Matthew 6:19-21

DISCOURSE: 1321
LAYING UP TREASURES IN HEAVEN

Matthew 6:19. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.

MUCH of our Lord’s sermon on the mount was intended to explain the true import of the Law, in opposition to the false glosses with which the Scribes and Pharisees had obscured it. But in many parts of it the instruction is general, and unconnected with any particular persons or circumstances. The Pharisees indeed were covetous: but the whole human race are more intent on earthly than on heavenly things; and therefore the exhortation in our text may be considered as equally important in every age and place.
In discoursing upon it, we shall consider,

I. The direction given—

This consists of two parts, the one negative, the other positive:

1. The negative part—

[This is not to be understood as though there were no situation or circumstances wherein it were allowable to lay up money: for it is certainly the duty of all persons to make provision for those whose subsistence depends upon them: those who should refuse to support their aged parents or relatives would be deemed worse than infidels [Note: 1 Timothy 5:8.]: nor, by parity of reasoning, can they be considered as acting more suitably to their Ciiristian profession who neglect to make a necessary provision for their children [Note: 2 Corinthians 12:14.]. But we may gather from the very terms in which the direction is expressed, what are the limitations with which it is to be understood. The measure, the manner, the end, are all clearly defined. We are not to lay up “treasures.” What is necessary for the carrying on of our trade, or for the supporting of ourselves in old age, or for the enabling of our family to maintain that rank of life wherein they have been educated, may be considered as allowable: but what is laid up for the sake of enriching and aggrandizing our family, may be justly included in the prohibition before us. Of course, no precise sum can be fixed; because what would be wealth to one man, would be poverty to another: but whatever argues discontent, and a desire of elevating ourselves and our families above the rank which Providence has allotted us in life, should be regarded with a jealous eye and a trembling heart. The “treasuring up treasures,” as the original term imports, may not unfitly represent to us that kind of solicitude which our Lord forbids. Though it is a mode of expression quite common in the Greek, yet it conveys an idea of eagerness and covetousness which are altogether contrary to the Christian character. Christianity does not require a man to cast away, or even to give away, his paternal inheritance, or all the fruits of his own labour: but it absolutely forbids him to find delight in treasuring up his wealth, or in looking to it as a source either of safety or happiness. The laying up of treasures “for ourselves” is also particularly forbidden: and in this view there is little difference, whether we have respect to our own personal comfort, or the comfort of our children, who are, in fact, a part of ourselves. The saying, “Soul, thou hast much goods laid up for many years,” argues a sordid and earthly mind; and renders us peculiarly obnoxious to the Divine displeasure.

Thus the prohibitory part of this direction must be taken somewhat in a qualified sense, as it respects the act: though it is altogether unqualified, as it respects the habit of our minds.]

2. The positive part—

[Here there is not the same necessity for assigning any limits to the expression, or for guarding persons against excess in their endeavours to follow the Divine command. Here the measure, the manner, the end of our desires should accord with the lull import of the words themselves. What we lay up in heaven should be considered as our richest “treasure:” and we should “treasure it up” with insatiable avidity. We should lay it up also with an especial view to “ourselves.” What we now possess we should dispose of for the good of others; but what we lay up in heaven can be enjoyed by ourselves only; and should be regarded by us as the only portion deserving our pursuit.

This then is the direction which we are to follow: and herein we may well take for our guides those persons who go abroad for the acquisition of wealth. They go thither for one fixed purpose, which they follow uniformly during their continuance there. They never for a moment forget that they are labouring with a view to their future happiness in their native country. They never suffer a year to pass without inquiring how far they have succeeded in expediting or securing the great object before them. They lose no opportunity of remitting home the produce of their labour: and they feel increasing satisfaction in proportion as the time approaches for the termination of their present exertions, and the complete fruition of their long-wished-for enjoyments. So should it be with us. We should follow our present occupations as subservient to future happiness: we should account every day lost which has not added somewhat to our store, and laid a foundation for eternal bliss. We should make our remittances from time to time, depositing to the utmost of our power in the bank of heaven; and should consider ourselves as rich, not in proportion to what we spend at present, but rather in proportion to what we can lay up for future enjoyment.]

Let us now turn our attention to,

II.

The reasons with which it is enforced—

These are taken from different sources:

1. From the comparative value of the different kinds of treasure—

[Earthly treasure, of whatever kind it be, is perishable in its nature, and uncertain in its duration: whereas heavenly treasure is incorruptible, and eternal. The wealth of the ancients consisted much in the number of their superb garments, which “moths” might easily destroy. Even their precious metals might at last be consumed by “rust” and canker; and at all events they might be taken away by deceit or violence. The uncertainty of earthly possessions was never more manifest than in the present age. But if we be rich in faith and in good works, if we have laid up treasures of that kind in heaven, what shall ever lessen their value, or who shall ever rob us of the enjoyment of them? “No moth or rust shall ever corrupt them; no thief shall ever break through to steal them.”
Say then, Whether this be not reason sufficient for laying up treasures in heaven, rather than on earth? Even if we could realize all our expectations with respect to this world, our happiness must be short, because life itself is coming speedily to a close: but there is not a human being who does not feel the insufficiency of earthly things to make him happy: What then can they contribute to our happiness in that day, when nothing of them shall remain, except the fearful responsibility for having idolized and abused them, and the tremendous judgments of God for having suffered them to alienate our minds from him? But the very exercise of grace is happiness, independent of the reward which it will receive in glory; and the more we abound in good works now, the happier shall we be to all eternity; for “every one shall receive according to his own labour.”]

2. From their uniform influence upon the heart—

[Whatever our treasure be, it will occupy the supreme place in our affections, and engage in its service the noblest powers of our souls. But is such regard due to any earthly thing? Does not God claim our heart as his throne, on which he is to reign without a rival? Has he not required us to “love him with all our heart, and all our mind, and all our soul, and all our strength?” If then we make any thing else our treasure, we rob him of his honour, and cast him down from his throne. And will he not fearfully resent such conduct? Will he not say, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me?” Surely this consideration may well instruct us in the path we are to pursue: it proclaims loudly to us, “Set your affections on things above, and not on things on the earth.” If, indeed, God would be contented with a divided heart, we might be less scrupulous about the objects of our pursuit: but as “he is a jealous God,” and “will not give his glory to another,” it becomes us to live in this world “as pilgrims and sojourners,” and to direct all our efforts towards the attainment of his favour and his inheritance.]

This subject affords abundant occasion,
1.

For reproof—

[Would one not suppose, from the conduct of the world at large, that our Lord’s instructions had been the very reverse of what they are? If he had bidden us lay up treasures on earth, and not in heaven, he had found us a very obedient people. But his command is plain; and it is at the peril of our souls to disobey it. True it is, that a compliance with it is deemed folly; and an habitual violation of it is accounted wisdom [Note: Psalms 49:18.]: but “God seeth not as man seeth:” his judgment respecting this is the very reverse of theirs [Note: Luke 12:20.]: and by that shall our doom be regulated in the eternal world — — —

Think not that we mean to decry industry; for diligence in earthly pursuits is recommended and enjoined by God himself [Note: Romans 12:11.Ecclesiastes 9:10.]: but it is the regarding of earthly things as the sources of our happiness that is condemned in the text: and if we will make them our treasure, they are the only treasure which we shall ever possess — — —]

2. For encouragement—

[If it were necessary to lay up treasures on earth, you might well be discouraged. One might say, I have not abilities for it: another, I have no capital to trade with: another, There are too many competitors in my line of business: another, I have been robbed and impoverished by a treacherous partner, or a dishonest debtor. But no such grounds of discouragement exist in relation to heavenly treasures. The wisest philosopher has no advantage over the most illiterate peasant: there is equal access afforded to every one to the inexhaustible riches of Christ, by the improvement of which alone any one can be made “rich towards God:” competitors for heavenly wealth promote, instead of impeding, each other’s success: nor shall either deceit or violence ever prevail against those who commit their cause to God. Let all of us then unite in this glorious work: let us be satisfied with no attainments; but “covet earnestly the best gifts:” let us be ever “pressing forward, forgetting what is behind, and reaching forth to that which is before.” Whatever we have of this world’s goods, let us lay them out for the Lord with prudent generosity: let us “lend” them to him, and he will repay us again. But if we are poor in this world, let us honour the Lord by cheerful contentment; assured that every grace we exercise, whether passive or active, shall be richly “recompensed at the resurrection of the just.”]