for yourselves
This phrase emphasizes the self-centered nature of accumulating wealth. The focus is on personal gain and security, which contrasts with the biblical call to love and serve others. In the broader scriptural context, believers are encouraged to be generous and to consider the needs of others, reflecting the selfless love of Christ.

treasures on earth
The term "treasures" (Greek: "θησαυρούς," thēsaurous) refers to wealth or valuable possessions. Earthly treasures are temporary and vulnerable, as Jesus will illustrate. In the historical context, treasures could include money, goods, or property, all of which were susceptible to loss. The Bible consistently teaches that true treasure is found in spiritual, eternal things rather than in material wealth.

where moth and rust destroy
Moths and rust are symbols of decay and impermanence. In ancient times, wealth was often stored in the form of fine clothing and metals, both of which could be easily damaged. The Greek word for rust, "βρῶσις" (brōsis), can also mean "eating" or "consuming," suggesting the inevitable decay of material things. This imagery serves as a powerful reminder of the transient nature of earthly possessions.

and where thieves break in and steal
The vulnerability of earthly treasures is further highlighted by the threat of theft. In the ancient world, homes were often made of mud bricks, making them susceptible to break-ins. The Greek word "διορύσσουσιν" (dioryssousin) means to dig through, indicating the ease with which thieves could penetrate homes. This serves as a metaphor for the insecurity of relying on material wealth, which can be lost in an instant.

Where moth and rust doth corrupt.--The first word points to one form of Eastern wealth, the costly garments of rich material, often embroidered with gold and silver. (Comp. "Your garments are moth-eaten" in James 5:2.) The second word is not so much the specific "rust" of metals, as the decay which eats into and corrodes all the perishable goods of earth.

(3) General principles regarding the relation of the disciples to wealth and to men. Verses 19-34. -

(1) The principle of regarding God alone in our religious actions is also to be maintained in the relation that we hold to wealth in the broadest sense. Vers. 19-21: seek true wealth, because earthly wealth, though gathered, may be rendered useless by earth's chances. Vers. 22, 23: further, because it is the single eye that receives the light. Ver. 24: in fact divided service is impossible. Vers. 25-34: place God first, and he will provide. Verses 19-21. - Ver. 19 comes here only, but vers. 20, 21 have much in common with Luke 12:33, 34. They are there in the middle of a long discourse (vers. 22-53), which immediately follows the parable of the rich fool, itself spoken on the occasion when a man wished his brother to divide the inheritance with him. There seems no reason to believe that that discourse is at all necessarily in historical position, and that our verses belong originally to it and to its occasion rather than to the present place in Matthew. Verse 19. - Lay not up... but lay up (ver. 20). Lay up treasure indeed, but in the right place (cf. a still more striking case in John 6:27); observe that in both cases it is "for yourselves." Lightfoot ('Hor. Hebr.,' on ver. 1) quotes an interesting Haggada from Talm. Jeremiah,' Peah,' 15b (equivalent to Talm. Bob., 'Baba Bathra,' 11a), in which "Monobazes, the king," when blamed for giving so much to the poor, defends himself at length: "My fathers laid up their wealth on earth; I lay up mine in heaven," etc. But our Lord here does not mean to limit his reference to almsgiving. He thinks of all that has been mentioned since Matthew 5:3 (cf. Weiss) as affording means of heavenly wealth. Upon earth; upon the earth (Revised Version). Our Lord here wishes to emphasize the locality as such (ἐπὶ τῆς γῆς): in ver. 20 rather the nature and quality of the locality (ἐν οὐρανῷ). Where moth (cf. James 5:2, 3; Isaiah 51:8, especially LXX.). Either directly or by its larvae, whether the treasure be clothes or food. Or rust. Any power that eats, or corrodes, or wastes (βρῶσις). Doth corrupt; Revised Version, doth consume. "Corrupt" "has now a moral significance, which does not in any degree appertain to the Greek" (Humphry). Ἀφανίζει (ver. 16, note) is here used of the complete change in the appearance or even of the complete destruction caused by these slow but sure enemies of earthly wealth. And where thieves. Before, physical or non-responsible agents; here, human beings. Break through (διορούσουσιν); "dig through" (cf. Matthew 24:43; Luke 12:39; cf. Job 24:16, LXX.). Where the houses are so frequently made of mud or sun-burnt bricks, this would be comparatively easy.

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