Homilies on the Gospel of St. Matthew

¹⁰ Now then, after giving them due exhortation, He refreshes them again with praises. As thus: the injunctions being high, and far surpassing those in the Old Testament; lest they should be disturbed and confounded, and say, “How shall we be able to achieve these things?” hear what He says: “You are the salt of the earth.” Implying, that of absolute necessity He enjoins all this. For “not for your own life apart,” says He, “but for the whole world, shall your account be. For not to two cities, nor to ten or twenty, nor to a single nation am I sending you, as I sent the prophets; but to earth, and sea, and the whole world; and that in evil case.” For by saying, “You are the salt of the earth,” He signified all human nature to have “lost its savor,” and to be decayed by our sins. For which cause, you see, He requires of them such virtues, as are most necessary and useful for the superintendence of the common sort. For first, the meek, and yielding, and merciful, and righteous, shuts not up his good deeds unto himself only, but also provides that these good fountains should run over for the benefit of others. And he again who is pure in heart, and a peacemaker, and is persecuted for the truth's sake; he again orders his way of life for the common good. “Think not then,” He says, “that you are drawn on to ordinary conflicts, or that for some small matters you are to give account.” “You are the salt of the earth.”

What then? Did they restore the decayed? By no means; for neither is it possible to do any good to that which is already spoilt, by sprinkling it with salt. This therefore they did not. But rather, what things had been before restored, and committed to their charge, and freed from that ill savor, these they then salted, maintaining and preserving them in that freshness, which they had received of the Lord. For that men should be set free from the rottenness of their sins was the good work of Christ; but their not returning to it again any more was the object of these men's diligence and travail.

Do you see how by degrees He indicates their superiority to the very prophets? In that He says they are teachers, not of Palestine, but of the whole world; and not simply teachers, but awful ones too. For this is the marvellous thing, that not by flattering, nor soothing, but by sharply bracing them, as salt, even so they became dear to all men.

“Now marvel not,” says He, if leaving all others, I discourse to you, and draw you on to so great dangers. For consider over how many cities, tribes, and nations, I am to send you to preside. Wherefore I would have you not only be prudent yourselves, but that you should also make others the same. And such persons have great need to be intelligent, in whom the salvation of the rest is at stake: they ought so much to abound in virtue, as to impart of the profit to others also. For if you do not become such as this, you will not suffice even for your own selves.

“Be not then impatient, as though my sayings were too burdensome. For while it is possible for others who have lost their savor to return by your means, you, if you should come to this, will with yourselves destroy others also. So that in proportion as the matters are great, which you have put into your hands, you need so much the greater diligence.” Therefore He says,

“But if the salt have lost its savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.”

For other men, though they fall never so often, may possibly obtain indulgence: but the teacher, should this happen to him, is deprived of all excuse, and will suffer the most extreme vengeance. Thus, lest at the words, “When they shall revile you, and persecute you, and say all manner of evil against you,” they should be too timid to go forth: He tells them, “unless you are prepared to combat with all this, you have been chosen in vain.” For it is not evil report that you should fear, but lest ye should prove partners in dissimulation. For then, “You will lose your savor, and be trodden under foot:” but if you continue sharply to brace them up, and then are evil spoken of, rejoice; for this is the very use of salt, to sting the corrupt, and make them smart. And so their censure follows of course, in no way harming you, but rather testifying your firmness. But if through fear of it you give up the earnestness that becomes you, you will have to suffer much more grievously, being both evil spoken of, and despised by all. For this is the meaning of “trodden under foot.”