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CHRISTIANS THE SALT OF THE EARTH
LITTLE do the world think how much they are indebted to those very saints whom they “revile and persecute for righteousness’ sake [Note: ver. 11.].” The extirpation of them (which is so much desired by many) would leave the world an entire mass of corruption, without any thing to heal its disorders, or to stop its progress towards utter destruction. Were they removed out of it, the rest would soon become as Sodom and Gomorrha [Note: Isa_1:9.]. The representation given of them in the text fully justifies this idea. They are called “the salt of the earth.” This, of course, must be understood of those only who have the spirit of religion in them: for all others, whatever they may possess, are as vile and worthless as the real Christians are good and excellent.
The words before us will lead us to consider,
I. The worth and excellence of truly spiritual Christians—
The use of salt, as intimated in this expression of our Lord, is to keep other things from putrefaction and corruption.
This is the office that has been executed by all the saints of old—
[View them from the beginning; and they will all be found active in their generation, and zealous in benefiting the world around them. Noah preached to the antediluvians an hundred and twenty years, indefatigably exerting himself to bring them to repentance. Lot, in Sodom, “vexed his righteous soul from day to day with their unlawful deeds,” and strove to turn the people from their horrible abominations. All the prophets in successive ages laboured in the same blessed work, using all their efforts to lead their hearers to the knowledge of the only true God, and to an obedience to his holy laws. How the Apostles acted in relation to this, it is needless to observe. They lived for no other end, but to make known the way of life, and to “turn men from darkness unto light, and from the power of Satan unto God.”
All, indeed, were not favoured with the same success. Those who preceded the Saviour, rather sowed the seed, than reaped the harvest: but his disciples, through the influence of the Spirit of God upon their labours, were instrumental to the conversion of thousands and of millions; all of whom in their respective spheres endeavoured to disseminate the same principles, and to spread “the savour of the knowledge of Christ” wherever they went. Take only one man, the Apostle Paul; and who shall say how much corruption he was the means of preventing in the world? — — —]
This is the office which every Christian, according to his ability, still executes—
[Ministers labour for this end in the word and doctrine — — — and private individuals feel themselves bound to co-operate with them, yea, I may say, to be “fellow-workers also with God.” No one who has received the grace of God in truth, will “live any longer unto himself:” he will seek to glorify his God, and to do good to those around him. Has he any relations, a father, a mother, a wife, a child, going on in ignorance and sin? he will endeavour by all possible means to rectify their dispositions, and to guide their feet into the way of peace. He will not say with himself, I am but as a grain of salt, and therefore can do no good: he will thankfully employ his influence, how small soever it may be, for the benefit of those to whom it will extend. Even the poorest have access to some poor neighbour like themselves: and the resolution of the weakest will be like that of the Church of old, “Draw me, and we will run after thee [Note: Son_1:4.];” that is, ‘Draw me, and I will not come alone, but will bring all I can along with me.’
And shall this be thought a small matter? No, surely: for if a Christian be instrumental, even in the course of his whole life, to convert one single person from the error of his ways, he has effected a good, which exceeds in value the whole material world: for he has “saved a soul from death, and covered a multitude of sins [Note: Jam_5:19-20.].”]
Thus is the truly spiritual Christian, a man of great worth and excellence: but all who profess religion are not of this stamp: the text itself declares that there are some of a very different character; and that nothing can exceed,
II. The worthlessness of those who have not the savour of religion in their souls—
Salt that has lost its savour is here said to be “good for nothing; but is trodden under foot of men.” This shews the desperate state of those who are not truly alive to God. Their prospects are indeed gloomy in relation to,
1. Their personal recovery—
[Salt that has lost its savour, cannot by any means be restored to its former pungency. And thus it is with those who, after some experience of the power of godliness, have made shipwreck of their faith and of a good conscience. Doubtless, “with God all things are possible;” and therefore He can restore the most determined apostate: but there is very little reason to hope that he ever will; since he has told us, that such an one shall be given over to final impenitence [Note: Heb_6:4-6; Heb_10:26-27. 2Pe_2:20-22.] — — —
The state of one who has merely declined in religion is certainly not so desperate; but still it is truly deplorable. If a man had never known any thing of religion, it might be hoped that the truths of the Gospel would influence his mind; but if he be already acquainted with those truths, and they be not able to preserve him, how can it be hoped that they shall have efficacy to restore him? Whilst “the heart is yet tender,” the Gospel is mighty in operation; because God accompanies it with his power from on high: but when “the heart is hardened through the deceitfulness of sin,” and the Spirit of God has withdrawn his agency, there is great reason to fear that the man “will draw back unto perdition.” How solemn are the admonitions given on this subject to the Church at Ephesus [Note: Rev_2:4-5.], and to that at Sardis [Note: Rev_3:1-3.]! Let every one then who has declined in religious exercises and enjoyments, even though his declensions be ever so secret, tremble, lest that threatening be fulfilled in him, “The backslider in heart shall be filled with his own ways [Note: Pro_14:14.].”]
2. Their ministerial usefulness—
[“All who have received the gift, are bound to minister the same to others, as good stewards of the manifold grace of God [Note: 1Pe_4:10.].” But the man that has lost the savour of religion in his own soul, is ill qualified for this: he has not inclination to do it, he has not courage, he has not ability. When religion flourished in his soul, he could converse upon it with pleasure: “Out of the abundance of his heart his mouth would freely speak.” But now he can converse on any other subject rather than that: he finds no satisfaction in maintaining fellowship even with the saints: it is not to be wondered at therefore that he has no disposition to instruct the ignorant, and reform the wicked. Indeed, he is afraid lest that proverb should be retorted upon him, “Physician, heal thyself:” and his own conscience will remonstrate with him in the energetic language of the Apostle, “Thou that teachest another, teachest thou not thyself [Note: Rom_2:21-24.]?” — — — And though no change has taken place in his intellect in reference to earthly things, his understanding becomes clouded in relation to spiritual things: his gifts in a great measure vanish together with his grace: he once could speak and pray with fluency; but now his mouth is shut; and he experiences the truth of that singular declaration, “From him that hath not (that hath not improved his talent) shall be taken away even that which he hath [Note: Mat_13:12.].”
But it is observed of the salt, not only that it is “good for nothing,” with respect to its primary uses of keeping other things from putrefaction, but that it is “not fit for the land, nor yet for the dunghill [Note: Luk_14:35.].” The fact is, that salt, when destitute of its proper qualities, has a tendency rather to produce sterility than to promote vegetation, if it be cast upon the land. This is intimated in many passages of Scripture [Note: Jdg_9:45. Jer_17:6. Eze_47:11 and particularly Psa_107:34. the marginal reading. The Salt Sea is the Dead Sea.] — — — And such is the effect produced by those who have lost the power of godliness, and departed from God: they cast a stumbling-block before men, and “cause the way of truth to be evil spoken of.” The world may do what they please, and the individuals alone are blamed; but let any one who professes religion do any thing amiss, and religion itself must be accountable for it, and the name of God is blasphemed on his account. This indeed is most unreasonable and absurd: nevertheless so it is: and a most aggravated woe is thereby entailed on all who occasion such an offence [Note: Mat_18:7.].]
3. Their final acceptance—
[Even here they are rejected both by God and man. Those who walk consistently, are hated and despised by the ungodly world; but those who walk inconsistently, are despised a thousand times more; and this God has ordained as a just punishment for their treachery [Note: Mal_2:8-9.]. As for his own abhorrence of them, it is scarcely possible for language to express it more strongly than he has declared it [Note: Rev_3:15-16.]. Moreover, if they repent not, the same indignation will pursue them in the eternal world. What reception they will then meet with at his hands, he has plainly warned them [Note: Psa_50:16-22.].” And the saints with whom they associated here, will then disown them, and cast them out of their society [Note: Luk_13:28.]: yea, the very heathen who walked agreeably to the light that they enjoyed, will be admitted into bliss, whilst the lifeless professor of religion, who brought forth no fruit to perfection, will be banished from it with abhorrence [Note: Rom_2:27.]: so true is that expression in our text, “They shall be trodden under foot of men!”]
Seeing then that the power of godliness is of such importance, we call upon you all,
1. To seek it—
[It is not a lifeless formal religion that will avail for your salvation. The command of God to every one of us is, “Have salt in yourselves [Note: Mar_9:50.].” The distinction between the true Christian and the self-deceiver is, that the one “savours the things of the Spirit,” which the other does not [Note: Rom_8:5. ö ñ ï í ï ῦ ó é í , sapiunt, Beza. See also Rom_2:28-29.].” We must “delight ourselves in God,” or it will be in vain to hope that ever He will delight in us.]
2. To preserve it—
[The “salt may soon lose its savour.” Religion is not like the sculptor’s work, which if left ever so long remains in the state it was: but like a stone rolled up a hill, which will descend again as soon as the impelling force is withdrawn. The stony-ground and thorny-ground hearers shew, that we are prone to depart from God, or to rest in a carnal state whilst maintaining outwardly a spiritual profession. It is a melancholy, and an undeniable fact, that many do “begin in the Spirit, and end in the flesh.” Let us then “stir up the gift of God that is in us,” as we would stir a languishing fire; that we “lose not the things which we have wrought, but that we receive a full reward [Note: 2 John, ver. 8.].”]
3. To diffuse it—
[We must never forget the office which God has assigned us in our respective spheres. The treasure committed to us earthen vessels, is not for ourselves only, but to enrich others. “Our speech should always be with grace seasoned with salt [Note: Col_4:6. Eph_4:29.].” Let us then exert ourselves to the utmost of our power to instruct the rising generation — — — to reform the habits of the world — — — to send the Gospel to the Heathen — — — and to impart to all within our reach the knowledge and salvation of God [Note: If this be a subject for Missions, or Bible Society, or Sunday Schools, or for Visiting the Sick, or Reformation of Manners, the appropriate idea should be exclusively insisted on.].]