Salt and Light

Matthew 5:13-16

Application –In the Sermon on the Mount, Jesus taught the distinctive characteristics that his followers would exhibit. In one specific section, he identified his followers as “salt and light.” In other words, if we are to be Jesus’ followers, we are to influence the world by our words and our works.

Introduction

Few examples of preaching and teaching are more poignant or powerful than Jesus’ teaching in the Sermon on the Mount. This sermon makes up Matthew 5-7 and is one of the longest discourses from Jesus. Even so, reading it aloud will only take about 10-15 minutes. While Jesus clearly taught the characteristics of a citizen of the kingdom of heaven, it is likely if not absolutely certain that Jesus taught and said more than we have recorded in Matthew’s account.

In order tounpackJesus’ admonition to be salt and light in Matthew 5:13-16, we need to interpret it correctly within the larger purpose of Jesus’ Sermon; the kingdom of heaven. In particular, Jesus taught how a person was to live under the authority of heaven’s King and the character qualities required of heaven’s citizens. Note the recurring themes of “heaven” and “kingdom” along with the interconnected expectations of living under the authority of God the Father who is Heaven’s King.

5:3 – “kingdom of heaven”

5:5 – “inherit the earth”

5:8 – “shall see God”

5:9 – “called sons of God”

5:10 – “kingdom of heaven”

5:16 – “Father in heaven”

5:19 – following the law = greatness in the kingdom of heaven

5:20 – “righteousness exceeding the Pharisees to enter the kingdom of heaven”

5:30 – “not going to hell”

5:35 – “Jerusalem, the city of the King”

5:45 – “sons of your Father in heaven”

5:48 – “perfect as heavenly Father is perfect”

6:1 – “Father in heaven”

6:9-10 – “Father in heaven” “kingdom and will done on earth as in heaven”

6:20-21 – “store treasures in heaven” by heart being on heavenly things

6:26 – “heavenly Father” provides

6:32 – “heavenly Father”

6:33 – “seek the kingdom of God and His righteousness”

7:11 – “your Father who is in heaven”

7:13-13 – “entering the gate = entering life”

7:21 – “kingdom of heaven” “doing the will of the Father = entering the kingdom of heaven”

7:23 – “Jesus knowing you = the Father knowing you”

7:24-27 – “obeying Jesus’ words = wisdom and life”

7:29 – “Jesus teaching one with authority”

These verses indicate the specific focus on a “Citizen of the Kingdom of Heaven.” Although Jesus’ disciples gathered close to him during this teaching, Jesus spoke to the entire crowd. The implication is that Jesus is preaching to all, but most directly to those who would follow him and become heaven’s citizens.

Lesson Background

Matthew is beautifully constructed, so it is important to further understand what is going on in Matthew’s Gospel. One way to view Matthew is from a Narrative/Discourse structure. You can see below how the chapters in Matthew highlight Jesus’ activity with narrative sections and interlocks them with discourse sections of teaching from Jesus.

Ch. 1-4 Narrative: Introduction of Jesus

Ch. 5-7 Discourse: Jesus’ demands upon Israel

Ch. 8-9 Narrative: Jesus’ deeds within and for Israel

Ch. 10 Discourse: Ministry through others’ words and deeds

Ch. 11-12 Narrative: Israel’s negative response

Ch. 13 Discourse: Explanation of Israel’s negative response

Ch. 14-17 Narrative: Founding of the Church

Ch. 18 Discourse: Teaching for the Church

Ch. 19-23 Narrative: Commencement of the Passion

Ch. 24-25 Discourse: The future—judgment and salvation

Ch. 26-28 Narrative: Conclusion—passion and resurrection

While this narrative/discourse outline is generalized, it does show that Matthew’s Gospel was written with a Jewish audience in mind. The outline above couches the Sermon on the Mount as a specific message to the people of Israel. Essentially, Jesus was teaching all of his disciples, including us. He intended that his followers—the “Citizens of Heaven” abide by his commands—being the admonitions and commands of the Sermon on the Mount.

One interpretive question that arises from Jesus’ Sermon on the Mount is the question of salvation by works. Clearly Jesus expected the citizens of the kingdom to “obey” his commands. Furthermore, Jesus indicated, in the Sermon, his authority to dictate Law in chapter 5 where the repeated phrase, “you have heard it said, but I say to you” is found. Clearly Jesus expects the citizens of heaven to act like it—to obey him.

The interpretive hinge for the Sermon comes in Matthew 5:3 where Jesus begins, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Inheriting the kingdom of heaven is the focus of the sermon as indicated by the repetition of the phrase throughout Jesus’ teaching in Matthew 5-7. Fundamental to the Sermon’s interpretation are the “poor in spirit.” Jesus used a word here for the poorest of the poor. The poor he referred to had nothing of worth and relied completely on others. Matthew includes the prepositional phrase “in spirit” to indicate that inheriting the kingdom of heaven has nothing to do with economic status but rather is an issue of spiritual concern. “Poor in spirit” means spiritual poverty. We could understand that to be spiritually bankrupt. Those who are poor in this way have nothing “spiritually” to bargain with. They are poor, helpless, hopeless and bankrupt. In one sense, this phrase highlights a recurring contrast in the Sermon between citizens of heaven and the Pharisees. Jesus criticizes the Pharisees for their outward religion and inward hypocrisy. In the first beatitude, Jesus clearly affirms that inheriting the kingdom of heaven is not because one has spiritual or moral qualities. Outward appearances alone cannot indicate a relationship with God. Rather, it is the person who recognizes they are spiritually bankrupt, in spiritual poverty who can inherit the kingdom of heaven. Jesus’ affirmation here is clearly consistent with Paul’s teaching that salvation is by grace through faith in Ephesians 2. In essence, Jesus preaches a salvation picture in the very first lines of this important Sermon.

One thing I’ve wondered about is why more people are not followers of Jesus. Think about it—Jesus is the most glorious and wonderful person to ever live. We believe the Bible is true, salvation is free, and grace is amazing. What is it that keeps people from trusting in Jesus? Sometimes, I fear it is that we don’t act our affirmations; we don’t behave our beliefs; we don’t follow up our faith with faithful living. Mahatma Ghandi was once quoted as saying, “I would be a Christian, but for the Christians.” Dieter Zander, a pastor, articulated, “There is a difference between knowing the good news and being the good news. We are the evidence!” I’m afraid one reason Christianity is not more influential in our world is that we have many who claim a faith that they don’t live. This flawed living was exactly what Jesus was targeting in the Sermon on the Mount. He taughtthat our behavior needs to match our beliefs. Using two poignant everyday illustrations, salt and light, Jesus defined how believers must influence the world around us.

Before we get into the details of each illustration, note Jesus’ clear affirmation—“You are… salt… light.” Jesus didn’t say, “You should be”; you must be”; “if you do x, you are.” He said “You are.” The implication is clear—followers of Jesus are salt and light. If you are citizen in heaven’s kingdom, you are salt and light in the world. It is your new identity and reality in relationship with Jesus.

Lesson Outline

You are Salt – Matthew 5:13
You are Light – Matthew 5:14-16

You are Salt

Matthew 5:13-16 13You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything.except to be thrown out and trampled underfoot.

When we think of salt today, we think of a flavorful additive to our meals, and it is flavorful indeed! Can you imagine country ham that is not salty? Or how about your mom’s fantastic green beans slow boiled for hours without salt? Salt is a tasty condiment. But in Jesus’ day it was much more important. Salt was a necessary preservative in foods. Before refrigeration, salt was used to preserve meets. Because of it’s importance, salt was a traded commodity.

Jesus’ audience would have understood the value of salt as a commodity, based on its use as a preservative and enhancement. What we can be sure of is Jesus’ point that salt must fulfill its purpose or it is useless. In the ancient world, a powder existed that looked like salt, but wasn’t salt. The look-a-like may have had the appearance of salt, but it was actually worthless. We must not miss the value of this claim—if we only “look” like a follower of Jesus, but have no use, our value is worthless to the world around us. Salt influences, changes, preserves, enhances. So must the follower of Jesus in the world around us. The life of the kingdom citizen must enhance and preserve the world around us.

In his classic work, The Cost of Discipleship, Dietrich Bonhoeffer poignantly articulated the following regarding Christians as salt, “Now they are described using the image of the most indispensable commodity on earth. They are the salt of the earth. They are the noblest asset, the highest value the world possesses. Without them the earth can no longer survive. The earth is preserved by salt; the world lives because of these poor, ignoble, and weak people, whom the world rejects . . . . It penetrates the entire earth. It is the earth’s substance. Thus, the disciples are focused not only on heaven, but are reminded of their mission on earth. As those bound to Jesus alone are they sent to the earth, whose salt they are. When Jesus calls his disciples ‘the salt,’ instead of himself, this transfers his efficacy on the earth to them. He brings them into his work.”[1]

Being salt means that believers are to influence and affect positively the world around us. John Stott went so far as to connect the salt metaphor to Christian social action and involvement. Stott argued, “However small our part may be, we cannot opt out of seeking to create better social structures, which guarantee justice in legislation and law enforcement, the freedom and dignity of the individual, civil rights for minorities and the abolition of social and racial discrimination. We should neither despise these things nor avoid our responsibility for them. They are part of God’s purpose for his people. Whenever Christians are conscientious citizens, they are acting like salt in the community.”[2] While Stott’s application of the salt metaphor may go further than the text implies, his emphasis is helpful. As the salt of the world, Christians are to engage and influence the world. We are not to retreat, hibernate, or ignore what’s going on around us. We are to be involved and intentional about bringing Christian compassion and biblical justice to reality in a world overflowing with suffering and corruption.

You are Light

Matthew 5:14-16 14You are the light of the world. A town built on a hill cannot be hidden. 15Neither do people light a lamp and put it under a bowl. Instead they put it on itsstand, and it gives light to everyone in the house. 16In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.

When Jesus told his followers, “You are the light of the world,” he actually identified them directly with himself. In the previous chapter, Matthew describes Jesus’ early ministry and quotes from Isaiah 9:1-2, “The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles—the people dwelling in darkness have seen a great light, and for those dwelling in the region and sand of death, on them a light has dawned.”[3] Matthew identified Jesus not only as the light of Israel, but the light of the world. Jesus himself is the light of God’s glory and forgiveness to all who would hear him. Through Jesus’ life, death, and resurrection the glory of God has shone to the world. Jesus’ light has illuminated our sinfulness revealing our need for salvation.

Lights are not to be hidden or covered. Rather, lights are elevated to have maximum influence. Indeed, the work and witness of our lives is to be so influential that others (presumably unbeliever) may give glory to God for our good works.

When Jesus stated, “You are the light of the world,” he was plainly indicating that the citizens of his kingdom are responsible for reflecting truth, righteousness, and salvation to the world around us. As the light of the world, followers are to illuminate the biblical truths of the gospel and point sinners to salvation. The life of the kingdom citizen must illuminate Christ and reveal sin to the world around us. We are to influence the world as salt and light, and our ultimate goal in influence must be eternal.

When interpreting these illustrations together, they reveal the citizen’s responsibility to those around us. Jesus expects us to have influence. John McArthur described Christian engagement, “Whereas salt is hidden, light is obvious. Salt works secretly, while light works openly. Salt works from within, light from without. Salt is more the indirect influence of the gospel, while light is more direct communication. Salt works primarily through our living while light works primarily through what we teach and preach. Salt is largely negative. It can retard corruption, but it cannot change corruption into incorruption. Light is more positive. It not only reveals what is wrong and false but helps produce what is righteous and true.”[4]

For the citizen of heaven to be influential on earth, he must show compassion, seek justice, declare truth, and communicate the truths of the gospel. The kind of influence Jesus expects in the temporal realm is designed to have an impact in the eternal realm.

Discussion

What other ways do you think that the illustrations of salt and light reflect the Christian life?

What ways can Christians engage the world as salt and preserve the world?

What ways can Christians illuminate the world as light and spread the gospel?

How did Jesus exemplify being salt and light to those around him?

Application

The metaphors of salt and light are one of the more poignant pictures of the Christian life. These metaphors are found in the Sermon on the Mount where Jesus offers specific examples for the way Christians are to live as citizens of his kingdom. In fact, Jesus embodied the applications and expectations that he commanded. Here are a few specific applications for how Christians can be salt and light in the world.

The salt and light Christian …

Lives by the beatitudes
Practices Jesus’ commands
Rejects walking in anger as he would murder
Abhors lust to the same degree he would adultery
Values his marriage above other relationships
Is characterized by the truth
Seeks peace with people
Loves his enemies as well as his friends
Walks in completeness before God
Gives without seeking recognition
Prays in secret according to Jesus’ prescription
Fasts in order to become like Christ
Seeks only Heavenly reward
Does not worry about this life
Seeks the Kingdom of God first
Does not judge others without first examining and dealing with himself
Prays in faith
Does to others as he would have them do to him
Enters the narrow gate
Produces spiritual fruit
Does the will of the Heavenly Father

What other ways can you see the expectations of the Sermon on the Mount applied in the salt and light metaphors?

Next Week: The Lord’s Prayer

[1]Dietrich Bonhoeffer, Cost of Discipleship, trans. Barbara Green and Reinhard Krauss, ed. Geffrey B. Kellyand John D. Godsey (Minneapolis: Fortress, 2003).

[2]John R. W. Stott, The Message of the Sermon on the Mount, The Bible Speaks Today (Downers Grove, IL: InterVarsity, 1985).

[3]Matt. 4:15-16

[4]John MacArthur, Matthew 1-7, The MacArthur New Testament Commentary (Chicago: Moody, 1985).