Christians are Salt & Light

Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

SUMMARY: The church is the salt of the earth. There are important things about salt: it stings and it disinfects. More importantly, the Lord warns us that the salt can lose its saltiness. Salt preserves meat, just as Christians preserve the world. Therefore, we are commanded to be salted, since we will be convicted by our savor. Our good works make us the light of the world. The light of the world is the church. We give light by proclaiming the Lord's teachings. Since God made man a free agent with his own power to obey the commands of God voluntarily, we ought to let our light shine by doing good. Let your works shine. Ignatius: Be salted in him, lest anyone among you should be corrupted, since by your savor you shall be convicted.

IRENAEUS: Lot's wife stayed in the land of Sodom. She was no longer flesh that could decay. Instead, she became a pillar of salt that lasts forever. This happened through the natural processes that apply to the human race. It shows that the Church also, which is the salt of the earth, has been left behind within the limits of the earth. The Church is also subject to human suffering. Even though whole members are often taken away from it, the pillar of salt still lasts. In this way, it points to the foundation of the faith. This foundation makes people strong and sends children forward to their Father.

TATIAN: I say to you who are listening, you are the salt of the earth. If the salt becomes tasteless, how can it be made salty again? It is not useful for anything. It is thrown outside, and people walk on it. You are the light of the world. A city built on a mountain cannot be hidden. People do not light a lamp and put it under a basket. Instead, they put it on a lampstand, and it gives light to everyone in the house. In the same way, let your light shine before people. Then they will see your good works and glorify your Father who is in heaven. There is nothing secret that will not be revealed, and nothing hidden that will not be known. Whoever has ears to hear, let him hear.

CLEMENT OF ALEXANDRIA: we are the salt of the earth.

CLEMENT OF ALEXANDRIA: There are, he says, many unruly and vain talkers and deceivers. Therefore, it was not said to all, "You are the salt of the earth," for there are some, even among the hearers of the word, who are like the fish of the sea. They are raised from birth in saltwater, and yet they still need salt to season them for food.

CLEMENT OF ALEXANDRIA: All the faithful, then, are good and God-like; they are worthy of the name that surrounds them like a crown. Besides these, there are some who are the chosen among the chosen. They are more or less set apart because they pull themselves, like ships to the shore, out of the waves of the world and bring themselves to safety. They do not want to seem holy; they are ashamed if someone calls them holy. They hide in the depths of their mind the mysteries that cannot be put into words. They refuse to let their nobleness be seen in the world. The word calls them the light of the world and the salt of the earth.

ORIGEN: If all the Romans embrace the Christian faith, then when they pray, they will overcome their enemies. Or rather, they will not go to war at all. They will be protected by that divine power. That power promised to save five whole cities for the sake of fifty righteous people. For men of God are surely the salt of the earth. They keep the world in order. Society is held together as long as the salt is not spoiled. For, if the salt has lost its savor, it is neither fit for the land nor for the dunghill, but it shall be cast out and trodden underfoot of men. He that has ears, let him hear. The meaning of these words: When God gives the tempter permission to persecute us, then we suffer persecution. When God wants us to be free from suffering even in the middle of a world that hates us, we enjoy a wonderful peace. We trust in the protection of Him who said, "Be of good cheer, I have overcome the world." And truly, He has overcome the world. Therefore, the world wins only as long as it pleases Him who received from the Father the power to overcome the world. From His victory, we take courage. If He even wants us again to contend and struggle for our religion, then let the enemy come against us. And we will say to them, "I can do all things through Christ Jesus our Lord, which strengthens me." For of two sparrows which are sold for a farthing, as the Scripture says, not one of them falls on the ground without our Father in heaven. And God's providence covers everything so completely that not even the hairs of our head are left uncounted by Him.

ORIGEN: Salt is useful for so many purposes in human life. What need is there to talk more about this? Now is the right time to say why Jesus's disciples are compared to salt. Salt keeps meat from rotting into a bad smell and worms. It makes the meat good to eat for a longer time. Without salt, it would not last over time and still be found useful. In the same way, Christ's disciples stand in the way of the stench that comes from the sins of idolatry and fornication. They support and hold together this whole earthly realm.

ORIGEN: You, it is said, are the salt of the earth. The rest of mankind is thought of as the earth, and believers are its salt. It is because they believe that the earth is preserved, for the end will come if the salt loses its taste and stops salting and preserving the earth. This is clear because if sin is multiplied and love grows cold on the earth, as the Savior himself spoke with doubt about those who would see his coming, saying, "When the Son of Man comes, shall he find faith upon the earth?" Then the end of the age will come. Suppose, then, that the Church is called the world since the Savior's light shines on it. Then we have to ask, in connection with the text, look, the Lamb of God, which takes away the sin of the world, whether the world here should be understood as meaning the Church, and whether the taking away of sin is limited to the Church. In that case, what are we to do with what the same disciple says about the Savior as the sacrifice that turns away God's anger against sin? "If any man sin," we read, "we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, and not for our sins only, but for the sins of the whole world." Paul's statement seems to me to mean the same thing when he says, "Who is the Savior of all men, especially of the faithful?"

CYPRIAN: Beloved brothers and sisters, we can understand it like this: the Lord commands and warns us to love our enemies. He also tells us to pray even for those who persecute us. So we should also ask for those who are still earthly and have not yet begun to be heavenly. We should ask that, even for them, God's will would be done. This is the will that Christ carried out by preserving and renewing humanity. The disciples are not now called "earth" by Him; instead, they are called "the salt of the earth." And the Apostle calls the first man as being from the dust of the earth, but the second as being from heaven. So it makes sense that we, who should be like God our Father, should pray this way. God our Father makes His sun rise on the good and the bad. He also sends rain on the just and the unjust. So, by Christ's instruction, we pray and ask in a way that makes our prayer for the salvation of all people. In heaven, that is, in us through our faith, the will of God has been done so that we might be heavenly. In the same way, in earth, that is, in those who do not believe, God's will may be done. Then those who are still earthly by their first birth may, by being born of water and of the Spirit, begin to be heavenly.

METHODIUS: Now, the whole spiritual meditation on the Scriptures is given to us like salt; it stings in order to help, and it disinfects. Without it, it is impossible for a soul, by means of reason, to be brought to the Almighty. "For you are the salt of the earth," the Lord said to the apostles. The Didache: Watch for your life's sake. Do not let your lamps be put out, and do not let your loins be unloosed. But be ready, because you do not know the hour in which our Lord comes. But often you shall come together, seeking the things that are fitting for your souls. For the whole time of your faith will not profit you, if you are not made perfect in the last time.

IRENAEUS: Therefore he is one and the same God. He called Abraham and gave him the promise, but he is the Creator. Through Christ, he also prepares lights in the world. That means those who believe from among the Gentiles, and he says, "You are the light of the world." That is, like the stars of heaven. Therefore I have rightly shown that no one knows him unless the Son knows him, and unless the Son reveals him to someone. But the Son reveals the Father to all whom he wants him to be known. And no one can know God without the Father's good will, and no one can know God without the Son's work. Therefore the Lord said to his disciples, "I am the way, the truth, and the life, and no man comes to the Father but by me. If you had known me, you would have known my Father also, and from this time on you have both known him and have seen him." From these words, it is clear that he is known by the Son, that is, by the Word.

ORIGEN: We strongly want to see for ourselves. We also want to lead blind people. We want to bring them to the word of God so that He may take away from their minds the blindness of ignorance. And if our actions are worthy of Him who taught His disciples, "You are the light of the world and worthy of the word who says, 'The light shines in darkness,' then we will be light to those who are in darkness. We will give wisdom to those who do not have it, and we will teach those who are ignorant."

ORIGEN: The reader should carefully think about what was said above. It was explained from many different angles about what Scripture means by the word "world." I think it is right to say it again: I know that a certain scholar understands the world to mean the Church alone. He says this because the Church is the beauty of the world, and the Church is said to be the light of the world. You, he says, are the light of the world. Now, the Church is the beauty of the world; Christ is her beauty, and he is the first light of the world. We must think about whether Christ is said to be the light of the same world as his disciples are. Someone might think that when the Church is called the light of the world, it means the rest of the human race, including unbelievers. This may be true if the statement is taken in a prophetic and theological way. But if it is meant in a present-day way, we remind him of this: the light of a thing shines on that thing. So we would ask him to show how the rest of the human race is lit up by the Church being present in the world. If those who hold this view cannot show that, then let them consider whether our interpretation is not the sound one. That is, the light is the Church, and the world is those others who call on the name.

TERTULLIAN: The Lord spoke openly, with no sign of a hidden mystery. He himself commanded that whatever they had heard in darkness and in secret, they should declare in the light and on the housetops. He himself showed ahead of time, by a parable, that they should not keep back in secret, useless and without benefit; a single pound, that is, one word of his. He himself used to tell them that a candle is not usually pushed away under a basket but placed on a lampstand, in order to "give light to all who are in the house." Irenaeus: This saying of our Lord: "How often would I have gathered your children together, and you were not willing?" set out the ancient law of human freedom. It is because God made man a free agent from the beginning. Man has his own power, just as he has his own soul, to obey the commands of God willingly, and not because God forces him. For there is no forcing with God. Instead, a good will toward us is always present with him. Therefore, he gives good advice to all. In man and also in angels, he has placed the power of choice. Angels are rational beings, so those who have obeyed may rightly possess what is good. It is given by God, but it is kept by themselves. On the other hand, those who have not obeyed will rightly not be found in possession of the good. They will receive the punishment they deserve. God kindly gave them what was good, but they did not carefully keep it. They did not consider it precious. Instead, they treated his outstanding goodness with contempt. Therefore, rejecting the good, and as if spitting it out, they will all rightly face the just judgment of God. The Apostle Paul also testifies to this in his epistle to the Romans, where he says: "But do you despise the riches of his goodness, and patience, and longsuffering, being ignorant that the goodness of God leads you to repentance? But according to your hardness and impenitent heart, you are treasuring up for yourself wrath against the day of wrath, and the revelation of the righteous judgment of God." But glory and honor, he says, to everyone that does good. Therefore, God has given what is good, as the Apostle tells us in this epistle. Those who do it will receive glory and honor, because they did what is good when they had the power not to do it. But those who do not will receive the just judgment of God, because they did not do good when they had the power to do so. But if some had been made bad by nature, and others good by nature, then the good would not deserve praise for being good, because that is how they were created. And the bad would not deserve blame, because that is how they were made at the start. But since all people are of the same nature, able both to hold on to what is good and to do what is good, and also able to throw it away and not do it, some rightly receive praise even among people who live under good laws, and they receive even more praise from God. They gain the deserved witness of their choice of good in general, and of continuing in it. But others are blamed and receive a just condemnation, because they rejected what is fair and good. Therefore, the prophets used to urge people to do what is good, to act justly, and to work righteousness, as I have shown at length. They did this because it is in our power to do so. They also did it because, through extreme carelessness, we might forget, and so we would need that good advice which the good God has given us to know through the prophets. For this reason, the Lord also said: "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven." And: "Take heed to yourselves, lest perhaps your hearts be overcharged with excess, and drunkenness, and worldly cares." And: "Let your loins be girded about, and your lamps burning, and be like men that wait for their Lord, when he returns from the wedding, that when he comes and knocks, they may open to him. Blessed is that servant whom his Lord, when he comes, shall find so doing." And again: "The servant who knows his Lord's will, and does not do it, shall be beaten with many stripes." And: "Why do you call me, Lord, Lord, and do not do the things which I say?" And again: "But if the servant say in his heart, 'The Lord delays,' and begin to beat his fellow servants, and to eat and drink, and to be drunken, his Lord will come in a day on which he does not expect him, and shall cut him in two, and appoint his portion with the hypocrites." All passages like these show the independent will of man. At the same time, they show the counsel God gives him. By this counsel, God urges us to submit ourselves to him. He seeks to turn us away from the sin of unbelief against him. Yet he does this without forcing us in any way.

CLEMENT OF ALEXANDRIA: But we should have works that cry out loudly, as fits those who walk in the day. Let your works shine, and look, a man and his works are before his face; for look, God and his works. For the Christian must, as far as possible, imitate God.

CLEMENT OF ALEXANDRIA: Do you not realize, my worthy friends, that I speak as if you were here with me? By fighting against these excellent commandments, you fight against your own salvation; you overturn yourselves, not these helpful instructions. The Lord said, "Let your good works shine out." But you make your licentiousness clear for everyone to see. Besides, if your goal is to destroy the lawgiver's commands, why is it these commands that you try to destroy? Why do you attack the commands, "You shall not commit adultery," and "You shall not corrupt boys," and all the commandments that require purity? You try to destroy them because you lack self-control.

TERTULLIAN: "But let your works shine," he says.

TERTULLIAN: Maybe some woman will say, "For me it is not necessary to be approved by people. I do not need the testimony of people. God examines the heart." We all know that; however, we must also remember what the same God has said through the apostle: "Let your integrity appear before people." Why would He say this, except so that evil intent cannot get any access to you at all? Or so that you may be an example and a witness to those who do evil? Otherwise, what does this mean? Let your works shine. Why does the Lord call us the light of the world? Why has He compared us to a city built on a mountain if we do not shine in the middle of darkness and stand out among those who have sunk down? If you hide your lamp under a basket, you will necessarily be left completely in darkness, and many will run into you. The things that make us lights of the world are these: our good works.

ORIGEN: There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differs from another star in glory, so also is the resurrection of the dead. Therefore, it was not reasonable that people who had been taught in a lofty way to rise above all created things should do this. They were taught to hope to enjoy the most glorious rewards with God because of their virtuous lives. They had heard the words, "You are the light of the world," and, "Let your light so shine before men that they, seeing your good works, may glorify your Father who is in heaven." They also had, through practice, this bright and unfading wisdom, or they had even gained the very reflection of everlasting light. So it was not reasonable that they should be so moved by the visible light of the sun and moon and stars that, because of that light they can sense, they would think they were somehow inferior to them and bow down to them. They should be worshiped, if they are to receive worship at all, not because of the visible light that most people admire; instead, it would be because of the rational and true light. That is, if the stars in heaven are rational and virtuous beings, and if they have been lit up with the light of knowledge by that wisdom, which is the reflection of everlasting light, for their visible light is the work of the Creator of all things, but that rational light may come from the principle of free will within them.

ORIGEN: If we fail to live as sons of light and sons of God, and if we do not act like God's people, so that men who see our good works may glorify our Father in heaven, then we should be afraid. We might end up under that warning from the Apostle when he says, "For if God did not spare the natural branches, he will not spare you."

ORIGEN: let everyone in the church think about these same things for themselves. Then, no matter what place they have, whether in the clergy or among the people, they should make the service of their faith stand out. They should do the kind of deeds that men, by seeing his good works, will glorify the Father who is in heaven.

ORIGEN: "Let your light shine before men, and when they see your good works, may they glorify your Father in heaven." By this, he is surely not urging the disciples to look for glory from people. Instead, as they live honestly and uprightly, they should build up those who see them. Then God, who has shown people the way to change and be saved, may be glorified.

CYPRIAN: Let your light shine before people, so that they may see your good works and glorify your Father who is in heaven. Also, Paul to the Philippians: shine as lights in the world.

METHODIUS: The kingdom of heaven is compared to ten virgins who took their lamps and went out to meet the bridegroom. By their public claim, they had equally aimed at the same goal. Therefore, they are called ten, since, as I have said, they chose the same way of life. But even so, they did not all go out in the same way to meet the bridegroom. Some prepared plenty of future nourishment for their lamps, which were fed with oil. But others were careless, thinking only about the present. For whether, on the one hand, we do right, or on the other hand, we do wrong through these senses, our habits of good and evil are made stronger. Now, the oil stands for wisdom and righteousness. For when the soul pours these things out freely and spreads them on the body, the light of virtue is lit in a way that cannot be put out. It makes its good actions shine before people so that our Father who is in heaven may be glorified.