Matthew 6:20 · Bible study
Matthew 6:20 Commentary: Laying Up Treasures in Heaven
Greek · 8 what the commentators say
Meaning in one sentence
Explore Matthew 6:20: store up treasures in heaven. Greek grammar, debate on almsgiving vs. spiritual focus, and pastoral application.
Research Summary
- Meaning: Jesus calls his followers to invest in eternal realities rather than perishable worldly goods.
- Key words: thesaurizo (θησαυρίζω, store up as a habit); aphani′zo (ἀφανίζω, to destroy or make unseen); brōsis (βρῶσις, rust/corrosion, lit. 'eating'); kleptēs (κλέπτης, thief).
- Main debate: Is 'treasure in heaven' primarily built by almsgiving (Clarke, Gill) or by a complete spiritual reorientation (Barnes, Calvin)?
- Theological theme: The kingdom of God as the believer's true and secure wealth.
- Best use: Reorienting conversations about money, generosity, and eternal priorities.
Translation Comparison
BSB Berean Standard Bible 2020
But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal.
WEB World English Bible 2000
but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don’t break through and steal;
KJV King James Version 1769
But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
ASV American Standard Version 1901
but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal:
YLT Young's Literal Translation 1898
but treasure up to yourselves treasures in heaven, where neither moth nor rust doth disfigure, and where thieves do not break through nor steal,
Darby Darby Bible 1890
but lay up for yourselves treasures in heaven, where neither moth nor rust spoils, and where thieves do not dig through nor steal;
Douay-Rheims Douay-Rheims Bible 1899
But lay up to yourselves treasures in heaven: where neither the rust nor moth doth consume, and where thieves do not break through, nor steal.
Translations in other languages (10 available)
Mas haceos|strong="G2343, G5213" tesoros en el cielo, donde ni polilla ni orín corrompe, y donde ladrones no minan ni hurtan:
Mas ajuntai para vós tesouros no céu, onde nem a traça nem a ferrugem gastam, e onde os ladrões não invadem nem roubam.
mais amassez-vous des trésors dans le ciel, où la teigne et la rouille ne détruisent point, et où les voleurs ne percent ni ne dérobent.
Sammelt euch aber Schätze im Himmel, da sie weder Motten noch Rost fressen und da die Diebe nicht nachgraben noch stehlen.
Maar vergadert u schatten in den hemel, waar ze noch mot noch roest verderft, en waar de dieven niet doorgraven noch stelen;
ma fatevi tesori in cielo, ove né tignola né ruggine consumano, e dove i ladri non sconficcano né rubano.
Ale sobie skarbcie skarby w niebie, gdzie ani mól ani rdza psuje, i gdzie złodzieje nie podkopywują, ani kradną.
но собирайте себе сокровища на небе, где ни моль, ни ржа не истребляют и где воры не подкапывают и не крадут,
只要 積攢 財寶 在 天上；天上 沒有 蟲子咬，不能 銹 壞，也 沒有 賊 挖窟窿 來偷。
But make a store for yourselves in heaven, where it will not be turned to dust and where thieves do not come in to take it away:
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 6:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Jesus commands a radical reorientation of what his disciples value. The key verb thēsaurizete (θησαυρίζετε) is a present imperative, this is not a one-time decision but an ongoing habit of storing up what lasts. All traditions read the verse as a contrast between earthly wealth, which perishes, and heavenly wealth, which lasts. Adam Clarke ties the command specifically to acts of charity: transferring earthly goods to heaven by giving to the poor is 'a kind of bill of exchange which cannot fail of acceptance.' John Gill agrees, citing the Jewish story of King Monbaz who gave away his treasures and said, 'I have laid up treasure in heaven.' Albert Barnes broadens the sense: 'Have provision made for your eternal felicity.' John Calvin connects it to meditation on the heavenly life and to almsgiving without requiring believers to sell everything. The shared core is clear: Jesus calls his followers to let their treasure be what God values, not what moth, rust, and thieves can destroy.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Almsgiving interpretation: Clarke, Gill, and Luke 12:33 connect treasure in heaven to selling possessions and giving to the poor.
- Spiritual orientation interpretation: Barnes, Calvin, and the broader Sermon on the Mount context emphasize inner detachment from wealth and trust in God's kingdom.
What is clear: Jesus commands his disciples to prioritize what is eternal over what is temporary, and to live in a way that stores up lasting treasure with God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'treasures in heaven' | Heavenly treasure is secure, eternal, and not subject to decay or theft. | Some traditions emphasize that this treasure is built through charitable giving and good works (Catholic, Wesleyan); others stress an inner posture of faith and detachment from material wealth (Reformed, Evangelical). |
| Role of almsgiving | Caring for the poor is closely associated with laying up treasure in heaven. | Catholic and Methodist interpreters see almsgiving as the primary mechanism; Reformed theologians caution against any implication of human merit, emphasizing that even good works are gifts from God. |
| Literal vs. figurative interpretation of selling possessions | Jesus calls for radical generosity and trust in God's provision. | Calvin argues the command to 'sell what you have' in Luke is not universal but a test of willingness. Others (such as monastic traditions) have taken it as a literal ideal for Christians. |
Historical & Cultural Context
First-century Jewish and Roman societies stored wealth in three main forms: clothing (targeted by moths), grain and foodstuffs (ruined by rust, mold, or vermin), and coins or valuables (tempting for thieves). Houses in Palestine were often built with mud-brick walls. Thieves could easily 'dig through' (διορύσσουσιν, diorussousin) the wall to break in, a practice well known to Jesus' audience. The word for rust, brōsis (βρῶσις), literally means 'eating' or 'corrosion'. It could describe anything that consumes and destroys.
The idea of 'treasure in heaven' was not invented by Jesus. Jewish literature spoke of God storing up rewards for the righteous in a heavenly treasury. In the Talmud, King Monbaz (cited by Gill) defends his generosity by saying his fathers 'laid up treasure on earth, but I have laid up treasure in heaven.' The same phrase appears in the intertestamental book of Tobit (4:8, 9). Jesus stands in this tradition but sharpens the contrast: earthly treasure is not just risky, it competes with loyalty to God.
This verse sits within the larger Sermon on the Mount (Matthew 5, 7), where Jesus repeatedly challenges the external piety of the Pharisees. In chapter 6, he warns against giving, praying, and fasting for human approval. The teaching on treasure immediately follows the Lord's Prayer and connects to the next passage on the eye as the lamp of the body and serving God versus Mammon. It is not a random saying but part of a sustained argument about where a disciple's heart belongs.
Textual Notes
The consulted sources note no significant textual variants for Matthew 6:20 across the major Greek manuscripts. The wording is stable in the Byzantine, Alexandrian, and Western textual traditions. The main variation across English translations is whether to render the opening conjunction as 'but' (WEB, KJV) or 'however' (YLT, reflecting δέ), which does not affect the meaning.
Reception History
From the early church onward, this verse has been applied in two main ways. Clement of Alexandria and John Chrysostom taught that it calls Christians to use wealth for the poor, storing up spiritual treasure by acts of mercy. Augustine read it as an invitation to fix the heart on the eternal rather than the temporal. In the Middle Ages, the verse was used to justify monastic poverty and the giving of alms. Reformers like Calvin kept the emphasis on faith and providence but still affirmed generosity as a fruit of trust. In modern preaching, Matthew 6:20 often appears in sermons on simplicity, financial stewardship, and eternal perspective. Contemporary Protestants and Catholics both appeal to it when calling believers to reorder their lives around the kingdom of God.
Preaching This Verse
Three-point outline
- The negative command: Stop laying up treasure on earth. The present tense calls for a breaking of an old habit. Earthly treasure is vulnerable to decay (moth, rust) and to thieves (break-ins).
- The positive command: Start laying up treasure in heaven. This is an active, ongoing choice. The means include generosity to the poor (Clarke, Gill) and a broader trust in God's kingdom (Barnes, Calvin).
- The promise: Heavenly treasure is secure. No moth, no rust, no thief. What we invest in God's purposes outlasts everything.
Five-point outline
- Don’t make earth your storehouse. It cannot hold what you value.
- Make heaven your storehouse. God guards what you entrust to Him.
- Evaluate your treasure by its lifetime. Earthly goods expire; heavenly goods last.
- Check your heart. Jesus adds in verse 21 that where your treasure is, there your heart will be. You can tell what you value by what you spend your time, money, and worry on.
- Act on your values. Whether through giving, serving, or trusting God with your future, store up what cannot be taken away.
Illustration hooks
- Moth and rust, Every year, insurance companies pay billions for fire, flood, and theft. No policy covers decay or gradual loss. Earthly treasure always has an expiration date.
- Thieves breaking in, Most people have known someone whose home was robbed. That feeling of violated security mirrors what Jesus warns: you cannot ultimately protect what you store here.
- The Monbaz story, In Jewish tradition, a king emptied his treasuries to feed the poor. His relatives protested; he said his ancestors stored treasure where thieves could reach it, but he stored it where no thief can go.
Questions your congregation is asking
- Does this mean Christians shouldn’t save money or plan for retirement?
- How do I know if I’m hoarding on earth or storing in heaven?
- What counts as “treasure in heaven”, is it only charity, or does it include things like raising children in the faith, honesty in business, or serving at church?
Leading a Discussion
Jesus connects what we value with who we are. This short verse invites us to examine the habits that shape our attachment to money and possessions. As you discuss, help the group move from general ideas to specific, honest answers about their own choices.
Discussion questions
- What does Jesus mean by “treasures on earth”? Give examples from daily life.
- The Greek verb for “lay up” is a present imperative, an ongoing command. Why is this important? What would change if the command were only for one big decision?
- Both moth and rust destroy slowly; thieves take suddenly. Why do you think Jesus mentions both kinds of loss?
- In the commentaries, some see almsgiving as the main way to store treasure in heaven; others emphasize an inner orientation toward God. Which fits your reading of the passage better? Why?
- Read Luke 12:33 and Matthew 19:21. Do these passages require selling everything you own? How do they help interpret Matthew 6:20?
- Where is your treasure right now? How can you tell, by your bank account, your calendar, your worries, or your joys?
- What is one practical step your group could take this month to store up treasure in heaven?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 33:6 | There will be stability in your times, abundance of salvation, wisdom, and knowledge. The fear of Yahweh is your treasure. |
| Matthew 19:21 | Jesus said to him, “If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me.” |
| Luke 12:33 | Sell what you have and give gifts to the needy. Make for yourselves purses which don’t grow old, a treasure in the heavens that doesn’t fail, where no thief approaches and no moth destroys. |
| Luke 18:22 | When Jesus heard these things, he said to him, “You still lack one thing. Sell all that you have and distribute it to the poor. Then you will have treasure in heaven; then come, follow me.” |
| I Timothy 6:17 | Charge those who are rich in this present age that they not be arrogant, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; |
| I Timothy 6:19 | laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. |
| Hebrews 10:34 | For you both had compassion on me in my chains and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. |
| Hebrews 11:26 | considering the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists that the only way to make perishable goods eternal is to send them to heaven through acts of charity. Yet he sharply rejects any notion of human merit in this: we give back what already belongs to God, so any reward comes solely by mercy, never by strict justice.
Barnes' Notes on the Bible Protestant 1832
Barnes urges readers not to exhaust their strength on this life but to make provision for eternal happiness. Because nothing in heaven decays or is stolen, the heart naturally attaches itself to whatever treasure we value most. Getting the treasure right is therefore essential for governing our affections.
Calvin's Commentaries Reformed 1564
Calvin reads the command to lay up treasures in heaven as a call to meditate on the heavenly life rather than remain entangled in earthly concerns. He insists the instruction to sell possessions is not a literal command for every believer, but shows that genuine generosity may require reducing ones own resources to meet the needs of the poor.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the absolute security of treasures stored in heaven. Unlike earthly wealth, which moths, rust, and thieves can destroy or steal, heavenly treasure is completely safe from every form of corruption and theft. This contrast urges believers to set their hearts on what cannot be lost.
Gill's Exposition of the Bible Baptist 1748
Gill reads this command as a practical call to give generously to the poor. By transferring earthly wealth into acts of mercy, believers place their treasure in God's hands where it is safe from decay and theft, and secure for eternal life.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to Luke’s bolder wording about selling possessions and giving alms, but the main point is the contrast: heavenly treasures are absolutely secure, while earthly ones can be destroyed or stolen. He calls these treasures imperishable and unassailable, stressing their permanent safety.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees worldly-mindedness as a dangerously subtle form of hypocrisy, one that lets Satan grip the soul even while a person maintains a respectable religious profession. He frames the passage as three connected choices every person makes: what treasure to store, what end to pursue, and which master to serve.