The Light of the Eyes

The instruction of Matthew 6:22 and 23 is designed to guide kingdom citizens in the path of righteousness. It follows in the context of laying up of treasures (vv. 19–22). What one believes determines what one treasures: “For as he thinks in his heart, so is he” (Proverbs 23:7, NKJV).

The eye is an amazing instrument, providing sight to the body. Along with hearing and touch, eyes allow a person to live outside his own mind. Here, Jesus likens the eye to a lamp (a light source). In the physical realm, the eye is more like a window through which light passes. Thus, we conclude that Jesus is using the eye metaphorically as the means of understanding spiritual truth. If one’s spiritual eye functions properly—is healthy or single—correctly fulfilling its office, the body is “full of light,” spiritual truth. As the eye allows the body to maneuver properly in its environment, so the single eye provides light to one’s spiritual path. However, if the eye is bad (vision impaired), the body’s freedom of movement is hampered.

 Again, single the eye or clear vision is used here symbolically of the ability to maneuver wisely in the spiritual realm, guided and directed by truth in the mind. The Bible calls this wisdom: “I have taught you the way of wisdom; I have led you in the paths of uprightness. When you walk, your step will not be hampered, and if you run, you will not stumble” (Proverbs 4:11, 12). A single eye has but one objective, the pleasing and glorifying of God in the way of the righteousness. “My son, do not lose sight of these—keep sound wisdom and discretion. ... Then you will walk on your way securely, and your foot will not stumble” (Proverbs 3:21, 23).

The word single has the idea of simplicity, as used by Paul in 2 Corinthians: “For our boast is this, the testimony of our conscience, that we behaved in the world with simplicity [a variation of the term in Matthew 6:22] and godly sincerity, not by earthly wisdom but by the grace of God” (1:12). We need a single eye—clear vision—of what God regards as most valuable, the heavenly treasure. The heavenly treasure is “the surpassing worth of knowing Christ” (Philippians 3:8). Clear vision also shows the way forward to obtain the prize: “That I may gain Christ and be found in him” (Philippians 3:9). The treasure is Christ “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3).

The single eye with understanding guided by heavenly wisdom is important to discern what is essential between the things that differ. So much is thrown at us, and it is a constant battle to distinguish what is good from what is bad.  More importantly, the greater discernment is between what is good and what is best—the will of God. As Paul prayed for the Philippian church, “It is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God” (Philippians 1:9–11).

True Treasure

When Jesus said, “Do not lay up for yourselves treasures on earth,” He focused on the ruling elite in Jerusalem who regarded wealth as the indication of divine blessing. This concept was based on what Moses said, “You shall remember the Lord your God, for it is he who gives you power to get wealth” (Deuteronomy 8:18). However, what they failed to reckon was that personal wealth was a blessing of covenant faithfulness, the true indicator of divine favor. 

Covetous or ill-gotten wealth is not covered in this covenant blessing. The Jews of Jesus' day were largely guilty, for they "devoured widows’ houses" (Luke 20:47). When Jesus taught, "You cannot serve God and money," "The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. And he said to them, 'You are those who justify yourselves before men, but God knows your hearts'" (Luke 16:13–15).

Solomon wisely observed, “He who loves money will not be satisfied with money, nor he who loves wealth with his income. . . . There is a grievous evil that I have seen under the sun: riches were kept by their owner to his hurt” (Ecclesiastes 5:10, 13). Yet, Solomon also observed that “God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God” (5:19). Interestingly, he closed with “For he will not much remember the days of his life because God keeps him occupied with joy in his heart” (5:20). What did Solomon mean by this?

Neither wealth nor poverty is at issue. Neither did the Lord suggest that one’s concern should be only where his wealth was secured—on earth where it is in danger of loss, or in heaven where it is safe. The issue is actually what one makes the joy of his heart. What or who does one truly treasure?

The rich young ruler recognized that his wealth did not give him this joy or sense of security regarding his eternal life. What many readers miss is that Jesus did not condemn the man’s wealth. The problem for rich people is that they tend to look to their riches as the means of their personal fulfillment. It was not his riches that kept the young ruler from eternal life but his love of money. When Jesus asked him to sell all, give to poor, and follow Him, He revealed his heart—what he trusted and loved most. He walked away sorrowful because he could not surrender what he loved. His wealth, not Jesus, was his true treasure.

Unlike the young ruler, Paul said, “Whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ” (Philippians 3:7, 8). In Paul’s case, he treasured his accomplish-ments and privileges in the Jew’s religion. However, when he found Christ, he counted all else as refuse.

In Matthew 13 Jesus illustrated the kingdom treasure that awaited His people: “The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field” (Matthew 13:44). What makes the kingdom is Jesus. Are we willing to leave all for what truly satisfies—Jesus and the kingdom of heaven?

Who Is Your Master?

Matthew 6:19–24 is the fifth division of the Sermon on the Mount. As noted previously, Jesus addressed the errors of the Jews regarding the kingdom of God, His Messianic role, and the nature of His mission. The heart of the issue is how unregenerate and carnal people view life and, thus, the expectations they had of the kingdom and the King. Paul succinctly summarized the truth behind this sermon: “We are debtors, not to the flesh, to live according to the flesh” (Romans 8:12). The carnal mind is fixed on the temporal, not the spiritual. The kingdom Jesus introduced was “not of this world” (John 18:36). It would be in the world, but not of the world (John 17:14).
Our text highlights three things kingdom related: treasures (what is valued), eyes (the means of valuing), and masters (those establishing the values). All humans are debtors (slaves) either to the flesh (owned and controlled by Satan) or to the spirit (owned and controlled by Christ). The last petition in the Lord’s Prayer relates to the hoarding of worldly treasures and cherishing them.

The Jews of Jesus' day wrongly regarded wealth as evidence of divine favor as seen in the account of the rich young ruler (Luke 18:18–30). It is supported in the disciples’ reaction to the remark about the difficulty of the wealthy entering the kingdom (Luke 18:24). In shocked surprise, the disciples asked, ‘Who can be saved?’” (Luke 18:25, 26). Jesus replied, “What is impossible with man is possible with God” (v. 27). Peter reacted with, “See, we have left our homes and followed you.” This underscores the false concept of wealth and divine favor. If Jesus condemned wealth as the means of kingdom entrance, surely poverty assures admission. Jesus does not correct Peter but assures him that all who forsake their own lives for the kingdom (for Christ and His mission now) will be generously rewarded both in this life (not necessarily materially as per the prosperity gospel) and in the age to come. (As an aside, this incident also proves the kingdom to be a present reality, not one on hold for a future millennial reign.)

 Both the Sermon on the Mount and the confrontation of the rich young ruler focus on the evidence of salvation, not the cause. The order of these words in the text is also significant in that Jesus argued from consequence to cause. What one values demonstrates who define his values, the flesh or Christ. “You cannot serve God and money” (Matthew 6:24).

Who is your master? If Jesus is your Lord, you have been born again and your eyes are now enlightened and see what is truly valuable, the greatest treasure, which is Jesus Himself. If Christ is your treasure, then the following words make colossal sense: “For where your treasure is, there your heart will be also” (Matthew 6:21). Love for Christ and treasuring Him above all flow from the same saving grace.

Many believers miss the blessedness of treasuring Jesus because their vision is filled with false worldly allurements. These see Jesus as a fixer and getter of what is hoped will truly satisfy. However, Jesus made it abundantly clear, “You cannot serve God and money [mammon, a Semitic term for wealth]” (Matthew 6:24). As John Piper put it, “Christ did not die to forgive sinners who go on treasuring anything above seeing and savoring God. And people who would be happy in heaven if Christ were not there, will not be there.”