John Calvin Commentary Matthew 6:21

"for where thy treasure is, there will thy heart be also." — Matthew 6:21 (ASV)

Where your treasure shall be, by this statement Christ proves that those who have their treasures laid up on earth are unhappy people, because their happiness is uncertain and of short duration. Covetous people cannot be prevented from inwardly breathing a wish for heaven; but Christ lays down an opposing principle: wherever people imagine the greatest happiness to be, there they are engrossed and confined. Therefore, it follows that those who desire to be happy in the world⁴⁵¹ renounce heaven.

We know how carefully philosophers investigated the supreme good.⁴⁵² It was the chief point on which they expended their labor, and rightly so; for it is the principle on which the conduct of our life entirely depends, and the object to which all our aspirations are directed.

If honor is considered the supreme good, people's minds will be entirely consumed by ambition. If money is the supreme good, greed will immediately prevail. If pleasure is the supreme good, it will be impossible to prevent people from sinking into base indulgence.

We all have a natural desire to pursue happiness;⁴⁵³ and as a result, false notions lead us astray in every direction. But if we were honestly and firmly convinced that our happiness is in heaven, it would be easy for us to trample upon the world, to despise earthly blessings (by whose deceptive attractions most people are captivated), and to rise towards heaven.

For this reason Paul, intending to encourage believers to look upward and to urge them to meditate on the heavenly life, (Colossians 3:1), presents Christ to them, in whom alone they should seek perfect happiness. He thus declares that allowing their souls to grovel on the earth would be inconsistent and unworthy of those whose treasure is in heaven.

⁴⁵¹ “Ceux qui demandent d'estre riches et a leur aise en ce monde;”— those who are eager to be rich and at their ease in this world.”;”— those who are eager to be rich and at their ease in this world.”

⁴⁵² “Nous savons comment les Philosophes se sont amusez a traiter subtilemerit du souverain bien des hommes.” — “We know to what trouble the Philosophers submitted in ingenious discussions about the supreme good of men.” — “The allusion is chiefly to the Greeks: for the philosophy of the Romans was at second hand, though nothing can be more ingenious or beautiful than the reasonings of Cicero in his Dissertations .” — “We know to what trouble the Philosophers submitted in ingenious discussions about the supreme good of men.” — “The allusion is chiefly to the Greeks: for the philosophy of the Romans was at second hand, though nothing can be more ingenious or beautiful than the reasonings of Cicero in his Dissertations “De Finibus Bonorum et Malorum.” He inquires into the τέλος, or .” He inquires into the τέλος, or end, of good and evil actions. In examining the principles of Epicurus, he professes to feel very much at ease, but approaches the Stoics with greater respect, and acknowledges the ability with which they had conducted their argument. The perusal of the whole treatise will gratify a reader prepared to accompany powerful minds in their most intricate researches, or to hail abstruse disquisition clothed in the choicest language by one who, as Robert Hall said of Pascal, “can invest the severest logic with the charms of the most beautiful composition, and render the most profound argumentation as entertaining as a romance.” But those studies have a far higher value. When we see the greatest minds tasked to their utmost strength, and yet utterly failing to discover, by unassisted reason, the path which leads to happiness, we appreciate more highly Leland's argument “On the advantage and necessity of Divine Revelation,” and bless the name of the Great Prophet, of good and evil actions. In examining the principles of Epicurus, he professes to feel very much at ease, but approaches the Stoics with greater respect, and acknowledges the ability with which they had conducted their argument. The perusal of the whole treatise will gratify a reader prepared to accompany powerful minds in their most intricate researches, or to hail abstruse disquisition clothed in the choicest language by one who, as Robert Hall said of Pascal, “can invest the severest logic with the charms of the most beautiful composition, and render the most profound argumentation as entertaining as a romance.” But those studies have a far higher value. When we see the greatest minds tasked to their utmost strength, and yet utterly failing to discover, by unassisted reason, the path which leads to happiness, we appreciate more highly Leland's argument “On the advantage and necessity of Divine Revelation,” and bless the name of the Great Prophet, who hath brought life and immortality to light by the Gospel, ((2 Timothy 1:10.) — .) — Ed.

⁴⁵³ “Car naturellement nous tendons tous a desirer ce qui nous semble estre le souverain bien.” — “For we have all a natural tendency to desire what appears to us to be the supreme good.”.” — “For we have all a natural tendency to desire what appears to us to be the supreme good.”