TEXT: Matthew 5:13-16

SUBJECT: Exposition of the Sermon on the Mount #3: Salt and Light

This evening we return to our study of the Sermon on the Mount. Its preacher is the Lord Jesus Christ. The first hearers were "the multitudes". Its purpose: to disinguish true holiness from its every counterfeit. Its result: "The people were astonished at His teaching, for He spoke as one having authority, and not as the scribes". This is critical; until we are "lost in wonder, love, and praise", we haven't received the Sermon at all. God give us the wonder, for Christ's sake. Amen.

The Sermon begins with "the Beatitudes" which describe the Lord's people. They differ in many respects, of course. But when it comes to basic character, there is a universal similarity. His people are "poor in spirit"; they "mourn"; they are "meek"; they "hunger and thirst for righteousness"; they are "merciful" and "pure in heart"; they are "peacemakers" and are "persecuted for righteousness' sake".

This sort of life is sure to have an effect on those who witness it. Two, in fact. Negatively, it will provoke bitter opposition. The "poor in spirit" will be mistreated for Christ's sake. The abuse, though, is no dishonor, because it identifies them with godly men of the past and promises a rich reward in the future. "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice, and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you".

Positively, it will make us "the salt of the earth" and "the light of the world".

These are metaphors, of course. But what do they mean? Let's look at each in turn.

"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 under foot", v.13.

What function does salt have? The commentators have listed several. William Hendricksen suggests: "whiteness, pungency, flavor, and preservative power." James Boice adds "salt makes one thirsty". Arthur Pink calls it "an antiseptic". But, however many alternatives they give, they all agree as to the basic meaning of the verse. D.A. Carson puts it this way: "Implicitly, He is saying that apart from His disciples the world turns ever more rotten; Christians have the effect of delaying moral and spiritual putrefaction." In other words, just as salt keeps meat from turning rancid, Christians retard the decay of society.

Is this true? It is. If a man is "meek", he isn't picking fights. If he "hungers and thirsts for righteousnss", he isn't subscribing to pornographic magazines. Ten good men would have saved Sodom from destruction.

This is a true doctrine--but not the one taught here. The key to understanding the metaphor is "flavor" (or, as the KJV puts it, "savor"). The Lord doesn't say, "If the salt has lost its antiseptic quality, it is good for nothing..." He says, "If the salt has lost its flavor..." Some foods are hard to eat without salt. Unsalted popcorn is an abomination! The idea, therefore, is "seasoning". Just as salt has a good effect on the taste of food, so the Lord's people have a good effect on those around them.

What is it? The ungodly are impressed by true holiness; convicted by it; and often brought to Christ by the example of His people. When the Christian employee puts in an honest day's work, he "adorns the doctrine of God our Savior in all things". When the godly wife submits to her husband. she may well "win him without a word as he beholds her chaste conduct, coupled with respect". When the Lord's people live in unity, "the world believes that God has sent Christ". This is no idle promise: the early Christians won an Empire by their brotherly love.

Consequently, if we are proud, impure, and pitiless, we lose our witness to the world--no matter how many tracts we distribute or missionaries we support. It is not a lack of programs or of money that mars our testimony--but lack of holiness. "If the salt loses its flavor, how shall it be seasoned? It is good for nothing but to be thrown out and trampled under foot by men".

One more thought: the word-order of v.13 is significant. "You" stands in the emphatic position. It means "You--and nobody but you--are the salt of the earth". We ought to soberly reflect upon this. If the Lord's people don't witness for Him, who will? To make it more personal: If you are not "the salt of the earth", who is? Shall we ask the "unredeemed of the LORD to say so"?

The second metaphor is "light", vv.14-16. "You are the light of the world. A city that is set on a hill cannot be hidden. 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. Let your light so shine before men, that they may see your good works and glorify your Father in heaven".

The role of "light" is obvious; it dispels darkness. In the Bible, "darkness" stands for ignorance and depravity. A holy life turns men from both. There is a radiance in true piety. The face of Moses shone as an angel's! Our lives must be just as luminous--no, more so. For his was a "fading glory" . Ours "shines more and more to the perfect day".

The Lord's people are "the light of the world"--not "should be". Therefore, they cannot be "hidden". The vividness of v.14 may be lost on a people used to electricity. Because we see light everywhere, it doesn't stand out much. But, in the ancient world (depending on the topography), a lighted city could be seen for hundreds of miles. In the same way, the light of the Beatitudes stands in sharp contrast to the spiritual darkness of the world. The believer is more foreign to the world than a "little green man". His attitude and speech and behavior are--literally--"not of this world".

The idiocy of hiding the light is presented in v.15, "Nor do they light a lamp and put it under a basket..." No one ever did this. Hiding the light defeats the purpose of the light. In the same way, concealing the Christian life runs counter to its very purpose, which is evangelism. Holiness must be displayed. Not as the hypocrites, "to be seen of men". But with all due modesty. In short, we musn't be ashamed of Christ and His way.

In v.16, the mood changes from indictative to imperative. The Lord stops describing and begins commanding. Before He had told us what we are; now He tells us what we must do. "Let your light so shine before men..." In other words, "Be a public Christian". How do we do this? With bumper stickers and crosses hung around our necks? Nothing wrong with either. But more is needed. Much more. We display our faith by living the life described in the Beatitudes.

Why should we do it? "That men may see your good works". We should do it to draw attention to ourselves and garner praise. Right? Wrong! These good works must be seen so that "men...may glorify your Father in heaven".

This reminds us of the primacy of character over conduct. Good conduct is easily faked. The Pharisees prayed, fasted, and gave alms...but never brought glory to God. But character is impossible to fake...for long. Thus, we must cultivate those interior traits so precious in the sight of God. Which ones? Those listed in the Beatitudes, the first of which is true, deep, and permanent humility. What sort of person will bring glory to God? Only he who is "poor in spirit".

Has your "salt lost its saltiness"? God forbid. Is your "light so shining that men see it and glorify your Father?" May God make it so, for Christ's sake. Amen.