Salt, Share a Little Truth
Salt & light
13 “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.
14 “You are the light of the world. A city that is set on a hill cannot be hidden. 15 Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. 16 Let your light so shine before men, that they may see your good works and glorify your Father in heaven.
1. Jesus stressed the fact that His followers were to use their truth filled insights to help others.
“You are the salt of the earth.” What kind of ministry model is this? How does salt do its ministry? It mingles with the food and disappears. It becomes part of the crowd, so to speak. But as a result of that ministry, what happens? The food tastes better. The salt has an effect upon the whole. It is a quiet ministry, an infiltration ministry. But the “salt model” of ministry takes one outside the walls of protection. Matthew 5:13, therefore, underlines the same message as 1 Corinthians 9. If the salt becomes tasteless, it will no longer function as salt. It can no longer accomplish anything by infiltration.
That is what radical conservatism is all about. The radical means being scattered out there, mingling with the people where they are. Adventists are not like that by nature. We prefer the other model of ministry that Jesus talks about in verse 14. There is nothing wrong with the fortress model. It is a valid option, according to Jesus. Both fortress-city and salt models are valid. Both of them are needed. I’d like to suggest that “finishing the work” as outlined by Jesus’ great commission (see Matt. 28:18–20) involves two tasks.
2. Jesus urged His followers to meet people and share their faith.
3. Jesus was issuing a warning. Salt that has lost its savour does not have much value and is usually discarded.
Finally, even though the prophetic voice is silent in regard to the transformation of culture after the events narrated in the New Testament, this does not mean that changes in society cannot be made, by individuals or as the Church. Christian leaders must have a high view of those who are “in Christ” and their potential to cause good in secular society, even while holding a negative view of secular culture. The relation of God and culture presents tensions that must be respected as they are. One example would be faithfulness to a Divine worldview while “giving to Caesar that which belongs to Caesar.” Another would be to perceive culture as inherently evil while expecting those “in Christ” to be a blessing as salt and light. These are but a few examples of biblical tensions that must be respected as they are.
As Ellen. G. White penned, “The habits and customs of fashionable society should not shape their [the youth of the church] course of action. The inspired apostle adds, ‘And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God’ [Romans 12:2]” (White, p. 20).
“You are the salt of the earth.” What kind of ministry model is this? How does salt do its ministry? It mingles with the food and disappears. It becomes part of the crowd, so to speak. But as a result of that ministry, what happens? The food tastes better. The salt has an effect upon the whole. It is a quiet ministry, an infiltration ministry. But the “salt model” of ministry takes one outside the walls of protection. Matthew 5:13, therefore, underlines the same message as 1 Corinthians 9. If the salt becomes tasteless, it will no longer function as salt. It can no longer accomplish anything by infiltration.
That is what radical conservatism is all about. The radical means being scattered out there, mingling with the people where they are. Adventists are not like that by nature. We prefer the other model of ministry that Jesus talks about in verse 14. There is nothing wrong with the fortress model. It is a valid option, according to Jesus. Both fortress-city and salt models are valid. Both of them are needed. I’d like to suggest that “finishing the work” as outlined by Jesus’ great commission (see Matt. 28:18–20) involves two tasks.
Finally, even though the prophetic voice is silent in regard to the transformation of culture after the events narrated in the New Testament, this does not mean that changes in society cannot be made, by individuals or as the Church. Christian leaders must have a high view of those who are “in Christ” and their potential to cause good in secular society, even while holding a negative view of secular culture. The relation of God and culture presents tensions that must be respected as they are. One example would be faithfulness to a Divine worldview while “giving to Caesar that which belongs to Caesar.” Another would be to perceive culture as inherently evil while expecting those “in Christ” to be a blessing as salt and light. These are but a few examples of biblical tensions that must be respected as they are.
As Ellen. G. White penned, “The habits and customs of fashionable society should not shape their [the youth of the church] course of action. The inspired apostle adds, ‘And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God’ [Romans 12:2]” (White, p. 20).
S - Share
A
L - Little
T - Truth
“Every church should be a training school for Christian workers. Its members should be taught how to give Bible readings, how to conduct and teach Sabbath school classes, how best to help the poor and to care for the sick, how to work for the unconverted.” Ministry of Healing, 148-149
5 Walk in wisdom toward those who are outside, redeeming the time. 6 Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.