Preaching Paths 8 February 2026 5th Sunday after Epiphany

Sally A Brown, Professor Emerita, Princeton Theological Seminary

Today’s gospel text, Mt 5:13-20, introduces two well-known themes in the Sermon on the Mount. In vv 13-16, Jesus uses metaphors of salt and light to describe his disciples’ role as witnesses to the reign of heaven he ushers into the world. Vv 17-20 concern upholding Jewish law, a matter of contention between Jewish-Christian churches and local synagogues in Matthew’s time. These themes are not unrelated; both of these tether Jesus’ ministry, and that of his followers, to Hebrew scripture.

In v 13, Jesus declares that his disciples are “salt” and “light” for the world. A key insight for preaching these verses is that Jesus uses the indicative mood, not the imperative. He is stating a truth, not issuing a command; and we need to follow suit. Salt and light would be familiar reference points for Jesus’ disciples; each plays a role in Hebrew scripture, marking Israel’s unique identity. Jewish law specified adding salt to ritual sacrifices. God’s covenant with Israel is called a “salt covenant” (see Nu 18:19; 2 Chron 13:5). To “share salt” was to be in close table fellowship. In two memorable passages, Isaiah employs light as a metaphor for Israel’s mission in the world (Is 42:6, 49:6). A sermon might explore the impact of salt and light on their surroundings and then connect this with stories of Christians whose lives preserved goodness and shed light amidst darkness.

In vv 17-20, the topic shifts to the continuity of Jesus’ mission, and that of his disciples, with Jewish Law. Jesus makes several important claims. The first claim is easily overlooked: Jesus deliberately connects Torah with the Prophets (v 17a). This is not incidental; it suggests that Jesus will take up the prophetic mantle by affirming, yet reinterpreting, the Law for his time and place. Isaiah, for example, decries Jewish leaders’ scrupulosity over ritual details, while neglecting mercy and justice ( 58:6-7).

Second (v 17b), Jesus declares that he has come, not to dismantle the Law, but to “fulfill” it. What this means is a matter of debate. Some read Matthew through a Pauline lens,* arguing that Jesus means that his ministry, life, and death will fulfill the Law’s demands on humanity’s behalf; however, this is not a feature of Matthean Christology. An alternative view is that Jesus declares here that his mission will demonstrate the “full meaning” of the law, both through his actions and his words.

Third (v 20), Jesus warns that his followers’ fidelity to the Law must “exceed” that of certain religious leaders. Later in Mt (Mt 23:23), Jesus will echo Isaiah, calling out those who exalt cleanliness codes and public piety, all the while neglecting far “weightier matters” of justice and mercy.

Preachers will need to discern how today’s gospel text connects with their congregation’s situation. In some pulpits, this will be a day to encourage weary salt-and-light bearers who go out of their way to meet human need and protest injustice. In other pulpits, it will be a day for frank self-evaluation. A congregation that prides itself on its cozy, “family-style” potlucks may need to enlarge its tables and devise ways to “share salt” with outsiders. Another congregation may need to discuss whether, in the name of keeping things “non-controversial,” they are hiding their light behind closed doors. Whatever our situation, this will be a day to proclaim that assuredly, God will grant us courage to be who God made us to be, for the sake of the earth, for the sake of the world:  bold as sacrificial salt scattered on an altar, persistent as truth-revealing light, challenging the darkness.

*The Pauline letters were, in fact, already in circulation by the time Matthew was written.