“Keep Peace Between One Another”

“Have salt in yourselves, and keep peace between one another.”​—Mark 9:50.

1. Why is it good for members of a working group to keep peace with one another?

IT IS always good for the members of a working group to be at peace with one another. Disagreements, rivalries, disunity can endanger the common project to which they are committed. A “cold war” carried on between them without lethal weapons can result in defeat for them all. Peace among themselves will result in all coming off winners, gainers, happy in a work well done.

2. What kind of teacher said the words: “Keep peace between one another”?

² Teammates, members of societies, married couples, natural families are certain to benefit from heeding the words: “Keep peace between one another.” Who said those words? A teacher of earlier times, who had a vision of eventual world peace. He did not confine himself to some school or college classroom. He got right out into the open, mixed with the people, taught persons privately and in public gatherings. As his textbook he used a collection of sacred writings, the inspired Scriptures that had been written in his native language, Hebrew. His teachings have survived for more than nineteen centuries till now, these having been translated into more than a thousand languages. The facts identify this renowned teacher, no, not as Buddha or Confucius, but as Jesus Christ, the “son” of King David and the patriarch Abraham.

3. Who were the ones whom Jesus told to keep peace among themselves, and why is this surprising?

³ Who were the ones whom Jesus Christ had to tell to keep peace among themselves? We are surprised to find that it was a group of chosen men who had accompanied him for two years or more in his itinerant teaching work. He had designated this group of twelve men as his apostles. This designation indicated his purpose in choosing them, for the term “apostles” means “sent-forth ones.” They were to become teachers like him, and he had in mind to send them forth even beyond the borders of their native land, there to make people of all nations his disciples. It was his thought to organize a worldwide congregation of his disciples. The apostles were to be like foundation stones for that congregation.

4. Were those apostles not already acquainted with Jesus’ teachings on peace, and so why now this counsel on peace?

⁴ The apostles were well acquainted with Jesus’ teaching on the subject of peace. During the preceding year they had heard his famous Sermon on the Mount not far from the Sea of Galilee, in which he spoke of certain happinesses. One such was this: “Happy are the peaceable, since they will be called ‘sons of God.’” (Matt. 5:9) Why, now, in the seaside city of Capernaum, did Jesus feel obliged to say to this select group of disciples: “Keep peace between one another”? (Mark 9:50) Why say that now to his most intimate associates? Something must have provoked this counsel. Something must have been disturbing their good relations with one another against the best interests of their common cause. In order for us to get the reason for Jesus’ pointed words, we need to move backward in the account of that occasion, as given in Mark’s Gospel, Mr chapter nine. Then we shall be able to appreciate why Jesus’ words to the apostles are good counsel for us also today.

5. What had happened on a lofty mountain near Caesarea Philippi, and, afterward, what case of demon possession was handled?

⁵ Jesus and his apostles had been up north, around Caesarea Philippi, near the headwaters of the Jordan River that flows south from there into the Sea of Galilee. Up there, on a lofty mountain, likely Mount Hermon of the Anti-Lebanon range, Jesus experienced a miraculous transfiguration that was a foregleam of the glory that he was to have in God’s kingdom in due time. Only the apostles Peter, James and John witnessed this transfiguration of their Master. On descending from the mountain, Jesus encountered a case of demon possession that the other nine apostles had been unable to cure during Jesus’ absence. At the appeal of the frantic father of the afflicted boy, Jesus expelled the especially stubborn demon. In this way the father’s faith in Jesus was grandly rewarded and strengthened.​—Mark 9:14-29; 2 Pet. 1:16-18.

6. After arrival in Capernaum, how did the apostles react to Jesus’ question to them?

⁶ From that neighborhood southward through Galilee down to the city of Capernaum was a distance of about twenty-five miles (40 kilometers). Quietly, keeping to themselves, Jesus and his twelve apostles made it on foot to the city that Jesus had made his headquarters, so that it came to be called “his own city.” (Matt. 9:1) What happened on their tramp to that seaside city, we gather from the account in Mark’s Gospel, which says: “And they came into Capernaum. Now when he was inside the house he put the question to them: ‘What were you arguing over on the road?’ They kept silent, for on the road they had argued among themselves who is greater.”​—Mark 9:33, 34.

7. Why had their argument naturally involved Kingdom concerns?

⁷ Evidently, on the road, the apostles had trailed behind their Leader, Jesus. Yet, in some way, he discerned that an argument had arisen among them, with some heated expression of that fact. It was proper for him to see to it that an argument was settled among his followers. His approach to the matter indicates that he knew the subject of their discussion. From what Jesus had just previously said to them, according to Mark 9:30-32, they knew that things were coming to a head with regard to their Leader. They believed him to be the Messiah, the prospective King of Israel. They had heard him give many parables concerning the Kingdom; and just before his transfiguration in the lofty mountain, they had heard him say to all twelve of them: “Truly I say to you, There are some of those standing here that will not taste death at all until first they see the kingdom of God already come in power.”​—Mark 9:1.

8. In that connection, why had the apostles indulged in comparing themselves with one another?

⁸ Along with their hopes of an early establishment of the Messianic kingdom, they had reason to think about their respective official positions with their Leader in that kingdom. In such a connection, the natural tendency of a person politically minded would be to aggrandize himself rather than his opponents or rival candidates. Similarly, the apostles began to compare themselves with one another. The discussion revolved around, not just who is best suited for this or that position, but who qualifies for the greatest position next to the Messiah himself.

9. Why did none of the apostles answer Jesus’ question?

⁹ It was not a case of who appreciates the Messiah most and therefore wants to be closest to him in the Kingdom. It was a case of who wants to rank next highest to him. Among imperfect men, how could anything but selfishness enter into such a discussion? No wonder the ambitious apostles “kept silent” after Jesus put the question: “What were you arguing over on the road?” They felt that their discussion did not merit any commendation. They sensed that they had shown selfishness, self-seeking, self-glorification, in this matter. So not one of them answered Jesus.

10. What did Jesus reveal by his approach to the problem, and what governing rule did he state?

¹⁰ However, Jesus did not need to have any admission from any one of them. Their meaningful silence betrayed embarrassment on their part. It showed that they felt ashamed. But Jesus, who to an extent could make out what people’s thoughts were, detected what the basis for their discussion was, the point at issue. He revealed his awareness of this by how he proceeded to the problem. “So he sat down and called the twelve and said to them: ‘If anyone wants to be first, he must be last of all and minister of all.’” (Mark 9:35) By this statement Jesus disclosed what would be the rule that governed with reference to position in his kingdom.

11. So, in what respect were those associated with Jesus in his kingdom to differ from politicians in the kingdoms of this world?

¹¹ His kingdom was to be different from the kingdoms of this world, in which selfish ambition motivates a politician, together with the inclination to be served rather than to serve others in office. This type of action betrays a feeling of self-importance, a lack of humility. Jesus himself did not show such a disposition. Disciples who were to be associated with him in his kingdom had to manifest the same mental attitude that he had. That is why the later apostle, Paul, wrote to prospective heirs of the heavenly kingdom and said: “Keep this mental attitude in you that was also in Christ Jesus, who, although he was existing in God’s form, gave no consideration to a seizure, namely, that he should be equal to God. No, but he emptied himself and took a slave’s form and came to be in the likeness of men. More than that, when he found himself in fashion as a man, he humbled himself and became obedient as far as death, yes, death on a torture stake.”​—Phil. 2:5-8.

12. How did Jesus illustrate the governing rule that he himself had stated to his apostles?

¹² On Jesus’ part, was this not a making of himself “last of all and minister of all”? What finer example could there be of humility on the part of any creature? And yet, by taking such a lowly position and a ministry that cost him his earthly life, he was rewarded with the first position in all creation. This exaltation of the Son of God made him second to the Creator himself. This was in harmony with his never having given any consideration to a seizure so as to be equal to his heavenly Father, the Most High God. For one thing, Jesus was sensible enough to know that such a thing was unattainable.​—Ps. 148:13.

13. According to Jesus’ governing rule, who makes himself the most valuable member in an organization, and how so?

¹³ Thus Jesus did not make himself an exception to the rule that he stated to his apostles. He provided his own self as the perfect example for all those who are to be joined with him in the heavenly kingdom to imitate. In fact, all those who will become the earthly subjects of his kingdom will have to imitate him in his humility and serviceability. Who, then, ranks first in an organization as to real worth and importance? Is it not the one that is humble enough to accept all forms of service and that seeks to be of service to all others? If anyone sought to be first in a selfish way, he would not stoop to render any and all forms of service to all others in the organization. To be willing to render even the most menial service to anyone else, he would have to view himself as being the “last of all” in the organization. But this does not lower his intrinsic value. Due to his rendering service to all without exception, he makes himself the most valuable member.

14. How would such a serviceable one be, in effect, “first” of all?

¹⁴ So this lowly, serviceable one would be most missed if he were obliged to be absent. The lack of his service would be felt. As measured by serviceableness, he would really be “first” of all, even though he might not rank as such in position. If we rate in that way in God’s eyes, this is of far more importance than how we rate among men of station in life.

RECEIVING OTHERS ON THE BASIS OF CHRIST’S NAME

15. Using a young child for an illustration, what did Jesus say about one’s receiving others?

¹⁵ Our being considerate of others, regardless of how inferior they may be outwardly, plays an important role in the matter of getting along together well. To impress this point, Jesus went on to illustrate. Just how he did so, the account in Mark 9:36, 37 tells us, saying: “And he took a young child, stood it in their midst and put his arms around it and said to them: ‘Whoever receives one of such young children on the basis of my name, receives me; and whoever receives me, receives, not me only, but also him that sent me forth.’”

16. How did Jesus display love of children even in his home in Nazareth?

¹⁶ There are cases on record to show that Jesus loved young children. As the eldest son of his own earthly family, he doubtless had to do a lot in caring for his younger half brothers (James, Joseph, Simon and Judas) and his two or more half sisters, there in Nazareth of Galilee. (Matt. 13:53-56) He did not despise these because of their imperfections and shortcomings. He gave them no cause for stumbling over him because of any failure to share in supporting the family, but worked diligently as a skilled carpenter. (Mark 6:3) He learned how to appreciate the innocent qualities of children and also the childlike qualities in full-grown persons. Nicely he used children in his illustrations.

17. What question arises respecting childlike persons in the matter of one’s being approachable?

¹⁷ When we are deeply occupied with work, we may not want to be bothered with children. Persons who feel self-important or who sense the weight and dignity of their responsible position may consider themselves above paying attention to simple-minded children, or to childlike grown-ups. But what if such childlike persons are Christians or intelligent persons who want to become Christians? Shall we who are already disciples of Christ make ourselves approachable to them and attentive to their needs?

18. Why would such a receiver be receiving Jesus also?

¹⁸ If we refused to aid the childlike ones, we would lose a great privilege and blessing. If mature Christians like Jesus’ apostles refused to receive a newly baptized Christian who is figuratively like the young child about whom Jesus put his arms and used as an illustration, they would not be receiving Jesus himself. Why would that be true? Because Jesus said that anyone who receives “one of such young children” receives Jesus also, because he does so “on the basis of [Jesus’] name.” This means that Jesus looks upon it as if he himself were being received as the Messiah or Christ. The converse of this would be true also!

19. One’s receiving a childlike one in such a way affects one’s relationship with whom, and why?

¹⁹ When we perform a humbling task “on the basis of [Christ’s] name” or out of regard for his name, this makes it easier, more pleasant for us to do. The act has a noble incentive. Furthermore, it has a bearing upon our relationship, not only with Jesus Christ, but also with his heavenly Father. This is indicated by Jesus’ additional words: “And whoever receives me [that is, by receiving “one of such young children”] receives, not me only, but also him that sent me forth.” (Mark 9:37) The Sender of Jesus to the earth to become the Messiah was his own heavenly Father, Jehovah God. Jesus Christ and his heavenly Father are not to be dissociated. They go together, inseparably, inasmuch as they are one in purpose and in activity. So what a person does to the Son, Jehovah God accepts this as also done to him. He shows that he accepts the reception as if given to him by blessing the receptionist.

20. How does this principle apply in the case of our dealings with fellow Christians, and what quality is essential for us to have part in the Kingdom?

²⁰ This principle is something important for us to remember in our dealings with fellow Christians, especially so in the case of those who are mere “babes,” as it were, as regards Bible understanding or membership in the Christian congregation. The apostle Peter said to those to whom he wrote his first inspired letter: “As newborn infants, form a longing for the unadulterated milk belonging to the word, that through it you may grow to salvation, provided you have tasted that the Lord is kind.” (1 Pet. 2:2, 3) We can share the “word” with those who are like “newborn infants,” that they may grow to salvation and hold onto it as mature Christians. Consequently, those who show themselves accessible, willing to receive “one of such young children on the basis of [Christ’s] name,” show that they themselves are childlike. Their being so is essential to their having any part in the Kingdom.​—Matt. 18:2-4; Luke 18:16.

21. How do humbleness of mind and attitude and absence of rivalry and competition benefit a congregation?

²¹ Just as in a natural human family, when the members of a congregation are humble in mind and attitude like young children, the relationship of each one to the other takes on a peaceful quality. The absence of selfish rivalries and throatcutting competitions induces a tranquilizing atmosphere that is soothing to the nerves. If we are willing and ready to serve in even the lowliest of tasks, just so we can minister to the needs and comfort of others, it makes for the upbuilding and strengthening of the entire congregation and moves it to positive works of goodness.

22. What is a powerful factor toward our ‘keeping peace between one another’?

²² Thus not even the youngest, the most backward or the most retarded in Bible truth and Christian experience gets overlooked. Such a one is warmly taken into the embrace of the congregation “on the basis of [Christ’s] name.” In a congregational environment of that kind the spirit of the Lord God Jehovah prevails. It is a powerful factor in aiding the congregation members to “keep peace between one another.” Brotherly unity results.

“Have Salt in Yourselves”

1. With what should our “utterance” be seasoned, and why?

SALTS of an organic, vegetable sort are very vital to our bodily health. There is a salt that is very essential to the health of an organized body of worshipers of God. In agreement with this is the counsel of one of the foremost guardians of the spiritual health of the first-century Christian congregation, namely, the apostle Paul. In writing to a congregation with which he had yet to get personally acquainted, he said: “Let your utterance be always with graciousness, seasoned with salt, so as to know how you ought to give an answer to each one.”​—Col. 4:6.

2. So what question arises as to the apostles who tried to prevent a “certain man” from expelling demons by using Jesus name?

² This makes us wonder how much of such “salt” seasoned the utterance of men on the occasion that the apostle John called to the attention of his Teacher, Jesus Christ. About this we read: “John said to him: ‘Teacher, we saw a certain man expelling demons by the use of your name and we tried to prevent him, because he was not accompanying us.’”​—Mark 9:38.

3, 4. (a) Likely John was then expecting what, and why? (b) What selfish element appeared in John’s explanation, and what does it indicate about his view of matters?

³ This sounds as if John was expecting a word of commendation, an approving pat on the back, from the Teacher who was instructing them in the Christian way. John may have had in mind how Jesus cured that particularly stubborn case of demon possession up north near Caesarea Philippi. He may have felt that he was protecting Jesus’ right to authorize others to expel unclean spirits, demons, from their helpless victims. From John’s viewpoint, a person not thus authorized by Jesus had no right to use his powerful name in exorcising wicked spirit demons. But a selfish element comes to view in the reason that John gave for trying to prevent the certain unnamed man from casting out demons. John said that they engaged in preventive acts “because he was not accompanying us.”

⁴ The mention of “us” revealed that John did not have just Jesus in mind but had all twelve apostles also in mind. On a previous occasion Jesus had sent out these twelve apostles to preach the good news of the Kingdom and to perform cures, including the liberating of the victims of demon possession. (Matt. 10:1-8; Mark 6:7-13) So John viewed the apostles as an exclusive, title-holding team of healers.

5. For the guidance of his indignant zealous apostles, what comment did Jesus make regarding that “certain man”?

⁵ Consequently, as John and his fellow apostles reasoned, what right did that “certain man” have to use the name of their Teacher when working at expelling demons? In doing so, the man was plainly infringing upon the rights of Jesus and his apostles. However, did Jesus view the matter in that way? The Bible record shows that he had no word of approval for his indignant zealous apostles. “But,” as Mark 9:39-41 goes on to say, “Jesus said: ‘Do not try to prevent him, for there is no one that will do a powerful work on the basis of my name that will quickly be able to revile me; for he that is not against us is for us. For whoever gives you a cup of water to drink on the ground that you belong to Christ, I truly tell you, he will by no means lose his reward.’”

6. By using Jesus’ name in expelling demons, what was that “certain man” doing with respect to that name?

⁶ Why should this “certain man” have been prevented from carrying on his work of expelling demons by the use of Jesus’ name? Had he been trying to revile Jesus’ name by doing so? Had he thus been dragging the name of the Messiah in the mud, making it appear vile, giving it a bad association? He was not using the name of Jesus in the way that the seven sons of the Jewish chief priest Sceva did later on as a formula for exorcism, as a magical name. (Acts 19:13-16) The demon did not say to that “certain man”: ‘I know Jesus, but who are you?’ and then refuse to leave the demon-possessed person. But this “certain man” really had faith in Jesus’ name and succeeded in expelling demons. By this course he was actually magnifying the name of Jesus, making its power become manifest.

7. Why was this “certain man,” although not accompanying Jesus and his apostles, yet for them?

⁷ Hence, this “certain man” who was not accompanying Jesus and his apostles was not against them and drawing attention away from their witness work. Logically, since he was not against them, he must have been for them, although not accompanying them. It could hardly have been expected that, at one moment he was doing miracles that exalted and spoke well of Jesus’ name, but at the next moment he was speaking evil of Jesus. It would be inconsistent, unreasonable, for us to expect that, by a powerful miracle, the man would bring honor and respect on the name and afterward privately speak evil of the name and work against its bearer and his apostles. So the apostles should take no further preventive action against the man.

8. On the basis of what principle would this “certain man” not go unrewarded?

⁸ The unnamed man would not lose his reward for what he was doing. Evidently he was in line for discipleship of Jesus Christ. He was doing something that compared favorably with what Jesus said was deserving of a reward, namely, the giving of a cup of water to a thirsty person on the ground that this one was a disciple belonging to Christ. Such an act might seem to be the least thing that one could do for the relief of another, but it was indicative of something that meant a lot to Jesus Christ. It meant that the giver of the cup of water was in favor of Jesus as the Messiah and gave to the extent of his ability to support the cause of Christ. The rule later laid down by Jesus applies here: “To the extent that you did it to one of the least of these my brothers, you did it to me.” (Matt. 25:40) Jesus Christ as King would not let this go unrewarded.

WILLFULLY STUMBLING OTHERS TO A FATAL FALL

9. What concerns us about the effect on the “certain man” made by interference from Jesus’ apostles? Why?

⁹ When the apostles tried to prevent that “certain man” from further expelling demons by the use of Jesus’ name, was their utterance to him with graciousness, seasoned with salt or in good taste? We have reason to doubt it. What concerns us is, Was the man stumbled by the words and actions of the apostles toward him when he was doing a fine work not disapproved by their Teacher? This is something really serious, for Jesus went on to say: “But whoever stumbles one of these little ones that believe, it would be finer for him if a millstone such as is turned by an ass were put around his neck and he were actually pitched into the sea.”​—Mark 9:42.

10. A stumbling of one of such “little ones” willfully would be tantamount to what, and why?

¹⁰ The person being stumbled to a fall might be ‘a little one,’ but that would not minimize the seriousness for the one causing the stumbling in this case. Why not? Because it involved “one of these little ones that believe.” This would designate a believer in Jesus as the Messianic Son of God. The belief of such “little ones” puts them in the way to everlasting life. So, if anyone willfully, purposely, inconsiderately caused such a ‘little one’ on the way to eternal life to take due offense and stumble out of the living way into destruction, it would be tantamount to committing murder. It would show a lack of love for the one stumbled.

11. In what respects does stumbling another unintentionally differ from doing so willfully?

¹¹ In 1 John 3:15 it is written: “Everyone who hates his brother is a manslayer, and you know that no manslayer has everlasting life remaining in him.” Unintentionally, without our being aware of it, we may offend others​—which is serious enough—​and we hope that this may not result in an irretrievable fall away from Christian belief. When learned of, such an offense would be given due attention and amends would be made for it. But when a person shows indifference and no concern for the spiritual welfare of a fellow believer and argues that each individual has conscientious rights and is free to take full advantage of his rights, he displays selfish, unloving disregard for the everlasting life of another, also for that one’s relationship with God. He underestimates the value of that believer for whom Christ died.​—Rom. 14:15.

12. How did Jesus express indignation toward one who willfully stumbles another to a fall?

¹² What if a professed Christian does not mind stumbling “one of these little ones that believe” and thus betrays how cheaply he values the eternal life of that one? Then Jesus Christ does not think much of the life of the one willfully causing another to fall. Jesus expressed his indignation toward such a deliberate stumbler of another. How? He said that it would be finer and safer for others if such a criminally negligent offender were sunk in the deep sea, prevented by a large millstone from surfacing.

13. As regards causing stumbling, what especially should we guard against?

¹³ So it benefits us to keep from stumbling others to a fall, even the most insignificant one. We do well also to keep from letting ourselves be stumbled by others of whom we expected more because of their Christian claims. But do we value our own prospects for eternal life highly enough so as to guard against stumbling our own selves? What​—stumbling ourselves? Yes, indeed. How?

14. According to Jesus’ added words of caution, how could we stumble ourselves to a fall?

¹⁴ After speaking about stumbling “one of these little ones that believe,” Jesus added the caution: “And if ever your hand makes you stumble, cut it off; it is finer for you to enter into life maimed than with two hands to go off into Gehenna, into the fire that cannot be put out. And if your foot makes you stumble, cut it off; it is finer for you to enter into life lame than with two feet to be pitched into Gehenna. And if your eye makes you stumble, throw it away; it is finer for you to enter one-eyed into the kingdom of God than with two eyes to be pitched into Gehenna, where their maggot does not die and the fire is not put out. For everyone must be salted with fire.”​—Mark 9:43, 45, 47-49.

15. What was the Gehenna of which Jesus spoke, and of what did he use it as a symbol?

¹⁵ In the cases just given, Jesus points to destruction by fire. In Jesus’ day the Gehenna, or Valley of Hinnom, that he mentioned lay to the south and southwest of Jerusalem. His words confirm the fact that this Gehenna was used as an incinerator for the rubbish of the city and that the corpses of criminals considered unworthy of honorable burial with a resurrection hope were pitched into it. If a corpse failed to land in the fire but fell upon a slope or ledge that was warmed by the Gehenna fire, it would decompose and be consumed by the maggots that bred. The fire was kept burning continuously, day and night, in order to consume completely what was pitched into the city’s dumping ground. So Gehenna became a symbol of everlasting destruction, as when Jesus said to the Jewish scribes and Pharisees: “Serpents, offspring of vipers, how are you to flee from the judgment of Gehenna?”​—Matt. 23:33.

16. In what way do those pitched into Gehenna neither enter into life nor into the kingdom of God?

¹⁶ Those who are sentenced to Gehenna do not enter into the kingdom of God, either the heavenly rule with Christ or its earthly realm during the millennial reign of Christ. Those whom God sentences to Gehenna do not enter into life at all, even though having all their body members. Hence, Gehenna pictures the state of nonexistence, annihilation, destruction by the adverse judgment of God. Just as the hypocritical scribes and Pharisees of Jesus’ day stumbled themselves into Gehenna, so a dedicated, baptized Christian of today can stumble himself into being sentenced by God to Gehenna, everlasting destruction. Let us remember Judas Iscariot.

17. How did Judas Iscariot stumble himself into thievery?

¹⁷ This Judas of Kerioth became the treasurer for Jesus and his twelve apostles. In time he came to covet what was put into the money box. So he reached his hand in and helped himself to what his covetous eye saw and he pocketed it. He let eye and hand make him stumble into thievery, even robbing Jehovah’s Messiah. Five days before Jesus’ death, at a banquet held in Jesus’ honor in Bethany (near Jerusalem), Judas made a hypocritical comment in favor of public charity. Regarding this, we read: “He said this, though, not because he was concerned about the poor, but because he was a thief and had the money box and used to carry off the monies put in it.”​—John 12:6.

18. Into what, finally, did Judas let body members of his stumble him, and how?

¹⁸ Finally, in quest of further financial gain, Judas let his feet carry him to a meeting with the chief priests and temple captains and bargained to betray his Master Jesus for thirty pieces of silver money. (Luke 22:1-6) Then, in order to get a betrayer’s payment into his grasping hands, Judas’ feet led the band of armed men to arrest Jesus in the Garden of Gethsemane on Passover night. (Luke 22:47, 48; Mark 14:10, 11, 43-46; Matt. 26:14-16, 47-50; 27:3-5) After his traitorous act Judas had the satisfaction, for a while, of resting his covetous eyes upon those thirty silver pieces in his very own hands. There was now no way for Judas to undo matters, which his eye, hand and foot had worked together to bring about. He had let these body members make him stumble into unforgivable sin. (Matt. 27:4) Hopeless, he committed suicide. Even though his disemboweled body may not have been pitched into Jerusalem’s literal Gehenna, his “soul” was destroyed in what Gehenna symbolized. (Acts 1:16-19; Matt. 10:28) With good reason Jesus had spoken of him as “the son of destruction.”​—John 17:12.

19. What did Jesus mean by saying that “everyone must be salted with fire”?

¹⁹ Jesus concluded his discussion about a disciple’s letting his hand, foot and eye make him stumble into Gehenna by saying: “For everyone must be salted with fire.” (Mark 9:49) That is to say, everyone guilty of letting body members make him stumble to an irrecoverable fall had to be “salted with fire.” The fire with which he must be thus salted was the “fire” about which Jesus had just been talking, the fire of Gehenna. What would this mean for the individual salted in this way? Not the same as the effect of one’s being salted with salt. It would mean the individual’s destruction. When the ancient cities of Sodom and Gomorrah were sprinkled or “salted” with fire from heaven in the neighborhood of the Dead (or Salt) Sea, they were destroyed. (Luke 17:28, 29) Jehovah God holds to this rule of dealing with those who have no one else to blame but themselves for stumbling to a fall as He does to an inviolable “covenant of salt.”​—Lev. 2:13; Num. 18:19; 2 Chron. 13:5.

20. In order to safeguard ourselves from being “salted with fire,” how do we remove the offending hand, foot and eye?

²⁰ As a safeguard against our being “salted with fire,” how shall we cut off our offending hand or foot or throw away our offending eye? Our doing so literally would not correct or remove the wrong impulses that have expressed themselves through the natural hand, foot or eye. The removal process must be carried out in a figurative way. The apostle Paul showed how to follow Jesus’ counsel, saying: “Deaden, therefore, [what?] your body members that are upon the earth as respects fornication, uncleanness, sexual appetite, hurtful desire, and covetousness, which is idolatry. On account of those things the wrath of God is coming.”​—Col. 3:5, 6.

21. How do we carry out this ‘deadening’ process?

²¹ To do such a ‘deadening,’ we really have to exercise self-control over our literal bodily members that are upon the earth. For instance, we must restrain our eyes from reading pornographic literature or looking at filthy motion pictures or television presentations, or using our hands in thievery or immoral practices, or gratifying the urge of our feet to dance suggestive dances or to walk companionably with a ‘friend of this world’ into areas of temptation. We must spiritually kill our love for “the things in the world,” that is, “the desire of the flesh and the desire of the eyes and the showy display of one’s means of life.”​—1 John 2:15-17; Prov. 6:16-19.

THE “SALT” TO HAVE IN OURSELVES

22, 23. (a) Finally, to what salting did Jesus refer? (b) What kind of salt did Jesus tell his apostles to have in themselves, and why them?

²² Jesus did not end up his discussion with a reference to salt in an unfavorable way. (Mark 9:33-49) He went on to say: “Salt is fine; but if ever the salt loses its strength [or, becomes without saltness], with what will you season it itself? Have salt in yourselves, and keep peace between one another.”​—Mark 9:50, and marginal reading.

²³ As a seasoner, literal salt is generally fine. “Will tasteless things be eaten without salt,” asks Job (6:6), “or is there any taste in the slimy juice of marshmallow?” Salt can certainly make eatables more palatable. But if ever the grade of salt commonly used in Jesus’ day lost its salty strength, it could not be refined of its foreign admixture and it became unfit for cooking and eating purposes. It itself could not be reseasoned for eating by humans. Appropriately, Jesus used salt as an illustration. He told his twelve apostles: “Have salt in yourselves.” But why did Jesus tell them to do so? It was because, in their argumentation among themselves on the way back to Capernaum, they had betrayed a lack of this fine figurative salt within themselves.

24. What is that figurative “salt”?

²⁴ Salt of such a kind pictured that quality of one’s personality that makes one act in good taste in one’s treatment of others. It makes what one says more palatable to others and easier to swallow, more digestible to another’s thinking. Thus it makes one more agreeable to have around, yes, desirable.​—Prov. 16:21, 23.

25. How did even eating literal salt together result beneficially?

²⁵ Eating salt together, as in the case of a host and his guest, creates good feelings, fine relationships between the eaters. Salt was even used in the payment of wages to an employee for services rendered. (Ezra 4:14) That our having the figurative salt as a trait of our personality is a good and valuable thing, the apostle Paul emphasized when he wrote: “Go on walking in wisdom toward those on the outside, buying out the opportune time for yourselves. Let your utterance be always with graciousness, seasoned with salt, so as to know how you ought to give an answer to each one.” (Col. 4:5, 6) Note also Proverbs 15:1.

26. Our having the figurative “salt” in ourselves helps us to keep what final admonition of Jesus to his apostles, and with what consequences to ourselves as his disciples?

²⁶ The having of “salt” in ourselves and the seasoning of our utterance with it will help us to do what Jesus said when closing his discussion with his twelve apostles: “Keep peace between one another.” (Mark 9:50) Our being tactful, considerate, wholesome and pacifying in utterance and conduct will certainly promote peaceful relationships with one another as Christ’s disciples. It will make evident that God’s spirit is within us, for “the fruitage of the spirit is love, joy, peace.” (Gal. 5:22) Also, “the wisdom from above is first of all chaste, then peaceable.” (Jas. 3:17) So it displays a high degree of wisdom when we obey Jesus’ admonition about peace. It is a mark of true Christian discipleship in the midst of a competitive, disunited, disintegrating world. It holds us together as God’s organized people under Christ.