Jesus told his followers:

41 "For whoever will give you a cup of water to drink in my name, because you are Christ’s, most certainly I tell you, he will in no way lose his reward. 42 Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he were thrown into the sea with a millstone hung around his neck. 43 If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire, 44 ‘where their worm doesn’t die, and the fire is not quenched.’ If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched— 46 ‘where their worm doesn’t die, and the fire is not quenched.’ 47 If your eye causes you to stumble, cast it out. It is better for you to enter into God’s Kingdom with one eye, rather than having two eyes to be cast into the Gehenna of fire, 48 ‘where their worm doesn’t die, and the fire is not quenched.’ 49 For everyone will be salted with fire, and every sacrifice will be seasoned with salt. 50 Salt is good, but if the salt has lost its saltiness, with what will you season it? Have salt in yourselves, and be at peace with one another.”

Mark 9:41-50 - World English Bible

In Mark 9, Jesus employed positive and negative images to reinforce the example of a disciple. On the positive side, a simple act of hospitality, extending someone a drink of water, would gain divine reward. On the negative side, the act of scandal would result in God's wrath so dire that not existing would have been a better option. Here, the Lord employed extreme imagery to make his point, a tactic not uncommon in the ancient world. Excising the eye, hand or foot from the body was metaphorical, since the Torah expressly forbade self-mutilation. It was not the body part that was to ejected, but the activity associated with that part; if what the person saw caused sin, turn away; if what the person did with his hands or traveled by foot caused sin, turn away. The parable of mutilation, however, had a deeper irony, for Jesus inferred that a person who made himself unclean by mutilation could enter the Kingdom, while the whole sinner could not. He described punishment for sin with a reference to Gehenna, an infamous area outside Jerusalem known human sacrifice using a white-hot fire (2 Chronicles 28:3, inferred in Isaiah 30:33 as the "burning place"), and by quoting Isaiah 66:24 ("where their worm doesn’t die, and the fire is not quenched"; the best texts omit the repetition of this phrase in 9:44, 46).

Jesus finished the discourse with some strange turns. First, he shifted fire and sacrifice (inferred in the Gehenna image) from an act of punishment to an act of persecution; both fire and sacrifice were like salt, which "seasoned" the disciple, preparing him for the Kingdom. Finally, he spoke of salt as a parable of seasoning; those who survived oppression have an inner strength (salt) to carry on, but those who lose that strength were as good as useless. That inner strength brought confidence and communal peace, despite challenges from the outside.

How's your "salt?" Does your example add to the faith of others or detract from it?