Convergence of
Missions Views
By Kurai Chitima
The core
value and biblical basis for local church involvement in developing market
place leaders is Jesus’ challenge to his followers to be the salt of the earth
and light of the world (Matt. 5:13-16).
You 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 by men. You are
the light of the world. A city on a hill cannot be hidden. Neither do people
light a lamp and put it under a bowl. Instead they put it on its stand, and it
gives light to everyone in the house. In the same way, let your light shine
before men, that they may see your good deeds and praise your Father in heaven.
He wanted them to know their position of power and to
understand that they were expected and able to be of influence wherever they
were. In the context of my dissertation this influence happens through Godly
and competent Christian leaders in their secular vocation or ministry spheres.
Salt and light are a good metaphoric expression and summary of missio Dei and the mission of his people
in their multi-faceted natures. The metaphors of light and salt provide
convergence of the tasks of gospel proclamation (Mark 16:15), multiplication of
Godly people (Gen. 1:28), kingdom influence through Christian formation of
nations (Matt. 28:18-20), and equipping every believer for ministry regardless
of their vocational location (Eph. 4:11).
This passage (Matt. 5:13-16) comes
after Jesus has taught on eight attributes that the followers of Christ need in
order to be happy (vv. 2-12). The be-attitudes enable the followers of Christ
to be salt and light as exhorted in verses 13-16. They describe the character
that produces the power of verse 16.
The text comes just after Christ
has spoken about persecution and being reviled for righteousness. Perhaps he
wanted them to understand that these hardships are part of kingdom life but
cannot define nor degrade who they are; and that their calling was significant.
They would be able to make a difference wherever they would find themselves.
The flow of the text in its co text suggests that the beatitudes are the ones
that enable the disciples to be salt and light.
The passage reveals four elements
from the qualities of salt and light that relate to the nature of the life and
ministry of Christ’s followers (vv. 13-16) and declares the end result (v.
16b).
Firstly, salt and light tell
something about the identity of a Christ follower. Jesus said that they are the
salt (v. 13) and the light (v. 14) of the world. By using these metaphors,
Jesus revealed the discrete and noticeable attributes of who they are. The
character attributes that result in corresponding good works (E.g. 5:38-48;
25:31-46) are disclosed. Light like salt positively affects the environment by
being distinctive. R.V.G. Tasker points out the call of disciples to being a
peculiar people when he notes, “The most obvious general characteristic of salt
is that it is essentially different from the medium into which it is put” (63).
The power of the Christ followers in the world therefore lies in their
difference from it.
Salt, when in use, is often not
seen but is effective. The key uniqueness that salt must retain is its
saltiness (v. 13) because if that is lost then it becomes purposeless and
useless and deserving to be thrown out and trodden by man. Light visibly shines
and the key requirement is to be exposed (vv.14, 15) because if this does not
happen it will fail to give light to people in the house and hence is not
useful. Disciples are not to be covert followers but noticeable ones. The
bushel (8.5-9 liter container) illustrates anything that restricts the
visibility or the effect of light, while a stand is anything that enhances such
visibility. Salt is not of much use in the salt shaker, and light is not of
much use under a bushel. Some authors have viewed the church walls as being
sometimes a bushel that hides the light of Christ’s followers.
Secondly, salt and light tell of the
role of the followers of Christ. They represent Christ on earth. Followers of
Christ are in the world but not of the world (John 17:15). Jesus must have
chosen the metaphors of salt and light because their nature and behavior had
lessons for his followers. Both are known and recognized for meeting human
needs. They make a difference by working in situations but retaining their
distinctiveness from those situations. They are active but not assimilated. Light
illuminates and also speaks, among other things, of unity by blending different
colors, of exemplariness by traveling in straight lines, and of hope and life
by facilitating the production of oxygen through photosynthesis. Michael Green
observes that light is visible and often used as a warning and guide such as in
a light house (73). As light, Christ followers show the way to God. Light
dispels darkness and exposes evil that darkness hides and dispels. People whose
deeds are evil therefore prefer darkness and dislike light (John 3:19-20) hence
the potential for persecution. Similarly, salt works by being in the midst of
the elements to be preserved or affected by it. This feature of salt points to
the potential for friction and persecution. Chambers (19) makes the observation
that light cannot be soiled even when it shines in the filthiest place.
The way believers let their light
shine is explained in v.16, “[L]et your light shine that they may see your good
deeds.” When Christ’s followers do works of love that reflects the beatitudes
(vv. 2-12), or values of God, people will notice and give praise to him.
A Christlike life in a world that
is sinful, corrupt, and adulterous is like salt that seasons and makes it still
worth living in for a mission. Salt cleanses (Ezek. 16:4), preserves from
decay, gives taste, creates thirst, and heals. Salt had some religious purity associated
with it since some Jewish sacrifices included it. Further, salt must be applied
appropriately and wisely otherwise it can have a reverse outcome of making
things worse and unpalatable (Col. 4:6). The scripture suggests that saltiness
can be lost. This loss cannot be of being salt because the text continues to
refer to it as salt. The loss must therefore be of something else such as its
salting qualities. Christians can retain the label Christian and the rhythms of church tradition while being
ineffective in making a difference for Christ. As a result they become
hypocrites that some observers might contempt and scorn. Newman M. Barclay
points out that “lost its taste” is difficult because salt used for food does
not lose its taste even if unused for a long time. Salt has to have been mixed
with other substances to become ineffective (diluted or changed to something
else) (122).
Thirdly, salt and light tell about
the significance of the followers of Christ. Jesus used the phrases, “You are the light” and “you are the salt” [emphasis mine] (v. 13a, 14a).
Earth and world mean people everywhere (cosmos).
Jesus does not leave room for an alternative salt or light. God and the world
are depending on the believers to influence and shine. Disciples have the way
of life to preserve this world not the religious leaders, or politicians of the
day. One might ask how this can be when Jesus also said, “While I am in the world, I am the light of the world”
—the believer needs to be rightly related to God with Christ and walking close
to him (John 9:5). “The imperative of shining is based on the indicative of
being lit up by him.” ( Green 73). This fact pointed to the kind of
relationship a believer needs to have with Christ to be the light (e.g.10:1). Further,
the lamps of the time were lanterns that used oil. The believer therefore needs
the oil from Christ to keep shining. He must acknowledge and be close to Jesus,
the source of character and ability. Apart from Christ the believers cannot be
the light.
In the text, Jesus refers to the
house, a city, and the world. The three indicate the scope of the influence of
believers. The ultimate level of influence is the world (4:40; 5:16; 11:25;
28:18; 10:34; 18:18; 6:10, 19; 19:25) to which they are light and salt. Earth
must be referring to world in the
context, and according to other references (e.g. 6:10; 13:35; 18:18; 28:18;
Acts 1:8). Therefore, when Jesus used “salt of the earth” and “light of the world,”
the terms must have been confusing to simple Galileans as they pondered how they
could become of such influence. Reaching the world was in line with the purpose
for which Christ had come and the mission he would mandate them for (John 3:16;
Mathew 4:19; 28:19). The illustration of light on its stand lighting a house
shows how lighting the world could be done by faithfully lighting one’s sphere.
The lamp (v. 15) when lit and put
on its stand gives light to everyone in the house. The light impacts positively
those within its reach. Light influences everyone in a limited sphere in the
way that house walls would confine light. The light benefits everyone in the
house. Believers, by each having a positive impact in their sphere of influence,
become the light or beneficent of the world. A beneficent, by definition, produces benefits or advantages, does
good and charitable acts (“Beneficent” Encarta Dictionary). A social location
such as the workplace or even work unit can be that house a believer can
enlighten.
Not only is the house lit, but the
city or whole community shines. The text (vv. 14) can be read to mean that as
light; believers should be as visible as a city on a hill. If this view is
accepted as valid, I think it would not be reading more meaning than intended
to suggest an alternative reading to what “a city on a hill” stands for. The
text (vv 13-16) has more consistency of the believers being light when the
rendering of the “city on a hill that cannot be hidden” is seen as an
illustration of the effect of light in illuminating an exposed city. A city
does not originate light but receives benefits and passes on light. The city is
only hidden when no light illuminates it. The key question is the source of
light to the city on a hill. Jesus’ earlier declaration of the disciples being
light seems to answer this key question. He introduces the city in the context
of them being light. This context therefore makes it dissonant to call the
disciples light as well as call them the hill city. Or, say they cannot be
hidden when the next verse, “light a lamp and put it under a bowl” implies that
even light can be hidden. The disciples, as light, can also be viewed as the
light that brightens the city and gives it a perspective. Christ’s followers
are visible and also give visibility. Their light explains why the city on a
hill is not hidden. The supporting description is that the city is on an
elevated place not hidden from the light and view. The potential effect the
believers have when they let their light shine is a very powerful statement. As
long as their light is on its stand their city or community will be reached
since the light is on an elevated place, not hidden from the influence of God’s
kingdom, its values, and hope. When the light is shining the city cannot be
hidden because by being on a hill it’s positioned is to be within the reach of
their light. As long as they shine, the community will not be unaffected. The
society is ready (Matt. 9:39) to be subject and influenced by their light. The
challenge is not the condition of the city, but the response of the believers
to the call to let their light shine. The onus for impact is not on the
community, but on the disciples who must retain their distinctiveness and come
out of hiding.
Fourthly, the motivation for the
good things done by the disciples should be the desire to give God glory, not
like the Pharisees (6:2) who sought glory for themselves (see also 9:8 15:31; Isa.
49:3; 1 Pet. 4:11). Good fruit is more often used in place of good works (Matt.
3:10; 7:17-19; 12:33). Further, making a difference is something the disciples
need to deliberately choose to do (v.16). The word let means that they have the ability to do it or not do it. Tasker
points out that the disciples must not hide themselves, but live and work in
places where their influence may be felt (64). Likely two outcomes may be
observed. Trampled by men (v. 13) for uselessness is to be avoided, and praise
to God by men (v 15) from our usefulness—is to be sought.
In doing good works, the motive must
be for people to notice God and give him glory. Something must point to God the
father in heaven as the source. “Father in heaven” is used twenty times in Matthew
(e.g. 6:19), only once in Mark (11:25), and not at all in Luke. It must be a
common usage in rabbinical literature (Barclay). The phrase gives an image of
God who cares like a father and appreciates when his children do well. Barton W.
Johnson says that the business of the church is not only to save but also to
enlighten (v.14 commentary). The use of enlightening
sounds much more encompassing than saving.
The best the people can do to praise and give glory to God is to believe in
Christ as their savior or to draw closer to him. John Wesley, in referring to
verse 16, is of the view that after people see the good works they may be
attracted to God and serve him. Good works do not preclude proclamation just as
proclamation does not exclude life example. Some parallels can be drawn between
Matthew 5:13-16 and the Genesis 3 account. For example, the subsequent great
commission became necessary because Adam and Eve failed to give glory to God by
not being salt and light. They lost their saltiness and were trampled (root
word shameful) by Satan. Also, they
were hiding from God. They had stopped doing the work they were meant to do. In
the absence of other men to trample them, they trampled themselves and cast
themselves out. But now in Christ disciples are the light of the world and
should draw lessons from the Eden
experience.
The text suggests a connection
between the principles of the kingdom and the following teaching on the law (Matt.
5:17-48). When they heard about “good works” their concept of them was as
defined by the Jewish law. Jesus explains that he has not come to displace the
law but to fulfill it. He has come to remove focus from the law to him who
fulfills it and enables its fulfillment. Moral standards of the law remain
important to God. The works they are to do (v. 16) are works of obedience to
God hence they result in praise to him. Previously, they failed to shine their
light to the world but he has come to make that possible. Chapters six and seven
can be seen as further teaching on the spirit in which his followers should
perform the good works of the kingdom referred to in verse 16. Chapters
13:1-16:20 tell through parables what God’s kingdom is like.
In a discussion
of Christian leadership formation disciples must be able to raise leaders who
shine by following Christ and bring a perspective of his kingdom to their
leadership and its setting. The next section looks at the rationale and some
key elements in Christian formation.
REFERENCES:
Extract from Chitima, K. An
Investigation of Public Leadership Formation in Select Zimbabwe Churches.
UMI Dissertation Publishing(BiblioLabsII), 2011
Green, Michael. Mathew for Today: Expository Study of Mathew. Dallas : Word Publishing, 1988.
Johnson, Barton
W. B.W. Johnson Bible Commentary. Classic
Bible Commentaries. http://www.ewordtoday.com/comments/matthew/johnson/matthew5.htm
Tasker R. V. G. Tyndale New Testament Commentaries. Grand Rapids , Michigan
Wesley, John.
John Wesley’s Notes on the Bible. Classic Bible Commentaries. http://www.ewordtoday.com/comments/matthew/wesley/matthew5.htm
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