Salt and light are not just a bit different from their environment. They are to have a powerful influence on their environment. The salt is to be rubbed into the meat in order to stop the rot. The light is to shine into the darkness. It is to be set upon a lamp stand, and it is to give light to the environment. That is an influence on the environment quite different from mere survival

Alienation was originally a Marxist word, and Karl Marx meant by it the alienation of the worker from the product of his labors. When what he produces is sold by the factory owner, he is alienated from the fruits of his work. But nowadays the word alienation has a much broader meaning of powerlessness. Whenever you feel politically or economically powerless, you are feeling alienated.

Jimmy Reid, the well-known Marxist counselor in Glasgow and leader of the Clydeside Ship Workers, when he was rector of Glasgow University, said, “Alienation is the cry of men who feel themselves to be the victims of blind economic forces beyond their control. Alienation is the frustration of ordinary people who are excluded from the processes of decision-making.” Have we any influence? Have we any power? That’s the question.

The word influence can sometimes be used for a self-centered thirst for power, like in Dale Carnegie’s famous book How to Make Friends and Influence People. But it can also be used in an unselfish way of the desire of Christians who refuse to acquiesce to the status quo, who are determined to see things changed in society and long to have some influence for Jesus Christ. Are we powerless? Is the quest for social change hopeless before we begin? Or can Christians exert some influence for Jesus Christ?

There is a great deal of pessimism around today that grips and even paralyzes people. They wring their hands in a holy kind of dismay. Society is rotten to the core, they say. Everything is hopeless; there is no hope but the return of Jesus Christ. As Edward Norman, dean of Peter-house in Cambridge, once said in a radio interview, “People are rubbish.”

People are not rubbish. People are made in the image of God. Indeed they are fallen, but the image of God has not been destroyed. Are they capable of doing no good?

But people are not rubbish. People are men and women made in the image of God. Indeed they are fallen, but the image of God has not been destroyed. Are they capable of doing no good? The doctrine of total depravity, which means that every part of our human being has been tainted by the Fall, does not mean that we’re incapable of doing any good. Jesus himself said that although you are evil, you are able to do good things and give good gifts to your children. Now, of course we believe in the Fall. We believe that when Christ comes again he is going to put things right. If you develop a Christian mind, you don’t concentrate exclusively on the fall of man and the return of Christ. You also think about the creation and about the redemption through Jesus Christ. And we have to allow the creation to be, as it were, qualified by the Fall, and the Fall by the Redemption, and the Redemption by the Consummation. And the Christian mind thinks in terms of this total purpose of God, which includes the Creation, the Fall, the Redemption, and the Consummation.

If we are pessimists and think we are capable of doing nothing in human society today, I venture to say that we are theologically extremely unbalanced, if not actually heretical and harmful. It’s ludicrous to say Christians can have no influence in society. It’s biblically and historically mistaken. Christianity has had an enormous influence on society down through its long and checkered history. Look at this conclusion of Kenneth Latourette in his seven-volume work on the history of the expansion of Christianity:

No life ever lived on this planet has been so influential in the affairs of men like the life of Jesus Christ. From that brief life and its apparent frustration has flowed a more powerful force for the triumphant waging of man’s long battle than any other ever known by the human race. By it millions have been lifted from illiteracy and ignorance and have been placed upon the road of growing intellectual freedom and control over the physical environment. It has done more to allay the physical ills of disease and famine than any other impulse known to man. It’s emancipated millions from chattel slavery and millions of others from addiction to vice. It has protected tens of millions in exploitation by their fellows. It’s been the most fruitful source of movement to lessen the horrors of war and to put the relations of men and nations on the basis of justice and of peace.

Christ and his church have had an enormous influence. And if only we were out and out for Jesus Christ in the fullness of our commitment, then we would have far more influence than we do.

So, away with pessimism, and away also with blind optimism, as if we thought utopia was around the corner. No, Christians are sober-minded, biblical realists, who have a balanced doctrine of creation for redemption and consummation. We are not powerless. I’m afraid what we are, rather, is often lazy and shortsighted and unbelieving and disobedient to the commission of Jesus.

Beyond Mere Survival
To many of us, the verses of Matthew 5 are becoming increasingly familiar. We see their great importance today, and we begin to look at them again. In the Sermon on the Mount, Jesus proclaims, in verse 13: “You are the salt of the earth.” Verse 14: “You are the light of the world.” Verse 16: “Let your light so shine before men that they may see your good works and glorify your Father, which is in heaven” (ERV).

In both these metaphors of the salt and the light, Jesus teaches about the responsibility of Christians in a non-Christian, or sub-Christian, or post-Christian society. He emphasizes the difference between Christians and non-Christians, between the church and the world, and he emphasizes the influences Christians ought to have on the non-Christian environment. The distinction between the two is clear. The world, he says, is like rotting meat. But you are to be the world’s salt. The world is like a dark night, but you are to be the world’s light. This is the fundamental difference between the Christian and the non-Christian, the church and the world.

Then he goes on from the distinction to the influence. Like salt in putrefying meat, Christians are to hinder social decay. Like light in the prevailing darkness, Christians are to illumine society and show it a better way. It’s very important to grasp these two stages in the teaching of Jesus. Most Christians accept that there is a distinction between the Christian and the non-Christian, between the church and the world. God’s new society, the church, is as different from the old society as salt from rotting meat and as light from darkness.

But there are too many people who stop there; too many people whose whole preoccupation is with survival—that is, maintaining the distinction. The salt must retain its saltiness, they say. It must not become contaminated. The light must retain its brightness. It must not be smothered by the darkness. That is true. But that is merely survival. Salt and light are not just a bit different from their environment. They are to have a powerful influence on their environment. The salt is to be rubbed into the meat in order to stop the rot. The light is to shine into the darkness. It is to be set upon a lamp stand, and it is to give light to the environment. That is an influence on the environment quite different from mere survival.

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