BEMA Episode Link: 94: Hope of the World
Episode Length: 25:56
Published Date: Thu, 29 Nov 2018 01:00:00 -0800
Session 3
About this episode:

Marty Solomon and Brent Billings resume looking at the opening teachings of Jesus in the Sermon on the Mount and how he sets the stage for his interpretation of Torah.

Discussion Video for BEMA 94

BEMA 35: Crossroads of the Earth

BEMA 56: Jeremiah — Weeping

Love Wins by Rob Bell

Transcript for BEMA 94

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 94: Hope of the World - Study Notes

Title & Source Summary

Episode: 94 - Hope of the World
Hosts: Marty Solomon and Brent Billings Focus: Matthew 5:11-16, particularly the Salt and Light passage in the Sermon on the Mount

This episode continues the examination of Jesus’s opening teachings in the Sermon on the Mount, focusing on how Jesus defines the mission of his disciples as the “hope of the world.” Following his Beatitudes, Jesus shifts from describing those who are blessed (“those”) to directly addressing his disciples (“you”), calling them to be salt and light. The discussion explores ancient city structures, particularly the concept of a “city on a hill,” to illuminate what it meant for Jesus’s first-century audience to be the hope of the world.

Key Takeaways

  • Jesus shifts pronouns in the Beatitudes from “blessed are those” to “blessed are you,” directly addressing his disciples and warning them of persecution
  • The disciples are called to be “salt of the earth” and “light of the world” - images carrying profound cultural significance
  • A “city on a hill” was not just visible but represented hope, protection, and provision for the poor and vulnerable
  • God has always placed his people at the “crossroads of the earth” to partner with him in bringing shalom to chaos
  • Jesus plans to be the hope of the world by working through his followers - the church is God’s chosen method of redeeming the world
  • The term “Gehenna” (hell) refers to the Valley of Hinnom, Jerusalem’s trash dump, evoking images of poverty and exclusion rather than the medieval concept of eternal torment
  • When people see the good deeds of God’s people, they glorify the Father in heaven

Main Concepts & Theories

The Pronoun Shift in the Beatitudes

Throughout the Beatitudes, Jesus uses third-person pronouns: “blessed are those who mourn,” “blessed are the meek,” “blessed are those who hunger and thirst for righteousness.” However, in verse 11, Jesus makes a dramatic shift to second person: “Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of me.”

This shift is intentional. Jesus is telling his disciples that while God’s favor rests on all the marginalized groups mentioned in the Beatitudes, the disciples themselves will join those groups when they embrace and proclaim this Kingdom message. The persecution isn’t theoretical - it’s a promise. If they announce that God’s favor rests on the poor in spirit, the mourning, and even the Gentiles (outsiders), they will face opposition from those who believe Kingdom looks different.

Matthew’s Euangelion (Gospel) Framework

Matthew, a former tax collector and thus a “mamzer” (outsider) himself, structures his Gospel to emphasize that Jesus came for the marginalized. His agenda focuses on demonstrating that those considered outsiders - whether tax collectors, Gentiles, or anyone else pushed to the margins - are actually insiders in God’s Kingdom. This theme runs from the genealogy (which includes broken and scandalous stories) through the birth narrative, and now into the Sermon on the Mount.

The reference to Isaiah 9 when Jesus moves to Capernaum is significant: “A light has shown for the Gentiles.” Matthew wants his Jewish audience to understand that their mission has always included the nations, even though they’ve forgotten this calling.

Ancient City Structure and the Hope of the Poor

Understanding ancient Near Eastern city planning is crucial to grasping Jesus’s metaphors:

  1. Tel (City on a Hill): Cities were built on elevated ground where water, commerce routes, and defensive positions converged. When a city was destroyed, it was rebuilt on the same spot (you couldn’t waste precious farmland), creating layers of civilization. Over time, this created a “tel” - a city literally built on a hill, visible for miles.

  2. Social Stratification in the City:
    • Wealthy citizens lived inside the city walls - the most protected, comfortable, and convenient location
    • Middle class lived in “casemate housing” - apartments built into the city walls themselves
    • Lower-middle class and poor lived in “daughter villages” (or “sister villages”) - unprotected settlements outside the walls that supported the city’s commerce
    • Destitute were driven to the city dump - the place of sewage and trash outside the gates

  3. City Gates as Welfare System: The city gates weren’t just entry points; they functioned as the courthouse, town hall, and welfare distribution center. This was where the abundant resources of the wealthy were distributed to those in need. For the poor living outside the city, the gates represented hope, provision, and justice (mishpat).

  4. The City Dump (Gehenna): Outside every ancient city was a designated place where sewage (plumbing ran through the center of city gates) and trash were deposited. This area was set on fire but would smolder continuously due to the wet/dry ratio of the refuse. This place was described as “where the worm never dies and thirst is never quenched” and “a place of never-ending fire.” It was also called the place of “weeping and gnashing of teeth” because the absolute poorest were forced to live there, scavenging for survival.
Salt and Light as Mission Statements

When Jesus tells his disciples “you are the salt of the earth” and “you are the light of the world,” he’s using powerful cultural metaphors:

  • Salt: In the ancient world, salt preserved food, added flavor, and was valuable enough to be used as currency. Salt that loses its saltiness becomes worthless. The disciples’ mission is essential - without it, the world lacks preservation and flavor.

  • Light/City on a Hill: At night, a city on a hill would be visible for miles, its lamps creating a beacon of hope for travelers seeking shelter, protection, and rest. For the poor in the surrounding areas, that city represented their only hope for provision and justice.

Jesus connects these images: “You are the light of the world. A town built on a hill cannot be hidden.” The disciples cannot hide their mission. They must be visible, accessible, and present as a source of hope to the world around them.

The Purpose of Good Deeds

Jesus clarifies the purpose of being salt and light: “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” The good deeds aren’t for self-glorification but to reveal what God is like. When people see Kingdom in action - compassion, mercy, justice (mishpat), provision for the poor - they get a glimpse of God himself and are drawn to worship him.

Shephelah and the Crossroads of the Earth

This concept, introduced back in BEMA Session 2 (Episode 35), returns as a central theme. God has always positioned his people at the “crossroads of the earth” - in the shephelah (lowlands) where civilizations meet and clash. This isn’t a defensive posture but a missional one. God’s people are placed where they can maximum impact, bringing shalom (wholeness, peace, restoration) to chaos.

The city on a hill in shephelah is visible to all - it cannot hide. Similarly, God’s people cannot retreat from the world. They must engage it, bringing Kingdom values to bear on a broken world.

Hell (Gehenna) Recontextualized

The word “hell” appears only 12 times in the entire Bible, 11 of them spoken by Jesus. The Greek word “Gehenna” derives from the Hebrew “Gei Hinnom” (Valley of Hinnom), specifically the Valley of Ben Hinnom outside Jerusalem where the city’s trash dump was located.

When Jesus uses this term, his audience wouldn’t envision the medieval concept of underground eternal torment with devils and pitchforks. Instead, they would picture the very real, very visible place of poverty, exclusion, and misery just outside their city walls. It was a place of “weeping and gnashing of teeth” - the grinding misery of the destitute.

Jesus often warns the religious elite that they might “find themselves at Gehenna” - thrown outside the city, outside the place of God’s protection and provision, despite their assumption that they’re safely inside.

Examples & Applications

Modern City Gates

Today’s church should function like ancient city gates - as places where resources are gathered and distributed to those in need. When churches hoard resources for internal consumption rather than extending provision, mercy, and justice to their communities, they fail to be “cities on a hill.”

Application: Churches and individual believers should audit their resources. Are we distributing abundance to those in need, or hoarding it? Are we known in our communities as sources of hope, or are we invisible?

Persecution for Kingdom Values

When Christians advocate for the marginalized, welcome outsiders, challenge unjust systems, or proclaim that God’s favor rests on those the world dismisses, they should expect opposition. This isn’t a sign of failure but the natural consequence of Kingdom work.

Application: If you never face resistance or discomfort for your faith, examine whether you’re truly proclaiming Kingdom values or just conforming to cultural Christianity.

Visibility and Accessibility

A city on a hill cannot be hidden, and neither should believers. Jesus isn’t calling for private, invisible faith but for public demonstration of Kingdom values.

Application: Consider how visible your faith is. Can your neighbors, coworkers, and community see Jesus in your life? Are you accessible to those who are hurting and seeking hope?

Good Deeds That Point to God

The goal isn’t to do good deeds for recognition but to do them in such a way that people recognize God’s character. When we feed the hungry, we reveal a God who provides. When we pursue justice, we reveal a God who cares about the oppressed. When we show mercy, we reveal a merciful God.

Application: Before acting, ask: “Will this reveal what God is like? Will this cause people to glorify the Father in heaven?”

Rethinking Heaven and Hell

If Gehenna represents exclusion from God’s provision and presence (being thrown outside the city), then salvation might be better understood as being welcomed inside, participating in God’s abundant provision and protection.

Application: Focus less on avoiding hell as fire insurance and more on entering the Kingdom - living under God’s reign, inside his city, participating in his mission to be light to the world.

Potential Areas for Further Exploration

  1. Ancient Urban Planning and Biblical Metaphors: How do other ancient city structures inform our understanding of biblical imagery? Study archaeological findings about tel excavations, city gate structures, and ancient welfare systems.

  2. The Concept of Mamzer in Jewish Thought: Explore how Jesus consistently challenges insider/outsider categories throughout the Gospels. Who were considered mamzers in first-century Judaism, and how does this inform our reading of Jesus’s ministry?

  3. Old Testament Foundations of Salt and Light: Where do salt and light imagery appear in Hebrew Scripture? How would Jesus’s Jewish audience have understood these metaphors in light of their scriptural tradition?

  4. The Shephelah Strategy: Study the geography and history of the shephelah region. Why did God consistently place Israel at the crossroads of civilizations? What does this reveal about God’s missionary intent?

  5. Hell in Jewish Thought: Research first-century Jewish understandings of Gehenna, Sheol, and the afterlife. How did these concepts evolve, and what did Jesus’s contemporaries believe about judgment and restoration?

  6. Rob Bell’s “Love Wins”: This recommended resource explores biblical concepts of heaven, hell, and God’s restorative purposes. It’s worth reading critically, even if you don’t agree with all conclusions.

  7. The Sermon on the Mount as Jewish Teaching: How does Jesus’s sermon fit within the tradition of rabbinic teaching? What would his methods and content have communicated to a first-century Jewish audience?

  8. City Gates in Ancient Israel: Research the archaeological evidence for city gates as community centers. Study examples from sites like Beersheba, Megiddo, and Dan.

  9. Social Justice in Torah: How do the Torah’s provisions for the poor, widows, orphans, and strangers connect to Jesus’s vision of Kingdom? Explore concepts like gleaning, jubilee, and sabbatical years.

  10. The Church as Alternative Community: How can modern faith communities embody the “city on a hill” metaphor in increasingly secular contexts? What would it look like to be genuinely counter-cultural while remaining accessible and attractive?

Comprehension Questions

  1. Pronoun Analysis: Why does Jesus shift from third-person pronouns (“blessed are those”) to second-person (“blessed are you”) at the end of the Beatitudes? What does this shift communicate to his disciples about their mission?

  2. City Structure and Hope: Describe the social stratification within an ancient city on a hill. For someone living in poverty outside the city walls, what would that city represent, and how does this illuminate Jesus’s metaphor?

  3. Salt and Light: Explain the two primary metaphors Jesus uses - salt of the earth and light of the world. What would these metaphors have meant to his first-century audience, and what mission do they communicate?

  4. Purpose of Good Deeds: According to Jesus, what is the ultimate purpose of letting your light shine through good deeds? Who receives the glory, and what does this reveal about Kingdom mission?

  5. Gehenna Recontextualized: How does understanding Gehenna as the Valley of Hinnom (Jerusalem’s trash dump) change the way we read Jesus’s warnings about hell? What picture would his audience have had when he used this term?

Personal Summary

In this powerful teaching, Jesus moves from describing who receives God’s blessing to directly commissioning his disciples as the hope of the world. The shift from “those” to “you” isn’t subtle - it’s a call to action accompanied by a warning. If you embrace this Kingdom message that God’s favor rests on the marginalized, outsiders, and poor in spirit, expect persecution.

But this persecution is worth it, because you are the salt of the earth and the light of the world. Using the powerful imagery of a city on a hill - a beacon of hope visible for miles, a place where the poor could find provision, protection, and justice - Jesus tells his disciples that they must be that hope to the world around them. They cannot hide. They cannot retreat into private religiosity. They must be visible, accessible, and active in bringing Kingdom values to a broken world.

The ancient city gate functioned as a welfare system, distributing abundance to those in need. God’s people are called to be that same kind of gate - a threshold between God’s provision and human need, a place where mishpat (justice) flows freely. When we do this well, when we let our light shine through good deeds, people won’t praise us - they’ll glorify our Father in heaven. They’ll catch a glimpse of what God is really like: compassionate, generous, merciful, and just.

This has always been God’s plan. From the beginning, he’s placed his people at the crossroads of the earth, in the shephelah, at the intersection of civilizations and chaos. He’s looking for partners who will work with him to bring shalom to a broken world. We are not the hope of the world because we’re special, but because Jesus has chosen to work through his followers. He plans to be the hope of the world through us.

The alternative - Gehenna - isn’t some medieval torture chamber underground. It’s being thrown outside the city, outside the place of God’s protection and provision, left in the place of weeping and gnashing of teeth. Jesus warns the religious elite of his day that they might assume they’re safely inside while actually heading for exclusion. The path to truly being inside is embracing the Kingdom values Jesus proclaims: blessing the mourning, the meek, the poor in spirit, the persecuted, and yes, even the Gentiles and other outsiders.

So we must ask ourselves: When people look to us as a community of faith, do they find a city on a hill? Do they find sustenance, compassion, mercy, and justice? Or have we hidden our light under a bowl? Have we become salt that has lost its saltiness, good for nothing except to be trampled underfoot? The world is watching. The poor are looking for hope. Will they find it in us?

Study notes created from BEMA Episode 94: Hope of the World. For more information, visit bemadiscipleship.com

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