Matthäus 5:14

Ye are the light of the world--This being the distinctive title which our Lord appropriates to Himself (Joh 8:12; Joh 9:5; and see Joh 1:4, Joh 1:9; Joh 3:19; Joh 12:35-36) --a title expressly said to be unsuitable even to the highest of all the prophets (Joh 1:8) --it must be applied here by our Lord to His disciples only as they shine with His light upon the world, in virtue of His Spirit dwelling in them, and the same mind being in them which was also in Christ Jesus. Nor are Christians anywhere else so called. Nay, as if to avoid the august title which the Master has appropriated to Himself, Christians are said to "shine"--not as "lights," as our translators render it, but--"as luminaries in the world" (Phi 2:15); and the Baptist is said to have been "the burning and shining"--not "light," as in our translation, but "lamp" of his day (Joh 5:35). Let it be observed, too, that while the two figures of salt and sunlight both express the same function of Christians--their blessed influence on their fellow men--they each set this forth under a different aspect. Salt operates internally, in the mass with which it comes in contact; the sunlight operates externally, irradiating all that it reaches. Hence Christians are warily styled "the salt of the earth"--with reference to the masses of mankind with whom they are expected to mix; but "the light of the world"--with reference to the vast and variegated surface which feels its fructifying and gladdening radiance. The same distinction is observable in the second pair of those seven parables which our Lord spoke from the Galilean Lake--that of the "mustard seed," which grew to be a great overshadowing tree, answering to the sunlight which invests the world, and that of the "leaven," which a woman took and, like the salt, hid i…

This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse; there is not much of the credenda of Christianity in it - the things to be believed, but it is wholly taken up with the agenda - the things to be done; these Christ began with in his preaching; for if any man will do his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being accounted for (Mat 5:1, Mat 5:2), the sermon itself follows, the scope of which is, not to fill our heads with notions, but to guide and regulate our practice. I. He proposes blessedness as the end, and gives us the character of those who are entitled to blessedness (very different from the sentiments of a vain world), in eight beatitudes, which may justly be called paradoxes (Mat 5:3-12). II. He prescribes duty as the way, and gives us standing rules of that duty. He directs his disciples, 1. To understand what they are - the salt of the earth, and the lights of the world (Mat 5:13-16). 2. To understand what they have to do - they are to be governed by the moral law. Here is, (1.) A general ratification of the law, and a recommendation of it to us, as our rule (Mat 5:17-20). (2.) A particular rectification of divers mistakes; or, rather, a reformation of divers wilful, gross corruptions, which the scribes and Pharisees had introduced in their exposition of the law; and an authentic explication of divers branches which most needed to be explained and vindicated (Mat 5:20). Particularly, here is an explication, [1.] Of the sixth commandment, which forbids murder (Mat 5:21-26). [2.] Of the seventh commandment, against adulter…

5:14 light of the world . . . city on a hilltop: The attractive quality of the disciples’ lives will draw other people to live similarly and to glorify God (see Isa 2:2-5; 42:6; 49:6; 51:4; 56:6-8; 60:1-3; Phil 2:15).