“YE ARE THE SALT OF THE EARTH.”
By W. N. G.
THE chief value of salt is its preserving quality. Sin left a curse on the earth, the ultimate effect of which is death. Death and decay affect all animals and vegetation. The consequence must needs be an atmosphere in which no creature possessed of nostrils and lungs could exist, but for counteracting influences—such as the disinfecting rays of the sun, and the absorption of poisonous gases by trees and plants. Even with these ameliorating elements, the earth would be uninhabitable but for the purification of its atmosphere by the strong refreshing breezes from the briny oceans and seas. The providences of the Lord are always manifested through physical means. There is always a medium employed, whether of grace or of judgment. The sin-cursed earth is preserved, in part at least, during probationary time by the element of salt, and the wicked inhabitants are preserved by the presence of the righteous, those who exercise faith toward God. But when the purpose of grace has reached its limit, because of persistent, determined rejection from its objects, then the preserving element is removed, and judgment is no longer withheld. This doctrine was illustrated before and during the flood. The deluge was postponed until Noah “prepared an ark to the saving of his house.” Thus the wicked were spared until preparation was made for saving the righteous; and in the meantime the Gospel was preached to the unrepentant world, that they might be saved, or in its rejection and their overthrow, God might be just beyond question, and the subjects of destruction be without excuse for their rejection of mercy. The same principle is illustrated in a little different manner in the case of Abraham’s supplication in behalf of Sodom. The Lord knew Abraham’s character, and had just visited his encampment in person, accompanied by two of His angelic servants. Abraham8had entertained the three heavenly guests very hospitably, supposing them to be ordinary travelers, and then had gone with them in a friendly way some distance on their journey toward Sodom. Because Abraham had proved himself faithful in all things, the Lord reckoned him as a friend (James 2:23), and made a special confidant of him (Gen. 18:17–19). The same principle was announced to His twelve disciples: “Ye are My friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of My Father I have made known unto you.” John 15:14, 15. “And Abraham drew near.” He was warranted in coming near to One who had treated him as a confidential friend. Moreover, the destruction of Sodom and the cities of the plain was a matter of deep interest to him. A near and beloved kinsman with his family resided there, and owned much property in the region set apart for destruction. Abraham reckoned Lot and his family as righteous, as they professed to be servants of the true God, and he evidently thought there might be others who were faithful. Having drawn near to the Lord, he asked, “Wilt Thou also destroy the righteous with the wicked?” Then he ventured a suggestion: “Peradventure there be fifty righteous within the city: wilt Thou also destroy and not spare the place for the fifty righteous that are therein?” Abraham’s burden was manifestly for the righteous, but his one idea of saving them was to do so by sparing the whole place. Nor did he ask that his friends be spared at the expense of the wicked city; there was no selfishness in his plea, altho there was no doubt a deep anxiety about his friends. His petition was certainly indited by the Spirit; for it was based upon the theory that the righteous are “the salt of the earth,” and that an apparently small proportion of righteousness has a very extended effect. It also recognized the fact that God’s people can always count on justice being done to their faith: “Shall not the Judge of all the earth do right?” And the Lord fully acknowledged the principle underlying the petition of His “friend,” and said, “If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.” This was all that Abraham had asked, but his anxiety led him to doubt whether it would accomplish his desire. The Lord was so willing to spare that a few less would be conceded. The merciful reply to his request still further humbled the spirit of Abraham and magnified the goodness of God. So he was encouraged to make another appeal: “Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?” There was ingenuity in this request, it was so framed as to make prominent the smallness of the number that might be lacking. And the Lord was pleased with the suggestion that He would not do anything small; for He promptly replied, “If I find there forty and five, I will not destroy it.” Then Abraham put in his plea for forty, and the Lord accepted his plea. Abraham’s faith was being tested; the Lord was leading him to ask greater things, and the child of faith gathered courage as his requests were granted. He seemed to be realizing that a few grains of salt are nothing to the Lord; that He can “save by many or by few.” So he confidently, though meekly, prefers a still greater request: “O let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there.” This is granted, and he makes another similar petition, to which the Lord answers, “I will not destroy it for twenty’s sake.” Abraham is encouraged to make one more trial, just one more: “O let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there.” And the Lord said, “I will not destroy it for ten’s sake.” It will be noticed here that the Lord conceded every point that Abraham made, and only stopped granting when His friend stopped asking. The salt of ten righteous persons would have saved the city and all its wicked inhabitants; but they could not be found. If Lot, like Abraham, had commanded his children and his household after him, and if they had kept the way of the Lord, to do justice and judgment, the one family could have been the means of sparing the whole city. There are great possibilities before those who walk in the way of faithful Abraham. “But if the salt have lost its savor, wherewith shall it be salted? it is henceforth good for nothing, but to be cast out and trodden under foot of men.” Matt. 5:13, R.V. The efficacy of the righteous as a preservative is shown in the case of Jerusalem: “Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that doeth justly, that seeketh truth; and I will pardon her.” Jer. 5:1, R.V. Again it is said: “The people of the land have used oppression, and exercised robbery; yea, they have vexed the poor and needy, and have oppressed the stranger wrongfully. And I sought for a man among them, that should make up the fence, and stand in the gap before Me for the land, that I should not destroy it; but I found none. Therefore have I poured out Mine indignation upon them; I have consumed them with the fire of My wrath: their own way have I brought upon their heads, saith the Lord God.” Eze. 22:29–31, R.V. W. N. G.