Matthew 5:14

You are a light of the world, and a tree ever green.

For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

He instructs them what should be the boldness of their preaching, that as Apostles they should not be hidden through fear, like lamps under a corn-measure, but should stand forth with all confidence, and what they have heard in the secret chambers, that declare upon the house tops.

But to live well must go before to teach well; hence after He had called the Apostles the salt, He goes on to call them the light of the world. Or, for that salt preserves a thing in its present state that it should not change for the worse, but that light brings it into a better state by enlightening it; therefore the Apostles were first called salt with respect to the Jews and that Christian body which had the knowledge of God, and which they keep in that knowledge; and now light with respect to the Gentiles whom they bring to the light of that knowledge. This city is the Church of which it is said, Glorious things are spoken of thee, thou city of God. (Ps. 87:3.) Its citizens are all the faithful, of whom the Apostle speaks, Ye are fellow-citizens of the saints. (Eph. 2:19.) It is built upon Christ the hill, of whom Daniel thus, A stone hewed without hands (Dan. 2:34.) became a great mountain. A city set on a hill cannot be hidden though it would; the mountain which bears makes it to be seen of all men; so the Apostles and Priests who are founded on Christ cannot be hidden even though they would, because Christ makes them manifest. How Christ manifests His saints, suffering them not to be hid, He shows by another comparison, adding, Neither do men light a lamp to put it under a corn-measure, but on a stand. The lamp is the Divine word, of which it is said, Thy word is a lamp unto my feet. (Ps. 119:105.) They who light this lamp are the Father, the Son, and the Holy Spirit. Or, men of the world may be figured in the corn-measure as these are empty above, but full beneath, so worldly men are foolish in spiritual things, but wise in earthly things, and therefore like a corn-measure they keep the word of God hid, whenever for any worldly cause he had not dared to proclaim the word openly, and the truth of the faith. […]

After this He leads on to another, a higher image. Ye are the light of the world. Of the world again; not of one nation, nor of twenty states, but of the whole inhabited earth. And a light to the mind, far better than this sunbeam: like as they were also a spiritual salt. And before they are salt, and now light: to teach thee how great is the gain of these strict precepts, and the profit of that grave discipline: how it binds, and permits not to become dissolute; and causes clear sight, leading men on to virtue. A city that is set on a hill cannot be hid, neither do men light a candle, and put it under the bushel. Again, by these words He trains them to strictness of life, teaching them to be earnest in their endeavors, as set before the eyes of all men, and contending in the midst of the amphitheatre of the world. For, look not to this, He saith, that we are now sitting here, that we are in a small portion of one corner. For ye shall be as conspicuous to all as a city set on the ridge of a hill, as a candle in a house on the candlestick, giving light. Where now are they who persevere in disbelieving the power of Christ? Let them hear these things, and let them adore His might, amazed at the power of the prophecy. For consider how great things he promised to them, who were not known even in their own country: that earth and sea should know them, and that they should by their fame reach to the limits of the inhabited world; or rather, not by their fame, but by the working of the good they wrought. For it was not fame that bearing them everywhere made them conspicuous, but also the actual demonstration by their works. Since, as though they had wings, more vehemently than the sunbeam did they overrun the whole earth, sowing the light of godliness. But here He seems to me to be also training them to boldness of speech. […]

(non occ.) And therefore let none shut up his faith within the measure of the Law, but have recourse to the Church in which the grace of the sevenfold Spirit shines forth.

(ubi sup.) Not he that suffers persecution is trodden under foot of men, but he who through fear of persecution falls away. For we can tread only on what is below us; but he is no way below us, who however much he may suffer in the body, yet has his heart fixed in heaven. (ubi sup.) By the world here we must not understand heaven and earth, but the men who are in the world; or those who love the world for whose enlightenment the Apostles were sent. (ubi sup.) Or, the mountain is the great righteousness, which is signified by the mountain from which the Lord is now teaching. (ubi sup.) With what meaning do we suppose the words, to put it under a corn-measure, were said? To express concealment simply, or that the corn-measure has a special signification? The putting the lamp under the corn-measure means the preferring bodily ease and enjoyment to the duty of preaching the Gospel, and hiding the light of good teaching under temporal gratification. The corn-measure aptly denotes the things of the body, whether because our reward shall be measured out to us, as each one shall receive the things done in the body; (2 Cor. 5:10.) or because worldly goods which pertain to the body come and go within a certain measure of time, which is signified by the corn-measure, whereas things eternal and spiritual are contained within no such limit. He places his lamp upon a stand, who subdues his body to the ministry of the word, setting the preaching of the truth highest, and subjecting the body beneath it. For the body itself serves to make doctrine shine more clear, while the voice and other motions of the body in good works serve to recommend it to them that learn. For it is not absurd if any one will understand the house to be the Church. Or, the house may be the world itself, according to what He said above, Ye are the light of the world. (Serm. in Mont. i. […]

(in loc. quoad sens.) Or, Christ Himself has lighted this lamp, when He filled the earthen vessel of human nature with the fire of His Divinity, which He would not either hide from them that believe, nor put under a bushel that is shut up under the measure of the Law, or confine within the limits of any one oration. The lampstand is the Church, on which He set the lamp, when He affixed to our foreheads the faith of His incarnation.

As the doctors by their good conversation are the salt with which the people is salted; so by their word of doctrine they are the light by which the ignorant are enlightened.

Ye are the light of the world. First He calls them salt and then light. He who reproves what is done in secret is light, "for whatsoever doth make manifest is light" (Eph. 5:13). The apostles did not enlighten one nation only, but the world. …

Christ call himself the Light of the world ( John viii. 12 ), and they are workers together with him, and have some of his honour put upon them. Truly the light is sweet, it is welcome; the light of the first day of the world was so, when it shone out of darkness; so is the morning light of every day; so is the gospel, and those that spread it, to all sensible people.

Ye are the light of the world,.... What the luminaries, the sun and moon, are in the heavens, with respect to corporal light, that the apostles were in the world with regard to spiritual light; carrying and spreading the light of the Gospel not only in Judea, but all over the world, which was in great darkness of ignorance and error; and through a divine blessing attending their ministry, many were turned from the darkness of Judaism and Gentilism, of sin and infidelity, to the marvellous light of divine grace.

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,

The restoration or non-restoration of grace, or true living Christianity, to those who have lost it, has, in our judgment, nothing at all to do here. The question is not, If a man lose his grace, how shall that grace be restored to him? but, Since living Christianity is the only "salt of the earth," if men lose that, what else can supply its place?

These verses teach us, in the first place, the character which true Christians must support and maintain in the world . The Lord Jesus tells us that true Christians are to be in the world “Ye are the salt of the earth.” Now salt has a peculiar taste of its own, utterly unlike anything else. When mingled with other substances it preserves them from corruption; it imparts a portion of its taste to everything it is mixed with. It is useful so long as it preserves its savour, but no longer. Are we true Christians?

THIS title had been given by the Jews to certain of their eminent Rabbis. With great pomposity they spoke of Rabbi Judah, or Rabbi Jochanan, as the lamps of the universe, the lights of the world. It must have sounded strange in the ears of the Scribes and Pharisees, to hear that same title, in all soberness, applied to a few bronzed-faced and rough-handed peasants and fishermen who had become disciples of Jesus. Jesus, in effect, said—not the Rabbis, not the Scribes, not the assembled Sanhedrim, but you, My humble followers, you are the light of the world!

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.

quarantine:debris (2026-07-29) — unbalanced-parens

These verses teach us, in the first place, the character which true Christians must support and maintain in the world . The Lord Jesus tells us that true Christians are to be in the world “Ye are the salt of the earth.” Now salt has a peculiar taste of its own, utterly unlike anything else. When mingled with other substances it preserves them from corruption; it imparts a portion of its taste to everything it is mixed with. It is useful so long as it preserves its savour, but no longer. Are we true Christians? Then let us see here our office and our duties! The Lord Jesus tells us that true Christians are to be in the world . “Ye are the light of the world.” Now it is the property of light to be utterly distinct from darkness. The least spark in a dark room can be seen at once. Of all things created, light is the most useful: it fertilizes; it guides; it cheers. It was the first thing called into being ( Genesis 1:3 ). Without it the world would be a gloomy blank. Are we true Christians? Then behold again our position and its responsibility! Surely, if words mean anything, we are meant to learn from these two figures that there must be something marked, distinct and peculiar about our character if we are true Christians. It will never do to idle through life, thinking and living like others, if we mean to be owned by Christ as his people. Have we grace? Then it must be seen . Have we the Spirit? Then there must be fruit . Have we any saving religion? Then there must be a difference of habits, tastes and turn of mind, between us and those who think only of the world. It is perfectly clear that true Christianity is something more than being baptized and going to church. “Salt” and “light” evidently imply peculiarity both of heart and life, of faith and practice.

THIS title had been given by the Jews to certain of their eminent Rabbis. With great pomposity they spoke of Rabbi Judah, or Rabbi Jochanan, as the lamps of the universe, the lights of the world. It must have sounded strange in the ears of the Scribes and Pharisees, to hear that same title, in all soberness, applied to a few bronzed-faced and rough-handed peasants and fishermen who had become disciples of Jesus. Jesus, in effect, said—not the Rabbis, not the Scribes, not the assembled Sanhedrim, but you, My humble followers, you are the light of the world! He gave them this title, not after He had educated them for three years, but at almost the outset of His ministry. From this I gather that the title was given them, not so much on account of what they knew, as on account of what they were. Not their knowledge, but their character made them the light of the world. They were not yet fully trained in His spiritual school and yet He says to them, "You are the light of the world," the fact being that wherever there is faith in Christ there is light, for our Lord has said, "I am come a light into the world, that whoever believes in Me should not walk in darkness." "The entrance of Your Word gives light." Genuine faith in Christ turns a man from darkness to marvelous light and transforms him into "light in the Lord"—his aims and objects, his desires, his speech, his actions become full of Divine light which illuminates all the chambers of his soul—and then pours forth from the windows so as to be seen of men. The Believer is appointed to be a lighthouse to others, a cheering lamp, a guiding star. It is true that his light will be increased as he learns more of Christ.

The light of the world - The light of the world often denotes the sun, Joh 11:9. The sun renders objects visible, shows their form, their nature, their beauties, their deformities. The term light is often applied to religious teachers. See Mat 4:16; Luk 2:32; Joh 1:4; Joh 8:12; Isa 49:6. It is pre-eminently applied to Jesus in these places, because he is, in the moral world, what the sun is in the natural world. The apostles, Christian ministers, and all Christians, are lights of the world, because they, by their instructions and example, show what God requires, what is the condition of man, what is the way of duty, peace, and happiness the way that leads to heaven. A city that is set on a hill ... - Many of the cities of Judea were placed on the summits or sides of mountains, and could be seen from afar. Perhaps Jesus pointed to such a city, and told his disciples that they were like it. Their actions could not be hid. The eyes of the world were upon them. They must be seen; and as this was the case, they ought to be holy, harmless, and undefiled. Maundrell, Jowett, and others suppose that the Sermon on the Mount was delivered in the vicinity of the present city of Safed, or “the Horns of Huttin” (see the notes at Mat 5:1), and that this city may have been in his eye, and may have been directly referred to by the Saviour when he uttered this sentiment. It would give additional force and beauty to the passage to suppose that he pointed to the city. Of this Dr. Thomson (The Land and the Book, vol. i. pp. 420, 421) says, “The shape of the hill is a well-described oval, and the wall corresponds to it. The bottom of the outer ditch is now a very flourishing vineyard, and the entire circuit is not far from half a mile. The wall is mostly modern, but built on one more ancient, portions of which can be seen on the east side. […]

A community of Jesus which seeks to hide itself has ceased to follow him.