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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 14:25–35. His four-level outline is real structure in the source text, so it is rendered as structure.
See how Christ in his doctrine suited himself to those to whom he spoke, and gave every one his portion of meat. To Pharisees he preached humility and charity. He is in these verses directing his discourse to the multitudes that crowded after him, and seemed zealous in following him; and his exhortation to them is to understand the terms of discipleship, before they undertook the profession of it, and to consider what they did. See here,
I.How zealous people were in their attendance on Christ (Luk 14:25):
There went great multitudes with him, many for love and more for company, for where there are many there will be more. Here was a mixed multitude, like that which went with Israel out of Egypt; such we must expect there will always be in the church, and it will therefore be necessary that ministers should carefully separate between the precious and the vile.
II.How considerate he would have them to be in their zeal.
Those that undertake to follow Christ must count upon the worst, and prepare accordingly.
1.He tells them what the worst is that they must count upon, much the same with what he had gone through before them and for them. He takes it for granted that they had a mind to be his disciples, that they might be qualified for preferment in his kingdom. They expected that he should say, "If any man come to me, and be my disciple, he shall have wealth and honour in abundance; let me alone to make him a great man." But he tells them quite the contrary.
(1.)They must be willing to quit that which was very dear, and therefore must come to him thoroughly weaned from all their creature-comforts, and dead to them, so as cheerfully to part with them rather than quit their interest in Christ, Luk 14:26. A man cannot be Christ's disciple but he must hate father, and mother, and his own life. He is not sincere, he will be constant and persevering, unless he love Christ better than any thing in this world, and be willing to part with that which he may and must leave, either as a sacrifice, when Christ may be glorified by our parting with it (so the martyrs, who loved not their lives to death), or as a temptation, when by our parting with it we are put into a better capacity of serving Christ. Thus Abraham parted with his own country, and Moses with Pharaoh's court. Mention is not made here of houses and lands; philosophy will teach a man to look upon these with contempt; but Christianity carries it higher.
[1.]Every good man loves his relations; and yet, if he be a disciple of Christ, he must comparatively hate them, must love them less than Christ, as Leah is said to be hated when Rachel was better loved. Not that their persons must be in any degree hated, but our comfort and satisfaction in them must be lost and swallowed up in our love to Christ, as Levi's was, when he said to his father, I have not seen him, Deu 33:9. When our duty to our parents comes in competition with our evident duty to Christ, we must give Christ the preference. If we must either deny Christ or be banished from our families and relations (as many of the primitive Christians were), we must rather lose their society than his favour.
[2.]Every man loves his own life, no man ever yet hated it; and we cannot be Christ's disciples if we do not love him better than our own lives, so as rather to have our lives embittered by cruel bondage, nay, and taken away by cruel deaths, than to dishonour Christ, or depart from any of his truths and ways. The experience of the pleasures of the spiritual life, and the believing hopes and prospects of eternal life, will make this hard saying easy. When tribulation and persecution arise because of the word, then chiefly the trial is, whether we love better, Christ or our relations and lives; yet even in the days of peace this matter is sometimes brought to the trial. Those that decline the service of Christ, and opportunities of converse with him, and are ashamed to confess him, for fear of disobliging a relation or friend, or losing a customer, give cause to suspect that they love him better than Christ.
(2.)That they must be willing to bear that which was very heavy (Luk 14:27): Whosoever doth not bear his cross, as those did that were condemned to be crucified, in submission to the sentence and in expectation of the execution of it, and so come after me whithersoever I shall lead him, he cannot be my disciple; that is (says Dr. Hammond), he is not for my turn; and my service, being so sure to bring persecution along with it, will not be for his. Though the disciples of Christ are not all crucified, yet they all bear their cross, as if they counted upon being crucified. They must be content to be put into an ill name, and to be loaded with infamy and disgrace; for no name is more ignominious than Furcifer - the bearer of the gibbet. He must bear his cross, and come after Christ; that is, he must bear it in the way of his duty, whenever it lies in that way. He must bear it when Christ calls him to it, and in bearing it he must have an eye to Christ, and fetch encouragements from him, and live in hope of a recompence with him.
2.He bids them count upon it, and then consider of it. Since he has been so just to us as to tell us plainly what difficulties we shall meet with in following him, let us be so just to ourselves as to weigh the matter seriously before we take upon us a profession of religion. Joshua obliged the people to consider what they did when they promised to serve the Lord, Jos 24:19. It is better never to begin than not to proceed; and therefore before we begin we must consider what it is to proceed. This is to act rationally, and as becomes men, and as we do in other cases. The cause of Christ will bear a scrutiny. Satan shows the best, but hides the worst, because his best will not counter-vail his worst; but Christ's will abundantly. This considering of the case is necessary to perseverance, especially in suffering times. Our Saviour here illustrates the necessity of it by two similitudes, the former showing that we must consider the expenses of our religion, the latter that we must consider the perils of it.
(1.)When we take upon us a profession of religion we are like a man that undertakes to build a tower, and therefore must consider the expense of it (Luk 14:28-30): Which of you, intending to build a tower or stately house for himself, sitteth not down first, and counteth the cost? and he must be sure to count upon a great deal more than his workmen will tell him it will cost. Let him compare the charge with his purse, lest he make himself to be laughed at, by beginning to build what he is not able to finish. Note,
[1.]All that take upon them a profession of religion undertake to build a tower, not as the tower of Babel, in opposition to Heaven, which therefore was left unfinished, but in obedience to Heaven, which therefore shall have its top-stone brought forth. Begin low, and lay the foundation deep, lay it on the rock, and make sure work, and then aim as high as heaven.
[2.]Those that intend to build this tower must sit down and count the cost. Let them consider that it will cost them the mortifying of their sins, even the most beloved lusts; it will cost them a life of self-denial and watchfulness, and a constant course of holy duties; it may, perhaps, cost them their reputation among men, their estates and liberties, and all that is dear to them in this world, even life itself. And if it should cost us all this, what is it in comparison with what it cost Christ to purchase the advantages of religion for us, which come to us without money and without price?
[3.]Many that begin to build this tower do not go on with it, nor persevere in it, and it is their folly; they have not courage and resolution, have not a rooted fixed principle, and so bring nothing to pass. It is true, we have none of us in ourselves sufficient to finish this tower, but Christ hath said, My grace is sufficient for thee, and that grace shall not be wanting to any of us, if we seek for it and make use of it.
[4.]Nothing is more shameful than for those that have begun well in religion to break off; every one will justly mock him, as having lost all his labour hitherto for want of perseverance. We lose the things we have wrought (Jo2 1:8), and all we have done and suffered is in vain, Gal 3:4.
(2.)When we undertake to be Christ's disciples we are like a man that goes to war, and therefore must consider the hazard of it, and the difficulties that are to be encountered, Luk 14:31, Luk 14:32. A king that declares war against a neighbouring prince considers whether he has strength wherewith to make his part good, and, if not, he will lay aside his thoughts of war. Note,
[1.]The state of a Christian in this world is a military state. Is not the Christian life a warfare? We have many passes in our way, that must be disputed with dint of sword; nay, we must fight every step we go, so restless are our spiritual enemies in their opposition.
[2.]We ought to consider whether we can endure the hardness which a good soldier of Jesus Christ must expect and count upon, before we enlist ourselves under Christ's banner; whether we are able to encounter the forces of hell and earth, which come against us twenty thousand strong.
[3.]Of the two it is better to make the best terms we can with the world than pretend to renounce it and afterwards, when tribulation and persecution arise because of the word, to return to it. That young man that could not find in his heart to part with his possessions for Christ did better to go away from Christ sorrowing than to have staid with him dissembling.
This parable is another way applicable, and may be taken as designed to teach us to begin speedily to be religious, rather than to begin cautiously; and may mean the same with Mat 5:25, Agree with thine adversary quickly. Note, First, Those that persist in sin make war against God, the most unnatural, unjustifiable war; they rebel against their lawful sovereign, whose government is perfectly just and good. Secondly, The proudest and most daring sinner is no equal match for God; the disproportion of strength is much greater than that here supposed between ten thousand and twenty thousand. Do we provoke the Lord to jealousy? Are we stronger than he? No, surely; who knows the power of his anger? In consideration of this, it is our interest to make peace with him. We need not send to desire conditions of peace; they are offered to us, and are unexceptionable, and highly to our advantage. Let us acquaint ourselves with them, and be at peace; do this in time, while the other is yet a great way off; for delays in such a case are highly dangerous, and make after-applications difficult.
But the application of this parable here (Luk 14:33) is to the consideration that ought to be exercised when we take upon us a profession of religion. Solomon saith, With good advice make war (Pro 20:18); for he that draws the sword throws away the scabbard; so with good advice enter upon a profession of religion, as those that know that except you forsake all you have you cannot be Christ's disciples; that is, except you count upon forsaking all and consent to it, for all that will live godly in Christ Jesus must suffer persecution, and yet continue to live godly.
3.He warns them against apostasy and a degeneracy of mind from the truly Christian spirit and temper, for that would make them utterly useless, Luk 14:34, Luk 14:35.
(1.)Good Christians are the salt of the earth, and good ministers especially (Mat 5:13); and this salt is good and of great use; by their instructions and examples they season all they converse with, to keep them from putrefying, and to quicken them, and make them savoury.
(2.)Degenerate Christians, who, rather than part with what they have in the world, will throw up their profession, and then of course become carnal, and worldly, and wholly destitute of a Christian spirit, are like salt that has lost its savour, like that which the chemists call the caput mortuum, that has all its salts drawn from it, that is the most useless worthless thing in the world; it has no manner of virtue or good property in it.
[1.]It can never be recovered: Wherewith shall it be seasoned? You cannot salt it. This intimates that it is extremely difficult, and next to impossible, to recover an apostate, Heb 6:4-6. If Christianity will not prevail to cure men of their worldliness and sensuality, if that remedy has been tried in vain, their ease must even be concluded desperate.
[2.]It is of no use. It is not fit, as dung is, for the land, to manure that, nor will it be the better if it be laid in the dunghill to rot; there is nothing to be got out of it. A professor of religion whose mind and manners are depraved is the most insipid animal that can be. If he speaks of the things of God, of which he has had some knowledge, it is so awkwardly that none are the better for it: it is a parable in the mouth of a fool.
[3.]It is abandoned: Men cast it out, as that which they will have no more to do with. Such scandalous professors ought to be cast out of the church, not only because they have forfeited all the honours and privileges of their church-membership, but because there is danger that others will be infected by them. Our Saviour concludes this with a call to all to take notice of it, and to take warning: He that hath ears to hear, let him hear. Now can the faculty of hearing be better employed than in attending to the word of Christ, and particularly to the alarms he has given us of the danger we are in of apostasy, and the danger we run ourselves into by apostasy?
Historical interpretation
Nine Centuries of Reception
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People of God are truly the salt of the earth. They preserve the order of the world. Society is held together as long as the salt is uncorrupted. If the salt lost its savor, it is neither suitable for the land or the manure pile. It will be thrown out and trampled underfoot. “He that has ears, let him hear” the meaning of these words. When God gives to the tempter permission to persecute us, then we suffer persecution. When God wishes us to be free from suffering even in the middle of a world that hates us, we enjoy a wonderful peace. We trust in the protection of him who said, “Be of good cheer, I have overcome the world.”
“Salt is good, but if the salt becomes tasteless, with what can it be seasoned? It is cast out,” he says. He continues, “Let there be salt in you,” that is, the divine words that bring salvation. If we despise these, we become tasteless, foolish and utterly useless. The congregation of the saints must throw out these things, by the gift of mercy and love to them from Christ, the Savior of us all.
For we must continually weigh what is said to the holy apostles, and through the apostles to us: You are the salt of the earth. If therefore we are salt, we ought to season the minds of the faithful. You then, who are shepherds, consider that you are feeding God's animals. Concerning these animals indeed it is said to God through the Psalmist: Your animals shall dwell in it. And we often see that a block of salt is set before brute animals, so that they may lick that same block of salt and be improved. Therefore, like a block of salt among brute animals, so should the priest be among the people. For the priest must take care what he says to each person, how he admonishes each one, so that whoever is joined to the priest may be seasoned with the taste of eternal life, as if from the touch of salt. For we are not the salt of the earth if we do not season the hearts of our hearers. Indeed, he truly bestows this seasoning upon his neighbor who does not withhold the word of preaching.
If therefore the people are the food of God, the priests ought to have been the seasoning of the food. But because while we cease from the practice of prayer and holy instruction, the salt has become tasteless; it cannot season the food of God, and therefore it is not taken up by the Creator, because through our prevailing foolishness it is not seasoned at all.
He had said above that the tower of virtue was not only to be begun, but also to be completed, and to this belongs the following, Salt is good. It is a good thing to season the secrets of the heart with the salt of spiritual wisdom, nay with the Apostles to become the salt of the earth. (Matt. 5:14.) For salt in substance consists of water and air, having a slight mixture of earth, but it dries up the fluent nature of corrupt bodies so as to preserve them from decay. Fitly then He compares His disciples to salt, inasmuch as they are regenerated by water and the Spirit; and as living altogether spiritually and not according to the flesh, they after the manner of salt change the corrupt life of men who live on the earth, and by their own virtuous lives delight and season their followers.
As if He says, "If a man who has once been enlightened by the seasoning of truth, falls back into apostacy, by what other teacher shall he be corrected, seeing that the sweetness of wisdom which he tasted he has cast away, alarmed by the troubles or allured by the attractions of the world; hence it follows, It is neither fit for the land, nor yet for the dunghill, &c. For salt when it has ceased to be fit for seasoning food and drying flesh, will be good for nothing. For neither is it useful to the land, which when it is east thereon is hindered from bearing, nor for the dunghill to benefit the dressing of the land. So he who after knowledge of the truth falls back, is neither able to bring forth the fruit of good works himself, nor to instruct others; but he must be cast out of doors, that is, must be separated from the unity of the Church.
Let him hear also not by despising, but by doing what he has learnt.
Salt is good: But if the salt has also lost its flavor, how shall it be seasoned? He refers to the preceding, where he commanded not only the beginning but also the completion of the tower of virtues. Indeed, it is good to hear the word of God, to more frequently season the hidden things of the heart with the salt of spiritual wisdom, even to become salt of the earth with the apostles, that is, to suffice for saturating the minds of those who still think of earthly things. But if anyone once enlightened by the seasoning of truth returns to apostasy, by what other teacher will he be corrected, who has rejected the sweetness of wisdom which he himself has tasted, whether terrified by worldly adversities or enticed by allurements? According to what some wise man said: Who will heal the enchanter bitten by the serpent? (Eccl. XII) By which sentence it is not undeservedly believed that Judas Iscariot and his companions themselves are designated, who, overcome by avarice, did not hesitate to betray his rank of apostleship and to hand over the Lord.
But not only those who are gifted with the grace of teachers, but private individuals also He requires to become like salt, useful to those around them. But if he who is to be useful to others becomes reprobate, he cannot be profited, as it follows, But if the salt has lost his savour, where-with shall it be seasoned?
But because His discourse was in parables and dark sayings, our Lord, in order to rouse His hearers that they might not receive indifferently what was said of the salt, adds, He that hath ears to hear, let him hear, that is, as he has wisdom let him understand. For we must take the ears here as the perceptive power of the mind and capacity of understanding.
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Summary
Luke 14:34 concludes Jesus' teaching on the rigorous demands of discipleship, employing the vivid metaphor of salt to underscore the essential quality and preserving influence believers are called to embody. It serves as a stark warning about the spiritual danger and ultimate uselessness of a follower who loses their distinctive Christ-like character and commitment, thereby becoming ineffective in their divine purpose.
Context
Literary Context
This verse is the culmination of a significant discourse by Jesus on the cost of discipleship, immediately following two parables: the cost of building a tower and the cost of a king going to war (Luke 14:28-33). These parables emphasize the necessity of careful consideration and absolute commitment before embarking on the journey of following Christ. Jesus explicitly states that "whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple" (Luke 14:33). The salt metaphor, therefore, serves as a powerful summary and final warning, illustrating what happens if a disciple fails to maintain the radical distinctiveness and commitment previously outlined. It highlights the consequence of a half-hearted or compromised discipleship.
Historical & Cultural Context
In ancient Near Eastern cultures, salt was an incredibly valuable commodity. It was essential for preserving food (especially meat and fish in a time before refrigeration), for seasoning, and even for medicinal purposes. Roman soldiers were sometimes paid in salt (hence the word "salary"). The salt available in Jesus' time, particularly from areas around the Dead Sea, was often impure, mixed with various minerals like gypsum. If this impure salt was exposed to moisture or leached, the sodium chloride (the actual "saltiness") could dissolve or evaporate, leaving behind a tasteless, white, mineral residue that was useless for its intended purpose. This residue was often discarded on pathways, where it would be trampled underfoot, hence the implication of being "good for nothing."
Key Themes
This verse powerfully contributes to several overarching themes in Luke's Gospel and Jesus' teaching. Firstly, it reinforces the theme of Radical Discipleship, emphasizing that following Jesus requires an all-encompassing, uncompromising commitment, as seen in the preceding verses on counting the cost and forsaking all (Luke 14:26:33). Secondly, it speaks to the Distinctiveness of the Believer, highlighting that disciples are meant to be qualitatively different from the world around them, acting as a preserving and flavoring agent. This echoes Jesus' teaching in the Sermon on the Mount where disciples are called the "salt of the earth" and the "light of the world" (Matthew 5:13-14). Finally, it addresses the theme of Spiritual Effectiveness and Warning, underscoring the severe consequences of spiritual apathy, compromise, or a loss of zeal, which renders a disciple ineffective for the Kingdom of God and ultimately worthless in their intended purpose.
Exposition and Analysis
Key Word Analysis
This word refers to the common seasoning and preservative. Figuratively, as used here and elsewhere by Jesus, it denotes prudence, wisdom, and the distinctive, preserving, and flavoring influence that believers are meant to have in the world. It represents the essential quality of a true disciple.
This term signifies something that is inherently beautiful, valuable, or virtuous, not just intrinsically good (like agathos). When applied to salt, it means fit for its purpose, effective, and beneficial. When applied to a disciple, it means living a life that is pleasing to God and impactful for His Kingdom.
This verb literally means "to become foolish" or "to become insipid." In the context of salt, it refers to losing its essential taste or effectiveness. Figuratively, for a disciple, it means losing their spiritual vitality, moral distinctiveness, or the wisdom and prudence that characterize a follower of Christ, thereby becoming useless or spiritually foolish.
Verse Breakdown
"Salt is good:"
This opening clause establishes the inherent value and purpose of salt. It is beneficial and essential when it retains its properties. Spiritually, it affirms that a disciple, when living out their calling with distinctiveness and commitment, is inherently valuable and good in God's eyes and for His purposes in the world.
"but if the salt have lost his savour,"
This introduces the critical condition and warning. If salt, which is inherently good, loses its essential quality (its saltiness or flavor), it becomes useless. For the disciple, this signifies a loss of spiritual vitality, moral distinctiveness, or commitment to Christ. It points to a state where the believer no longer exerts a preserving or flavoring influence, becoming indistinguishable from the world.
"wherewith shall it be seasoned?"
This is a rhetorical question, implying that once salt loses its savor, there is no external means to restore its essential quality. It cannot be "re-salted." For the disciple, this emphasizes the irreversible nature of profound spiritual decay or compromise. If a believer loses their core identity and effectiveness, they become useless for God's Kingdom, unable to fulfill their unique purpose.
Literary Devices
Jesus masterfully employs a Metaphor in this verse, comparing disciples to salt. This comparison highlights the essential role and distinctive character believers are meant to embody in the world—to preserve, purify, and enhance. The phrase "if the salt have lost his savour" uses Hyperbole to emphasize the dire consequences of spiritual compromise or apathy, suggesting an extreme and irreversible loss of effectiveness. The verse concludes with a powerful Rhetorical Question, "wherewith shall it be seasoned?" This question is not meant to be answered literally but to underscore the utter uselessness and irredeemability of salt that has lost its essential quality, thereby intensifying the warning to disciples about the consequences of losing their spiritual distinctiveness and commitment.
Theological and Thematic Connections
Luke 14:34 profoundly connects to the broader biblical understanding of God's people as a distinct, set-apart community called to influence the world for His glory. The metaphor of salt, good only when it retains its savor, underscores the critical importance of spiritual integrity, moral distinctiveness, and unwavering commitment for those who claim to follow Christ. It highlights that the effectiveness of a disciple is directly tied to their faithfulness to Christ's teachings and their willingness to live a life that is truly set apart from worldly values. When this distinctiveness is lost, the disciple ceases to be a preserving or flavoring agent and becomes, in a spiritual sense, useless for God's redemptive purposes.
Reflection and Application
Luke 14:34 serves as a sobering mirror for every believer, prompting deep self-examination regarding the authenticity and impact of our faith. Are we truly living as "salt" in a world desperately needing preservation from decay and enhancement with divine flavor? This means actively resisting conformity to the world's values, maintaining spiritual disciplines, and cultivating a genuine, vibrant relationship with Christ. It challenges us to assess if our lives genuinely reflect the transformative power of the Gospel, or if we have allowed apathy, compromise, or worldly pursuits to dilute our spiritual "savor." The call is to live with intentionality, ensuring that our distinctiveness as Christ's followers remains potent and effective, so that we might truly fulfill our God-given purpose of influencing others for His Kingdom.
Questions for Reflection
FAQ
Why did ancient salt sometimes lose its savor, and what does this mean spiritually?
In ancient times, especially around the Dead Sea, salt was often harvested as a composite mineral, not pure sodium chloride. It was mixed with other minerals like gypsum. When this impure salt was exposed to moisture or left in damp conditions, the actual sodium chloride could leach out or dissolve, leaving behind a tasteless, worthless residue of the other minerals. This residue looked like salt but had no preserving or flavoring properties. Spiritually, this illustrates the danger of a believer retaining the outward appearance of faith (attending church, using Christian language) while losing the inward reality of genuine commitment, spiritual vitality, and moral distinctiveness. When a disciple loses their "savor," they become ineffective in their divine purpose, unable to influence the world for Christ or to live out the radical demands of discipleship that Jesus outlines in Luke 14.
Christ-Centered Fulfillment
While Luke 14:34 directly addresses the disciple's responsibility, its profound truth finds its ultimate fulfillment and enabling power in Christ. Jesus Himself is the perfectly "salty" one, embodying the full distinctiveness, purity, and preserving power that humanity lost through sin. He is the Lamb of God who takes away the sin of the world, the one whose life and sacrifice provide the ultimate preservation from spiritual decay and the true flavor of eternal life. Believers are made "salty" not by their own inherent goodness, but by being united with Christ through faith, receiving His Spirit who indwells and empowers them to live a life of distinctiveness. It is through His atoning work on the cross and His resurrection that we are given the power to be light and salt in the world, reflecting His character and extending His Kingdom. Our ability to retain our "savor" is not a matter of self-effort but a continuous reliance on the grace and transforming power of Christ, who enables us to be truly effective for God's purposes, just as He promised the Holy Spirit would empower His witnesses to the ends of the earth (Acts 1:8).