Matthew 5:13-20 (All or Nothing)

Textual Notes

Context: The Beatitudes, the opening statements of Jesus’ Sermon on the Mount, are addressed primarily to his true disciples—all who had accepted his gospel of forgiveness and were willing to follow him. This is highlighted in Luke’s account (), which uses second person plural forms throughout, such as “because yours is the kingdom of God” (though such forms are also used in the woes of ). The Beatitudes first of all are Gospel intended to console the disciples, to make their hearts rejoice, and to give strength and encouragement in the face of the hardships and persecutions that result from following Christ. They can also function as the third use of the Law, describing the sanctified life that is to be led by Christ’s disciples. However, to unbelievers, who, for example, do not “hunger and thirst for righteousness” (v 6), they serve to convict and condemn—the second use of the Law.

The promises are eschatological, to be fulfilled completely in heaven, but only partially here on earth. Because they are statements that are seemingly contradictory, opposed to worldly common sense, and yet they are true, they are paradoxical in form. The Epistle Lesson also exhibits elements of divine paradox: God choosing the foolish things of the world to shame the wise; the weak things of the world to shame the strong; the lowly, despised things to nullify the things that are. In addition, Jesus is set forth as our righteousness, holiness, and redemption.

The fourth beatitude serves as the focal point of this sermon.

It must be remembered that Jesus addressed the Sermon on the Mount primarily to his true disciples. In the section of , which follows the comforting Beatitudes, Jesus impresses upon his disciples the importance of their earthly lives. “First God’s blessing to us (vv 3–12), now through and by us blessing for the world (vv 13–16)” (Lenski; for authors see References below). This was all made possible by the Savior’s active and passive obedience in fulfilling and accomplishing all in the Law and Prophets. In the verses following our text, Jesus points to specific instances where the “righteousness” (v 20), teaching, and obedience of the Teachers of the Law and Pharisees were gravely insufficient, wrong, and displeasing to God.

The position of “You” at the beginning of the utterance (in both Greek and English) underlines that what Jesus says applies to his faith-filled disciples.

The spiritual qualities of Jesus’ disciples, as set forth in the Beatitudes and subsequent sections of the Sermon, are not the basis for salvation. Instead, these qualities serve as salt to counter the corruption and decay caused by sin in the world, to preserve moral goodness. In the ancient world, salt was the chief preservative used to keep food from going bad. Disciples are to be a spiritual power for good, like salt applied, as they come into close contact with people around them and in all the world.

The verb mōrainō in the passive voice means “become tasteless or insipid.” Arndt observes that the salt used in Palestine can become tasteless when exposed to the weather for a long period of time. When that happens, there is no way to restore it; it is useless. “I saw large quantities of it literally thrown into the street, to be trodden under the foot of men and beasts,” notes Thomson in Plummer’s commentary (p. 71). Christians who cease to act as spiritual salt, as a power for good, refusing to testify or to use their earthly possessions for the extension of Christ’s kingdom, become corrupt. Unless they repent, nothing but eternal doom awaits them (Arndt).

V 14: Note again the emphatic position of “You.” The salt metaphor refers more to the moral qualities which Christians are to exhibit daily in their contact with the world, while “light of the world” draws attention to the duty Christians have to spread the Gospel all over the world (Arndt). Expressions such as “Arise, shine, for your light has come” (, in the OT Lesson for Epiphany) and “I am the light of the world” () indicate that the concept of light in the Scriptures often refers to salvation. Jesus is really the Light, and the Christian is the reflector of that Light. As much as a city on a hill will be visible, so a Christian will shine Jesus’ light.

V 15: Jesus reinforces the fact that Christians are to be lights to the world. That is their function. As a lamp’s purpose is to give light, so they are meant to be a lamp on display—not hidden—emanating the light of the Good News through good deeds (v 16). The lamp (luchnon) was like a small, short pitcher, filled with oil, with a wick protruding from the spout. A modios (NIV: “bowl”; others: “bushel”) was a measure for grain, holding about 2 gallons (8.75 liters). The idea of lighting a lamp, burning precious oil, only to cover it with a bowl that conceals its light, is patently absurd. So, says Jesus, is a Christian who conceals his or her faith.

While we are to show our faith by being the salt and the light of the world, today’s Epistle Lesson stresses that our very faith demonstrates the Spirit’s power. Faith rests on God’s power that has come to us, as it first came to the Corinthians through Paul’s message. He was a powerful light. He spread his salt in weakness, fear, with much trembling, in his “down to earth” message and preaching.

V 16: Again, Christians are to let their derived light shine in the world of darkness, testifying of Christ; worshiping him in truth; taking a stand against error and evil; bearing ridicule, loss, and persecution for the sake of Christ; and doing the good works Jesus did and taught in this sermon. The purpose, the ultimate motive, of the open display of good is that praise will be directed to God (rather than to us).

Illustration from Arndt: “If the children in a certain family are obedient, helpful, well-behaved, that reflects high credit on the parents.”

Chrysostom said once that there would be no more heathen if Christians took care to be what they ought to be.

V 17: Jesus abrogated the Old Testament civil and ceremonial laws, but not before he fulfilled them personally as our King (civil) and as our great High Priest (ceremonial). What remains binding for all time is the moral law, the unalterable will of God with regard to right and wrong (which, of course, Christ fulfilled perfectly too on our behalf). The OT is sometimes described as composed of the Law and the Prophets (also ), with “Prophets” meaning all the canonical books following the Torah; in other passages a third division—the part of the Hebrew Bible we now call “the Writings”—is mentioned (cf. , where “the Psalms” is meant to include all the other Writings as well).

Jesus came to fulfill God’s Law, but not all the human accretions added by the Jews—the so-called Oral Torah, which they claimed was passed down by word of mouth from Moses. This verse refers to both the active and the passive obedience of Jesus, which has satisfied completely all that God wills in the Law and which provides the perfect righteousness needed for us to stand before God. It is the basis upon which we are declared righteous through faith. Christ’s fulfillment included all the prophecies of the suffering, death, and resurrection of the Messiah. The entire vicarious atonement of Christ is included here. This verse comprises the very heart of the Gospel (; Ga14:4–5) and also the very heart of the Sermon on the Mount.

V 18: The iōta refers to the Hebrew letter y, yodh, the smallest letter in the Hebrew alphabet in the Aramaic or “square” script used for Hebrew from exilic times. The keraia, literally “horn” (NIV: “the least stroke of a pen”) refers to the projection or hook on most of the Hebrew letters (what we would call the serif), meaning that not even a small part of a single letter of the Law will disappear without being fulfilled by Christ. Every detail will receive attention from Jesus; “everything” will take place, even that which has yet to be fulfilled at his Second Coming. This is as strong an affirmation of fulfillment as can be made.

V 19: In light of (where the apostles decided Gentile Christians need only observe the moral law, not the OT civil or ceremonial laws) and (where the Lord himself revealed to Peter that the Gentiles, and all foods, now are to be considered clean, abolishing the ceremonial law), we may conclude that here Jesus emphasizes the moral law as inviolable, including the very least or seemingly unimportant of the commandments. Anyone who violates or abrogates (luō; Jesus uses the stronger kataluō in v 17) the least of these will be called the least in the kingdom of heaven. Arndt believes that such a person will not remain in the kingdom in some low estate, but actually will be cast out of it. Others take this to mean that the person will not be expelled from the kingdom but will have a less glorious or less secure place in it (Plummer), or will inherit a lesser degree in glory (Lenski).

V 20: “Righteousness,” dikaiosunē, is the same word as in , referring to imputed righteousness that leads to right doing and living. Justification does and must result in sanctification. However, the inadequate “righteousness” by human standards that Jesus refers to here involved neither justifying faith nor truly sanctified living.

Jesus compared his disciples’ righteousness to that of the teachers of the law and the Pharisees. The teachers of the law often were scribes who copied the Scriptures (in lieu of printing), who in that process became experts in the Law, and who therefore also served as consultants and teachers. The Pharisees, whose name probably means “the separated ones,” were noted for their tenacious observance of the Jewish oral laws as well as the Mosaic laws.

Jesus uses two words, perisseusēi . . . pleion, “surpass greatly”—not just barely surpass in quantity, but a much loftier quality of righteousness. This was a devastating statement—not only to the teachers of the law and the Pharisees, who had a very high opinion of their own righteousness, but also to the disciples, who must have thought Jesus was requiring an unobtainable, unrealistically high standard.

But v 20 is closely tied to v 17 and rests upon Christ’s perfect fulfillment of the Law and the Prophets. Through our faith in Christ, his righteousness is imputed to us, and we possess a righteousness now immeasurably greater than that of the teachers of the law and the Pharisees—the very “righteousness of God” himself (), which the law required (). This alien righteousness through faith enables us to enter the kingdom of heaven (cf. and ).

Doctrinal Summary

Faith necessarily expresses itself in works—being salt and letting our light shine. Faith lays hold of Christ’s substitutionary atonement, the active and passive obedience of Christ. Through faith Christ’s righteousness, which far exceeds that attainable through human efforts (the Pharisees), and which is absolutely necessary for our salvation, is imputed to us.

New American Standard Bible: 1995 Update Chapter 5

13 “You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men.

14 “You are the light of the world. A city set on a hill cannot be hidden;

15 nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house.

16 “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.

17 “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill.

18 “For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.

19 “Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.

20 “For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.

What Good Is It?

Text:

I saw the funniest cartoon. It was so funny, I wanted to share it with you, so I saved it on my YouTube channel to show you this morning. We can watch it together on my phone. Show phone. If I push the right buttons, you can see the same cartoon I did, and probably laugh as much as I did. Would you like to see it?

Kathie Perkins, Christ Lutheran Church, La Mesa, California

I saw the funniest cartoon yesterday. It was so funny, I wanted to share it with you, so I taped it to show you this morning. The cartoon is on this tape. Show tape. If I put it in this machine and push the right buttons, you can see the same cartoon I did, and probably laugh as much as I did. Would you like to see it?

Show the phone with YouTube start the blank tape. There’s something wrong! What do you think happened? Let children respond. Maybe I didn’t push the right buttons yesterday. There is nothing here. What good is it to us now? Can we watch the funny cartoon?

Read from your Bible.

Jesus calls us something funny in this verse. He calls us salt. He tells us we have a special job to do. I know, and you know, that Jesus died and rose for us. He loves us and he’s with us. He wants us to show people how wonderful it is to be his child.

What are some ways we can show people? Help children respond: we can bring people to Sunday school, help people, share, etc.

If we never do those things, we would be like this blank recording. Then people could not see Jesus by watching us. Sometimes we do forget to show people how special it is to be God’s child. But Jesus still loves us and forgives us. He says, “Try again. I’ll help you.” Maybe I’ll try again to record that cartoon!

This recording wasn’t useful, because it didn’t have anything on it. But you are very useful. Jesus chose you. When you were baptized, God put the Holy Spirit in you, and put Jesus in your heart. He loves us, and that makes us so happy that we show people his love!

The Show Me State, Missouri, is said to have gained this nickname from a speech by Missouri Congressman Willard Duncan Vandiver in 1899. Speaking in Philadelphia, Vandiver said, “Frothy eloquence neither convinces nor satisfies me. I am from Missouri. You have to show me.” Like the congressman from Missouri, the people around us need us to show them what it means to be a Christian. First, Christ shows us His way, truth, and life, so that we are then able, by word and deed, to show others. Jesus said,

New American Standard Bible: 1995 Update Chapter 5

“You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men.

14 “You are the light of the world. A city set on a hill cannot be hidden;

15 nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house.

16 “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.

The teachers of the Law and the Pharisees could not be saved by what they did.

(1) Show me who the law teachers and Pharisees were and what they did.

Who were the law teachers and Pharisees and what were they trying to do?

(a) Law teachers: Israelites who interpreted and made laws and tried hard to live righteously according to them

Teachers of the Law: Israelites who interpreted and made laws and tried hard to live righteously according to them

(b) Pharisees: Israelite sect that zealously attempted to keep the law

Pharisees: Israelite sect that zealously attempted to keep the law

(c) Both were proud of their own righteousness.

Both were proud of their own righteousness.

(d) Fellow Israelites considered them super-righteous.

Fellow Israelites considered them super-righteous.

(2) Show me why they, and others like them today, will not be saved.

Why are they, and others like them today, not able to be saved?

(a) Their own righteousness was flawed with sin () and thus was imperfect, far short of the perfection God requires ().

Their own righteousness was flawed with sin and thus was imperfect, far short of the perfection God requires ().

Matthew 5:48 NASB95

48 “Therefore you are to be perfect, as your heavenly Father is perfect.

(b) They were zealous to establish their own righteousness, not knowing the righteousness that comes from God ().

They were zealous to establish their own righteousness, not knowing the righteousness that comes from God ().

Romans 10:2–3 NET

2 For I can testify that they are zealous for God, but their zeal is not in line with the truth.3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

(c) They did not submit to God’s righteousness, and were found lacking for salvation (), deserving death.

They did not submit to God’s righteousness, and were found lacking for salvation, deserving death.

B. If they could not be saved, who can? No one is saved by his or her own righteousness. But God does not want any of us to be lost, but all to be saved (, ; ), and he has his own way to accomplish that.

If they could not be saved, who can? No one is saved by his or her own righteousness. But God does not want any of us to be lost, but all to be saved (, ; ), and he has his own way to accomplish that.

Ezekiel 18:23 NASB95

23 “Do I have any pleasure in the death of the wicked,” declares the Lord God, “rather than that he should turn from his ways and live?

Ezekiel 18:32 NASB95

32 “For I have no pleasure in the death of anyone who dies,” declares the Lord God. “Therefore, repent and live.”

Ezekiel 18:23 NASB95

23 “Do I have any pleasure in the death of the wicked,” declares the Lord God, “rather than that he should turn from his ways and live?

1 Timothy 2:4 NASB95

4 who desires all men to be saved and to come to the knowledge of the truth.

(1) Show me Christ’s plan of salvation.

What is Christ’s plan of salvation.

(a) As a true human being, Jesus put himself under his own law. To redeem me and all humankind, who were under the law (; ), Jesus, the righteous one, joined all of us who are unrighteous.

As a true human being, Jesus put himself under his own law. To redeem me and all humankind, who were under the law (; ), Jesus, the righteous one, joined all of us who are unrighteous.

As a true humanbeing, Jesus put himself under his own law. To redeem you, me and all humanity, who were under the law (; ), Jesus, the righteous one, joined all of us who are unrighteous.

Galatians 4:4–5 NASB95

4 But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, 5 so that He might redeem those who were under the Law, that we might receive the adoption as sons.

1 Peter 3:18 NASB95

18 For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit;

(b) He fulfilled the Law and the Prophets perfectly, establishing a perfect righteousness ().

He fulfilled the Law and the Prophets perfectly, establishing a perfect righteousness.

Romans 5:15–19 NASB95

15 But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. 16 The gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification. 17 For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ. 18 So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. 19 For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous.

Romans 5:17–19 NET

17 For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ! 18 Consequently, just as condemnation for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people. 19 For just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous.

(2) Show me how my righteousness will be better than that of the law teachers and Pharisees.

How can my righteousness will be better than that of the law teachers and Pharisees?

(a) My own righteousness will not do (; ). It falls short and is tainted with sin (; ), making me unable ever to enter the kingdom of heaven ().

My own righteousness will not do (). It falls short and is tainted with sin (), making me unable ever to enter the kingdom of heaven.

Romans 3:10–12 NASB95

10 as it is written, “There is none righteous, not even one; 11 There is none who understands, There is none who seeks for God; 12 All have turned aside, together they have become useless; There is none who does good, There is not even one.”

Ezekiel 33:12 NASB95

12 “And you, son of man, say to your fellow citizens, ‘The righteousness of a righteous man will not deliver him in the day of his transgression, and as for the wickedness of the wicked, he will not stumble because of it in the day when he turns from his wickedness; whereas a righteous man will not be able to live by his righteousness on the day when he commits sin.’

Philippians 3:4–8 NASB95

4 although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more: 5 circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; 6 as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless. 7 But whatever things were gain to me, those things I have counted as loss for the sake of Christ. 8 More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ,

Isaiah 64:6 NASB95

6 For all of us have become like one who is unclean, And all our righteous deeds are like a filthy garment; And all of us wither like a leaf, And our iniquities, like the wind, take us away.

1 Corinthians 6:9 NASB95

9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals,

(b) I need God’s perfect righteousness, which far surpasses that of the teachers of the law and the Pharisees. I obtain it as a gift through faith in Jesus (, , ; ; ; ).

I need God’s perfect righteousness, which far surpasses that of the teachers of the law and the Pharisees, which is through faith in Jesus (, ; ; ; ).

Romans 5:1–2 NASB95

1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.

Romans 5:17 NASB95

17 For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.

Romans 10:4 NASB95

4 For Christ is the end of the law for righteousness to everyone who believes.

2 Corinthians 5:21 NASB95

21 He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

The Ten Commandments — Third Use of the Law (Guide).

Matthew 5:19 NASB95

19 “Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.

Matthew 28:20 NASB95

20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”

(1) In God’s plan of salvation his moral law cannot be omitted or changed, but it stands inviolate as long as there is a universe.

In God’s plan of salvation His Law is not omitted or changed, but it stands as long as there is a universe.

(2) It plays a necessary role in God’s plan.

It plays a necessary role in God’s plan.

(a) By it the Holy Spirit convicts me of imperfect obedience, and thereby shows others that self-righteousness is unreliable for entrance into the kingdom of heaven.

By it the Holy Spirit convicts me of imperfect obedience, and thereby shows others that self-righteousness is unreliable for entrance into the kingdom of heaven.

(b) By practicing my faith, it is validated (; ), and it shows others the Christian life and attracts them (, , , ; ).

By practicing my faith, it is validated (; ), and it shows others the Christian life and attracts them (, ; 4:1–6).

1 John 2:3 NASB95

3 By this we know that we have come to know Him, if we keep His commandments.

1 John 3:19 NASB95

19 We will know by this that we are of the truth, and will assure our heart before Him

1 Peter 3:1–2 NASB95

1 In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, 2 as they observe your chaste and respectful behavior.

1 Peter 3:8–9 NASB95

8 To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; 9 not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.

1 Peter 4:1–6 NASB95

1 Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, 2 so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God. 3 For the time already past is sufficient for you to have carried out the desire of the Gentiles, having pursued a course of sensuality, lusts, drunkenness, carousing, drinking parties and abominable idolatries. 4 In all this, they are surprised that you do not run with them into the same excesses of dissipation, and they malign you; 5 but they will give account to Him who is ready to judge the living and the dead. 6 For the gospel has for this purpose been preached even to those who are dead, that though they are judged in the flesh as men, they may live in the spirit according to the will of God.

B. Be the salt of the earth.

Being the salt of the earth.

(1) Oppose the corrupting power of sin with good ().

Oppose the corrupting power of sin with good ().

Romans 12:21 NASB95

21 Do not be overcome by evil, but overcome evil with good.

(2) Exalt the righteousness from God through faith in Christ (cf. Chrysostom’s statement above; v 16).

Exalt the righteousness from God through faith in Christ.

Chrysostom said once that there would be no more heathen if Christians took care to be what they ought to be.

In mind and heart know thoroughly the true Light that gives the light of life (; ).

John 1:3–9 NASB95

3 All things came into being through Him, and apart from Him nothing came into being that has come into being. 4 In Him was life, and the life was the Light of men. 5 The Light shines in the darkness, and the darkness did not comprehend it. 6 There came a man sent from God, whose name was John. 7 He came as a witness, to testify about the Light, so that all might believe through him. 8 He was not the Light, but he came to testify about the Light. 9 There was the true Light which, coming into the world, enlightens every man.

John 8:12 NASB95

12 Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.”

(2) In actions be a person of the Light, lit by the Light (), doing Christlike things that others may glorify God (Cf. Arndt’s illustration of v 16).

In actions be a person of the Light, lit by the Light (), doing Christlike things that others may glorify God (Cf. Arndt’s illustration of v 16).

Illustration from Arndt: “If the children in a certain family are obedient, helpful, well-behaved, that reflects high credit on the parents.”

1 Corinthians 4:6 NASB95

6 Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other.

(3) In word reflect that Light to others everywhere in the world, declaring his salvation, because he has called you out of darkness into his wonderful light ().

In word reflect that Light to others everywhere in the world, declaring his salvation, because he has called you out of darkness into his wonderful light ().

1 Peter 2:9 NASB95

9 But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light;

Entering the Kingdom of God is critical, and that is what Jesus left us here to do — to “Let our light shine before men in such a way that they may see our good works, and glorify your Father who is in heaven.” These words of Jesus not only show me what a blessing I have personally in Jesus, who fulfilled the Law and Prophets on my behalf, but as salt and light I have been blessed to show the world what a wonderful life Jesus offers here and forever. It’s like seeing a powerful movie which results in my resolve to go out and change things in my life and help others to do the same.

In the Name of the Father and of the Son and of the Holy Spirit. Amen.

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