Exposition of Matthew 6:20 on Christian Living
Matthew 6:20, from the Sermon on the Mount, instructs believers to "store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal" (NIV). This verse is part of a larger discourse by Jesus concerning true righteousness, contrasting earthly and heavenly priorities.
The immediate context of Matthew 6:20 is Jesus' teaching on wealth and possessions. Verse 19 warns against storing up "treasures on earth," which are susceptible to decay and theft. Verse 21 then concludes this thought by stating, "For where your treasure is, there your heart will be also." This sequence emphasizes a fundamental choice between material accumulation and spiritual investment [1]. The concept of "treasures in heaven" was a familiar image in Jewish thought during Jesus' time, often understood as the accumulation of merit through obedience to God's commands [3]. Jesus, however, appears to primarily connect this idea with acts of charity, as suggested by parallel passages like Luke 12:33, which explicitly links giving to the poor with heavenly treasure [3].
The phrase "moths and vermin" (or "rust" in some translations) and "thieves" highlights the impermanence and insecurity of earthly wealth. Moths destroy garments, a significant form of wealth in the ancient world, while rust (or vermin) consumes metals [1]. In contrast, heavenly treasures are depicted as incorruptible and secure, beyond the reach of earthly decay or human avarice [1]. Other biblical texts reinforce this idea of enduring spiritual rewards, such as 1 Peter 1:4, which speaks of an "inheritance that can never perish, spoil or fade," and Hebrews 10:34, which mentions "better and lasting possessions" [1].
The broader context of Matthew 5-7, often referred to as the Sermon on the Mount, presents Jesus' ethical teachings for his disciples. While some scholars suggest that Luke's account of similar teachings might have been delivered at a different time, it is also plausible that both Matthew and Luke offer abridged versions of the same sermon [4]. The emphasis throughout this sermon is on an internal righteousness that surpasses mere external observance, as seen in Matthew 5:20, which states that the disciples' righteousness must exceed that of the Pharisees [2].
Therefore, Matthew 6:20 calls for a reorientation of values, urging believers to invest in spiritual realities that have eternal significance rather than transient material possessions. This involves actions and attitudes that align with God's will, particularly those demonstrating love and generosity, which are understood to yield lasting rewards in the heavenly realm [3].
Sources
- Treasury of Scripture Knowledge “Matthew 6:20 cross-references: Isaiah 33:6, Matthew 19:21, Luke 12:33, Luke 18:22, 1 Timothy 6:17, 1 Timothy 6:19, Hebrews 10:34, Hebrews 11:26, James 2:5, 1 Peter 1:4, 1 Peter 5:4, Revelation 2:9”
- Treasury of Scripture Knowledge “Matthew 5:20 cross-references: Matthew 3:10, Matthew 7:21, Matthew 18:5, Matthew 23:2, Matthew 23:23, Mark 10:15, Mark 10:25, Luke 11:39, Luke 11:44, Luke 12:1, Luke 16:14, Luke 18:10, Luke 18:17, Luke 18:24, Luke 20:46, John 3:3, Romans 9:30, Romans 10:2, 2 Corinthians 5:17, Philippians 3:9, Hebrews 12:14, Revelation 21:27”
- Matthew (Protestant academic) “Tyndale House on 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.”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 6:20: Here begins a practical discourse of Christ, which is continued to the end of the chapter, most of which is found in the sermon upon the mount, Mt. 5 and 7. Some think that this was preached at some other time and place, and there are other instances of Christ's preaching the same things, or to the same purport, at different times; but it is probable that this is only the evangelist's abridgment of that sermon, and perhaps that in Matthew too is but an abridgment; the beginning and the conclusion are much the same; and the story of the cure of the centurion's servan”