Shiny Happy People

INTRODUCTION:

One of my favorite quotes by G.K. Chesterton is about those who dispute original sin.

He says, “Original sin is easy to prove because there’s new evidence every day in the news.”

It’s easy to look at culture and wind up in a state of despair.

Families are fractured. People are polarized. An internal rot is being spread. Most Christians look at our culture and think “what have we become?”

It’s easy to grow discouraged or even to isolate. You might even raise the question, “What role should a Christian play?”

What has Christ to do with a secular culture?

That question of Christ and Culture has been raised by many people. Theologian Richard Niebuhr wrote a book about it in 1951. The title of the book is “Christ and Culture.” It’s still widely read today.

Niebuhr identified five different ways for relating Christ with Culture.

Each of these five have manifested throughout American history.

Some think Christ rejects what our culture values. This results in withdrawal or total disengagement.

Some say Christ equates to what our culture values. This results in assimilation and total syncretism.

Some present a middle ground with Christ above the culture. There’s more of a synthesis than cultural transformation.

Others remove Christ all together and view his Kingdom as totally separate. They’d say Christ is unconcerned with what our culture values.

But Christ is NOT indifferent nor is he OF our culture. Jesus seeks to change our culture so that it looks like heaven.

Subversive Transformation

Western culture is not something to mimic, flee or hate. Whatever culture we are in is a culture Christ can change.

But Christ transforms a culture through subversive means.

The Christian influence in the founding of America serves as a great example.

The Puritans (and other Protestants) were imperfect but influential. Their lived out Christian faith seeped into our culture.

It permeated our early government with distinctively Christian ideas. (The core of American exceptionalism is rooted in Christian theology!)

It prioritized and provided a good education for American children. (Every town had to build a school and Christian colleges were forged to train up ministers.)

It treated secular work as a “sacred calling,” inspiring the American “work ethic” and early productivity.

It’s influence on capitalism unlocked great prosperity. Every rung on the social ladder found a way to benefit.

French skeptic De Tocqueville said “religion was the bedrock to American greatness.”

He called it “our first political institution.” Our liberty was governed by morals and our morals were grounded in faith.

In America, religion is possibly less powerful than it has been at certain times and among certain nations, but its influence is more lasting.

It does not act directly upon the government, but it acts indirectly upon society through the family and the customs; and it is in regulating the family and the customs that it maintains the republic.”

In other words, Christ transformed American Culture not through external coercion but subversive power that spreads beneath the surface.

Politics is always downstream from the culture. The culture is always downstream from the “cult.”

What a culture worships will shape what it becomes. To fix our cultural rot, the Christian Church must rise.

Set The Table

This problem we all feel is not unique to us. The political world of Jesus was very much the same.

Rome was NOT a “Christian nation” but morally and spiritually pagan.

Roman citizens enjoyed the “Pax Romana” but they could tell that something was off.

This was especially true among the Jews and their approach to Roman culture.

Into that spiritual darkness, Jesus began his ministry. In Matthew 5, he climbs a mountain and casts a vision for something better.

We’ve called it “Kingdom Culture” or a “Vision for Human Flourishing.” Like the philosophers who came before him, Jesus addresses our “happiness quest.”

A life of human flourishing isn’t found in health or wealth. Truly happy people find “true life” within God’s Kingdom.

Jesus gives nine “beatitudes” that describe this Kingdom Culture. They’re not conditions to merit the kingdom but descriptions of those who have it.

The first three explain what Kingdom Culture requires. (helplessness, godly sorrow and true surrender)

The next three explain what Kingdom Culture reflects. (spiritual hunger, mercy-giving and undivided allegiance)

The last three explain the result of Kingdom Culture in our world. (peace-making and Christian persecution.)

Having defined his Kingdom Culture and those who would possess it, Jesus then transitions to how they engage culture.

In any broken culture, the catalyst for change is happy shiny people who show a better way.

Read the Text

Our passage starts in verse 13 right after the Beatitudes. It acts as a transition into the fuller sermon.

Matthew 5:13–16 CSB

13 “You are the salt of the earth. But if the salt should lose its taste, how can it be made salty? It’s no longer good for anything but to be thrown out and trampled under people’s feet. 14 “You are the light of the world. A city situated on a hill cannot be hidden. 15 No one lights a lamp and puts it under a basket, but rather on a lampstand, and it gives light for all who are in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.

SALT AND LIGHT

Jesus uses two metaphors that any person could understand. Before we think about them, notice the progression.

The command that Jesus gives doesn’t come until verse 16. His primary focus is their identity not behavior.

This theme of personal virtue shows up again and again. For Jesus, human righteousness isn’t measured like most might think.

Some say right and wrong is measured external consequences. (Results based ethics)

Some say right and wrong is measured by some fixed standard. (Rules based ethics)

For Jesus, right and wrong is measured by personal character. (Virtue based ethics)

His focus isn’t on the actions but the heart of the one who does them. It’s less about what we “do” and more about who we “are.”

Jesus isn’t saying, “Work hard to be salt and light.” Rather, “AS salt and light, live out who you are.”

Christian ethics have a moral sequence: identity (v 13); purpose (v15); action (v16).

Moral actions shaped by virtue point beyond themselves to God.

This is at the heart of Jesus’ Sermon on the Mount. We saw it in the beatitudes and you can see it in this text.

It’s why Jesus says their righteousness must SURPASS the scribes and pharisees. (Mat 5:20)

Moral goodness flows from purpose and your purpose from who you are. First you answer WHO, then WHY, then you’ll know WHAT’s best.

With that focus on identity, let’s examine these two “metaphors.” They aren’t commands for how to act but descriptions of who we are.

The Salt of the Earth

First, Kingdom people are the “salt of the earth.” Salt is a common metaphor that anyone can understand.

I’ve listened to many sermons that talk about “salt and light.” But what did Jesus MEAN when using this idea?

What did the original audience hear when Jesus spoke these words? Until we have that meaning, we won’t hear what God was saying.

One commentary identified ELEVEN usages of salt in the ancient world. Many of these carry over today but some are unique to history.

Then and now salt was used as a seasoning (Job 6:6; Col 4:6), preservative or purification mechanism (Exod 30:35 Ezek 16:4; 2 Kgs 2:19–23). That’s one reason it was used in making a sacrifice. (Lev 2:13; Ezek 43:24)

Salt was also seen as biologically necessary and came to symbolize loyalty (Ezra 4:14), gracious speech (Col 4:5-6) and peace (Mark 9:50). It was also correlated with biblical wisdom but it also had a wider sense.

Salt was also seen as a valuable commodity and served as a common form of payment. Roman soldiers were often paid in salt (hence the phrase “worth your salt” came to be)

This is just the ancient view of salt. There’s a modern, more snarky, sense as well. (Dox Equis “Most Interesting Man in the World.”)

Given all this background, what did JESUS mean? Any combination of these allusions are very possible.

For now, let’s just say that salt is good for salting.

The important point for Jesus is that salt retain it’s flavor.

“If the salt should lose its taste, how can it be made salty? It’s no longer good for anything but to be thrown out and trampled under people’s feet.” (Mat 5:13)

It’s technically impossible for salt to not be salty. Some say Jesus is being sarcastic like, “that could never happen!” I think something different is going on.

Large mounds of salt were often mined from the Dead Sea. But because it’s water soluble, heavy rains could wash it out. The salt kept being salty, but it was no longer in the mount of dirt. What remained “wasn’t salty” so instead it got thrown out.

Salt also loses flavor through outside contamination. Instead of being diluted its defiled by what’s around it. The salt crystal is truly salty but its surrounded with bland alternatives. As a result it’s useless for what salt is purposed to be.

If salt is good for “salting,” it must retain it’s savor.

Which means followers of Jesus must retain their saltiness. Our identity is salt but that salt can be diluted. It can also be defiled through outside contamination.

The Light of the World

The other picture Jesus uses is the metaphor of “light.”

It also has a different meaning depending on the context.

Sometimes light conveys “all God IS and DOES.” (1 John 1:5)

Jesus is described as the “light of the world.” (John 1:4-9; 8:12, 9:5; 12:46) As are his followers (Mat 5:14-16; Eph 5:8; Phil 2:15; 1 Thess 5:5) who are called to “walk in the light.” (1 John 1:7)

The Psalms are full of verses about God and light together. (Psalm 27:1; 36:9; 104:2) The “Word of God” is also likened unto light. (Psalm 119:105; Pro 6:23)

Broadly speaking, light conveys “divine revelation.” (Isaiah 9:2; 2 Cor 4:6)

God’s light as “divine revelation” is what Jesus has in mind right here.

The evidence is seen in the purpose for the light. Nobody lights a lamp and hides it under a basket!

“Let your light shine before others, so that they may see your good works and give glory to your Father in heaven.” (Mat 5:16)

Light is good for showing, therefore it must be seen.

It’s possible Jesus could mean “more than this.” But whatever else he means, he ISN’T saying less.

Again, the focus ISN’T on external behavior. Rather, it’s our identity and purpose as “Kingdom People.” The nature of kingdom people is that of salt and light.

The purpose of salt is salting and the purpose of light is showing. The enemy of salt is dilution while the enemy of light concealment. So whatever Christians do gets shaped by this identity.

But there’s actually one more clue that sheds light on this key question.

A Covenant of Salt

Salt and light are common symbols in both testaments of Scripture. But there’s one OT passage that brings them both together.

I think this OT text informs these words from Jesus. It also helps unlock what salt and light might mean.

Before we read that passage, there’s one thing you must know. That is the tight connection between “salt” and biblical “covenants.”

A covenant, in Scripture, is a binding relational agreement. They had conditions, blessings and curses followed by a covenant sign. (Think of wedding ceremony)

Why salt was used in covenants, I’m not entirely sure. But that they’re tied together is totally undeniable. I’m going to show you three particular examples. (Lev 2:13; Num 18:19; 2 Chron 13:5)

Leviticus 2:13 CSB

13 You are to season [salt] each of your grain offerings with salt; you must not omit from your grain offering the salt of the covenant with your God. You are to present salt with each of your offerings.

Notice the word salt is repeated (4x). The primary association was that of permanence.

When covenants are made then covenants are KEPT. That is the nature of God’s promise.

You see it again in Numbers 18:19. This time, God’s covenant with the Levites. They didn’t have a land inheritance and so God promised to provide for their needs.

Numbers 18:19 CSB

19 “I give to you and to your sons and daughters all the holy contributions that the Israelites present to the Lord as a permanent statute. It is a permanent covenant of salt before the Lord for you as well as your offspring.”

Again, notice the connection between permanence and salt. It’s a covenant of salt because God’s promise never fails.

The final example deals with God’s covenant to David. This is a major biblical covenant and a focus in Matthew’s Gospel. King Abijah describes the Davidic covenant as a permanent covenant of salt.

2 Chronicles 13:4–5 CSB

4 …“Jeroboam and all Israel, hear me. 5 Don’t you know that the Lord God of Israel gave the kingship over Israel to David and his descendants forever by a covenant of salt?

Salt acts as a symbol of God’s enduring covenant.

The New Covenant

Most people hear the word covenant and it sounds too theological. But a covenant simply means “a binding relational commitment.”

The Bible is full of covenants. It’s why we have biblical “testaments.” Testament just means “covenant,” the old covenants and the new.

From Eden, Adam and Noah to Abraham, Moses and David the story of the Old Testament is a God who loves his people.

Every additional covenant unfolds a different layer of a single promised future where Eden is restored.

That blessing would come through a child: first promised to eve Eve (Gen 3:15), then to Sarah (Gen 26:4) and eventually down through Ruth, Tamar and Bathsheba (2 Sam 7:12-16).

With every additional covenant, this child took on greater shape. Not only would he crush the head of the serpent he would accomplish for the people of God that which they couldn’t do themselves.

Every covenant God made with Israel, Isreal would eventually break.”

Their failures didn’t break off God’s covenant but it did unleash negative consequences.

The failure of Kings to lead well and the failure of Israel to worship rightly eventually led to their downfall, political defeat and captivity.

The Northern Kingdom was overtaken by Assyria and the Southern Kingdom by the Babylonians. Eventually, their temple was destroyed and Jews deported out of the region.

But God’s covenant would not be broken and the prophets continued to preach. They even forecast a New Covenant that would be established with the the people of God.

This “new covenant” is best described in Jeremiah 31:31. It’s quoted by the NT author of Hebrews. At the heart of this covenant was the forgiveness of sins and righteousness that came from a new heart.

Hebrews 8:7–12 CSB

7 For if that first covenant had been faultless, there would have been no occasion for a second one. 8 But finding fault with his people, he says: See, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 9 not like the covenant that I made with their ancestors on the day I took them by the hand to lead them out of the land of Egypt. I showed no concern for them, says the Lord, because they did not continue in my covenant. 10 For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my laws into their minds and write them on their hearts. I will be their God, and they will be my people. 11 And each person will not teach his fellow citizen, and each his brother or sister, saying, “Know the Lord,” because they will all know me, from the least to the greatest of them. 12 For I will forgive their wrongdoing, and I will never again remember their sins.

Isaiah’s Servant

These covenant promises between God and his people were the hope of God’s people in every generation.

So when Jesus came on the scene talking about “salt and light” his audience would’ve made that connection.”

In other words, “you all are my New Covenant people who live out the culture of God’s Kingdom that was promised.

The reason I’m convinced that this is what they heard is because Isaiah’s prophecy combines “salt and light” in this way.

We know Isaiah is often quoted by Matthew. It’s also quoted often by Jesus. We’ve also seen Matthew quote from Isaiah leading up to and within the Beatitudes.

The passage from Isaiah that combines salt and light is written in Isaiah 42. The prophecy opens with a description of “God’s Servant:” a figure who fulfills what Israel can’t.

Isaiah 42:1 CSB

1 “This is my servant; I strengthen him, this is my chosen one; I delight in him. I have put my Spirit on him; he will bring justice to the nations.

This prophecy continues about this servant and what he’s come to do. When you get to verse 6 the LORD speaks to his servant.

Isaiah 42:6–8 CSB

6 “I am the Lord. I have called you for a righteous purpose, and I will hold you by your hand. I will watch over you, and I will appoint you to be a covenant for the people and a light to the nations, 7 in order to open blind eyes, to bring out prisoners from the dungeon, and those sitting in darkness from the prison house. 8 I am the Lord. That is my name, and I will not give my glory to another or my praise to idols.

On the one hand, you can’t read that passage and not hear Matthew 5:13-16. Not only is there the combination of salt/covenant and light in verse 6. There’s also the dynamic of open eyes and giving glory to God. (Mat 5:16).

What’s interesting to note about Isaiah’s servant is that he isn’t instructed to fulfill the covenant.

Isaiah’s servant IS THE COVENANT. He IS salt. He IS light.

“I will appoint you TO BE a covenant FOR the people and a light FOR the nations.”

God’s covenant is established by the his anointed servant.

Not only does Jesus fulfill the covenant he establishes the new covenant through his life.

If you keep reading Isaiah you see how this is done. In Isaiah 53:5-6 he was “pieced for our rebellion, crushed for our iniquities, punishment for our peace was on him and we are healed by his wounds.”

God’s new covenant promise to heal what sin had broken was brought about because Jesus bled and died.

Forgiveness of sins is freely offered to us because Jesus paid the price through his death.

This is the message of the Gospel. Jesus Christ in our place. This is what Holy Week is all about.

Jesus rides into Jerusalem riding on a donkey and people hailed him as the promised King of Israel. And Jesus is King and his Kingdom is coming but Jesus is a King who came to serve.

Before he would reign as the long awaited Messiah he would serve as a sacrifice for sin. He would carry out God’s plan to deal with human brokenness by allowing his own body to be crushed.

Christ was sent by God to save us from our sin.

So when Jesus says “salt and light” he’s speaking of himself as the one who established the New Covenant.

But this “New Covenant” isn’t just for the Jews. It’s extended to the ends of the earth.

Isaiah 49:6 CSB

6 he says, “It is not enough for you to be my servant raising up the tribes of Jacob and restoring the protected ones of Israel. I will also make you a light for the nations, to be my salvation to the ends of the earth.”

But those who follow Jesus are “one with Christ” through faith and therefore function as his presence in the world.

So disciples of Jesus are also “salt and light” because we pattern our life after our king.

Our identity IN CHRIST determines our new purpose. We are salt and light for all to see.

The “New Covenant” was established through the atoning death of Jesus. He was sent by God to serve and save us from our sins.

But just as Jesus was sent into this world by his heavenly Father, so have we been sent by our Lord Jesus Christ.

We are God’s “New Covenant” people, his “city set on a hill.” As we shine our light a broken culture finds true healing. They see out good works and give glory to our Father in heaven.

Christ was sent by God to save us from our sin.

We’ve been sent by Christ to shine the light of God.

You and I are “salt and light” because of God’s great grace. Our new nature transforms our purpose which also shapes the way we live.

Like the Lord’s servant we are characterized by humility, mercy-giving and peace-making.

Like the light from Mount Zion in Isaiah’s New Jerusalem will God’s New Covenant City be a light for all to see. (Isaiah 60:1, 4, 10-11, 19-20)

It’s why this New Covenant community must “not be hidden” or “hide their light.”

It’s why as “covenant salt” we must “never lose our taste.” (Matthew 5:13)

Matthew 5:16 CSB

16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.

Jesus does not stand far off from broken cultures and shout advice from above. He steps into the darkness with a light.

He does so “as King” but a king with humility. That’s what Palm Sunday is all about. A humble king, for the humble, a suffering king for the persecuted. A king who will meet you where you are.

The King of this Kingdom has also looked at us and said, “you are the salt and light as well.”

CONCLUSION

This Holy Week we remember that King Jesus will be rejected, mocked by sinful people and abandoned by his friends.

But through that very chaos, God was working in the hurting to establish his New Covenant through shed blood.

Have you been to Jesus for that cleansing power? The covenant of God is even for you.

Forgiveness of sins has been purchased by Jesus and all that is needed is your genuine faith. Repent of your sins and put your faith in Jesus and find true hope in this world of brokenness.

Become salt. Become light. Be transferred out of darkness into the Kingdom of God’s Son.

Only forgiven people can become forgiving people. Only people who have received mercy can become merciful people. Only people rescued from darkness can be lights in the world.

If Jesus Christ has made you new, then live out who you are. BE the salt and light you know you are.

Do not let your salt be diluted by the spirit of the age. Do not let your light be concealed by fear and apathy.

Be visible in your good works. Be distinct in your character. Be humble in your posture. Be merciful in your relationships. Be pure in heart. Be peacemakers in a world addicted to outrage.

And do it all in such a way that people do not walk away impressed with you, but with your Father in heaven. That is how Jesus changes a culture.

Not first through coercion, not first through politics, not first through outrage, but through a people so transformed by grace that they begin to look like their King.