Do not accumulate for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. 20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.
Where do you do your spiritual banking?
At the shooting range, you learn early that the proper sequence is: Ready; Aim; Fire!
Too many of Jesus disciples are living their lives by the sequence: Ready; Fire; Aim. If you leave the aiming of your life to the end, do not be surprised when that trajectory takes you somewhere you do not want to go. What is the spiritual target you are shooting for? How is your aim?
The introduction to this lesson asserts that too many Christians are aimless about how they conduct their lives. Of course, they are not the only ones. Recently an American actor died after living a life in which he starred in two popular movies, drank a lot of alcohol and took a lot of drugs. Yet he was called a legend. I think not! But he did accomplish what he aimed for.
Jesus raises with his disciples the question of how their lives are being lived; he does so using the metaphor of accumulating treasures. He combines that metaphor with the powerful contrast between the phrases on earth (6:19) and in heaven (6:20). Those two locations describe potential storage points for the accumulated treasures (6:19, 20).
Craig Keener informs us about wealth in the world of the first century: Views on wealth varied among thinkers in the Greco-Roman world, but most people then like most people today pursued whatever material advancement was available. . . . Because people often kept all their monetary savings in strongboxes in their own homes or buried beneath their floor, the danger of thieves and corruption was quite real. Since homes for most people were made of sun-dried mud bricks, a thief had only to dig through the outer wall of the house.
Greek grammar experts make the point that Jesus was likely using forms that mean the disciples must stop storing up for yourselves treasures on earth (my translation of 6:19a). In other words, they had already been doing the wrong thing and must quit!
The strongly parallel wording of verses 5:19-20 focuses attention on the few words which differ. The word not, present in verse 19, disappears in verse 20, because Jesus switches from a prohibition (5:19) to a positive command (5:20). The main focus falls on the phrases on earth (5:19) and in heaven (5:20). This means that any disciple aiming earthward is making a dire mistake; instead, they must focus heavenward. Obeying Jesus is all a matter of where a disciple aims.
Verse 5:21 gives the reason for what Jesus commands. Treasures exert something similar to gravitational attraction. The more we accumulate treasures on earth, the more our hearts will be pulled to the concerns of the earth. But the disciple of Jesus will give priority to the demands of the kingdom, and that will result in treasure in heaven. For this reason, one mark of a Christ-follower is to give generously to the needs of others; that giving is contrary to earthly values. So is serving selflessly, another mark of one who obeys Jesus words.
The pronoun you in the form your (6:21) is singular. Jesus is bringing the responsibility to guard the heart right down to the individual level. No one can do this for you!
David Turner makes a significant point when he says, Seeking heavenly treasure, however, does not amount to avoidance of earthly involvement. We are sojourners on the earth as we watch for the return of Christ, and he does not call on us to retreat into monasteries.
Time to check your aim
Since we have found that living aimlessly is opposite to what Jesus commands his disciples, we have to assess what we are aiming at.
You may strike out on earth, but the chief goal of life is to hit a home run with God. Make sure you are swinging for that heavenly fence!
Copyright 2011 by Barry Applewhite, Plano, Texas. All rights reserved worldwide. Derived from material created for Christ Fellowship, McKinney, Texas. Used by permission.
 Craig S. Keener, A Commentary on the Gospel of Matthew (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1999) 230.
 See Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan, 1995) 724, and A.T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 3rd rev. ed. (New York: George H. Doran Company, 1919) 851852.
 David L. Turner, Matthew, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2008) 196.