Luke 14:35

14:35 good neither for the soil nor for the manure pile: Salt had various uses in the ancient world, including flavoring (14:34), preserving, and weed-killing. The sludge left after removing the sodium chloride was useless.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 14:35. Οὔτε, neither) That is to say, it brings with it neither immediate (direct) nor mediate (indirect) profit. The divine who is destitute of spiritual salt is not even politically profitable: Isa 9:14-15.—ἔξω, out) There is sternness here, even in the mode of expression.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 14:35 . οὔτε εἰς γῆν οὔτε εἰς κοπρίαν , neither for land nor for dung (is it fit, εὔθετον as in Luk 9:62 ). The idea seems to be that savourless salt is neither earth nor manure . ἔξω is emphatic = out they cast it, as worthless, good for nothing, mere refuse, a waste substance.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(35) It is neither fit for the land, nor yet for the dunghill.—The illustration, differing as it does from that in Mat_5:13 and Mar_9:50, proves the independence of the saying as here recorded. A new use of salt, distinct from that of preserving food, or its symbolic meaning in sacrifice, is brought before us, and becomes the ground-work of a new parable. The use is obviously a lower and humbler one than the others. The salt serves, mingling with the dung-hill, to manure and prepare the ground for the reception of the seed. Bear this in mind, and the interpretation of the parable, connected, as it thus is, with that of the Fig-tree (see Note on Luk_13:8), is obvious. A corrupt church cannot even exercise an influence for good over the secular life of the nation which it represents. The religious man whose religion has become an hypocrisy cannot even be a good citizen, or help others forward in the duties of their active life by teaching or example. The church and the individual man are alike fit only to be “cast out”—to become, i.e., a by-word and proverb of reproach. Our Lord’s sense, if we may so speak, of the depth and fulness of the meaning of His words, is shown by His emphatic reproduction of the words that had accompanied His first parable, “He that hath ears to hear, let him hear.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

35. men cast it out] There is nothing stronger than salt which can restore to it its lost pungency. Hence, if it have been spoilt by rain or exposure, it is only fit to be used for paths. The peril of backsliding, the worthlessness of the state produced by apostasy, is represented in St John (Luk_15:6) by the cutting off and burning of the dead and withered branch. The main lesson of these three similitudes is expressed with its full force in Heb_6:4-12; Heb_10:26-39; and the importance of it is emphasized by the proverbial expression, “He that hath ears to hear,” &c. (Mat_11:15; Deu_29:4; Isa_6:9-10).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

35 It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.

Ver. 35. He that hath ears to hear] This is usually added by our Saviour in matters of greatest consequence and nearest concernment. {See Trapp on "Mat 13:9"} {See Trapp on "Mat 13:43"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

35. Fit neither for the land—That is, to be used as soil; neither as manure.

He that hath ears to hear—The commentator will fail to understand this whole discourse, 25-35, unless he keeps in his eye the audience to which it was so kindly directed; namely, a retinue of loose but admiring attendants, who applauded at every step, but who were liable, under opposing influences, to cry crucify him to-morrow. This expostulation aims to call them to consider their depth of feeling and the true method of being an earnest disciple of Jesus. He illustrates his meaning by the most practical examples, popular but expressive, and founded in the truest common sense as well as the deepest wisdom. The whole is impressively closed with earnest admonitions to every man who had ears to hear his touching words, to accept them in their true force. Some of them may truly have heard with the ear of the soul. It was from this pitiable yet interesting class that many of his followers who formed the body of his apostolic Church after his ascension, were gathered. For true religion easier finds its way to the vacant destitute soul, which has merely the primitive common sense which God has given, than into the most cultivated mind occupied already with its systems and with its prejudices.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

35. ἔξω βάλλουσιν αὐτό. Forth they fling it! There is not a moment’s doubt that it has become perfectly useless. There is nothing stronger than salt which can restore to it its lost pungency. Hence, if it have been spoilt by rain or exposure, it is only fit to be used for paths. The peril of backsliding, the worthlessness of the state produced by apostasy, is represented in St John (Joh 15:6) by the cutting off and burning of the dead and withered branch. The main lesson of these three similitudes is expressed with its full force in Heb 6:4-12; Heb 10:26-39; and the importance of it is emphasized by the proverbial expression, “He that hath ears to hear” (Mat 11:15; Deu 29:4; Isa 6:9-10).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

35.] For the third time, our Lord repeats the saying concerning salt: see Mat 5:13: Mar 9:50, and notes. The οὖν and καί, here restored to the text, are both valuable; the former as importing the recurrence of a saying known before, the latter as giving force to the supposition. The salt, in Scripture symbolism, is the whole life-retaining antiseptic influence of the Spirit of God:—this, working in the εἶναί μου μαθητής, is good: but if even this be corrupted—if the mere appearance of this, and not the veritable salt (which is the savour), be in you—wherewith, &c.? Such a disciple is ἔξω βλητέος. Salt was not used for land, Psa 107:34, nor for mingling with manure; it is of no use for either of those purposes, but must be utterly cast out.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

35. It is futile to discuss what meaning is to be given to “the land” and “the dunghill.” They do not symbolize anything. Many things which have deteriorated or become corrupt are useful as manure, or to mix with manure. Savourless salt is not even of this much use: and disciples without the spirit of self-devotion are alike it. That is the whole meaning.1 If this saying was uttered only once, me may prefer the connexion here to that in the Sermon on the Mount. Mk. so far agrees with Lk. in placing it after the Transfiguration. But all three arrangements may be right.

κοπρίαν. The word is one of many which seem to be of a colloquial character, and are common to N.T. and the comic poets. See Kennedy, Sources of N.T. Grk. PP. 72-76. In N.T. only here. Comp. 13:8.

Ὃ ἔξων ὦτα ἀκούειν ἀκουέτω. A solemn indication that attention to what has been said is needed, and will be rewarded. It is another of Christ’s repeated sayings. See on 8:8.

§ Found in Luke alone.

AV. Authorized Version.

RV. Revised Version.

Vulg. Vulgate.

Aug. Augustine.

Wetst. Wetstein.

A A. Cod. Alexandrinus, sæc. v. Once in the Patriarchal Library at Alexandria; sent by Cyril Lucar as a present to Charles 1. in 1628, and now in the British Museum. Complete.

Syrr. Syriac.

Arm. Armenian.

om. omit.

אԠא Cod. Sinaiticus, sæc. iv. Brought by Tischendorf from the Convent of St. Catherine on Mt. Sinai; now at St. Petersburg. Contains the whole Gospel complete.

B B. Cod. Vaticanus, sæc. 4. In the Vatican Library certainly since 15331 (Batiffol, La Vaticane de Paul 3, etc., p. 86).

D D. Cod. Bezae, sæc. vi. Given by Beza to the University Library at Cambridge 1581. Greek and Latin. Contains the whole Gospel.

L L. Cod. Regius Parisiensis, sæc. viii. National Library at Paris. Contains the whole Gospel.

Latt. Latin.

1 There is possibly a reference to the wording of the fourth commandment, In which son stands first among the rational creatures possessed, and ox first among the irrational (Deu 5:14). But comp. Exo 21:33.

G G. Cod. Harleianus, sæc. ix. In the British Museum. Contains considerable portions.

M M. Cod. Campianus, sæc. ix. In the National Library at Paris. Contains the whole Gospel.

S S. Cod. Vaticanus, sæc. x. In the Vatican. The earliest dated MS. of the Greek Testament. Contains the whole Gospel.

U U. Cod. Nanianus, sæc. x. In the Library of St. Mark’s, Venice. Contains the whole Gospel.

K K. Cod. Cyprius, sæc. ix. In the National Library at Paris. Contains the whole Gospel.

X X. Cod. Monacensis, sæc. ix. In the University Library at Munich. Contains 1:1-37, 2:19-3:38, 4:21-10:37, 11:1-18:43, 20:46-24:53.

Sin. Sinaitic.

Aeth. Ethiopic.

WH. Westcott and Hort.

Edersh. Edersheim, Life and Times of Jesus the Messiah.

Luth. Luther.

Tyn. Tyndale.

Cov. Coverdale.

Gen. Geneva.

Wic. Wiclif.

Rhem. Rheims (or Douay).

Win. Winer, Grammar of N.T. Greek (the page refers to Moulton’s edition).

Burton. Burton, N.T. Moods and Tenses.

C

C. Cod. Ephraemi Rescriptus, sæc. 5. In the National Library at Paris. Contains the following portions of the Gospel: 1:2-2:5, 2:42-3:21, 4:25-6:4, 6:37-7:16, or 17, 8:28-12:3, 19:42-20:27, 21:21-22:19, 23:25-24:7, 24:46-53.

These four MSS. are parts of what were once complete Bibles, and are designated by the same letter throughout the LXX and N.T.

Boh. Bohairic.

1 The form ἀνάπειρος seems to be a mere misspelling of ἀνάπηρος (Tobit 14:2α; 2 Mac. 8:24 A V); but it is well attested. WH. ii. App. p. 151.

1 Vocatores Suos ostendenti, ut diceret a quibus invitatus esset (Plin. N. H. xxxv. 10. 36. 89). Comp. Suet Calig. 39.; Sen. De Ira, iii. 37. 3.

R R. Cod. Nitriensis Rescriptus, sæc. 8. Brought from a convent in the Nitrian desert about 1847, and now in the British Museum. Contains 1:1-13, 1:69-2:4, 16-27, 4:38-5:5, 5:25-6:8, 18-36, 39, 6:49-7:22, 44, 46, 47, 8:5-15, 8:25-9:1, 12-43, 10:3-16, 11:5-27, 12:4-15, 40-52, 13:26-14:1, 14:12-15:1, 15:13-16:16, 17:21-18:10, 18:22-20:20, 20:33-47, 21:12-22:15, 42-56, 22:71-23:11, 38-51. By a second hand 15:19-21.

Jos. Josephus.

1 Invitas tunc me, cum scis, Nasica, vocasse. Excusatum habeas me rogo: cæno domi.—(Mart. ii. 79.

Beng. Bengel.

1 Dion. Hal. De Comp. Verb. 24., and Apoll. Dysc. De Adv. p. 532, 7, seem to be almost the only quotations. The Latin renderings here are ad perficiendum (f Vulg.), ad consummandum (a r), ad consummationem (e), ad perfectum (d).

2 Those who insist on explaining the king with the twenty thousand commonly make him mean Satan. But would Christ suggest that we should come to terms with Satan? To avoid this difficulty others regard the as representing God. But would Christ place the difference between the power of God and the power of man as the difference between twenty thousand and ten thousand? Contrast the ten thousand talents and the hundred pence ( Mat 18:24, Mat 18:28). See on 12:5 and 16:1.

Ξ̠Ξ. Cod. Zacynthius Rescriptus, sæc. viii. In the Library of the Brit. and For. Bible Soc. in London. Contains 1:1-9, 19-23, 27, 28, 30-32, 36-66, 1:77-2:19, 21, 22, 33-39, 3:5-8, 11-20, 4:1, 2, 6-20, 32-43, 5:17-36, 6:21-7:6, 11-37, 39-47, 8:4-21, 25-35, 43-50, 9:1-28, 32, 33, 35, 9:41-10:18, 21-40, 11:1, 2, 3, 4, 24-30, 31, 32, 33.

1 For this savourless salt in Palestine see Maundrell, Journey from Aleppo te Jerusalem, pp. 161 ff. (quoted by Morison on Mar 9:50); also Thomson, “I saw large quantities of it literally thrown into the street, to be trodden under foot of men and beasts” (Land & Book, p. 381).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.