God appointed that salt should be used in all the sacrifices that
were offered to him, Leviticus ii, 13. Salt is esteemed the symbol of
wisdom and grace, Colossians iv, 6; Mark ix, 50; also of perpetuity and
incorruption, Numbers xviii, 19; 2 Chronicles xiii, 5. The orientals
were accustomed also to ratify their federal engagements by salt. This
substance was, among the ancients, the emblem of friendship and
fidelity, and therefore used in all their sacrifices and covenants. It
was a sacred pledge of hospitality which they never ventured to violate.
Numerous instances occur of travellers in Arabia, after being plundered
and stripped by the wandering tribes of the desert, claiming the
protection of some civilized Arab, who, after receiving them into his
tent, and giving them salt, instantly relieves their distress, and never
forsakes them till he has placed them in safety. An agreement, thus
ratified, is called, in Scripture, “a covenant of salt.” The obligation
which this symbol imposes on the mind of an oriental, is well
illustrated by the Baron du Tott in the following anecdote: One who was
desirous of his acquaintance promised in a short time to return. The
baron had already attended him half way down the staircase, when
stopping, and turning briskly to one of his domestics, “Bring me
directly,” said he, “some bread and salt.” What he requested was
brought; when, taking a little salt between his fingers, and putting it
with a mysterious air on a bit of bread, he ate it with a devout
gravity, assuring du Tott he might now rely on him.
Although salt, in small quantities, may contribute to the communicating
and fertilizing of some kinds of stubborn soil, yet, according to the
observations of Pliny, “all places in which salt is found are barren and
produce nothing.” The effect of salt, where it abounds, on vegetation,
is described by burning, in Deut. xxix, 23, “The whole land thereof is
brimstone, and salt of burning.” Thus Volney, speaking of the borders of
the Asphaltic lake, or Dead Sea, says, “The true cause of the absence of
vegetables and animals is the acrid saltness of its waters, which is
infinitely greater than that of the sea. The land surrounding the lake,
being equally impregnated with that saltness, refuses to produce plants;
the air itself, which is by evaporation loaded with it, and which
moreover receives vapours of sulphur and bitumen, cannot suit
vegetation; whence that dead appearance which reigns around the lake.”
So a salt land, Jer. xvii, 6, is the same as the “parched places of the
wilderness,” and is descriptive of barrenness, as saltness also is, Job
xxxix, 6; Psalm cvii, 34; Ezek. xlvii, 11; Zech. ii, 9. Hence the
ancient custom of sowing an enemy’s city, when taken,with salt, in token
of perpetual desolation, Judges iv, 45; and thus in after times the city
of Milan was burned, razed, sown with salt, and ploughed by the
exasperated emperor, Frederic Barbarossa. The salt used by the ancients
was what we call rock or fossil salt; and also that left by the
evaporation of salt lakes. Both these kinds were impure, being mixed
with earth, sand, &c, and lost their strength by deliquescence.
Maundrell, describing the valley of salt, says, “On the side toward
Gibul there is a small precipice, occasioned by the continual taking
away of the salt; and in this you may see how the veins of it lie. I
broke a piece of it, of which that part that was exposed to the sun,
rain, and air, though it had the sparks and particles of salt, yet it
had perfectly lost its savour; the inner part, which was connected with
the rock, retained its savour, as I found by proof.” Christ reminds his
disciples, Matt. v, 13, “Ye are the salt of the earth; but if the salt
have lost its savour, wherewith shall it be salted? It is thenceforth
good for nothing but to be cast out, and to be trodden under foot of
men.” This is spoken of the mineral salt as mentioned by Maundrell, a
great deal of which was made use of in offerings at the temple; such of
it as had become insipid was thrown out to repair the road. The
existence of such a salt, and its application to such a use,
Schoetgenius has largely proved in his “_Horæ Hebraicæ_.” The salt unfit
for the land, Luke xvi, 34, Le Clerc conjectures to be that made of wood
ashes, which easily loses its savour, and becomes no longer serviceable.
_Effœtos cinerem immundum jactare per agros._
VIRGIL. Georg. i, 81.
“But blush not fattening dung to cast around,
Or sordid ashes o’er th’ exhausted ground.”
WARTON.
SALUTATIONS at meeting are not less common in the east than in the
countries of Europe, but are generally confined to those of their own
nation or religious party. When the Arabs salute each other, it is
generally in these terms: _Salum aleikum_, “Peace be with you;” laying,
as they utter the words, the right hand on the heart. The answer is,
_Aleikum essalum_, “With you be peace;” to which aged people are
inclined to add, “and the mercy and blessing of God.” The Mohammedans of
Egypt and Syria never salute a Christian in these terms: they content
themselves with saying to them, “Good day to you;” or, “Friend, how do
you do?” Niebuhr’s statement is confirmed by Mr. Bruce, who says that
some Arabs, to whom he gave the _salam_, or salutation of peace, either
made no reply, or expressed their astonishment at his impudence in using
such freedom. Thus it appears that the orientals have two kinds of
salutations; one for strangers, and the other for their own countrymen,
or persons of their own religious profession. The Jews in the days of
our Lord seem to have generally observed the same custom; they would not
address the usual compliment of, “Peace be with you,” to either Heathens
or publicans; the publicans of the Jewish nation would use it to their
countrymen who were publicans, but not to Heathens, though the more
rigid Jews refused to do it either to publicans or Heathens. Our Lord
required his disciples to lay aside the moroseness of Jews, and cherish
a benevolent disposition toward all around them: “If ye salute your
brethren only, what do ye more than others? Do not even the publicans
so?” They were bound by the same authority to embrace their brethren in
Christ with a special affection, yet they were to look upon every man as
a brother, to feel a sincere and cordial interest in his welfare, and at
meeting to express their benevolence, in language corresponding with the
feelings of their hearts. This precept is not inconsistent with the
charge which the Prophet Elisha gave to his servant Gehazi, not to
salute any man he met, nor return his salutation; for he wished him to
make all the haste in his power to restore the child of the Shunamite,
who had laid him under so many obligations. The manners of the country
rendered Elisha’s precautions particularly proper and necessary, as the
salutations of the east often take up a long time. For a similar reason
our Lord himself commanded his disciples on one occasion to salute no
man by the way: it is not to be supposed that he would require his
followers to violate or neglect an innocent custom, still less one of
his own precepts; he only directed them to make the best use of their
time in executing his work. This precaution was rendered necessary by
the length of time which their tedious forms of salutation required.
They begin their salutations at a considerable distance, by bringing the
hand down to the knees, and then carrying it to the stomach. They
express their devotedness to a person by holding down the hand, as they
do their affection by raising it afterward to the heart. When they come
close together, they take each other by the hand in token of friendship.
The country people at meeting clap each other’s hands very smartly
twenty or thirty times together, without saying any thing more than,
“How do ye do? I wish you good health.” After this first compliment,
many other friendly questions about the health of the family, mentioning
each of the children distinctly, whose names they know. To avoid this
useless waste of time, our Lord commanded them to avoid the customary
salutations of those whom they might happen to meet by the way. All the
forms of salutation now observed appear to have been in general use in
the days of our Lord; for he represents a servant as falling down at the
feet of his master, when he had a favour to ask; and an inferior
servant, as paying the same compliment to the first, who belonged, it
would seem, to a higher class; “The servant, therefore, fell down and
worshipped him, saying, Lord, have patience with me, and I will pay thee
all. And his fellow servant fell down at his feet, and besought him,
saying, Have patience with me, and I will pay thee all,” Matt. xviii,
26, 29. When Jairus solicited the Saviour to go and heal his daughter,
he fell down at his feet: the Apostle Peter, on another occasion, seems
to have fallen down at his knees, in the same manner as the modern Arabs
fall down at the knees of a superior. The woman who was afflicted with
an issue of blood touched the hem of his garment, and the Syro-Phenician
woman fell down at his feet. In Persia, the salutation among intimate
friends is made by inclining the neck over each other’s neck, and then
inclining cheek to cheek; which Mr. Morier thinks is most likely the
falling upon the neck and kissing, so frequently mentioned in Scripture,
Gen. xxxiii, 4; xlv, 14; Luke xv, 20.
SALVATION imports, in general, some great deliverance from any evil or
danger. Thus, the conducting the Israelites through the Red Sea, and
delivering them out of the hands of the Egyptians, is called a great
salvation. But salvation by way of eminence, is applied to that
wonderful deliverance which our blessed Saviour procured for mankind, by
saving them from the punishment of their sins; and in the New Testament
is the same as our redemption by Christ. This is that salvation referred
to by St. Paul: “How shall we escape if we neglect so great salvation?”
The salvation which Christ purchased, and the Gospel tenders to every
creature, comprehends the greatest blessings which God can bestow; a
deliverance from the most dreadful evils that mankind can suffer. It
contains all that can make the nature of man perfect or his life happy,
and secures him from whatever can render his condition miserable. The
blessings of it are inexpressible, and beyond imagination. “Eye hath not
seen, nor ear heard, neither have entered into the heart of man, the
things which God hath prepared for them that love him.” For, to be saved
as Christ saves, is to have all our innumerable sins and transgressions
forgiven and blotted out; all those heavy loads of guilt which oppressed
our souls perfectly removed from our minds. It is to be reconciled to
God, and restored to his favour, so that he will be no longer angry,
terrible, and retributive, but a most kind, compassionate, and tender
Father. It is to be at peace with him and with our consciences; to have
a title to his peculiar love, care, and protection, all our days; to be
rescued from the bondage and dominion of sin, and the tyranny of the
devil. It is to be translated from the power of darkness, into the
kingdom of Christ; so that sin shall reign no longer in our mortal
bodies, but we shall be enabled to serve God in newness of life. It is
to be placed in a state of true freedom and liberty, to be no longer
under the control of blind passions, and hurried on by our impetuous
lusts to do what our reason condemns. It is to have a new principle of
life infused into our souls; to have the Holy Spirit resident in our
hearts, whose comfortable influence must ever cheer and refresh us, and
by whose counsels we may be always advised, directed, and governed. It
is to be transformed into the image of God; and to be made like him in
wisdom, righteousness, and all other perfections of which man’s nature
is capable.
Finally, to be saved as Christ came to save mankind, is to be
translated, after this life is ended, into a state of eternal felicity,
never more to die or suffer, never more to know pain and sickness, grief
and sorrow, labour and weariness, disquiet, or vexation, but to live in
perfect peace, freedom, and liberty, and to enjoy the greatest good
after the most perfect manner for ever. It is to have our bodies raised
again, and reünited to our souls; so that they shall be no longer gross,
earthly, corruptible bodies, but spiritual, heavenly, immortal ones,
fashioned like unto Christ’s glorious body, in which he now sits at the
right hand of God. It is to live in the city of the great King, the
heavenly Jerusalem, where the glory of the Lord fills the place with
perpetual light and bliss. It is to spend eternity in the most noble and
hallowed employments, in viewing and contemplating the wonderful works
of God, admiring the wisdom of his providence, adoring his infinite love
to the sons of men, reflecting on our own inexpressible happiness, and
singing everlasting hymns of praise, joy, and triumph to God and our
Lord Jesus Christ for vouchsafing all these blessings. It is to dwell
for ever in a place, where no objects of pity or compassion, of anger or
envy, of hatred or distrust, are to be found; but where all will
increase the happiness of each other, by mutual love and kindness. It is
to converse with the most perfect society, to be restored to the
fellowship of our friends and relations who have died in the faith of
Christ, and to be with Jesus Christ, to behold his glory, to live for
ever in seeing and enjoying the great God, in “whose presence is fulness
of joy, and at whose right hand are pleasures for evermore.” This is the
salvation that Christ has purchased for us; and which his Gospel offers
to all mankind.
were offered to him, Leviticus ii, 13. Salt is esteemed the symbol of
wisdom and grace, Colossians iv, 6; Mark ix, 50; also of perpetuity and
incorruption, Numbers xviii, 19; 2 Chronicles xiii, 5. The orientals
were accustomed also to ratify their federal engagements by salt. This
substance was, among the ancients, the emblem of friendship and
fidelity, and therefore used in all their sacrifices and covenants. It
was a sacred pledge of hospitality which they never ventured to violate.
Numerous instances occur of travellers in Arabia, after being plundered
and stripped by the wandering tribes of the desert, claiming the
protection of some civilized Arab, who, after receiving them into his
tent, and giving them salt, instantly relieves their distress, and never
forsakes them till he has placed them in safety. An agreement, thus
ratified, is called, in Scripture, “a covenant of salt.” The obligation
which this symbol imposes on the mind of an oriental, is well
illustrated by the Baron du Tott in the following anecdote: One who was
desirous of his acquaintance promised in a short time to return. The
baron had already attended him half way down the staircase, when
stopping, and turning briskly to one of his domestics, “Bring me
directly,” said he, “some bread and salt.” What he requested was
brought; when, taking a little salt between his fingers, and putting it
with a mysterious air on a bit of bread, he ate it with a devout
gravity, assuring du Tott he might now rely on him.
Although salt, in small quantities, may contribute to the communicating
and fertilizing of some kinds of stubborn soil, yet, according to the
observations of Pliny, “all places in which salt is found are barren and
produce nothing.” The effect of salt, where it abounds, on vegetation,
is described by burning, in Deut. xxix, 23, “The whole land thereof is
brimstone, and salt of burning.” Thus Volney, speaking of the borders of
the Asphaltic lake, or Dead Sea, says, “The true cause of the absence of
vegetables and animals is the acrid saltness of its waters, which is
infinitely greater than that of the sea. The land surrounding the lake,
being equally impregnated with that saltness, refuses to produce plants;
the air itself, which is by evaporation loaded with it, and which
moreover receives vapours of sulphur and bitumen, cannot suit
vegetation; whence that dead appearance which reigns around the lake.”
So a salt land, Jer. xvii, 6, is the same as the “parched places of the
wilderness,” and is descriptive of barrenness, as saltness also is, Job
xxxix, 6; Psalm cvii, 34; Ezek. xlvii, 11; Zech. ii, 9. Hence the
ancient custom of sowing an enemy’s city, when taken,with salt, in token
of perpetual desolation, Judges iv, 45; and thus in after times the city
of Milan was burned, razed, sown with salt, and ploughed by the
exasperated emperor, Frederic Barbarossa. The salt used by the ancients
was what we call rock or fossil salt; and also that left by the
evaporation of salt lakes. Both these kinds were impure, being mixed
with earth, sand, &c, and lost their strength by deliquescence.
Maundrell, describing the valley of salt, says, “On the side toward
Gibul there is a small precipice, occasioned by the continual taking
away of the salt; and in this you may see how the veins of it lie. I
broke a piece of it, of which that part that was exposed to the sun,
rain, and air, though it had the sparks and particles of salt, yet it
had perfectly lost its savour; the inner part, which was connected with
the rock, retained its savour, as I found by proof.” Christ reminds his
disciples, Matt. v, 13, “Ye are the salt of the earth; but if the salt
have lost its savour, wherewith shall it be salted? It is thenceforth
good for nothing but to be cast out, and to be trodden under foot of
men.” This is spoken of the mineral salt as mentioned by Maundrell, a
great deal of which was made use of in offerings at the temple; such of
it as had become insipid was thrown out to repair the road. The
existence of such a salt, and its application to such a use,
Schoetgenius has largely proved in his “_Horæ Hebraicæ_.” The salt unfit
for the land, Luke xvi, 34, Le Clerc conjectures to be that made of wood
ashes, which easily loses its savour, and becomes no longer serviceable.
_Effœtos cinerem immundum jactare per agros._
VIRGIL. Georg. i, 81.
“But blush not fattening dung to cast around,
Or sordid ashes o’er th’ exhausted ground.”
WARTON.
SALUTATIONS at meeting are not less common in the east than in the
countries of Europe, but are generally confined to those of their own
nation or religious party. When the Arabs salute each other, it is
generally in these terms: _Salum aleikum_, “Peace be with you;” laying,
as they utter the words, the right hand on the heart. The answer is,
_Aleikum essalum_, “With you be peace;” to which aged people are
inclined to add, “and the mercy and blessing of God.” The Mohammedans of
Egypt and Syria never salute a Christian in these terms: they content
themselves with saying to them, “Good day to you;” or, “Friend, how do
you do?” Niebuhr’s statement is confirmed by Mr. Bruce, who says that
some Arabs, to whom he gave the _salam_, or salutation of peace, either
made no reply, or expressed their astonishment at his impudence in using
such freedom. Thus it appears that the orientals have two kinds of
salutations; one for strangers, and the other for their own countrymen,
or persons of their own religious profession. The Jews in the days of
our Lord seem to have generally observed the same custom; they would not
address the usual compliment of, “Peace be with you,” to either Heathens
or publicans; the publicans of the Jewish nation would use it to their
countrymen who were publicans, but not to Heathens, though the more
rigid Jews refused to do it either to publicans or Heathens. Our Lord
required his disciples to lay aside the moroseness of Jews, and cherish
a benevolent disposition toward all around them: “If ye salute your
brethren only, what do ye more than others? Do not even the publicans
so?” They were bound by the same authority to embrace their brethren in
Christ with a special affection, yet they were to look upon every man as
a brother, to feel a sincere and cordial interest in his welfare, and at
meeting to express their benevolence, in language corresponding with the
feelings of their hearts. This precept is not inconsistent with the
charge which the Prophet Elisha gave to his servant Gehazi, not to
salute any man he met, nor return his salutation; for he wished him to
make all the haste in his power to restore the child of the Shunamite,
who had laid him under so many obligations. The manners of the country
rendered Elisha’s precautions particularly proper and necessary, as the
salutations of the east often take up a long time. For a similar reason
our Lord himself commanded his disciples on one occasion to salute no
man by the way: it is not to be supposed that he would require his
followers to violate or neglect an innocent custom, still less one of
his own precepts; he only directed them to make the best use of their
time in executing his work. This precaution was rendered necessary by
the length of time which their tedious forms of salutation required.
They begin their salutations at a considerable distance, by bringing the
hand down to the knees, and then carrying it to the stomach. They
express their devotedness to a person by holding down the hand, as they
do their affection by raising it afterward to the heart. When they come
close together, they take each other by the hand in token of friendship.
The country people at meeting clap each other’s hands very smartly
twenty or thirty times together, without saying any thing more than,
“How do ye do? I wish you good health.” After this first compliment,
many other friendly questions about the health of the family, mentioning
each of the children distinctly, whose names they know. To avoid this
useless waste of time, our Lord commanded them to avoid the customary
salutations of those whom they might happen to meet by the way. All the
forms of salutation now observed appear to have been in general use in
the days of our Lord; for he represents a servant as falling down at the
feet of his master, when he had a favour to ask; and an inferior
servant, as paying the same compliment to the first, who belonged, it
would seem, to a higher class; “The servant, therefore, fell down and
worshipped him, saying, Lord, have patience with me, and I will pay thee
all. And his fellow servant fell down at his feet, and besought him,
saying, Have patience with me, and I will pay thee all,” Matt. xviii,
26, 29. When Jairus solicited the Saviour to go and heal his daughter,
he fell down at his feet: the Apostle Peter, on another occasion, seems
to have fallen down at his knees, in the same manner as the modern Arabs
fall down at the knees of a superior. The woman who was afflicted with
an issue of blood touched the hem of his garment, and the Syro-Phenician
woman fell down at his feet. In Persia, the salutation among intimate
friends is made by inclining the neck over each other’s neck, and then
inclining cheek to cheek; which Mr. Morier thinks is most likely the
falling upon the neck and kissing, so frequently mentioned in Scripture,
Gen. xxxiii, 4; xlv, 14; Luke xv, 20.
SALVATION imports, in general, some great deliverance from any evil or
danger. Thus, the conducting the Israelites through the Red Sea, and
delivering them out of the hands of the Egyptians, is called a great
salvation. But salvation by way of eminence, is applied to that
wonderful deliverance which our blessed Saviour procured for mankind, by
saving them from the punishment of their sins; and in the New Testament
is the same as our redemption by Christ. This is that salvation referred
to by St. Paul: “How shall we escape if we neglect so great salvation?”
The salvation which Christ purchased, and the Gospel tenders to every
creature, comprehends the greatest blessings which God can bestow; a
deliverance from the most dreadful evils that mankind can suffer. It
contains all that can make the nature of man perfect or his life happy,
and secures him from whatever can render his condition miserable. The
blessings of it are inexpressible, and beyond imagination. “Eye hath not
seen, nor ear heard, neither have entered into the heart of man, the
things which God hath prepared for them that love him.” For, to be saved
as Christ saves, is to have all our innumerable sins and transgressions
forgiven and blotted out; all those heavy loads of guilt which oppressed
our souls perfectly removed from our minds. It is to be reconciled to
God, and restored to his favour, so that he will be no longer angry,
terrible, and retributive, but a most kind, compassionate, and tender
Father. It is to be at peace with him and with our consciences; to have
a title to his peculiar love, care, and protection, all our days; to be
rescued from the bondage and dominion of sin, and the tyranny of the
devil. It is to be translated from the power of darkness, into the
kingdom of Christ; so that sin shall reign no longer in our mortal
bodies, but we shall be enabled to serve God in newness of life. It is
to be placed in a state of true freedom and liberty, to be no longer
under the control of blind passions, and hurried on by our impetuous
lusts to do what our reason condemns. It is to have a new principle of
life infused into our souls; to have the Holy Spirit resident in our
hearts, whose comfortable influence must ever cheer and refresh us, and
by whose counsels we may be always advised, directed, and governed. It
is to be transformed into the image of God; and to be made like him in
wisdom, righteousness, and all other perfections of which man’s nature
is capable.
Finally, to be saved as Christ came to save mankind, is to be
translated, after this life is ended, into a state of eternal felicity,
never more to die or suffer, never more to know pain and sickness, grief
and sorrow, labour and weariness, disquiet, or vexation, but to live in
perfect peace, freedom, and liberty, and to enjoy the greatest good
after the most perfect manner for ever. It is to have our bodies raised
again, and reünited to our souls; so that they shall be no longer gross,
earthly, corruptible bodies, but spiritual, heavenly, immortal ones,
fashioned like unto Christ’s glorious body, in which he now sits at the
right hand of God. It is to live in the city of the great King, the
heavenly Jerusalem, where the glory of the Lord fills the place with
perpetual light and bliss. It is to spend eternity in the most noble and
hallowed employments, in viewing and contemplating the wonderful works
of God, admiring the wisdom of his providence, adoring his infinite love
to the sons of men, reflecting on our own inexpressible happiness, and
singing everlasting hymns of praise, joy, and triumph to God and our
Lord Jesus Christ for vouchsafing all these blessings. It is to dwell
for ever in a place, where no objects of pity or compassion, of anger or
envy, of hatred or distrust, are to be found; but where all will
increase the happiness of each other, by mutual love and kindness. It is
to converse with the most perfect society, to be restored to the
fellowship of our friends and relations who have died in the faith of
Christ, and to be with Jesus Christ, to behold his glory, to live for
ever in seeing and enjoying the great God, in “whose presence is fulness
of joy, and at whose right hand are pleasures for evermore.” This is the
salvation that Christ has purchased for us; and which his Gospel offers
to all mankind.