earth but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to

profess and practise what we believe to be true and right, we may rejoice; remembering that such consequences were experienced by those whose names are now immortal. ¶ Prophets. Holy men of old, who spake under the influence of the divine spirit. 2 Pet. i. 21. The apostle has grouped together many of the persecutions endured by them; Heb. xi. 33-38; and spoken of their faith in the whole chapter.

13. It has been supposed by some, that, in this and the three succeeding verses, Jesus particularly addressed those who had already professed faith in his name. Perhaps this distinction inay not be necessary. In the beati tudes, he described the condition of believers, that the multitude might perceive the trials and the enjoyments which would attend an honest and hearty profession of faith; and it is not unnatural to suppose that he here described to the multitude the character and the responsibility of believers, and especially of religious teachers, that they might also have clear and distinct ideas on this point. As before observed, Jesus desired no man to profess discipleship, until he fully understood the consequences, counted the cost, and was prepared to endure even to the end all which he might encounter. In this verse, our Lord declares that the believers in his gospel would exert a cleansing, purifying influence upon the world, by their precept and example. The doctrine which he delivered to them was of this purifying nature. It would preserve men from the corruption of sin. But that others might embrace it, and experience its effects, it was necessary that its professors should have salt in themselves; that is, that they should exhibit its character by the purity of their own lives. If they failed to do so, their labors would be useless, and they, like unsavory salt, would merit the neglect and contempt of mankind. In this general exposition of the verse, many commentators agree. See Selections, &c., sect. vi. Salt of the earth. Salt is well known as a powerful agent in preventing corruption or putridity. For this quality, it

be trodden under foot of men.

14 Ye are the light of the world. A city that is set on a hill cannot be hid.

Rock

was early adopted, in figurative speech, as an emblem of wisdom. In this sense, Livy calls Greece the salt of the nations. By the same figure of speech, our Lord declares that his disciples should become the salt of the earth, by exerting an influence against the corrupting power of sin. The same phrase is not seldom applied now, in a qualified sense, to the most worthy and exemplary members of community. Lost its savor. Or, its saltness, its peculiar preserving property. salt, such as was used among the Jews, by exposure to the weather, loses its characteristic properties. Maundrell, in his Travels in the East, thus speaks of it: "I broke a piece of it, of which that part that was exposed to the rain, sun, and air, though it had the sparks and particles of salt, yet it had perfectly lost its savor. The inner part, which was connected to the rock, retained its savor, as I found by proof." Others suppose the Jews used, especially in the temple service, a bituminous salt, gathered from the Dead Sea; which, when it had lost its saltness, they spread upon the ground to prevent slipping. This is of little consequence, however; for, as the phrase is proverbial, it is sufficient to know its origin and general application, without curiously examining the minute particulars. ¶ Good for nothing, but to be cast out, &c. The professed disciples of Christ could not purify and cleanse others, if they themselves became destitute of the spirit of the gospel. "As salt, when it has lost its savor and strength, is no further useful, but is cast out of doors; so will ye be no longer serviceable to me, if ye decline from religion and piety."-Rosenmüller.

14. Ye are the light of the world. Another figurative and proverbial phrase, indicating that Christians should communicate moral light or knowledge to their fellow-men. As the sun affords light, in the material world, so that men are able to walk without stumbling over the various impediments in their path; so the well-informed Christian may instruct others how to avoid the numerous snares and pitfalls

15 Neither do men light a candle, and put it under a bushel, but on a candlestick and it giveth light unto all that are in the house.

of sin, by teaching them the great and important truths of the gospel. The same figure of speech often occurs in the Scriptures, and is of very frequent occurrence now. A city that is set on a hill cannot be hid. Our Lord here refers to the peculiar situation in which his disciples would be placed. They were about to proclaim a new doctrine, utterly opposed to many opinions and prejudices of the religious world. They would, therefore, become objects of special notice; and their conduct would be carefully observed by the people. Like a city on elevated ground, they would have all eyes directed towards them, and could not expect to remain in concealment or obscurity. The same is true, to a less or greater extent, in regard to all who introduce or embrace any material innovation upon established opinions and prejudices. They at once become objects of close and perhaps jealous attention; and their actions are scrutinized with the utmost rigor. Woe unto the man that steps aside, under such circumstances. They who watch for his halting will proclaim it with a voice of thunder, and invoke the public indignation, although a similar fault, in another Christian, might pass without notice. Such was about to be the condition of the early disciples of Jesus. And their history verifies the prediction of their Master. As he often availed himself of surrounding scenery, or passing events, in selecting the imagery of his figurative addresses, it has been supposed that a city on elevated ground was within full view of the place where he sat; and that, pointing towards it, he observed that they would be as conspicuous objects of observation, as that city. If so, his remark must have produced a more vivid impression on their minds.

15. In this verse, our Lord assures his disciples, not only that they would be objects of general observation, but that they ought to be such. Men were not accustomed to light lamps unnecessarily, but for some useful purpose. So neither did he impart to them the doctrines of truth, that they should conceal them; but that they should impart them

16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

freely for the instruction and edification of others, and should exemplify that truth in their lives and conversation. In this manner they might become serviceable to the world, and exert that enlightening and purifying influence on the hearts and lives of others, which it was one great design of the gospel to accomplish. The command so to do is found in the succeeding verse. Light a candle. Rather, a lamp. Candles were not then used. ¶ Under a bushel. Rather, measure. The Greek word

means a measure in common use among the Greeks and Romans, containing about a peck. It is here used simply to denote any thing which would wholly conceal the light. ¶ Candlestick. Rather, lamp-stand; for the reason before named.

Let

16. Let your light so shine. your faith be exemplified by your works. James ii. 18. Let the principles of the gospel, which you shall learn of me, be manifest in all your conduct. Thus shall it be known that yours is a living and active faith. And thus shall men be able to judge of the doctrine you profess, whether it be of God. Conceal not the grace you shall receive. But in all places, and under all circumstances, let it be seen that you are truly a disciple. That they may see your good works. "This is not the motive to influence us, simply that we may be seen; (comp. Matt. vi. 1;) but that our heavenly Father may be glorified. It is not right to do a thing merely to be seen by others, for this is pride and ostentation; but we are to do it, that, being seen, God may be honored. The Pharisees acted to be seen of men; true Christians act to glorify God, and care little what men may think of them, except as by their conduct others may be brought to honor God."-Barnes. The character of a doctrine is generally estimated by the conduct of its professors. The judgment thus formed is not always correct. A man may embrace a false and pernicious doctrine, and yet, for other reasons, his conduct may be upright. Or one may embrace the true faith, and yet, his heart not being properly affected by it, his con

17 Think not that I am come to destroy the law, or the prophets : I am not come to destroy, but to fulfil.

duct may be dissolute and abandoned. Christianity has thus been often wounded in the house of its professed friends. Nevertheless, the conduct of a whole sect or class of men, collectively considered, affords a tolerable index of the character of their doctrine. It is therefore the duty of all to reduce their doctrine to practice; so that if it be good, others may be convinced of its goodness by its good fruits, and may themselves embrace it also. ¶ Glorify your Father. By rendering thanks to him for his kindness to men; and by becoming disciples, and giving him thanks for his grace to them. God is glorified, when his children are made permanently happy; they are made thus happy by embracing the gospel, believing its promises, and obeying its precepts.

17. In this verse, Jesus declares that he had no design to deny the authenticity or the authority of what Moses and the prophets had written; but that he was sent to fulfil their predictions, and to complete that system of truth and grace, of which these writings only furnished a few shadowy outlines. To destroy. To annul; to dissolve, or render void; to loose or release men from their obligation to obey. The law. The five books of Moses; so called, because they contained a transcript of the law given in the wilderness. The prophets. The writings of the prophets. By the law and the prophets, Jesus probably intended to include the whole of the Old Testament; though the Jews generally spake of it under three divisions,-the Law, the Prophets, and the Holy Writings. The meaning is, I have not come to release men from any moral obligations imposed by the Scriptures which God has heretofore given. To fulfil. Literally, to fill up, or to complete. The meaning may be illustrated by the declaration of the apostle, Heb. vii. 19. | The former covenant was given to a single nation, and for a special purpose. It pointed to a more full display of the divine purpose and grace, afterwards to be revealed; but in itself was not designed as a complete system. Gal.

9

18 For verily, I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

iii. 24. To complete what was lacking, to infuse a spirit of life into the body of the old covenant, was one object of Christ's ministry. "To fulfil it, not only by a punctual obedience in his own person, but by really performing what that only figured out, and so causing it to reach its full end and design."-Berriman, (Boyle's Lect., iii.,

732.)

18. Verily. Truly. The word in the Greek is Amen, and is generally left in its original form, without translation, especially in invocations. It is a strong affirmation of sincerity. Our Saviour used it on many occasions, as a most solemn and positive assurance. Some have considered it equivalent to an oath. But it will be remembered that Jesus prohibited such use of oaths; and it is unreasonable to suppose he would violate his own precept. ¶ Till heaven and earth pass. A proverbial phrase used to indicate perpetuity. The meaning is, the law shall not be destroyed, till it be fulfilled. It is much like the declaration of Paul, 1 Cor. viii. 13; by which he means that he would never eat flesh, if his brother was injured thereby. The language of Jesus here affords no proof that the present material system of the universe will or will not be destroyed. One jot. Jot or Jod is the name of the smallest Hebrew letter, which is indeed scarcely more than a point. One tittle. ferring either to the points which were written above or under the Hebrew letters, serving as vowels; or to the curvatures or angles of certain letters, which, though otherwise very similar in appearance, were thus distinguished. In the English alphabet, n and u, e and c, have such resemblance; and in manuscript, unless carefully formed, one is easily mistaken for the other. The same is true, in the Hebrew alphabet. And the Jews were remarkably particular in making copies of the Scriptures, even destroying a whole manuscript if a single error were detected; because the variation of a single letter or point might entirely change the meaning of a whole sentence. The idea conveyed by our Lord's language

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