The Exhortation to the Disciples (Matt 5:13–16).
The apostles have all the more the duty not to allow themselves to be led astray in their activity by insults and persecutions, since their position is of the greatest importance for the whole kingdom, the Church. For they are the salt of the earth and the light of the world, and therefore cannot remain hidden, even if their public appearance should bring persecution, suffering, and death in its train.
Mt 5:13.
ἅλας (salt) is the late Greek form occurring in the Septuagint and in the New Testament in place of ἅλς. Salt has a twofold effect in food: it makes it palatable and preserves it from decay. In addition, it has a fertility-promoting power and is therefore used as fertilizer. Luke 14:33 points to this latter use: οὔτε εἰς γῆν οὔτε εἰς κοπρίαν εὔθετόν ἐστιν (“it is fit neither for the soil nor for the manure heap”). Here too, because of τῆς γῆς (“of the earth”), this latter image is primarily to be retained. Humanity appears as a soil that must be permeated by salt in order to become fruitful.
That the disciples are in the midst of the people as salt within the earth is explained by Lutteroth just as little as the interpretation of a special “salt of the earth.” Rather, in the activity of the apostles the effect chiefly comes to light which is suggested by the image of the field. By attaching themselves to the spark of natural light and to the seeds of moral power, they have called forth a new life among human beings and endowed the weak nature of humanity with new strength. Since they exercised this activity toward all people without distinction of nationality, τῆς γῆς can also be regarded as a sign of universalism. The prophets were salt only for the Jewish land (Chrysostom, Jansenius, Lapide).
With the words ἐὰν δὲ τὸ ἅλας μωρανθῇ κτλ. (“but if the salt becomes tasteless, etc.”), “with what shall it be salted?”, Jesus turns to the meaning of salt for food, although the earlier image could still be kept in view. μωραίνεσθαι means “to become tasteless, insipid” (Luke 14:34). Among the Greeks, μωραίνειν means “to be foolish and to act foolishly,” and elsewhere in Holy Scripture “to make foolish” or “to convict of folly.” By contrast, the adjective μωρός occurs in Dioscorides in the sense of “unsavory, tasteless” (ῥίζαι γευσαμένῳ μωραί, “roots that taste insipid”).
ἐν τίνι ἁλισθήσεται, because of what follows—εἰς οὐδὲν ἰσχύει (“it is good for nothing”)—does not mean “with what will it be salted?” but “with what will it be salted again?”, that is, how will it regain its salting power. In the New Testament this is the only form of ἁλίζειν that occurs. Whether salt can actually lose its seasoning power is immaterial for the point at issue. Hilary rightly says: natura salis semper eadem est neque immutari umquam potest (“the nature of salt is always the same and can never be changed”). Chemically speaking, salt remains what it is until it is broken down into its two components, chlorine and sodium. There is no need to think of sal sodomiticus mixed with bitumen (Schöttgen), even if μωραίνεσθαι could perhaps be more easily explained in that way.
If the disciples have lost the power of their vocation, then nothing can replace it. Yet it must be noted that only the discipleship itself is in question. This is lost when a disciple, out of fear of disgrace or persecution, fails to fulfill the duty of discipleship. This does not decide whether he is capable of conversion or not, but only that he is unfit as a disciple. Chrysostom’s judgment is in any case too severe—though in the case of the holy apostle Paul it would indeed have applied, because he had a special obligation to the apostolate (1 Corinthians 9:16).
Jesus may have been led to choose this image either by the symbolic meaning of salt as a sign of hospitality, on account of its indispensability in the household, or by the use of salt in sacrifice. Among the Israelites, salt was prescribed as an addition to every sacrifice (Leviticus 2:13). The covenant of salt is indissoluble (Numbers 18:19; 2 Chronicles 13:5). In the New Covenant as well, salt is placed in the mouth of the baptized. In the application, however, Jesus goes beyond the symbolic meaning to the physical effect of salt. The saying of Rabbi Joshua, “If salt becomes foolish, with what does one salt it?” (Güdemann, Religionsgeschichtliche Studien, 1876, p. 133 ff.; Hilgenfeld, Zeitschrift für wissenschaftliche Theologie, 1877, p. 281), is not the source but an imitation of the evangelical expression.
The reading βληθὲν ἔξω instead of βληθῆναι (D A, Recension) may seem like a stylistic correction, but it is nevertheless well attested and therefore to be adopted (Lachmann, Tischendorf). The passages collected by Schöttgen serve to illustrate the thought; yet too much emphasis should not be placed on the casting out and trampling underfoot. These simply express the complete uselessness of the salt.
Mt 5:14.
The disciples are called τὸ φῶς τοῦ κόσμου (“the light of the world”) because they proclaim Christ, the true light of the world (John 1:4, 9; 8:12), to humanity and thereby must themselves become a light for them (John 5:35; Revelation 11:4; Ephesians 3:9; 5:8; Philippians 2:15). Just as it belongs to the nature of light to shine, so it belongs to the vocation of the apostle to enlighten humanity spiritually through the light of the Gospel.
οὐ δύναται κρυβῆναι (“it cannot be hidden”) explains the contradiction involved in the conduct of disciples who, out of timidity or fear, are unfaithful to their vocation. Just as a city on a mountain cannot escape sight, so necessarily must the light of the apostles be seen. Thus both parables represent different aspects of the same concept. Euthymius says: δεῖ γὰρ πρῶτον ἀπαλλαγῆναι τῆς σηπεδόνος εἶτα συνετισθῆναι (“for one must first be freed from corruption and then be made wise”). The second image shows the execution of the first.
Therefore it does not seem necessary to declare, with Schegg, all previous interpretations insufficient on the grounds that the parable of salt emphasizes the necessity for the apostles themselves, whereas in the case of light the emission of rays could be prevented without extinguishing the light itself. For the Lord himself says that the city on the mountain cannot be hidden—that is, surely, that the light of the apostles cannot be hidden. If this were nevertheless to happen, they would no longer be light, having lost their luminous power. A non-disciple may under certain circumstances conceal his faith and protect himself from persecution; for disciples this is not possible without losing their vocation.
Mt 5:15.
ὑπὸ τὸν μόδιον (“under the bushel”). Fulgentius says: lucernamque modio contegit (“and he covers the lamp with a bushel”). The μόδιος was a grain measure kept in the house; it was one sixth of a medimnus, about 8.67 liters (Marquardt, Römische Alterthümer, III.2, p. 139). Since the word is of Latin origin, Jesus may have said סְאָה (seah), as in Matthew 13:33 and Luke 13:21, which the Syriac also has. The lamp burned throughout the night; if one wanted darkness, the light was placed on the floor and covered with a hollow vessel.
λυχνία (“lampstand,” “candlestick”) belongs to later Greek usage; the Greeks use λυχνίον. The Septuagint uses it for מְנוֹרָה (menorah).
Mt 5:16.
τὰ καλὰ ἔργα (“the good works”) are the deeds of the disciples as apostles, not their personal virtues as Christians. Therefore there is no contradiction with 6:1–5, without placing too much weight on the distinction between work and person. Bengel says: non vos sed opera vestra (“not you, but your works”). Keil rightly observes that works necessarily lead back to the person. Otherwise one would be forced into Hilary’s expedient: ut dissimulantibus licet nobis opus nostrum his inter quos vivimus luceat (“that even if we conceal ourselves, our work may shine among those with whom we live”).
The apostles must act publicly in accordance with their office. We know from the Pauline letters that Paul was nonetheless frequently attacked and had to list his apostolic works and revelations in his defense (2 Corinthians 11:16 ff.). The steadfastness of the apostles in persecutions was meant to commend their cause. Therefore ἴδωσιν (“they may see”) is not to be restricted to believers, and there is no contradiction with verses 10–11; cf. 1 Peter 2:12.
The designation of God as πατήρ (“Father”) occurs only rarely in the Old Testament (Isaiah 63:16; Deuteronomy 32:6; Wisdom 2:16; 14:2; Sirach 23:1; 51:10; Tobit 13:4; 3 Maccabees 6:3), and was first used by Jesus as a specifically New Testament, Christian designation of the first person of the Trinity. The thought that God is glorified by good works and profaned by evil ones is often expressed among the rabbis (Schöttgen), though usually only with reference to private life.
From our passage, however, it does not follow, as Keim (II, p. 241 f.) maintains, that the καλὰ ἔργα are to be referred not to preaching and apostolic activity but only to a pious life, although as a rule both must go hand in hand if the messengers of faith are to achieve success—hence the Fathers’ fondness for lingering over the description of virtue.
CONTINUE
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