Exegetical and Hermeneutical Commentary of Matthew 5:16
Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
16. Let your light so shine ] The word translated “shine” is rendered “giveth light” in the preceding verse. It would be better to use the same English word in both cases. So = “in like manner.” That is final, not consecutive = ‘in order that.’
Fuente: The Cambridge Bible for Schools and Colleges
Let your light so shine … – Let your holy life, your pure conversation, and your faithful instructions, be everywhere seen and known. Always, in all societies, in all business, at home and abroad, in prosperity and adversity, let it be seen that you are real Christians.
That they may see your good works – The proper motive to influence us is not simply that we may be seen (compare Mat 6:1), but it should be that our heavenly Father may be glorified. The Pharisees acted to be seen of men, true Christians act to glorify God, and care little what people may think of them, except as by their conduct others may he brought to honor God, yet they should so live that people may see from their conduct what is the proper nature of their religion.
Glorify your Father – Praise, or honor God, or be led to worship him. Seeing in your lives the excellency of religion, and the power and purity of the gospel, they may be won to be Christians also, and give praise and glory to God for his mercy to a lost world.
We learn here:
1.That religion, if it exists, cannot be concealed.
2.That where it is not manifest in the life, it does not exist.
3.That professors of religion, who live like other people, give evidence that they have never been truly converted.
4.That to attempt to conceal or hide our Christian knowledge or experience is to betray our trust, injure the cause of piety, and to render our lives useless. And,
5.That good actions will be seen, and will lead people to honor God. If we have no other way of doing good – if we are poor, and unlearned, and unknown yet we may do good by our lives. No sincere and humble Christian lives in vain. The feeblest light at midnight is of use.
How far the little candle throws his beams!
So shines a good deed in a naughty world!
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. Let your light so shine] Or more literally, Thus let your light shine, . As the sun is lighted up in the firmament of heaven to diffuse its light and heat freely to every inhabitant of the earth; and as the lamp is not set under the bushel, but placed upon the lamp-stand that it may give light to all in the house; THUS let every follower of Christ, and especially every preacher of the Gospel, diffuse the light of heavenly knowledge, and the warmth of Divine love through the whole circle of their acquaintance.
That they may see your good works] It is not sufficient to have light – we must walk in the light, and by the light. Our whole conduct should be a perpetual comment on the doctrine we have received, and a constant exemplification of its power and truth.
And glorify your Father] The following curious saying is found in Bammidbar Rabba, s. 15. “The Israelites said to the holy blessed God, Thou commandest us to light lamps to thee; and yet thou art the, Light of the world, and with thee the light dwelleth. The holy blessed God answered, I do not command this because I need light; but that you may reflect light upon me, as I have illuminated you: – that the people may say, Behold, how the Israelites illustrate him, who illuminates them in the sight of the whole earth.” See more in Schoettgen. Real Christians are the children of God – they are partakers of his holy and happy nature: they should ever be concerned for their Father’s honour, and endeavour so to recommend him, and his salvation, that others may be prevailed on to come to the light, and walk in it. Then God is said to be glorified, when the glorious power of his grace is manifested in the salvation of men.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Saviour now plainly tells us what he intended by the comparisons before mentioned. Let the light of that doctrine which you receive from me, and the light of your holy conversation, (the latter by the following words seemeth to be here principally intended),
so shine before men, be so evident and apparent unto men,
that they may see your good works; all sorts of good works, whatsoever I have commanded or shall command you; and as I command you, and in obedience to such commands, otherwise they are no good works;
and glorify your Father which is in heaven. You are not in your good actions to aim at yourselves, to be seen of men, as Mat 6:1, nor merely at doing good to others; good works are to be maintained for necessary uses, Tit 3:14, but having a primary, and principal respect to the glorifying of your Father; for, Joh 15:8, Herein is my Father glorified, if ye bear much fruit: not that we can add any thing to Gods essential glory, but we may predicate and manifest his glory; which how we can do by good works, if they proceed from mere power and liberty of our own wills, not from his special efficacious grace, is hard to understand. Our Father is said to be in heaven, because, though his essential presence filleth all places, yet he is pleased there, more than any where, to manifest his glory and majesty.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Let your light so shine beforemen, that they may see your good works, and glorify your Father whichis in heavenAs nobody lights a lamp only to cover it up, butplaces it so conspicuously as to give light to all who need light, soChristians, being the light of the world, instead of hiding theirlight, are so to hold it forth before men that they may see what alife the disciples of Christ lead, and seeing this, may glorify theirFather for so redeeming, transforming, and ennobling earth’s sinfulchildren, and opening to themselves the way to like redemption andtransformation.
Mt5:17-48. IDENTITY OFTHESE PRINCIPLESWITH THOSE OF THEANCIENT ECONOMY;IN CONTRAST WITH THEREIGNING TRADITIONALTEACHING.
Exposition of Principles(Mt 5:17-20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let your light so shine before men,…. Here Christ applies the foregoing simile to his disciples, and more fully opens the meaning and design of it. His sense is this; that the light of the Gospel, which he had communicated to them, the spiritual knowledge of the mysteries of grace, which he had favoured them with, were to be openly declared, and made manifest before men. Light was not given merely for their own private use, but for the public good of mankind; and therefore, as they were placed as lights in the world, they were to hold forth, in the most open and conspicuous manner, the word of light and life:
that they may see your good works: meaning their zeal and fervency; their plainness and openness; their sincerity, faithfulness, and integrity; their courage and intrepidity; their diligence, industry, and indefatigableness in preaching the Gospel; their strict regard to truth, the honour of Christ, and the good of souls; as also their very great care and concern to recommend the doctrines of grace, by their example in their lives and conversations:
and glorify your Father which is in heaven; that is, that when the ministration of the Gospel has been blessed, for the illumination of the minds of men, to a thorough conviction of their state; and for their regeneration, conversion, sanctification, and comfort; they may give praise to God, and bless his name for qualifying and sending such Gospel ministers to show unto them the way of salvation; and that the word has been made useful to them for communicating spiritual light, life, joy, and comfort, , “Our and your Father which is in heaven”, is a name, appellation, or periphrasis of God, frequently used by Jewish writers s; and is often expressed by Christ in these his sermons on the mount.
s Vid. Misn. Sota, c. 9. sect. 15. & Yoma, c. 8. sect. 9.
Fuente: John Gill’s Exposition of the Entire Bible
Even so (). The adverb points backward to the lamp-stand. Thus men are to let their light shine, not to glorify themselves, but “your Father in heaven.” Light shines to see others by, not to call attention to itself.
Fuente: Robertson’s Word Pictures in the New Testament
So shine [] . Often misconceived, as if the meaning were “Let your light shine in such a way that men may see,” etc. Standing at the beginning of the sentence, it points back to the illustration just used. “So,” even as that lamp just mentioned, let your light shine. Wycliffe has apparently caught this correct sense : So shine your light before men.
Fuente: Vincent’s Word Studies in the New Testament
1) “Let your light so shine before men,” (houtos lampsato to phos humon emprosthen ton anthropon) “Let your light shine in a like or similar manner before men,” in the presence of men of the world, to influence and help men from darkness to light, Rom 12:1-2; Joh 13:34-35. And let your light or influence be a strength to all in your household fellowship.
2) “That they may see your good works,” (hopos idosin humon ta kala erga) “So that they may see your good works,” for which you were saved, created in Christ Jesus, and called, Eph 2:10; Jas 1:22. Bear and share the bread of life and seed of the Word to and with others and you shall be blessed, Ecc 11:1-6; Jas 2:18; Jas 2:24.
3) “And glorify your father which is in heaven.” (kai doksasosin ton patera humon ton en tois ouranois) “And may glorify your father who is in heaven,” as you serve Him, as the a) Salt of the earth, b) Light upon the candlestick, c) Diffusing agency to all in the house fellowship, in and through the church, Eph 3:21.
JESUS CAME TO FULFILL THE LAW, SUPPLANT ITS
WORSHIP WITH THE NEW CHURCH ORDER
V. 17-30
Fuente: Garner-Howes Baptist Commentary
16. Let your light shine before men After having taught the apostles that, in consequence of the rank in which they are placed, both their vices and their virtues are better known for a good or bad example, he now enjoins them so to regulate their life, as to excite all to glorify God. That they may see your good works: for, as Paul tells us, believers must,
“
provide for honest things, not only in the sight of God, but also in the sight of men,” (2Co 8:21.)
The command, which he gives shortly afterwards, to seek concealment and a retired situation for their good works, (Mat 6:4,) is intended only to forbid ostentation. In the present instance, he has quite a different object in view, to recommend to them the glory of God alone. Now, if the glory of good works cannot be properly ascribed to God, unless they are traced to him, and unless he is acknowledged to be their only Author, it is evident, that we cannot, without offering an open and gross insult to God, extol free will, as if good works proceeded wholly, or in part, from its power. Again, we must observe, how graciously God deals with us, when he calls the good works ours, the entire praise of which would justly be ascribed to himself.
Fuente: Calvin’s Complete Commentary
(16) Let your light so shine.The English form of the sentence is somewhat misleading, or at least ambiguous. It is not simply, Let your light so shine that men may glorify; but, Thus, like the lamp on its stand, let your light shine. . . . The motive to publicity is, however, the direct opposite of the temper which led the Pharisee to his ostentatious prayers and almsgiving; not to be seen of men, and win their praise, but to win men, through our use of the light which we know to be not our own, to glorify the Giver of the light. We have at least a partial fulfilment of the command in the impression made on the heathen world by the new life of the Church when they confessed, in spite of all prejudices, See how these Christians love one another.
Your Father which is in heaven.The name was in common use among devout Jews, but its first occurrence in our Lords teaching deserves to be noted. The thought of God as a Father was that which was to inspire men not only when engaged in prayer (Mat. 6:9), but in the activity of obedience. (See Note on Mat. 6:9.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Let your light shine While you indulge no ostentation to win applause for yourself, it is your duty so to manifest the clearness of your good works as that men may honour the Gospel. And glorify your Father Do nothing to glorify yourself, but everything to get glory to God by honouring the Gospel. The illumination of the candle is not for itself, but for the master whose house it illumines.
Men should not wish their donations to a Church or to a charity to be published, for the reputation of it, but in order that the Gospel should have the credit of it, and that others may be influenced to like liberality by the example.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jesus Himself applies the parable:
v. 16. Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven. The policy of obscuration, of hiding beliefs and convictions, is often urged by lukewarm Christians, so-called “reasons of prudence and wisdom: gradual accustoming of men to new ideas; deference to the prejudices of good men; avoidance of rupture by premature outspokenness; but generally the true reason is fear of unpleasant consequences to oneself. ” To think and act thus is deliberate disloyalty to Christ. Your light, given to you from above, not to be used according to expediency, but to shine; your light, not you, the object being not to make your person prominent, but your Christianity. The Christians, individually and collectively, should perform this task as their steady work. For the light which shall be thrown out from them in every direction, before all men, consists in their good works, the fruits of their regeneration, the proof of their being illuminated by Jesus. These should be seen by the people for a definite reason. All men that come in contact with their works shall be forced to draw conclusions as to the power that inspires them. And so the glory, the honor will be placed where it properly and exclusively belongs, will be given to the Father in heaven. This fact renders the admonition urgent by giving to it its real basis. Faith is the lamp; love is the light; the good works are the illumination. As little as the lamp can pride itself upon its light, so little can the Christians glory in their good works; all glory must be God’s.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 5:16 . ] like a burning lamp upon its stand.
] the light, of which you are the trusted possessors. This shines before men , if the disciples come forward publicly in their office with fidelity and courage, do not draw back, but spread abroad the gospel boldly and freely.
, . . .] that they may see the excellent works done by you . These are not their virtues in general, but, in accordance with the whole context from Mat 5:11 , their ministry as faithful to its obligations, their specific works as disciples , which, however, are also of a moral nature.
, . . .] that He has made you fit (2Co 3:5 ) to perform such works, they must recognise Him as their author; comp. Mat 9:8 ; 1Pe 2:12 . The opposite, Rom 2:24 .
. . . .] see on Mat 6:9 . This designation of God, which Christ gives forth from the fundamental standpoint of His gospel, already presupposes instructions previously given to the disciples upon the point. Observe, moreover, that here it is not which, as formerly, has the emphasis.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
Well may the LORD’S people rejoice, convinced of their interest in him. Luk 10:20 ; Phi 3:3 . But with respect to the reward the LORD speaks of, let not the Reader for a moment overlook the cause. It is all of grace, not of debt. All on CHRIST’S account, not their own. Eph 2:8-9 ; Rom 11:6 . And blessed is the example of the Prophets in this particular. Heb 11:33 to the end. Jas 5:10-11 . The figures of salt and light are very expressive. CHRIST is the salt of the covenant. Lev 2:13 ; Num 18:19 with Mar 9:49 . CHRIST is the light of the world. Joh 4 . And hence by so much as there is of CHRIST in his redeemed, by so much salt and light is there in the world. And well is it for the world that CHRIST’S seed are in the earth. For without this salt the whole otherwise would be in a state of putrefaction; and without this light the whole would be in a state of darkness. Oh! the blessedness of such a state of the church. Such honor have all his Saints! Phi 2:15
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
Ver. 16. Let your light so shine before men ] We use to hang the picture of a dear friend in a conspicuous place, that it may appear we rejoice in it, as an ornament to us: so should we the image of Christ, and his graces. And as pearls, though formed and found in the water, are like the heavens in clearness, so should all, but especially ministers: their faces should shine, as Moses when he came from the mount; their feet should be beautiful, Rom 10:15 ; their mouths (as heaven in the Revelation) should never open, but some great matter should follow; their lives should be, as one speaketh of Joseph’s life, coelum quoddam lucidissimis virtulum stellis exornatum, a very heaven sparkling with variety of virtues, as with so many bright stars. (Bucholcer.) The high priest of the law came forth to the people in habit more like a god than a man. Os humerosque Deo similis. (Virgil.) And Alexander the Great took him for no less, but fell at his feet, meeting him upon his way to Jerusalem. There are those who hold, that by his linen he was taught purity; by his shash, discretion; by his embroidered coat, heavenly conversation; by his golden bells, sound doctrine; by his ponmgranates, fruitfulness in good works; by his shoulder pieces, patience in bearing other men’s infirmities; by his breastplate, continual care of the Church; by his mitre, a right intention; and by the golden plate upon it, a bold and wise profession of “Holiness to the Lord.” The apostle also is exact in forming a minister of the gospel, 1Ti 3:2-4 : for he must be, 1. “Blameless” ( ), such as against whom no just exception can be laid. 2. “Vigilant” ( ), pale and wan again with watching and working. 3. “Sober” ( ), or temperate, one that can contain his passions, master his own heart, and keep a mean. 4. “Modest” ( ), neat and comely in his bodily attire, neither curious nor careless thereof, but venerable in all his behaviour; and one that keepeth a fit decorum in all things. 5. “Hospitable” ( ), and harbourous. Quicquid habent Clerici, pauperum est, saith Jerome. 6. “Able and apt to teach” ( ), as Bishop Ridley, Dr Taylor, and Mr Bradford, who preached every Sunday and holiday ordinarily; and as Chrysostom, Origen, and some others, who preached every day in the week. 7. “Not given to wine” ( ), no ale stake, as those drunken priests, the two sons of Aaron, who died by the fire of God, for coming before him with strange fire, Lev 10:2-20 . “No striker” ( ), neither with hand nor tongue, to the just grief or disgrace of any. 9. “Not greedy of filthy lucre” ( ), so as to get gain by evil arts; but honest, plain dealing; and (as it follows in the text) pae tient, or equanimous, easily parting with his right for peace’ sake ( , Arist. Ethic. 5. 10), and ever preferring equity before extremity of law. 10. “Not a brawler” ( ), or connnon barrator, a wrangler, as Ishmael. 11. “Not covetous,” not doting on his wealth, or trusting to his wedge. Not without money, but without the love of money. The apostle here distinguisheth, “greedy of filthy lucre” ( ), which is in getting, from covetousness, which consists in pinching and saving. 12. “One that ruleth well in his own house,” &c. For the children’s faults reflect upon the parents, and the servant’s sin is the master’s shame. Besides, every man is that in religion that he is relatively; and so much true goodness he hath as he showeth at home. 13. “Not a novice” ( ), a young scholar, rude and ungrounded; or a tender young plant in Christianity, as the word signifieth, that may be bent any way, but a well grown oak, stable and steady. 14. Lastly, “he must have a good report of them which are without;” which he cannot but have, if qualified as above said, 1Ti 3:7 . The same God which did at first put an awe of man in the fiercest creatures, hath stamped in the cruelest hearts an awful respect to his faithful ministers: so as even they that hate them cannot choose but honour them, as Saul did Samuel, Darius Daniel, Nebuchadnezzar the three worthies. Natural conscience cannot but stoop and do homage to God’s image fairly stamped upon the natures and works of his people. So that when men see in such that which is above the ordinary strain and their own expectation, their hearts ache within them many times; and they stand much amazed at the height of their spirits and the majesty that shines in their faces. Either they are convinced, as Nebuchadnezzar, Darius, and Diocletian, who laid down the empire out of a deep discontent and despair of ever conquering the constancy of Christians by any bloody persecution; or, which is better, they are converted, and seeing such good works, they glorify God our heavenly Father, as Justin Martyr, who confesseth of himself, that by beholding the Christians’ piety in life and patience in death ( ), he gathered their doctrine to be the truth, and glorified God in the day of his visitation. For there is no Christian, saith Athenagoras in his Apology to the Heathens, that is not good, unless he be a hypocrite, and a pretender only to religion. ( , .) Vere magnus est Deus Christianorum, said one Calocerius, a heathen, beholding the sufferings of the primitive martyrs. And it is reported of one Cecilia, a virgin, that by her constance and exhortations before and at her martyrdom, four hundred were converted Chrysostom calls good works unanswerable syllogisms, invincible demonstrations to confute and convert pagans. Julian the Apostate could not but confess, Quod Christiana religio propter Christianorum erga omnes beneficentiam propagata est: Christian religion spread by the holiness of those who professed it. Bede mentioneth one Alban, who receiving a poor persecuted Christian into his house, and seeing his holy and devout carriage, was so much affected therewith, as that he became an earnest professor of the faith, and in the end a glorious martyr for the faith.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16. ] i.e. like a candle on a candlestick like a city on a hill; not , , ‘so that,’ as our English version seems rather to imply. By rendering in like manner, the ambiguity will be avoided. See ref., and note there. The sense of this verse is as if it were , . . . . . the latter verb, and not the former, carrying the purpose of the action. Thus the praise and glory of a well-lighted and brilliant feast would be given, not to the lights, but to the master of the house; and of a stately city on a hill, not to the buildings, but to those who built them. The whole of this division of our Lord’s sermon is addressed to all His followers , not exclusively to the ministers of his word. All servants of Christ are the salt of the earth, the light of the world ( Php 2:15 ). And all that is here said applies to us all. But fortiori does it apply, in its highest sense, to those who are, among Christians, selected to teach and be examples; who are as it were the towers and pinnacles of the city, not only not hid, but seen far and wide above the rest.
Fuente: Henry Alford’s Greek Testament
Mat 5:16 . . Do ye as they do in cottage life: apply the parable. , let your light shine. Don’t use means to prevent it, turning the rare exception of household practice into the rule, so extinguishing your light, or at least rendering it useless. Cowards can always find plausible excuses for the policy of obscuration reasons of prudence and wisdom: gradual accustoming of men to new ideas; deference to the prejudices of good men; avoidance of rupture by premature outspokenness; but generally the true reason is fear of unpleasant consequences to oneself. Their conduct Jesus represents as disloyalty to God , etc. The shining of light from the good works of disciples glorifies God the Father in heaven. The hiding of the light means withholding glory. The temptation arises from the fact a stern law of the moral world it is that just when most glory is likely to accrue to God, least glory comes to the light-bearer; not glory but dishonour and evil treatment his share. Many are ready enough to let their light shine when honour comes to themselves. But their “light” is not true heaven-kindled light; their works are not , noble, heroic, but (Mat 7:17 ), ignoble, worthless, at best of the conventional type in fashion among religious people, and wrought often in a spirit of vanity and ostentation. This is theatrical goodness, which is emphatically not what Jesus wanted. Euthy. Zig. says: .
Note that here, for the first time in the Gospel, Christ’s distinctive name for God, “Father,” occurs. It comes in as a thing of course. Does it presuppose previous instruction? (So Meyer.) One might have expected so important a topic as the nature and name of God to have formed the subject of a distinct lesson. But Christ’s method of teaching was not scholastic or formal. He defined terms by discriminating use ; Father, e.g. , as a name for God, by using it as a motive to noble conduct. The motive suggested throws light on the name. God, we learn, as Father delights in noble conduct; as human fathers find joy in sons who acquit themselves bravely. Jesus may have given formal instruction on the point, but not necessarily. This first use of the title is very significant. It is full , solemn, impressive: your Father, He who is in the heavens; so again in Mat 5:45 . It is suggestive of reasons for faithfulness, reasons of love and reverence. It hints at a reflected glory, the reward of heroism. The noble works which glorify the Father reveal the workers to be sons. The double-sided doctrine of this logion of Jesus is that the divine is revealed by the heroic in human conduct, and that the moral hero is the true son of God. Jesus Himself is the highest illustration of the twofold truth.
Fuente: The Expositors Greek Testament by Robertson
so = thus.
that = so that.
Fuente: Companion Bible Notes, Appendices and Graphics
16. ] i.e. like a candle on a candlestick-like a city on a hill; not , , so that, as our English version seems rather to imply. By rendering in like manner, the ambiguity will be avoided. See ref., and note there. The sense of this verse is as if it were , . . . . . the latter verb, and not the former, carrying the purpose of the action. Thus the praise and glory of a well-lighted and brilliant feast would be given, not to the lights, but to the master of the house; and of a stately city on a hill, not to the buildings, but to those who built them. The whole of this division of our Lords sermon is addressed to all His followers, not exclusively to the ministers of his word. All servants of Christ are the salt of the earth, the light of the world (Php 2:15). And all that is here said applies to us all. But fortiori does it apply, in its highest sense, to those who are, among Christians, selected to teach and be examples; who are as it were the towers and pinnacles of the city, not only not hid, but seen far and wide above the rest.
Fuente: The Greek Testament
Mat 5:16. , before men) sc. all men.-, in order that) The force of this particle does not so much refer to the verb (they may see) as to (may glorify).–, your works) Your works, not yourselves. The light, not the candle.[181]- , your Father) Who has begotten you like unto Himself. In the whole of this address, the Son shows God to us as our Father, and that more richly than all the prophets of old.
[181] So there follows [That men may See] Your Father; not yourselves: comp. ch. Mat 6:2.-Vers. Germ.
Fuente: Gnomon of the New Testament
your light: Pro 4:18, Isa 58:8, Isa 60:1-3, Rom 13:11-14, Eph 5:8, Phi 2:15, Phi 2:16, 1Th 2:12, 1Th 5:6-8, 1Pe 2:9, 1Jo 1:5-7
that: Mat 6:1-5, Mat 6:16, Mat 23:5, Act 9:36, Eph 2:10, 1Ti 2:10, 1Ti 5:10, 1Ti 5:25, 1Ti 6:18, Tit 2:7, Tit 2:14, Tit 3:4, Tit 3:7, Tit 3:8, Tit 3:14, Heb 10:24, 1Pe 2:12, 1Pe 3:1, 1Pe 3:16
and: Isa 61:3, Joh 15:8, 1Co 14:25, 2Co 9:13, Gal 1:24, 2Th 1:10-12, 1Pe 2:12, 1Pe 4:11, 1Pe 4:14
your Father: Mat 5:45, Mat 6:9, Mat 23:9, Luk 11:2
Reciprocal: Gen 22:12 – now Gen 39:3 – saw that Exo 34:35 – General Lev 24:2 – the lamps Deu 2:4 – take ye 1Sa 25:28 – evil hath 1Sa 29:6 – thou hast 2Sa 19:11 – Why are 2Ki 4:9 – this is Psa 45:13 – clothing Psa 50:15 – glorify Isa 62:1 – the righteousness Zec 7:5 – did Mat 5:48 – even Mat 18:14 – your Mat 25:1 – which Luk 8:16 – when Luk 11:13 – heavenly Luk 11:33 – may see Luk 12:35 – your lights Rom 1:7 – God 1Co 6:20 – God 2Co 8:21 – not Eph 4:29 – minister Phi 1:11 – are 1Ti 4:15 – that Tit 2:10 – adorn Phm 1:6 – the acknowledging Rev 1:20 – and the
Fuente: The Treasury of Scripture Knowledge
THE INFLUENCE OF CHRISTIAN LIFE
Ye are the light of the world. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
Mat 5:14; Mat 5:16
These words contain, in an image at once as simple and as beautiful as Nature could supply, a description of Christianity, and of the manner in which it diffuses itself.
I. God uses human agency.For the conversion of the world to Himself God uses human agency. When the Almighty was preparing this material world, He said, Let there be light: and there was light. But when the Son of God came into the world He selected human agents. Ye are the light of the world. This was spoken to men very slightly armed either with intellectual or political power. Hence not only the wise and the great, but all of whatever capabilities who come within range of His light, have, by that very fact, had given them the power and laid upon them the responsibility of shining for God. We may not look with apathy upon the evil which is in the world, as if we were not our brothers keepers, and had nothing to do but attend to ourselves. The world is lying in darkness before our eyes, and its conversion depends upon us, and upon such as we are. If ever effected, it must be effected by Gods Spirit indeed, but through mans agency.
II. Human agents must first receive light.Our Saviour applies to His disciples an image which, in strictness of speech, only belongs to Himself. He is the lightthey only light bearers. The light which they have is His; all which they have they have received. The Light of the World then is waiting to shine in upon and enlighten every mind that begins to be conscious of its darkness, and to desire to be taught of God. Jesus Christ, the light and life, and gladness and joy of the world, is waiting at the heart of every one for the undoing of the bars of prejudice and unbelief; nay, by His Spirit is inviting to, and assisting in, the undoing of these bars, that He may come in with streams of heavenly light.
III. The character and influence of the man who has received light, and so become light.
(a) Light is composed of several distinct rays, the red, the blue, and the yellow, but which, various in themselves, blend into the pure colourless light which is around us. A Christian is not a man who does a right action, or a class of right actions, but who in reliance on Christ acts as He did, and aims at regulating his whole moral nature and blending its discordant elements into one simple desire to please Him.
(b) Further, light cannot fail to be seen. This is its peculiar office. Real Christians, therefore, men and women, who indeed have the light of Christ within them, should be known and seen as lights shining in a dark place; they should be as clear as the stars in the heaven, or the lamps along the road on a dark night; for they are light, and all beside are darkness. And thus it was in earlier days: but in our days and in our land, the surrounding darkness is not so great, and the lights, I fear, not so brilliant. Yet the world is dark around us, and if we are Christs we must shine, be seen, and have influence.
(c) Light goes off from the source of light on all sides and in all directions. So from a Christian, light should go forth in all directions and at all times, naturally, not by impulsive emissions, but by regular irradiation.
(d) Light beautifies and gladdens all it falls on. And so wherever the light of Christs Gospel shines into the heart of man, and the Holy Spirit makes it to sink in and abide there; whatever that man may have been in character, and whatever he may be in position, it draws out and manifests such beauty of character and gladness of heart, that men cannot fail to see his good works, and glorify his Father which is in heaven.
Canon Francis Morse.
Illustration
It is related that the watchman of the Calais lighthouse was boasting of the brilliancy of his lantern, which can be seen many miles at sea, when a visitor said to him, What if one of your lights should chance to go out? Never, he replied. Impossible! with a sort of consternation at the bare idea. Sir, continued he, yonder, where nothing can be seen by us, there are ships going to every port of the world; if to-night one of my burners were out, within a year would come a letter perhaps from India, perhaps from some place I never heard of, saying, At such a night, at such an hour, your light burned dim; the watchman neglected his post, and vessels were in danger. Ah, sir, sometimes in the dark nights in stormy weather, I look out to sea, and feel as if the eye of the whole world were looking at my light. Go outburn dimno, never! The eye of the whole world is indeed upon many of you. God give you grace to keep your light so shining before men that they may be guided by it through the manifold dangers of this world into the haven of eternal rest.
Fuente: Church Pulpit Commentary
5:16
Jesus does not wish his disciples to act so unreasonably as the description in the preceding verse implies. Let your light shine does not call for any special effort to bring attention to the good light that has been made. If a host just makes a good light and leaves it uncovered, the guests will see it and give proper credit for the favor. Your light and good works are mentioned in direct connection which shows they mean the same. It is not necessary for one to boast of his good works in order to have men see them; all that is necessary is to perform the works. However, the doer of these good deeds for the benefit of others, must also live a good life otherwise or in addition to his benevolence, or his good deeds will be rendered ineffective in the mind of men. (“Let not then your good be evil spoken of.”) Glorify is from DOXAZO and Thayer’s definition at this place is, “to praise, extol, magnify, celebrate.” It is the Greek word for “glorify” in every place in the Authorized Version. The reason men will glorify God for these lives of the disciples is because they know that such conduct is not the natural result of the fleshly motives.
Fuente: Combined Bible Commentary
Mat 5:16. Even Song of Solomon, i.e., like the city on the hill, the candle on the candlestick, not so that they may see, as the common version might be understood.
Let your light shine before men, that they may see your good works. Not professions or teachings, but what men, with all their prejudices against Christs people (Mat 5:10-12), are forced to acknowledge as real excellences.The supreme end both of the shining and seeing is added, and glorify your Father who is in heaven. The praise and glory of a well-lighted and brilliant feast would be given, not to the light, but to the master of the house; and of a stately city on a hill, not to the buildings, but to those who built them (Alford). The exhortation humbles in order to exalt: all good works, light-giving, purifying and preserving influences, come from God, to whom the glory belongs, but He is your Father. This is the first occurrence of the gospel phrase, Father who is in heaven. It is taught us by the only begotten Son of God, through whom we become sons of God, who is His Father and our Father. The beatitudes culminated in the promise, for they shall be called sons of God(Mat 5:9); the statement of our world to our Father, from whom our blessings come, shows us that in the world we may cause position in the world, while leading us above the Him to be glorified. Our true glory is in His glory.
Fuente: A Popular Commentary on the New Testament
Mat 5:16. Let your light The light of that doctrine which you receive from me, and the light of your holy conversation, so shine before men Be so evident and apparent unto men, that they may see your good works, and glorify, &c. That is, that seeing your good works they may both praise God for sending such a religion into the world, and also, embracing your faith, may imitate your holy example, or may be moved to love and serve God as you do, and thereby to glorify him. Here then our Lord tells us, in plain words, what he intended by the comparison before mentioned.