The Parable of Light

Matthew 5:14-16 (January 4, 2009)

1) The Text

14“You are the light of the world. A city built on a hill cannot be hid. 15No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. 16In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.

2) The Context

In chapters 5 through 7 of the Gospel of St. Matthew, the Sermon on the Mount is a compilation of Jesus' sayings, epitomizing his moral teaching. Jesus gave this sermon (estimated around AD 30) on a mountainside to his disciples and a large crowd. Matthew groups Jesus' teachings into five discourses, of which the Sermon on the Mount is the first. The best-known written portions of this open-air sermon comprise the Beatitudes, the Lord's Prayer and the injunctions to "turn the other cheek", as well as Jesus' version of the Golden Rule. Other lines often quoted are the references to "salt of the Earth," "light of the world," and "judge not, lest ye be judged." To many, the Sermon on the Mount contains the central tenets of Christian discipleship.

The parable of light, and the parable of salt that precedes it, appear in the Sermon on the Mount after the Beatitudes. These two parables set the direction of the sermon. God's children must be salt and light in the world. Those who fail in this task will be declared worthless. The sad fact is, we have all failed and are therefore worthless. Yet, there is one who is salt and light and if we identify with him, then we are no longer worthless.

The word Matthew uses for light [phos] is important. It comes from a root word [phaino] which means to appear as light. We have the word phosphorescence which implies a light that is chemically-induced internally as opposed to powered from an external source (such as fire or electricity). The Hebrew words are similar and mean not just to see light but to become light. The use of these words is both personal and communal.

3) Interpretation

This parable appears also in Mark, 4:21, and Luke 8:16 and 11:33. Only Matthew gives a clear and direct application. The other gospel writers imply an application.

In its historical setting, this parable may have focused on the failure of Israel to be a light to the Gentiles. God's truth to the world was hidden in the corruption of Israel's institutions and public life and in its failure to proclaim the truths of God's revelation beyond the covenant community. More specifically, it could apply to the Pharisees in Jesus' own time. So, Israel was to be the "light of the world", "a city on a hill", a lamp "on its stand." This was Israel's purpose, but it failed. Of course, as noted above, light is a common element of life and Jesus may well have used the image differently in different situations.

Mark uses the parable to teach a truth about the mystery of the Kingdom. Jesus presents the gospel in parables (in riddles) to draw out the true seeker. The purpose of the parable is not to confuse, but to separate the hearers. It is God's intention that the light of the gospel, the Word of God, is not hidden under a bowl, but placed on a lamp stand for all to see. The parable proclaims the gospel for those who have eyes to see. So be careful what you see.

Luke presents a similar teaching in 8:16, while in 11:33 he again makes the same point, but in a different context. The saying follows the "sign of Jonah" discourse. The sign of Jonah is not his three days in the belly of a "big fish" (to represent Jesus' three days in the tomb), but his preaching to Nineveh. Similarly, the sign is imaged in the wisdom of Solomon displayed to "the Queen of the South." The sign to this "wicked generation" is the sign of a proclaimed word. In this sense, God does not hide his word under a tub, but lifts it high for all to see.

When it comes to Matthew, the light set on the stand is not so much the gospel in words, but rather the gospel in deeds. We must let our light shine before men that they might see our good deeds and praise the Father in heaven. Bonhoeffer puts it this way, "flight into the invisible is a denial of the call. A community of Jesus which seeks to hide itself has ceased to follow him." "The good word without the good walk is of no value.” Of course, Jesus has in mind the heart of the deed, not the outward show. In dealing with piety he makes the point, "be careful not to do your acts of righteousness before men, to be seen by them.” Much of the hypocrisy of institutional Christianity is found in the desire to display ecclesiastical piety before the wider community.

The job of light is not to draw attention to itself - it is there to allow people to see things that would otherwise be hidden in the darkness. So it is with Jesus’ disciples - that is us. Like light, we should allow the Light of God to shine through us - not so that we dazzle people with our radiance - but so that they can see the light of truth.

We may be tempted to hide the light - especially when it might get us noticed - or where people would not understand. That is a risk of discipleship - but, Jesus says, by allowing our light to shine, other people will see clearly and give praise to our Father in heaven. We are called to show our light - however imperfectly – to the world. The small light we can offer makes a difference.

4) Thought Exercise

What light do you have inside you?

How can you best share this light with the world?