Jesus was calling us the light of the world

JESUS WAS CALLING US THE LIGHT OF THE WORLD
EDITED BY GLENN PEASE
MATTHEW 5:14, New InternationalVersion
"You are the light of the world. A town built on a hill
cannot be hidden.
New Living Translation
“Youare the light of the world—likea city on a hilltop
that cannotbe hidden.
BIBLEHUB RESOURCES
The MissionaryPowerOf Christ's Disciples
Matthew 5:14
R. Tuck
Ye are the light of the world. Christ's disciples are light-bearers rather than
light. Christ is, properly speaking, the Light; and Christ's disciples carry that
light, in what they are, and what they do, and what they say.
I. CHRIST THE LIGHT. It was a dark world indeed when the light rose and
streamedforth from Bethlehem (see Matthew 4:16; Luke 2:32; John 1:4, 5; 2
Corinthians 4:6).

1. Light reveals darkness. Illustrate effectof opening a window in a foul, dark
dungeon. We use the expression, "Isaw myself a sinner." The gospellight
makes so impressive heathendarkness. Illustrate by heathen customs:
Malagasysprinkling the people;Chinese paper-money sent to the dead.
2. Light quickens any life there may be in the darkness. Illustrate by poem,
"The ivy in a dungeon grew," etc. There are some germs of truth, even in
dark heathen systems, and these the light of Christ is sure to quicken.
II. THE WORLD THE SPHERE. A. whole world lies in the darkness. A
whole world is graspedin the Divine love. But we still need to learn the lesson
of the descending sheetthat was taught to St. Peter. Notice how unlimited the
sphere of the natural light is. It is impartial; it is universal. It visits poor and
rich. It tints alike the flowers of the palace gardenand of the garretwindow in
the dingy city street. As day shines over city, village, plain, and hill, over land
and over sea, so would Christ, the Day, shine over all the world, bringing life
and hope and salvationeverywhere.
III. MEN THE LIGHT-BEARERS. Easterns did not use tables and chairs.
They sat upon the floor; and therefore tall lamp-stands were required, in
order that the light might be diffused over all the room. So God would have us
be his atmosphere to carry his sunbeam; his candlestick, his lamp-stand, to lift
up his light, so that all men might be brought unto him. There has been great
difficulty in the way of securing the division of the electric light. But Christ,
the Light, can be so divided that eachof us can carry forth, and hold up, its
full blaze. As lamp-stands, we can hold Christ the Light up, by
(1) Christly living;

(2) by loving commendations;
(3) by active efforts; and
(4) by the sympathy that strengthens all other light-bearers. - R.T.
Biblical Illustrator
Ye are the light of the world.
Matthew 5:14
Christians the light of the world
L H. Evans, M. A.
The Church candiffuse light.
1. By reflection.
2. By dispersing it.
(L H. Evans, M. A.)
The Church of Christ the light of the world
R. Montgomery, M. A.
I. THESE WORDS AS TREY PROCLAIM THE REDEEMER.
1. These words proclaim the moral grandeur of His sentiments.

2. They show the Divine wisdom of His doctrine.
3. The prophetic graspof His language.
II. THESE WORDS AS THEY SPECIFYTHE CHRISTIAN.
1. Here is a distinction of persons — "Ye."
2. A distinction of principle — "light."
3. A distinction of efficacy — "light of the world."
III. THESE WORDS AS THEY ILLUSTRATE THE WORLD.
1. The world is dark in reference to God.
2. The world is dead, Christianity its salt.
(R. Montgomery, M. A.)
F. Goode, M. A., W. W. Wythe., Dr. J. Cussing.

I. VINDICATE THE TRUTH HERE ASSERTED.
1. The world is dark.
2. A contrastto the gloom— of a principle, the antagonistof this moral
darkness. Believers are "the light of the world."
(1)As in their own souls they possessChrist.
(2)As in their life and labour they exhibit Christ.
II. APPLY THIS TRUTH TO THE CASE BEFORE US.
1. In the wayof privilege.
2. In the wayof duty and obligation.
(F. Goode, M. A.)
I. EXPLAIN THE SYMBOL.
1. Light an emblem of purity.
2. Knowledge.

3. Action.
4. Unity.
5. Benevolence.
II. ENFORCETHE DOCTRINE.
1. The test of discipleship.
2. The criterion at the judgment.
(W. W. Wythe.)
I. The WORLD'S MORAL DARKNESS IMPLIED. Jesus knew allthe
attainments of the earth, and He could appreciate their excellencyand beauty
too;... but nothing of all this could eastlight on the deepestproblems that
agitate the human heart — what must I do to be saved? Beneaththe surface of
all this beauty... we find lurking the most revolting immorality. It is the light
of Christianity that solves the deepestquestions and answers the most anxious
inquiries of mankind. The object of light is to disclose whatwould be
otherwise unseen. This light disclosesGod, the way to heaven, etc. This holy
light possesses a peculiarcharacter, which the light of mere science,literature,
or secularknowledge has not and cannothave. And since its dawn, even those
bright things that were proposedas substitutes for it, this light has seizedand
made handmaids to it. Science and religion need not be divided.

II. CHRISTIANS ARE THE BEARERS OF THIS LIGHT INTO ALL THE
ENDS OF THE WORLD. Kindled from the Sun, they are to go forth and cast
their light upon the world. Our mission is to enlighten the sphere in which we
are placed, etc.
(Dr. J. Cussing.)
Keep the light bright or you will hear of it
The Preachers'Monthly., James Stewart., ChristianAge.
I read somewhere ofa traveller at Calais going one dark and stormy night to
the lighthouse there. Whilst standing looking on, the keeperof the house
boastedof its brilliancy and beauty, observing there were few such lights in
the world beside. The traveller said, thoughtlessly it may be, "What if one of
these burners should go out to-night? .... What!" said the keeper, "go out, sir?
Oh, sir," said he, "look atthat dark and stormy sea. You cannotsee them, but
there are ships passing and repassing there to every point of the compass.
Were the light to go out from my inattention, in six months news would arrive
from every part of the coast, that such ships and crews were lostthrough my
neglect!No, no! God forbid that such a thing should ever occur. I feel every
night as I look at my burner as if all the eyes of all the sailors of the world
were looking at my lights, and watching me!" If such was his care of lights,
the extinction of which could lead only to temporal catastrophes, ohI what
should be ours!
I. The true disciple's POSITION andcalling. His position is like that of a city
seton a hill, eminently conspicuous;he "cannotbe hid," and he ought not to
try to be hid. His calling is from the elevatedposition he occupies, to shed light
upon the whole world.

II. The QUALIFICATIONS needed by Christ's disciples for a right discharge
of the duties of their position and calling (vers. 3-10):
III. The REWARDS ofa right discharge of our duties as true disciples. The
hatred of men, the esteemand love of men, the unspeakable blessednessof
seeing others led by our influence to worship God (ver. 16; 1 Thessalonians
2:19), the approval of God (ver. 9), everlasting blessedness(vers. 3, 8, 12;
Revelation21:10).
(The Preachers'Monthly.)These words are descriptive of: —
I. The genuine Christian's character — "light."
II. The Christian's place and functions.
III. The Church's responsibility.
(James Stewart.)Example is the source ofthe Christian's most powerful
influence on the world. In analyzing that powerthere are three or four
elements.
I. It is the most successfulmethod of illustrating truth and imparting
instruction.

II. It is a demonstration of the practicability of religious life, as well as the
truthfulness of Christianity, and the most successfulmethod of removing
objections to it.
III. It attracts attention.
IV. It is the most successfulmethod of reproving wrong-doing.
V. It is also the most successfulwayof winning the esteemof the world.
(Christian Age.)
Christian example a converting agency
Anecdotes.
When Lord Peterboroughlodgedfor s, seasonwith Fenelon, Archbishop of
Cambray, he was so delighted with his piety and virtue, that he exclaimed at
parting, "If I stay here any longer, I shall become a Christian in spite of
myself."
(Anecdotes.)
Christian example an argument of weight
Anecdotes., W. S. Dewstoe.
A young minister, when about to be ordained, stated that at one period of his
life he was nearly an infidel. "But," said he, "there was one argument in

favour of Christianity, which I could never refute — the consistentconductof
my ownfather."
(Anecdotes.)
I. CHRISTIAN PROFESSING. TO let our light shine is, undoubtedly, to
make a Christian profession. This implies that the true light has been kindled
in us. This Christian professionshould be made in union with the Church of
Christ.
II. CHRISTIAN CONSISTENCY. If the light which you let shine in your
professionbe the true light, there will be goodworks to be seen. The lowest
requirement of Christian consistencyis the absence ofevery evil work — the
leastimmorality vitiates the entire profession. This Christian consistency
requires nonconformity to the world, and the goodworks of an active
Christian life.
III. CHRISTIAN INFLUENCE. This will be the result of Christian
consistency. OurHeavenly Fathershall be glorified by the influence for good
we thus exert over the minds of those who see our goodworks. Theywill
ascribe to God the power by which we have been made what we are. They will
recognize the truth and Divinity of Christ's religion, and many will be thus led
to embrace it for themselves. How does the matter stand betweenour
professionand our conduct?
(W. S. Dewstoe.)
God glorified by our goodworks
H. Hughes, M. A.

I. REMOVE A DIFFICULTY which may have arises from an apparent
inconsistencybetweenour text and the words of our Lord in a subsequent
part of His discourse. In the sixth chapter our Lord gives cautions. against
ostentationin religion. "Takeheedthat ye do not your alms before men." It
may appear from this that secrecyis necessaryto prayer and almsgiving; but
that it is not the lessoninculcated, is evident from the tenor of Scripture.
Solomonprayed before an assembly. DanielWith regard to almsgiving, the
Psalmist, speaks ofit as properly exciting the esteemofmen. "He hath
dispersedabroad," etc. The prohibition is of religious acts from a wrong
motive, "that they may be seenof men." The reproof of ostentationdoes not
apply when the motive is already good. On the contrary, many advantages
may arise to the cause ofreligion from the exhibition of piety. A Christian that
hums with holy love to God cannot be-unnoticed.
II. How CAN MEN, THE CREATURES, BE SAID TO GLORIFY THE
CREATOR? "Godis the eternal fountain of all honour and glory, therefore,
strictly speaking, cannotbe dishonoured; He cannotbut be glorified, because
to be Himself is to be-infinitely glorious. God is glorified by our repentance —
faith — charity.
(H. Hughes, M. A.)
Glorifying God
H. Hughes, M. A.
And yet He is pleasedto say that our sins dishonour Him, and that our
obedience glorifies Him. Just as the glorious orb of day, prying into the
recessesofrocks and valleys, receives from the glassylake and the limpid
stream, and from every bright object, beautiful reflections of himself, though
nothing could be seenat all without his own light; so God, contemplating the
race of man, though he finds among us nothing but what He Himself enables
us to exhibit, discovers in every heart that is faithful, in every heart that is
pure, in every heart that is holy, merciful, and kind, beautiful representations

of His own sublime perfections, and these He is pleasedto callglorifications of
Himself, though they are made so only by His own gracious acceptation.
(H. Hughes, M. A.)
The light of Christian example
H. J. Wilmot Buxton., Dr. A. Barnes.
1. The first thing to be done with a lamp is to light it. God alone can light you;
teachers may polish.
2. The next thing to do with a lamp is to setit where it may be seenand give
light.
3. A lamp must be fed with oil, or it will not keepalight.
4. A lamp must be trimmed if it is to give a goodlight.
(H. J. Wilmot Buxton.)
I. That religion, if it exists, cannot be concealed.
II. That where it is not manifest in the life, it does not exist.
III. That professors ofreligion, who live like other men, give evidence that
they have not been renewed.

IV. That to attempt to concealor hide our light is to betray our trust, and
hinder the cause of piety, and render our lives useless.
V. That goodactions will be seen, and will lead men to honour God.
(Dr. A. Barnes.)
The Candle
C. H. Spurgeon.
I. Considerthe LIGHTING.
1. A Divine work.
2. A separating work.
3. A personalwork to every man who is the subject of it.
4. A work which needs sustaining.
5. It consecratesa man entirely to the service of light.giving.
II. Considerthe PLACING.
1. Negative.

2. Positive.
III. The SHINING.
(C. H. Spurgeon.)
The Lamp and the Bushel
A. Maclaren, D. D.
I. A word about THE GREAT CONCEPTIONOF A CHRISTIAN MAN'S
OFFICE WHICH IS SET FORTHIN THIS METAPHOR. "Ye are the light
of the world." Then our Lord goes onto explain what kind of a light it is to
which He would compare His people — the light of a tamp kindled. Christian
men individually, and the Christian Church as a whole, shine by derived light.
Before the incarnation Christ was the light of men; also the historic Christ is
the source ofall revelation. Light signifies knowledge and moral purity.
II. THE CERTAINTYTHAT IF WE ARE LIGHT WE SHALL SHINE. The
nature and property of light is to radiate. All earnestChristian conviction will
demand expression;and all deep experience of the purifying powerof Christ
upon characterwill show itself in conduct.
III. This obligation of giving light is still further enforcedby the thought that
THAT WAS CHRIST'S VERY PURPOSE IN ALL THAT HE HAS DONE
WITH US AND FOR US. It is possible for goodmen to smother and shroud
their light. We can bury the light of the Word under cowardly and indifferent
silence.

IV. LET YOUR LIGHT SHINE. Candles are not lit to be lookedat, but that
something else may be seenby them. Men may see Godthrough our works.
(A. Maclaren, D. D.)
If you are not warming the world, the world is chilling y
A. Maclaren, D. D.
ou. If you take a red-hot ball out of a furnace and lay it down upon a frosty
moor, two processeswill go on — the ball will lose its heat and the
surrounding atmosphere will gain. There are two ways by which you equalize
the temperature of a hotter and a colder body, the one is by the hot one
getting cold, and the other is by the cold one getting hot. If you are not
warming the world, the world is freezing you. Every man influences all about
him, and receives influences from them, and if there be not more exports than
imports, he is a poor creature at the mercy of circumstances.
No light apart from Christ
A. Maclaren, D. D.
A sunbeam has no power to shine if it be severedfrom the sun than a man has
to give light in this dark world if he be parted from Jesus Christ. Cut the
current and the electric light dies, slackenthe engine and the electric are
becomes dim, quicken it and it burns bright.
The duty of letting our light shine before men
E. Cooper.

I. How SHINE. BecauseChrist has put light into His people, he does not
intend it to be hid.
II. WHY SHINE. Notto be seenof men. The Christian must show that he is
earnestabout religion. Habitual holiness is required. There must be a proper
control of the temper. He must shine: —
1. As a member of societyhe must be blameless.
2. As a subject he must be orderly.
3. As a member of the Church of Christ he must show goodwill.
4. As a neighbour he must be accommodating.
5. As a father he will have proper regard for the spiritual goodof his children.
6. As a son he will show the excellenceofhis principles.
7. As a master his Christian charactermust shine.
8. As a servant he will be obedient.
9. He must keepwithin the limits of his proper place.

(E. Cooper.)
The importance of goodexample
S. Partridge, M. A.
Some suppose that they need not seta shining light, but keepfrom great
irregularities.
1. The world, though corrupt, is very sensible of what Christian practice
ought to be.
2. The withholding of a goodexample may be more fatal to religionthan
positive irregularities, because the turpitude of the latter destroys their power
of seduction.
3. The scandalis, not to see religionopposedby unbelievers, but that
Christians dare not maintain their religionwith zeal and proclaim it as their
greatesthonour and glory.
4. It is not enoughto be Christians only to ourselves, we must be so before
God and men.
5. We are naturally inclined to imitation.
6. Notonly the honour but the progress ofreligion depend upon your
examples. The greatestpraise we cambestow upon a religion is to practise it.

(S. Partridge, M. A.)
Christians the light
W. M. Taylor.
of the world: —
I. The positive injunction that Christians are to do all in their power TO
SECURE THAT THEIR LIGHT SHALL SHINE AS BRIGHTLY AS
POSSIBLE.
1. This is to be done by the position we take up.
2. By the characterwhich we form.
3. By the exertions which we make for the conversionof our fellow men.
II. Look at the negative side of this injunction, which requires that we
REMOVE EVERYTHING WHICH TENDS TO HIDE OR OBSCURE THE
LIGHT.
1. We should getrid of that undue reserve which keeps the realcharacter
from being as powerful an influence for goodas otherwise it might be.
2. We should avoid all self-display.

(W. M. Taylor.)
Christian Consistency
W. M. Punshon.
I. THE PRIMARY AND SECONDARYPURPOSE OF THE CHRISTIAN
LIFE.
1. The glory of God.
2. The well-pleasing of men.
II. THE MEANS BY WHICH THIS WITNESS-BEARING MAY BE THE
MOST EFFECTUALLY DONE.
1. Light is derived, and therefore humble.
2. Light is self-evident and consistent.
3. Then the light is a joyous and happy sort of thing.
(W. M. Punshon.)
D. Rees.

I. THEIR CHARACTER. All others are in darkness. Goshenonly has light:
Christians once dark; hut have receivedlight.
1. The word light implies a saving knowledge ofthe truth.
2. Holiness of heart and life.
3. Happiness.
II. THEIR DUTY. Christians are made what they are to attract the world.
Must use their blessings for the goodof others, their knowledge,holiness, and
happiness.
III. THEIR MOTIVE.
1. That they may see your goodworks, not yourselves, but your actions. Three
things are necessaryto render a work good.
(1)It must be done under the influence of faith in Christ.
(2)From love to God
(3)with a view to His glory.
2. That they may glorify your Father which is in heaven.

(D. Rees.)
Spiritual modesty
G. Moberley, D. C. L.
What are the limits of lawful showing of our deeds, so that we may not break
the law which bids us be secret?
1. The passage readto the end will remove the difficulty suggested. "Take
heed that ye do not your alms before men to be seenof them." Secrecyin good
deeds is not absolute, but relative; not positive, and for its own sake, but in
order to exhibit the vitiating effectof ostentation.
2. And so the text seems to offer the antidote to its own difficulty. "And glorify
your Father which is in Heaven." Your good works may be seen, and ought to
be seen, but to God's glory, and not your own. Not to let our works be seen
when they ought to be seen would be to desertour Lord. This rule may serve
for some external direction in this perplexed case. Let the separate deeds be
hidden, according to the preceptof the sixth chapter; let the generaldesign of
goodness be known, according to the text. But the principle guide in caseslike
these is not to be found so much in an external rule as in a spiritually
enlightened discrimination, which feels instinctively when is the time for
secrecyand when for publicity.How dangerous to our Christian modesty
everything must be which takes offfrom the delicacyof our natural modesty.
1. Do not fear that you incur any danger of ostentationin performing visibly
such religious observances as your parents or teachers direct.
2. Be real, let all be really addressedto God.

3. Be consistent.
4. Be modest in other things. These rules will aid spiritual modesty.
(G. Moberley, D. C. L.)
Lustrous Christians
W. W. Wythe.
1. Every man has a light peculiar to himself.
2. There is a right way of shedding light.
3. Men are to see the works, notthe worker.
4. Men are affectedby what they see.
(W. W. Wythe.)
A goodlife the greatmeans of glorifying God
W. Curling, M. A.
I. THE FACT THAT THERE IS A LIGHT POSSESSEDBYCHRISTIANS
WHICH PECULIARLY BELONGS TO THEM. It is with borrowedrays that
the Christian at any time illuminates others.

II. THE DUTY OF CHRISTIANS TO EXHIBIT THEIR LIGHT IN A
GODLY CONVERSATION."Seeyour goodworks."
III. THE END with a view to which the exhibition takes place. "Glorifyyour
Father which is in heaven."
(W. Curling, M. A.)
The beauty of moral qualities
H. W. Beecher., SirWilliam Dawes,Bart. , D. D.
I. The moral qualities enjoined in Christianity are in the highest degree
natural — not artificial or secondary. The human mind was constructedso
that every faculty in its organization tends to produce goodqualities. It is
better adapted to goodthan bad. The bad is something interposed betweenthe
original creative designand the execution. Irreligion is artificial.
II. There is a moral constitution by reasonof which Christian qualities seem
admirable to men. The eye was not made any more for beauty in the outward
world than a man's moral nature was made for beauty in the moral world.
Men oppose light and yet light is pleasantto them.
III. It is upon this state of facts that Christ ordained that men should carry
their moral faculties up to the highest degree of excellence.
IV. The successofthe gospelwas made to depend not on preaching, but upon
living men.

V. The impressions which a Church makes on the moral consciousnessofthe
community in which it byes is a fair test of its life and power.
(H. W. Beecher.)
I. The holy and exemplary lives of Christians will naturally attractthe eyes of
unbelievers. By so doing will engage them in some serious reflections upon the
Christian religion.
II. The holy and exemplary lives of Christians provoke men to a curious
observationand examination of them, and also of the grounds and principles
from which they proceed.
III. The holy and exemplary lives of Christians will be a sure means of
recommending them to the favour and esteem, love and friendship, of
unbelievers; and consequentlya sure means of gaining opportunities of
conversing familiarly with them, insinuating truth into them, and making
them willing and easyto receive it.
IV. The holy and exemplary lives of Christians will so powerfully representto
unbelievers the reasonablenessandexcellencyof the Christian religion, as well
as the usefulness and advantage of it, towards the present and future
happiness and well-being of mankind, that they will be led to examine into the
grounds of it. Hence it appears that we ought frequently to contemplate the
examples of goodmen, out of which there are so many and so great
advantages to be drawn. We should learn in them to see our own faults, and to
mend them.

(Sir William Dawes,Bart. , D. D.)
Christian example leads to the discovery of Christian sympathy
When the English minstrel went to seek for his master of the Lion Heart, he
played everywhere the monarch's favourite tune, and was at length rewarded
by hearing its notes sent feebly back to him from the prison wherein Richard
was confined. In like manner, if wherever you go you would sound out the
music of your Christian experience, other hearts would respond to the
melody, and your joy would be redoubled.
Christian example must be free from inconsistency
The visitor to a lighthouse is struck with the perfect cleanness ofeverything
about the lantern or the lamps. The silver reflectors are burnished to the
brightest purity, and every funnel and glass are absolutelywithout a spot.
There must be nothing to mar the brilliancy of the light. So in us there should
be nothing of evil to draw awaymen's eyes from the light and fix them upon
our imperfections. That there is light in us at all makes it all the more
important that we should keep ourselves pure. You may have a window all
coveredwith dust, and spun over with the cobwebs ofspiders, that have not
been disturbed for years, and the passer-by, in the darkness, will take no note
of its impurity. But so soonas you put a light behind it you thereby revealits
filthiness to every beholder. In the same waythe evil deeds of open and
avowedunbelievers are taken no notice of by the world, for there is no light
behind them. But so soonas a man becomes connectedwith Christ and His
Church, the light that is within him will be sure to make manifest his
inconsistenciesto all around.
God, not self, the end of Christian example
W. M. Taylor.
The purpose of letting our light shine is, that God, not ourselves, may be
glorified. In looking at a painted window, we think more of the artist and his
picture than of the light. And there are many who put such devices on the

window, through which the light of their characters shines, thatno beholder is
ever moved to think of God. The beststyle in writing is that which gives the
thought with such transparencythat the readersees nothing else;and that is
the noblestChristian characterwhich shows the most of Christ. When I was a
lad, in my native town, I knew a painter there whose favourite works were all
portraits of himself, takenin different costumes;and one of England's most
famous poets produced a series of writings, in which his moody, misanthropic
self was everthe central figure. So there are Christians among us who, while
letting their light shine, contrive to paint themselves upon the glass of the
lamp in which it is enclosed. Theirsong, like that of the cuckoo, is a constant
repetition of their own name, and the listener is weariedwith its iteration. Let
it not be so with us. Let Christ be all and in all. It was MichaelAngelo who,
according to the beautiful illustration of a Bostonpreacher, placedhis candle
so in his pasteboardcap that his own shadow might not fall upon his work.
Let our song be like that of the skylark, as he rises with dewy breast from his
lowly earth-couch, singing as he soars, until, unseen in the deep blue above, he
rains a showerof melody on the listening earth. It matters not though we be
unseen, if but the light be clear;for then we are fulfilling the command.
(W. M. Taylor.)
Christ shines into the world through the lives of His people
W. M. Taylor.
Do you ever pause to think out how it is that our streets are nightly lighted
up? By that discovery, to which we have been so long accustomedthat we
have ceasedto reckonit wonderful. A greatcentral storehouse ofcoal-gasis
accumulated, and with that all the lamps are connectedby a hidden system of
pipes, so that eachis supplied with the necessaryquantity; and, as the result,
we can thread our way through the intricate places of the city as easily, if not
as safely, by night as by day. The city is lit by lamps, and yet it is the gas that
lightens it. Both statements are true. The gas would be unavailable without
the lamps; the lamps would be useless withoutthe gas. Now, similarly, Christ
is the hidden source and centre of the world's enlightenment; but Christians,

united to Him by the spiritual tubing of faith, draw off from Him that
influence by which they are enabled, eachin his own place and in his own
measure, to dispel some portion of the darkness by which they are
surrounded.
(W. M. Taylor.)
Christians must be receptive of light
S. Slocombe.
Our measure of light will depend greatlyupon the clearness andsensibility of
our spiritual perceptive and receptive capacities. All the glass in the optical
instruments, whether they are intended for scientific purposes, or for
ordinary use, should be free from dross.
(S. Slocombe.)
Work entailed by Christ on His people
S. Slocombe.
1. A reflectorof spiritual light.
2. A reproducer of this light.
3. A prism, analyrically solving this moral light, and exhibiting its beauties of
colour.
(S. Slocombe.)
Christian example not transient

Be not a flashing meteor, exciting transitory curiosity with thy blaze of
profession.
Men more ready to shine sociallythan morally
Dr. D. Fraser.
Persons who are not averse to make all the show they can in sociallife are
wonderfully sensitive about any disclosure of spiritual conviction or feeling.
(Dr. D. Fraser.)
Th,e light to revealthe work, not the worker
Dr. Parker.
It is thus that his ownsun works daily in the heavens: who dares look at the
sun when he so shines as to fill the earth with all the beauty of summer? We
turn our eyes up to him and he rebukes us with darts of fire; he says, "Look
down, not up: look at the works, not the worker." So we may feastour eyes
upon a paradise of flowers, and getmuch of heavenout of it, but the moment
we venture to say, "Who did this — where is he? Show me the worker," the
sun answers us with a rebuke of intolerable light.
(Dr. Parker.)
Hidden light dies
D. Fraser, D. D.
If he persists in this selfishness, his penalty is sure. The light that is in him will
wax dim and incur greatrisk of going out, because it is shut up, and not setto
burn on the lamp-stand,where the fresh air may reachand feedthe flame.
(D. Fraser, D. D.)

Wanted, much wanted, bright Christians
D. Fraser, D. D., D. Fraser, D. D.
(D. Fraser, D. D.)The figure of the house-lamp suggests domestic Christianity;
that of the conspicuous city the more public and collective duty of Christians.
(D. Fraser, D. D.)
Shine by expressedconviction
A. Maclaren, D. D.
I do say that if the fountain never rises into the sunlight above the dead level
of the pool there can be very little pressure at the main; that if a man has not
the longing to speak his religious convictions, these convictions must be feeble.
The purity of example the primary care of the Christian
A. Maclaren, D. D.
The lighthouse-keepertakesno pains that the ships tossing awayout at sea
may behold the beam that shines from his lamp, but all that he does is to feed
and tend it. That is all you and I have to do — tend the light, and do not like
cowards coverit up. Modestly but yet bravely carry out your Christianity,
and men will see it. Do not be as a dark lantern, burning with the shades down
and illuminating nothing and nobody.
A goodexample a rebuke of evil
A. Maclaren, D. D.

A goodman or woman reveals the ugliness of evil by showing the beauty of
holiness.
Missionaries the light
F. Goode, M. A.
of the world. Look at the primitive Schwartz, at the devoted Brainerd, at the
zealous Corrie, and many others; Oh! how Godlike was their employ. These
were " burning and shining lights " in the darkness;these displayed the glory
of the Saviour's love and powerto save, in the very midst of Satan's empire.
(F. Goode, M. A.)
COMMENTARIES
Ellicott's Commentary for English Readers
(14) The light of the world.—In its highest or truest sense the word belongs to
Christ, and to Him only (John 1:9; John 8:12). The comparisonto the
“candle” or “lamp” in Matthew 5:15 shows, indeed, that even here the
disciples are spokenof as shining in the world with a derived brightness
flowing to them from the Fount of light.
A city that is seton an hill.—Assuming the Sermon on the Mount to have been
preachedfrom one of the hills of Galilee near the “horns of Hattin,” our Lord
may have lookedor pointed at Safed, 2,650 feetabove the sea, commanding
one of the grandest panoramic views in Palestine. It is now one of the four
holy cities of the Jews, andprobably existedas a fortress in our Lord’s time
(Thomson’s The Land and the Book, p. 273). The imagery might, however,
come from the prophetic visions of the Zion of the future, idealising the
position of the actualZion (Isaiah 2:2; Micah4:1). No image could so vividly

setforth the calling of the Church of Christ as a visible society. Forgoodor
for evil, it could not fail to be prominent in the world’s history, a city of refuge
for the weary, or open to the attacks ofthe invader.
BensonCommentary
Matthew 5:14-15. Ye are the light of the world — The effectof light being to
make things manifest, Ephesians 5:13, and to direct us in the way in which we
are to walk;the import of this metaphor is, that Christ had appointed his
disciples in general, and his apostles and the other ministers of his gospelin
particular, to enlighten and reform the world, immersed in ignorance, sin, and
misery, by their doctrine and example; and so to direct their feet into the way
leading to life and salvation. Christ, it must be observed, is in the highest sense
the light of the world; the original light, the greatlight, who, like the sun, hath
light in and from himself; but the ministers of his gospelare, in an inferior
sense, lights of the world also, for the angels ofthe churches are said to be
stars, Revelation1:20; and holy persons are children of the light, 1
Thessalonians 5:5. A city that is seton a hill cannot be hid — As if he had
said, If you do not hide this light from mankind, but cause it to shine forth in
your doctrine and practice, it will be so clearand resplendent as not possibly
to be hid, any more than a city set on a hill. The Church of Christ is often
calledthe city of God, and it must be here observed, that his people are not
here merely comparedto a city, but to a city upon a hill; so that all our
Saviour has in view in mentioning a city here, is the conspicuousness of one so
built. It is as much as if our Saviour had said, You had need be wise and holy,
for your conversationcanno more be hid than a city that is built upon a hill,
and is obvious to every eye. Neitherdo men light a candle — Or lamp rather,
as λυχνον, signifies. Indeed, candles were not used at that time in Judea for
lighting their houses;consequently, the word λυχνια, here and elsewherein
the New Testament, translatedcandlestick,means a lamp stand. The purport
of this verse is, you, my apostles and disciples, ought to considerfor what end
I have communicated my light to you. It may be illustrated by that which men
have in view when they light up a lamp in a room, which is, to give light to all
those who are in it; for as they do not use to light it up that they may then hide

it under a vessel, so I have not communicated my truth or my grace unto you
merely for your own use, but for that of others. The word μοδιον, should be
here rendered, not a bushel, but a corn-measure, for they had no such
measure as a bushel. Indeed, the measure mentioned by the evangelistis so far
from answering to our bushel, that it was as little as our peck. It is true,
indeed, that as nothing here depends on the size of the measure, any measure
of capacitymight wellenough suit the evangelist’s observation;yet a
translator, as Dr. Campbell observes, oughtnot, evenindirectly, to
misrepresentthe customs of the people he speaks of, oralludes to. Observe,
reader, what our Lord says of John, He was a burning and shining light, is
applicable both to every true minister of Christ, and to every true Christian:
every such a one is not only a burning light, a person burning with love to
God, and zeal for his glory, and love to mankind, and zealfor their salvation;
but also a shining light, communicating his light to others, both by instruction
and a holy conversation.
Matthew Henry's Concise Commentary
5:13-16 Ye are the salt of the earth. Mankind, lying in ignorance and
wickedness, were as a vast heap, ready to putrify; but Christ sent forth his
disciples, by their lives and doctrines to seasonit with knowledge and grace. If
they are not such as they should be, they are as saltthat has lost its savour. If
a man can take up the professionofChrist, and yet remain graceless, no other
doctrine, no other means, can make him profitable. Our light must shine, by
doing such goodworks as men may see. Whatis between Godand our souls,
must be kept to ourselves;but that which is of itself open to the sight of men,
we must study to make suitable to our profession, and praiseworthy. We must
aim at the glory of God.
Barnes'Notes on the Bible
The light of the world - The light of the world often denotes the sun, John
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 Matthew 4:16;Luke 2:32; John 1:4; John 8:12; Isaiah 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, Christianministers,
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 wayof duty, peace, and happiness the way that leads to heaven.
A city that is seton a hill ... - Many of the cities of Judea were placedon the
summits or sides of mountains, and could be seenfrom 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 Matthew 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 ofthe hill is a well-describedoval, 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 wallis mostly
modern, but built on one more ancient, portions of which canbe seenon the
eastside. The interior summit rises about a hundred feet higher than this wall,
and was a separate castle, stronglydefended. Here are beveled stones, as
heavy, and as agedin appearance, as those of the most celebratedruins in the
country; and they prove that this has been a place of importance from a
remote age. These ancientparts of the castle render it all but certain that
there was then a city or citadelon this most conspicuous 'hill' top; and our
Lord might well point to it to illustrate and confirm his precept. The present
Hebrew name is Zephath, and may either refer to its elevationlike a
watchtower, orto the beauty and grandeur of the surrounding prospects.
Certainly they are quite sufficient to suggestthe name. There lies Gennesaret,
like a mirror set in framework of dark mountains and many-faced hills.
Beyond is the vastplateau of the Hauran, faintly shading with its rocky ranges
the utmost horizon eastward. Thence the eye sweeps overGileadand Bashan,

Samaria and Carmel, the plains of Galilee, the coasts ofPhoenicia, the hills of
Naphtali, the long line of Lebanon, and the lofty head of Hermen - a vast
panorama, embracing a thousand points of historic and sacredinterest."
Jamieson-Fausset-BrownBible Commentary
14. Ye are the light of the world—This being the distinctive title which our
Lord appropriates to Himself (Joh 8:12; 9:5; and see Joh 1:4, 9; 3:19; 12:35,
36)—a title expressly said to be unsuitable even to the highestof 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 augusttitle
which the Masterhas appropriated to Himself, Christians are said to
"shine"—notas "lights," as our translators render it, but—"as luminaries in
the world" (Php 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 blessedinfluence on their
fellow men—they eachset this forth under a different aspect. Saltoperates
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 ofmankind with whom
they are expected to mix; but "the light of the world"—with reference to the
vast and variegatedsurface whichfeels its fructifying and gladdening
radiance. The same distinction is observable in the secondpair of those seven
parables which our Lord spoke from the GalileanLake—thatof the "mustard
seed," whichgrew to be a greatovershadowing tree, answering to the sunlight
which invests the world, and that of the "leaven," whicha woman took and,
like the salt, hid in three measures ofmeal, till the whole was leavened(Mt
13:31-33).
A city that is seton an hill cannotbe hid—nor can it be supposedto have been
so built except to be seenby many eyes.

Matthew Poole's Commentary
You that are to be my apostles are so eminently, but all you that are my
disciples are so also. Christ is the Light of the world John 1:4,9; but though
the sun be the light of the world, yet it doth not follow that the moon and the
stars also are not so: he is the original Light, the greatLight who hath light
from and in himself. The ministers of the gospelare the lights of the world
also;the angels ofchurches are stars, Revelation1:20, and holy persons are
children of light, 1 Thessalonians 5:5.
A city that is seton an hill cannotbe hid. The church is often calledthe city of
God. Christ compares his people here not to a city, but to a city upon a hill; so
that all for which our Saviour mentions a city here, is the conspicuity of a city
so built. It is as much as if our Saviour should have said, You had need be
holy, for your conversationcannotbe hid, any more than a city can that is
built upon a hill, which is obvious to every eye. All men’s eyes will be upon
you.
Gill's Exposition of the Entire Bible
Ye are the light of the world,.... What the luminaries, the sun and moon, are in
the heavens, with respectto corporallight, 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 greatdarkness of
ignorance and error; and through a divine blessing attending their ministry,
many were turned from the darkness ofJudaism and Gentilism, of sin and
infidelity, to the marvellous light of divine grace. The Jews were wontto say,
that of the Israelites in general, and particularly of their sanhedrim, and of
their learned doctors, whatChrist more truly applies here to his apostles;they
observe (l), that
"on the fourth day it was said, "let there be light": which was done with
respectto the Israelites, because theyare they , "which give light to the
world", as it is written, Daniel 12:3'

And in another place (m), saythey,
"how beautiful are the greatones of the congregation, andthe wise men, who
sit in the sanhedrim! for they are they , "that enlighten the world", the people
of the house of Israel.''
So. R. Meir, R. Akiba his disciple, and R. Judah the prince, are eachof them
called(n) , "the light of the world"; as R. Jochananben Zaccaiis by his
disciples, , "the lamp of the world" (o): and it was usual for the head of a
school, orof an university to be styled (p) , "the light of the world"; but this
title much better agrees and suits with the persons Christ gives it to, who, no
question, had a view to those exalted characters the Jews gave to their
celebratedRabbins. A city that
is set on an hill cannot be hid; alluding either to Nazareth, where he was
educated, and had lately preached, which was built on an hill, from the brow
of which the inhabitants sought to have casthim headlong, Luke 4:29 or to
Capernaum, which, on accountof its height, is said to be
exalted unto heaven, Matthew 11:23 or to the city of Jerusalem, whichwas
situated on a very considerable eminence. The land of Israel, the Jews say(q),
was higher than all other lands; and the temple at Jerusalemwas higherthan
any other part of the land of Israel. And as a city cannotbe hid which is built
on a high place, so neither could, nor ought the doctrines which the apostles
were commissionedto preach, be hid, or concealedfrom men: they were not
to shun to declare the whole counselof God, nor study to avoid the reproaches
and persecutions ofmen; for they were to be "made a spectacle";to be set as
in a public theatre, to be seenby "the world, angels, and men".

(l) Tzeror Hammor, fol. 1. 3. (m) Targum in Cant. iv. 1.((n) Juchasin, fol. 63.
2.((o) Abot R. Nathan, c. 25. fol. 6. 3.((p) Juchasin. fol. 121. 1.((q) T. Bab.
Kiddushin, fol. 69. 1. Sanhedrim, fol. 87. 1. Zebachim, fol. 54. 2.
Geneva Study Bible
Ye are the {f} light of the world. A city that is seton an hill cannotbe hid.
(f) You shine and give light by being made partakers of the true light.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 5:14. Τὸ φῶς τοῦ κόσμου]As the natural light illumines the world,
which in itself is dark, so are ye intended to spiritually enlighten humanity.
Christ is principaliter the Light (John 1:4; John 9:8; John 9:12, al.); the
disciples mediate (Ephesians 3:9), as the mediators of His divine truth to men;
and all Christians in generalare, as those who are enlightened, also, on their
part, bringers of light, and light in the Lord (Php 2:15; Ephesians 5:8).
οὐ δύναται πόλις, κ.τ.λ.]If you would desire timidly to withdraw into
concealment(comp. Matthew 5:11; Matthew 5:13), then that would be
conduct as opposedto the purpose for which you are destined as if a town set
on a hill should wish to be concealed, orif one were to place (Matthew 5:15) a
light under a bushel.
No definite town is intended; Saphet has been conjectured; see, onthe other
hand, Robinson, Pal. III. p. 587. We are not to think of Jerusalem(whose
destination the disciples are, in the opinion, of Weizsäcker, to realize, p. 336).
It is just any city in generalsituatedupon a hill.

Expositor's Greek Testament
Matthew 5:14. μωρανθῇ. The Vulgate renders the verb evanuerit. BetterBeza
and Erasmus, infatuatus fuerit. If the salt become insipid, so as to lack its
proper preserving virtue—can this happen? Weiss and others reply: It does
not matter for the point of the comparison. Perhaps not, but it does matter for
the felicity of the metaphor, which is much more strikingly apt if degeneracy
can happen in the natural as well as in the spiritual sphere. Long ago
Maundrell maintained that it could, and modern travellers confirm his
statement. Furrer says:“As it was observedby Maundrell 200 years ago so it
has often been observedin our time that saltloses somewhatofits sharpness
in the storehousesofSyria and Palestine. Gatheredin a state of impurity, it
undergoes with other substances a chemicalprocess, by which it becomes
really another sort of stuff, while retaining its old appearance” (Ztscht. für M.
und R., 1890). A similar statement is made by Thomson (Land and Book, p.
381). There is no room for doubt as to whether the case supposedcanhappen
in the spiritual sphere. The “saltof the earth” can become not only partially
but wholly, hopelesslyinsipid, losing the qualities which constitute its
conservative poweras setforth in the Beatitudes and in other parts of Christ’s
teaching (e.g., Matthew 18). Erasmus gives a realistic description of the causes
of degeneracyin these words: “Si vestri mores fuerint amore laudis,
cupiditate pecuniarum, studio voluptatum, libidine vindicandi, metu infamiae
damnorum aut mortis infatuati,” etc. (Paraph. in Evan. Matt.).—ἐν τίνι ἁλις:
not, with what shall the so necessarysalting process be done? but, with what
shall the insipid salt be salted? The meaning is that the lost property is
irrecoverable. A stern statement, reminding us of Hebrews 6:6, but true to the
fact in the spiritual sphere. Nothing so hopeless as apostate discipleshipwith a
bright past behind it to which it has become dead—begun in the spirit, ending
in the flesh.—εἰς οὐδὲν, useless forsalting, goodfor nothing else any more
(ἔτι).—εἰ μὴ βληθὲν, etc. This is a kind of humorous afterthought: except
indeed, castout as refuse, to be trodden under foot of man, i.e., to make
footpaths of. The reading βληθὲν is much to be preferred to βληθῆναι, as
giving prominence to καταπατεῖσθαι as the main verb, pointing to a kind of
use to which insipid salt canafter all be put. But what a downcome:from
being saviours of societyto supplying materials for footpaths!

Cambridge Bible for Schools andColleges
14. the light of the world] See John 8:12, where Jesus says ofHimself “I am
the light of the world.” Cp. Php 2:15, “Ye shine as lights (rather ‘luminaries’)
in the world.”
a city that is seton a hill …] Stanley remarks (S. and P. 337)that in Northern
Palestine “the plain and mountain-sides are dotted with villages … situated
for the most part (not like those of Judæa, on hilltops, or Samaria, in deep
valleys, but) as in Philistia, on the slopes of the ranges which intersector
bound the plain.” The image in the text therefore recalls Judæa rather than
Galilee, Bethlehemrather than Nazareth. Some howeverhave conjectured
that the lofty Safed was in sight, and was pointed to by our Lord. Land and
Book, 273.
Bengel's Gnomen
Matthew 5:14. [180]Ὄρους,a mountain) Appositely, cf. ver 1. Concerning the
thing itself, see Revelation21:10.
[180]By the words οὐ δύναται, it is implied that there is no need of a
constrainedfeigning to be what we are not; so also, a light or lamp, provided
it is not stifled, cannot but shine.—Vers. Germ.
Pulpit Commentary
Verse 14. - Matthew only. Ye are the light of the world. After speaking ofthe
moral tone that the disciples were to give to the world, in contrastto sin in its
corrupting power, Christ refers to them as enlightening, in contrastto sin as
darkness and ignorance. Our Lord further naturally exchanges the term "the
earth" (which from its strong materialism had suited the figure of the salt) for
"the world" - a phrase which must, indeed, as regards the disciples, be limited
to this earth, but as regards the light, need not be limited to less than the solar
system. In other words, the simple reasonwhy he exchanges "earth" for
"world" is that they are respectivelythe best suited to the figure employed.

Notice that Christ never applies the former figure, of salt, to himself; but the
latter, of light, once or twice, especiallyJohn 8:12, where, since he is speaking
of himself, and not of others, he adds the thought of life being connectedwith
light, a city, etc.;literally, a city cannotbe hid when set on a mountain. It
seems at first slightly awkwardto introduce the figure of a city betweenthose
of the sun and the lamp, both these having to do with light. The reasonis that
the city is not consideredas such, but only as an objectwhich canbe teen, and
which cannot (οὐ δύναται, emphatic) from its physical conditions avoid being
seen. There is a true gradationin the thought of influence. The sun must be
seenby all; the city, by the whole neighbourhood; the lamp, by the family.
Our Lord comes from the generalto the particular; from what is almost
theory, at best a matter of hope and faith, to hard fact and practice. The
influence you are to have - if it is to be for the whole world, as indeed it is,
must be felt in the neighbourhood in which you live, and a fortiori in the
immediate circle of your own home. Conjectures have been made whether any
one city can reasonablybe mentioned as being in sight, and so having
suggestedthis image to our Lord. If the exactspot where he was then sitting
were itself certain, such conjectures might be worth considering. But, in fact,
so many "cities" in Palestine were seton hills that the inquiry seems vain.
Safed, some twelve miles north-westof Capernaum, the view from which
extends to Tiberias (Neubaur, 'Geogr.,'p. 228), has been acceptedby many,
but evidence is lacking for it having been a city at that time. Tabor, at the
south-westof the lake, has also been thought of, and at all events seems to
have been then a fortified town. The view from it is even more extensive than
from Safed(vide especiallySocin's Baedeker, p. 365).
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD

Matthew 5:14 "You are the light of the world. A city set on a hill cannot* be
hidden; (NASB: Lockman)
Greek:Humeis este (2PPAI)to phos tou kosmou. ou dunatai (3SPMI)polis
krubenai (APN) epano horous keimene;(PPPNSF)
Amplified: You are the light of the world. A city set on a hill cannot be
hidden. (Amplified Bible - Lockman)
KJV: Ye are the light of the world. A city that is set on an hill cannot be hid.
NLT: You are the light of the world—like a city on a mountain, glowing in the
night for all to see. (NLT - Tyndale House)
Philips: "You are the world's light - it is impossible to hide a town built on the
top of a hill. (New Testamentin Modern English)
Wuest: As for you, you are the light of the world. A city is not able to be
hidden, situated on top of a mountain.
Young's Literal: 'Ye are the light of the world, a city set upon a mount is not
able to be hid
THE SERMON ON THE MOUNT
An Simple Outline

Chapter Subject
Mt 5:3-9
Character
Mt 5:10-12
Conflict
Mt 5:13-7:27
Conduct
YOU ARE THE LIGHT OF THE WORLD: Humeis este (2PPAI) to phos tou
kosmou
Pr 4:18; John 5:35; 12:36;Ro 2:19,20;2 Cor 6:14; Ep 5:8-14;Philippians
2:15; 1Th 5:5; Revelation1:20; 2:1
Matthew 5 Resources - Multiple Sermons and Commentaries
YOU ARE
THE LIGHT!
You are the light of the world - Greatprivilege carries with it great
responsibility! "Jesus gives the Christian both a great compliment and a great
responsibility when He says that we are the light of the world, because He
claimed that title for Himself as He walkedthis earth (John 8:12 and John
9:5)." (Guzik)

Paul adds "you were formerly darkness (NOT JUST "IN" DARKNESS BUT
ACTUALLY "DARKNESS!" AND HOW DARK WAS THAT DARKNESS
IN ADAM, IN SIN! WOE!), but now you are Light in the Lord; walk (present
imperative = not possible naturally! Only possible as we rely on the
supernatural enabling desire and powerof the Spirit!)) as children of Light
for (AND AS THE SPIRIT OF JESUS EMPOWERS US AND SHINES
THROUGH US THE WORLD ENSHROUDED IN DARKNESS WILL
SEE...)the fruit of the Light consists in all goodness andrighteousness and
truth." (Ephesians 5:8-9+). (BUT DON'T EXPECT EVERYONE TO LOVE
YOU! SEE JESUS'DESCRIPTIONOF THE EFFECT OF LIGHT ON THE
WORLD - John 3:19-20).
In a parallel passagePaulwrote "Do this (SPIRIT ENABLED LOVE - Ro
13:10), knowing the time (NOTE ALL THE TIME PHRASES IN THIS
PASSAGE!), that it is already the hour for you to awakenfrom sleep;for now
salvationis nearer to us than when we believed (NEARER BECAUSE OUR
ALLOTTED TIME ON EARTH IS ALMOST OVER AND ALSO NEARER
BECAUSE WE ARE ONE DAY CLOSER TO HIS GLORIOUS RETURN).
The night is almost gone, and the day is near (RETURN OF OUR "BLESSED
HOPE"). Therefore (O, WHAT A WONDERFULTERM OF CONCLUSION
BASED AS IT IS ON THE PRECEDINGGLORIOUS TRUTHS!) let us lay
aside (NOTE MIDDLE VOICE = WE INITIATE AND PARTICIPATE IN
LAYING ASIDE) the deeds (ERGON = WE ACTIVELY WORKED AT THE
DEEDS)ofdarkness (THIS SIGNIFIES THAT WE ARE "WEARING"
SOME OF THESE "DIRTYDARK RAGS" OF CLOTHING!) and put on
the armor of light (PARALLEL WITH V14 THE IDEA IS PUT ON JESUS -
IMITATE HIM - INCLUDING HIS RELIANCE ON THE SPIRIT FOR
SUPERNATURALPOWER!SEE The Holy Spirit-Walking Like Jesus
Walked!). 13 Let us behave properly as in the day, not in carousing and
drunkenness, not in sexualpromiscuity and sensuality, not in strife and
jealousy. 14 But put on (Aorist imperative = DO NOT DELAY! TO DELAY
IS TO DISOBEY!RELY ON THE SPIRIT TO OBEY!) the Lord Jesus Christ
(HE IS LIGHT [Jn 1:5, 8, 9+, Jn 8:12, 12:46]AND IN HIM THERE IS NO
DARKNESS AT ALL - 1 Jn 1:5+), and make no provision (present imperative

with a negative - DO NOT TRY TO DO THIS RELYING ON YOU OLD
NATURE, BUT BY RELYING WHOLLY ON THE SUPERNATURAL
POWER OF THE HOLY SPIRIT!AND NOTE CAREFULLY THE ORDER
-- SET YOUR FOCUS FIRST ON JESUS!THEN IN THE LIGHT OF HIS
GLORY, THE TRIFLING TRINKETS OF THIS PASSING WORLD WILL
LOSE THEIR SPARKLE! SEE The Expulsive Powerofa New Affection) for
the flesh in regardto its lusts." (Ro 13:11-14+)
You (5210) (humeis) is emphatic (first in the Greek sentence)whichconveys
the sense of"you yourselves". Note that you is plural and in the context of the
rest of the NT would be applicable to the Church. Therefore this verse could
be paraphrased "As for you, you are the light of the world." (Wuest)
Phil Newton- The "you" is emphatic in the Greek text, so that we might
translate it "You, and you alone are the light of the world." We know that
Jesus uses the same language ofHimself in John 8:12, "I am the Light of the
world." That passage speaksoflight in an originative sense. He is the origin of
such light so that He canadd, "He who follows Me will not walk in the
darkness, but will have the Light of life." Christians are light in a derivative
sense in that the light we have comes as a result of relationship to Jesus
Christ. We do not produce the light, but like the moon that reflects the light of
the sun, we too reflectthe light of His indwelling life. (Gospelof Matthew)
YOU ARE LIKE A WINDOW
LETTING IN THE LIGHT
Ray Pritchard tells this story "A little boy was sitting in church with his mom
one day. As he lookedup at the beautiful stained glass windows, he saw faces
in the glass. “Mom, who are those people in the window?” he asked. “Those
are the saints,” she answered. The little boy thought for awhile and then said,

“Oh, I know who the saints are. They’re the ones that let the light in.” I spoke
earlier of the moral decaygoing on all around us. Let no one despair. The
darker the night, the brighter the light shines. (The Salt and Light Brigade)
Observe that the verb are is in the present tense signifying that citizens of the
Kingdom of Heavenare continually lights ("mobile lighthouses" if you will) in
this spiritually dark world. Are is also in the indicative mood which is the
mood of reality. In other words, believers really are the light of the world!
And don't forgetto observe the context to help accuratelyinterpret the
meaning of Jesus'metaphor of "light". In other words, from the preceding
context, what does the "light" look like for those who are in Christ (and He in
them cp Col 1:27-note, Ro 8:9, Jn 8:12)? Does notthe "light" which is to shine
forth the charactertraits of the "be attitudes" Jesus has just describedin Mt
5:3-12? And if Jesus is the ultimate "light of the world" (Jn 8:12), and He is in
us by His indwelling Spirit (Ro 8:9-note), should not our daily desire be that
Jesus be increasing in us, and that we be decreasing, so thatthey see daily see
more of Him and less of us? (Jn 3:30-note, 2Cor2:14,15,16!). Note that we
don't have to MAKE ourselves light (or salt)! Paul explains that while we were
"formerly darkness (not just in darkness, but actual darkness!), but now (we)
are light in the Lord" and this great truth (and privilege) should motivate us
to desire to obey the command to "walk (present imperative = command to
continually behave this way - only possible as we surrender to the Spirit's
enabling desire and power - Php 2:13NLT-note)as children of light." (Eph
5:8-note, 1Th 5:5-note, 1Th 5:8-note, cp Ps 27:1-note)
BEHIND US IS OUR TRUST
BEFORE US IS OUR HOPE
Charles Spurgeonin his sermon on Titus 2:11-14 comments on the two
appearings of Christ and how this truth should motivate us to let our light
shine before men....

Behind us is our trust; before us is our hope. Behind us is the Son of God in
humiliation; before us is the greatGod our Saviour in his glory (Titus 2:13+).
To use an ecclesiasticalterm, we stand betweentwo Epiphanies: the first is the
manifestation of the Son of God in human flesh in dishonor and weakness;the
secondis the manifestation of the same Son of God in all his powerand glory.
In what a position, then, do the saints stand! They have an era all to
themselves which begins and ends with the Lord’s appearing....
We are living in the age which lies betweenthe two blazing beacons ofthe
divine appearings; and we are called to hastenfrom one to the other....
We have everything to hope for in the last appearing, as we have everything to
trust to in the first appearing; and we have now to wait with patient hope
throughout that wearyinterval which intervenes....
Already I have given to you, in this description of our position, the very best
argument for a holy life. If it be so, my brethren, ye are not of the world even
as Jesus is not of the world (John 17:14). If this be so, that before you blazes
the supernatural splendour of the SecondAdvent, and behind you burns the
everlasting light of the Redeemer’s firstappearing, what manner of people
ought ye to be! If, indeed, you be but journeying through this present world,
suffer not your hearts to be defiled with its sins; learn not the manner of
speechof these aliens through whose country you are passing. Is it not written,
“The people shall dwell alone, and shall not be reckonedamong the nations”?
(Nu 23:9KJV) “Come out (ED: aoristimperative - speaksofurgency. To obey
we must rely on the enabling power of the Spirit, not our natural, fleshly
power!) from among them, and be ye separate (ANOTHER aorist
imperative), touch not (present imperative with a negative - DO NOT TRY
TO DO THIS RELYING ON YOU OLD NATURE, BUT BY RELYING
WHOLLY ON THE SUPERNATURALPOWER OF THE HOLY SPIRIT!)

the uncleanthing,” (2 Cor 6:17) for the Lord hath said, “I will be a Father
unto you, and ye shall be my sons and daughters.” (2 Cor 6:18, cf PAUL'S
EXHORTATION IN 2 Cor 7:1+) They that lived before the coming of Christ
had responsibilities upon them, but not such as those which rest upon you who
have seenthe face of Godin Jesus Christ(2 Cor4:6+), and who expect to see
that face again(1 Jn 3:2+). You live in light which renders their brightest
knowledge a comparative darkness:walk (ED: presentimperative = only
possible as we rely on the Spirit!) as children of light (Eph 5:8+).
You stand betweentwo mornings (see 1 Pe 1:11+), betweenwhich there is no
evening. The glory of the Lord has risen upon you once in the incarnation and
atonement of your Lord (Isa 60:1-2): that light is shining more and more, and
soonthere will come the perfectday (Pr 4:18KJV), which shall be ushered in
by the SecondAdvent. The sun shall no more go down (Isa 60:20),, but it shall
unveil itself, and shed an indescribable splendour upon all hearts that look for
it. “Put on therefore the armour of light.” (Ro 13:12+)What a grand
expression!Helmet of light, breastplate of light, shoes of light—everything of
light. What a knight must he be who is clad, not in steel, but in light, light
which shall flash confusionon his foes!
There ought to be a holy light about you, O believer in Jesus, for there is the
appearing of grace behind you, and the appearing of glory before you.
Two manifestations of God shine upon you. Like a wall of fire the Lord’s
appearings are round about you: there ought to be a specialglory of holiness
in the midst. “Let your light so shine (ED: aorist imperative - speaks of
urgency. To obey we must rely on the enabling powerof the Spirit, not our
natural, fleshly power!) before men, that they may see your goodworks, and
glorify your Fatherwhich is in heaven.” (Mt 5:16+) That is the position of the
righteous according to my text (Titus 2:11+), and it furnishes a loud call to
holiness. (Titus 2:11-14 The Two Appearings and the Discipline of Grace)

YOU ARE LIKE A "DIVINE" WATERMARK
A watermark is "a faint designmade in some paper during manufacture that
is visible when held againstthe light and typically identifies the maker."
(Concise Oxford English Dictionary 11thed.) Beloveddisciple of Jesus, His
"mark" is in us, and becomes visible through us! We are no longerour own
but have been bought with a price and belong to Him. We as His disciples are
to stand ready to lovingly obey His command to let our life be seenin such a
way that they might see His "Watermark," thatthey might see Him, not us,
that they might believe His Gospeland be savedeternally. Play the soul
stirring song below by the group Watermark and prayerfully ponder the
"Bibliocentric" lyrics which are guaranteedto make you want to stop and
praise Him…
LIGHT OF THE WORLD
Giver of creation
Bringer of salvation
Word of God, Eternal Life
Praise the Son of God
PromisedOne of Heaven
To bring us to your kingdom
Rescuedus from darkness
Praise the Son of God.

Jesus, light of the world
Shine on us, Shine on us
Word of Life, spokenfor love
Breathe on us. Breathe on us.
LIGHT OF THE WORLD
KING JESUS!
Jesus is saying that those who possess"spirituallight" are to be light
transmitters! As believers, we are to let our actions speak louder than our
words. Our "Gospel" life should open doors of opportunity for our lips to
speak the Gospel(cp 1Pe 3:15-note). We must "speak"the Gospelwith our
lives so that it will validate the Gospelwe speak with our lips! What is the
"Gospel" yourlife is proclaiming to all you encounter?
YOU ARE LIKE A MOON WHO REFLECTS THE SON
Think of the believer's light this way - When Jesus walkedthe earth, He was
the light of the world (Jn 8:12, 9:5, 12:35, 36, 1:4, 9). He was like the sun. He
was the Source of all spiritual light. But just as the sun goes down and is
followedby the rising moon which reflects the light of the sun, so too believers
are now to be "moons" who reflect the light of the Son! His light shines on us
and in us and we shine forth His light to a spiritually dark world (Php 2:15-
note). Jesus left, but He did not leave us alone. He sent His Spirit to
"energize" His light in and through us. Believers should be like the veritable
"energizerbunnies" as portrayed in the classicEvereadybattery commercial!

W A Criswellexplained it this way - "A small problem confronts the
interpreter who discovers that Jesus saidto His disciples in Matthew 5:14,
“Ye are the light of the world.” Yet in John 8:12, Jesus said, “I am the light of
the world.” What appears to be a contradictionis not one at all. The moon
provides light for the earth just as the sun does. Yet, the actual source oflight
for both the sun and the moon is the sun. The moon only reflects the light of
the sun. By the same token, Jesus, the God-man, is the source of all light. His
disciples become reflectors in a darkenedworld, transmitting through their
lives the true light of the eternal Son of God. (LIGHT OF THE WORLD)
Believers now have the light for as Paul wrote it was "God, Who said, "Light
shall shine out of darkness," is the One Who has shone in our hearts to give
the light of the knowledge ofthe glory of God in the face of Christ. (2Cor 4:6-
note)
Let Solomon's proverb encourage you to walk as a child of light…
But (term of contrast - don't "miss" these opportunities to observe and
meditate on the passage!You can always ask atleastone question!) the path
of the righteous is like () the light of dawn, That shines brighter and brighter
until the full day. (Pr 4:18-William Arnot's comments on Proverbs 4:18, 19 =
The Path of the Just)
Light of the world - C H Spurgeonmakes the point that…
THIS title had been given by the Jews to certain of their eminent Rabbis.
With greatpomposity they spoke ofRabbi Judah, or Rabbi Jochanan, as the
lamps of the universe, the lights of the world. It must have sounded strangely

in the ears of the Scribes and Pharisees to hear that same title, in all
soberness,applied to a few bronzed-faced and horny-handed peasants and
fishermen, who had become disciples of Jesus. Jesus, in effect, said, — not the
Rabbis, not the Scribes, not the assembledSanhedrim, but ye, my humble
followers, ye are the light of the world.
He gave them this title, not after he had educatedthem for three years, but at
almost the outset of his ministry; and from this I gather that the title was
given them, not so much on accountof what they knew, as on accountof what
they were. Nottheir knowledge, but their charactermade them the light of the
world. They were not yet fully trained in his spiritual school, and yet he saith
to them, “Ye are the light of the world;” the fact being, that whereverthere is
faith in Christ there is light, for our Lord has said “I am come a light into the
world, that whosoeverbelievethin me should not walk in darkness.” “The
entrance of thy word giveth light.”
Genuine faith in Christ turns a man from darkness to marvellous 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 increasedas he learns more of
Christ, he will be able to impart more instruction to others when he has
receivedmore, but evenwhile he is yet a beginner, his faith in Jesus is in itself
a light; men see his goodworlds even before they discoverhis knowledge.
The man of faith who aims at holiness is a light of the world, even though his
knowledge may be very limited, and his experience that of a babe.

I mention this at the outset in order that every Christian may see the
application of the text to himself. It is not spokento the apostles,orto
ministers exclusively, but to the entire body of the faithful — “Ye are the light
of the world.” Ye humble men and women whose usefulness will be confined
to your cottages,orto your work-shops, ye whose voices will never be heard in
the streets, whose speechwillonly be eloquent in the ears of those who gather
by your firesides, you, even you, noiselessand unobserved as your lives will
be, — ye are the true light of the world. Not alone the men whose learned
volumes load our shelves, not alone the men whose thundering tones startle
the nations, or who with busy care for God’s glory compass sea and land to
find subjects for the kingdom of Jesus, but you, eachone of you, who are
humbly resting upon the Savior, and lovingly carrying out your high vocation
as the children of God, and followers ofhis dearSon.
Let us never forget that light must first be imparted to us, or it cannever go
forth from us. We are not lights of the world by nature; at best we are but
lamps unlit until the Spirit of God comes. Enquire, therefore, my hearer, of
thyself whether God has ever kindled thee by the flame of his Spirit. Hast thou
been delivered from the powerof darkness and translatedinto light? Has the
flame immortal of the divine life touched thee? If so, thou hast light in thyself,
and light towards others, and thy light will work effectually in many ways. It
will revealthe darkness ofthose who are round about thee. Thy light will
show the darkness how dark it is.
Even as Christ’s life judged upon the men of his age, so does the faith of
Christians expose the evils of unbelief, and the holiness of believers reveals the
wickednessofsin.

Our light also reproves the deeds of darkness, and condemns them. Even
though we were never to use a severe word, a godly life would be a stern
rebuke of sin.
Hence it comes to pass that we must expect to be opposed, for “he that doeth
evil hearth the light.” The world does not understand us, “forthe light shineth
in darkness, and the darkness understandeth it not”; and, therefore, it
misrepresents us, and rages againstus. In a certainsense the saints are day by
day the judges of mankind; they avoid all censoriousness, forthey know who
has said, “judge not, that ye be not judged,” but unconsciouslyto themselves
their godly, holy, and devout lives accuse and condemn the wicked, and the
Spirit of Godthrough them full often convinces the world of sin, of
righteousness, andof judgment…
Why doth God make men to be lights to other men? There are three answers;
first, it averts from the light-givers themselves many evils; secondly, it bestows
upon them many benefits; and, thirdly, it has an encouraging aspecttowards
the light receivers — those who are meanwhile sitting in darkness and needing
the light. (See Spurgeon's entire sermon for amplification of eachof these
points The Light of the World)
Charles Simeon writes…
IF we had not been authorized by God Himself, we should never have
presumed to designate the saints by such honorable appellations as are
unreservedly given to them in the Scriptures. Of all the objects in the visible
creation, the sun is the most glorious;nor is there any thing, either in this
terraqueous (consisting of land and water)globe or in the firmament of
heaven, which does not partake of its benign influence: yet even to that are the

saints compared; “Ye are the light of the world.” That all the parts of our text
may come easilyand profitably under our view, we shall consider,
I. The office to which God has destined His people— Strictly speaking, neither
Prophets nor Apostles could arrogate to themselves the honour which is here
in a subordinate sense conferredon all the saints: it belongs exclusively to the
Lord Jesus Christ, who is “the Sun of Righteousness;” (Malachi4:2) and who
says of himself, “I am the light of the world.” (Jn 8:12) St. John, speaking of
the Baptist, (who was greaterthan all the prophets,) expresslydeclares, that
“he was not that Light; but that Christ was the true Light, which lighteth
every man that cometh into the world.” (Jn 1:8, 9) In this view, the name of
stars would rather befit us, because we shine only with a borrowed lustre;
reflecting merely the rays which we have receivedfrom the Lord Jesus:but,
as exhibiting to the world all the true light that is in it, God has been pleased
to dignify us with that higher name, “The light of the world.” He has sent his
people to fulfil that office in the moral, which the sun performs in the natural
world. (Readthe entire sermon - Matthew 5:14-16 Christians the Light of the
World)
You are the light - Not "a" light, but "the" light. God has left eachof us here,
to shine for Him, to shine His Gospelfor His Kingdom and for His glory. Dear
disciple of Jesus, neverunderestimate your value in the eyes of your Heavenly
Father or of your value and integral role in His Kingdom Work! Is this
Scriptural? The apostle Paulwould answerthat "we are His workmanship
("masterpieces,""worksofart," "poems" - Greek = poiema), createdin
Christ Jesus forgoodworks, which God prepared beforehand, that we should
walk in them. (Eph 2:10-note)
Alexander Maclarenemphasizes the "power" fora disciple's light noting
that…

We shall be ‘light’ if we are ‘in the Lord.’ It is by union with Jesus Christthat
we partake of His illumination. A sunbeam has no more powerto shine if it be
severedfrom the sun than a man has to give light in this dark world if He be
parted from Jesus Christ. Cut the current and the electric light dies; slacken
the engine and the electric arc becomes dim, quicken it and it burns bright. So
the condition of my being light is my keeping unbroken my communication
with Jesus Christ; and every variation in the extent to which I receive into my
heart the influx of His powerand of His love is correctlymeasured and
representedby the greateror the lesserbrilliancy of the light with which I
reflectHis radiance. Ye were some time darkness, but now are ye light in the
Lord.’ Keep near to Him, and a firm hold of His hand, and then you will be
light. (Matthew)
Comment: While I thoroughly agree with Maclaren, one needs to ask in the
New Covenantage, the Church Age, what provision has Jesus made for His
disciples to be "energized?" Iwould submit that it is via His indwelling Spirit,
the Spirit of Christ (Ro 8:9), the Spirit of Jesus (Acts 16:7). Not only did the
church have to wait for the "power" to be turned on so to speak (Acts 1:8,
2:1-4), but throughout Acts we see the repetitive theme of the powerof the
Spirit of Christ. Forexample see the Spirit and His associationwith power
(dunamis) - Acts 1:8, Acts 4:7-8, 33, Acts 6:5, 8, Acts 10:38, Eph 3:16, Luke
1:35 Ro 15:13, Ro 15:19, 1Cor2:4-5 (cp Descriptionof the "Kingdom of God"
in 1Cor4:20 with Ro 14:17). See also the references to filled with the Spirit -
Acts 2:4. Acts 2:14, Acts 4:8, 31, Acts 9:17, Acts 13:9, 52, (compare "abundant
grace" = Acts 4:33), Stephen - Acts 6:5, 8, 10, Acts 7:55, 56, 57, 58
Light (5457)(phos from pháo = to shine) speaks ofluminousness which may
be a literal light but more often as in this verse is figurative.
Light Penetrates
and

Dispels Darkness
(John 1:5ESV)
Light is that which enables you to see or which makes visionpossible. Light
goes with sight. Light illuminates, exposes, guides, and directs. Light gives life
(to vegetable and animal).
The opposite of light is dark or darkness whichspeaks ofobscurity, delusion,
confusion, camouflage, gloom, murkiness, shadows,nightfall and death.
Dwight Pentecostreminds us that "The nature of light is to shine. There is no
such thing as light that does not communicate itself. There is no such thing as
self containedlight. Light may originate in a distant star and travel a span of
light-years, but it does not gettired of shining and cease to shine. Its nature is
to shine. Christ says He has made us lights in the world, and we are not self-
contained. It is the nature of the child of God who has been made light to
communicate the light given to him. (Pentecost, J. D. Designfor living:
Lessons in Holiness from the Sermon on the Mount. Kregel Publications)
Jesus while in Jerusalemand having just cried out that He alone could quench
their spiritual thirst (John 4:1, 14, 15, John 7:37-39), then declares to the
Jewishaudience that He is the Light of the World - "Again therefore Jesus
spoke to them, saying, "I am the light of the world; he who follows Me shall
not walk in the darkness, but shall have the light of life." (John 8:12)
John had earlierrecorded of Jesus that " In Him was life, and the life was the
light of men (cf 1John1:5 "Godis light" thus Jesus is God). And the light
shines in the darkness, and the darkness did not comprehend it (katalambano
= take eagerly;possess, attain, seize with hostile intent. Thus translated

variously with ideas of extinguish it, overcome it, put it out, understand or
perceive it). There came a man, sent from God, whose name was John (John
5:35). He came for a witness, that he might bear witness of the light, that all
might believe through him. He was not the light, but came that he might bear
witness of the light. There was the true light which, coming into the world,
enlightens every man. (John 1:4-9)
Jesus calledJohn the Baptist a light declaring that "He was the lamp that was
burning and was shining and you were willing to rejoice for a while in his
light. (John 5:35)
Now He turns to His audience and tells them "You and you alone are the
Light of the world." These words must have come as quite a shock for "THE
PEOPLE WHO WERE SITTING IN DARKNESS SAW A GREAT LIGHT,
AND TO THOSE WHO WERE SITTING IN THE LAND AND SHADOW
OF DEATH, UPON THEM A LIGHT DAWNED. (Mt 4:16, from Isaiah9:1).
And yet now that His Light had dawned on them, He was declaring that they
themselves were "the light". And how could they be the light? In the last week
of His life in John 12:35-36 Jesusexplains how one canthemselves become
light declaring "Jesus therefore saidto them, "Fora little while longer the
light is among you. Walk while you have the light, that darkness may not
overtake you; he who walks in the darkness does not know where he goes.
While you have the light, believe in the light, in order that you may become
sons of light." These things Jesus spoke, andHe departed and hid Himself
from them." (John 12:35-36)
Luke adds that Jesus charge to Paul was to go to be a minister and a witness
(especiallythrough the proclamation of the Gospelto the Gentiles)"to open
their eyes so that they may turn from darkness to light and from the dominion

of Satan to God, in order that they may receive forgivenessofsins and an
inheritance among those who have been sanctifiedby faith in Me.'(Acts
26:18)
What Jesus has just presentedin the eight beatitudes (Mt 5:3-12)is the
characterof men and women who belong to the Kingdom of Heaven, and are
the ones who are to be the light of the world "those who were poor in spirit,
mourned over sin, were meek not mean spirited, hungered and thirsted for a
truly righteous life instead of self-righteousness, were merciful (and willing to
forgive as they had been forgiven), were pure in heart with a single minded
focus on God, were peacemakers andas a result of being all the above, were
persecutedfor the sake ofGod's righteousness lived out in their everyday
lives.
As true citizens of the Kingdom of Heaven these men and women would be the
lights who would shine into the darkness of the kingdom of this world (Luke
4:5-6, 1Jn 5:19).
Believers who are surrendering to the powerof the Spirit (Eph 5:18-note, Eph
3:16-note, Eph 3:20-note, Gal 5:16-note)are thereby (and only thereby!)
enabled to live out the reality of the "be attitudes" and in do doing shine forth
like the light of a city on a hill or a lamp on a stand. We must not try to hide
from the world but let our lives count for Christ in such a way that God will
get the glory for the good(God) deeds (Spirit initiated and enabled deeds,
"John15:5 deeds" if you will) in our lives.
Notice that it is the distinctiveness of our Christian character, conduct, and
conversationwhich inevitably and naturally points men to Christ. It is not our
winsome programs but our regenerate, Spirit empowered, holy lives that
expose the moral morass ofour culture.

Are you a living light where Christ has placed you as His ambassadorthat you
might have an opportunity to speak forth the word of reconciliation(2Cor
5:20-note )?
In Ephesians Paul exhorts us…
Therefore (term of conclusion - always pause and ponder with some 5W/H
questions!) (See Eph 5:1-2-note. Eph 5:3-4-note, Eph 5:5-6-note, Eph 5:7-note)
do not be partakers with them (the sons of disobedience, Eph 5:6); for you
were (past tense - "were" is emphatic - you really were! is the idea) formerly
darkness, but now you are light (not a lamp but light itself) in the Lord; walk
(command to make this our lifestyle = present imperative) as children of light
(for the fruit of the light consists in all goodnessand righteousness andtruth),
trying to learn what is pleasing to the Lord. And do not participate in the
unfruitful deeds of darkness, but insteadeven expose them (this is the purpose
of citizens of the Kingdom of Heaven - expose the deeds of darkness, but don't
expectthe darkness to thank you, cf Mt 5:10-12);for it is disgracefuleven to
speak of the things which are done by them in secret. But all things become
visible when they are exposedby the light, for everything that becomes visible
is light. Forthis reasonit says, "Awake,sleeper, andarise from the dead, and
Christ will shine on you." Therefore be careful how you walk, not as unwise
men, but as wise, making the most of your time, because the days are evil. So
then do not be foolish, (present imperative) but understand (present
imperative) what the will of the Lord is. And do not get drunk with wine, for
that is dissipation, but be filled (present imperative) with the Spirit" (see notes
Eph 5:8; 5:9; 5:10; 5:11; 5:12; 5:13; 5:14; 5:15; 5:16; 5:17; 5:18)
When Paul says "awake(presentimperative) sleeperand arise from the
dead" one interpretation is that it represents an invitation to those in
darkness to enter the light of Christ. The light of the life of a Christian should

always be preaching a sermon, always exposing the surrounding darkness.
Some will become hostile (cp Jn 3:19, 20, 21), but some will see the light of
Christ in us the hope of glory (Col 1:27-note). The other interpretation, which
is also reasonable, is that Paul is instructing "sleepy" believers to "Wake up!
Quit fixing your mind on the things of this earth! Quit allowing the world to
"pour you into it's mold! Quit living like citizens of earth rather than heaven!,
etc" (Col 3:2-note, Ro 12:2-note Phillips translation, Php 3:18, 19-note, Php
3:20, 21-note, cpRo 13:11-note, Ro 13:12-note, 1Th5:6-7-note)
Warren Wiersbe reminds us that "Christians are not sleeping in sin and
death. We have been raisedfrom the dead through faith in Him. The darkness
of the graveyardis past, and we are now walking in the light of salvation.
Salvationis the beginning of a new day, and we ought to live as those who
belong to the light, not to the darkness. (Wiersbe, W: Bible Exposition
Commentary)
Note that in describing who we were before Christ in Ephesians 5:8, Paul does
not sayyou were "in darkness" or"ofdarkness" but that you "were
darkness" itself!Our total existence, including our being and our behavior,
was totally characterizedby darkness. Theirwas no other aspectto our
spiritual life other than that of darkness. As "sons of disobedience" we were
children of darkness. Note also that we were not simply "innocent" victims of
the Evil One, Satanthe Prince of darkness, but we were actually contributors
to the darkness. Our very nature was characterizedby darkness and sin
which is the rotten fruit of darkness. Thus the striking contrastin this verse
and the incredible proclamationby Jesus that those who once were literally
the essence ofdarkness now have the glorious privilege to be light in the Lord.
In Ephesians 5:8, Paul is teaching an incredible truth - believers are not
simply enlightened ones (which we are)but even more he teaches thatwe are
now actually light! Somehow our incorporation into Christ allows us to some

extent to be light, howeverimperfect. Our light is still derived from Him, and
not a ray of it comes from ourselves, but this light is more than simply
reflectedlight (see illustration below from Dr Barnhouse). Peterteaches that
we are actually "partakers ofthe divine nature" (2Pe 1:4 [note] - note that
this truth does not make us "little Christs" as some have falselytaught!). This
is indeed a glorious, albeit mysterious truth that is difficult to fully
comprehend (cf 1Cor13:12, cf 2Cor3:18). Somehow believers shine with the
light of Christ, that radiates forth with life-changing effect. Jesus is the Light
of the world, a world which is dead in darkness and His life in and through us
as believers somehow transforms us into the lights of the world in His stead
and for His Father's glory! If you are a citizen of the Kingdom of Heaven you
will shine somehow, some way. Don't try to hide what you are by nature. Now
your conduct is to continually conform to your essentialcharacter(light).
Peterechoes the truth that we are to let our light shine and "Keep(present
tense = continually = only possible as we yield to the enabling power of the
indwelling Spirit of Christ!) your behavior excellent among the Gentiles, so
that in the thing in which they slander you as evildoers, they may on account
of your good(Spirit enabled) deeds, as they observe them, glorify (give a
proper opinion of) God in the day of visitation. (see note 1 Peter2:12)
Hugh Latimer was an English martyr, a light to the world, who said to his
fellow martyr to be, Nicholas Ridley, as the the fire was lit to burn them at the
stake "Be ofgoodcheer, MasterRidley, and play the man. We shall this day
light such a candle by God's grace in England as shall never be put out. (click
for more detail)
Kent Hughes explains how believers are lights noting that "Dr. Barnhouse,
the masterof illustration, used to explain it this way. He said that when Christ
was in the world, he was like the shining sun that is here in the day and gone
at night. When the sun sets, the moon comes up. The moon, the church,

shines, but not with its own light. It shines with reflectedlight. When Jesus
was in the world he said, "I am the light of the world." But as he
contemplated leaving this world, he said, "You are the light of the world." At
times the church has been at full moon, dazzling the world with an almost
daytime light. These have been times of great enlightenment, times such as
those of Paul and Luther and Wesley. And at other times the church has been
only a thumbnail moon, with very little light shining upon the earth. Whether
the church is a full moon or a new thumbnail moon, waxing or waning, it
reflects the light of the sun. (Hughes, R. K. Sermon on the Mount: The
Messageofthe Kingdom. CrosswayBooks)
The implication of the need for light in the world is that there is darkness. Phil
Newtongives a nice discussionof darkness explaining that "Darkness impairs
vision. In a spiritual sense, the kind of darkness that the Bible speaks of
impairs a person morally. He cannotsee. He does not understand the effects of
sin or even the root of it in the depravity of the human heart. His entire way of
thinking is warped by the darkness. His understanding has been switchedoff
when it comes to grasping moral issues relatedto his own life. And so he joins
organizations that go to greatlengths to protect snail darters or endangered
fish or certain species ofanimals but then supports the abortion of an unborn
child. In his mind a snail or a mouse or a whale has as much value as a human
being that has been made in the image of God. His thinking is warped by the
darkness. He shakes his head in disgust over the gunning down of eight
innocent people then plugs in his music that advocates killing, immorality, and
drugs or sits down to three hours of non-stop violence in front of the
television. Darkness has blinded his ability to see his own hypocrisy. A
politician having an affair with an intern or a serialrapist being releasedfrom
prison appalls him, but then he sits down in front of a screenand indulges his
mind in pornography on the Internet. Darknesshas twistedhis thinking so
that he has no objective standard of morality or a sense of approaching
judgment. (The Powerof Christians as Light)

World (2889)(kosmos)means orderly arrangement(thus our English word
"cosmetics"!) and in this context refers to the human race in general(which is
interesting for as we look at our "world" it looks to be in moral and spiritual
chaos!). It should also be noted that kosmos refers to world in a spiritual sense
of the man-centered, Satan-directedsystem (1Jn 5:19,Jn12:31)of this present
age, which is alienatedfrom and hostile towardGod and God’s people (cf Mt
5:10, 11, 12).
It is intriguing that in Matthew, the most "Jewish" ofall the Gospels, Jesus
enlarges His audience's sphere of intended influence to the entire "world" and
not just the community of Jews in Israel. This truth is paralleledin Jesus'
GreatCommission
And Jesus came up and spoke to them, saying, "All authority has been given
to Me in heaven and on earth. "Go therefore (term of conclusion= Ask "Why
are we to go?" or "Whatis the basis for His commission?")and make
disciples (matheteuo in the aoristimperative = the only command in the
commission)of all the nations, baptizing them in the name of the Father and
the Sonand the Holy Spirit, teaching them to observe all that I commanded
you (Notice that real believers, genuine disciples, really obey, validating with
their lives the professionoftheir lips!); and lo, I am with you always (How will
He be with them always? His indwelling Spirit, the Spirit of Jesus, Acts 16:7,
Lk 24:49, Acts 1:8-note), even to the end of the age." (Matthew 28:18-20)
Comment: Don't miss what Jesus is saying - we can only "go" in the powerof
the "lo" (the provision of His presence andpower through His Spirit!)
Kosmos often is used in the NT to describe the self-centered, godless value
system and mores of fallen mankind. The goalof the "world" is humanistic,
exaltation of man, self-glory, self-fulfillment, self-indulgence, self-satisfaction,

and every other form of self-serving (cp Paul's description of the last days -
2Ti 3:1-4 notes 2 Ti 3:1-2; 3:3-4).
John explains that…
We know that we are of God, and the whole world lies in the power of the evil
one. (1John 5:19)
In Revelationwe read about the eventual fate of this present darkness…
And the seventh angel sounded; and there arose loud voices in heaven, saying,
"The kingdom of the world has become the kingdom of our Lord, and of His
Christ; and He will reign forever and ever." (See note Revelation11:15)
His Lamps
God's lamps we are,
To shine where He shall say:
And lamps are not for sunny rooms,
Nor for the light of day;
But for the dark places of the earth,
Where shame and wrong and crime have birth,
Or for the murky twilight grey,
Where wandering sheep have gone astray,

Or where the Lamp of Faith grows dim,
And souls are groping after Him.
And as sometimes a flame we find,
Clear-shining through the night,
So dark we do not see the lamp
But only see the Light,
So may we shine, God's love the flame,
That men may glorify His Name
--Annie JohnsonFlint
A CITY SET ON A HILL CANNOT BE HIDDEN:ou dunatai (3SPMI)polis
krubenai (APN) epano horous keimene (PPPNSF)
Genesis 11:4, 5, 6, 7, 8; Revelation21:14-27
Matthew 5 Resources - Multiple Sermons and Commentaries
City (4172)(polis) in Scripture usually referred to a city enclosedwith a wall.
Citizens of the Kingdom of Christ now reside as aliens and strangers (see
notes 1 Peter1:1, 1 Peter2:11) in the "Kingdom of this World" (See note
Revelation11:15)but our King instructs us
"You do not live in some spiritual ghetto! No, No! You illuminate the
darkness of the Kingdom of this World whereveryou reside!"

What a privilege we have beloved. Does the Church really grasp what the
King is proclaiming is true about us?
There is no such thing as an invisible believer!
It is difficult for modern readers to understand the importance of Jesus'
statement, for we have lights everywhere at night. Not so in ancientPalestine.
And if one was traveling at night, he did not have freewaylamps, but was
dependent on the glow of the lamp lights in the windows of houses in the cities
to help direct him on his journey.
Set (2749)(keimai)means to be in a place frequently in sense of `being
containedin' or `resting on' as in the present contextof a city set on a hill
Hill (3735)(oros)describes a relatively high elevationof land and contrasts
with the Greek wordbounos which also means `hill' albeit somewhatlower.
Jesus'point is that this is not a city down in the deepestvalley but is clearly
visible, in view of all to see.
Cannot is the combination of not (3756)(ou = absolutely not) + can(1410)
(dunamai) see in depth study of related word dunamis) which means to be
able or to have power by virtue of inherent ability. What Jesus is saying that
just as it is impossible for a city set on the side of a hill to be hidden so too it
should be true of every genuine believer -- the Spirit of "the Light of the
world" inhabits their body so they have the inherent powerto shine, but still
must make that choice daily. Will I shine or will I shy away? A city absolutely
cannot be hidden and neither should a genuine followerof Jesus.

Dwight Pentecostwrites that "One who travels the Holy Land is impressed
with the factthat multitudes of villages were built on the tops of the hills…
When night came, the light in the houses on the hill could not be hidden. From
a greatdistance, one knew the locationof the next village because ofthe light
from that hilltop.” (Pentecost, J. D. Designfor living: Lessons in Holiness
from the Sermon on the Mount. KregelPublications)
Hidden (2928)(krupto gives us our English “crypt,” “cryptic,” etc, cp
kruptos) means to cover, to conceal, orto keepsecret(either protectively or
for selfishreasons)
And neither cana genuine believer hide the factthat they have a real
relationship with Jesus Christ. This begs the very pithy, very personal
question for all of us (2Cor13:5-note)…
Am I really walking with Jesus?
Is my relationship genuine?
Or my professionjust that?
(cp Jesus'words-Mt 7:21-note, Mt 7:22,23-note)
Alexander Maclarenemphasizes that…
The nature and property of light is to radiate. It cannot choose but shine; and
in like manner the little village perched upon a hill there, glittering and
twinkling in the sunlight, cannot choosebut be seen. So, says Christ, ‘If you
have Christian characterin you, if you have Me in you, such is the nature of
the Christian life that it will certainly manifest itself.’Let us dwell upon that
for a moment or two. Take two thoughts: All earnestChristian conviction will

Jesus was calling us the light of the world

Jesus was calling us the light of the world

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