"You are the salt of the earth. But what good is salt if it has lost its flavor? Can you make it salty again? It will be thrown out and trampled underfoot as worthless." - Matthew 5:13 (NLT)

"ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων." - ΚΑΤΑ ΜΑΤΘΑΙΟΝ 5:13 Greek NT: Westcott/Hort with Diacritics

In the verse, the καταπατεῖσθαι (katapateisthai) can refer to Jesus trampling on the devil and salting the soil is also an act of destroying a land from reconstructure because the land loses fertility. And μωρανθῇ (mōranthē) literally refers to the salt's usefulness and in the food context it refers to flavor, in the victory/defeat context it refers to being able to stop the enemy from rebuilding a stronghold.

What does this mean?

10 Answers 10


In the Hebrew Bible, salt is both a disinfectant and preservative, but if the salt loses its integrity (or its "flavor" to preserve) the result is disintegration. When Jesus talked about salt "trampled under feet," he was referring to this latter connotation of disintegration found in the Hebrew Bible. So when salt maintains its integrity (or its "flavor" to preserve), the effects are long-lasting (permanent), but when salt loses its integrity, the result is disintegration. The following paragraphs will explain.

The Hebrew noun for salt is מֶלַח, and the denominative verb (that is, the verb that is derived from this noun) is מָלַח, which means "to salt." There is also a second meaning to this verb, which is to disperse in fragments and therefore there is the idea of disintegration. The idea here could be of pulverizing a block of salt, although the idea of pulverizing by this verb is not confined to salt. For example, the Hebrew word for rags is מְלָחִים, which is a cognate of the same root מ-ל-ח. That is, rags are made by "ripping apart" or disintegrating a piece of cloth. So the meaning in not restricted to literal salt. The following example will illustrate.

The disintegration meaning of the verb מָלַח is found only once in the Hebrew Bible in Isaiah 51:6, and the context refers to the sky. The verb here occurs in the Niphal (perfect), which is the passive voice. The italicized bold text highlights the verb.

Isaiah 51:6 (NASB)
6 Lift up your eyes to the sky,
Then look to the earth beneath;
For the sky will vanish like smoke,
And the earth will wear out like a garment
And its inhabitants will die in like manner;
But My salvation will be forever,
And My righteousness will not wane.

So this verse in Isaiah literally says in the Hebrew that the atmosphere "will be dispersed into fragments," that is, it will lose its integrity and vanish because the simile at hand is smoke, which dissipates and therefore disintegrates. The parallel passages which corroborate the meaning of disintegration are Isaiah 34:4 and Psalm 102:26. (Isaiah 51:6 is also mentioned in the Christian New Testament in Hebrews 1:11, where the Greek verb is ἀπόλλυμι, which means "to perish.") So this verse here in Isaiah 51:6 is the only example in the Hebrew Bible of the negative connotation of מָלַח, which is the idea of disintegration. The remaining examples below will speak to the other meaning of the verb (and noun), where the integrity of "salting" is maintained.

When the Lord "salted" Sodom and Gomorrah with fire (cf. Mark 9:49), the result was the Sea of Salt (or Dead Sea). The salt acted as the antiseptic, and left the area in a permanent state of sterility. The sterilization of salt therefore leaves the land and water in a permanent state of desolation (Deut 29:22-23; Judg 9:45; Job 39:6; Ps 107:34; Jer 17:6; Ez 47:11; Zeph 2:9). Another example, but on a more positive note, was Elisha, who used one small jar of salt to make river water potable (2 Ki 2:20-21). In a similar vein, small quantities of salt were used with water in the ancient world to make saline solution, which was an antiseptic to disinfect newborn babies (Ezek 16:4). So salt is an antiseptic or cleaning agent, but when used in large quantities will leave both land and water in a permanent state of desolation. Thus salt here maintains its "flavor" to preserve whether for good or for evil.

Another example of purification was the salt used to sanctify offerings made to the Lord, and therefore the imperishability of covenant with the Lord. In this regard, the Brown-Driver-Briggs-Gesenius Hebrew English Lexicon (Peabody: Hendrickson Publishers, 2007) makes several references to the 19th Century scholar August Dillmann and to his edited work, Die Bücher Exodus und Leviticus (Leipzig: Verlag von S. Hirzel, 1880), which comments on the significance and meaning of "salt in covenant." Dillman writes on page 405 of his commentary of the salt mentioned in Leviticus 2:13 that

One held salt especially high, which had purifying and sustaining powers to make food tasty and imperishable; it was σύμβολον φιλίας, and was presented to guests before the best of foods (Eustath. ad Iliad 1, 449); it also functioned for the Orientals as a symbol and pledge of hospitality (Herbelot or. Bibl. Il. 773) and was a sign of covenant. When the Arabs affirmed a covenant, they placed salt on the blades of swords, and then placed the salt in their mouths; by which they became blood relatives and were faithful to one another even in mortal danger (Ritter Erdk. XIV. 960). A covenant of salt is, therefore, a covenant held to be inviolable and of permanent duration (Nu 18:19, 2 Chr 13:5). Yahweh and Israel had eaten salt with one other at the establishment of the theocratic covenant. This was always expected to continue in the service of the sacrifices, as the covenant itself was to last forever.

So Dillmann saw not only the sanctifying power of salt, but also its power of preservation. Thus covenant (whether with men or with God) was something pure and of long-lasting value. Dillman cited the Davidic Covenant (2 Chr 13:5) notwithstanding that "salt" is never mentioned per se in 2 Sam 7:10-17, where the Lord gives the covenant blessing to David. The "Covenant of Salt" of David is therefore pure (sanctified) and of long-lasting (eternal) value. The same is true of the Mosaic Covenant, where incense (Ex 30:35), grain offerings (Lev 2:13), and even meat offerings (Ezek 43:24) were to be salted. Even the Levites, to whom the Lord apportioned all of the holy "gifts" offered to God by the Israelites, were to be part of the Covenant of Salt (Num 18:19). That is, their apportionment of "gifts" was to be pure (sanctified) and was to be long-lasting (forever).

Thus when we come to the New Testament, we see Jesus using salt within the context of its use in the Hebrew Bible. That is, disciples are "salt," and so they are sanctified and therefore function as preserving agents. For example, we read the following in the Christian New Testament -

Ephesians 5:11 (NASB)
11Do not participate in the unfruitful deeds of darkness, but instead even expose them.

The believer is "salt," and the idea is the moral preservation of the society. Paul later tells believers that their speech "be seasoned with salt" (Col 4:6), and the meaning there is not only purity of speech (Eph 4:29), but that the speech have "gravitas" such as the giving of thanks (Eph 5:3-4).

So when Jesus is talking about salt losing its flavor and then is "trampled under under foot," he is alluding to the secondary meaning of the verb מָלַח, where integrity of the disciple of Jesus is lost and the result is disintegration (or moral decay), which is "not even fit for the manure pile" (Luke 14:34-35).

  • @Ruminator - kindly take the entire parable in its context, and not just its last sentence.
    – Joseph
    Commented Oct 8, 2017 at 2:09

In addition to several of the meanings of Salt given here in other answers, the word Salary is derived from the latin "salarium" which is associated with Roman soldiers who were paid in salt according to Roman historian Pliny the Elder in Plinius Naturalis Historia XXXI. In this writing he states "[I]n Rome... the soldier's pay was originally salt and the word salary derives from it..." though modern scholarship postulates that this may have been a stipend or portion of soldier pay given for the purchase of salt.

Further evincing the value of salt in antiquity was the construction of designated salt roads in Rome for the transportation of salt which was guarded by Roman soldiers. This connection to pay has given rise to the expression "being worth one's salt."

Ezra 4:14 (ESV) also exhibits this connection to salt and payment, stating:

Now because we eat the salt of the palace and it is not fitting for us to witness the king’s dishonor, therefore we send and inform the king,

Finally, there was a tradition of salting destroyed cities in order to curse the re-inhabitation of the city after a successful military campaign.

  • Upvoted because of the useful information, but is it really an answer to the question?
    – user10231
    Commented Apr 21, 2016 at 9:54

This is to do with perseverence. Salt is only good as long as it remains strong, effective, useful. In context, this is clear.

Here is the parallel in Luke's Gospel:

Luke 14:25-35 (DRB) And there went great multitudes with him. And turning, he said to them: 26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple. 27 And whosoever doth not carry his cross and come after me, cannot be my disciple. 28 For which of you having a mind to build a tower, doth not first sit down, and reckon the charges that are necessary, whether he have wherewithal to finish it: 29 Lest, after he hath laid the foundation, and is not able to finish it, all that see it begin to mock him, 30 Saying: This man began to build, and was not able to finish. 31 Or what king, about to go to make war against another king, doth not first sit down, and think whether he be able, with ten thousand, to meet him that, with twenty thousand, cometh against him? 32 Or else, whilst the other is yet afar off, sending an embassy, he desireth conditions of peace. 33 So likewise every one of you that doth not renounce all that he possesseth, cannot be my disciple. 34 Salt is good. But if the salt shall lose its savour, wherewith shall it be seasoned? 35 It is neither profitable for the land nor for the dunghill, but shall be cast out. He that hath ears to hear, let him hear.


Salt is a metaphor for 'goodness' that disciples possess, which is useful to the world. (Mark 9:50)

The only property of salt considered here is 'taste'.

The rhetorical style of the question is used throughout scripture to indicate the impossibility of the outcome. It can't be made salty again. It must be 'thrown out'.

A disciple is no longer salty (good) when he apostatizes. You can't repent (become salty again) after apostasy. (Luke 9:62, Heb 6:4)

Verses addressing apostasy and the impossibility of repentance: Those not abiding in Jesus are 'thrown away' (John 15:6) Blasphemy against the Holy Spirit isn't forgiven (Mat 12:32) Repeated willful sinning by believers can't be forgiven (Heb 10:26)


Salt is wanted- What you contribute is valued. Hypothetically, If salt lost its savor, it wouldn't do anything- it would be as any other rock that gets trampled on a road. Then Jesus says, you are light (light is also desired) You wouldn't put a light under something- it won't do any good- no, you shine it up high where all in the house can benefit. What you have is desired.


What does 'Salt of the Earth' mean?

"You are the salt of the earth. But what good is salt if it has lost its flavor? Can you make it salty again? It will be thrown out and trampled underfoot as worthless." - Matthew 5:13 (NLT)

Jesus Christ said to his followers: “You are the salt of the earth.” The earth means the "world of humankind." The disciples were not literally the salt, the salt is preservative, and the message the disciples had, that is the good news of God's Kingdom (Luke 4:43) have a life preserving influence on the people that respond to Jesus teachings ,helping them to avoid spiritual and moral decay.

The good news declared by Jesus’ followers is life,salvation to the end of the earth.

Acts 13:46-48 (NASB)

46 "Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47 For so the Lord has commanded us, ‘I have placed You as a light for the Gentiles, That You may bring salvation to the end of the earth.’”48 When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed."

Acts 5:20 (NASB)

20 “Go, stand and speak to the people in the temple the whole message of this Life.”


My theory is that this is a translation problem. It should not be "You are the salt of the earth" but rather "Are you the salt of the earth?" This is a rhetorical question where the answer must be "No" because salting the earth renders the earth unusable for generations. The Romans would use salt to destroy the land of their enemies and demoralize them.

NASB Psalm 107: 33He changes rivers into a wilderness And springs of water into a thirsty ground; 34A fruitful land into a salt waste, Because of the wickedness of those who dwell in it.

If salt isn't salty then you discard it and trample it because it isn't fit to flavor food and isn't harmful to the land so it is simply trampled like dirt.

Salt is chemically stable though (NaCl) so it is hard to see how it could lose its flavor. I imagine that it must have been stored with something else and washed out.

Jesus then says that they are the light of the world. So they are NOT salt but rather are light.

Elsewhere he speaks of the benefit of salt in metaphor where its flavor enhancing property is comparable to grace in relations.


The overall import of the passage seems to be that of irreversible apostasy, as taught in Hebrews (albeit on the basis of a vorlage of Habakkuk 2:4 of the Greek OT that is not extant).


Under levitical law, salt was added to every grain offering (Lev 2:13), as well as added to other offerings (Ezek 43:24). In Genesis, mankind is given dominion over the earth (Gen 1:26, 28), and a bit earlier in this sermon, Jesus says that "the meek" will inherit the earth (Mt 5:5).

Taking these elements together, it would appear that dominion over the earth is a priestly task given mankind, whereby they receive the "raw material" of creation, work within it as His stewards, and offer it back to God, similar to how in the law, they receive the gift of grain and offer it back to God in the form of bread and grain offerings. Here in the Sermon on the Mount, Jesus seems to be indicating that the "priests" themselves become the salt which flavours the offering so that God will receive it.

In context, the "saltiness" of the disciples ("you") apparently has to do with righteousness in terms of the teaching of Christ. (E.g. Jesus calls for a righteousness that surpasses that of the scribes and Pharisees, Mt 5:19.)


Is it not salt that keeps flesh from disintegrating? In the temple salt had been used for the sacrificial meat to prevent if from becoming inacceptable and smelling.

So the salt is good in the eyes of the one talking, when it serves the purpose. For one to be considered salt of the earth would mean: to keep the earth to which he is given in a state acceptable to God. Even though all humans are flesh, severed and mortal, the salt may conservate the body (of mankind) and eventually give life back to what has been dead.

If salt prevents decomposition , we may as well say that the works of the enemy are hindered. It relates to the Kingdom that is to transform the earth and all mankind.

  • Let bible intepret bible. Other than sermon on the mount, the only other use of ἅλας (halas, i.e. salt) is in Colossians 4:6, where it talks about the 'word seasoned with salt'.
    – alvas
    Commented Apr 27, 2013 at 14:18
  • I considered your remark and edited. Without regard to the words´ seat in life, how can we interpret?
    – hannes
    Commented Apr 27, 2013 at 16:10

Here's an answer to the question of the purpose of salt, from a sermon by Rev. Paul Tinker, where he makes reference to a "sermon in 1532" by Martin Luther. Bold are quotes from Luther. After each are my paraphrase of Tinker's explanation.

Martin Luther in a sermon in 1532 provided the following three understandings of salt.

The purpose of salt is to preserve. (Christians can help preserve moral order of society-- staying out of trouble.)

The purpose of salt is to bite. (To "bite" the wounds, or calling others to repentance for sins).

The purpose of salt is to pleasure and tastiness to life. (Making communities more "flavorful" by our forgiving spirit.)

As to the answer of why bad salt is thrown out, here's a reference from Chapter 4 of Francis Chan's Crazy Love, where he expands upon Luke 14's reference that bad salt cannot be used for turning manure into fertilizer:

"[God] is saying that lukewarm, halfhearted following is useless, it sickens our souls. How would you like to hear the Son of God say, 'You would ruin manure? ... Lukewarm and uncommitted faith is completely useless. It can't even benefit manure."

  • Interesting, pterandon... but I really don't see any exegetical demonstration there, e.g. usage in other biblical contexts. Commented Jun 5, 2013 at 0:16

Your Answer

By clicking “Post Your Answer”, you agree to our terms of service and acknowledge you have read our privacy policy.

Not the answer you're looking for? Browse other questions tagged or ask your own question.