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CHRISTIANS TO HAVE SALT IN THEMSELVES
TO understand this subject aright, we must take into consideration the whole context. The Disciples had disputed amongst themselves about precedency in their Master’s kingdom, which they supposed to be of a temporal nature; every one of them coveting for himself the highest post of dignity and power [Note: ver. 33–37.]. They had also, through jealousy and narrowness of mind, forbidden a person to cast out devils, merely because he did not exercise that power in concert with them, and in subserviency to them [Note: ver. 38–41.]. These evil dispositions our Lord had reproved, by appropriate and weighty observations: and then he proceeded to declare to them, that the exercise of such corrupt feelings would issue in the everlasting destruction of all who should indulge them, and would plunge them into “that fire of hell which never should be quenched [Note: ver. 42–48.].” After repeating, no less than five times, that “the fire into which they should be cast should never be quenched,” he told them that he expected very different tempers from them. The terms which he used on this occasion you have just heard: they contain a solemn admonition, and suitable advice; each of which we will consider in its order. Let us notice, then,
I. His solemn admonition—
This is somewhat difficult to be understood. Commentators, supposing that the word “for,” with which my text is introduced, is to be taken as connecting the text with the words immediately preceding, explain the first clause of our text thus: ‘The fire, into which the persons before spoken of shall be cast, shall never be quenched: neither shall the persons that are cast into it be consumed: for every one of them shall be salted with fire: and, as salt preserves from putrefaction the things that are impregnated with it, so shall the fire preserve from dissolution those who shall be subjected to its power.”
This interpretation is far from satisfactory, because it places two perfectly similar expressions, that which I have read, and that which follows it, in direct opposition to each other, (the one as referring to the destruction of the soul, and the other to the preservation of it,) when they are evidently intended to convey the same truth under two different figures.
To get rid of this difficulty, one commentator [Note: Macknight.] would translate the word thus: “Every one shall be salted for the fire.” But any one, who looks at the original, will see that such a translation is utterly inadmissible.
The translation, as it stands, is right: nor will the sense be difficult, if only the word “for” be taken as connecting the text with the whole subject contained in the context. The whole may be explained thus: ‘I expect of you, in future, a different state of mind from that which you have recently indulged. You are offered up as living sacrifices to God; and, as such, must be holy, and without blemish: and as the sacrifices under the law were offered through the instrumentality of fire, and always with the accompaniment of salt, so must you be salted with fire, and salted with salt, in order that your savour may come up with acceptance before God.’
If it be said that the term “salting with fire” is a strange expression; I answer, it is no more strange as applied to the preservation of the soul from sin, than as applied to the preservation of the body from destruction. On the contrary, it is expressly sanctioned by the Holy Scriptures in the sense now put upon it; whereas it is nowhere sanctioned in the sense which I am now controverting. John the Baptist says, “Christ shall baptize you with the Holy Ghost and with fire [Note: Luk_3:16.].” And it is no more strange to be “salted with fire,” than to be “baptized with fire.” If it be said, that “baptizing with fire” means only the enduing with grace, which shall purify as fire; I answer, this is the precise meaning which I annex to the “salting with fire;” namely, the enduing with grace, which shall purify as fire. The two expressions are precisely parallel, both in terms and import. And, this interpretation brings unity into the subject in the place of discord; and simplicity in the place of inexplicable confusion.
Having, I hope, thrown the true light upon this difficult passage, I now proceed to comment upon it, as an injunction from our blessed Lord.
[Under the Mosaic Law, this was God’s command: “Every oblation of thy meat-offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering: with all thine offerings thou shalt offer salt [Note: Lev_2:13.].” To that ordinance our Lord refers, when he says, “Every one shall be salted with fire; and every sacrifice shall be salted with salt.” But as salt, however good, may possibly “lose its saltness,” so as to become unfit for the service of God; so may immortal souls lose the divine savour which is pleasing to God: and, as the salt in that case is “fit for nothing, not even for the land, nor yet for the dunghill;” so those professors of religion, who lose the spirituality of their minds, must be regarded as the most unprofitable and contemptible of mankind [Note: Luk_14:34-35.]. Now, the allowed indulgence of such base feelings as the Apostles had lately manifested was incompatible with spiritual-mindedness; and therefore our Lord warned them, that, if they would be useful as ministers, or be accepted as men, they must mortify all such corrupt affections, and shew themselves to be under the influence of a purer principle. And the same admonition is proper for us also: for we, it is to be feared, are, for the most part, as worldly and as carnal as they. Look at the state of the Christian world: see how ready men are, yea, even good men, to dispute and quarrel about every thing that concerns their interests in the world — — — See, too, how ready Christians are to decry and to discourage those who move not in their line, and belong not to their party — — — in a word, let the spirit of Christians, both of individuals and communities, be seen at this day; and it must be acknowledged, that the admonition in my text has in no degree lost its force, or its applicability to the souls of men.]
In connexion with this solemn admonition, we must consider,
II. His suitable advice—
The advice here given evidently refers to the whole context, and, in this respect, confirms the interpretation which we have given of the preceding clauses of our text. The Disciples had given way to very evil tempers and dispositions; and, to counteract such corrupt propensities in future, our Lord says to them, “Have salt in yourselves, and have peace one with another.” The same counsel is proper for us also:
1. Have salt in yourselves—
[We, whether as ministers or as private Christians, are to be “the salt of the earth [Note: Mat_5:13.];” not only richly imbued with grace in our own souls, but operating, all of us in our respective spheres, to keep the world around us from corruption. But how can we fulfil our office for the benefit of others, or how can we answer to our proper character as true believers, if there be not a savour of divine grace abiding in us, and diffused around us? In all our intercourse with God, we must exercise a spirituality of mind: for what is prayer without devotion? or what is praise without fervent love and adoring gratitude? In truth, what are any services whatever, if sin be unmortified, and corruption unsubdued? “If we retain any iniquity in our hearts, the Lord will not hear us [Note: Psa_66:18.].” “The sacrifice of the wicked is an abomination to the Lord: it is the prayer of the upright only that is his delight [Note: Pro_15:8.].” The same may be said of all our intercourse with men. God’s direction to us is, “Let your speech be alway with grace, seasoned with salt [Note: Col_4:6.].” It is not necessary that we be always conversing about religion: but it is necessary that there always be found in us a religious frame of mind, and that not a word escape from our lips that is inconsistent with it. “As sons of God, we must be blameless and harmless, without rebuke, in the midst of a crooked and perverse generation, shining among them as lights in the world [Note: Php_2:15.]:” and if we attain not to this character, “all the labour that has been bestowed upon us will be in vain [Note: Php_2:16.].”
But, that we may come more directly to the point which our Lord had chiefly in view, I add,]
2. Have peace one with another—
[Love ought to be the one habit of the Christian’s mind, and the very element in which he moves. It is a shame to him to betray ambitious, envious, contentious dispositions; or to value his brother less on account of some minor differences, when he is evidently, in his own sphere, doing the Lord’s work. These, and such like dispositions, are the fruitful sources of contention and hatred; as St. James has said: “From whence come wars and fightings among you? come they not hence, even of your lusts which war in your members [Note: Jam_4:1.]?” Now the Christian world need exceedingly to be instructed on this point. All will admit that they need to “have salt in themselves;” whilst yet they imagine that that will consist with bigotry and contention. But I must say to all such characters, “If ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above; but is earthly, sensual, devilish [Note: Jam_3:14-15.].” If we would approve ourselves upright before God, we must “walk worthy the vocation wherewith we are called, with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace [Note: Eph_4:1-3.].” This is necessary to the enjoyment of God’s presence here: for then only, “when we are of one mind, and live in peace, will the God of love and peace be with us [Note: 2Co_13:11.].” It is necessary, also, for our acceptance with him in a better world; according as it is written, “Follow peace with all men, and holiness, without which no man shall see the Lord [Note: Heb_12:14.].” Remember, brethren, this is essential to your character, as “living sacrifices [Note: Rom_12:1.]:” and without this ye will in vain hope to be “acceptable offerings before God [Note: Rom_15:16.].” What then God has joined together, let no man put asunder;” but seek first to “have salt in yourselves, and then to live in peace and love one with another.”]