Matthew 5:14–16

"Here the character of the position for the disciples goes beyond 'the salt of the earth.' For this was expressive of righteousness; a righteousness not outward like that of the scribes and Pharisees (which sought reputation of man, and was little beyond the pride of a Stoic), but lowly and real as in God's sight. Whereas 'the light of the world' is the shining forth of grace, and inseparable from the confession of Christ in that respect. Salt preserves, but does not make everything manifest as the light does."

"'The world' had no such special dealing of God as 'the earth.' There moral darkness had reigned, which the light was to dispel as far as He gave it scope and power. Redemption, Christ's death, resurrection, and ascension, would give the light a penetrating energy unknown before. For such was the deadly pall which overhung the favoured land during our Lord's earthly sojourn that, contrary to nature, the darkness resisted the light, and 'comprehended not' even the True Light in His person. But when He rose victorious over all the power of the wicked one, the old commandment became the new, and was true not in Him only but in us, Christians, because the darkness is quite passing and the true light already shines."

"This is confirmed by the figure which follows and carries the truth out farther. 'A city set, or situated, upon a hill-top cannot be hid.' The sphere is no longer the circumscribed area of the earth or land, but, as for another aspect we read, 'the field is the world.'... And they, His disciples, are the light of the world: a city set upon a hill-top cannot be hid. Once darkness, they are now light in the Lord, and responsible to walk as children of light, corporately as well as individually. For the fruit of light is in all goodness, and righteousness, and truth."

"Men treat their light more fairly than Christendom does the light of which our Lord spoke. Men shrink from natural darkness, its inconveniences, and its dangers; and when they light a lamp, they do not put it under the dry measure (which of course would quite hide it) but on the lampstand, and it shines to all that are in the house. But Christendom fears the light that exposes its neglect of scripture, and of the Holy Spirit's guidance, and of Christ who is and ought to be the all."

"From it being said, 'let men see your good works,' people often imagine that these are the light itself, and thus make the two things we are considering practically one. Indeed they are made for one another: separate them, and there is at once a fatal deficiency in each. What testimony to Christ can there be, if there be not the life giving evidence? But again, what evidence in the life if the lips are silent as to Christ?"

"Thus it needs the light to shine upon the good works, that they may be seen as such, and glorify your Father who is in heaven. Apart from this, they may glorify humanity, or glorify any lie under the sun. Christ is He with whom in the full reality of it, 'light is come into the world,' and if 'men love darkness rather than light,' it is, as He Himself says, 'because their deeds are evil'... Thus if any are to be in any sense a light of the world, there is but one way of it — by reflecting Him."

"Benevolent works are no test, and are not what Christ looked for and here expresses. He spoke of works excellent in the sense of what suits the Father and the Son, and of which the Holy Spirit is the sole power in us. It is not His mind to let our good works shine before men, but our light, or confession of Himself in word and deed."

"Nor can anything other or short of this secure the end He proposes. For I might dole out all my goods in what men call charity, or deliver up my body to be burned without confessing Christ, and therefore without in any way glorifying the Father. There is neither light nor love without the faith and the confession of Christ; and self might thereby be honoured, but not the Father."

"Verses 10-16 show the submission of heart which accompanies the foregoing. Suffering whether for the kingdom or the King was to be esteemed a favour, and it would have its bearing both on the present and the future... They were the salt of the earth and the light of the world. Notwithstanding the persecution and hatred of men they were to be a force for good, able to meet and counteract in divine power the corruption that is in the world through lust, and shed a beneficent influence on all around them."

"The salt of the earth represents the righteous principle… But now, in verse 14, we have not only the principle of righteousness, but of grace — the outflowing and strength of grace. And here we find a new title given to the disciples, as descriptive of their public testimony — 'the light of the world.' The light is clearly that which diffuses itself. The salt is what ought to be inward, but the light is that which scatters itself abroad."

"'A city that is set on a hill cannot be hid.' There was to be a diffusion of its testimony around. Man does not light a candle to put it under a corn measure, but on a candlestick, 'and it giveth light unto all that are in the house.' After this manner let your light shine before men, 'that they may see your good works, and glorify your Father which is in heaven.' Mark it well."

"The disciples of Christ were the preservative principle in the earth. They were the light of the world, which did not possess that light. This was their position, whether they would or no. It was the purpose of God that they should be the light of the world. A candle is not lighted in order to be hidden."

"Suffering whether for the kingdom or the King was to be esteemed a favour, and it would have its bearing both on the present and the future… They were the salt of the earth and the light of the world. Notwithstanding the persecution and hatred of men they were to be a force for good, able to meet and counteract in divine power the corruption that is in the world through lust, and shed a beneficent influence on all around them."

"When people talk about this verse thinking of their own works, they are generally not good works at all; but even if they were, works are not light. Light is that which comes from God, without admixture of man. Good works are the fruit of its action upon the soul; but it is the light which is to shine before men. It is the confession of Christ that is the point before God. It is not merely certain things to be done."

"The moment you make good works the object, and their shining before men, you find yourself on common ground with Jews and heathen… What so bad, in the way of a thing done professedly for God, as a work that leaves out Christ, and that shows a man who loves Christ to be on comfortable terms with those that hate Him?… Let your confession of what God is in His nature and of what Christ is in His own person and ways — let your acknowledgment of Him be the thing that is felt by and brought before men; and then, when they see your good works, they will glorify your Father which is in heaven. Instead of saying, What a good man such a one is, they will glorify God on his behalf."

In verse 16 the light is distinct from good works, but both are closely connected. The light speaks of moral and spiritual testimony to Christ. The good works are works that back up this testimony as being real. Apparent good works by themselves would draw attention to the person who does them, that he might be honored; but if the light of testimony for Christ accompanies the good works, this influences others to recognize that God our Father is the source of the works and therefore to glorify Him in heaven, the place of highest authority.

But what light is it which is to shine? Surely this can mean only the reflection of Him who is the Light. "He does not say let your good works shine, but let your light shine; that is, let Christ shine in your life; not that ye may see your good works, but that men see them; not to your glory, but to the glory of your Father."

A lamp too is not to be put under a bushel measure, that is, obscured by that which speaks of man's work. Let us not allow our work to get in the way of the light of Christ, who is the only source of light for darkened men.

"Ye are the salt of the earth." Now salt is preservative, it preserves from corruption... Salt answers to righteousness. But "Ye are the light of the world," gives another thought. Light answers to grace. Salt merely preserves things pure from corruption, but light is aggressive, it drives out the darkness. So grace goes forth outside and seeks. "It gives light."

The Lord Jesus does not speak in these verses of the preaching of the gospel for the salvation of the lost. The entire "sermon on the mount" does not deal with this, but with the Christ-like walk of the disciples of the Lord... it is not the purpose of the "sermon on the mount" that they may receive blessing or be led to the Lord, but that the character of the Kingdom of God may be expressed in His disciples.

Here, the good works are the fruit of the working of divine light in the soul. If we let our light shine, good works will also be connected with it. But they are not the focus of our attention here... Therefore He does not exhort us here to do good works, but to let our light shine. We should not think of "our" works, but of Him. Good works will then be the result. The apostle Paul speaks of the fruit of the light which is in all goodness, righteousness and truth (Eph. 5:9).

Are we friendly, helpful, peaceable and righteous in our dealings with colleagues, neighbours and other people? In this way we can let our light shine before men. "Do all things without murmurings and reasonings, that ye may be harmless and simple, irreproachable children of God in the midst of a crooked and perverted generation; among whom ye appear as lights (heavenly lights) in the world, holding forth the word of life" (Phil. 2:14-15 J.N.D. Trans.). To let our light shine means that as well as our spoken testimony for our Lord in the world, our new nature and our position as children of God are expressed by our behaviour.