Mark 9:49

is a crux interpretum, and has given rise to great diversity of interpretation (vide Meyer, ad loc.). Three questions may be asked. (1) What is the correct form of the saying? (2) Was it spoken at this time by Jesus? (3) If it was, how is it to be connected with the previous context? As to (1) some important MSS. ([78] [79] [80] [81] and the new Syr. Sin [82]) omit the second half of the sentence, retaining only “every one shall be salted with fire”. D and some copies of the old Lat. omit the first part and retain the second. W. and H [83] retain only part 1. Weiss and Schanz think that the text must be taken in its entirety, and that part 2 fell out by homoeoteleuton, or was omitted because of its difficulty. Holtzmann, H. C., is inclined to favour the reading of [84]. It is difficult to decide between these alternatives, though I personally lean to the first of the three, not only because of the weighty textual testimony, but, as against D, on account of the startling character of the thought, salted with fire, its very boldness witnessing for its authenticity. As to (2) I think it highly probable that such thoughts as Mark 9:49-50 contain were spoken at this time by Jesus. The two thoughts, salting inevitable and salting indispensable, were thoroughly apposite to the situation: a master teaching men in danger of moral shipwreck through evil passion, and unless reformed sure to prove unfit for the work to which they were destined. I cannot therefore agree with Holtzmann (H. C.) that Mk., misled by the word πῦρ in Mark 9:48, has brought in here a logion spoken at some other time. As to (3) I see no necessity to regard γὰρ, Mark 9:49, as binding us down to a close exclusive connection with Mark 9:48, requiring us to interpret Mark 9:49 a thus: every one that does not cut off the offending member shall be salted by the fire of hell; itself quenchless, and not destroying its victim, as it is the nature of ordinary fire to do, but rather preserving him for eternal torment, like salt. Thus viewed, Mark 9:49 a is a mere comment on the words οὐ σβέννυται. The saying should rather be taken in connection with the whole course of thought in Mark 9:43-48, in which case it will bear this sense: “every one must be salted somehow, either with the unquenchable fire of gehenna, or with the fire of severe self-discipline. Wise is he who chooses the latter alternative.” If we ignore the connection with Mark 9:48, and restrict πᾶς to the disciple-circle, this alternative rendering will be avoided, and the idea will be: every man who is to come to any good, will, must, be salted with fire. In that case, however, it is difficult to account for the unusual combination of salt and fire, whose functions are so opposed. 49b is of quite subordinate importance, merely at best a parabolic aid to thought. Grotius and others divide the sacrifices into two classes answering to the two forms of salting: burnt offerings typifying those consumed in hell, peace offerings those preserved by self-discipline.

[78] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[79] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[80] Codex Regius--eighth century, represents an ancient text, and is often in agreement with א and B.

[81] Codex Sangallensis, a Graeco-Latin MS. of the tenth century, and having many ancient readings, especially in Mark.

[82] Sin. Sinaitic Syriac (recently discovered).

[83] Westcott and Hort.

[84] Codex Bezae