The Light of the World

The controversy concerning the relationship between the followers of Jesus, the citizens of his Kingdom, and the world is as old as the New Testament. What does it mean to be both "in the world" but not "of the world"? And is that really possible for anyone other than an extraordinary saint? The way this issue is resolved has formed the basis for various Christian sub-cultures, from the Amish community to American Evangelicalism.

In 1951, H. Richard Niebuhr delivered a series of lectures at Yale that remains very influential to this day. He proposed that there are five types of interaction between Christian faith and the world: (1) Christ against culture, a sectarian, law-based reaction that calls for separation from the world; (2) Christ above culture, acknowledging that everything good in culture is a gift from God and is to be embraced; (3) Christ transforming culture, with the view that the power of the Gospel is able to transform the surrounding culture; (4) Christ and culture in paradox, calling for Christians to live in tension with the world under the sovereignty of God; and (5) Christ of culture, calling for harmony between Christians and the world. 

The American Evangelical church's engagement in the "culture wars" always raises this issue. While culture wars require us to be highly selective in the sins we're upset about (usually homosexuality and abortion) while ignoring others, the larger question, the theological backstory, is this pesky issue of the nature of the relationship and interaction between citizens of Christ's eternal Kingdom and human society organized independently of God - the "world." It is reflection on this issue that causes me to return to the simple statements of Jesus: "You are the salt of the earth," and "You are the light of the world."

"You are the light of the world. A town built 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 others, that they may see your good deeds and glorify your Father in heaven" Matthew 5:14-16).

It seems too good to be true - too much to expect from us imperfect but committed followers of Jesus. The light of the world?! Really?! And what does that really mean? The simple statement of Jesus seems to focus on the fact that his disciples are to have a visible function in the world. We are not to be a hidden hill. We are not to be a lamp hidden under a bowl. The world is to see the light shining in and through our lives. 

But is that humanly possible? No! There is nothing in our human nature that could remotely function as light. It is essential that we see the divine nature of this light. After all, it was Jesus who said, "I am the light of the world" (John 8:12). In his prologue to the gospel John wrote, "In him was life, and that life was the light of mankind" (John 1:4). Jesus told his disciples, "While I am in the world, I am the light of the world" (John 9:5). 

The idea of a light on a lampstand brings to mind the golden lampstand in the temple. That lamp could not provide light until it had its wick trimmed regularly and was given a steady supply of oil. It was the prophet Zechariah who was given a vision of the lampstand with two olive trees providing a stream of oil. And the meaning of the vision? "Not by might, not by power, but by my Spirit, says the Lord Almighty" (4:6). 

So the ability of a disciple to shine a light depends entirely on a covenant relationship with Jesus and the presence and activity of the Holy Spirit. The light is divine. So when Jesus says we are the light of the world, what's implied is that we are instruments of the light. We provide a lamp from which the light can shine. It is the light of Christ that is shining in and through our hearts (see 2 Corinthians 4:6). Before our attachment to Jesus we were "darkness," but now we are "light in the Lord" (Ephesians 5:8). Therefore, "Live as children of light." The light of Christ shining through our lives means that a certain quality of life will be visible, will be clearly seen by the world. That's why Paul follows up his statement in Ephesians 5:9 with specific examples of what living as children of light would look like.

The point of being a light source is that we are to "shine" in a very clear and visible way in the world, in a way that can be clearly seen in the world. So what does it mean to "let your light shine before others"? What is it that Jesus expects the world to see when they see the light shining through our lives? Does letting our light shine involve making correct doctrinal statements? Believing the right things and knowing how to say them in the right way? Does shining the light of Jesus mean taking the right position on current political issues? Cultural issues? Supporting the right political party or candidates? Is it going to the right church? Memorizing the best Scripture verses? Having the best theological education? Is shining the light summarized by knowing the correct sins and the right sinners to condemn? 

There is no reason to wonder what letting our light shine before others means? Jesus made it very clear. You are to shine your light before others so "that they see your good deeds." Frankly, that definition is hard to swallow for those of us who are committed to a gospel of grace. In fact, the whole idea of "good deeds" can be seen to work against grace. Nevertheless, it's hard to misunderstand the statement of Jesus. The world is to see the practical and observable difference having the light in us, walking and living in the light, makes in the life of a disciple. 

On the other hand, shining the light of "good deeds" must be done in a way that cannot be misunderstood. It's possible to shine a light in such a way that people in the world conclude that we are somehow just "good people," that we are caring, benevolent, conscientious. When in reality, we're no better in and of ourselves than anyone else. The light that people see in our lives is the light of Christ shining as a result of the presence and activity of the Holy Spirit. It is imperative that when people see light in our lives, they will "glorify your Father in heaven." It must be obvious that the light people see in our lives is supernatural, that is shines because of the presence of Jesus in our hearts and lives. 

So when the Barna Group did a study of the moral behaviors of young American adults, they found that "born-again believers are not much different from non-born-again adults." In every category of behavior, there was only a slight difference between Christians and non-Christians. In other words, the light is not shining. The light has nearly gone out. So while we are condemning the moral behavior of people in the world, as if it is up to the world to shine the light of Christ, what has happened to our light? And isn't that an area of great concern to us? Yes, the moral compass of our nation has swung off center. But I propose that the moral compass of the American church is just as off-kilter. So rather than condemning sinners (who are only capable of sinning), it might be more helpful if we would give ourselves to true, heart-felt repentance. Maybe focusing on a season of wick-trimming and oil-replenishing would have an overall redemptive effect on our culture. The goal is very simple: When the world sees the light of Christ shining from our lives, they will glorify God. Who knows - some might even be attracted to light. Some might consider stepping into the light and finding a new life as children of the light. If so, we will have fulfilled our call to be the light of the world. 

We Need a Revival of Salt!

The church, as the covenant community of God's Kingdom on earth, has a very unique and special mission. It has a powerful role to play in the world. The church has the responsibility (and the opportunity) to express the nature of God's Kingdom and extend the influence of God's Kingdom. Jesus described that Kingdom function with an interesting metaphor. "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 underfoot" (Matthew 5:13).

Most disciples are familiar with this statement without taking time to reflect on it. As you may know, salt had a duel function is ancient (and some modern) cultures: it served as a preservative and as a flavor enhancer. 

Much of our food has chemical elements in them that, along with the presence of bacteria, causes them to become harmful fairly quickly. Ancient peoples discovered that when they rubbed salt onto meat it kept it from going bad. Scientists now know that salt creates an environment that removes the surroundings needed for bacteria to live and reproduce. Meats are still preserved with salt today. The salt does not change the nature of the meat. It still has a tendency to rot if left alone. Salt just blocks the effects of bacteria. 

Salt also serves as a flavor enhancer. A few grains of salt not only adds a salty flavor, it also seems to make some fruit sweeter and mask unpleasant bitter tastes. As a matter of fact, salt contributes to better health if taken in moderation. Salt plays an important role in moving water around in the human body. Human beings need a proper balance of water to survive. So salt provides flavor in a life-giving way. Once again, salt does not change the nature of the food; it just enhances its flavor and its potential benefits.

So it's amazing to read that Jesus described us as "the salt of the earth." It would seem that the earth has a natural tendency to become rotten. It's not flavorful or healthful on it's own. It needs an element added to it, rubbed into it. An element that is external to it but one that has the ability to bring very positive results.

There's no question that human societies and cultures tend to "go to seed" over time. There is nothing inherently healthy in human institutions organized independently of God. If they are to survive, if they are to offer any positive benefits over time, they need to be regularly salted.

Time and time again we have seen examples of a society beginning to lose it moral center and spin into a pattern of self-destruction. The only thing that prevented its final demise was a supernatural visitation from heaven upon the church. And when the church was sufficiently revived, it had the effect of salt on the surrounding culture.

There is an excellent example in American history that church historian refer to as "the Great Revival" or "the Second Great Awakening." A variety of historians and church leaders have noted the spiritual condition of the new United States of America after the revolution. Here's what one leader wrote: "The effects of the Great Awakening of 1735 had worn off. The seeds of infidelity, imported from revolutionary France and watered by such men as Thomas Paine, were yielding their poisonous fruit. Eastern colleges were rife with the skepticism of the age. Lawlessness ruled on the western frontier. People were floundering in the bog of confusion created by the French and Indian War and the Revolution. There were few churches, few praying people. The established churches, most of whom had sided with England in the struggle for independence, had lost their influence." The decade of the 1790s became known as "the Egyptian Darkness," a result in part of "the French Infidelity." 

Evidently the corrupt state of society was particularly pronounced on the college campus. When Timothy Dwight became President of Yale College in 1795 he remarked that at best, 10% of the student body professed faith in Christ. One of the students at Yale, Lyman Beecher, commented: “The college church was almost extinct. Most of the students were skeptical, and rowdies were plenty. Wine and liquors were kept in many rooms; intemperance, profanity, gambling and licentiousness were common. That was the day of the infidelity of the Tom Paine school. Boys that dressed flax in the barn read Tom Paine and believed him … [M]ost of the class before me were infidels and called each other Voltaire, Rousseau, D’Alembert, etc.”

What do do? What could the church do in the midst of this corruption and potential destruction? Some of the clergy had an idea. "The ministers were agreed on one thing--a revival was desperately needed. 'What shall we do about it?' they asked themselves. The only answer: pray. They issued a `circular letter' calling on church people to pray for revival. They were specific. Let there be `public prayer and praise, accompanied with such instruction from God's Word, as might be judged proper, on every first Tuesday, of the four quarters of the year, beginning with the first Tuesday of January, 1795, at two o'clock in the afternoon . . . and so continuing form quarter to quarter, and from year to year, until, the good providence of God prospering our endeavors, we shall obtain the blessing for which we pray.' Apparently hearts were hungry, for there was an enthusiastic response. All over the country little praying bands sprang up. In the West `Covenants' were entered into by Christian people to spend a whole day each month in prayer plus a half-hour every Saturday night and every Sunday morning. Seminary students met to study the history of revivals. Church members formed `Aaron and Hur Societies' to `hold up the hands' of their ministers through intercession. Groups of young men went to their knees to pray for other young men. Parents prayed for their children's conversion. The stage was set. What happened as a result of this concerted prayer effort has gone down as the most far-reaching revival in American history."

In 1802 the revival in the church spread to Yale. President Dwight testified: “Such triumphs of grace, none whose privilege it was to witness them, had ever before seen. So sudden and so great was the change in individuals, and in the general aspect of the college, that those who had been waiting for it were filled with wonder as well as joy. And those who knew not what it meant were awe-struck and amazed. Wherever students were found in their rooms, in the chapel, in the hall, in the college-yard, in their walks about the city, the reigning impression was, “Surely God is in this place.' The salvation of the soul was the great subject of thought, of conversation, of absorbing interest; the convictions of many were pungent and overwhelming; the “peace in believing” which succeeded, was not less strongly marked.” A student later reported: “The whole college was shaken. It seemed for a time as if the whole mass of the students would press into the kingdom. It was the Lord’s doing, and marvelous in all eyes. Oh, what a blessed change! It was a glorious reformation.”

And the Great Revival salted America. In fact, historians credit the formation of a variety of "societies," including the abolition society, on the Revival. 

In 2015 we are once again aggrieved at the downward spiral of morality and the overall quality of life in our nation. What to do? What is the very best way for the church to serve as salt, as a preservative and flavor enhancer, in our nation? I would suggest that Jesus would not place the blame on the rotting meat but on the fact that "the salt has lost its saltiness." What we need is a revival of salt. If the American church would position itself for another great revival, perhaps its saltiness would return, with a preserving and flavoring effect on the nation. And let there be no doubt: As Charles Finney (a leader in the Second Great Awakening) famously wrote, "A revival may be expected when Christians have a spirit of prayer for a revival."

"If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land" (2 Chronicles 7:14).