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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.
He who has ears to hear, let him hear. That is, he who has ears of understanding, with which he can perceive the word of God, let him not despise but hear, obeying and doing what he has learned. For not a forgetful hearer, but a doer of the work will be blessed in his deed. Amen.
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.
Neither is it fit for the land nor for the dunghill, but it shall be cast outside. Just as salt which has lost its savor, when no longer useful for seasoning food or preserving meat, is good for nothing (for it is not fit for the land, as its application hinders growth, nor for the dunghill, as it harms fertile soil mixed with it, preventing the seeds of crops from sprouting, and rather extinguishes them), so anyone who, after knowing the truth, turns back, neither brings forth the fruit of good works nor cultivates others, but is to be cast outside, that is, to be separated from the unity of the Church, so that, according to the preceding parable, the mocking enemies may say, "This man began to build and was not able to finish." And therefore, the exhortation is very useful when it is said:
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 14:35 concludes Jesus' teaching on the cost of discipleship with a stark warning about the consequences of spiritual decay. Using the metaphor of salt that has lost its essential quality, Jesus emphasizes that if believers lose their distinctive spiritual influence and commitment, they become utterly useless for God's purposes, fit neither for practical use nor for enriching the soil, and are therefore discarded. The verse culminates in a call for profound spiritual discernment, urging listeners to grasp the gravity of this truth for their own lives and discipleship.
Context
Literary Context
This verse serves as the concluding and climactic statement to Jesus' discourse on the nature of discipleship, immediately following the parable of the salt that has lost its savor in Luke 14:34. The broader context of Luke 14:25-33 details the rigorous demands of following Christ, including the necessity of radical commitment, forsaking all, and "counting the cost" before embarking on the path of discipleship. Jesus' audience included "great multitudes" (Luke 14:25), indicating His challenge was directed at those considering or claiming to be His followers, urging them beyond superficial interest to genuine, wholehearted dedication. The salt metaphor thus functions as a final, potent warning against a half-hearted or compromised faith.
Historical & Cultural Context
In ancient Near Eastern culture, salt was an indispensable commodity. It was primarily used for preserving food, especially meat, in a time before refrigeration, and for enhancing flavor. Beyond culinary uses, salt also held ritual significance, being required in every grain offering as a "covenant of salt" (Leviticus 2:13). The salt available in Jesus' day, particularly from sources like the Dead Sea, was often impure, mixed with various minerals. If this impure salt was exposed to moisture or leached of its sodium chloride, the remaining bulk would be inert and useless. It would retain its appearance but lack its essential "saltiness" or savor. Such depleted salt was not merely less effective; it became completely worthless, unable to preserve, flavor, or even serve as fertilizer for the land, as its mineral impurities might even harm the soil.
Key Themes
Luke 14:35 powerfully reinforces several key themes from Luke 14. Firstly, it underscores the radical nature of true discipleship, implying that authentic followers of Jesus must possess a distinctive, transformative quality, akin to salt's savor, which makes them effective instruments for God's kingdom. This quality encompasses spiritual vitality, moral integrity, and a bold witness. Secondly, the verse highlights the severe consequence of loss of effectiveness: if a believer or a community of faith loses its spiritual distinctiveness—its "saltiness"—it becomes ineffective in preserving, flavoring, or purifying the world around it. Thirdly, the phrase "neither fit for the land, nor yet for the dunghill" conveys the theme of irremediable uselessness, emphasizing that once this essential spiritual quality is lost, the disciple is so devoid of value that they cannot even serve a mundane purpose, fit only for being discarded. Finally, the concluding phrase, "He that hath ears to hear, let him hear," serves as a call for spiritual discernment and attentiveness, urging listeners to deeply understand and internalize the profound implications of Jesus' challenging words for their own commitment and spiritual walk, echoing similar calls throughout the Gospels, such as in Matthew 11:15.
Exposition and Analysis
Key Word Analysis
Derived from "well" (eu) and "to place" (tithemi), this word means "well-placed" or "appropriate." In this context (G2111), it signifies suitability or usefulness for a particular purpose. Jesus declares that savorless salt is not "appropriate" or "suitable" for the land, meaning it cannot serve as a beneficial agent for agriculture, nor for the dunghill, implying it lacks even the most basic utility as a component in compost or fertilizer.
This term (G2874) refers to a heap of manure or refuse, a place where waste is discarded or composted. Its inclusion here emphasizes the utter worthlessness of the savorless salt. It's so devoid of beneficial properties that it cannot even contribute to the lowest form of utility, such as enriching soil.
A primary verb (G906) meaning "to throw" or "to cast out" (often with violence or intensity). Here, it denotes the act of discarding something that is utterly useless. The implication is that men actively throw out this worthless salt because it serves no purpose whatsoever, highlighting the finality of its rejection.
This primary verb (G191) means "to hear" in various senses, including to give audience, to understand, or to obey. In the phrase "He that hath ears to hear, let him hear," it moves beyond mere physical hearing to imply a spiritual receptivity and comprehension that leads to action and obedience. It's a call for deep, transformative understanding.
Verse Breakdown
"It is neither fit for the land, nor yet for the dunghill;"
This clause powerfully conveys the absolute uselessness of the salt that has lost its savor. It cannot be used to improve the soil (the "land") for agricultural purposes, nor can it even be thrown onto a "dunghill" (manure pile) to contribute as fertilizer or compost. This hyperbole underscores that its condition is so depleted that it lacks any beneficial quality whatsoever, even for the most basic, mundane uses.
"but men cast it out."
This segment highlights the practical, inevitable consequence of such worthlessness. Because the salt serves no purpose, people simply discard it. This act of "casting out" signifies rejection and abandonment, emphasizing that what was once valuable and essential has become utterly worthless and is therefore removed from any useful sphere.
"He that hath ears to hear, let him hear."
This concluding phrase is a common Hebraic idiom frequently used by Jesus throughout the Gospels. It is a solemn call for profound spiritual discernment and attentiveness. It urges the listener to move beyond mere intellectual understanding to a deep, personal comprehension and internalization of the truth being conveyed, recognizing its critical implications for their own life and spiritual journey.
Literary Devices
Luke 14:35 employs several powerful literary devices to convey its urgent message. The primary device is Metaphor, where "salt" represents the disciple or the community of believers. Just as salt has a distinct, essential quality (savor) that makes it useful for preservation and flavor, so too must disciples possess a distinctive spiritual quality—their commitment, witness, and transformative influence—to be effective for God's kingdom. The phrase "neither fit for the land, nor yet for the dunghill" utilizes Hyperbole, an exaggeration for emphasis. It's not just that the salt is less useful; it's presented as utterly and irremediably useless, incapable of even the lowest form of utility. This extreme statement stresses the severity of spiritual ineffectiveness. Finally, the concluding "He that hath ears to hear, let him hear" is a well-known Idiom or proverbial expression used by Jesus. It serves as a rhetorical device to underscore the importance and profound spiritual nature of the preceding teaching, urging listeners to pay close attention and to exercise spiritual discernment beyond superficial hearing.
Theological and Thematic Connections
Luke 14:35, with its vivid imagery of savorless salt, profoundly connects to the broader biblical understanding of the believer's call to distinctiveness and influence in the world. Theologically, it underscores the concept of spiritual integrity and the necessity of maintaining one's unique identity as a follower of Christ. When believers lose their "saltiness," they lose their capacity to preserve moral decay, to add flavor to a tasteless world, or to purify society with the Gospel's truth. This loss of effectiveness is not merely a personal failure but a failure to fulfill God's intended purpose for His people, leading to a state of spiritual barrenness that renders them useless for the kingdom. The warning is severe because the mission of the church depends on the vitality and distinctiveness of its members.
Reflection and Application
Luke 14:35 issues a profound challenge to every follower of Christ, urging deep introspection into the quality and impact of our discipleship. Are we truly living as "salt of the earth," actively preserving, flavoring, and purifying the world around us with the transforming power of the Gospel and the distinctiveness of Christ's character? Or have we allowed the pressures, values, and compromises of the world to dilute our spiritual savor, rendering us indistinguishable from those who do not know Christ? This verse compels us to examine our commitment, our obedience, and the vibrancy of our relationship with Jesus. It's a call to guard against spiritual apathy, moral compromise, and the erosion of our distinctiveness, lest we become ineffective and irrelevant to God's purposes. The final exhortation, "He that hath ears to hear, let him hear," is a summons to serious self-assessment and a renewed dedication to the demanding yet infinitely rewarding path of wholehearted discipleship, ensuring our lives remain potent instruments in God's hands.
Questions for Reflection
FAQ
Why does Jesus use such a strong and seemingly harsh metaphor for discipleship?
Jesus often used vivid and even shocking imagery to convey profound spiritual truths and to demand radical commitment from His followers. The metaphor of salt that has lost its savor, and is therefore "neither fit for the land, nor yet for the dunghill," is a powerful hyperbole designed to emphasize the absolute necessity of genuine, uncompromised discipleship. In the ancient world, salt was incredibly valuable for preservation and flavor; its loss of essential quality rendered it utterly useless. By applying this to discipleship, Jesus underscores that a superficial, half-hearted, or compromised faith not only fails to fulfill its purpose but becomes entirely worthless in the context of God's kingdom. It's a stark warning against spiritual apathy and a call to maintain the distinctive, transformative influence that believers are meant to embody in the world, as also taught in Matthew 5:13.
Christ-Centered Fulfillment
Luke 14:35, while a warning to disciples, finds its ultimate fulfillment and meaning in Christ Himself. Jesus is the quintessential "savor," the perfect embodiment of God's truth and purpose, who never lost His spiritual potency or effectiveness. Unlike the potentially impure salt of the earth, Jesus is the pure and unadulterated "salt" of God's covenant, perfectly fulfilling His mission to preserve, purify, and give flavor to a world corrupted by sin. He is the one who perfectly counted the cost, laying down His life on the cross (Philippians 2:5-8), and His discipleship was never "cast out" but eternally affirmed by the Father. For believers, our "saltiness" does not originate from our own inherent goodness but is derived from our union with Christ. It is through His Spirit that we are empowered to live distinctive lives, to be lights in the world (Matthew 5:14), and to participate in His ongoing mission. Our ability to "hear" and obey His challenging words is itself a gift of grace, enabling us to remain fruitful and effective, never becoming useless, because our purpose and power are rooted in Him, the true and unfailing "salt" of the earth (John 15:5).