The Cost Of Following Jesus: Salt and Fire

I noted last week:

“When it stops being culturally hard to be a follower of Jesus—when it starts to be to our cultural advantage to be Christian—historically, that has always presented a danger of compromise and corruption in the church.But when the cost of being a child of God is high, a purified church filled with love and hope shines like a city on a hill into a world dark with hate and despair.”

There is something about this reality for the institution of the church that has importance for the individuals in the church as well. There is always going to be a cost to following Jesus, and it’s for our good. If we aren’t willing to pay it, we will not experience the fullness of life in the Kingdom of God.

Today I am not going to talk about what others do to us; I am going to talk about the costly discipleship God asks us to participate in with him.

• David said, “I will not give to God sacrifices that cost me nothing.” (2 Samuel 24)

• Jesus told his disciples to count the cost, as if there was going to be a cost. (Luke 14)

• We are called to “deny yourself, take up your cross” (Matthew 16), “die daily” (1 Corinthians 15), “present your bodies as a living sacrifice” (Romans 12), “discipline your body” (1 Corinthians 9). 

In other words, Jesus calls us to die in the sense of making choices so that the things within us that are evil and destructive die, and that which brings life moves front and center.

Think of the Rich Young Ruler, so close to following Jesus except for that one thing. Jesus asked him if he would embrace poverty if asked, and it was too much. (Mark 10) There was something about his wealth and the life it brought him that was too high of a cost to pay in exchange for life in the Kingdom.

Think of the Sadducees, for whom staying cozy with Rome was far more important than taking Jesus seriously. The miracles done by Jesus and the apostles should have drawn them to hear the truth about Jesus. But if Jesus was who he said he was, the cost was higher than they were willing to pay.

The Pharisees loved purity and holiness (that’s a good thing), but it kept them from loving all their neighbors: the Samaritans, the prostitutes, the tax collector, the leper. The unclean. If following Jesus meant doing the messy work of interacting with the “unclean” up close and personal, it was too high of a cost.

This cost, this dying, is not pain for pain’s sake. It’s the fire of refinement, and refinement is hard but good. What comes out the other side is something purified and true.

“For he is like a refiner’s fire and like fullers’ soap. He will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, and they will bring offerings in righteousness  to the LORD. (Malachi 2:3)

“Everyone will be salted with fire and every sacrifice will be seasoned with salt... Have salt in you and be at peace with one another." (Jesus, in Mark 9:49-50)

What shall we do with that imagery of salt and fire? I like the commentary from the Cambridge Commentary For Schools And Colleges:

“Salt, like a subtle flame, penetrates all that is corruptible and separates that which is decaying and foul, whilst it fixes and quickens that which is sound. Fire destroys that which is perishable and thereby establishes the imperishable in its purest perfection, and leads to new and more beautiful forms of being. Thus both effect a kind of transformation.

Now “everyone,” our Lord saith, “shall be salted with fire;” either (1) by his voluntary entering upon a course of self-denial and renunciation of his sins, and so submitting to the purifying fire of self--transformation; or (2) by his being involuntarily salted with the fire of… judgment (Hebrews 10:27; Hebrews 12:29).”

We are going to talk about the first way today. If we aren’t feeling the “purifying fire of self-transformation,”we have stopped short of really embracing what it means to be a follower of Jesus, and this stoppage will take from us the joy of bringing offerings of righteousness to the Lord.

Good news! The Bible shows us what that salt and fire look like, as well as how to apply it. There are ways to purposefully embrace the purifying costliness of our faith for the sake of transformation. Let’s start with an example, then move to principles.

When Paul talked about all the different groups to whom he took the gospel, he noted:

19 For since I am free from all I can make myself a slave to all, in order to gain even more people…I have become all things to all people, so that by all means I may save some… I do all these things because of the gospel, so that I can be a participant in it.

He then used an Olympic racing analogy to describe how hard this was:

Each competitor (in a race) must exercise self-control in everything… So I do not run uncertainly or box like one who hits only air. Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified. (1 Corinthians 9)

It must have been hard work to get to know others so well in order to “speak their language.” It must have meant surrendering his preferences for how to share the Gospel in light of the best way they could understand the gospel. He had to live with integrity so as to not poison his words. And he did all this so that he could participate in the gospel. In 1 Corinthians 10 he notes,

“I have the right to do anything,” you say—but not everything is beneficial. “I have the right to do anything”—but not everything is constructive.  No one should seek their own good, but the good of others.”

Partnering with what God is doing in the world is going to require, work, wisdom, self-control, and self-sacrificial relationships so we can participate in the gospel. We will have to get salted with that purifying fire of transformation. Here are some ideas.

1. Salty Generosity

Jesus was poured out for us; what does it look like to pour out our lives for others? A very practical way is with our resources.

 Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously.  Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.

 And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work. As it is written: “They have freely scattered their gifts to the poor; their righteousness endures forever.”

Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. You will be enriched in every way so that you can be generous on every occasion. (2 Corinthians 9)

Give money, time, a listening ear, a car ride – whatever your resource is -  for the sake of others. Help those who can’t return the favor. Let them borrow stuff you like. Make it uncomfortable for yourself.

The story is told of the preacher who was invited to preach at a church as part of a fundraising drive for repairing several churches in a parish. One attendee told him, “I could pay to fix one of those churches and not even feel it.” The preacher responded, “Why don’t you fix two and feel it?”

What does it look like to give from whatever provision God has given us until we feel it? And in that uncomfortable space, God does work as we will need to trust on His storehouse of provision.

2. Salty Hospitality

“Love must be sincere. Hate what is evil; cling to what is good.  Be devoted to one another in love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with the Lord’s people who are in need. Practice hospitality. (Romans 12)

This could be a cousin to the point I just made. Be practically hospitable by giving people a place at the table in your life or in your home. The table of Jesus should always have an extra seat.

But right now I am thinking about the hospitality of our head and heart. It’s the idea that we give the benefit of the doubt to people; we ascribe the best intentions to them until we are proven wrong.

Someone at church doesn’t talk to you one Sunday. You don’t know why.  Assume good in them and not ill. It might be really hard to deal with the anxiety or fear you have; that’s a great opportunity to give it to Jesus.

You got cut off in that roundabout? Pray that the person driving is okay. Who knows; they may have a family emergency. They might have just gotten terrible news and were distracted. Pray for them.

There is a social media post, and it really gets under your skin. You want to feel the salt of purification? Ascribe the best of intentions to the poster. If you are going to try to read between the lines, write the best narrative you can. If you wonder what the attitude of their heart is, give them the grace that you want others to show you when they are confused.

It’s easy to stew in our own assumptions and judgments, and for most of us, that stew is toxic. When we do the work of cooking with ingredients of generosity, kindness, and hope, it’s a much better meal.

3. Salty Discomfort

Fasting from food is a classic tradition. It’s a way of taking control of our body’s needs. Maybe think of fasting as challenging our bodily urges or earthly desires and focusing on Jesus to bring us peace.

Some people do digital fasting: intentionally go without screens, social media, or streaming to make space for prayer and silence. Maybe it is fasting from instant gratification – waiting for your paycheck to get something you want instead of putting it on a card.

Fasting is not punishment; it’s practice. It trains us to say ‘no’ to lesser things so we can say ‘yes’ to Jesus. Discomfort for Christ now is preparation for faithfulness when we hit even harder times in life.

4. Salty Service

“Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.” (Philippians 2)

“Do not be proud, but be willing to associate with the hunble. Do not be conceited.” (Romans 12)

Go regularly into places where you’re not in control or where your social status or reputation doesn’t matter (food banks, prisons, nursing homes, refugee centers, homeless shelters[1]). Commit to relationships with people who can’t “give back” -  the poor, the lonely, the marginalized, the overlooked. Maybe it is short-term or long-term service in a context that stretches your cultural or emotional comfort. Maybe it’s local mission in hard neighborhoods or to groups that make you uncomfortable.

It’s joining Jesus in the margins.  If we want to join Jesus in what he is doing today, we will often find the most tangible evidence where the need is greatest. God offers some transformation in those spaces as we “become all things to all people” because of the gospel, so we can participate in it.

5. Salty Relationships (repentance and forgiveness)

“Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity.” (Colossians 3)

This will require honesty. Confess sin openly to trusted believers. Let them love you, correct you, encourage you, or lead you. Be humbled and lifted up.

Don’t hide from people you have wronged. Move toward them. Humbly. Honestly. Just say, “I’m sorry,” without the need for padding. Commit to not repeating whatever it was that hurt them. Do what is in your power to do for reconciliation.

Don’t reject people who offer you their repentance. Forgive them. Refuse to hold a grudge or nurse bitterness. We will talk more next week about the dynamics of forgiveness, but for today, remember that Jesus calls us to forgive.

Refuse to retaliate. Choose blessing over cursing. Pray for the people you are stewing over in your mind – not imprecatory prayers, but prayers for God to do good, healing work in their lives for their good and His glory.

6. Salty Witness

“As for us, we cannot help speaking about what we have seen and heard.” (Acts 4)

Live the gospel all the time: that will pave the way for speaking the gospel.

Don’t be ashamed of the gospel even when it is uncomfortable. As much as is possible, live at peace with people, but don’t be afraid to own your faith. When people are talking about life, talk unashamedly about the rhythms of your faith in your life. ‘How can we not speak of what we have seen and heard?’”

Some spaces are meant for listening. Sometimes, the best thing we can do is offer a faithful presence that (hopefully) feels a lot like Jesus. Other times, the Holy Spirit is going to nudge us. Share the gospel when the Holy Spirit tells you it’s time, even if it is awkward or risky socially. Part of being salted is being patient when we want to barge in; the other is being responsive even if we are nervous.

7. Salty Sexuality

“It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honorable, not in passionate lust like the pagans, who do not know God; and that in this matter no one should wrong or take advantage of a brother or sister.” (1 Thessalonians 4)

Staying within God’s boundaries in our actions and our hearts is going to test us. It’s…

• surrendering our sexual desires to the lordship and boundaries of Christ

• treating others with honor and thinking of them with honor

• building their dignity in our minds rather than fantasizing about them

• refusing to reduce people to objects of gratification, but refocusing on them as imago dei.

• refusing to take advantage of the bodies of others, but rather insisting that they all leave our presence having felt valued, not used.

I read a definition of chastity that talked about “directing all sexual emotions towards the holy dignity of the person.” If you let that fire salt you, the ‘you’ that emerges will be safe, honorable and holy (set apart from the world) in a beautiful way.

8. Salty Communication

One of our greatest areas for the potential work of God’s purifying fire to do its salty work is in the area of our words.

Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. (Ephesians 4)

 [The tongue] is a restless evil, full of deadly poison. With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be. (James 3)

If we want to be uncomfortable, tested, challenged, made to explore our hearts, surrender our opinions to God, work on self-control, and practice hospitable thoughts for others, this is a really great area of life for that.

There are things we must say as Christians that are necessary (truth, the gospel). There are things we can’t say if we want to follow Jesus well (slander, gossip, and lies). Then, Paul said there were things that were permissible but not beneficial or constructive.

Every word we speak is either building a bridge or burning one. If Jesus is Lord of our hearts, he must also be Lord of our tongues. If we want to get refined by a fire that will burn us into maturity, this is a really, really, really good one.

9. Salty Disciplines

“People do not drift toward holiness.” (D.A. Carson)

This is #1-#8. Spiritual disciplines will do a salty work in us. Let me add some classics.

It’s early morning prayer when you’d rather sleep, or praying instead of listening to music while you are driving. It’s studying Scripture when your mind wants to be scrolling. It’s embracing silence and solitude to talk with Jesus and appreciate God’s creation when you want noise and distraction.

Spiritual disciplines are not hoops to jump through—they’re habits that shape who we are becoming. Discipline is the training ground where desire for Christ becomes delight in Christ.

* * * * *

Yes, following Jesus costs us something. We need to be salted with the refiner’s fire. But the refining is never for our destruction; it’s for the destruction of that which is sinful in us, and that’s a good thing.

Jesus promised that those who lose their life for His sake will find it. That means that on the other side of the cost is the reward of a life marked by peace, joy, and love that this world cannot take away. The abundant life of the Kingdom is not only good for us—it overflows to bless our families, our neighbors, and even our enemies.

When we embrace costly Christianity, we become a living testimony to a watching world that Jesus is real, that His Spirit transforms, and that His Kingdom is breaking in even now.

__________________________________________________________________________________

[1] See Matthew 25

Harmony #53: Who Is the Greatest? (Mark 9:33-50; Matthew 18:1-14; Luke 9:46-50; 17:1-3)

They came to Capernaum. When Jesus was in the house, he asked them, “What were you arguing about on the road?” But they kept quiet because on the way they had argued about who was the greatest. After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”

 He took a little child and had him stand by his side among them, and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven! Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.”

Taking the child in his arms, he said to them, “Whoever welcomes this child in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.”

“Teacher,” said John, “we saw someone driving out demons in your name and we told him to stop, because he was not one of us.” “Do not stop him,” Jesus said. “For no one who does a miracle in my name can in the next moment say anything bad about me,  for whoever is not against us is for us. Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly not lose their reward.”

Jesus said to his disciples, ”Woe to the world because of stumbling blocks! Stumbling blocks are sure to come, but woe to the one through whom they come! If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone tied around his neck and to be thrown into the sea. Watch yourselves!

If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into Gehenna. And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into Gehenna. And if your eye causes you to stumble, pluck it out.

It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into Gehenna, where “the worms that eat them do not die, and the fire is not quenched.” Everyone will be salted with fire.  Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt among yourselves, and be at peace with each other.”

* * * * *

Here is the same passage, but with added commentary that provides context and explanation baked into the story. It’s like my version of The Message that will hopefully add clarity.

After a long journey and a private but heated discussion among the disciples, they came to Capernaum. When Jesus joined them in the house, he asked them, “What were you arguing about on the road?” But they kept quiet, because it was a little embarrassing. On the way they, had argued about who was the greatest.

 Peter had the keys to the gates of Hades given to him; then only Peter, James and John had been on the Mount of Transfiguration with Jesus while the rest of them were failing to bind and cast out a demon after having been successful before. Then, Jesus rebuked them. So, yeah, there was some posturing going on.

So Jesus sat down like all rabbis did when it was time to teach, and he called the twelve to him. “Fellas, listen carefully. If anyone wants to be first in the Kingdom of heaven – if anyone wants to be the greatest – it’s not going to look like the world’s greatness. The greatest in the Kingdom is the one who serves everyone. Greatness is not defined by power, prestige, or skill; it’s defined by humility and service.”[1]  

 He gestured to one of their host’s children. “You know how children are treated by the Gentiles. They are the least in the family, the ones with the lowest status. They have no privileged position.” He called to one of their hosts’ toddlers to come stand by his side.

 “I tell you the truth, unless you turn your attitude and focus around and are willing to embrace that kind of role, you will never understand life in the kingdom of heaven! Whoever is content to be in a humble station in life like this little child – they are the greatest in the kingdom of heaven.”

Taking the child in his arms, he said to them, “Whoever takes the time to welcome this child on my behalf – elevating them by your attention, re-enforcing their dignity and worth by treating them as people worthy of honor – well, whoever does that, it’s as if they were welcoming and honoring me. And whoever welcomes me welcomes the one who sent me.” He watched the child run off to play. “The least among you all is the one who is great.”[2]

Well. That was not how the disciples had expected that conversation to go. John finally broke the awkward silence with some news he hoped would perhaps impress Jesus instead of creating the need for yet another teachable moment.

 “Teacher,” said John, “we saw someone driving out demons in your name and we told him to stop,[3] because he was not one of us.”[4]

“So, you weren’t able to free people from demons, and he was, and you tried to stop him?” Jesus asked. “Don’t you remember what has been shown to you in the Torah?” And as they talked amongst themselves, they remembered:

“Two men, whose names were Eldad and Medad, had remained in the camp. They were listed among the elders, but did not go out to the tent. Yet the Spirit also rested on them, and they prophesied in the camp. A young man ran and told Moses, “Eldad and Medad are prophesying in the camp.”

 Joshua son of Nun, who had been Moses’ aide since youth, spoke up and said, “Moses, my lord, stop them!”  But Moses replied, “Are you jealous for my sake? I wish that all the Lord’s people were prophets and that the Lord would put his Spirit on them!” [5]

 Seeing that they remembered, Jesus continued. “Were you jealous? Do you think that my Spirit only falls on you? Do you think the good this man did is suspect because he didn’t have your permission? Why are you acting like territorial religious leaders who judge anyone who’s not just like you? You are binding something Heaven has loosed.

Those who do miracle through faith in me are expanding the Kingdom of God. He is clearly not against us; he is helping the mission and ministry of my Kingdom – he’s setting captives free! Anybody who is not against us is for us. Even if all someone does is give you a cup of water in my name because you belong to the Messiah, that person – no matter who they are - will be rewarded.”

Then Jesus said to his disciples, “My heart breaks for the world when people, instead of being the Rock on which I build my church, (*looks pointedly at Peter*) become stumbling blocks (*looks pointedly at Peter*) on the road to Kingdom! No doubt, stumbling blocks are sure to come, but my heart is grieved for the ones through whom they come!”

(The disciples whispered among themselves, “Is he talking about us? I think he’s talking about us.”)

“What you do to a child, you do to me. Remember? This man, whom you want to stop, is a child in my Kingdom. You should be welcoming this spiritual child on my behalf like you should a physical child – elevating him by your attention, re-enforcing his dignity and worth by treating him as someone worthy of honor. Listen: do not let your life be the cause of one of my children stumbling. If your arrogant attitude and corrupted character push people away from me instead of draw people toward me?[6] Well…

You’ve heard how the Romans tie a millstone around the necks of traitors and throw them into the sea, and their bodies are never recovered, right? You know that they believe it's the most dishonorable and terrible kind if death. It would be better for those who cause my children to stumble to have a millstone tied around their necks and to be thrown into the sea.[7] It’s that big of a deal to me. So, watch yourselves!”

“Teacher, we have been taught that it is a curse if the earth does not receive our bodies after we die. Moses wrote of a punishment where ‘carcasses shall be food unto all fowls of the air, and unto the beasts of the earth.’[8] Jeremiah showed us the judgment of King Jehoiakim in which he was buried ‘with the burial of a donkey, cast forth beyond the gates of Jerusalem.’[9] You have told us many times how important it is to feed the hungry and clothe the naked; Tobit teaches that a decent burial even to a stranger ranks with giving bread to the hungry and garments to the naked.”[10] It’s a terrible curse to not be buried with our ancestors, for our soul to wander in Sheol for eternity with no people and no home.”[11]

Jesus nodded. “Indeed.  It would be better for those who cause my children to stumble to have a millstone tied around their necks and to be thrown into the sea.”

“I’m picking up what you’re laying down,” muttered Peter.

“I’m not sure you are,” responded Jesus.“You have been raised by rabbis who taught you that when you sin, you inflict judgment upon yourself.[12] The more severe the sin you sow, the more severe the harvest of judgment you bring upon yourself.[13] With that in mind, if your hand or foot causes you to stumble or become a stumbling block, cut it off.  If your eye causes you to stumble or become a stumbling block, pluck it out. The consequence of causing one of my children to stumble because of your life is…” Here Jesus paused. “Tell me what you know about the Valley of Ben Hinnom.”

“Teacher, it’s the ravine south of Jerusalem where Ahaz and Manasseh sacrificed their “little ones,” the children, to Molek.[14] Jeremiah prophesied it would be renamed the Valley of Slaughter when the Babylonians would discard the unburied bodies of the people of Jerusalem in the very place they had sacrificed their children.[15]

Jesus nodded. “Isaiah described the fate of those who do terrible things to the children of God. He describes a battlefield where those who did great evil have been harvested the death that followed the evil they planted.  “the worms[16] that eat them will not die, the fire that burns them will not be quenched, and they will be loathsome to all mankind.[17] Remind you of anything you have seen?”

“Yes, Teacher. It’s Gehenna. It’s a fate worse than being buried in the sea. The Talmud teaches that death by fire is a dishonorable way to die, and that burning the remains of the dead shows terrible disrespect to their bodies. When one’s remains are burned, the soul cannot leave the body, and they will not be able to participate in the world to come.[18] Burning the dead is the ultimate punishment.”[19]

“That is indeed what you have been taught. And I am telling you that those who do evil to my children will bring upon themselves the wages of their sin – and those wages are terrible. [20]  In fact, it is better for you to enter the kingdom of God maimed, crippled and half blind than to be physically whole and be thrown into a Gehenna of judgment[21] with those who kill and abuse in any way not only children but also the children of the people of God.”[22] 

John broke a sobering silence with the question all of them were thinking, “Lord, This is a hard teaching. The Law never tells us to maim ourselves. That is something others do, but not us. Are you trying to make a point, or is this a command? Or both?”

Jesus replied, “I’m making a point. The millstone and the battlefield full of worms and fire were images to help you understand how seriously you must take this teaching. This is too. Your hand, foot, and eye are what you do, where you go, and what you desire. When any part is corrupted, it corrupts the whole.[23]

This is why everyone must be salted with fire, just like every sacrifice must be salted with salt that never loses its power. Be salt, and be at peace with each other.” Noticing their confusion, he added, “Talk amongst yourselves.”

* * * * * *

Which is what we are going to do J We’ve talked before about how Jesus often taught in a way that was meant to provoke discussion after he was done. No doubt, this teaching did exactly that.

Weston Fields noted that “salted with fire” passage has at least 15 different explanations. Like last week, what I have to offer is an opinion on how to understand what Jesus is trying to convey. I favor the 1 that believes Jesus is referencing Old Testament teaching. It is likely his disciples would have thought of this passage, which was about the ritual cleaning of items in the Tabernacle:

“Every thing that may abide the fire, you shall make go through the fire, and it shall be clean; and all that abides not in the fire, you shall make go through the water.” Numbers 31:23.

Fire purifies. When it’s not obviously literal, it’s often a way of describing what the Word of God does to people through the refining power of truth.

 The sinners in Zion are afraid; fearfulness has surprised the hypocrites. Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings? He that walks righteously, and speaks uprightly; he that despises the gain of oppressions, that stops his hands from holding of bribes, that stops his ears from hearing of blood, and shuts his eyes from seeing evil.” (Isaiah 33:14-15)

“By the grace God has given me, I laid a foundation as a wise builder … If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw,  their work will be shown for what it is… revealed with fire [that] will test the quality of each person’s work. If what has been built survives, the builder will receive a reward.  If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames. (1 Corinthians 3: 10-15)[24]

Fire is also used to represent trials that purify us by burning out the wood, hay and straw of our lives.

Just as some sacrifices needed salt to be acceptable (Lev 2:13), so the disciples (perhaps themselves seen as sacrifices, Rom 12:1) will need to be salted with the purifying fire of suffering … if they are to enter the kingdom of heaven. (NIV Biblical Theology Study Bible)[25]

If fire purifies, salt preserves.

For example, it was added to offering in the Old Testament, I suspect because the food of the offerings fed the priests (and what was left fed the families who brought the sacrifice):

“You shall season all your grain offerings with salt. You shall not let the salt of the covenant with your God be missing from your grain offering; with all your offerings you shall offer salt” (Lev. 2:13).

Salted with fire - followers of Jesus will actually be preserved in the Kingdom by the fire in their lives. This could be the discipline of self-denial that accompanies taking up a cross, which includes how we face trials and tribulations in life. This could be about testing and persecution that follows those who follow closely in the footsteps of Christ. It’s likely both.

The refining fire of cross-bearing is what God uses to make us holy (set apart in the Kingdom); the fire of testing and persecution is what we experience because we are holy. (paraphrase of a quote from the Expositor’s Greek Testament)

BE SALT, AND BE AT PEACE WITH EACH OTHER

Salt was a sign of covenant obligations (Leviticus 2:13; 2 Chronicles 13:5). To eat salt together meant to make peace by (in a sense) entering into covenant intended to preserve us as individuals and as a group.[26] In Matthew’s gospel, this teaching is followed immediately by:

·      the Parable of the Lost Sheep, which focuses on the love, compassion, and faithfulness of God 

·      a teaching on restoring someone who has fallen into deep sin[27]

·      the Parable of the Debtor who owed Ten Thousand Talents, which focuses on forgiveness

This is where that whole section was leading: the importance of being a presence in the world such that we bring holy healing and preservation, not chaos and sinful decay.

The man casting out demons. As salt, the disciples should have valued and validated the work of God in the world wherever they saw it.  Whenever someone truly builds the Kingdom in the name of Jesus – whenever someone ‘binds and loosens’ what has already been planned in Heaven as an outworking of worship – we should be applauding. Who is the greatest in the Kingdom of Heaven? Those who applaud and support others when they are positively impacting the world for the Kingdom.

But what if their denomination makes me nervous? What if how they do ministry is different from how I would do it? We have to get over ourselves. Just because a denomination (or non-denomination) approach to church fits us, or just because we do ministry in a particular way, doesn’t mean it’s the only way. God’s a big God. We don’t define the parameters how, when, and through whom God will work. God does.

The child . We must preserve and honor the dignity and worth of ‘the least of these’ in our culture and in our church. Caring for the least is what makes us great in the Kingdom of Heaven. Jesus wasn’t telling them this is how you get power and prestige. He’s teaching that a sign of greatness in the Kingdom is investing in the overlooked, the forgotten, the dismissed, the marginalized, the disdained, the used and abused. Jesus never intended those who follow him to pander to the powerful; he intended for us to preserve the powerless.

Jesus is more than clear: We dare not make them stumble. In a church setting, the stumbling seems to be the kind of situation where we run into someone in such a way that our impact in their life pushes them away from wanting to be a follower of Jesus. We can be salt, or we can be a poisonous stumbling block.

·      Hypocrisy is poison; integrity is salt, and brings peace;

·      Rudeness is poison; kindness is salt, and brings peace.

·      Abuse is poison; care is salt, and brings peace.

·      Pride is poison; repentance is salt, and brings peace.

·      Bitterness is poison; forgiveness is salt, and brings peace.

·      Combativeness is poison; peace-making is salt, and brings peace.

·      Arrogance is poison; humility is salt, and brings peace.

·      Cliques are poison; fellowship is salt, and brings peace.

·      Anger is poison; gentleness is salt, and brings peace.

·      Power flexes are poison; meekness is salt, and brings peace.

·      Indifference and hate are poison; love is salt, and brings peace.

·      Lies are poison; truth is salt, and brings peace.

·      ‘Us vs. them’ is poison; ‘us for them’ is salt, and brings peace.

We can be poison, or we can salt. Do we want to be great by Kingdom standards? Then let’s be salt, and live at peace with each other.

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[1] “Jesus is not attacking leadership positions, but showing the way in which such roles should be exercised (i.e., as the ‘last . . . and servant of all’). This principle is exemplified by Jesus Himself who ‘came not to be served but to serve, and to give his life as a ransom for many.’” (ESV Reformation Study Bible)

[2] “To show kindness to a child—who can offer nothing in return—is to serve God (9:37). Greatness is not achieved through marvelous actions that all see. It’s often achieved through lowly and unseen acts of service toward those who cannot repay.” (CSB Tony Evans Study Bible) “They should care for those who have little status in the world, such as a little child. (ESV Global Study Bible)

[3] “There are some who are so wedded to their own creed, and religious system, that they would rather let sinners perish than suffer those who differ from them to become the instruments of their salvation. Even the good that is done they either deny or suspect, because the person does not follow them. This is an evil disease.” (Adam Clarke)

[4] “Here their self-importance leads them to think that they, like the Pharisees and teachers of the law, can define who is ‘in’ and who is ‘out’ of God’s people (cf. Luke 11:52).” NIV Biblical Theology Study Bible)  “This phrase does not deny that the man was not a follower of Jesus; he was casting out demons in Jesus’ name. Probably what is meant is that he does not recognize the authority of the Twelve.” (ESV Reformation Study Bible)

[5] “Numbers 11:26-29 The reader will observe that Joshua and John were of the same bigoted spirit;Jesus and Moses acted from the spirit of candor and benevolence. (Adam Clarke)

[6] “Derailing the faith of those of little worldly importance through an egotistical use of power calls for the most severe punishment.” (ESV Reformation Study Bible)

[7] Augustus used this method on people he really disliked. He appears to have used this to punish people involved in the insurrection led by Judas of Galilee (a contemporary of Jesus).

[8] Deuteronomy 28:26

[9] Jeremiah 22:19

[10] Tobit 1:17–18. This was a popular Jewish book written in the 2nd century BC.

[11] Read Death and Bereavement in Judaism at the Jewish Virtual Library. https://www.jewishvirtuallibrary.org/ancient-burial-practices

[12]  https://medium.com/@BrazenChurch/hell-a-biblical-staple-the-bible-never-actually-mentions-c28b18b1aaaa

[13] Galatians 6:7

[14] 2 Kings 16:3; 21:6

[15] Jeremiah 7:30–34; 19:1–15

[16] Isaiah associates worms with death. ‘Your pomp and the music of your harps have been brought down to Sheol; Maggots are spread out as your bed beneath you, and worms are your covering.’ (14:11)

[17] In Daniel 12:2, the same word is translated as "contempt". 

[18] “Judaism and Cremation: Overview of Jewish Beliefs on Cremation.” https://www.cremationsocietyofphiladelphia.com/judaism-and-cremation/#Jewish_Law_Forbids_Cremation

[19] https://www.jpost.com/magazine/ask-the-rabbi-why-does-jewish-law-prohibit-cremation-576174

[20] The immediate object of the description of the worm as never dying and the fire as never being quenched, appears to be to mark the destination of those men as a perpetual witness to the consuming judgments of God, and one which all flesh may see. … present the men in question as a perpetual spectacle of shame to all beholders.” (Cambridge Bible For Schools And Colleges)

[21] “Gehenna’s association with abusing children is grimly appropriate.” (NIV Biblical Theology Study Bible)

[22] Our Bibles often say “Hell” to refer to four distinct words: Sheol (Hebrew), the subterranean world of the dead; Hades (Greek), the abode of the dead; Tartarus (Greek), a place of eternal torment for fallen angels found only in 2 Peter 2:4; and Gehenna (Greek), the valley of Hinnom (or Ge-Hinnom), a valley of Jerusalem. Gehenna accounts for 12 of the 13 times we read of Hell in the New Testament.

[23] We see this principle in  James 3:6 “The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by Gehenna.”

[24] “No one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw - each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done.” (1 Corinthians 3:11–13)

[25]“Perhaps the best interpretation is that believers are being offered to God (compare Rom. 12:1), and the fire with which they will be ‘salted’ is purification by the “fire” of suffering and hardship. (ESV Global Study Bible)  Every true disciple is to be a total sacrifice to God (cf. Ro 12:1); and as salt always accompanied the temple sacrifices, so fire—i.e., persecution, trials, and suffering—will accompany the true disciple's sacrifices (cf. 10:30; 1Pe 1:7; 4:12).” (Expositor’s Bible Commentary)

[26] Cambridge Bible For Schools And Colleges

[27] An application of binding and losing – still on that theme J