TEXT [Commentary]

7. Material possessions (6:19-34)

19 “Don’t store up treasures here on earth, where moths eat them and rust destroys them, and where thieves break in and steal. 20 Store your treasures in heaven, where moths and rust cannot destroy, and thieves do not break in and steal. 21 Wherever your treasure is, there the desires of your heart will also be.

22 “Your eye is like a lamp that provides light for your body. When your eye is healthy, your whole body is filled with light. 23 But when your eye is unhealthy, your whole body is filled with darkness. And if the light you think you have is actually darkness, how deep that darkness is!

24 “No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve God and be enslaved to money.

25 “That is why I tell you not to worry about everyday life—whether you have enough food and drink, or enough clothes to wear. Isn’t life more than food, and your body more than clothing? 26 Look at the birds. They don’t plant or harvest or store food in barns, for your heavenly Father feeds them. And aren’t you far more valuable to him than they are? 27 Can all your worries add a single moment to your life?

28 “And why worry about your clothing? Look at the lilies of the field and how they grow. They don’t work or make their clothing, 29 yet Solomon in all his glory was not dressed as beautifully as they are. 30 And if God cares so wonderfully for wildflowers that are here today and thrown into the fire tomorrow, he will certainly care for you. Why do you have so little faith?

31 “So don’t worry about these things, saying, ‘What will we eat? What will we drink? What will we wear?’ 32 These things dominate the thoughts of unbelievers, but your heavenly Father already knows all your needs. 33 Seek the Kingdom of God[*] above all else, and live righteously, and he will give you everything you need.

34 “So don’t worry about tomorrow, for tomorrow will bring its own worries. Today’s trouble is enough for today.”

NOTES

6:19-21 Don’t store up treasures here on earth. These verses (cf. Luke 12:33-34) contain a prohibition against the hoarding of earthly treasures (6:19), followed by a symmetrical command enjoining the accumulation of heavenly treasure (6:20), followed by an explanation that one’s heart will inevitably be devoted to what one treasures (6:21).

where moths eat them and rust destroys them. Heavenly treasure (cf. 13:44) is not susceptible to decay from moths (cf. Isa 50:9; Jas 5:2-3) and “eating” (NLT, “rust”; brōsis [TG1035, ZG1111], cf. Isa 51:8 LXX) or to theft (cf. 24:43) like earthly treasure is. The “eating” spoken of here could be from rust, other insects, dry rot, or some other type of decay. Heavenly treasure alone can provide genuine security (Matt 19:21; cf. Luke 12:16-21; 1 Tim 6:18-19), and it should be the focus of one’s heart.

Wherever your treasure is, there the desires of your heart will also be. Here the heart (cf. 5:8, 28) stands for the person’s intellectual and volitional core, the source of one’s deeds (cf. 15:17-20). Human finiteness alone, even without the exacerbating effects of sin, makes it very difficult to focus the heart solely on God and not on possessions (cf. 6:24). The heart is inevitably drawn to what one values most. If one’s life is focused on the values of the Kingdom, as expressed succinctly in the beatitudes of 5:3-10, one is indeed laying up treasure in heaven.

6:22-23 Your eye is a like lamp that provides light for your body. The metaphor of the eye found here (cf. Luke 11:34-36) is difficult to understand. This verse begins with a proverbial statement about the eye being the body’s lamp, which is followed by two opposite scenarios that emanate from good and bad eyesight respectively.

When your eye is healthy, your whole body is filled with light. Good eyesight illumines one’s whole life, while poor eyesight is a great hindrance. But Jesus is speaking metaphorically.

your eye is unhealthy, your whole body is filled with darkness. There may be an allusion in 6:23 to the “evil eye,” which in ancient eastern culture was viewed as a source of greed and avarice (Hagner 1993:158; cf. Matt 20:15; m. Avot 2:12, 15; 5:16, 22). Given what precedes (the heart is where the treasure is) and what follows (the dilemma of two masters), it seems that Jesus was saying that a proper view of possessions is basic to Kingdom values. An evil and covetous eye will hoard earthly possessions only to see them decay. A good and generous eye will store up treasures in heaven that will never decay.

light you think you have. It is a perversely ironic situation when one’s eye, which should provide light (metaphorically, generosity), provides only darkness (metaphorically, avarice). This last comment is a call to self-examination (Davies and Allison 1988:640).

6:24 No one can serve two masters. Structurally, this verse is a perfect example of chiastic or introverted parallelism. The practice of slavery is the background for the statement (cf. Luke 16:13); a slave cannot successfully and wholeheartedly serve two masters, since slavery demands the total, undivided attention of the slave to the master. If there are two masters, their demands will be incompatible. Similarly, Jesus’ disciples cannot divide their loyalties between the heavenly Kingdom and earthly treasures.

you will hate one and love the other. The use of the polar opposites “hate” and “love” reflects a Semitic idiom that should not be pressed unduly (cf. Luke 14:26). The point is that the slave will inevitably love and be devoted to one master more than the other one (cf. 10:37).

You cannot serve God and be enslaved to money. This metaphor on the impossibility of divided loyalty is meant to show that a disciple cannot be the loyal slave of both God (resulting in heavenly treasure) and money (resulting in earthly treasure). God’s Kingdom demands an exclusive, transcendent loyalty. One’s devotion to it must be single-minded.

6:25-27 If a person serves God rather than money (6:24), he should not be anxious about the material things money can buy. These verses contain a general prohibition against worrying about “everyday life,” followed by applications to two areas of day-to-day life: what one eats and what one wears (6:25). God’s provision of food and clothing is then stressed in 6:26-27 and 6:28-30 respectively, before the general prohibition against worry is restated in 6:31 and again in 6:34 (cf. Luke 12:22-31).

not to worry about everyday life. The first occurrence of the triple prohibition sets the agenda for the entire paragraph of 6:25-34—the disciple must not be anxious over “everyday life.” This general term stands for the material goods that support life: food, drink, and clothing. Food and drink appear separately in 6:25a and 6:31, but in 6:25b-26 food alone is mentioned.

Isn’t life more than food, and your body more than clothing? The prohibition against worrying is underlined by three rhetorical questions, the first (6:25d) on whether life is more than food and clothing. The implication is that the God who gives life itself can easily supply the means to sustain life (cf. 4:4).

aren’t you far more valuable to him? The second question (6:26) is based on God’s providential care for birds (cf. 8:20; 13:32), who do not work to grow their food, let alone worry about it. The argument is from the lesser to the greater, a common pattern in rabbinic texts, where it is called qal vahomer (light and heavy). Evidently reasoning from the fact that humans are created in the image of God, Jesus asked whether humans are not of more value than birds (cf. 10:31; 12:12).

Can all your worries add a single moment to your life? The third question (6:27) is asked bluntly without an accompanying illustration. It alludes to the impotence of worry to lengthen one’s life. This question’s power lies in its absurdity—of course worry cannot add “a single moment” to one’s life. In fact, worrying may actually shorten a person’s life. The Gr. wording here seems to speak of adding a cubit (pēchus— approximately 18 inches; cf. Luke 12:25; John 21:8; Rev 21:17) to one’s height (hēlikia; cf. Luke 12:25; Eph 4:13), but this does not make the best sense in the context. Since hēlikia can arguably refer to length of life, and pēchus can be used metaphorically to describe a short period or span of time (Sir 30:24; Psalms of Solomon 5:6; cf. Ps 39:5), the NLT and many modern translations render the idea accordingly (cf. BDAG 435-436; 812).

6:28-30 why worry about your clothing? These verses turn from worry about sustenance back to worry about clothing (cf. 6:25).

Look at the lilies of the field. The lesser to greater argument is very similar to that of 6:26. The illustration is drawn from God’s providential care for lilies (though the word may refer to flowers in general), which without a moment of work are more beautiful than King Solomon in all his royal splendor (6:29; cf. 1 Kgs 4:20-34; 10:14-29).

Why do you have so little faith? The rhetorical question of 6:30 causes disciples to reflect on the nature of God’s wonderful providence. If God cares so much for flowers, which have such a short life span (cf. Pss 37:2; 103:15-16; Isa 40:6-8; Jas 1:10-11; 1 Pet 1:24-25), will he not care much more for the disciples of his beloved Son? If the disciples hesitated for a moment in giving a positive response to this question, it is because they had “little faith.” This expression occurs in other challenges to the disciples in Matthew (8:26; 14:31; 16:8; 17:20). It points to the need for Jesus’ disciples to strengthen their genuine although insufficient commitment to the values of the Kingdom.

6:31-32 These verses form an inclusio by repeating the prohibition of 6:25 and summarizing the reasons of 6:26-30.

What will we eat . . . drink . . . wear? Disciples must not ask what they will eat, drink, or wear, since these questions are like those of “unbelievers” (lit. “Gentiles,” meaning non-Jewish pagans; cf. 6:7) who do not realize that they have a heavenly Father (cf. 5:45, 48; 6:1, 4, 6, 8, 9, 15, 18, 26) who knows their needs (cf. 6:8; 7:11). The Greco-Roman deities were notorious for their capricious, arbitrary actions. Devotees of these gods had to wonder whether their gifts and offerings had sufficiently appeased the gods and rendered them benevolent. Not so with the disciples’ heavenly Father, whose love and concern were trustworthy and unchanging. Previously, Jesus stated that the practice of loving only one’s friends was unacceptable for his disciples since it was acceptable pagan conduct (5:47). Now he points out similarly that worry over food and clothing is similarly unacceptable. As Mounce (1985:58) states, “Worry is practical atheism and an affront to God.” The heavenly Father who loves his enemies also cares for his disciples. In response, they must love their enemies and trust their Father to meet their needs.

6:33 Seek the Kingdom of God above all else. The positive command of 6:33 balances the prohibition of 6:31. The disciples must not be anxious but must have as their primary concern God’s Kingdom and the upright lifestyle that accompanies it. Putting God first in this way will result in God giving them all the food and clothing they need. By contrast, worrying does nothing except marginalize God and his Kingdom. The present seeking of Kingdom values is equivalent to living righteously in this world. Prayer for the progressive realization of God’s Kingdom and will on earth (6:10) must be linked to the disciple’s own efforts to realize its greater righteousness (5:20). While the disciples’ needs may be met only partially during the present life (5:3-10; 6:11), they will receive an abundant reward when the Kingdom comes in its fullness (19:28-29).

6:34 don’t worry about tomorrow. The conclusion of all this returns to the initial prohibition of anxiety (6:25)—tomorrow’s food and clothing is not the disciple’s concern. Disciples must address themselves to today’s concerns while believing that tomorrow is in the hands of the loving heavenly Father (cf. Prov 27:1; Jas 4:13-15). This passage does not teach that the disciple will receive food and clothing automatically without planning and work but that such planning and work must not lead to anxiety that distracts from the first things—God’s Kingdom and righteous standards. When his disciples put first things first, God will meet their needs for sustenance and clothing.

COMMENTARY [Text]

Matthew 6:19-34 can be understood as an interweaving of commands against anxiety and materialism with commands to believe that God will meet one’s material needs. Some divide the passage into two units, the first on materialism (6:19-24) and the second on anxiety (6:25-34). Others agree that 6:25-34 is a unit but divide 6:19-24 into three units, 6:19-21, 6:22-23, and 6:24. The most difficult part of this passage is 6:22-23, which is not only hard to understand in itself but is also hard to relate to its context. Overall, Matthew 6:19-34 does not seem to be structured as clearly as preceding parts of the Sermon, but Davies and Allison (1988:625-627) attempt to diagram it and point out its strong structural resemblance to 7:1-12.

Matthew 6:19-34 is closely tied to the human needs portion of the disciples’ prayer, especially the request for daily sustenance (6:8b, 11, 25, 31). It would also seem to be related to the ostensible state of persecution in which the disciples will often find themselves. Anxiety over material needs would be exacerbated by persecution. The passage revolves around three kinds of statements:

1. Prohibitions against materialistic activities and anxious thoughts (6:19, 25, 31, 34a).

2. Exhortations enjoining Kingdom priorities in activities and attitudes (6:20, 33).

3. Motivations (statements, proverbs, illustrations, and rhetorical questions) that move disciples toward obedience (6:21-24, 26-30, 32, 34b).

These three types of statements are woven together in a repetitive manner that reinforces Jesus’ teaching. Instead of materialistic pursuits, Jesus’ disciples are to pursue Kingdom priorities, while being assured of the Father’s care.

In Matthew 6, Jesus addresses two matters, religious hypocrisy (6:1-18) and anxious materialism (6:19-34). The first part of the chapter enjoins the proper practice of religious duties, and the second part stresses the proper priority in meeting one’s worldly needs. Both parts of the chapter call upon disciples to put God first. Davies and Allison (1988:648) comment, “Having prayed the prayer of Jesus, how could one remain anxious?” Disciples are taught in 6:1-18 to live for the Father’s reward, not the crowd’s applause. Their prayers are first to express zeal for God’s glory and only second to express concern for their own needs. Disciples are taught in 6:19-34 that their heavenly Father’s care for them is much greater than his care for birds and flowers. Ironically, if disciples seek the Father’s Kingdom first, their needs will be met (cf. Lev 25:18-22; Ps 127:2; Phil 4:6-7; 1 Tim 6:6-10; Heb 13:5; 1 Pet 5:7). They will receive that for which they did not seek. But if they seek first to meet their own needs, they will be no different than the pagans who do not have a God who knows what they need.

The Father expects his children to put him first, but he delights to meet their needs. Disciples must not permit their needs to dominate their prayers, their thoughts, and their activities. That is immaturity. However, disciples must not think that God doesn’t care about their needs. That is unbelief. Disciples must prioritize their allegiance to God, his rule, and his righteous standards. In so doing they will receive all they need to eat and wear, as it were, as fringe benefits. But if they insist on prioritizing their own needs in their prayers and activities, they will never experience the joy of resting in the Father’s care and provision. As the hymn by Carolina Berg puts it, “Children of the Heavenly Father safely to his bosom gather; Nestling bird nor star in heaven such a refuge e’er was given.”

This section of Matthew provides Christians with great insight about how to live and how to teach. Concerning how to teach, one should note how Jesus balances the positive and negative elements of his teaching and in the process blends in clear motivation and vivid illustration. Concerning how to live, this passage has much to say to materialistic cultures. God’s care for his own does not necessarily guarantee an easy life filled with luxuries (see 5:10-12; 10:16-39; 24:9-13). God’s care for his own may involve poverty for some and wealth for others. Contrary to human stereotypes, wealthy people are not necessarily materialistic, and poor people are not necessarily living by Kingdom priorities. The issues are one’s priorities and one’s stewardship of whatever resources one has for God’s glory. This passage does not prohibit planning and work, as if food and clothing will come floating down out of the sky. The passage prohibits making one’s plans and work the center of one’s life and living as if God and his Kingdom did not exist.