Matthew 5:13–16: Why the Kingdom needs more tastefulness and enlightenment

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We can toss around slights such as “moron” and “dim bulb” tastelessly, but we should take great pause when such words take center stage in a major teaching from Messiah Yeshua (Christ Jesus).

In this third part of a deep dive into the Sermon on the Mount and Sermon on the Plain, we explore His parables of salt and light, digging into the lessons they give for how the Kingdom will operate at the time of the “a new heavens and a new Earth” (Isa. 66:22-23; Rev. 22:1-2) and right now.

Salt of the earth: To everything a season

“’You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men.’” (Matthew 5:13 NASB)

Luke recorded Yeshua recitation of this parable in a different context (Luke 14:25–35). The punchline parable on salt was part of a multilayered teaching in Luke 14 that started with Yeshua’s healing a man on Shabbat and included people jockeying for position, status and honor at the event meeting. 

Mark recorded Yeshua told the parable of salt while rebuking His disciples for blocking children from “barging in” on Yeshua’s teaching and for wanting to stop an “outsider” who was calling on the power of Heaven in Yeshua’s name. 

“’For everyone will be salted with fire. Salt is good; but if the salt becomes unsalty, with what will you make it salty again? Have salt in yourselves, and be at peace with one another.’” (Mark 9:49–50 NASB)

Saltless

Unsalty in Mark is translated from ἄναλος analos (G0358), which is simply without ἅλας halas (G217), or without salt. The context of the passage is to be content with the standing of others before God and of yourself before God.  In other words, having this “salt” means to have a similar view of other people that God has of them.

Tasteless

Tasteless in those Matthew and Luke passages is translated from μωραίνω moraino (G3471). 

Μωραίνω comes from μωρός mōros or μωρόν moron (G3474), from which came into English in the early 20th century as “a medical term denoting an adult with a mental age of about 8–12.” 

What we would call a “moronic” statement is a statement that makes the situation worse. It doesn’t improve the conversation or enlighten those who listen to it. 

Μωρός appears again in Matt. 5:22, where calling someone that carries with it the sentence of being thrown into “fiery hell,” literally “Gehenna of fire.

Uses of μωραίνω in the Apostolic Writings and the Septuagint illustrate just how “salt” can become “saltless.”

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart [ἀσύνετος asunetos, G801, “without understanding”] was darkened. Professing to be wise, they became fools [μωραίνω], and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures. Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them. For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.” (Romans 1:18–25 NASB)

Do you know the law or just talk about it? Do we profess to be wise while speaking like a moron? Those in our age who have professed to be wise, who have denied the existence of God have become fools because they have stifled scientific discovery for the past 60 years because of their stubborn insistence that God doesn’t exist. 

“For the word of the cross is foolishness [μωρία moria G3472] to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written, “I will destroy the wisdom of the wise, and the cleverness of the clever I will set aside” [Isa. 29:14]. 20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish [ἐμώρανεν, from μωραίνω] the wisdom of the world? 21 For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe. 22 For indeed Jews ask for signs and Greeks search for wisdom; 23 but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness [μορον] of God is wiser than men, and the weakness of God is stronger than men.” (1Cor. 1:18–25 NASB) 

There are some who have realized that there is a “Prime Mover.” They have observed evidence of “Intelligent Design” in the world, even if they don’t know the Designer personally. 

“Now David’s heart troubled him after he had numbered the people. So David said to the LORD, ‘I have sinned greatly in what I have done. But now, O LORD, please take away the iniquity of Your servant, for I have acted very foolishly’ [μωραίνω in the Septuagint is translated fromסכל sakal, H5528].” (2Sam. 24:10 NASB)

Do we want to add nothing to the world or do we want to make an actual contribution that makes the world better? Do we want to bring strife or peace to the world? 

A lesson from salt and “saltlessness” is that God’s people are to be a purifying influence, even a preserving influence, on the the world by what they do. However, when God’s people forget or neglect their calling, they become useless for God’s goal of “tearing away” or “drawing out” the rebellion from mankind. 

Light of the world: Be a lighted one

“’You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.’” (Matthew 5:14–16 NASB)

• The purpose of good works is to “glorify” the Father (v. 16).
  • Glorify is translated from δοξάζω doxazo (G1392), which comes from δόξα doxa (G1391).
    • Secular Greek literature often used δόξα to refer to just a general opinion, judgment or view, but the Apostolic Writings and 4th Maccabees use it to mean to create a good opinion.
    • The Septuagint often uses the word to translate the Hebrew כבוד kabod, as in the brilliant appearance of God (Exo. 24:17; 40:28, 34; 1st Sam. 4:22). It comes from a root that means “heavy.” There was at time when a profound, substantial comment or idea was referred to has “heavy.” 
    • So to glorify God, His people have to act — “let your light shine” — in such a way to give people a good view of God.
• Luke recorded Yeshua told the light parable as part of His explanation of the parable of the sower (Luke 8:11–18).

Summary: Tammy