Holy Influence

Arthur Pink argues that Matthew 4:13–16 should be applied to ministers of the gospel. True, those who have the greatest public exposure are most likely to suffer persecution for their testimony in Christ. However, what is said must also apply to all followers of Jesus Christ. First, Jesus revealed the character necessary for one to be a true believer. Second, He warned that living out the holy principles reflected in Christlike character would put His followers at odds with the culture around them, which most likely would result in open opposition (persecution). We are never more like Jesus Christ than when we suffer like Him at the hands of wicked people. Third, Jesus doubled down to discourage any thought of withdrawal or seclusion to avoid suffering. He declared that His followers were salt and light in the world.

Jesus did not urge anyone to consider their responsibility and to decide to do something to be salty as they found opportunity. Their only responsibility is to remain pure in their holiness of life. When a saint is worldly, he is worthless. Salt cannot be altered and remain salt, but it can be contaminated. Holy and righteous living in obedience and conformity to God’s rule and will defines the believer’s influence in his culture. Salt preserves and purifies the culture, which means that God’s plan to restore righteousness in the world is to plant His holy people in the culture. When He does so, the culture typically reacts to expel the salt.

To support holiness and to establish righteousness in the culture, God called His people to be light in the world. Light is a symbol for the spiritual awakening brought by the gospel. Light dispels the darkness and exposes reality. Light is truth. The Word of God is truth. Believers are light when they declare the Word of truth.

Jesus used two analogies, a city and a lampstand. Without stretching the analogy too much, the city corresponds to an aggregate of people—a true gospel-preaching church. The lampstand corresponds to the home where the Word of God gives light to all that are in the house. Our culture is descending into greater darkness because people are abandoning the church. The light of a city is the preaching of the Word of God. The more the preaching, the greater the light. Our homes, likewise, have become dark dens because the Word of God is not illuminating all corners of the house. Satan has distracted families from what is most important, and many children are being lost to eternal hope.

Lastly, Jesus applies the light process to individual believers in their good deeds. One may do good deeds and be charitable among his neighbors without ever being a believer. However, in this case, who gets the glory? Christians may also do good deeds and not bring glory to God. Jesus made it plain that when one does good works, he must also speak the Word of God (“let your light shine”) so that God will receive the glory for what he does.

Fidelity to Truth

“You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet” (Matthew 5:13).

A. W. Pink* argues that the Lord’s reference to salt and light (vv. 13–16) apply to the apostles in particular, not to the disciples in general. He gives three reasons for his claim: (1) the pronoun changes (they in verse 12 to you in verse 13) show a shift from a general principle to a specific application. (2) Christ’s public servants would be most likely to receive the brunt of persecution (vv. 10, 11). (3) This is supported by the phrase, “for so they persecuted the prophets [not the saints] who were before you.” Pink cites Matthew Henry, noting that in 4:19 Jesus had just called the first apostles to “Follow me, and I will make you fishers of men.” Here He tells them further that they are designed to be salt and the light in the world.

It would be best to apply this text to those who have the greatest public exposure, but it equally applies to all believers who openly witness the gospel of Christ. Nevertheless, the specific reference is to the effect of the character of those who testify of Christ in the world and the reaction of the world to them: “You are the salt of the earth.”

Salt is indispensable to life. Its antiseptic qualities are renowned, being well suited to the figure of truth, arresting the natural corruption that prevents holiness and purity in the world. Only those whom the Lord pronounces blessed are suitable to be so. The clear evidence of the effect of their person and witness is the negative reaction—persecution. Herein lies the danger that Christ immediately presents. Negative assault on anyone’s person is naturally met with self-defense and protective action. Would not a little sugar find a better reception than pure salt? So, the temptation is great to soften the sting of truth.

This is what Jesus means when He observes, “if salt has lost its taste.” We understand that salt is a chemical compound that cannot be altered. The only way it can lose its saltiness is by diluting it. Paul warned Timothy, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables.” (2 Timothy 4:2–4, KJV).

“How shall its saltiness be restored?” Compromisers, who to preserve self and would be unfaithful to the truth, will find it difficult, if not impossible, to be restored to kingdom usefulness. This fact is clear in Christ’s warning, “It is no longer good for anything except to be thrown out and trampled under people’s feet.” Unfaithful ministers are not only worthless to God and man but are condemned by both as well. “But you have turned aside from the way. You have caused many to stumble by your instruction. You have corrupted the covenant of Levi, says the Lord of hosts, and so I make you despised and abased before all the people, inasmuch as you do not keep my ways but show partiality in your instruction”  (Malachi 2:8, 9).

*A. W. Pink, An Exposition of the Sermon on the Mount, Baker Book House, pp. 43–46, ©1953         

The Blessing of Persecution

The eight beatitudes (Matthew 5:3–10) end with “Blessed are those who are persecuted for righteousness’ sake.” This seems like a strange place to conclude these classic statements of blessedness. Some commentators argue that there are only seven, the last being peacemakers. They see the reference to persecution as a separate discussion. However, verse 10 fits the pattern of each beatitude before it. Particularly, observe that the pronouns in verses 3–10 are the third person plural. However, in verse 11 the pronoun shifts to the second person plural, you, explaining how His followers would be very blessed when they are persecuted. And they will be.

The term makarios translated blessed means more than “happiness.” True, it refers to the happy condition of one who is in favor with the Lord, but it means more. This term is one of recommendation. In other words, the blessed ones are those who possesses qualities to be envied and emulated. However unpromising the quality of one’s life may appear in the short term, it is recommended as necessary to that life which God commends. This recommendation is further evidenced by the fact that each beatitude is followed by the reward promised for that way of life for which the believer will never be the loser.

This last beatitude addresses the most serious of the unpromising qualities of life. Persecution is opposition that threatens harm, even death. The root of the term means to flee. The persecuted one is, believes, and stands for something that places him in imminent danger of his very life. “You will be hated by all for my name’s sake. But the one who endures to the end will be saved. When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes” (Matthew 10:22, 23). Commenting on this passage, the New Bible Commentary says, “To follow Jesus is not a route to popularity and influence; it leads to life on the run.” Persecution is not an option. “All who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12). So, how can such circumstances be recommended as a way of life in which one will never be the loser?  

Christ adds the commentary of verses 11 and 12. First, this suffering is on Christ’s account. It assures the believer is in step with the Lord, His purpose, and His work (addressed in verses 13 and 14) in this age. “Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” As one does the will of God, the Lord promises His presence and protection (Hebrews 13:5, 6). Second, the very great reward promised is heaven itself (Revelation 7:9–17). Third, the persecuted one can take comfort in the fact that he is keeping good company: “For so they persecuted the prophets who were before you.”

Persecuted for Righteousness

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Matthew 5:10).

Each of the eight beatitudes in the Sermon on the Mount builds on the previous one. They define what a true follower of Jesus is and does. This last beatitude is a shocker, especially following the one on peacemaking. One would think peacemakers should be loved and appreciated, not persecuted.

Jesus explains this paradox in the statement, “theirs is the kingdom of heaven.” This is the second time Jesus makes this assertion, the first ending the first beatitude and now this closing the last. These bookends are attestation of citizenship, confirming both the goal of salvation—the kingdom of heaven—and the restoration of righteousness as the character of its citizens. Kingdom citizens will be persecuted in this world. When Jesus prayed for His own, He explained: “The world has hated them because they are not of the world, just as I am not of the world” (John 17:14).

True believers will be persecuted simply because they are identified with Jesus and live out their faith. “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12). To his unbelieving brothers, Jesus declared, “The world cannot hate you, but it hates me because I testify about it that its works are evil” (John 7:7). Because Jesus is a rebuke to the world, His followers must also suffer His rejection. “If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:18, 19).

In other words, believers do not need to do anything to be hated and persecuted; they just need to be identified as Christ’s people. That means that they are righteous, living in an unrighteous world. Verses 13 and 14 explain that true righteousness establishes believers as salt and light in the world. Salt restrains evil and preserves the culture from the effects of evil. Light exposes evil and reveals the truth. Note, Jesus did not exhort His followers to be salt and light; they already are by virtue of their relationship to Him. It is on Christ’s account that they are reviled, persecuted, and falsely accused (vv. 11, 12).

This simple truth exposes all false Christianity. How do mere professors respond to persecution? Some will deny Christ, but, “Whoever denies me before men, I also will deny before my Father who is in heaven” (Matthew 10:33). Others will compromise and soften the truth: “They profess to know God, but they deny him by their works” (Titus 1:16). True saints will endure: “You will be hated by all for my name’s sake. But the one who endures to the end will be saved [a true believer ‘kept by the power of God unto salvation,’ (1 Peter 1:5)]” (Matthew 10:22; Hebrews 10:23–39).

Pure in Heart

The sixth beatitude is another difficult statement. What is purity? How may one gain such purity? There is in religion a notion that purity can be attained by strict devotion to religious principles. Some go so far as to assert that one may attain to sinless perfection, using such verses as this to prove their point. Such advocates point to their external religious practices as evidence of their claims. The Pharisees of Jesus’ day would be quick to claim and pridefully acknowledge this status for themselves. Jesus, however, presses the point that the purity here described is that of the heart, an inward condition as opposed to outward practice.

It may be that the Lord was referring to Psalm 18 in setting forth this and the previous beatitude. Verse 26 states, “With the purified you show yourself pure.”  The passage continues by stating that God saves a humble people while resisting those who are proud and haughty. The Lord requires truth in the inward parts: “Behold, you delight in truth in the inward being” (Psalm 51:6). True inward condition is set against outward conformity, which, if practiced, entitles a person to be declared ritually pure. God’s argument with Israel was that outward conformity to ritual standards, while it made one acceptable in the community, was not sufficient to make one right with God.

The Old Testament ritual system was designed to present the inflexible standard of holiness and to provoke the practitioner to realize his utter insufficiency to meet the standard. Sadly, the natural man deceives himself into thinking that his outward conformity to rules is enough to make himself acceptable to God, even while his own heart condemns him (Jeremiah 17:9). Ritual purity, properly understood, was to promote a longing for true purity of heart before God. However, such a state is possible only through the atoning work of Jesus Christ, the perfect sacrifice and fulfillment of all the types and shadows.

One must also keep in mind that no one this side of glory can be called pure in the purest sense. Nevertheless, in Jesus Christ one is positionally pure while growing in practical holiness, awaiting the coming of Christ, when all His people will be as pure as He is pure. That this ultimate purity is the focus of the verse is evident by the promise attached: “He shall see God.” John plainly states that “no one [on this sin-plagued earth] has ever seen God” (John 1:18). In spite of the many false claims to the contrary, human sinfulness makes viewing God impossible. In addressing Moses’ petition that God reveal Himself, the Lord said, “You cannot see my face, for man shall not see me and live” (Exodus 33:20). However, when the redeemed saints are finally and fully sanctified, purified, and glorified, “they shall see His face” (Revelation 22:3). The psalmist anticipates this glorious time: “As for me, I shall behold your face in righteousness; when I awake, I shall be satisfied with your likeness” (Psalm 17:15).

Merciful

The fifth beatitude (Matthew 5:7) presents a shift from the first four characteristics that identify the qualities necessary for one to enter the realm of salvation. Mercy belongs to and marks one who is truly saved. The error into which many fall is interpreting this state of blessedness as the necessary prerequisite for one to be shown mercy from God. Such a view is the error of merit-based salvation. There is simply no Scripture to support this notion. Rather, the verse reveals that foremost characteristic that identifies one transformed by grace.

Mercy is compassion, a spirit of kindness and benevolence shown to others in their afflictions and sufferings. It allows one to weep with those who weep. Biblical mercy is a holy disposition as contrasted with the maudlin sentimentality born of natural soft-heartedness, which often ignores the requirements of justice. Jude warns, “And have mercy on some, making a distinction” (Jude 22). No one can escape justice ultimately. Sentimentalism often seeks to sympathize with those who deserve justice and the misery attendant. True mercy is reserved for those whose just deserts have been removed by the sacrifice of another, Jesus Christ. Divine mercy first satisfies justice then extends compassion to the undeserving but graciously justified soul.

Mercy for the believer is not a feeling but a duty requiring obedience based on and demonstrating true Christian love. It is the fruit of the Spirit and is commanded in the Word. “But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?” (1 John 3:17). It is evidenced by doing good.

It is the reward promised that has many confused: “Blessed are the merciful, for they shall receive mercy.” Old writers resolved the issue by arguing that the words must be seen in the light, not of condignity (what is deserved), but of congruity (what is given but not deserved). In other words, mercy received is not a reward deserved by the merciful. If that were so, it should read, “Blessed are the merciful, for they shall receive justice.” That is the error of Rome. Rather, this beatitude works only within the sphere of one already saved. It is the principle that what one sows, he reaps. “Whoever pursues righteousness and kindness will find life, righteousness, and honor” (Proverbs 21:21).

There are three areas where mercy-showing believers are rewarded. First, there is an inward benefit. “A man who is kind benefits himself” (Proverbs 11:17). Second, a mercy-shower will be shown mercy by others. James shows the principle by way of contrast: “For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment” (James 2:13). Third, God is merciful to merciful believers in a practical way: “With the merciful you show yourself merciful; with the blameless man you show yourself blameless; with the purified you show yourself pure.” However, “with the crooked you make yourself seem tortuous” (Psalm 18:25, 26).

Hungering for Salvation

The first three beatitudes (Matthew 5:2–10) testify to the heart of one awakened by the Spirit of God. Arthur Pink addressed these preliminaries to gospel faith. The first (poor in spirit) awakens the need for grace through the realization of the soul’s emptiness and spiritual poverty. The second (mourning) is a response of self-judgment, a consciousness of guilt, and a grieving over one’s lost condition. The third (meekness) portrays the end of self-justification and a total abandonment of all pretenses of merit before God.

The fourth (hungering and thirsting for righteousness) shows the awaken soul turning away from self to seek answers above. The awakened soul is to hunger is salvation, designated here as righteousness. There is abundant Old-Testament evidence to support the claim that righteousness here is salvation; for example, “Soon my salvation will come, and my righteousness be revealed” (Isaiah 56:1, see also 46:12, 13; 51:5; 55:8; 61:10).

Sadly, for many, salvation has lost its deep significance due familiarity and frequent use of the term. In the beatitudes, Jesus reveals the means to correct this dangerous drift—personal craving for righteousness. Hungering is to yearn for God’s favor and friendship. Because the soul is created in God’s image, it longs for real conformity to God’s likeness. That is what salvation is to produce.

Christ provides the repentant sinner with perfect righteousness to enable him to find acceptance before his holy and just God. Jesus made such righteousness available through His perfect obedience and sacrifice. He then imputes this righteousness to His own as a gift, the best robe. However, a truly born-again person yearns with intensive longing for more than a covering of imputed righteousness. He wants real sanctifying righteousness that transforms one into true Christ-likeness (Philippians 3:8, 14).  

Hungering and thirsting is on-going and ever-increasing desire. It is illustrated in Psalm 42: “As a deer pants for flowing streams, so pants my soul for you, O God. My soul thirsts for God, for the living God” (vv. 1, 2). Those who possess this longing will be filled, but the promise, like the condition, is not a finished satisfaction. The filling is a continual and ever-increasing gratification of the longing heart with new and ever-greater measures of grace. Salvation is, in this life, a continuing work of growing and maturing in renewal and conformity to Christ. As one hungers, he is being continually filled, but that filling leads only to new longings that require greater fillings. So it goes. The believer will never be fully satisfied this side of glory. Even in eternity there is an infinite gap between the creature and Creator.

The lesson to be taken from this truth should be a source of great comfort to believers at any stage of their walk with Christ. Those with little or weak faith who truly hunger for His righteousness are as blessed as those whose faith is strong. Those whose sanctification is imperfect will be as filled as those who have matured above their years. When any confess, cry out, and claim His promise, they will be filled. It is not those who are full that are blessed but those who continually hunger and thirst after righteousness.