of Godmore effort is made to extend Gods glory upon the eartha larger portion of his income goes to holy uses,that man is putting by treasures, gradually into Gods bank.
The Rev. James Vaughan.
Fuente: Church Pulpit Commentary
6:20
In addition to the reasons against hoarding described in the preceding verse, it is also foolish from the standpoint of an investment. Our idle wealth may be attacked and taken by thieves and all be lost for any good use. But the treasures in heaven, which consist of the credits from God for our righteous lives, will be safe because no thief will ever be admitted to that place, neither will any form of decay be possible there. That is why Paul used the impressive words, “Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life” (1Ti 6:19).
Fuente: Combined Bible Commentary
20But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21For where your treasure is, there will your heart be also. 22The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! 24No 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.
[If thine eye be single. If thine eye be evil.] That the business here is about a covetous, or a not covetous mind, may be gathered,
I. From the context on either hand: for, Mat 6:20-21; the discourse is concerning treasures either earthly or heavenly, and, Mat 6:24, concerning serving either God or Mammon.
II. From a very usual manner of speech of the nation. For a good eye; to the Jews, is the same with a bountiful mind; and an evil eye is the same with a covetous mind. “This is the measure of the Truma” (or, of the oblation yielded to the priests), A good eye yieldeth one out of forty; that is, the fortieth part. “The school of Shammai saith, One out of thirty. A middling eye, one out of fifty. And an evil eye, one out of sixty. He that gives a gift, let him give with a good eye; and he that dedicates any thing, let him dedicate it with a good eye.” See Mat 20:15. Hence covetousness is called the lust of the eyes; 1Jo 2:16. Therefore our Saviour shows here with how great darkness the mind is clouded and dimmed by covetousness, and too much care of worldly things.
Fuente: Lightfoot Commentary Gospels
Mat 6:20. A positive precept, answering exactly to the negative one of the last verse: but lay up for yourselves treasures in heaven. Heaven sometimes means the atmospheric heaven (Mat 6:26), sometimes the starry heavens (Heb 11:12); here it is used in the highest and spiritual sense of the unknown region where God has His throne and reveals His glory (comp. Mat 6:9-10). This is the place where the treasures are laid up; the character of the treasures, is therefore, eternal; they are to be collected in a heavenly manner. Hence the reference is not exclusively to a future locality; nor is there a thought of purchasing a future and heavenly reward by laying up a store of good works. The superiority of these treasures is more prominent than the way to lay them up.