Salt and Light, Together

Sermon preached Sunday, February 5, 2023, the Fifth Sunday after Epiphany, at Lutheran Church of Our Saviour, in North Chesterfield, VA. 

“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (Matthew 5:20).

Oof. That’s quite the statement. We’ve got to be more righteous than them? Sounds like a tall order.

But I think it’s important to remember the ways in which the scribes and Pharisees are talked about in the Gospel of Matthew. The portrayal is not particularly flattering…and this unflattering portrayal has led to some really harmful discourse about Jewish people in general. Matthew portrays these particular religious leaders as legalistic hardliners who set nearly impossible to follow rules in the name of righteousness, but who end up leaving most people on the outside looking in.

And so, if Jesus in the Gospel of Matthew is saying that we need to be more righteous than them, it doesn’t mean that we need to follow the rules better. Jesus spends lots of time in Matthew breaking down the deeper meaning of God’s law, how focusing on the more holistic nature of God’s will for humanity is the more righteous path. “Do not think that I have come to abolish the law,” Jesus says, “I have not come to abolish but to fulfill.” (Matthew 5:13). In other words, his approach is not doing away with some of these practices for the sake of doing away with them, but because the miss the bigger point.

This morning’s excerpt follows immediately after last week’s Gospel reading, the Beatitudes:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.

‘Blessed are those who mourn, for they will be comforted.

‘Blessed are the meek, for they will inherit the earth.

‘Blessed are those who hunger and thirst for righteousness, for they will be filled.

‘Blessed are the merciful, for they will receive mercy.

‘Blessed are the pure in heart, for they will see God.

‘Blessed are the peacemakers, for they will be called children of God.

‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

‘Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. ¹²Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.” (Matthew 5:3-11)

Here, Jesus lays out who is blessed, who is righteous, who the “you” are who are named salt and light.

The “you” Jesus is speaking is all those folks he just named: the poor in spirit, the mourning, the meek, the ones who hunger and thirst for righteousness, the merciful, the pure in heart, the peacemakers, the persecuted.

These are words of hope, words of promise to people who have little to look forward to. All of these groups who Jesus has just identified as blessed have bleak prospects. They are oppressed. They are grieving. They are trying to find peace and justice and goodness when all those things seem in short supply. They are looking for the light.

…and Jesus tells them that they are it. They are the light that the world needs. They are blessed with all these things from God and those blessings shine through them out into the people and places around them. They are the face and hands and feet of Christ in a hurting world.

And we know that it’s not only meant for them, but for us, too, today. When Jesus says, “You are the light of the world,” his words are for all of us as well. Aren’t we also facing a bleak world filled with injustice? Don’t we also see corrupt forces win the day? Don’t we also see people mistreated or allowed to suffer? Don’t we also hunger and thirst for righteousness?

So, we are the light of the world in the here and now. And remember that Jesus says, “You are the light of the world,” not “you will be” or “you could be.” Jesus is making a declarative statement about the present, not some conditional proposition that we could choose to live up to or not. It is something we are already in place to do—something we are already empowered to do.

That might feel like a lot of pressure. You might be thinking, “How can I be salt and light in a meaningful way?” And that’s almost the wrong question. We miss it sometimes because the English language doesn’t have a great word for the plural “you,” but that’s what this is. Jesus isn’t saying, “You, individually, are salt and light.” Jesus is saying, “Y’all, all y’all, are salt and light collectively.”

This changes how we understand it. The pressure for any one of us to do it all “right” or to have it all figured out is lessened because we have our community that we can lean on. When one of us is struggling, others can lift us up, can continue to shine and taste salty. Do you see? If we’re on our own, we can’t be salt and light, not all the time. But, working together, the Body of Christ is and continues to be salt and light for the earth.

And we don’t need to guess at what that means: scripture gives a pretty good idea, especially in today’s reading from Isaiah. The Lord is speaking to Israel and telling them that empty gestures of worship aren’t cutting it. Instead, God lays out the “fast” that would be preferred. Let me repeat it for you:

“⁶Is not this the fast that I choose:
to loose the bonds of injustice,
to undo the thongs of the yoke,
to let the oppressed go free,
and to break every yoke?
⁷Is it not to share your bread with the hungry,
and bring the homeless poor into your house;
when you see the naked, to cover them,
and not to hide yourself from your own kin? …
^9bIf you remove the yoke from among you,
the pointing of the finger, the speaking of evil,
¹⁰if you offer your food to the hungry
and satisfy the needs of the afflicted,
then your light shall rise in the darkness
and your gloom be like the noonday.” (Isaiah 58:6-10)

Did you catch all that? Let’s break it down.

“…to loose the bonds of injustice and undo the thongs of the yoke, to let the oppressed go free and to break every yoke.” What might that look like?

It might mean working to fix broken systems that disproportionately impact certain groups more than others. It might mean ensuring that people aren’t taken advantage of by their employers as they seek to make a living wage. It might mean seeking out and providing mental and physical health care to all who are ill in body and spirit.

Then, what’s next? “…to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, cover them, and not to hide yourself from your own kin.” This shouldn’t be too hard to parse out, right? How can we get food to hungry people? How can we provide shelter to folks who need it? What can we do get people the basic necessities of life?

And how about that last line: “hide yourself from your own kin.” We need to not cut ourselves off from each other. Instead, we are called to connect with one another to hear each other’s needs and bear each other’s burdens.

Nowhere here does it say to serve ourselves and only ourselves. Nowhere does it say to gripe and gossip and grow our own sense of self at the expense of others. Nowhere does it say to ignore the needs of this world—the needs of all of creation. As part of the light and salt God has sent into the world, we put our own selfish and individualistic tendencies aside for the good of all.

Together. Not alone.

All of you, all of us, are the salt of the earth. All of you, all of us are the light of the world. And God has created us to shine.

Amen.

The Law and God’s Intention

Sermon preached Sunday, February 16, 2020, the Sixth Sunday after Epiphany, at St. John’s Evangelical Lutheran Church in Littlestown, PA.

What a Gospel text, right? This is a day that just about every preacher I know dreads. These are not the feel-good texts that are easy to share. There are no “blessed are the poor” comments here. There are no wondrous miracles or healings. There’s not really any promise of hope or indication that things are going to get better. Instead, it’s Jesus talking about the law—and not just talking about the law as it is, but about the law as he says it should be…harsher, more extreme, with less grace.

So, let’s just dive in, shall we? No need to dance around the edges, let’s just get right to it. There are four times that Jesus says, “You have heard it said…” and he references the laws of Moses from the Old Testament before he turns that well-known guidance on its head. When

First, Jesus talks about murder: “You have heard that it was said to those of ancient times, ‘You shall not murder’; and ‘whoever murders shall be liable to judgment.’” That’s not enough, he says. If you are even so much as angry with or insult someone, you must make amends. Relationships can be damaged by much less than murder.

Then Jesus moves on: “You have heard that it was said, ‘You shall not commit adultery.’” Jesus comments that it’s not just one’s actions that are risky here, but rather the simple intention. Even if you would never actually commit adultery, the way you think about other people matters and you should do everything in your power to keep yourself from those thoughts, even plucking your eyes out or cutting off your hands. So extreme, right? Or is it hyperbole? Surely even removing limbs won’t keep us from sin.

Next Jesus gets into divorce: “It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.” This is the one that usually gets us the most. After all, most of us know of people who have gotten divorced and it was the best decision for all parties involved. Sometimes divorce is the best option when someone’s physical, mental, or emotional health is at stake.

But Jesus states the divorce is only permissible on the grounds of unchastity. There isn’t time here to do a deep dive on divorce in the ancient world but let me summarize it by saying that divorce today is a totally different thing. Jesus stating that unchastity is the only reason for a divorce is actually protecting women who could previously be divorced for any reason their husband might think up…and women in general and especially divorced women were incredible vulnerable and had few resources when they were on their own.

Of course, marriage is a serious commitment and should not be considered or embarked upon without an intention to live out the promises made, and it certainly should not be ended with the casualness we sometimes witness. However, I tend to think that Jesus cares more about people, more about their safety and well-being than the longevity of a harmful and unhealthy marriage.

Finally, Jesus gets to his last comment: “You have heard it said to those of ancient times, ‘You shall not swear falsely, but carry out the vows you have made to the Lord.’” He makes the assertion that you should not swear by anything. You should be so honest in your life, letting your “yes” mean “yes” and your “no” mean “no,” that you don’t need to resort to swearing by this or that or the other thing. After all, it won’t do anything. It won’t change the color of a hair on your head and it won’t make your word any more or less trustworthy.

In each case, Jesus’ adaptation or interpretation of the law comes off as just harsh and extreme. It is requiring people to go further, to take things more seriously than was expected before. It’s easy to hear his words and think, “Whoa, Jesus! Take a breath! No need to cut off hands or pluck out eyes! No need to throw me in jail if I try to offer a gift to God while I’m in an argument with a friend! Can’t you just relax a little bit?”

But what if it’s not just about being extra harsh? What if Jesus is getting at something else entirely? What if this is hyperbole meant to get our attention?

For Jesus, righteousness is not about simply following the letter of the law, it’s about a changed way of life. The law is not meant to just curb out poorer instincts and impulses, it is also meant to guide us in the way God would want us to go—to encourage us to live more harmoniously in community with the rest of God’s creation.

In today’s first reading from Deuteronomy, Moses exhorts the people on God’s behalf to “Choose life so that you and your descendants may live.” (Deut. 30:19b) In other words, God is calling us to choose life, to choose a way of living that reflects God’s intention for humanity. This can, of course, mean following the prescribed face-value meaning of the law given to us, checking off tasks as they are completed and strenuously working to avoid breaking any rules. But if our law abiding is perfunctory or simply for show or following the letter of the law instead of the spirit of it…it’s meaningless.

Instead, Jesus is calling us to broaden our scope, broaden our understanding and really live into that God-given intention.

This is a lot harder. It’s relatively simple to read a rule and then follow it as best as you can. It’s much more difficult to try and discern why the rule was written, what harm the rule is trying to prevent, or what good the rule is trying to encourage. Trying to live into God’s intention for humanity is way tougher than trying to abide by the letter of the law. It takes thoughtfulness. It takes discernment. It takes listening: listening to God’s Word, listening for God’s spirit, and listening to each other.

So if we revisit these statements again, we can see what Jesus is getting at. It’s not just that we don’t actively kill one another, but it is God’s intention that we live in loving community with each other. It’s not just that we don’t cheat on our spouse, but that we seek to give every person dignity and avoid objectification. It’s not just that we try to keep our life-long commitment to a spouse, but that we honor our spouse in every way we can. And it’s not just that we don’t swear falsely, or lie, but that we try and make our word unimpeachable.

Yes, it’s much harder to live this way. It’s much harder to discern how God is calling us to live than to follow a list of rules…but it serves a much better purpose. Instead of just ensuring our own righteousness, it serves the larger community. Living this way can help establish and maintain deeper connections and restored relationships. It is a more holistic approach to discipleship. It’s not about our individual holiness—it’s about what we can do to bring about God’s reign in our world, piece by piece.

This is what Jesus calls us to—courageous, bold actions that put our neighbor and the community first.

Amen.

You Are the Light of the World

Sermon preached Sunday, February 9, 2020, the Fifth Sunday after Epiphany, at St. John’s Evangelical Lutheran Church in Littlestown, PA.

“You are the salt of the earth,” Jesus says. “You are the light of the world.”

This is a familiar passage—part of the famous Sermon on the Mount in the Gospel of Matthew. Do you know what comes just before it?

The verses leading up to this section are the beatitudes, the list of those who are blessed:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.

‘Blessed are those who mourn, for they will be comforted.

‘Blessed are the meek, for they will inherit the earth.

‘Blessed are those who hunger and thirst for righteousness, for they will be filled.

‘Blessed are the merciful, for they will receive mercy.

‘Blessed are the pure in heart, for they will see God.

‘Blessed are the peacemakers, for they will be called children of God.

‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

‘Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. ¹²Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.” (Matthew 5:3-11)

Here’s why the order matters: the “you” Jesus is speaking is all those folks he just named: the poor in spirit, the mourning, the meek, the ones who hunger and thirst for righteousness, the merciful, the pure in heart, the peacemakers, the persecuted.

These are words of hope, words of promise to people who have little to look forward to. All of these groups who Jesus has just identified as blessed have bleak prospects. They are oppressed. They are grieving. They are trying to find peace and justice and goodness when all those things seem in short supply. They are looking for the light.

…and Jesus tells them that they are it. They are the light that the world needs. They are blessed with all these things from God and those blessings shine through them out into the people and places around them. They are the face of Christ in a hurting world.

And we know that it’s not only meant for them, but for us, too, today. When Jesus says, “You are the light of the world,” his words are for all of us as well. Aren’t we also facing a bleak world filled with injustice? Don’t we also see corrupt forces win the day? Don’t we also see people mistreated or allowed to suffer? Don’t we also hunger and thirst for righteousness?

So, we are the light of the world in the here and now. And remember that Jesus says, “You are the light of the world,” not “you will be” or “you could be.” Jesus is making a declarative statement about the present, not some conditional proposition that we could choose to live up to or not. It is something we are already in place to do—something we are already empowered to do.

And we don’t need to guess at what that means: scripture gives a pretty good idea, especially in today’s reading from Isaiah. The Lord is speaking to Israel and telling them that empty gestures of worship aren’t cutting it. Instead, God lays out the “fast” that would be preferred. Let me repeat it for you:

“⁶Is not this the fast that I choose:
to loose the bonds of injustice,
to undo the thongs of the yoke,
to let the oppressed go free,
and to break every yoke?
⁷Is it not to share your bread with the hungry,
and bring the homeless poor into your house;
when you see the naked, to cover them,
and not to hide yourself from your own kin? …
^9bIf you remove the yoke from among you,
the pointing of the finger, the speaking of evil,
¹⁰if you offer your food to the hungry
and satisfy the needs of the afflicted,
then your light shall rise in the darkness
and your gloom be like the noonday.” (Isaiah 58:6-10)

Did you catch all that? Let’s break it down.

“…to loose the bonds of injustice and undo the thongs of the yoke, to let the oppressed go free and to break every yoke.” What might that look like?

It might mean working to fix broken systems that disproportionately impact certain groups more than others. It might mean ensuring that people aren’t taken advantage of by their employers as they seek to make a living wage. It might mean seeking out and providing mental and physical health care to all who are ill in body and spirit.

Then, what’s next? “…to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, cover them, and not to hide yourself from your own kin.” This shouldn’t be too hard to parse out, right? How can we get food to hungry people? How can we provide shelter to folks who need it? What can we do get people the basic necessities of life?

And how about that last line: “hide yourself from your own kin.” We need to not cut ourselves off from each other. Instead we are called to connect with one another to hear each other’s needs and bear each other’s burdens.

Nowhere here does it say to serve ourselves. Nowhere does it say to gripe and gossip and grow our own sense of self at the expense of others. Nowhere does it say to ignore the needs of this world—the needs of all of creation. When we are the light we put our own selfish and individualistic tendencies aside for the good of all.

And what does Isaiah say will happen when we embark on this fast that God chooses? “Then your light shall break forth like the dawn…your light shall rise in the darkness and your gloom be like the midday.”

In other words…we are the light when we embark on this fast. We are the light when we serve our neighbors. We are the light when we care for creation. We are the light when we listen to God’s word. We are the light when we live as beloved children of God.

This is what we are called to do. This is who we are called to be. Light in a gloomy, shadowy landscape. Hope in the midst of despair. Grace in the face of an unforgiving world.

The hymn we are about to sing is “Christ, Be Our Light.” It is a plea, asking for Christ to break through and provide the things we are longing for in this broken world. While we sing, we ask God to make us bread, to make us a building to shelter others, to make us God’s holy people. We proclaim that Christ is our light, but we are also asking God to make us part of that light. In the refrain we sing, “Christ, be our light! Shine in your church gathered today.”

That’s what it is. Christ’s love and light flowing through us and out into the world.

You and me, we are the light of the world. Shine.

Amen.