To this explanation of the words of Christ it may, perhaps, be added that, from their form, they must have conveyed a special meaning to the disciples. It is well-known law, that every sacrifice burned on the Altar must be salted with salt. [3799] Indeed, according to the Talmud, not only every such offering, but even the wood with which the sacrificial fire was kindled, was sprinkled with salt. [3800] Salt symbolised to the Jews of that time the incorruptible and the higher. Thus, the soul was compared to the salt, and it was said concerning the dead: Shake off the salt, and throw the flesh to the dogs.' [3801] The Bible was compared to salt; so was acuteness of intellect. [3802] Lastly, the question: If the salt have lost its savour, wherewith will ye season it?' seems to have been proverbial, and occurs in exactly the same words in the Talmud, apparently to denote a thing that is impossible. [3803] [3804]
Most thoroughly anti-Pharisaic and anti-Rabbinic as all this was, what St. Matthew further reports leads still farther in the same direction. We seem to see Jesus still holding this child, and, with evident reference to the Jewish contempt for that which is small, point to him and apply, in quite other manner than they had ever heard, the Rabbinic teaching about the Angels. In the Jewish view, [3805] only the chiefest of the Angels were before the Face of God within the curtained Veil, or Pargod, while the others, ranged in different classes, stood outside and awaited his behest. [3806] The distinction which the former enjoyed was always to behold His Face, and to hear and know directly the Divine counsels and commands. This distinction was, therefore, one of knowledge; Christ taught that it was one of love. Not the more exalted in knowledge, and merit, or worth, but the simpler, the more unconscious of self, the more receptive and clinging - the nearer to God. Look up from earth to heaven; those representative, it may be, guardian, Angels nearest to God, are not those of deepest knowledge of God's counsel and commands, but those of simple, humble grace and faith - and so learn, not only not to despise one of these little ones, but who is truly greatest in the Kingdom of Heaven!
Viewed in this light, there is nothing incongruous in the transition: For the Son of Man is come to save that which was lost.' [3807] This, His greatest condescension when He became the Babe of Bethlehem, is also His greatest exaltation. He Who is nearest the Father, and, in the most special and unique sense, always beholds His Face, is He that became a Child, and, as the Son of Man, stoops lowest, to save that which was lost. The words are, indeed, regarded as spurious by most critics, because certain leading manuscripts omit them, and they are supposed to have been imported from St. Luke xix. 10. But such a transference from a context wholly unconnected with this section [3808] seems unaccountable, while, on the other hand, the verse in question forms, not only an apt, but almost necessary, transition to the Parable of the Lost Sheep. It seems, therefore, difficult to eliminate it without also striking out that Parable; and yet it fits most beautifully into the whole context. Suffice it for the present to note this. The Parable itself is more fully repeated in another connection, [3809] in which it will be more convenient to consider it.
Yet a further depth of Christian love remained to be shown, which, all self-forgetful, sought not its own, but the things of others. This also bore on the circumstances of the time, and the dispute between the disciples, but went far beyond it, and set forth eternal principles. Hitherto it had been a question of not seeking self, nor minding great things, but Christ-like and God-like, to condescend to the little ones. What if actual wrong had been done, and just offence given by a brother'? [3810] In such case, also, the principle of the Kingdom - which, negatively, is that of self-forgetfulness, positively, that of service of love - would first seek the good of the offending brother. We mark, here, the contrast to Rabbinism, which directs that the first overtures must be made by the offender, not the offended; [3811] and even prescribes this to be done in the presence of numerous witnesses, and, if needful, repeated three times. [3812] As regards the duty of showing to a brother his fault, and the delicate tenderness of doing this in private, so as not to put him to shame, Rabbinism speaks the same as the Master of Nazareth. [3813] In fact, according to Jewish criminal law, punishment could not be inflicted unless the offender (even the woman suspected of adultery) had previously been warned before witnesses. Yet, in practice, matters were very different: and neither could those be found who would take reproof, nor yet such as were worthy to administer it. [3814]