NTS650 The Sermon on the Mount: Its Interpretation and Consequences Colin Taylor Exegesis-Research 4: Matt 6: 19-21 “Store up treasures in heaven” Major themes and messages “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal.  For where your treasure is, there your heart will be also” It is instructive to take a step back from the passage above and look at the broader picture of the gospel of Matthew. To Dale C Allison (“The Structure of the Sermon on the Mount.”) Concerning the overall structure of the first Gospel, nothing close to scholarly unanimity has yet been achieved Allison p 422 As he further explains Although the Sermon on the Mount and the four other major Matthean discourses (Matthew 10, 13, 18, 24-25) manifestly reflect an artistic and well-ordered mind, it is not at all evident that the Gospel as a whole still hides some yet-to-be-found structural key or principle Allison p 424 What there appears to be a consensus about is that there is a narrative and grammatical structure to the work. There is clearly a structure to the way that in this light the analysis of the sermon on the mount. As Andreas B Du Toit (“Revisiting the Sermon on the Mount: Some Major Issues.”) explains. Discourse, a written or spoken communication or debate and narrative, a spoken or written account of connected events; a story Its subdivisions revolve in symmetrical pairs around chapter 13, narratives regularly alternating with discourses. It can be illustrated as follows: Du Toit p. 3 Within that context we can look at the symmetry of the Sermon on the Mount (SOM from now on). As Allison notes More than one writer, however, has argued that the Lord's Prayer (6:9-13) is in some sense the heart of Matthew 5-7 and that in it are to be found the organizing principles for a significant part of the evangelist's great sermon. Allison p. 426 G. Bornkamm in particular has made out a detailed case for this, and, before putting forth for consideration a different analysis, his conclusions invite scrutiny. In Bornkamm's judgment, 6:9-13, the Lord's Prayer, supplies the clue to the ordering of 6:19-7:12, for the latter is a sort of continuation of the former. Thus, 6:19-24 (on treasure in heaven, on the sound eye, and on God and mammon) emphasizes honoring God and putting him first, which corresponds to the three "Thou" petitions of the Pater Noster: "Hallowed be Thy name," "Thy kingdom come," "Thy will be done:· Furthermore, the contrast between "treasure in heaven" and "treasure on earth'' (6:19, 20) may be intended to recall 6:l0c, "on earth as it is in heaven” What has ben agreed on is the use of verbal triads or threes throughout the text and this is clearly the case in the section we have here is the triad of treasures or as James H Burtness,. (“Now You See It, Now You Don’t: Ethical Reflections on a Textual Variant in Matthew”) points out there is the word about laying up treasures in heaven (6:19-21). The text says that "where your treasure is, there will your heart be also." The stress here is on visibility. It ought to be possible to determine by observation where a person's treasure is, and then it is a simple matter to conclude where that person's heart is. Burtness p. 164 This follows the passage from 16-18 which deals with the need to show physical piety and then runs into in three stanzas from 19-21. As Burtness points out everything is linked and thus If we can allow the full stop at the end of each of the three exhortations in Matthew 6:1-18 to stand, and recognize that the Christian life is always hidden and visible at the same time, always a matter of "now you see it, now you don't” Burtness p.169 This then flows into the three phrases from 19-21. Thus, we see this structure The Two Treasures Prohibition (v. 19)-"Do not lay-up treasures on earth." Command (v. 20)-"But lay-up treasures in heaven." Reason (v. 21)-"Where your treasure is, your heart will be also." To quote Richard Talbert (“Reading the Sermon on the Mount : Character Formation and Decision Making in Matthew 5—7”) Verse 19. It provides the prohibition: "Do not make a habit of storing up as treasure (thsaurizete) for yourselves treasures on earth."…. Verse 20. This verse contains the command: "Habitually store up as treasure (thesaurizete)… Verse 21. It offers the reason for the prohibition and the command: "Where your treasure is, there your heart will be also. “for yourselves treasures in heaven." Talbert p.123 But what is Jesus saying here? At the risk of sounding banal it is I think all to obvious to say that Jesus appeal to his audience here in His telling them not to treasure to themselves earthly treasures. He reminds them of the temporary and corruptible nature of all earthly treasure. Earthly treasure, whether it is wealth, beauty, or power, is transient and susceptible to change. When Jesus tells His listeners, and us, this truth, He is reminding them and us of what we already know. Our wealth doesn’t guarantee happiness, security, or long life. We have no guarantees that our efforts at looking good will keep us eternally youthful and pain-free. Church/scholarly traditions John Chrysostom Chrysostom speaks of the practicality of the passage and he stresses the way that men play to vanity “For nothing so trains men to be fond of riches, as the fondness for glory. This, for instance, is why men devise those herds of slaves, and that swarm of eunuchs, and their horses with trappings of gold, and their silver tables, and all the rest of it, yet more ridiculous; not to satisfy any wants, nor to enjoy any pleasure, but that they may make a show before the multitude” Chrysostom homily 20 on Matthew In Palestine, the fabric eating caterpillars of the moth Tineola bisselliella destroy fine clothing, whilst rust is the universal scourge of valuable iron tools. As he goes on, mans attempts to control such things are futile For although this mischief seems very easy to restrain, it is nevertheless irresistible and uncontrollable, and devise what you will, you will be unable to check this harm. Chrysostom Homily 19 He is particularly strong with regard to the corrosive effects of money in general having no power to think on anything that is high, but all about money, usuries and loans, and gains, and ignoble traffickings. Than this what could be more wretched? For in truth such an one will be worse off than any slave, Chrysostom Homily 19 His language is pretty rich when he deals with the evils of filthy lucre and how its appeal eats at the very soul of man For how much soever any one may discourse unto you, you will not be able to hear any of those things which concern you, while your mind is nailed down to money; but bound like a dog to a tomb, by the tyranny of riches, more grievously than by any chain, barking at all that come near you Chrysostom Homily 19 Saint Augustine Augustine compares and contrasts the mere banality of life on earth which even with something as lustrous as gold will become tainted and impure. He uses language dripping with images of decay and impurity If, therefore, the heart be on earth, i.e. if one perform anything with a heart bent on obtaining earthly advantage, how will that heart be clean which wallows on earth? But if it be in heaven, it will be clean, because whatever things are heavenly are clean. For anything becomes polluted when it is mixed with a nature that is inferior, although not polluted of its kind; for gold is polluted even by pure silver, if it be mixed with it: so also our mind becomes polluted by the desire after earthly things, although the earth itself be pure of its kind and order. St Augustine On the Sermon on the Mount, Book II chapter 13 He concludes his homily by comparing and contrasting the impermanence of the earth with the permanence of heaven “The heaven of heavens is the Lord's, i.e. in the spiritual firmament: for it is not in that which is to pass away that we ought to fix and place our treasure and our heart, but in that whichever abides; but heaven and earth shall pass away. St Augustine On the Sermon on the Mount, Book II chapter 13 John Wesley Wesley was unusually pietistic on this passage In our business we are to attempt to succeed only to the extent that we are enables to meet our financial obligations, to provide adequately for ourselves and our family… Vickers 8th discourse by Wesley He also famously attacked Christians who thought they were better than what they considered ignorant natives in Africa and the New world With regard to most of the commandments of God, whether relating to the heart or life, the heathens of Africa or America stand much on a level with those that are called Christians. The Christians observe them (a few only being excepted) very near as much as the heathens. Vickers 8th discourse by Wesley But in typical Wesley fashion he is ever the arch pragmatist. There are qualifications to his homily particularly with regard to the obligations of man (sic) to his family. Even with in this is the over arching ascetic morality, a call for hard work with no affectation Nor yet are we forbidden, thirdly, to provide for our children and for those of our own household. This also it is our duty to do, even upon principles of heathen morality. Every man ought to provide the plain necessaries of life both for his own wife and children, and to put them into a capacity of providing these for themselves when he is gone hence and is no more seen. I say, of providing these, the plain necessaries of life—not delicacies, not superfluities—and that by their diligent labour; for it is no man’s duty to furnish them any more than himself with the means either of luxury or idleness Vickers 8th discourse by Wesley Dietrich Bonhoeffer In his classic analysis of the sermon “The cost of discipleship” Dietrich Bonhoeffer looks at chapter 6 19-21 thus. His language is simple and direct Worldly possessions tend to turn the hearts of the disciples away from Jesus. What are we really devoted to? That is the question. Are our hearts set on earthly goods? Do we try to combine devotion to them with loyalty to Christ? Or are we devoted exclusively to him? Bonhoeffer p. 193 He makes it clear, in very direct terms that worldly goods divert our attention from God, and even more profoundly affect the way we think of ourselves and our relationship with the almighty But the heart is dark when it clings to earthly goods, for then, however urgently Jesus may call us, his call fails to find access to our hearts. Our hearts are closed, for they have already been given to another Bonhoeffer p. 194 He cast the relationship as intimate, and in the end, he makes his point very clearly Earthly goods are given to be used, not to be collected Bonhoeffer p. 195 He summarizes his analysis clearly and in very straightforward language that is surprisingly without the rhetorical flourishes of other bible scholars But Jesus knows that the heart of man hankers after a treasure, and so it is his will that he should have one.1 But this treasure is to be sought in heaven, not on earth. Earthly treasures soon fade, but a treasure in heaven lasts for ever Bonhoeffer p. 196 Conclusion This is clearly an ancient biblical text but the lessons it teaches us have a compelling and relevant modern context.as we can see the analysis of the passage reaps rich parallels with the modern world particularly as it relates to avarice and greed Bibliography Allison, Dale C, Jr. “The Structure of the Sermon on the Mount.” Journal of Biblical Literature 106, no. 3 (September 1987): 423–45 Bonhoeffer, Dietrich. 1995. The Cost of Discipleship. First Touchstone. New York: Touchstone. G. Bornkamm, "Der Aufbau der Bergpredigt," NTS 24 (1978) 419-3 Burtness, James H. “Now You See It, Now You Don’t: Ethical Reflections on a Textual Variant in Matthew” Word & World 6, no. 2 (Spr 1986): 161–69 Du Toit, Andreas B. “Revisiting the Sermon on the Mount: Some Major Issues.” Neotestamentica 50, no. 3 (2016): 59–91 Eubank, N. “Storing Up Treasure with God in the Heavens : Celestial Investments in -Matthew 6:1-21.” Catholic Biblical Quarterly 76, no. 1 (2014): 77–92w 6. Stassen, Glen Harold. “The Fourteen Triads of the Sermon on the Mount (Matthew 5:21-7:12).” Journal of Biblical Literature 122, no. 2 (Sum 2003): 267–308 Talbert, C. H. 2006. Reading the Sermon on the Mount : Character Formation and Decision Making in Matthew 5-7. Vickers, Jason E., and Kenneth J. Collins. The Sermons of John Wesley : A Collection for the Christian Journey. Nashville: Abingdon Press, 2013 Wilson, Walter T. “A Third Form of Righteousness: The Theme and Contribution of Matthew 6.19-7.12 in the Sermon on the Mount.” New Testament Studies 53, no. 3 (July 2007): 303–24