Sermon Discussion Questions:

1. Read Matt 5:13-16. Consider the images of "salt" and "light" and how they are used here. Why do you think Jesus chooses these images for His people?
2. Why is "Up" (worship) the most important direction of our mission? Does that mean that every good deed must include something overtly Christian about it (i.e. a gospel presentation, prayer, invitation to church, etc.). If not, why not? How can we perform our good deeds so that others "glorify God in heaven" if we do not talk about God in heaven? If so, how can we perform our good deeds without making it seem like we do not care about the person's immediate physical needs? What if they are not interested in spiritual things?
3. Why does Jesus include the warnings about salt losing its saltiness, or a light being hidden? What's the danger He is warning of? How do Christians keep their "saltiness"? See Hebrews 3:12-13 or 10:24-25. What would you say that person who wants be "on mission," but feels little need for the community of the church? 
4. How does our love for one another (In) provide clarity to our mission (Out)? See John 13:34-35, Acts 2:42-47, and Galatians 6:10. Or, notice the phrase "my brothers" in Matthew 25:40.
5. How do we keep from stagnating at Up and In, and failing to ever reach "Out"?

• I think that when the poor happened to be neglected and overlooked by the priests, the impious Galileans observed this and devoted themselves to benevolence. For it is disgraceful that…the impious Galileans support not only their own poor but ours as well, [while] all men see our people lack aid from us. - Julian the Apostate (363 AD)
• Clearly, Julian loathed “the Galileans.” He even suspected that their benevolence had ulterior motives. But he recognized that his charities and that of organized paganism paled in comparison with Christian efforts that had created “a miniature welfare state in an empire which for the most part lacked social services” [Paul Johnson, A History of Christianity. New York: Atheneum, 1976: 75]. By Julian’s day in the fourth century it was too late to overtake this colossal result, the seeds for which had been planted in such teachings as “I am my brother’s keeper,” “Do unto others as you would have them do onto you,” and “It is more blessed to give than to receive.” - Rodney Stark, The Rise of Christianity, p. 83-84

What is the purpose of church? Why did you drive down here this morning? Is it…

• To teach people the Bible? Theology, doctrine, intellect.
• To create an environment of worship? Song, prayer, sacrament.
• To provide community? Friendship, fellowship, family formation.
• To alleviate social ills? Address personal sins, social sins, influence culture, alleviate suffering.

Our church’s mission is “To create a covenant community who worships Christ above all.”

There is a logical progression to that mission statement that begins with mission, (creating), moves to fellowship (covenant community), and concludes with worship (worships Christ above all). Activity (creating) leads to identity (covenant community) who exists for one reason (Christ above all). But that is somewhat misleading. In reality, the flow leads in the opposite direction: Worshipping Christ above all draws us into a covenant community who then want to see others drawn into this covenant community who worships Christ above all. We often refer to these three elements with three directions here at Quinault: up (Christ above all), in( covenant community), and out (creating).

We believe that a healthy church includes those three elements: worship, fellowship, and mission. But, each church has its own strengths and weaknesses. If I had to pinpoint a weakness of our own church, it would be on our “out” aspect. I believe that one of the reasons that this frequently is a weak spot in Bible-believing churches is because it is so complicated.

Being “missional” has so many definitions that we can easily be overwhelmed: if I am to be “missional” does that mean that I…

• Have to go overseas to an unreached people group? Go on a short term mission trip? Financially support a missionary?
• Do I need to evangelize the non-Christians around me? At work, in my family, in my neighborhood, in my friend group?
• What about my children that I need to raise?
• What about how I can help my community in ways that aren’t overtly spiritual, but still seem important? Didn’t Paul say that we should work at our jobs like we are working for the Lord? What about the homeless people you see on the side of the road?
• What about all getting engaged with larger scale, societal suffering? Should we be addressing issues of global poverty, drug abuse, and war? Should we get involved with politics to try to create a better, more just society?
• Or should we just look for opportunities to be good samaritans, helping people broken down on the side of the road or paying for the person in the drive-thru behind us?

Different churches and different Christians will answer all of those differently. My aim in this sermon is to try and provide some frameworks of thought for how our church can grow in our efforts to be outward focused in our mission as we seek to create a covenant community who worships Christ above all.

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13 “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. 14 “You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. (Matt 5:13-16)

Up—Worship

What are followers of Jesus to be? Salt and light. Things that stand out, that give taste, preserve decay, and illuminate the dark.

In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. - Matt 5:16

• What are “good works”? What aligns with God’s Law (as is demonstrated in the rest of the sermon on the mount)
  • You have heard that it was said, You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect. - Matt 5:43-48
• The aim is for others to see your good works and give glory to your Father in heaven.
  • This could be for other Christians
    • “…they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others,” 2 Cor 9:13
  • This could be for non-Christians
    • Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation. - 1 Pet 2:12
  • This can be demonstrated in dramatic acts
    • Peter healing the lame beggar (Acts 3:1-10)
  • This can be demonstrated in very mundane acts
    • Bondservants are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, 10 not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior. - Titus 2:9-10
• Either way, the bullseye, the main aim is to use the gifts, resources, and opportunities afforded us to make the reality of God unavoidable in this world.

Jesus says, “You are the light of the world.” And, of course, we cannot read that without thinking about Jesus’ own words elsewhere, where he says, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life,” (John 8:12). So, the Church—the Body of Christ—is to so conduct itself in this world that we resemble the light of Jesus Christ. So, in the same way that Jesus fed the hungry and healed the sick and confronted corrupt religion and taught the kingdom of God, the church is to imitate Him (albeit, in a lesser sense). There is a unique aspect to the ministry of Christ that we do not come close to since the nature of His miracles were unlike anything we perform or do.

But that naturally leads us to ask: what was Jesus’ ultimate goal that He was driving at in His acts of mercy and charity? John’s gospel makes it abundantly clear that Jesus’ miracles were never ends in themselves. In fact, the very word that John uses to describe miracles—signs—testifies to this. A sign exists to point to something else. What are all of the signs pointing to? John’s conclusion of the book provides a helpful summary:

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. - John 20:30-31

The primary aim of all of our good works—whether you are making breakfast for your children or serving at the Union Gospel Mission or trying to lobby congress or taking the anger of your boss at work for a problem you didn’t create—all of it is done with the aim to drive people closer to God. And not just God in general, but specifically to God revealed in the work and ministry of Jesus Christ, Savior of the world.

This means that we are all evangelists at our root. Some of you may be more articulate, some of you more confident, some of you may feel terribly bashful. And God has gifted different people in His church with different strengths, and we should use our different gifts—if you are a teacher, use your gifts; if you have the gift of hospitality, use your gifts; if you are incredibly hardworking, use your gifts. But all of us are conscience bound to “always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you,” (1 Pet 3:15). Why are people asking you about the reason for the hope that is in you? Because your good deeds make it clear that you do not hope in the same thing the world does.

This means that as we think about our opportunities to reach out beyond our church, we should be looking for opportunities which do not stop at meeting immediate, physical needs, but like Jesus himself, use the meeting of physical needs as an opportunity to address their greatest needs. Which means that at some point the individuals we are striving to help must have the gospel explained to them. “Faith comes from hearing, and hearing through the word of Christ.” (Rom 10:17)

This emphasis on salvation does not denigrate our care for people or our desire to alleviate physical suffering. John Piper says, “Christians care about all suffering, and especially eternal suffering.”

We care about all suffering. We don’t want children to go hungry or people freezing to death outside. If we do not care about those things we are not like our Father in heaven. But as we move to feed the hungry and clothe the naked, we want to also point them to what they especially need: if you are well fed and well clothed but are going to spend an eternity in hell, that is not a good bargain.

In—Fellowship

The images Jesus uses here are familiar to us, but striking. What are Christians to be in the world? Salt and light.

Which means that we are distinct and it means that we are evident. What does salt do? Salt brings out the flavor of a dish and it preserves decay from happening. Light shines in the dark. There is a flavor and light to Christians that are as different from the world as light is from dark, as salt is from the food it seasons. So, the controlling priorities as we think about our time, our budget, our life are thoroughly Christian. The prejudices, hunches, and ethos of the world do not control us. Instead, our Church is controlled by the culture of the kingdom of God.

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. - Matt 5:13

What preserves our “saltiness”?

One another. The Church.

Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. 13 But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. - Heb 3:12-13

And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. - Heb 10:24-25

The Church is the epicenter of where our “good works” are to be primarily manifested. Consider the “one another” commands—where are those assumed to be carried out? Within the Church. The Church is to be the primary focus of our moral efforts.

But doesn’t that compromise the evangelistic mission of the church?

A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.” (John 13:34-35)

I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. (John 17:23)

There is an evangelistic purpose to our fellowship with one another.

• Think of the Acts 2 church, who sell their possessions to give to the other members of the church in need: "And the Lord added to their number day by day those who were being saved,” (Acts 2:42).

So we should prioritize the needs of our brothers and sisters in Christ, especially the members of our own church, in our good works and mercy ministries.

• So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith. - Gal 6:10
• “And the King will answer them, Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’” (Matt 25:40)

The danger of missions separated from the Church.

• Either lonely missionaries on their own or churches that lose sight of their ultimate mission.
• The mission of the Church is not the same as the mission of the individual Christian.
  • The church is law school, the Christian is a lawyer
  • The church is a forge, the Christian is the tool
  • The church is the charging dock, the Christian is the battery
• The church is the Bride of Christ, the Church is the hope of the world, the Church is the pillar and buttress of truth, the Church is the manifold wisdom of God on display against the rulers and authorities in the heavenly places.
  • Abraham Kuyper
  • The YMCA
• All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” - Matt 28:18-20

Out—Mission

You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. - Matt 5:14-15

And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. - John 10:16

Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. - James 1:27

Christians have historically been the fountain heads of charitable institutions: orphanages, hospitals, universities, the abolition of slavery, etc.

“The Missionary Roots of Liberal Democracy” by Robert Woodberry demonstrates that “conversionary protestants” “were a crucial catalyst initiating the development and spread of religious liberty, mass education, mass printing, newspapers, voluntary organizations, and colonial reforms, thereby creating the conditions that made stable democracy more likely.”

• I think that when the poor happened to be neglected and overlooked by the priests, the impious Galileans observed this and devoted themselves to benevolence. For it is disgraceful that…the impious Galileans support not only their own poor but ours as well, [while] all men see our people lack aid from us. - Julian the Apostate (363 AD)
• Clearly, Julian loathed “the Galileans.” He even suspected that their benevolence had ulterior motives. But he recognized that his charities and that of organized paganism paled in comparison with Christian efforts that had created “a miniature welfare state in an empire which for the most part lacked social services” [Paul Johnson, A History of Christianity. New York: Atheneum, 1976: 75]. By Julian’s day in the fourth century it was too late to overtake this colossal result, the seeds for which had been planted in such teachings as “I am my brother’s keeper,” “Do unto others as you would have them do onto you,” and “It is more blessed to give than to receive.” - Rodney Stark, The Rise of Christianity, p. 83-84

In 2016, New Testament professor Larry Hurtado was invited to give the Pére Marquette Lectures at Marquette University. The title of his lectures, which became the title of a short book, is rather arresting: “Why on Earth Did Anyone Become a Christian in the First Three Centuries?” The book goes on to explain the punishing price, socially, politically, vocationally, and physically of becoming a Christian in the first 300 years of the church. We have no equivalent today of the ostracism and risks early Christians took to convert from paganism or Judaism to Christianity. Nevertheless, Hurtado goes on to note the unparalleled growth of Christianity during these early centuries. At the time of the Resurrection, there are a small handful of Christians—the apostles and friends. By the end of 1st century, there are estimated to be about 10,000 Christians scattered across the Roman Empire. By the end of the 2nd century, 220,000. By the end of the 3rd century, 6 million. By the end of the 4th, 35 million. Hurtado quotes a historian who says, “No other cult in the [Roman] Empire grew at anything like the same speed.”

And this is astonishing when you consider the geographical scope of this spread. If we limit ourselves simply to the missionary journeys recorded in Scripture, from Jerusalem to Rome, we read about an expanse of 1500 miles travelled by foot, with churches being planted and established along the way…all within 20 years of the Resurrection. And, of course, there is the missionary journeys to Egypt, Northern Africa, Eastern Turkey, India, etc. that are not recorded in Scripture but attested to in archaeology and papyri—the vastly different cultures that Christianity took root in demonstrates that its spread was not owing to one particular culture being amenable to it. And this is even more astonishing, of course, precisely because of how costly it was to become a Christian! You lost the respect of your family and community, you lost the guarantee of a job because you could no longer worship the local deity presiding over your leatherworker’s guild, you lost the civil protections of freedom of religion because you could no longer acknowledge that Caesar was divine, you could (and many did) lose your very life—you lost so much.

So, Hurtado’s question is a pertinent one: why on earth did anyone become a Christian in the first three centuries? By the conclusion of Hurtado’s book he notes three things that contribute to the church’s growth: salvation, fellowship, and mission…in that order. Hurtado claims that the churches missionary endeavors, especially the churches’ acts of mercy, justice, and charity were important, but that ethos of love and care begins in Christians caring for each other, but both of those pale in comparison to the idea of a loving God who offers eternal life to sinners. Salvation first, fellowship second, and mission third.

Our highest aim must always be the offer of salvation, and from it will flow everything