5th Sunday in Ordinary Time – February 8, 2026
Isaiah 58:7-10; 1 Corinthians 2:1-5; Matthew 5:13-16
Theme: We are the Salt and the Light of our Societies
A. A
Brief Exegetical Analysis of Matthew 5:13-16
1. Historical
Contexts
Our Gospel passage is Jesus’ second
teaching in the section called the “Sermon on the Mount” (Mt 5-7). Before this
section, Matthew told his readers about the beginning of Jesus’ public ministry
in Galilee (4:12-25), where Jesus exhorted the people to repent and become
members of the kingdom of heaven he had just begun (see 4:17). Immediately
after this episode, Matthew presents a series of Jesus’ teachings called the
“Sermon on the Mount” (Mt 5-7), in which Jesus teaches the crowds and his four
new disciples about the lifestyle of the heavenly kingdom. In our passage,
Jesus reminds them that the members of the kingdom of heaven are the salt of
the earth and the light of the world. Our Gospel text immediately follows the
first teaching, the beatitudes (5:1-12), and precedes the third teaching, which
is about the Law (5:17-20).
2. Form,
Structure, and Movement
Our Gospel passage is a teaching rich in
metaphors. It is structured into two movements. First, Jesus calls his
listeners to be the salt of the earth (v. 13), and second, he exhorts them to
be the light of the world (vv. 14-16).
3. Detailed
Analysis
V. 13. You are the salt of the earth. As
members of the kingdom of heaven, Jesus’ followers are to influence the world
positively, embodying the qualities of the salt metaphor. In ancient times,
people used salt (1) for preservation, purification, and seasoning (2 Chr
13:5). The disciples' mission is to preserve people from being spoiled by the
devil, purify them from sinful conduct, and draw out the savor of God’s love in
them. (2) People in the ancient world also used salt to ratify covenants (Num
18:29; 2 Chr 13:5). When Jesus tells his followers that they are the salt of
the earth, he means that their mission is to remind people of their sacred
covenant with God through Jesus. (3) In the Old Testament, salt was also used
in liturgical functions to venerate, bless, and sanctify (Exodus 30:35; Lev
2:13; Ez 43:24; Ezra 6:4). Here, the disciples are the salt of the earth by
participating in the liturgy of the sacraments (especially the Eucharist,
priesthood, and confession) that Jesus will institute later to venerate, bless,
and sanctify the people. But if the salt loses its taste, with what can it be
seasoned? The salt that loses its taste is the same as the light put under the
bushel basket in v. 15. The disciples will be compared to the salt that loses
its taste if they do not care for their relationship or communion with Jesus
and their prayer life.
Vv. 14-16. Jesus expects his disciples to
influence the world positively, using all the functions and purposes of the
traditional oil lamp from his time. First, consider the function. The lamp's
components include, but are not limited to, lantern oil, an oil tank, wicks,
and a wick-raiser knob. (1) Lantern oil symbolizes the disciples' relationship
with Jesus. As the lamp gives light, the oil diminishes. More oil is needed to
maintain the lamp's function. This indicates that the challenges the disciples
face in their mission will gradually diminish their communion with Jesus, so
they must frequently strengthen their relationship with him. (2) The oil tank,
which holds the lantern oil, represents the world or communities where the
disciples live their relationship with Jesus. (3) Wicks give light only when
one section touches the oil. Similarly, the disciples must be in a spiritual
relationship with Jesus for their mission activities to illuminate the people.
(4) The wick-raiser knob symbolizes the prayer life. The more the wicks emit
light, the more they burn and deplete. Consequently, the wick-raiser knob is
essential for raising the wicks. In the same way, a vibrant prayer life is
necessary for the disciples' mission to thrive.
Second, consider the purpose of light. No
one would waste precious fuel oil by lighting a lamp and then immediately
covering it with a bushel basket, which would prevent it from giving light. The
lamp's purpose is to be set on a lampstand, where it can provide light to all
in the house. The disciples are called not to be wasted by doing nothing but to
extend the kingdom of heaven to all people through their pastoral ministries.
The people must see their good deeds and glorify God (vv. 14-16).
4. Synthesis
Jesus’ disciples are the salt of the
earth and the light of the world. As the salt of the earth, they are called to
fulfill the functions of salt as used in ancient times. Their mission is to
preserve people from being spoiled by the devil, purify them from sinful
conduct, and bring out the flavor of God’s love within them. Additionally,
their mission is to remind people to maintain their covenant with God through
Jesus and to participate in liturgical celebrations that sanctify them.
Regarding the light, Jesus expects his disciples to fulfill the functions and
purposes of light, using the metaphor of the traditional oil lamp from his
time. As followers of Jesus and members of the kingdom of heaven, the disciples
are to strengthen their communion with Jesus regularly, live this communion
within their communities, and deepen their prayer life. The disciples are
called not to waste their potential by doing nothing or hiding their
discipleship but to live out the Beatitudes openly so that all people see their
good works and glorify God.
B. Pastoral
Implications
1. Liturgical
Context
In our first reading, Isaiah calls us to
share “what we have” with the poor and oppressed. In the Gospel, Jesus
challenges us to give “who we are” to our brothers and sisters when he says we
are the salt of the earth and the light of the world. Then, in the second
reading, we have Saint Paul as a model of the one who shares “who he is” and
“what he has” with the Corinthian believers.
2. What
the Church Teaches Us Today
In the first part of our Gospel, Jesus
tells us that we are the salt of the earth (v. 13). As Christians and members
of the kingdom of heaven, he expects us to influence the world positively,
using the salt metaphor in all its dimensions. In ancient times, people used
salt (1) for preservation, purification, and seasoning (2 Chr 13:5). The
disciples' mission is to preserve people from being spoiled by the devil,
purify them from sinful conduct, and draw out the savor of God’s love in them.
In our societies today, there are several cases of depression and suicide
because many people are losing hope, joy, and the “taste” of life. We are “the
salt of the earth” to bring these people hope, happiness, and flavor. We are
“the salt of the earth” to “preserve” the people (especially our youth) from
being spoiled by the false teachings of social media and other immoral
practices that lead them to sinful conduct. We are “the salt of the earth” to
purify the people by drawing them to the Church.
(2) People in the ancient world also used
salt to ratify covenants (Num 18:29; 2 Chr 13:5). Here, Jesus wants us to
symbolize the covenant that God has concluded with his people through him. Our
Christian lifestyle should inspire people to keep God’s covenant by obeying his
commandments. Whenever they break it through sin, we call them to restore their
relationship and loyalty to God through repentance in the sacrament of
confession.
(3) In the Old Testament, the people of
Israel also used salt in liturgical functions to venerate, bless, and sanctify
(Exodus 30:35; Lev 2:13; Ez 43:24; Ezra 6:4). When Jesus says that we are “the
salt of the earth,” he means that we are called to participate in the liturgy
of the sacraments (mainly the Eucharist) to venerate God, bless him, and
sanctify the people we meet.
To be the salt of the earth means
fulfilling several missions where we live, such as giving flavor, preserving,
purifying, participating in the liturgy, ratifying the new covenant through
Jesus, and fostering friendship and loyalty. We can fulfill these missions only
if we do not lose the “taste of our Christian life.” This is what Jesus says in
the second part of v. 13. “But if the salt loses its taste, with what can it be
seasoned? It is no longer good for anything but to be thrown out and trampled
underfoot.” (Matthew 5:13b). The salt that loses its taste is compared to
people who claim to be Christians only because of their baptisms but do not
actively participate in the Church’s mission. Here, Jesus exhorts us to be
active Christians who renew our “Christian taste” by regularly living the seven
sacraments of the Church, especially the Eucharist and Confession.
In the second part of our Gospel, Jesus
uses the metaphor of the traditional oil lamp from his time to remind us that
we are the light everywhere we live and are called to be placed not under a
bushel basket but on a lampstand so that we give light to all around us (Vv.
14-16). He expects us to influence the world positively, using all the
functions and purposes of the traditional oil lamp.
Regarding the functions, this oil lamp
has several components, such as the lantern oil, oil tank, wick, and
wick-raiser knob. Each element serves a specific purpose. (1) Lantern oil
represents the disciples’ relationship or communion with Jesus. Just as a
traditional oil lamp cannot give light without fuel, we cannot shine in the
world without our relationship with Jesus. Note that the oil dries up the more
the lamp gives light. So, more oil is needed to keep the lamp functioning. This
means the challenges we encounter in our mission gradually dampen our communion
with Jesus. Therefore, we must reinforce our relationship with Jesus often and
often.
(2) The oil tank is the container where
the fuel oil is stored. This oil tank refers to the world, Church communities,
or families where the disciples and we live out our relationship with Jesus. It
is crucial to make our Church communities and families places where we
encounter God.
(3) The wick represents the disciples’
mission. For the dry part to give light, one part of the wick must touch the
oil. Likewise, one part of our lives must be connected to our relationship with
God so that our mission’s works bear fruit.
(4) The wick-raiser knob symbolizes
prayer life. The more the wick gives light, the more it burns and eventually
finishes off. So, the wick-raiser knob is needed to raise the wick up. Prayer
life is necessary for us to keep our mission up. Moreover, this wick-raiser
knob does not work automatically but manually. Someone is needed to manipulate
it and raise the wick up. God is the one who raises our mission work up through
the Church leaders, spiritual directors, parents, schoolteachers, and our
brothers and sisters. Their exhortations, teachings, and encouragements “raise
our wick up” to continue shining the light of God’s love wherever we live.
Regarding the purpose of the light, Jesus
tells his disciples that just as a city set on a mountain cannot be hidden, no
one would waste precious fuel oil by lighting a lamp and then immediately
covering it with a bushel basket, preventing it from giving light. The lamp's
purpose is to be set on a lampstand, so it can provide light to all in the
house. We are called not to be wasted by doing nothing or hiding our mission
work. Instead, being Christians and members of the kingdom of heaven means
accepting to be “set on a lampstand” and living out the Beatitudes (Christian
lifestyle) openly, without fear or shame, so everyone in our Church
communities, families, and societies where we live can see and benefit from our
good works and glorify God (vv. 14-16).
The context of our first reading passage
is the beginning of a new life for the people of Israel in the promised land
after the Babylonian exile. Overjoyed by their freedom, they focused on
building their nation but neglected the needy. In the passage from our first
reading, Isaiah teaches them that their priority should be the good treatment
of the poor and the oppressed rather than building their houses. It is not the
beauty of the new buildings they construct that will make their restored
generation shine like the light. Instead, sharing their bread with the hungry,
sheltering the oppressed and the homeless, and clothing the naked will make
their nation shine like dawn (v. 7). Moreover, when they focus on treating the
poor and marginalized with love, God will hear their prayer when they call upon
him and heal their wound of exile quickly. Then their vindication shall go
before them, and the glory of the Lord shall be their rear guard (v. 8). This
reading teaches us to be concerned about priorities. First things first!
Maintaining our Church and family facilities is fine. Coming to worship God in
our beautiful Church is excellent. However, they are not enough if we neglect
the poor and oppressed among us. Our Holy Mother Church exhorts us to give
“what we have” to care for the elderly, shut-ins, the sick, and the needy. Only
when we do well in the outreach ministry do our Church communities and families
shine their light; God will hear our prayers and be our guard, and our “wounds”
and sickness will be healed.
The Gospel teaches us to give “who we
are,” and the first reading teaches us to give “what we have.” In our second
reading, Saint Paul is our model of one who gives “what he has” and “who he
is.” As members of the kingdom of heaven, let us ask God’s grace in the liturgy
of this Mass that we become the salt and light of our Church communities,
families, neighbors, societies, and everywhere we live. Amen.
Rev. Leon Ngandu, SVD
Pastor of Holy Family Church in Jackson,
MS &
SVD USS Biblical Apostolate Coordinator
No comments:
Post a Comment