The role of salt in the Bible is relevant to understanding Hebrew society during the Old Testament and New Testament periods. Salt is a necessity of life and was a mineral that was used since ancient times in many cultures as a seasoning, a preservative, a disinfectant, a component of ceremonial offerings, and as a unit of exchange.
The Bible contains numerous references to salt. In various contexts, it is used metaphorically to signify permanence, loyalty, durability, fidelity, usefulness, value, and purification. The main source of salt in the region was the area of the Dead Sea, especially the massive six mile long salt cliffs of Jebel Usdum. The face of the ridge is constantly changing as weather interacts with the rock salt. The Hebrew people harvested salt by pouring sea water into pits and letting the water evaporate until only salt was left. They used the mineral for seasoning and as a preservative. In addition, salt was used to disinfect wounds.
King Abijah referred to God’s covenant promise to King David that he will not lack a man to seat on Israel’s throne as a Salt covenant – that is a covenant that can never be broken. The fate of Lot’s wife, turned to a pillar of salt, is found in Genesis. It is possible that the story originated in an explanation for one of the figures in the salt mountain Jebel Usdum. It is common for locals to give names to some of the human-like shapes, including legends of the shapes’ origins. Leviticus illustrates the requirement of salt as part of ancient Hebrew religious sacrifices. ‘And every offering of your grain offering you shall season with salt; you shall not allow the salt of the covenant of your God to be lacking from your grain offering. With all your offerings you shall offer salt.’
Salt was widely and variably used as a symbol and sacred sign in ancient Palestine. In cultures throughout the region, the eating of salt is a sign of friendship. Salt land is a metaphorical name for a desolate no man’s land. The land of defeated cities was salted to mark their desolation. Newborn babies were rubbed with salt, ‘As for your nativity, on the day you were born your navel cord was not cut, nor were you washed in water to cleanse you; you were not rubbed with salt nor wrapped in swaddling cloths.’ The Salt and Light passages in the Sermon on the Mount make reference to salt.
Matthew’s account differs slightly from that of Luke and Mark. Matthew refers to his disciples as ‘the salt of the earth’ and the ‘light of the world.’ Matthew, Mark, and Luke accord in the discussion of salt ‘that has lost its taste.’ This is a reference to salt that is contaminated with other minerals, causing a weakness in flavor or a bland unpleasant taste. It is a symbolic reference to the possibility of abandoning or deviating from the gospel, especially due to the adulteration of its teachings. Another interpretation of this description of salt losing its taste is that when one is in the world filled with sin and deceit, it is possible for one to become contaminated and thus unsuccessful at being an effective disciple. Therefore, this verse serves as a warning for disciples to be on their guard; to be in the world, but not of the world. Mark speaks about the salting of the condemned, which is a rhetorical device indicating the severity of the punishment, ‘Have salt in yourselves, and be at peace with one another.’ The salt in this verse refers to the goodwill that ‘seasons’ positive relationships between people. This is also a play on the covenant of salt, indicating friendship and compassion.
The Daily Omnivore 
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