We continue further by reading verses 14 and 15, which state:
You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.
Saint John Chrysostom, in his commentary on these verses, explains that in these words Christ foretells the apostolic preaching to the entire world. Here are his words: “With these words Christ again stirs His disciples to a life of strict discipline, teaching them to be vigilant, for they were to appear before the whole world and labour across the entire earth. Do not look,” says the Lord, “at the fact that we are now sitting here, in the smallest part of the universe. No, you shall be so visible to all, like a city that stands atop a hill, like a candle set upon a candlestick that gives light to all in the house. Where now are those who do not believe in the power of Christ? Let them hear this and be astonished at the power of prophecy… Consider how much was promised to those who were unknown even in their own town!” At this point, Saint Chrysostom adds words that are of utmost importance for our spiritual life, saying: “What is the use of a candlestick if it does not shine upon a man in darkness? What is the use of a Christian if he brings no benefit to anyone, if he leads no one toward virtue?”
Saint Justin of Ćelije explains the meaning of the word house, stating: “What else does house signify? It signifies the human soul. Through the Holy Apostles, the divine light of Christ shines upon every thought in the soul, and upon all feelings and all desires, so that they may know their way—the path to immortality and eternal life… The house also signifies every human being. For every person is like a separate house in which dwells an eternal being: a God-like soul. Often veiled and hidden by the red mists of passions and the heavy fogs of sensuality, it is necessary that the divine apostolic light dispel the fog and drive away the deep darkness so that all that is God-like, divine, and eternal in a man may breathe freely and come to life through divine life.”
Now we read verse 16, which states:
Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven.
The Holy Fathers offer interpretations of this verse which some critics attempt to present as a contradiction in the Bible, since the Lord, in the first verse of chapter six, tells us to beware of practicing our righteousness before others. Here is how Saint Gregory Palamas addresses this alleged contradiction: “The Lord does not say this as a command to draw attention to oneself, but as a command to live in a way that is pleasing to God. And just as light easily draws the eyes of those who look, so too does a life pleasing to God attract not only human eyes but also human thoughts. When we praise the light of the sun, we do not praise the air that participates in its radiance, but rather the sun itself, which is the source of that radiance. And if we do indeed praise the air as being luminous, how much more shall we praise the sun itself? The same applies to a person who, through virtuous deeds, reveals the brilliance of the Sun of Righteousness: as soon as he is seen, he leads others to glorify the heavenly Father and the Sun of Righteousness—Christ.”
Saint Chrysostom, speaking in the name of the Lord, responds: “What do you command? That we live for vanity and ambition? No, I do not say that. I did not say: ‘Strive to show your good deeds,’ but rather I said: let your light shine—that is, let your virtue be great, the fire abundant, the light ineffable. When virtue is of such a kind, it becomes impossible to conceal it, even if the person possessing it should make every effort to hide it. Therefore, live an irreproachable life, and no one will have any cause to speak ill of you.”
I now read verses 17 and 18, which state:
Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.
Saint John Chrysostom first explains why the Lord Jesus uttered these words. Since Jesus did not descend from the priestly lineage, and what He intended to introduce was perceived as an addition, He foresaw that this could disturb the Jews. It must be said that this addition of Christ to the Law did not diminish virtue but, quite the opposite, elevated it. Precisely for this reason, before introducing His own commandments, Jesus refutes the suspicions that may have arisen in their minds. That is why He added the words: I have not come to abolish but to fulfill. Saint Chrysostom also teaches that with these words the Lord refutes an ancient heresy—which can still be heard today—namely, that the ancient Law originated from Satan, and that the Lord Christ did not give the commandments of the Old Testament.
Saint Chromatius of Aquileia finds confirmation of the fulfillment of Christ’s words in the very Gospel itself. Here is how the saint explains it: “Thus, even on the Cross, when He drank the vinegar they offered Him, He said: It is finished!—so as to clearly indicate the fulfillment of everything that had been written about Jesus in the Law and the Prophets, down to the drinking of the vinegar. He fulfilled the Law in every way when He enacted the mystery of the Passover, or the lamb, which had previously been a symbol, through the mystery of His Passion. That is why the Apostle says: For Christ, our Passover, has been sacrificed for us (1 Cor. 5:7).”
Saint John of Kronstadt draws attention to the fact that in our spiritual life we must not neglect even the least of the commandments that the Lord has given us. He writes: “Do not yield even an iota to the enemy… do not yield to him even in the commandments of God, that is, strive not to commit sin even in a single thought or movement of the heart.”
We now proceed to the next, the 19th verse, which reads:
Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.
The saints, in their commentary on this verse, offer answers to a common misunderstanding—namely, that there are certain commandments which do not require our particular attention or effort. Saint John Chrysostom writes the following: “When you hear the words ‘least in the kingdom of heaven,’ understand by that not something lesser, but rather Gehenna (that is, hell) and torment. By ‘kingdom,’ Christ means not only the enjoyment of future blessings but also the time of resurrection and the Second and Dread Coming. For what sense would it make if one who calls his brother a fool and breaks a single commandment is cast into hell, while another who violates the whole law and leads others to do so still enters the kingdom of heaven? Christ did not say that. Rather, He meant that the transgressor of the Law shall be least at that time—that is, cast out, last; and the last shall then undoubtedly be cast into hell.”
Blessed Theophylact continues this thought, saying: “The Lord first says does and then teaches; for how can I lead others along a path I myself have not walked? Moreover, if I keep the commandments but do not teach others, I shall not receive such a reward and shall even be punished if, out of envy or negligence, I fail to instruct others.”
Saint Symeon the New Theologian, for his part, offers an elevated explanation as to why Christ calls His commandments least: “The Lord called the commandments ‘least’ not because they truly are so, but because we regard them as such. To speak idly, to covet what our brother possesses, to cast a lustful glance, to despise or judge someone—these and such like we consider to be nothing, the smallest of trifles. Therefore, we show no concern for them, we are indifferent, we pay no heed to them, and possess not even the slightest knowledge of them—because we have forgotten how strictly the Lord judges such matters.”
Thus, in these words, Christ reveals how very often our view of His commandments is distorted.
Saint Isidore of Pelusium interprets Christ’s words whoever does and teaches to mean that if a person has only one of these qualities, he is spiritually lame. Every one of us, therefore, ought to strive both to act and to teach—each according to their capacity and within the circle of people whom the Lord has entrusted to them.
Here follows the final verse for today’s reflection, verse 20:
For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Blessed Theophylact writes: “By righteousness He means every virtue, as it is said of Job that he was righteous and blameless. Tremble, O man, when you realize how much is demanded of us. Then the Lord teaches us how our righteousness is to exceed that of the scribes and Pharisees, and He begins to list the virtues.”
Chrysostom offers an insightful explanation, noting that when Christ mentions the Pharisees and scribes, He refers to those who strive to fulfill the commandments. For if it were not so, the Lord would not have referred to their righteousness at all. He adds: “Note here also that Christ affirms the ancient righteousness (i.e., the Law of the Old Testament) by comparing it to the new. This shows that both are alike, for whether it be greater or lesser, righteousness is still righteousness. Thus, the Lord does not denounce the ancient righteousness but seeks to elevate it.”
Saint Justin of Ćelije, in his interpretation of this verse, refutes a modern delusion—namely, the notion that good deeds, regardless of faith in the Lord, are sufficient for salvation. If this were true, then the coming of the Lord to earth would have been unnecessary. Here is how Father Justin writes: “Their righteousness, and indeed all Old Testament righteousness, was not sufficient for salvation. For had it been sufficient, the Lord would not have come in the flesh; there would have been no need for the God-Man and the God-human economy of salvation. The righteousness of the Old Covenant does not lead into the Kingdom of Heaven—not because it is evil, but because it is incomplete and needs to be perfected and fulfilled by the God-human righteousness of Christ.”
To conclude today’s reflection, I would like to share a profound meditation by Saint Theophan the Recluse:
“The mark of a scribe is knowledge of the Law without concern for living according to the Law. The mark of a Pharisee is correctness of outward behavior without due concern for the correctness of the heart’s sentiments and thoughts. Both dispositions are condemned to remain outside the Kingdom of Heaven. From this, take for yourself the necessary lesson. As for knowledge of the Gospel law—know it; but in such a way that you shape your life according to this knowledge. In your behavior, strive to be upright, but let your inner feelings and dispositions also be upright. If you have learned something, do not stop at that knowledge, but go further and determine what it obliges you to do in each case. Then resolve to act upon it without delay. In your conduct, act not so that your inner state follows after your outward actions, but that your outward deeds are stirred by your inner feelings and dispositions and serve as their true expression. If you act in this way, you shall be above the scribes and Pharisees, and the gates of the Kingdom shall not be shut before you.”
Adapted for contemporary readers based on patristic commentaries by: Stanoje Stanković
