Matthew 6:19
Verse
Context
Treasures in Heaven
18so that your fasting will not be obvious to men, but only to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you. 19Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal.20But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal.
Sermons
William MacDonald
C.H. Spurgeon
K.P. Yohannan
Leonard RavenhillLeonard Ravenhill
Zac PoonenLeonard RavenhillSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Jamieson-Fausset-Brown Bible Commentary
CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34) Lay not up for ourselves treasures upon earth--hoard not. where moth--a "clothes-moth." Eastern treasures, consisting partly in costly dresses stored up (Job 27:16), were liable to be consumed by moths (Job 13:28; Isa 50:9; Isa 51:8). In Jam 5:2 there is an evident reference to our Lord's words here. and rust--any "eating into" or "consuming"; here, probably, "wear and tear." doth corrupt--cause to disappear. By this reference to moth and rust our Lord would teach how perishable are such earthly treasures. and where thieves break through and steal--Treasures these, how precarious!
John Gill Bible Commentary
Lay not up for yourselves treasures upon earth,.... Meaning either treasures that are of an earthly nature and kind, the more valuable and excellent things of the earth, worldly wealth and riches; or the things and places, in which these are laid up, as bags, chests, or coffers, barns and other treasuries, private or public. Christ here dissuades from covetousness, and worldly mindedness; an anxious care and concern, to hoard up plenty of worldly things for themselves, for time to come, making no use of them at present for the good of others: and this he does, from the nature of the things themselves; the places where they are laid up; the difficulty of keeping them; and their liableness to be corrupted or lost. Where moth and rust doth corrupt, and thieves break through and steal. Garments, formerly, were a considerable part of the treasures of great men, as well as gold and silver; see Job 27:16. So according to the (m) Targumist, Haman is bid to go , "to the king's treasury", and take from thence one of the purple garments, the best, and raiment of the best silk, &c. and these were liable to be eaten with the moth, Jam 5:2. The word translated rust, does not here signify the rust of metals, as gold and silver; by which there is not so much damage done, so as to destroy them, and make them useless; but whatever corrupts and consumes things eatable, as blasting and mildew in corn, or any sort of vermin in granaries: for gold and silver, or money, with jewels and precious stones, which make a very great part of worldly treasure, seem to be more particularly designed, by what thieves break through into houses for, and carry away. So that here are three sorts of earthly treasures pointed at, which are liable to be corrupted, or taken away: garments, which may be destroyed, and rendered useless for wearing; provisions of things eatable, as all sorts of corn and grain, which may be so corrupted by smut and vermin, as not to be fit for use; and money and jewels, which may be stolen by thieves: so that no sort of worldly riches and treasure is safe, and to be depended on; and therefore it is a great folly and vanity to lay it up, and trust in it. (m) Targum Sheni. in Esth. vi. 10.
Matthew Henry Bible Commentary
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.
Matthew 6:19
Treasures in Heaven
18so that your fasting will not be obvious to men, but only to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you. 19Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal.20But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal.
- Scripture
- Sermons
- Commentary
2 Timothy - Part 1
By William MacDonald6.6K43:16ExpositionalMAT 6:19In this sermon, the speaker emphasizes the importance of being called by God and having confidence in His provision. He encourages listeners to trust that God will provide for their needs as they step into full-time service for Him. The speaker also highlights the role of the church in supporting those called to ministry. He shares testimonies of individuals who have experienced God's faithfulness in providing for their needs without relying on traditional means of support. The sermon concludes with a reminder to hold fast to the teachings of the Bible and to rely on the Holy Spirit for guidance and preservation.
Faith Illustrated
By C.H. Spurgeon3.7K38:55MAT 6:19LUK 10:202TI 1:12In this sermon, the speaker discusses the grandest action of a Christian's life, which is entrusting their eternal interests to Christ. The justification for this act of trust is emphasized, with the speaker acknowledging that many people are unsure of how to secure their salvation. The Apostle Paul serves as an example, as he committed himself and all his sins, hopes, and fears to Christ, recognizing his inability to save himself. The speaker also compares our knowledge of Christ to climbing a mountain, where the view becomes clearer and more expansive as we grow in our understanding and experience of Him.
(Pdf Book) Living in Light of Eternity
By K.P. Yohannan3.7K00:00EbooksSacrifice for the GospelEternal PerspectiveMAT 6:19K.P. Yohannan emphasizes the importance of living in light of eternity, urging believers to evaluate how they invest their lives, time, and resources. He challenges the audience to prioritize the eternal over the temporal, highlighting the need for a heart that beats for the lost and a willingness to sacrifice personal comforts for the sake of the Gospel. Yohannan shares personal stories and biblical examples to illustrate the cost of discipleship and the joy that comes from following Christ wholeheartedly. He calls for a radical commitment to God's mission, encouraging believers to surrender everything to Him and to live with an eternal perspective.
Something Is Missing in the Church
By Leonard Ravenhill3.6K06:40MAT 6:19
This sermon emphasizes the importance of living a life of sacrifice and prayer, drawing inspiration from the example of David Brainerd and the need for a deep, fervent prayer life. It challenges listeners to focus on eternity, prioritize prayer meetings, and be willing to sacrifice worldly comforts for the sake of the Gospel. The message underscores the significance of being eternity-conscious, giving away what matters for eternal rewards, and the transformative power of a dedicated prayer life.
"We Are Too Earth Bound"
By Leonard Ravenhill3.4K00:15MAT 6:19ROM 12:2COL 3:2
This sermon emphasizes the call for believers to live differently from the world, not being overly focused on earthly matters but seeking a heavenly perspective. It challenges individuals to invest their time and resources in alignment with God's kingdom rather than following worldly standards.
Be Alert for the Lord's Return
By Zac Poonen3.1K57:47Second ComingMAT 6:191TI 1:19In this sermon, the speaker emphasizes the importance of living a focused and spiritually alert life. He warns against allowing our hearts to be weighed down by worldly distractions such as excessive television and movies. The speaker encourages believers to be ready for the return of Jesus and to not let their hearts be intoxicated with worldly pleasures. He reminds listeners that Jesus himself faced immense pressure but found true relaxation and joy in the presence of God, and encourages them to prioritize doing God's will in their lives.
"Spirituality and the Bank Book"
By Leonard Ravenhill2.8K00:24MAT 6:19
This sermon emphasizes the importance of prioritizing heavenly treasures over earthly possessions, highlighting the spiritual significance of where our focus and investments lie. It challenges the audience to reflect on their values and priorities, warning against placing more importance on material wealth than on spiritual growth and relationship with God.
Discipleship a Story of Two Kingdoms
By William MacDonald2.3K39:18DiscipleshipMAT 6:19In this sermon, the speaker emphasizes the importance of discipleship and the need to transition from the kingdom of this world to the kingdom of God's dear son. He highlights the negative influence of the world on our thinking and lifestyle, particularly through media bombardment. The speaker contrasts the methods of the world, such as competition, graft, and bribery, with the wisdom of cooperation and righteousness found in the kingdom of God. He also emphasizes the importance of finding true pleasure in the presence of the Lord rather than seeking it in worldly entertainment. Overall, the sermon encourages listeners to be committed disciples who are willing to separate themselves from the ways of the world and align themselves with God's kingdom.
Don't Buy to Impress Others by K P Yohannan
By K.P. Yohannan2.2K03:54MAT 6:19
This sermon reflects on the speaker's experience with materialism and the wisdom he received from his father-in-law about the true value of possessions. It emphasizes the burden of chasing after material things and the importance of not letting materialism hinder our walk with God, as it can distract us from what truly matters in life.
God's Grade School
By Otto Koning1.7K1:12:22Christian LifeJoy in ServiceSurrenderMAT 6:19Otto Koning shares his journey of surrendering his possessions, time, and reputation to God while serving as a missionary. He recounts the struggles he faced with stinginess and the pressure to fix the natives' broken items, which led him to realize the importance of giving everything to God. Through his experiences, he learned that true joy comes from surrendering control and allowing God to work through him, ultimately leading to spiritual growth and the ability to connect with the people he served. Koning emphasizes that God desires to mold us into Christ-like individuals, and that surrendering is essential for spiritual progress.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
True Treasure
By William MacDonald1.5K32:49Treasure In HeavenEXO 20:9PRO 10:4MAT 6:19MAT 6:33JHN 3:162CO 4:181TH 5:2In this sermon, the preacher emphasizes the importance of putting God's work above our own desires and needs. He highlights the biblical teaching of working hard for our current needs but also prioritizing the work of the Lord. The preacher encourages believers to lay up treasures in heaven rather than on earth, emphasizing the eternal value of investing in God's kingdom. He also reminds the audience that where our treasure is, there our heart will be, urging them to examine where their true treasure lies. Additionally, the preacher briefly touches on the topic of the eye being the lamp of the body, suggesting that our focus and perspective should be aligned with God's word.
Joshua Miktarian Funeral - Part 5
By Jason Robinson1.5K02:41MAT 6:19
This sermon emphasizes the importance of living a life dedicated to God, focusing on doing everything for His glory and love. It highlights the eternal value of living for God's truth and love, as earthly treasures fade away but what is done for God's reward lasts forever. The message celebrates God's mercy that sees beyond our weaknesses, transforming sinners into saints, and the assurance of a heavenly home for those who live for Him.
Anabaptist History (Day 3) Early Church Problems and Constantine
By Dean Taylor1.4K1:20:05MAT 6:19
This sermon delves into the historical context of the early church problems, focusing on the influence of figures like Constantine and Augustine. It highlights the shift towards mental faith, the concept of just war, and the impact of theological debates on the church's direction. The importance of staying centered on Jesus amidst theological discussions is emphasized.
K-491 the Holocaust in Historical Perspective
By Art Katz1.4K46:26HolocaustISA 40:31MAT 6:19MAT 24:21MAT 27:32MRK 11:22ROM 9:33In this sermon, the speaker reflects on the significance of being a German Jew and the belief that German civilization represented the highest moral and ethical standards. However, the speaker also acknowledges that this belief was shattered when the horrors of the Holocaust were revealed. Despite God's patience and attempts to redirect mankind, they were determined to create their own paradise independent of Him. The devastating events of the Holocaust were tragically interpreted by some as evidence that there is no God. The speaker concludes by emphasizing the importance of recognizing the consequences of turning away from God and the need for repentance.
Giving Our Mind to Christ - Part 2
By Zac Poonen1.4K09:57MAT 6:19ROM 8:29ROM 12:22CO 10:5
This sermon emphasizes the dangers of selfishness and worldly thinking in religious practices, highlighting the need to bring our thoughts captive to the obedience of Christ. It challenges the common motivations behind joining a church or living a Christian life, pointing out the deception of materialism and the importance of true spiritual transformation.
Are You Ready for Eternity?
By Santosh Mathew1.4K10:27MAT 6:19
This sermon emphasizes the importance of focusing on eternal matters and preparing for the final exam before God. It compares the significance of concentrating on important topics within the 'syllabus' of life, such as repentance and relationship with God, to ensure passing in flying colors. The story of a young girl battling cancer with unwavering faith and love for God is shared as an example of prioritizing eternal values over earthly concerns.
Seek Ye First Matt 6:25-34
By William MacDonald1.4K25:46Kingdom Of GodMAT 6:19In this sermon, Bill McDonald focuses on Matthew chapter 6, verses 19 through 34. He emphasizes the importance of not storing up treasures on earth, which can be destroyed or stolen, but instead storing up treasures in heaven. McDonald explains that where our treasure is, there our heart will be also. He also discusses the significance of having a good eye, which leads to a body full of light, and warns against having a bad eye, which results in darkness. McDonald concludes by highlighting God's care and provision for all creatures and the responsibility of humans to work diligently for their daily needs.
The God of Materialism and Heavenly Treasure
By Roger Hertzler1.4K57:50MaterialismMAT 6:19LUK 12:33HEB 11:10HEB 11:26In this sermon, the preacher discusses the importance of recognizing and seizing opportunities to help those in need. He shares a story of a man who becomes increasingly excited about the doors of opportunity that God has opened for him to give and make a difference. However, his excitement is dampened when his wife informs him that they have run out of money. Undeterred, the man suggests selling something to continue helping others. The preacher emphasizes the need to avoid laziness and overspending, and instead, to work diligently and manage resources wisely in order to have the means to give. Jesus teaches that giving to the poor and showing love to others in His name is the way to transfer money from one place to another.
I Wish I Was 18 Again by K P Yohannan
By K.P. Yohannan1.3K04:07PSA 90:12MAT 6:19JAS 4:14
This sermon reflects on the passage of time and the importance of making each day count for God's honor and glory. It emphasizes the fleeting nature of life and the insignificance of worldly pursuits in the grand scheme of eternity, urging listeners to focus on serving others and living a life that reflects God's love and kindness.
Sermon on the Mount - Part 1
By William MacDonald1.3K42:37Sermon on the MountMAT 6:1MAT 6:19In this sermon, the speaker emphasizes the importance of giving in secret, as taught by Jesus. He warns against giving to be seen by others, as this leads to a reward only in the earthly realm. The speaker shares his gratitude for the support of the work of the school by those who give out of their poverty, highlighting the principle that little is much when God is involved. He also criticizes the trend in Christianity of focusing too much on money and the use of un-sanctified money. The speaker suggests that Christians should work diligently for their own needs and give everything above that to the work of the Lord.
Calling on God - Part 4
By Joshua Daniel1.3K08:54MAT 6:191TI 6:6
This sermon emphasizes the importance of contentment and faith in God, contrasting the pursuit of material possessions with the faith of Elijah and Elisha. It encourages a mindset of simplicity, faithfulness, and passing on the legacy of faith to future generations.
My Happy Plenty
By Jack Hyles1.2K31:01HappinessPSA 16:11MAT 6:19In this sermon, the preacher emphasizes the importance of making Jesus one's portion and following His will. He shares a personal experience of being in a motel in Denver and realizing that he had not even noticed the beautiful Rocky Mountains outside his window because he was so focused on his own agenda. The preacher encourages the audience to make Jesus their portion, to walk with Him, love Him, and serve Him. He also emphasizes the need to make God's will our portion, surrendering our own desires and seeking to align ourselves with His plans.
Marks of True Children of God - Part 3
By William MacDonald1.2K46:28Children Of GodMAT 6:19MAT 23:9JHN 14:15JHN 14:231JN 2:291JN 3:71JN 3:10In this sermon, the speaker emphasizes the importance of translating the word of God into action. Attending religious meetings and conferences is not enough; we must embody the teachings of the Bible in our daily lives. The speaker gives the example of Jesus, who became flesh and dwelt among us, and encourages listeners to let the word become flesh in their own lives. The sermon also highlights the importance of practicing obedience and righteousness, and being known as someone who can be counted on to do what is right.
The Rich Young Ruler
By Chuck Smith1.1K37:27MAT 6:19
This sermon delves into the story of the rich young ruler in Mark's gospel, emphasizing the importance of seeking eternal life and the true riches found in following Jesus. It explores the concept of giving up earthly possessions to gain heavenly treasures, highlighting the need to prioritize God above all else and to follow Him wholeheartedly for a rich, abundant life.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Jamieson-Fausset-Brown Bible Commentary
CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34) Lay not up for ourselves treasures upon earth--hoard not. where moth--a "clothes-moth." Eastern treasures, consisting partly in costly dresses stored up (Job 27:16), were liable to be consumed by moths (Job 13:28; Isa 50:9; Isa 51:8). In Jam 5:2 there is an evident reference to our Lord's words here. and rust--any "eating into" or "consuming"; here, probably, "wear and tear." doth corrupt--cause to disappear. By this reference to moth and rust our Lord would teach how perishable are such earthly treasures. and where thieves break through and steal--Treasures these, how precarious!
John Gill Bible Commentary
Lay not up for yourselves treasures upon earth,.... Meaning either treasures that are of an earthly nature and kind, the more valuable and excellent things of the earth, worldly wealth and riches; or the things and places, in which these are laid up, as bags, chests, or coffers, barns and other treasuries, private or public. Christ here dissuades from covetousness, and worldly mindedness; an anxious care and concern, to hoard up plenty of worldly things for themselves, for time to come, making no use of them at present for the good of others: and this he does, from the nature of the things themselves; the places where they are laid up; the difficulty of keeping them; and their liableness to be corrupted or lost. Where moth and rust doth corrupt, and thieves break through and steal. Garments, formerly, were a considerable part of the treasures of great men, as well as gold and silver; see Job 27:16. So according to the (m) Targumist, Haman is bid to go , "to the king's treasury", and take from thence one of the purple garments, the best, and raiment of the best silk, &c. and these were liable to be eaten with the moth, Jam 5:2. The word translated rust, does not here signify the rust of metals, as gold and silver; by which there is not so much damage done, so as to destroy them, and make them useless; but whatever corrupts and consumes things eatable, as blasting and mildew in corn, or any sort of vermin in granaries: for gold and silver, or money, with jewels and precious stones, which make a very great part of worldly treasure, seem to be more particularly designed, by what thieves break through into houses for, and carry away. So that here are three sorts of earthly treasures pointed at, which are liable to be corrupted, or taken away: garments, which may be destroyed, and rendered useless for wearing; provisions of things eatable, as all sorts of corn and grain, which may be so corrupted by smut and vermin, as not to be fit for use; and money and jewels, which may be stolen by thieves: so that no sort of worldly riches and treasure is safe, and to be depended on; and therefore it is a great folly and vanity to lay it up, and trust in it. (m) Targum Sheni. in Esth. vi. 10.
Matthew Henry Bible Commentary
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.