State | Salt and light in the secular state
Series: EIFACH muetig – with Jesus as a role model | Bible text: Romans 13:1–7 & John 4:7&19
As a follower of Jesus, I am in this world, but I try to align myself with God’s standards. As far as possible, I voluntarily integrate myself into the state structure and pray for the government. Followers of Jesus are the salt and light of the world, so it is important to shape the culture – but how should this be done? Which path is the right one? The decisive characteristic and criterion is love for God, for fellow followers of Jesus and for our fellow human beings.
The state and me
Followers of Jesus are in a special situation. On the one hand, they are in this world and a part of it. On the other hand, they try to align themselves with God’s standards. In the text reading we heard Romans 13:1–7. This text offers us some basic principles on how followers of Jesus should behave. The first thing that can be said is that it is a matter of voluntary, willing submission. Nobody should have to force me to do this! The author of this letter, Paul, is not concerned with blind obedience. He himself called the government to account when it was in the wrong against him (Acts 16). The history of the people of Israel is also a story with ups and, above all, many downs, which Paul was well aware of. The people were led into exile in Babylon. Even there in a foreign land, the people were supposed to work for the good of this city. «Work for the peace and well-being of Babel, where I have sent you as exiles. Pray for the welfare of the city – for if the city in which you are held captive has peace, you will also have peace» (Jeremiah 29:7 NLB). The original text only says city, but the context makes it clear that it is Babylon, which in Hebrew means Babel. Babel/Babylon is therefore also an image for the centre of power that sets itself up against God. In contrast, the heavenly Jerusalem is the city of God (Hebrews 12:22). But even here, in the presence of the centre of God’s opposition, the Israelites are called upon to pray for this city and especially for its well-being.
The letter to the Romans also says something about taxes. Why should I pay taxes? This topic also triggers a wide range of reactions among us. I have a colleague who describes himself as an anarcho-capitalist. Just like the Argentinian President Javier Milei. They see the state as the enemy. So my colleague also describes taxes as robbery. But how should followers of Jesus behave? St Paul speaks positively. Those who pay taxes help the government to maintain order. However, he also addresses a circumstance that was current at the time. The people in Rome did not have to pay a land tax or poll tax. Moving to Rome was therefore also a way of escaping taxes. To counteract this, there was the «idia» system. This denoted the fiscal and legal place of residence of a person. Around 49 AD, the Jews were expelled from Rome. They returned after 54 AD. However, they were still obliged to pay taxes where they had lived during the census of 54⁄55 AD. So Paul’s point here is that they should not cheat. Followers of Jesus should pay taxes because they owe taxes. Jesus himself was also confronted with the question of whether it was right to pay taxes to Caesar. This always helped to finance the imperial cult, which stood in contrast to Jewish and biblical values. « «Show me a röMixed MüThe coin with which the taxes are to be paid». When they gave him the müWhen they reached for the coin, he asked them: «Whose picture and title are stamped here?ägt?» «The image and the title of the emperor’Well then,» he said, «give the emperor what is due to him.ört. And give to God what is God’s.» » (Matthew 22:19–21 NLB). What do we owe God? Our worship (Romans 12:1).
But are there also limits to obedience in following Jesus? Several examples certainly come to mind here. The following verse is referred to particularly frequently: «[…] You have to obey God more than men» (Acts 5:29 NLB). I heard reference to this, especially during the corona pandemic, as a justification for not having to adhere to measures. However, I would argue that active use in our latitudes is more of a marginal phenomenon. The problem is often that we are too adapted and simply go along with the spirit of the times and culture. For example, in leisure time, ethics, mobile phone use, rest days and consumption. Often the problem with the misapplication of this verse lies in a false understanding of persecution. Not everything I suffer as a follower of Jesus is persecution! There is an important difference: there is suffering and persecution. This was taught to me by a wise man who lives in a country in South East Asia where there is acute persecution of Christians. The difference is: I can turn away from persecution at any time. But not from personal suffering.
If we take a look at the first followers of Jesus, we see that they were persecuted for their faith but remained faithful to God. This had a great impact and effect. There are countless examples from church history. In the Roman Empire, the bishops of Rome identified so strongly with the poor and the weak that they ultimately became a voice for the general public – even though they belonged to a minority at the time. Followers of Jesus also cared for the sick in other places. Often even at the risk of their own lives. They cared for these people, especially when their relatives had long since left for fear of infection. Followers of Jesus cared for those in need. In the Roman Empire, a child could be abandoned on the street until it was ten days old and left to die. These babies were taken in and brought up. However, the authorities had great difficulty with the new religion – as the followers of Jesus only accepted one God. They saw this as a rebellion against the Roman state, as polytheism was seen as supporting the state. As a result, the followers of Jesus were bitterly persecuted time and again. However, many professed their faith in Jesus and refused to sacrifice to other gods. This ultimately led thousands to their deaths. Their hope was Jesus» words such as: «Whoever confesses me publicly here on earth, I will also confess him before my Father in heaven» (Matthew 10:32 NLB).
Following Jesus and culture
To a certain extent, the state always represents culture, or is characterised by it. The current culture in the West is well described by the following words of Jesus: «Lawlessness will become more and more prevalent and love will grow cold in many» (Matthew 24:12 NLB). Our culture wants to know less and less about Christian values and is increasingly questioning them. I would like to come back to the core message of the last sermon. The problem is not the state not fulfilling its task, but followers of Jesus who no longer fulfil their task in and for the world. «You are the salt of the earth. But what good is salt if it has lost its flavour? Can it be made usable again? It is thrown away and trampled on like something that is worth nothing. You are the light of the world – like a city on a mountain that shines brightly in the night for all to see. No one hides a light under an upturned vessel. Rather, he places it on a lamp stand and lets it shine for all to see. In the same way, let your good deeds shine before men, so that all may see them and praise your Father in heaven for them» (Matthew 5:13–16 NLB). It is clear that followers of Jesus should be light and salt. But there are different understandings of how this is reflected in culture.
I would like to briefly discuss four theological models of how Christians and culture can relate to each other. These are influenced by Timothy Keller’s book «Centre Church». Basically, it can be said that religion always enters into some kind of relationship with culture. The danger here is for some to fall into convenience on the one hand and for some to exercise coercion on the other. It is also important that followers of Jesus are not only influenced by culture, but that they also change culture themselves.
The first model is the Transformation model. Followers of Jesus practise their profession from a Christian worldview and thus change the culture. This view conveys a strong awareness of the impact of the fall of man (separation of man from God) on human culture. Therefore, the emphasis is on thinking and living in a specifically Christian way in all areas of life. The problem with this view is that it is easy to overestimate oneself, to be too arrogant and self-righteous, i.e. to be convinced that one is always right.
The Relevance model sees the spirit of God at work in culture in order to expand his kingdom. Culture is God’s ally. So the church can adapt to realities and join what God seems to be doing in the world. This view is inspired by the future shalom (peace) and restoration of all things. The emphasis is on the church being there for others and working for the common good. The problem here is that too much conformity to culture leads to irrelevance and such churches eventually become disconnected from culture.
The Model of the counterculture sees the kingdom of God as an opposition to the kingdom of this world and views the moment when Christianity became the state religion as critical. This view draws attention to God’s strategy in the history of salvation to create a chosen people. The focus here is on the church as a new community and a sign of the coming kingdom of God. The problem here is that social change is viewed too critically. And the business world, governments and capital markets are too firmly criticised and demonised.
The last model is the Two realms doctrine. A distinction is made between God’s rule in the temporal and spiritual realms. The task is not to change society, but to be the church! The state is the order in the world willed by God. This view conveys joy in God’s good creation and recognises the work in secular professions and the value of genuine, visible quality work. This is also where the term profession can be located as a vocation in this world. The problem here is that common grace is more important than the biblical testimony of it. God’s revelation in the world is detached from biblical teaching.
The challenge is that each model is correct in the core diagnosis, but incomplete. What should we do now? Look for the middle way? Take the best of everything? The difficulty is that we are all characterised differently. It is therefore important to accept each other in our differences and to take the best. It is important to avoid four things: Arrogance, blame, frustration and naivety.
Me and the state
How do I behave «correctly» now? I would like to take another brief look at the first followers of Jesus. They changed the world through their testimony. However, we no longer have the same conditions as back then. Timothy Keller speaks of four seasons of a church. Winter is the pre-Christian culture, which is hostile to the followers of Jesus. In spring, the church is opposed by the pre-Christian culture, but it grows. In the summer, the church is highly regarded by the public and Jesus followers feel at home in the culture. There is a great consensus on what human welfare looks like. In the autumn of the church, faith is increasingly denied relevance to life. In the West, we are in the autumn of the church. That’s why the way things are done here is different from spring.
There is a good tool from missiology for assessing culture. It is the Beyerhaus tripolar scheme. It can be used to categorise every culture into three spheres and thus show where it is important to make a difference as a follower of Jesus. Every culture has a divine Sphere, i.e. things that correspond to the will of God. These should be affirmed. Furthermore, every culture has a neutral area, which is neither good nor bad. These things can simply be taken on board. Thirdly, every culture also has a demonic Pole. These are things that contradict the will of God. Here, for example, I could start to be light and salt in my environment.
Love is the decisive characteristic of being salt and light! The whole section of 1 John 4:7–21 is about love. I would like to conclude by briefly looking at two verses: «Dear friends, let us love one another, for love comes from God. Whoever loves is born of God and knows God. We want to love because he first loved us» (1 John 4:7 & 19 NLB). Love for God, the Christian community and people is the key to culture. It starts with God’s love for me and flows from there to me and into my environment!
Possible questions for the small group
Read the Bible text: Romans 13:1–7 & 1 John 4:7–21
- What is your relationship with the state? Do you like paying taxes?
- An important part of being a citizen is praying for their well-being. So pray together for the government.
- As followers of Jesus, we are not called to blind obedience to the state. Where are the limits of obedience? To what extent does the distinction between suffering and persecution help?
- In the sermon, the four theological models on the topic of Christ and culture were briefly outlined. Which one is closest to you? What could you learn from another model?
- How do you judge our western, Swiss culture on the basis of Beyerhaus» tripolar scheme? What are the divine, neutral and demonic realms? How can you be salt and light in the demonic realm by following Jesus?
