The Christian’s Responsibility in Public Life

Matthew 5:13-16

YE ARE the salt of the earth,” and the “light of the world,” said Jesus to his disciples, in his Sermon on the Mount. In these two expressions we have summed up very comprehensively the Christian’s responsibility in public life. But what is implied in these expressions? Do they mean that the Christian is to use his influence to create better governments, or is he expected to convert the world to Christ and thus help to establish peace and good will?

Jesus commissioned his disciples to go into all the world and preach the Gospel. He also prophesied that “this Gospel of the kingdom” would be preached in “all the world for a witness,” and that then the end would come. (Matt. 24:14) In this same prophecy, the “end” to which he referred is the end of the age, marked by “distress of nations, with perplexity,” a time of “great tribulation” such as was not since there was a nation—the tribulation foretold by Daniel the prophet.—Dan. 12:1; Matt. 24:21,22; Luke 21:25

It is obvious from this prophecy that the world-wide preaching of the Gospel was not expected to convert the world and establish peace among the nations, else this work would not be followed by the greatest tribulation the earth had ever seen. The Gospel witness was to begin in Judea, and then extend to Samaria, and to the uttermost parts of the earth. When it reached the Gentiles, the explanation is given that “God at the first did visit the Gentiles, to take out of them a people for his name.” (Acts 15:14) The further explanation is given that “after this” the “residue,” or remainder of the Gentiles will be given their opportunity to call upon the Lord and serve him.

It is plain, then, that being the “salt of the earth” and “the light of the world” does not mean that the Christian is expected to convert the world nor to reform it. The thought is, rather, that every Christian is to be a “witness” for Christ and the truth both by his teachings and by his example. The savory influence of such a Life, and the light of truth which emanates therefrom, is sure to influence some toward righteousness. To this extent, therefore, the world is made a better place in which to live by reason of Christians who live in it.

This does not mean that everyone with whom a Christian comes in contact will appreciate the example of his life. Many were greatly blessed by the presence of Jesus among them, while others had their hearts hardened the more. This was because they were of the darkness, and the darkness hateth the light. Let us, then, not be discouraged if those to whom we witness are resentful and we thereby become their enemies.

Our responsibility in the world is to continue letting our light shine, even though that light be hated by the darkness. If we hide our light in order to avoid the enmity which it might incur, it will prove that we are unfaithful to it. In such an event, we would lose the Light and be left in the darkness of the world.

Matthew 13:33

JESUS’ Parable of the Leaven which a woman hid in three measures of meal cannot properly be used to illustrate the power of the Gospel in the world, nor to the righteous influence exerted by consecrated Christians; although the parable is usually misinterpreted to mean this. Leaven is always used in the Bible to represent evil and sin, and never that which is good.

In Luke 12:1 Jesus refers to the leaven of the Pharisees, which he indicated was hypocrisy. In Matthew 16:11,12 he speaks of the leaven of the Pharisees and Sadducees, which he describes as false teachings. In Mark 8:15 he mentions the leaven of Herod, which seemingly was Herod’s working arrangements with the Pharisees, the politico-religious setup of that day.

The Israelites were to cleanse their homes of all leaven in order to be properly prepared for their passover services. Paul refers to the symbolic meaning of _this, and admonishes us to “purge out therefore the old leaven. (I Cor. 5:6,7) From these references there seems no doubt about the symbolism of leaven, that it is intended by the Lord to represent a corrupting, sinful influence.

A “woman” is also used in the Scriptures as a symbol of an evil power, being the false church of this Gospel age. (Zech. 5:7,8; Rev. 2:20; 17:1-6) Three measures of meal, without the leaven, would well represent the pure sustaining bread, or spiritual food of the Christian, which was corrupted by “that woman Jezebel,” so that those who ate it were spiritually poisoned and turned away from the true path of righteousness.

The question might be raised as to how the “kingdom of heaven” could become corrupt: The answer, in part, is to be found in the same thirteenth chapter of Matthew, where we are given Jesus’ Parable of the Wheat and Tares. This parable also begins with the expression, “The kingdom of heaven is likened unto.” In this parable the kingdom is shown to start out righteous, for the Son of Man, even Jesus himself, sows the good seed. But then an enemy sows tares, and from then on the evil is mixed with the good.

So with the parable under consideration. To begin with, there is purity, as shown in the measures of meal. But an enemy, this time a “woman,” representing the apostate church, introduces corrupting influences, and the whole mass becomes evil. Thus we find that in the Master’s many parables of the kingdom he shows its development from various standpoints, and in some of them he even forewarned that Satan would succeed in corrupting the great mass of merely professing Christians, even to the extent—as it has turned out—of attempting to establish the kingdom by their own efforts, going so far as to commit spiritual fornication by uniting with civil governments. The true Christian’s responsibility today as it has always been, is to avoid all such worldly alliances.

I Peter 3:13-16

SOME have taken the wrong thought from Peter’s assurance, “Who is he that will harm you, if ye be followers of that which is good?” and have been disappointed when people did not appreciate their endeavors to live righteously and perhaps even persecuted them. The apostle is here speaking of Christians as new creatures in Christ Jesus, and states that no one can do harm to their eternal interests.

In this connection it is well to remember Jesus, and that we are following in his footsteps. He spent his life doing good, and in no way did he ever give just cause” for others to harm him. Yet he was made to suffer and to die. The servant cannot expect to be above his Master, so every Christian will find himself more or less at enmity with the world.

But while they crucified Jesus, they did not harm him from the standpoint of his eternal destiny. The suffering, in fact, was permitted by God as part of his training for the high position of glory which he now occupies. We are promised that if faithful we will be like him, and share his glory. To attain this high position we also need to be tested, but the testing will not harm us if we are rightly exercised thereby.

Our responsibility in the world in this respect is to make sure that we give no just cause for offense. When we are accused or put to the test, we are to be ready always to give a reason for the hope we have. Our hope as Christians, that glorious hope of the kingdom, gives us a viewpoint on many aspects of life different from that held by the world. And it should be our loyalty to this hope, and our faithfulness in giving others a reason for it, that brings persecution. Thus will we be suffering with Christ.

QUESTIONS

Are Christians commissioned to convert and reform the world?

Does the influence of a Christian’s life benefit all with whom he comes in contact?

What is symbolized by the leaven which a woman put in the three measures of meal? Explain in detail.

In what sense is it true that no one will harm those who do only good?

Upon what basis can a Christian be a partaker of Christ’s suffering?

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