Exegetical and Hermeneutical Commentary of Mark 9:50
Salt [is] good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
50. Salt is good ] in its kind and its effect, as preserving from corruption.
have lost ] “It was the belief of the Jews that salt would by exposure to the air lose its virtue (Mat 5:13) and become saltless. The same fact is implied in the expressions of Pliny sal iners, sal tabescere, and Maundrell asserts that he found the surface of a salt rock in this condition.”
his saltness ] Observe his here, where we should now use its. This is frequently the case in the Bible, and indeed the word its does not occur at all in the English Version of 1611.
Have salt in yourselves ] In the common life of Orientals, salt was a sign of sacred covenant engagements and obligations (Lev 2:13; 2Ch 13:5). To eat salt together, meant to make peace, and enter into covenant with each other. Hence the connection here between the disciples having salt in themselves and being at peace one with another, which our Lord further enforced during this “brief period of tranquillity and seclusion” by speaking of the duty not only of avoiding all grounds of offence, but also of cultivating a spirit of gentleness and forgiveness (Mat 18:15-20), which He illustrated by the Parable of the Lost Sheep (Mat 18:12-14), and the Debtor who owed Ten Thousand Talents (Mat 18:21-35).
Fuente: The Cambridge Bible for Schools and Colleges
Mar 9:50
Salt is good.
Have salt in yourselves
This is only another form of exhorting Christians to have strength of character as Christians. But since a strong character, in the spiritual as in the natural man, is apt to come into collision with others equally strong, our Lord cautions His disciples against any breach of the law of love. Staunch they must be in their adherence to principle; but they may not be quarrelsome. Have peace one with another.
1. The salt of self-denial.
2. The salt of energy.
3. The salt of truthfulness. (Dean Goulburn.)
Salt
I. Look at what is here so expressively symbolized. Salt is necessary to sacrifice.
1. Christ is the symbol of the covenant of everlasting mercy, but of everlasting mercy as the basis of a sinners new life.
2. Salt symbolizes not only Gods covenant of mercy with man, but mans covenant with God. The life of the animal was devoted and offered with salt to signify-not only the Divine fact of atonement, but the human fact of self-surrender: and the worshipper said, I have given the life of the animal to Thee to signify that henceforth my own life is forever Thine.
3. Salt is also the principle of counteractive grace-Have salt in yourselves.
4. Salt signifies the preventive, corrective, life-nourishing power of the Christian society in the world-Ye are the salt of the earth.
5. Salt is also the principle of peace. It destroys the unbenevolent passions.
II. The Saviours lesson concerning the deterioration of the salt.
1. The possibility of deterioration-If the salt have lost its savour.
2. Christ marks here three things as characteristic of men in this state.
(1) They are useless,.
(2) They are contemptible.
(3) They are rejected with disdain. (Preachers Monthly.)
True, yet tender-Tender, yet true
The two principal terms are salt and peace.
I. The meaning of each. Salt as a metaphor applied to human character in the New Testament, signifies in general the grace of God sanctifying the whole nature, and in particular the sterner virtues-faithfulness, boldness, righteousness, truth, purity. The term indicates holiness on its harder side; and holiness has a hard side, for it must needs be strong. In this use of the analogy the preserving power of salt is the predominating idea. Salt appears here as the stern, sharp antagonist of all corruption. Christians baptized into the Spirit of Christ act as salt in a tainted world. In union with the virtue that preserves, there is a pungency that pains. You may observe, however, that salt does not irritate whole skin. Apply it to an open sore, and the patient winces; but a healthy member of a living body does not shrink from its touch. A similar distinction obtains in the moral region. Stringent faithfulness in the conduct of his neighbour will not offend a just man: but those who do not give justice do not like to get it. Purity in contact with impurity makes the impure miserable. Peace. Surely it is not necessary to explain what this word means. You may comprehend it without the aid of critical analysis. It is like the shining sun or the sweet breath of early summer; it is its own expositor. Wherever it is, it makes its presence and its nature known. As the traveller who has missed his way thinks more of the light, and understands it better, while he is groping in the dark than he did in the blaze of noon; so those best understand and value peace who suffer the horrors of war. You know the worth of it when you know the want of it. The greatest peace is, peace with the Greatest; the greatest peace is, peace with God. The Mediator who makes it is the greatest Peacemaker. Peace-including all the characteristics of a Christian which make for peace-is holiness on its softer side; and holiness has a soft side, that it may win the world.
II. The reciprocal relation between salt in ourselves and peace with one another. To a certain extent these two are opposites; peace maintained with your neighbour is antagonist to the vigour of salt in yourselves. Accordingly error appears in two opposite directions. One man has so much salt in himself that he cannot maintain peace with his neighbours; another man is so soft and peaceable towards all that he manifests scarcely any of the faithfulness which is indicated by salt. It is instructive to examine the limits and extent of this antagonism. Faithfulness does sometimes disturb peace; and peace is sometimes obtained at the expense of faithfulness. It is not inherent in the nature, but is introduced by sin. When Christ has made an end of sin the contradiction will disappear from the new world. In heaven all are peaceful and yet pure; pure and yet peaceful. There the salt does not disturb, because there is no corruption; peace does not degenerate into indifference, for there is no vile appetite to be indulged. Meanwhile, that which comes as a curse is, under the arrangements of Providence, converted into a blessing. As toil to keep down thorns and thistles is a useful exercise for physical health, the effort to maintain faithfulness without breaking peace keeps the spirit healthful and fits for heaven. Every effort made by the disciple of Christ to soften his own faithfulness and invigorate his own tenderness goes to increase the treasures which he shall enjoy at Gods right hand. Watch on the right side, and on the left.
1. On the side of peace. There cannot be too much gentle peace making in the character and conduct of a man. But if the folds of our peace are so large, and thick, and warm, as to overlay and smother our faithfulness, the peacemakers are not blest by God, and are not blessings to the world.
2. On the side of truth and faithfulness. There cannot be too much of faithfulness in the character of a Christian; but even faithfulness to truth may become hurtful, if it is dissociated from the gentleness of Christ. Similar antagonisms in the system of nature constitute at once the exercise and the evidence of the Creators skill. Results are frequently obtained through the union of antagonist forces neutralizing each other. A familiar example is supplied by the centripetal and centrifugal forces, which insure the stability of the solar system. Take another case, equally instructive, though not so obvious. In the structure of a bird, with a view to the discharge of its functions, two qualities, in a great measure reciprocally antagonistic, must be united; these are strength and lightness. As a general rule, strength is incompatible with lightness, and lightness incompatible with strength. You cannot increase the one without proportionally diminishing the other. The body of the bird must float in the air, therefore it must be proportionally lighter than quadrupeds or fishes; but the creature must sustain itself for long periods in the atmosphere, and perform journeys of vast length, therefore its members must be strong. The structure of a bird, accordingly, exhibits a marvellous contrivance for the combination of the utmost possible lightness. Everyone is familiar with the structure of the feathers that compose the wing. The quill barrel gives you an example of a minimum of material so disposed as to produce a maximum of strength. The bones of birds are formed on the same plan. They are greater in circumference than the corresponding bones of other animals, but they are hollower in the heart. In iron castings we repeat the process which we have learned from nature. This union of antagonists for the production of a common beneficent result is like the labour of a Christian life. Let the timid and retiring nature stir up his soul to a greater measure of truthful courage, without letting any of his gentleness go. Let the vine of his tenderness cling to an oak of stern faithfulness; it will thus bear more fruit than if it were allowed to trail on the ground. The arms that impart strength to the chair only hurt the occupant if they lack the cushion that ought to cover them. For strength, there should be an iron hand in the velvet glove; but for softness, a velvet glove should be on the iron hand when it grasps the flesh of a brother. Self-love, like a huge lump of iron concealed under the deck right below the ships compass, draws the magnet aside; thus the life takes a wrong direction, and the soul is shipwrecked. Self-love draws the life now to the right and now to the left; the errors lie not all on one side. One man, soft from selfishness, basely sacrifices truth and duty for ease; another, hard from selfishness, bristles all over with sharp points, like thorns that tear the flesh of the passenger, and when he has kindled discord among brethren, calls his own bad temper faithfulness to truth. There is no limit to the aberration of a human judgment under the bias of self-interest. It will not scruple to dispute the distinction between black and white, if it can thereby hope to gain its selfish end. Oh, how precious are these words of our Lord, Watch and pray, that ye enter not into temptation. It is easier to explore the sources of the Nile, than to discover the true motives whence our own actions spring; and easier to turn the Nile from his track, than to turn the volume of thoughts and purposes which issue from a human heart and constitute the body of a human life. We cheat ourselves and our neighbours as to the character of our motives and the meaning of our acts. Some people mistake acid for salt; their own passions for godly zeal. Jehu drives furiously forward to purify the administration of the kingdom; but it is a cruel, selfish ambition that spurs him on. When such a man scatters a shower of acid from his tongue, and sees that his neighbours are hurt by the biting drops, he points to their contortions, and exclaims, See how pungent my salt is! The true savour is in my salt; for see how these people smart under its sting! Ah, the acid, in common with salt, makes a tender place smart in a brother; but it possesses not in common with salt, the faculty of warding off corruption. Itself corrupts and undermines; it corrodes and destroys all that it drops upon. Get thee behind me, Satan: for thou savourest not the things that be of God. (W. Arnot.)
Saltless salt
In the Valley of Salt, which is about four hours from Aleppo, there is a kind of dry crust of salt, which sounds, when the horses go upon it, like frozen snow when it is walked upon. Along on one side of the valley, viz., that towards Gibul, there is a small precipice about two mens lengths, occasioned by the continual taking away the salt; and in this you may see how the veins of it lie. I broke a piece of it, of which the part that was exposed to the rain, sun, and air, though it had the sparks and particles of salt, yet it had perfectly lost its savour. The inner part, which was connected with the rock, retained its savour, as I found by proof. (Maundrell.)
Seasoning characters
Whatever may be the case with literal salt, Christ is referring to spiritual salt, which undoubtedly, in so far as it consists of a phase of character, may be metamorphosed into its negative or contradictory. Such metamorphic changes of character are possible in two directions; They may be realized upwardly, in bad beings becoming good; or downwardly, in good beings becoming bad. Hatred may be transformed into love, or love into hatred. In either case there is conversion from contrary to contrary. (J. Morison, D. D.)
Salt is good
Every Christian requires as a sacrifice the salt of fire; the salt of fiery trial, the salt of searching, fiery self-restraint, refusing sin, breaking off from evil, cutting off the right hand, plucking out the right eye, preferring the fire of self-denial on earth to the terrible fire reserved for impenitent sinners in hell. Such salt, such searching, pungent, self-purifying salt is good; but, if it have lost its saltness, wherewith will ye season it? If those who are bound in covenant with God to refrain from sin, and offer themselves holy sacrifices to Him, yield instead of resisting, there is no acceptableness in them, God will not receive them; shunning the earthly fires of self-government and self-denial, there is nothing for them to look forward to but that awful hell fire which is prepared for the devil and his angels. This seems to be the true and just method of paraphrasing our Lords words about salt, with their context, as they occur in the ninth chapter of St. Mark. (G. Moberly, D. C. L.)
The victory of holiness
Do they not show that to be a Christian, a Christian such as God approves and will accept, there needs heroism? Yes, not less than a true heroism of spirit, maintaining a visible or secret strife against evil, and conquering it, even to the loss of hand, foot, or eye, even to the destruction of friendship, if so be, the loss of love, the relinquishment even of life. Does it not show that this heroism of spirit, this clear, bright, searching salt of hearts, is required of all? (G. Moberly, D. C. L.)
A bargain of salt
I. That an inward seasoning with religion and efface is such a thing as all the disciples of Christ Jesus must endeavour for.
1. Teaching disciples, ministers must be well seasoned within with the power of godliness.
(1) A teacher who is himself well seasoned is the most fit to season others. There is ever most life in that mans teaching who teaches from experience.
(2) An unseasoned minister cannot choose but break forth into some outward scandal. His inward rottenness cannot possibly be so smothered or tempered, but it will make his course to be unsavoury.
2. The same is to be endeavoured for by every Christian, that is, every Christian must labour so as to have a name and a show of godliness without, so that he feels the power of godliness within.
(1) Until this holy salt has fretted out the evil from the heart the Lord can have no pleasure therein; until this is done a man does not know what true religion means; there can be no constancy in religion where this wants. It is not possible for a man to hold out his profession unless he is well seasoned.
(2) These duties, required of each Christian, admonishing, confuting, etc., can never be practised aright but by a man who is able and willing to do them out of personal feeling. That which is in itself unsavoury can never make another thing to be sweet. (Samuel Hieron.)
The salting process in the soul
For thine own particular, learn of the housewife; if there be anything in the house needs seasoning, she falls to work with the salt forthwith. Look into thyself, see what corrupt affections there be in thee, what careless desires, what inordinate motions, what crookedness of will, what barrenness of spiritual grace, a thousand to one if the salt were good which thou broughtest home, it will do thee service for the bringing of those corrupt humours to a better temper; chiefly take note of this. I am not ashamed to use this household kitchen similitude still. She that powdereth meat to keep it sweet, look what places are most bloody and moisty; there she ever puts in most salt, such parts are most apt to putrify. So do thou, consider with thyself what is thy chiefest sin, thy most prevailing fault, thy most strong corruption, that which thou mayest call by Davids phrase, My wickedness; thou shalt soon know it by the strength of the affection to it, and thy unwillingness to forego it. Oh, clap in, put on store of salt there; rub it in hard. If thou hast heard of any judgment, or reproof, thrust it on close, it may be it may smart a little; it is no matter, better so than ever ache, this will soak out the rank humours, and make thee become a sweet lump before the Lord. It is a fault many times, men sprinkle a little salt of doctrine upon themselves here and there superficially, they consider not what be their master, their bloody, their reigning sins, they search not within and without to see where salt needs especially, and so they become loathsome through the lack of an effectual powdering. Neither is this all required in the use of this salt for ones own particular, but there is also a more general and an universal use to be made thereof. What day is there in the family, wherein there is no use of common salt? Truth is, there is neither day in the life of a Christian, nor action in that day, wherein this spiritual salt can justly be thought superfluous. Every sacrifice must be salted with salt, it was a rule of the ancient law. (Samuel Hieron.)
Home salting
Good it were if masters of families would think themselves bound to carry home some of this salt, and bestow it on those that are of their household charge. (Samuel Hieron.)
That amongst the disciples of Christ there must be mutual peace
Our God is the God of Peace. Our Saviour is the Prince of Peace. The gospel which is preached amongst us, is the gospel of peace. The substance of it is glad tidings of peace. Our calling is in peace. They which are the Lords are called the sons of peace; so we ought all to endeavour to keep the unity of the spirit in the bond of peace; and to live in peace. Christians must follow peace with all men; and if it be possible have peace with all men; and therefore among themselves they must seek it, and ensue it much more. I must open this as the former doctrine by distinguishing upon Christs disciples. Some are preachers of peace, some are professors of peace. Let me show you how this doctrine reacheth unto both.
The teachers of peace must have peace one towards another
Their agreement, their peace, their consent, is a great motive to the people to entertain their doctrine. Hereupon was that use of Pauls, to prefix the names of others with his own, as Paul and our brother Sostenes; Paul and our brother Timotheus; Paul and all the brethren that are with me; Paul and Silvanus and Timotheus. The ease stands in the building of the spiritual body, as it did in the typical body, in fighting the Lords battle, by those whose office it is to fight the good fight of faith, as in the fighting for Israel against Ammon. The agreement of the builders will advance the building both with speed and beauty; the joint proceeding of the leaders will undoubtedly prevail against the common enemy. Solomons temple was builded without noise; neither hammer, nor axe, nor any tool of iron was heard in the house while it was in building; a type, I doubt not, of the stillness in respect of freedom from mutual contentions which ought to be amongst pastors. Again, the want of this agreement and peace will be a great prejudice to the growth of the truth. The means used in Gods wisdom to hinder Babels building was a strife of tongues among the builders; so when those which are the builders of the spiritual House of God, the Church, are rent asunder in affection, the work cannot go forward as it should. The shepherds being divided, the sheep must needs be scattered. This to prove that the teachers of peace must have peace one towards another. God hath sent us praedicare, not praeliari, to work and not to wrangle; while we strive the devil works for himself: atheism, popery, do advantage themselves by our dissentions. There must be mutual peace among the professors of peace, the places which I first named in the beginning of the doctrine do enjoin it. This is the mark by which they are known. By this shall all men know that ye be my disciples, if ye have love one to another. To love one another, and to have peace one towards another, are all one. Be wise and learn how to judge and what to think in this point of ministerial consent and peace, that you may not easily stumble through mistaking. Here, therefore, in order, I pray heartily observe these particulars. First, that consent and agreement of teachers is no certain mark of truth in that wherein they consent; Aaron and all the other Levites consented to the making of the golden calf, four hundred prophets joined together to persuade good success to Ahab, yet that was false which they persuaded. Our Saviour was condemned by a common consent of elders and priests. Secondly, that it is possible for some dissention to fall out sometimes even amongst the best men. A controversy betwixt Peter and Paul, betwixt Peter and the other Apostles and brethren at Jerusalem. The difference between Paul and Barnabas was very eager. Dissentions in Corinth. Great and vehement quarrels betwixt Austen and Hierome, Cyril and Theodoret, Chrysostom and Theophilact, as histories and their own writings testify. It is so; first, by the cunning of the devil, who, to stop the course of the gospel, laboureth to sow the seeds of dissention. Secondly, by reason of the remainders of corruption which are in all; there is much ignorance and self-love even in the best, and these things cause differences, while men either see not the truth. That among professors and preachers of religion there is, or may be, a three-fold consent. First, in one faith and doctrine; namely, a consent of judgment. Secondly, in affection. Thirdly, in speech; namely, when their teaching and manner of holding and defending of points of doctrines is the same. (Samuel Hieron.)
One essential
Salt is good, but if the salt have lost its saltness wherewith will ye season it? In every good thing there is one supreme essential, besides much that is of minor importance. Let that one element be lacking, and all the rest is a mockery. If sugar be not sweet, if fruit have no flavour, if meat be without nutriment, what folly to give it commendation for any other quality! If a man lack manliness, if a woman lack womanliness, if a child lack childlikeness, praise for any other characteristic is little else than censure or a sneer. What is home without affection? What is friendship without mutual confidence? What is character without sincerity? What is salt without saltness? If you are a disciple of Christ the real question is, How much of Christian discipleship is there in you? Everything else-all your popularity, all your supposed usefulness, all your zeal in good works-is something outside of the only that is really worth taking into account in an estimate of your worth as a disciple of Christ.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 50. If the salt have lost his saltness] See Clarke on Mt 5:13.
Have salt in yourselves] See that ye have at all times the preserving principle of Divine grace in your hearts, and give that proof of it which will satisfy your own minds, and convince or silence the world: live in brotherly kindness and peace with each other: thus shall all men see that you are free from ambition, (see Mr 9:34), and that you are my disciples indeed. That it is possible for the salt to lose its savour, and yet retain its appearance in the most perfect manner, see proved on the note on Mt 5:13.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We met with the former part of this verse:
See Poole on “Mat 5:13“. In that text he compared his disciples, whether preachers or others, to salt, because by their doctrine, and holy life and example, they as it were kept the world sweet. I do not see why we should not so understand him speaking here, understanding by salt, persons salted, seasoned with the knowledge of the doctrine of Christ, and who the fear and love of God. These are good. But if any appearing such, apostatize, or be lazy and inactive, what are they good for? Or what shall season them?
Have salt in yourselves, and have peace one with another. Here salt is taken in a little different sense. In the former sense themselves were the salt, here they are commanded to keep salt in themselves. They could not have been salt to season others, if themselves had not first been salted with gracious habits of knowledge, faith, love, fear of God: now saith our Saviour, Keep this salt in yourselves, let not this holy fire die from the altar, take heed of losing your savour.
And have peace one with another. It is one thing in the nature of salt to unite and knit the parts of the body salted together, so as the upholding of a union and peace one with another will declare that you have salt in yourselves. By this (saith the apostle) we know we are translated from death to life, if we love the brethren. In order to which men must avoid envy, and emulation, and contests for superiority, &c.; a contest of which nature gave the first occasion of these discourses.
Fuente: English Annotations on the Holy Bible by Matthew Poole
50. Salt is good; but if the salthave lost his saltnessits power to season what it is broughtinto contact with.
wherewith will ye seasonit?How is this property to be restored? See on Mt5:13.
Have salt in yourselvesSeeto it that ye retain in yourselves those precious qualities that willmake you a blessing to one another, and to all around you.
andwith respect to themiserable strife out of which all this discourse has sprung, in oneconcluding word.
have peace one withanotherThis is repeated in 1Th5:13.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Salt is good,…. To make meat savoury, and keep flesh from corrupting; and so is the grace of God, to season men’s hearts, make their discourse savoury, and preserve them from the corruption of sin: and so men made partakers of the grace of God; they are good and useful to others, both by their words and actions, and especially ministers of the Gospel, who are “the salt of the earth”,
[See comments on Mt 5:13]; and here Christ may chiefly intend his apostles:
but if the salt hath lost its saltness, wherewith will ye season it? there is no recovering it, it becomes good for nothing;
[See comments on Mt 5:13];
have salt in yourselves; the doctrine of grace, and word of Christ, prudence in talk and conversation, and holiness of heart and life, so as to behave wisely towards them that are without;
and have peace one with another; which the God of peace calls unto, the Gospel of peace requires, and the grace of God teaches. Salt is an emblem of firm union, concord, and agreement: hence the covenant of peace is called a covenant of salt, Nu 18:19, compared with
Nu 25:12. This exhortation, very appropriately follows upon the making mention of salt in different senses; especially, this exhortation was the more necessary to the disciples at this time, since they had been very lately warmly disputing the point among themselves, who should be greatest in the kingdom of the Messiah; and which had occasioned this discourse of Christ’s.
Fuente: John Gill’s Exposition of the Entire Bible
Have salt in yourselves ( ). Jesus had once called them the salt of the earth (Mt 5:13) and had warned them against losing the saltness of the salt. If it is , nothing can
season () it and it is of no use to season anything else. It is like an exploded shell, a burnt-out crater, a spent force. This is a warning for all Christians.
Fuente: Robertson’s Word Pictures in the New Testament
Have lost its saltness [ ] . Lit., may have become saltless. Compare on Mt 5:13.
Will ye season [] . Lit., will ye restore. Compare Col 4:5.
Fuente: Vincent’s Word Studies in the New Testament
1) “Salt is good:”- (kalon to halas) “Salt is ideal,” for many things,” a preserving power, strength or influence, is good seasoning, approved, Lev 2:13; Mat 5:13.
2) “But if the salt have lost his saltiness,” (ean de to halas anabon genetai) “Yet if the salt becomes saltless,” loses its identity, its continuing, preserving strength or influence, if faith gives way to doubt, 2Ti 3:5; Rev 3:1.
3) “Wherewith will ye season it?” (en finai auto artusete) “By what means will you season it? Or restore its strength? Doubt and uncertainty hinder one’s testimony and influence for Christ.
4) “Have salt in yourselves,” (echete en heautois hala) “You all have or hold salt (preserving influence or strength) in yourselves,” persevering faith in God, His Word, the integrity of His commands and promises, Eph 4:29; Col 4:6.
5) “And have peace one with another.” (kai eireneuete en allelous) “And be in a state of peace one toward another,” among yourselves, as apostles, and as my church, not seeking preeminence one over another, avoiding even in your speech, causing any weak brother to stumble by your “loose talk,” Eph 4:1-4; Rom 12:18; Rom 14:19; 2Co 13:11; Heb 12:14. One’s speech, “seasoned with salt,” of preserving nature and influence, must avoid lying, cursing, backbiting, gossip, fault-finding, whining, griping, and talebearing, as a pattern of life, but speak the things that become a sound mind in Christ, for a good witness, Mat 5:15-16; Act 1:8; Col 4:6; Tit 2:1; Tit 2:15.
ESSENTIAL
If sugar be not sweet, if fruit have no flavor, if meat be without nutriment, what folly to give it commendation for any other quality! If a man lack manliness, if a woman lack womanliness, if a child lack child likeness, praise for any other characteristic is little else than censure or a sneer. What is home without affection? What is character without sincerity? What is salt without saltiness? If you are a disciple of Christ the real question is, How much of a Christian discipleship is there in you? Everything else – – -all your popularity, all your supposed usefulness, all your zeal in good works – – – is something outside of the only thing that is really worth taking into account in an estimate of your worth as a disciple of Christ.
Fuente: Garner-Howes Baptist Commentary
Mar 9:50
. Have salt in yourselves This word may be taken in a different sense from what it had in the former verse, as meaning that seasoning of good odor, which is obtained by faith, or rather the wisdom of the Spirit. When Paul enjoins, “Let your speech be always with grace, seasoned with salt,” (Col 4:6,) he means, that we ought to be holy, and purified from all profane follies and corruptions, and filled with spiritual grace, which edifies all who hear it, and diffuses over them its sweet odor. If this exposition is adopted, it may be necessary to understand the latter clause as referring to the mutual peace, which is promoted by that salt. Yet, as it is more probable, that this last sentence depends on the former discourse, I think that Christ is exhorting his own people to maintain the rigor of faith, which may serve also to purify others. “You must do your endeavor, not only to be salted within, but likewise to salt others.” But as salt bites by its sharpness, he immediately admonishes them to regulate the seasoning in such a manner, that peace may be preserved entire with one another
Fuente: Calvin’s Complete Commentary
(50) Salt is good.See Note on Mat. 5:13. There, however, the primary reference of the words is to the visible community of believers, the Church of Christ, as preserving the world from corruption. Here the words speak primarily of the inward grace, of which the salt is the symbol, and which alone makes the Church what it ought to be, as the salt of the earth.
Have salt in yourselves.The words that follow, have peace in yourselves, seem to refer to the contention in Mar. 9:33, with which this portion of our Lords teaching had begun. The purity from selfish aims, which was symbolised by the salt, was the chief or only preservative of peace.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
50. Salt is good Whether it be a natural or a spiritual element, it is a good creation of God. As the natural substance is excellent, so it is the rightful symbol of spiritual excellence. If the salt have lost his saltness See notes on Mat 5:13. Have salt in yourselves Let the emblem of active, sharp purity, symbolised by salt, be in you. There is something of sharpness in the reformatory spirit, which is felt to be acrid and unpleasant by those who need the benefit of it. Nevertheless this does not excuse us from the possession of the element. And have peace Let your purity, and your purifying element, with all its sharpness, be characterized by the spirit of love. So in the East salt is the emblem of fidelity and friendship. To eat salt with a man and then be his enemy is the height of treachery.
The same salt which is an element of purity, is also an emblem of peace and perpetuity.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Salt is good. But if the salt has lost its saltness with what will you season it? Have salt in yourselves, and be at peace one with another.”
Jesus then replies to the possible objection which could be raised that salt is good. The connection between this verse and the last is ‘salted’ and ‘salt’. But here there is a definite connection with the thought of God’s people as being salt, and here it is its purifying quality that is in mind. Compare ‘You are the salt of the world’ in Mat 5:13. Salt was used for preserving and was vital in the ancient world to prevent the putrefaction of food. Thus the idea here is that the people of God are to act as a preservative of righteousness in the world as they love God with all their being and their neighbour as themselves. Such salt is good.
But if the salt loses its saltiness, (as has happened to the one who begins to cause little believers to stumble, it loses its usefulness. How can its saltiness then be restored? The answer expected is, it cannot. It is therefore essential that those who are salt retain their saltiness by a life of trust and obedience, and by dealing violently with sin. And the central nature of that saltiness will be found in their participation in and response to the good news of the Kingly Rule of God now present among them (compare Luk 11:28).
The idea of salt that has lost its saltiness may well have come from knowledge of the salty area around the Dead Sea where deposits which seemed similar to the salt deposits had no saltiness. Although such deposits seemed to be salt it was a waste of time collecting it for it was not salty, while even blocks which were salty could lose their saltiness if something drained the actual salt away.
‘Have salt in yourselves, and be at peace one with another.’ Thus He adjured them to retain their saltiness. By retaining their saltiness and remaining firmly established in the covenant and under the Kingly Rule of God, by walking in trust and obedience, they will then ensure that they live at peace with one another. This picture aptly ends a section which began with the disciples arguing about rank. It indicates that if they truly live under the Kingly Rule of God position and precedence will be unimportant, and instead all will be in harmony. What will matter will be purity and peace.
Fuente: Commentary Series on the Bible by Peter Pett
Mar 9:50. But if the salt have lost, &c. But if the salt is become insipid. See on Mat 5:13 and on Lev 2:13. The ancients looked upon salt, as the symbol of friendship and peace; in reference to which Eschines speaks of the salt of the city, meaning thereby the public peace and prosperity; and hence, says Eustathius, to imitate the peace and friendship which should subsist between all those who partook of the same feast, salt, before all other, was set before the guests; for, continues he, as salt things, being compacted in many drops of water, every one in itself fluid and unsteady, becomes one solid body; so they, who from distant places unite in a league of friendship, meet together both in the same place and in the same friendly disposition. See Hammond.
Inferences drawn from the transfiguration of Christ on the Mount. How glorious and delightful must have been the view which the apostles had of our blessed Redeemer, when he was transfigured before them; clothed, as it were, with the divine Schechinah, and shining with a lustre like that of the sun! how pleasing and how edifying must it have been to them, to see with him Moses and Elijah, those two eminent saints, who had so many ages ago quitted our world, and whose names they had often read in the sacred records with wonder and reverence! and how great a happiness was it for these two illustrious prophets to see that glorified Saviour, who before his incarnation had spoken to them! to speak to that Man of God by whom they were glorified, and to become prophets, not to men, but in some sense to God: and what consolation, what confirmation was it to the disciples, to behold such examples of their future glory! They saw in Moses and Elijah what they themselves should be: how could they ever fear to be miserable, who saw such precedents of their ensuing happiness! How could they fear to die, who saw in others the blessedness of their own change! In this believing view, how truly may we say to death, Rejoice not mine enemy; though I fall, yet shall I rise; yea, I shall rise in falling! We shall not all sleep, but we shall all be changed, says St. Paul: Elijah was changed, Moses slept. When therefore, O faithful Christian, thou shalt receive the sentence of death on mount Nebo; or when the fiery chariot shall come, and sweep thee from this vale of mortality; remember thy glorious and future appearance with thy Saviour, and thou canst not but be comforted, and cheerfully triumph over that last enemy.
This transfiguration of our Lord is one of the most surprising occurrences that ever befel him: the four following may be reckoned up as the principal wonders of his life; his incarnation, temptation, transfiguration, and agony.The first, worthy of all admiration, that God should become also man; the second, that the God-man should be tempted, and transported by Satan; the third, that man should be glorified upon earth; the last, that he who was man and God, should sweat blood, under the sense of God’s wrath for man: and all these either had the angels for witnesses, or the immediate voice of God; that it may be no wonder that the earth marvels at those things whereat the angels of heaven stand amazed.
O Saviour! if thou wert such in Tabor, what art thou in heaven? If this were the glory of thy humanity, what is the presence of thy Godhead? But how glorious the reflection! he shall change our vile bodies, that they may be like his glorified body: Behold thy pattern, faithful soul, and rejoice. These very bodies, that are now like the earth, shall, if we be faithful, be bright as the sun; and we, who now see clay in one another’s faces, shall then see nothing but heaven in each other’s countenances. We who now adorn our perishing bodies with clothes, shall then be clothed upon with immortality, out of the wardrobe of heaven. Let us therefore look upon this flesh, not so much with contempt of what it was and is, as with a joyful hope of what it shall be; and when our courage is assaulted with a change of these bodies, from healthful to weak, from living to dead, let us comfort ourselves with the assurance of this change from dull to incorruption for every persevering believer. The faithful are not so sure of death, as of transfiguration.
Well might St. Peter say, It is good for us to be here! well might he be contented to resign his entertainments and his hopes elsewhere, that they might prolong these delightful moments, feasting their eyes with these divine visions, and their minds with these more than human discourses. But if a glimpse of this heavenly glory did so ravish this great disciple, how shall the faithful be affected with the contemplation, yea, fruition of the divine presence! here was but Tabor, there is heaven; here were but two saints, there many millions of saints and angels; here was Christ transfigured, there he sits at the right hand of Majesty; here was a representation, there a gift and possession of blessedness. Oh that we could now forget the world, and, fixing our eyes upon this better Tabor, say, It is good to be here! Alas, how has our corruption bewitched us, to be affected with the shipwrecks of this world, to doat upon the misery of this fading life, rather than fly up to that blessed contemplation, wherein we shall see God in himself; God in us; ourselves in Him. There shall be no sorrow, no pain, no complaint, no fear, no death. There will be no malice to rise against us, no misery to afflict us. There, O there, one day is better than a thousand: there is rest from our labours, peace from our enemies, freedom from the possibility of sinning. How many clouds of discontent, in regard to too many of us, darken the sunshine of our joy, while we are here below: complaint of evils past, sense of present, fear of future, have too much shared our lives among them. There the saints shall be always joyful, always satisfied with the vision of that God, in whose presence there is fullness of joy. Shall we see that heathen Cleombrotus abandoning his life, and casting himself down from the rock, upon an uncertain notion of immortality?And shall not we, Christians, abandon the tempting superfluities of life and the pleasures of sin, for that life which we are most assured the righteous shall obtain? At what do we hesitate?Is there a heaven, or is there none?Have we a Saviour there, or have we none?We know that there is a heaven, as sure as that there is an earth below us; we know we have a Saviour there, as sure as there are men whom we converse with upon earth. Miserable then will be our folly and infidelity, if we do not despise the best offers of the world, and, lifting up our eyes and hearts to heaven, say, It is good to be there.
We may easily conceive with what astonishment the three disciples stood compassed in the bright cloud, expecting some miraculous event from so heavenly a vision; (Mar 9:7.) when suddenly they heard a voice sounding out of that cloud, This is my beloved Son: hear him. They need not be told whose that voice was; the place, the matter evinced it; no angel in heaven could or durst have said so. How gladly does St. Peter, many years after, and but a little before his death, speak of it! 2Pe 1:16-18. Twice had God spoken these words to his Son from heaven, once in his baptism, and now again in his transfiguration. Other sons are beloved as of favour; this is the beloved, as in the unity of his essence. O incomprehensible and extensive love of God the Father to the Son, that for his sake he is pleased with all that believe! O happy complaisance! out of Christ, there is nothing but enmity betwixt God and the soul; in him there can be nothing but peace: when the beams are met in one centre, they do not only heat but burn. Our weak love is diffused to many; God hath some of it; the world perhaps some, and generally too much; and therein wives, children, and friends; but this infinite love of God has all the beams united in one infinite object, the Son of his love; neither does he love any thing but in the participation of his love, or in the derivation from him. O God and Father of our Lord Jesus Christ, let me be found in thy beloved Son, and how canst thou but be pleased with me?
This one voice proclaims Christ at once the Son of God, the Reconciler of the world, the teacher and lawgiver of his church: as the Son of God, he is essentially interested in his love; as the Reconciler of the world, in whom God is well pleased, he most justly demands our love and adherence; as the teacher and lawgiver, he justly claims our attention, our obedience: even so, Lord, teach us, to hear and obey thee as our teacher, to love and believe in thee as our Redeemer, and to adore thee as the eternal Son of the Father!
Suddenly, when they had looked round about, they saw no man, save Jesus only, Mar 9:8 and that doubtless in his usual form; all was now gone; Moses, Elias, the cloud, the voice, the glory. Tabor itself cannot be long blessed with that divine light, and those shining guests. Heaven will not allow earth any long continuance of glory: only above is constant glory to be looked for and enjoyed, where the faithful shall ever see their Saviour in his unchangeable brightness, where the light shall never be either clouded or varied. Moses and Elias are gone; only Christ is left. The glory of the law and the prophets was but temporary, that only Christ may remain unto us entire and conspicuous. They came but to give testimony to Christ; when that is done, they are vanished.
Neither could these disciples find any loss of Moses and Elias, when they had Christ still with them. Had Jesus been gone, and left either Moses or Elias, or both, that pretence, though glorious, could not have comforted them. Now that they are gone, and he is left, they ought not to be discomforted. O Saviour, it matters not who is away, while thou art with us. Thou art God all-sufficient; what can we want, when we want not thee? Thy presence shall make Tabor itself a heaven; yea, no place of deepest distress can make us miserable, if accompanied with the fruition of thee.
REFLECTIONS.1st, The first verse of this chapter should properly, as in St. Matthew, have closed the preceding; as it is the conclusion of that discourse, and an argument to engage the fidelity of Christ’s disciples, from the view of the nearness of his coming with power and glory, to punish the persecutors of his people by the destruction of the Jewish state and nation; and, by the mighty effusion of his spirit, to erect his church in the world, and bless the labours of his faithful ministers with the most astonishing success: and these events some of those then present should live to see.
Six days after the former discourse, we have an account,
1. Of his transfiguration on the Mount, in the presence of three of his disciples, (see Mat 17:1-2.) This glimpse of his glory would serve to prevent the offence of the cross, and enable them, when they reflected on what they how saw and heard, to stand fast, unmoved under all the discouragements which their faith might afterwards encounter.
2. Of the discourse which passed between Christ and his disciples as they came down from the mountain. However desirous Peter was of dwelling there, the glorious scene was transient. Our Lord, as they returned from the mount, particularly charged them to take no notice of what they had seen and heard; at least, not till after his resurrection from the dead, when this vision would gain the more ready credence, and serve to prove his divine glory even in the midst of his humiliations. What this resurrection from the dead should mean, they were at a loss to conceive; whether it was to be taken literally, or to be applied metaphorically to his exaltation from his present state of poverty and indigence, to the throne of that glorious temporal kingdom which their prejudices still expected. And as they had been taught by their scribes, that Elias was to prepare the way for the Messiah’s coming and kingdom, they inquired of him whether there was any real ground for such an expectation, especially as Elias had made so short a stay with them on the mount, and had not appeared at all in public. Christ clears up their doubts: the person spoken of by the prophet Malachi, was not to be Elias personally, according to the traditions taught by the scribes, but one in his spirit and power; and he had already appeared, and been rejected; plainly pointing them to John the Baptist, in whom the prophesy was fulfilled. And the same inspired writings that foretold the coming of John, predicted also the sufferings and indignities which the Messiah should suffer; these therefore also they may assuredly expect to see accomplished in their season.
2nd, At the return of Jesus with his three disciples from the mount, he found their companions in no small perplexity:
1. The cause of it was, their being unable to heal a youth possessed of a devil, who was brought to them for cure, during their Master’s absence; whereupon the scribes triumphed over them, and probably were now disputing against them concerning their Master’s doctrine and miracles, and the authority which they pretended to derive from him. In this juncture Jesus himself appeared; and, struck with surprise at his critical arrival, the people with eagerness ran to him, congratulating him on his return, and giving him a hearty welcome. Note; (1.) They who have ever tasted the sweetness of communion with Jesus, cannot but mourn his absence, and welcome his return. (2.) Frequently when we are most at a loss what to say or do, the Lord then appears peculiarly gracious in coming to our help, and ordering our goings.
2. Addressing himself to the scribes on the cause of the dispute, they dared not answer him; but the father of the youth represented the piteous case, and the unsuccessfulness of his application to the disciples. His son was possessed of a dumb spirit, under whose malicious influence he was often thrown into terrible convulsions, foaming at the mouth, gnashing his teeth, and pining away under the frequent and violent returns of these diabolical agitations. And he had brought him to the disciples, who had in vain attempted to cure him.
3. With a sharp rebuke to the malicious scribes, and all others who had joined them in their dispute with the disciples, (among whom probably the father of the youth might be included, on being disappointed in his application) he brands them as a faithless generation, wilfully blind to all the stupendous evidences of his power which he had shewn, a people who wearied out his patience; but he would give them, notwithstanding, a fresh evidence of that divine mission which they disputed, and therefore bids the father bring his son to him. If they will not believe, they shall, at least, be left without excuse.
4. No sooner was the lad brought within sight of Jesus, than the spirit, enraged at being about to be dispossessed, threw him to the ground in the most violent agonies, as if he would have torn him in pieces; and there he lay wallowing and foaming. To make the cure appear more singular, Jesus hereupon asked, how long he had been thus afflicted? The father answered, from his very infancy; and representing the imminent dangers to which he was frequently exposed, of being drowned or burnt, by this malicious spirit, who had often cast him into the fire, and into the water, he importunately begs, if this be not a case beyond the power of Jesus, that he would compassionate a parent as well as a child so distressed, and help them out of their miseries. Note; (1.) The possession of inveterate corruption is from the womb, and nothing but the Almighty grace of Jesus can cure the deeply-rooted evil. (2.) Sometimes we doubt Christ’s power, sometimes his willingness to help us, and both shew the unbelief of our hearts: this is the case, more or less, with all believers who do not live up to the glorious privileges of their dispensation.
5. In answer to his suggestion, Christ replied, If thou canst believe, all things are possible, &c. He had said, If thou canst do, as if he suspected Christ’s want of power; therefore our Lord retorts upon him:, and bids him suspect his want of faith; yet, to encourage his trust, assures him, that this and every other case is possible, when the application is made in faith. With eagerness and tears, between fear and hope, the afflicted father cried out, Lord, I believe thy all-sufficiency, and, grieving over the hardness and infidelity of my heart, beg thee to help mine unbelief, and enable me confidently to trust thee. Note; (1.) If ever we come short of any of our requests for the good of our souls, we may assuredly impute it to our unbelief. (2.) It is a sure sign of some faith, when a man is convinced of, and realty cries to be delivered from, the unbelief of his heart. (3.) The strongest in faith need every day to pray for an increase of this most necessary grace.
6. Christ performs the wondrous cure. The people came running to see how the affair would end, and whether Jesus or Satan would prevail; when with a voice of authority our Lord bids the foul fiend, who had made the child dumb and deaf, to depart, and never more return to him: nor dared the devil disobey, though with the deepest reluctance and most violent struggles quitting his hold, insomuch that the lad lay breathless and motionless, so that many verily thought him dead. But Jesus, stretching out his hand, lifted him up; and immediately he arose perfectly well.
7. When the disciples inquired privately why they had miscarried, our Lord lets them know that it was through want of this kind of faith, and their having neglected the instituted means for obtaining itprayer and fasting. Note; If we continue to neglect the means, our graces will necessarily decay, languish, and die away.
3rdly, Being in haste to go towards Jerusalem, and designing to be alone with his disciples, he travelled through Galilee with all secrecy, to prevent any interruption from the people assembled around him. And by the way, we are told,
1. The repeated notices which he gave to his disciples of his approaching sufferings, death, and resurrection; but they understood not his meaning, clear as the words were. Their prejudices concerning his temporal kingdom spread a veil over their hearts, and they were ashamed and afraid to ask him, lest they should meet with a rebuke for their dulness. Note; Many live and die in ignorance, because they are ashamed to own it, and to inquire of those who would instruct them.
2. He reproves them for their pride and affectation of superiority. He knew that the subject of their disputes in the way had been, who should possess the first honours in his kingdom; but he put a question, as if he wanted to be informed concerning it; to which, ashamed of what had passed, they returned no answer. But Jesus, to shew them that he knew the secrets of all hearts, and to check these most unbecoming desires of temporal grandeur, assured them, that this ambitious affectation of pre-eminence would be punished with the lowest degradation: while the surest way to rise, would be by entertaining the lowest thoughts of themselves, and studying how to be most serviceable to the meanest of his disciples. And to impress what he had spoken the more deeply, he took a little child into his arms, whose humility, teachableness, and unambitious simplicity they ought to imitate; assuring them, that whoever shewed regard to the lowest of his people, because of such a spirit in them, for the sake of their resemblance and relation to him, he would regard it as done to himself; yea, God the Father, who sent him, would requite it. Note; (1.) Christ observes, and is displeased with the angry disputes of his disciples, and will call them to account for them. (2.) Nothing is so contrary to the spirit of Christianity, as the affectation of pre-eminence.
3. He checks the jealousy and rashness of the beloved disciple. John, in his travels, when he was sent forth with his fellow-labourers to preach the Gospel, had seen a man casting out devils in Christ’s name, perhaps one of the Baptist’s disciples, who, though a believer in Jesus as the Messiah, had not constantly attended him as they had done, nor been invested with any particular commission from him. Jealous therefore for their Master’s honour, or perhaps rather for their own; unwilling that others should share these miraculous powers with them, they had forbidden him, because he had not been a professed disciple, or invested with any such commission as they had received. But Jesus said, Forbid him not. One who had such faith in his name, would not easily be brought to say or do any thing dishonourable to his cause. Such a one ought rather to be countenanced than discouraged; and, as he took not part with the enemy, but rather the contrary, he was to be regarded as a friend. Note; (1.) Partial to our own opinions and party, we are apt to monopolize Christ, and to think our cause is for much his, that all who follow not with us are to be regarded as separated from him: but there may be a great diversity of opinion in lesser matters among those who together hold the Head; and therefore we should bear and forbear, think and let think, without rash and rigid censures of those who differ from us. (2.) Wherever real good is done, where Christ is preached, and souls rescued from the power of Satan, though we may count the methods pursued irregular and unauthorised, we must leave every man to stand or fall to his own Master, and beware how we oppose what is attended with a blessing from God. (3.) Where nothing appears contradictory to the faith of the gospel, Christian love ever bids us hope the best.
4thly, Christ will not suffer the least kindness done to his poorest disciples to be unrewarded, nor the least offence given to them to go unpunished. The heaviest of all judgments hangs over that guilty head which shall hinder, discourage, or grieve the weak, or do ought to turn them back from Christ. And if any corruption in our hearts, or allurement from the world, or darling idol, would se-duce us from the path of duty, and lead us and others into sin, though they were near and dear to us as a hand, a foot, or an eye, they must be cut off without pity. Eternity is at stake; and as a life of everlasting glory will amply repay us for every such sacrifice that we make, so will the endless torments in hell make us rue the indulgence of our sins, when, for a momentary gratification, we should be doomed to endure the gnashings of a guilty conscience, filled with the wrath of God, and the intolerable agonies of burnings unquenchable and eternal. For as, under the law, every burnt-offering was salted before it was laid on the altar, where the fire never went out; so every apostate shall fall a sacrifice to divine justice, and be cast into the fire of hell, preserved by the power of God from an extinction of their being, to suffer that wrath of God which is for ever wrath to come. And, on the other hand, the soul which is seasoned with divine grace, and offered daily and perseveringly as a living sacrifice to God, shall be preserved incorruptible, separated from the taint of this world’s pollutions, and kept by the power of God through faith unto salvation. For, as salt is good to preserve meat from putrefaction, and renders it savoury, so does the grace of God preserve the soul from the corruption of sin, and renders those who possess this inestimable gift blessings to others, by spreading the sweet savour of Christ in the world. But if the salt have lost its saltness, and they, whose hearts, lips, and lives, should be seasoned with this salt of grace, prove destitute of it, and apostatize from their profession, their fall is usually irrecoverable, and their ruin inevitable. Therefore, see that ye have salt in yourselves, the life of grace in your souls, subduing the corruptions within, and shewing itself in a savoury conversation, in every good word and work that may minister edification to others; and have peace one with another, united in the closest bonds of love and friendship, laying aside all disputes and envyings, and concurring to promote and propagate the gospel through the world. Note; (1.) The terrors and eternity of the torments of hell, if really believed, will be a powerful check to the raging passions of the soul. (2.) They who have the salt of grace, must shew it in their lips and in their lives.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mar 9:50 . ] a maxim of experience drawn from common life, in which is to be taken literally . Then follows with . . . the application , in which the spiritual meaning of the salt ( wisdom , see on Mar 9:49 , and Buxtorf, Lex. Talm. p. 1208) emerges. The connection with what precedes is : In order to experience in yourselves on the establishment of the kingdom the truth: , ye must seeing that salt, which in itself is so excellent a thing, when it has become insipid, can in no wise be restored preserve in your hearts the salt of true wisdom [131] and withal be peaceful one with another. Against both the disciples had sinned by their dispute about precedence (Mar 9:34 ), from which the entire discourse of Jesus, Mar 9:35 ff., had started, and to which He now again at the close points back. This contest about precedence had been foolish (opposed to the ) and unpeaceful .
. . .] Comp. on Mat 5:13 .
] wherewith shall ye restore it? so that it shall again be provided with saline efficacy (comp. on Col 4:6 ).
] emphatically placed first: keep, preserve , which is not done, if the analogue of the sets in with you.
] in yourselves , correlative to the subsequent (reciprocally). Comp. Bengel: “prius officium respectu nostri, alterum erga alios.”
(see the critical remarks) from . See Lobeck, Paralip. p. 93.
. .] The annexing of this exhortation was also suggested by the conception of the salt, since the salt was symbol of a covenant . Hence the course of thought: And whereof ye are likewise reminded by the symbolic significance of salt live in peace one with another .
[131] Comp. Ignat. ad Magnes. 10 : ( ), .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS.
LORD JESUS! While I read thy gracious promise, at the opening of this Chapter, to some of thy faithful ones; who, according to what was then said, did not taste death till they had seen this kingdom come with power; I bless thee that though not present at thy Transfiguration; yet seeing thee by faith, and knowing thee as the LORD OUR RIGHTEOUSNESS , all thy redeemed of the present day can say as holy Simeon of old, mine eyes have seen thy salvation!
Beholding thy rich mercy to the Child of the Poor Man, who, though his faith was so slender, yet thy grace was so great; help me LORD; yea, help all thy redeemed ones, to join in the same prayer, and may we experience the same mercy: LORD, I believe! help thou mine unbelief.
Oh! for a spirit of humility among thy Church and People, that each may esteem other better than themselves: yea, may we all be content to be nothing; yea, less than nothing, that JESUS, our adorable JESUS, maybe all in all!
In the awful view of the unregenerate, in their worm that dieth not, and the fire that is not quenched; oh! give thy people grace to mark, and rightly prize, their distinguishing mercies. LORD! how is it that thou hast manifested thyself unto us and not unto the world. Oh! for the salt of the Covenant of my GOD! Oh! for the unspeakable blessedness in the interest in CHRIST’s sacrifice! Oh! for the grace of GOD the HOLY GHOST, salting with the salt of his regenerating, cleansing, illuminating, strengthening, and confirming influence, my soul unto the day of eternal redemption!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
Ver. 50. Salt is good ] Nature hath prudently mingled salt with all things, that they may not easily putrefy. Greges enim pecorum urinam salsissimam effundere videmus, et in omnes stirpes salem infusum. John Bodin. Theat. Naturoe.
Have salt in yourselves ] Habete in vobis sal. A cuius admonemur tribus literis (ut curlose observat quidam), Sapere, Agere, Loqui. The conjuring of salt among the Papists is intolerably blasphemous; it is thus: I conjure thee, O salt, by the living God, &c., that thou mayest be made a conjured salt to the salvation of them that believe. And that unto all such as receive thee, thou mayest be health of soul and body; and that from out of the place wherein thou shalt be sprinkled, may fly away and depart all fantasy, wickedness, or craftiness of the devil’s subtlety, and every foul spirit. By salt here we may understand mortification and holy discretion, or sincerity of doctrine and discipline, whereby the saints are seasoned and preserved from the putrefaction of sin and error; from the plague of emulation and dissension, as those good souls (Miconins and his colleagues) who could say with comfort, Cucurrimus, certavimus, laboravimus, pugnavimus, vicimus, et viximus semper coniunctissime, &c. We have run together, striven, laboured, fought, overcome, and lived always together in much peace and concord.
And have peace one with another ] By mortification, season, tame, and purge your own hearts of those lusts that war in your members, Jas 4:1 , and prove offensive to others, Mar 9:43 , so shall you be at peace one with another. Stomach worms are killed with salt.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
50. ] The connexion of this (elsewhere said in other references, Mat 5:13 ; Luk 14:34 ) is now plain. If this fire which is to purify and act as a preserving salt to you, have, from the nullity and vapidity of the grace of the covenant in you, no such power , it can only consume the salt has lost its savour the covenant is void you will be cast out, as it is elsewhere added, and the fire will be no longer the fire of purification , but of wrath eternal .
I will just add that the interpretation of the sacrifice as the condemned and the fire and salt as eternal fire , except in the case of the salt having lost its savour, is contrary to the whole symbolism of Scripture , and to the exhortation with which this verse ends: ‘Have this grace of God this Spirit of adoption this pledge of the covenant, in yourselves; and,’ with reference to the strife out of which the discourse sprung, ‘have peace with one another.’
Fuente: Henry Alford’s Greek Testament
Mar 9:50 sets forth the other great truth: salting in the form of self-discipline indispensable . , an excellent thing is salt; a most seasonable truth just then. What follows seems less so, as it stands in Mk.’s text. As spoken by Jesus, if we may assume that it was spoken on this occasion, it might come in quite naturally. The three thoughts in this verse: salt good, care must be taken that it lose not its virtue, have salt in yourselves, may be merely themes packed together in a single sentence, on which Jesus discoursed at length. , . . in N. T., used in later Greek; in Mt. and Lk. , have salt in yourselves. In the two former clauses disciples are thought of, as in Mat 5:13 , as themselves salt for the world. Here they are viewed as the subject of the salting process. They must be salted in order to be salt to the world, their ulterior vocation. Meantime a more immediate effect of their being salted is pointed out in the closing words. : be at peace with one another; which they were not. The cause of dispeace was ambition. The salting would consist in getting rid of that evil spirit at whatever cost. : a Pauline word, remarks Holtz. (H. C.). True, but why not also a word of Jesus? certainly very apposite to the occasion.
Note . Salting of disciples imports suffering pain, but is not to be confounded with the cross-bearing of faithful disciples (Mar 8:34 ). The former is the discipline of self-denial necessary to make a man a follower of Christ worthy of the name. The latter is the tribulation that comes on all who follow closely in the footsteps of Christ. The one is needful to make us holy, the other overtakes us when and because we are holy.
Fuente: The Expositors Greek Testament by Robertson
Mark
‘SALT IN YOURSELVES’
Mar 9:50
In the context ‘salt’ is employed to express the preserving, purifying, divine energy which is otherwise spoken of as ‘fire.’ The two emblems produce the same result. They both salt-that is, they cleanse and keep. And if in the one we recognise the quick energy of the Divine Spirit as the central idea, no less are we to see the same typified under a slightly different aspect in the other. The fire transforms into its own substance and burns away all the grosser particles. The salt arrests corruption, keeps off destruction, and diffuses its sanative influence through all the particles of the substance with which it comes in contact. And in both metaphors it is the operation of God’s cleansing Spirit, in its most general form, that is set forth, including all the manifold ways by which God deals with us to purge us from our iniquity, to free us from the death which treads close on the heels of wrongdoing, the decomposition and dissolution which surely follow on corruption.
This the disciples are exhorted to have in themselves that they may be at peace one with another. Perhaps we shall best discover the whole force of this saying by dealing-
I. With the symbol itself and the ideas derived from it.
a That on which it operates.
There is implied here a view of human nature, not flattering but true. It is compared with a dead thing, in which the causes that bring about corruption are already at work, with the sure issue of destruction. This in its individual application comes to the assertion of sinful tendency and actual sin as having its seat and root in all our souls, so that the present condition is corruption, and the future issue is destruction. The consequent ideas are that any power which is to cleanse must come from without, not from within; that purity is not to be won by our own efforts, and that there is no disposition in human nature to make these efforts. There is no recuperative power in human nature. True, there may be outward reformation of habits, etc., but, if we grasp the thought that the taproot of sin is selfishness, this impotence becomes clearer, and it is seen that sin affects all our being, and that therefore the healing must come from beyond us.
b The purpose-namely, cleansing.
In salt we may include the whole divine energy; the Word, the Christ, the Spirit. So the intention of the Gospel is mainly to make clean. Preservation is a consequence of that.
c The manner of its application.
Inward, penetrating, by contact; but mainly the great peculiarity of Christian ethics is that the inner life is dealt with first, the will and the heart, and afterwards the outward conduct.
II. The part which we have to take in this cleansing process.
a Its original reception depends on our faith.
The ‘salt’ is here, but our contact with it is established by our acceptance of it. There is no magical cleansing; but it must be received within if we would share in its operation.
b Its continuous energy is not secured without our effort.
Let us just recall the principle already referred to, that the ‘salt’ implies the whole cleansing divine energies, and ask what are these? The Bible variously speaks of men as being cleansed by the ‘blood of Christ,’ by the ‘truth,’ by the ‘Spirit.’ Now, it is not difficult to bring all these into one focus, viz., that the Spirit of God cleanses us by bringing the truth concerning Christ to bear on our understandings and hearts.
We are sanctified in proportion as we are coming under the influence of Christian truth, which, believed by our understandings and our hearts, supplies motives to our wills which lead us to holiness by copying the example of Christ.
Hence the main principle is that the cleansing energy operates on us in proportion as we are influenced by the truths of the Gospel.
Again, it works in proportion as we seek for, and submit to, the guidance of God’s Holy Spirit.
In proportion as we are living in communion with Christ.
In proportion as we seek to deny ourselves and put away those evil things which ‘quench the Spirit.’
This great grace, then, is not ours without our own effort. No original endowment is enough to keep us right. There must be the daily contact with, and constant renewing of the Holy Ghost. Hence arises a solemn appeal to all Christians.
Note the independence of the Christian character.
‘In yourselves.’ ‘The water that I shall give him shall be in him a fountain,’ etc. Not, therefore, derived from the world, nor at second-hand from other men, but you have access to it for yourselves. See that you use the gift. ‘Hold fast that which thou hast,’ for there are enemies to withstand-carelessness, slothfulness, and self-confidence, etc.
III. The relation to one another of those who possess this energy.
Thus emerges the great principle that the foundation of the only real love among men must be laid in holiness of heart and life. Where the Spirit of God is working on a heart, there the seeds of evil passions are stricken out. The causes of enmity and disturbance are being removed. Men quarrel with each other because their pride is offended, or because their passionate desires after earthly things are crossed by a successful rival, or because they deem themselves not sufficiently respected by others. The root of all strife is self-love. It is the root of all sin. The cleansing which takes away the root removes in the same proportion the strife which grows from it. We should not be so ready to stand on our rights if we remembered how we come to have any hopes at all. We should not be so ready to take offence if we thought more of Him who is not soon angry. All the train of alienations, suspicions, earthly passions, which exist in our minds and are sure to issue in quarrels or bad blood, will be put down if we have ‘salt in ourselves.’
This makes a very solemn appeal to Christian men. The Church is the garden where this peace should flourish. The disgrace of the Church is its envyings, jealousies, ill-natured scandal, idle gossip, love of preeminence, willingness to impute the worst possible motives to one another, sharp eyes for our brother’s failings and none for our own. I am not pleading for any mawkish sentimentality, but for a manly peacefulness which comes from holiness. The holiest natures are always the most generous.
What a contrast the Church ought to present to the prevailing tone in the world! Does it? Why not? Because we do not possess the ‘salt.’ The dove flees from the cawing of rooks and the squabbling of kites and hawks.
The same principle applies to all our human affections. Our loves of all sorts are safe only when they are pure. Contrast the society based on common possession of the one Spirit with the companionships which repose on sin, or only on custom or neighbourhood. In all these there are possibilities of moral peril.
The same principle intensified gives us a picture of heaven and of hell. In the one are the ‘solemn troops and sweet societies’; in the other, no peace, no confidence, no bonds, only isolation, because sin which is selfishness lies at the foundation of the awful condition.
Friends, without that salt our souls are dead and rotting. Here is the great cure. Make it your own. So purified, you will be preserved, but, on the other hand, unchecked sin leads to quick destruction.
The dead, putrefying carcass-what a picture of a soul abandoned to evil and fit only for Gehenna!
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
but if, &c. Figure of speech Paraoemia (App-6).
lost his saltness = become saltless.
wherewith = with (Greek. en. App-104.) what. Compare Mat 5:13; Luk 14:34.
season it? = restore it?
in = within. (Greek. en (App-104.)
one with another = among (Greek. en. App-104.) yourselves. This refers the whole of vs. 43-50 back to verses: Mar 9:34, Mar 9:35; and shows that the stumbling-blocks mentioned in us. 43-47 are the things that destroy peace among brethren.
Fuente: Companion Bible Notes, Appendices and Graphics
50.] The connexion of this (elsewhere said in other references, Mat 5:13; Luk 14:34) is now plain. If this fire which is to purify and act as a preserving salt to you, have, from the nullity and vapidity of the grace of the covenant in you, no such power,-it can only consume-the salt has lost its savour-the covenant is void-you will be cast out, as it is elsewhere added, and the fire will be no longer the fire of purification, but of wrath eternal.
I will just add that the interpretation of the sacrifice as the condemned-and the fire and salt as eternal fire,-except in the case of the salt having lost its savour, is contrary to the whole symbolism of Scripture, and to the exhortation with which this verse ends: Have this grace of God-this Spirit of adoption-this pledge of the covenant, in yourselves;-and, with reference to the strife out of which the discourse sprung,-have peace with one another.
Fuente: The Greek Testament
Mar 9:50. , good) Salt. For all other foods are seasoned by it.- , but if the salt) In this passage the disciples themselves are called the salt, inasmuch as being imbued [endued] with the salt themselves, and salting the world.-, saltless [insipid]) so as to have no pungency. Pride [referring to Mar 9:33-34, the dispute about who should be greatest] most especially makes men saltless [savourless].-, itself [the very salt]) having lost its primary quality.-, have ye) To have fire, is not within human ability: therefore it is not said, have fire. But he who is imbued with the fire is desired to have salt.- , in yourselves) In antithesis to, among one another, . The former duty is in regard to ourselves; the second, towards others.-) The singular, or else the plural from . The salt is that of self-mortification, whereby pride is destroyed.- , and have peace) or else, ye shall have: comp. Mar 9:34 : viz. by removing a puffed up spirit, which is the source of quarrels [Mar 9:33-34].
Fuente: Gnomon of the New Testament
is good: Job 6:6, Mat 5:13, Luk 14:34, Luk 14:35
Have salt: Eph 4:29, Col 4:6
have peace: Psa 34:14, Psa 133:1, Joh 13:34, Joh 13:35, Joh 15:17, Joh 15:18, Rom 12:18, Rom 14:17-19, 2Co 13:11, Gal 5:14, Gal 5:15, Gal 5:22, Eph 4:2-6, Eph 4:31, Eph 4:32, Phi 1:27, Phi 2:1-3, Col 3:12, 2Ti 2:22, Heb 12:14, Jam 1:20, Jam 3:14-18, 1Pe 3:8
Reciprocal: Lev 2:13 – with salt 2Ki 2:21 – cast 2Ch 13:5 – a covenant of salt Eze 15:3 – General Eze 43:24 – cast salt Mat 5:24 – there Rom 14:19 – follow Phi 4:2 – that 1Th 5:13 – and be
Fuente: The Treasury of Scripture Knowledge
PURITY AND PEACE
Have salt in yourselves, and have peace one with another.
Mar 9:50
I. Let us make sure that we have in our hearts the saving grace of the Holy Ghost, sanctifying, purifying, preserving from corruption, our whole inward man.
II. Let us watch the grace given to us with daily watchfulness, and pray to be kept from carelessness and sin, lest we be overtaken in faults, bring misery on our consciences, and discredit on our profession.
III. Let us live in peace one with another,not seeking great things, or striving for the pre-eminence, but clothed with humility, and loving all who love Christ in sincerity. These seem simple things. But in attending to them is great reward.
Illustration
The preceding verse appears to baffle all the commentators. I allude, of course, to the words, Every one shall be salted with fire, and every sacrifice shall be salted with salt. The true meaning of these words and their connection with the context, are problems which seem not yet solved. At all events, not one of the many interpretations which have been hitherto proposed is entirely satisfactory. We must confess that it is one of those knots which are yet untied in the exposition of Scripture.
Fuente: Church Pulpit Commentary
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Just as salt is used to illustrate the perpetuation of the punishment of the wicked, so it also can preserve and perpetuate the good qualities of man. Jesus exhorted the disciples not to let the salt of their good lives lose its strength. They could have peace one with another by using the salt of brotherly love.
Fuente: Combined Bible Commentary
Our blessed Saviour here compares Christians in general, and his ministers in particular, unto salt, for a double reason.
First, Because it is the nature of salt to preserve things from corruption and putrefaction, and to render them savoury and pleasant. Thus are the ministers of Christ to labour and endeavour by the purity of their doctrine, to sweeten putrifying sinners, that they may become savoury unto god and man, and be kept from being flyblown with errors and false doctrines.
Secondly, Because salt has an acrimony, a piercing power in it, which subdues the whole lump, and turns it into its own nature. Such a piercing power is there in the ministry of the word, that it subdues the whole man to the obedience of itself; Have salt in yourselves, and have peace one with another; that is, let all persons, especially ministers, retain a seasoning virtue in themselves, that they may sweeten and season others, even all that they converse with; and as salt has an uniting power, and knits the parts of the body salted together, so the upholding of union and peace one with another, will declare that ye have salt in yourselves.
Learn hence, That it is the duty of all Christians, but especially of the ministers of the gospel, to maintan brotherly concord and agreement among themselves, both as an argument of their sincerity, and an ornament to their profession.
Fuente: Expository Notes with Practical Observations on the New Testament
Jesus continued to use salt as a figure for testing. He said that tests from God, as salt on food, are good for us. Salt preserves food, prevents decay, and enhances flavor. The trials that God allows people to experience should have similar beneficial effects on them (cf. Jas 1:2-4). However if salt becomes bland, it will not achieve its desired results (cf. Mat 5:13). Likewise if God’s trials lose their bite-if we become insensible and unresponsive to the self-discipline that He is seeking to teach us, by hardening our hearts-these trials can cease to benefit us. Therefore we must have salt in ourselves, namely, accept the trials that God sends us that demand self-discipline rather than rejecting them. Furthermore we must live peacefully with one another rather than becoming sectarian (Mar 9:38) or self-seeking (Mar 9:34).
This command concludes this section of instruction that deals with the enemies of disciple fidelity (Mar 9:33-50).