Exegetical and Hermeneutical Commentary of Matthew 6:22
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
22. The light ] Rather, lamp, or candle as it is translated ch. Mat 5:15. The eye is not itself the light, but contains the light; it is the “lamp” or candle of the body, the light-conveying principle. If the eye or lamp is single, it admits the influx of the pure light only; if an eye be evil, i. e. affected with disease, the body can receive no light at all. The whole passage is on the subject of the singleness of service to God. There can be but one treasure, one source of light, one master. The eye is the spiritual faculty, through which the light of God’s truth is recognised and admitted into the soul.
The connection in which the words occur in Luk 11:34 is instructive. The inference there is that the spiritual perception of the Pharisees is dimmed, so that they cannot recognise Christ.
Fuente: The Cambridge Bible for Schools and Colleges
The light of the body … – The sentiment stated in the preceding verses – the duty of fixing the affections on heavenly things – Jesus proceeds to illustrate by a reference to the eye. When the eye is directed steadily toward an object, and is in health, or is single, everything is clear and plain. If it vibrates, flies to different objects, is fixed on no one singly, or is diseased, nothing is seen clearly. Everything is dim and confused. The man, therefore, is unsteady. The eye regulates the motion of the body. To have an object distinctly in view is necessary in order to correct and regulate action. Rope-dancers, that they may steady themselves, fix the eye on some object on the wall, and look steadily at that. If they should look down on the rope or the people, they might become dizzy and fall. A man crossing a stream on a log, if he will look across at some object steadily, will be in little danger. If he looks down on the dashing and rolling waters, he will become dizzy, and fall. So Jesus says, in order that the conduct may be right, it is important to fix the affections on heaven. Having the affections there – having the eye of faith single, steady, unwavering – all the conduct will be correspondent.
Single – Steady, directed to one object. Not confused, as persons eyes are when they see double.
Thy body shall be full of light – Your conduct will be regular and steady. All that is needful to direct the body is that the eye be fixed right. No other light is required. So all that is needful to direct the soul and the conduct is, that the eye of faith be fixed on heaven; that the affections be there.
If, therefore, the light that is in thee … – The word light, here, signifies the mind, or principles of the soul. If this is dark, how great is that darkness! The meaning of this passage may be thus expressed: The light of the body, the guide and director, is the eye. All know how calamitous it is when that light is irregular or extinguished, as when the eye is diseased or lost. So the light that is in us is the soul. If that soul is debased by attending exclusively to earthly objects – if it is diseased, and not fixed on heaven how much darker and more dreadful will it be than any darkness of the eye! Avarice darkens the mind, obscures the view, and brings in a dreadful and gloomy night over all the faculties.
Fuente: Albert Barnes’ Notes on the Bible
Mat 6:22
The light of the body is the eye.
Singleness of eye
The man whose only object is to make good his eternity moves forward in an element of clearness, without the doubts which harass other men.
I. That which we most desire we most wish to know about. Let a man be actuated by strong desire for salvation and he will never cease to inquire till he has found it. In proportion to the laboriousness of the search is the largeness of the discovery; the whole body is full of light.
II. He that hath singled out eternity as the object of his pursuith proves that he has a just estimate of its importance as compared with time. To our optics magnitude is reversed; but let it be seen in its just proportions and all the prospects of futurity are altered. This will bring justice and order into the whole perspective of being. What a view do we get of time if we measure it on the scale of eternity. This sweeps away a multitude of errors, and the whole body becomes full of light. One principle will often throw light over the whole field of contemplation. We must not try to unite the interests of both worlds; this has more than a distracting, it would have a darkening, effect. Another mode in which singleness of eye entails light is by the reflex influence of obedience on faith. The more we prepare for heaven and the further we get on the way to it, the light grows brighter and brighter. Every accession of grace brings new light. The path of the just is as the shining light. (Dr. Chalmers.)
Religion the ruling, though not the only, object of life.
The eye is single, not because it sees one thing, but because it looks in one direction. It is a simplicity, not of the intellectual, but of the moral regards. It marks one ruling passion to which all others are pressed into subservience. A navigator may set his mind on the discovery of some distant region, and may repel all the temptations he meets with in his way; not allowing the luxury of one place, or the gain of another, to detain him. Here is singleness of eye; but yet he attends to the waters below, and to the firmament above, and to the compass by which he steers his course. Here the object is one, but its pursuit is illuminated by the light of many sciences. (Dr. Chalmers)
The single eye
I. What is meant by the single eye?
1. It; implies the contemplation of one object. One thing have I desired of the Lord. One thing is needful.
2. Clearness of perception is implied.
3. Undeviating attention to the object of our view.
II. What is to be understood by the fulness of light which is said to attend its vision? Light is an emblem of knowledge, happiness, usefulness.
1. Then Divine knowledge springs from the contemplation of God.
2. Light is an emblem of happiness.
3. Light is an emblem of usefulness. (J. Curwen.)
The single eye
1. Naturally: It is by means of the eye the body is directed in its avoidance of evil.
2. Metaphorically: Light is the emblem of happiness and joy.
3. Morally: Light applied often to the conscience. (J. E. Good.)
The darkness of unbelief
I. The body has eyes to see with.
II. We have light to see by, as well as eyes to see with; the light is as necessary as the organ of sight. Vision is the result of a two-fold agency-Mans and Gods.
III. The eyes are subject to disease. Sometimes the eyes are intolerant of the light; sometimes they distort it so as to narrow or lengthen objects, and thus misrepresent them.
These three things are true of the mind
1. The mind has eyes-organs to see truth, to know realities in the world of thought; these eyes are understanding and reason. Furthermore, our natural eyes perceive the colour of objects as well as the objects themselves, so the mind has perception of the quality of action as just and beautiful, or the opposite.
2. But as the eyes are dependent upon light, so are our minds dependent upon the light God sheds upon us. Reason, conscience, need light. It is folly for a man to say he has no need of light, that his eyes are enough for him!
3. The minds organ of vision is subject to disease.
How great the darkness
1. As to the kind of it. To be in a room hung with pictures and not to be able to see them is grief; to be in a world filled with expressions of the Creators power and love, and not see them is unutterable loss.
2. It is great in respect of guilt.
3. It is hopeless. (W. I. Budington, D. D.)
I. There is in every man a conscience or practical judgment, A spiritual eye or light within him. Conscience is Gods deputy.
1. Acts by His commission.
2. Dictates in His name.
3. Censures by His authority.
4. Refers us to His sentence.
5. Assigns us over to answer for all our actions at the bar of the Supreme Judge of heaven and earth.
II. Conscience is a light to direct and guide us. It manifests and demonstrates itself in all the circumstances of human life by universal regard to present, past, and future action.
1. When temptation assaults and inclines to evil action, conscience is ready to interpose, admonish, and dissuade us from it.
2. When temptation prevails upon us, conscience resists, regrets, checks, and upbraids the undertaking, after the commission.
3. It objects, convicts, reproves, accuses, condemns, and afflicts us for it.
4. When occasion of doing good is offered, conscience incites, persuades, and encourages us to do it.
5. After it is done, it defends, approves, and applauds the action.
III. Conscience may abuse its office, mistake its measures. This eye may be evil, this light may be darkness.
1. Conscience may be perverted by false principles, prejudice, dangerous errors, and evil practices.
2. May err in its notions of truth.
IV. Four principles generally influence human life.
1. Chance;
2. Sense;
3. Custom;
4. Temporal interest.
V. The greatest misery and misfortune that can befall, us, is to have our consciences depraved and corrupted. If the light within us be darkness, how great, how mischievous, is that darkness? (Samuel Fuller, D. D.)
Singleness of eye, its meaning and consequences
I. What is here meant by singleness of eye? It is being wholly decided for Christ alone.
II. The consequences of having the eye single.
1. There will be light in regard to God and His dealings.
2. There is light in regard to our own position and character.
3. There will be light in regard to revelation.
4. There will be light in regard to our own experience. (W. Park.)
The mental eye fixed on one object
We are told that rope dancers, in order to steady themselves during their perilous feats, are in the habit of fixing their gaze steadily on some distant object, and that, if once they permit themselves to look upon the rope, or upon the sea of upturned faces beneath them, then they become dizzy and fail. If you ever tried to cross a stream on a log, you will remember that, by looking steadily at some object on the opposite bank, you were quite safe; but, no sooner did you begin to look at the log, or upon the foaming, dashing waters beneath, than you lost your balance and came to grief. And, in order that our conduct may be right, that in this world, so full of snares, and temptations, and pitfalls, we may walk aright, it is absolutely necessary that we fix our affections upon one object, and that object is Christ. (W. Park.)
Singleness of eye conducive to assurance of salvation
Why is it, my friends, that you have any doubt in telling which way the wind is blowing? or in what direction a river is running? Is it not because the wind is scarcely blowing at all, or always changing? and because the river is scarcely running, or running in opposite currents? Let the wind blow steadily in one direction, and you do not require to look at the vane in order to tell what is its point; and when the stream, swollen and turbid with mountain torrents, rushes down to the sea, bearing everything before it, you do not require to stand on its banks and think whether it is going this way or that. So let a man have thoughts, and feelings, and desires decidedly heavenward, let him be wholly decided for Christ, and he can have no doubt as to his own state; but, if he is today with Christ, and to-morrow on the side of the world, I should not at all be surprised if that man had many doubts and misgivings as to his acceptance with God. (W. Park.)
A single eye and simple faith
I. The eye of our faith. Faith the eye of the believers soul. This eye must look to Jesus alone, not to Christ and our own merits. If thou ernst be saved by these things the glory is divided. No!
II. The eye of our obedience. There are professors whose eye of obedience is not single, they are for the world as for Christ. (C. H. Spurgeon.)
Look and live in the same spiritual direction
An old Puritan said, A hypocrite is like the hawk; the hawk flies upward, but he always keeps his eye down on the prey; let him get up as high as he will, he is always looking on the ground. Whereas, the Christian is like the lark, he turns his eye up to heaven, and as he mounts and sings he looks upward and he mounts upward. (C. H. Spurgeon.)
Pure motives the light of the soul
The human eye is the most striking feature in the human constitution; is closest to the soul; gleams with ethereal fire. As the eye must not see double, but must be single in order that the body may be full of light, so there must be no double mind if the Christian would not walk in darkness. Pure motives are the light of the soul.
I. It is the light of the soul because it relieves the mind of doubts concerning the path of duty. If the soul be full of pure affection for God it will guide in the path of duty.
II. Because it relieves the mind of doubts concerning religious doctrine. Does its adoption glorify God? (W. G. T. Shedd, D. D.)
The causes and danger of self-deceit
I. Explain the meaning of the text. There is a disparity between external light and the judgment of the mind; the former does not depend on choice. Obstruction in the eyesight may be a mans infelicity, it is not his fault. The evil eye is the disease of the mind, malignant and dangerous. We are to lay up treasure in heaven; we are in danger of such darkness or ignorance as shall make us insensible of our highest interest. We are liable to this self-deceit.
1. It is evident from the plain intimations of Scripture (Pro 16:2; Isa 5:20).
2. Instances within the compass of our own acquaintance.
II. The most general cause of self-deceit in the affairs of religion is some prevailing, corrupt passion. This leads to unfairness in these inquiries concerning duty.
III. The means whereby this fatal disease of the mind is confirmed.
1. False imaginaties.
2. Superstition.
3. Self-flattery.
4. Feeble, ineffectual purposes of future amendment.
IV. The extent of this self-deceit. Learn:
1. To be watchful.
2. What is right will generally appear to our first thoughts.
3. Implore the aid of Divine grace. (J. Abernethy, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. The light of the body is the eye] That is, the eye is to the body what the sun is to the universe in the day time, or a lamp or candle to a house at night.
If-thine eye be single] , simple, uncompounded; i.e. so perfect in its structure as to see objects distinctly and clearly, and not confusedly, or in different places to what they are, as is often the case in certain disorders of the eye; one object appearing two or more-or else in a different situation, and of a different colour to what it really is. This state of the eye is termed, Mt 6:23, evil, i.e. diseased or defective. An evil eye was a phrase in use, among the ancient Jews, to denote an envious, covetous man or disposition; a man who repined at his neighbour’s prosperity, loved his own money, and would do nothing in the way of charity for God’s sake. Our blessed Lord, however, extends and sublimes this meaning, and uses the sound eye as a metaphor to point out that simplicity of intention, and purity of affection with which men should pursue the supreme good. We cannot draw more than one straight line between two indivisible points. We aim at happiness: it is found only in one thing, the indivisible and eternal GOD. It the line of simple intention be drawn straight to him, and the soul walk by it, with purity of affection, the whole man shall be light in the Lord; the rays of that excellent glory shall irradiate the mind, and through the whole spirit shall the Divine nature be transfused. But if a person who enjoyed this heavenly treasure permit his simplicity of intention to deviate from heavenly to earthly good; and his purity of affection to be contaminated by worldly ambition, secular profits, and animal gratifications; then, the light which was in him becomes darkness, i.e. his spiritual discernment departs, and his union with God is destroyed: all is only a palpable obscure; and, like a man who has totally lost his sight, he walks without direction, certainty, or comfort. This state is most forcibly intimated in our Lord’s exclamation, How great a darkness! Who can adequately describe the misery and wretchedness of that soul which has lost its union with the fountain of all good, and, in losing this, has lost the possibility of happiness till the simple eye be once more given, and the straight line once more drawn.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
You had need look to your hearts, your understanding, judgment, and affections; for look what proportion there is betwixt your bodily eye and the rest of the bodily members, with regard to their guidance and conduct, the same proportion there is betwixt your heart and whole conversation, with reference to the guidance of it with relation to God. The eye is the window by which the soul looks out to guide the body; if that be not impaired by the defluxion of humours, &c., but be single, it directs all the motions of the body right; but if that be defective, or any way impaired, the whole body is at a loss how to move safely, and with advantage to it. So if your hearts be set right, if you have a right and sound judgment, a true and sanctified affection, they will influence and guide all your actions, your whole conversation will be regular and holy: but if that inward eye be evil, through covetousness, too much adherence to the earth, or through envy, (both which are called evil eyes in Scripture), or through the prevalence of any other lusts or passions, your darkness will be exceeding great, you will not be able to set one step right; for out of the abundance of the heart the mouth speaketh, and according to the dictates and affections of the heart the hand and the whole man acts.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. The lightrather, “thelamp.”
of the body is the eye: iftherefore thine eye be singlesimple, clear. As applied to theoutward eye, this means general soundness; particularly, not lookingtwo ways. Here, as also in classical Greek, it is used figurativelyto denote the simplicity of the mind’s eye, singleness of purpose,looking right at its object, as opposed to having two ends in view.(See Pr 4:25-27).
thy whole body shall be fullof lightilluminated. As with the bodily vision, the man wholooks with a good, sound eye, walks in light, seeing every objectclear; so a simple and persistent purpose to serve and please God ineverything will make the whole character consistent and bright.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The light of the body is the eye,…. Or, the “candle of the body is the eye”; for the eye is that in the body, as a candle is in the house; by the light of it, the several members of the body perform their office; and what is said of the eye of the body, is transferred to the eye of the mind:
if therefore thine eye be single: that is, if thy mind be liberal, generous, and bountiful: for Christ is still upon the same subject of liberality, and against covetousness; and here speaks entirely in the language of the Jews, who could easily understand him; in whose writings we read of three sorts of eyes; a good eye, a middling one, and an evil one; so in the offerings of the first fruits s,
“hpy Nye, “a good eye” gave the fortieth, the house Shammai say, the thirtieth part; a middling one, the fiftieth; and an evil one, the sixtieth part.”
Upon which the commentators say t, a “good eye” means one that is liberal, and an “evil eye” the contrary: hence you often read u of “trading, dedicating”, and “giving with a good” or “an evil eye”; that is, either generously, liberally, or in a niggardly and grudging manner; which may help us to the sense of our Lord in these words; whose meaning is, that if a man is not covetous, but his mind is disposed to generosity and liberality; if this be the case, as if he should say,
thy whole body shall be full of light: all thy actions will be influenced by this noble principle; thy whole life will be illuminated, guided and governed by it; thy mind will be cheerful and pleasant, and thy estate and condition will be prosperous and successful.
s Misn. Trumot, c. 4. sect. 3. t Maimon. Bartenora & Ez. Chayim in ib. u T. Bab. Bava Bathra, fol. 37. 2. & 71. 1. & 72. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Single (). Used of a marriage contract when the husband is to repay the dowry “pure and simple” ( ), if she is set free; but in case he does not do so promptly, he is to add interest also (Moulton and Milligan’s Vocabulary, etc.). There are various other instances of such usage. Here and in Lu 11:34 the eye is called “single” in a moral sense. The word means “without folds” like a piece of cloth unfolded, simplex in Latin. Bruce considers this parable of the eye difficult. “The figure and the ethical meaning seem to be mixed up, moral attributes ascribed to the physical eye which with them still gives light to the body. This confusion may be due to the fact that the eye, besides being the organ of vision, is the seat of expression, revealing inward dispositions.” The “evil” eye () may be diseased and is used of stinginess in the LXX and so may refer to liberality as Hatch argues (Essays in Biblical Greek, p. 80). The passage may be elliptical with something to be supplied. If our eyes are healthy we see clearly and with a single focus (without astigmatism). If the eyes are diseased (bad, evil), they may even be cross-eyed or cock-eyed. We see double and confuse our vision. We keep one eye on the hoarded treasures of earth and roll the other proudly up to heaven. Seeing double is double-mindedness as is shown in verse 24.
Fuente: Robertson’s Word Pictures in the New Testament
Single [] . The picture underlying this adjective is that of a piece of cloth or other material, neatly folded once, and without a variety of complicated folds. Hence the idea of simplicity or singleness (compare simplicity from the Latin simplex; semel, once; plicare, to fold). So, in a moral sense, artless, plain, pure. Here sound, as opposed to evil or diseased. Possibly with reference to the double – mindedness and indecision condemned in ver. 24.
Full of light [] . Bengel says, “As if it were all eye.”
Fuente: Vincent’s Word Studies in the New Testament
1) “The light of the body is the eye:” (ho lechnos tou somaos estin ho ophthalmos) “The lamp (light media) of the body (the physical body) is the eye:” It is the only instrument of vision for the whole body. Vision of the body is through the eye, Pro 29:18.
2) “If therefore thine eye be single,” (ean oun e ho ophthalmos sou haplous) “if therefore your individual eye (or sight) be single,” be unhampered from doing its normal function, that is, not obstructed by disease in the body, or harmfully affected by disease from some other part of the body system, circulatory or nerve system, etc.
3) “Thy whole body shall be full of light.” (holon to soma sou photeirion estai) “All your body will be shining,” have light to move by. Yet, the function of the eye is dependent upon sound physical health for the whole body. The unity of thought, from the previous illustration, indicates that our Lord is alluding to or referring to the motives of life. Corrupting, covetous, selfish, self-gratifying desires and deeds of the body affect and influence eyesight, so do motives of heart influence vision of the eye, for the whole body of individuals and the vision of a church body.
It is a grave thought that both individuals and church bodies may obstruct or hinder the shining or reflection of the light that is in them, Mat 5:15-16; Joh 8:12.
Fuente: Garner-Howes Baptist Commentary
Mat 6:22
. The light of the body is the eye We must bear in mind, as I have already hinted, that what we find here are detached sentences, and not a continued discourse. The substance of the present statement is, that men go wrong through carelessness, because they do not keep their eye fixed, as they ought to do, on the proper object. For whence comes it, that they so shamefully wander, or dash themselves, or stumble, but because, having corrupted their judgment by choosing rather to follow their own lusts than the righteousness of God, they not only extinguish the light of reason, which ought to have regulated their life, but change it altogether into darkness.
When Christ calls the eye the light of the body, (456) he employs a comparison which means, that neither the hands, nor the feet, nor the belly, serves to direct men in walking, but that the eye alone is a sufficient guide to the rest of the members. If the hands and feet are foolishly and improperly directed, the blame of the mistake ought to be charged on the eyes, which do not perform their duty. We must now apply this comparison to the mind. The affections may be regarded individually as its members: but as they are blind in themselves, they need direction. Now, God has given reason to guide them, and to act the part of a lantern in showing them the way. But what is the usual result? All the soundness of judgment which had been given to men is corrupted and perverted by themselves, so that not even one spark of light continues to dwell in them.
A simple eye means an eye that has no speck, or diseased humor, or any other defect. An evil eye ( πονηρὸν) (457) means a diseased eye. A luminous body means one that is enlightened, so as to have all its actions properly regulated. A dark body is one which is led into numerous mistakes by a confused movement. We see, then, as I have already said, that these words reprove the indolence of men, who neglect to open their eyes for the guidance of their affections.
The inference which the Papists draw from this passage, that men possess as much reason and wisdom, as to be free to choose either good or evil, is mere trifling. For Christ does not here inform us what ability we possess, but how we ought to walk, by having our eye fixed on a certain object; and at the same time shows, that the whole course of human life is dark, because no man proposes for himself a proper object, but all permit themselves to pursue eagerly what is evil. I confess, indeed, that men naturally possess reason, to distinguish between vices and virtues; but I say that it is so corrupted by sin, that it fails at every step. Meanwhile, it does not follow, that men do not voluntarily bring darkness on themselves, as if they shut their eyes to avoid the light which was offered to them, because they are knowingly and willingly carried after their own lusts.
(456) “ Appelant l’ceil le flambeau ou la lampe de tout le corps;” — “calling the eye the torch or the lamp of the whole body.”
(457) This Greek word has two meanings, which depend on accentuation. The proparoxytone πονηρὸς means laborious, troublesome: but the oxytone πονηρὸς means wicked Here, when applied to the eye, it cannot denote moral blame, but easily takes the transferred sense of faulty, defective. — Ed
Fuente: Calvin’s Complete Commentary
(22) The light of the body.-Literally, the lamp of the body. So in Pro. 20:27, The spirit of man is the candle (or lamp) of the Lordthat which, under the name of conscience, the moral sense, the inner man discerns spiritual realities, distinguishes right from wrong, gives the light by which we see our way. If this is single, if it discerns clearly, all is well. The whole body, the life of the man in all its complex variety, will be illumined by that light. The connection with what precedes lies on the surface. Singleness of intention will preserve us from the snare of having a double treasure, and therefore a divided heart.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Light of the body is the eye The body is as a large room, naturally dark, of which the inhabitant is the soul. But it has a light or lamp, the eye; for the eye gathers light from the external world of knowledge, and pours it, like a lamp, into the spacious residence of the soul. Eye be single Or pure from any foreign substance, duplicating and impeding its clear blaze. Body light If the lamp give a pure light, the room is completely filled with illumination. When the moral perception is uninterfered with by any alloy of base self-interest, the soul possesses the pure light of truth.
Fuente: Whedon’s Commentary on the Old and New Testaments
2). The Choice As To Where The Eye Will Be Fixed.
Jesus now takes a general illustration that He regularly uses (compare Luk 11:34-36) in order to apply it to this particular situation. Again there is no reason to doubt that Jesus, as all preachers do, used the same illustration on a number of occasions, and not always in the same context. The differences in Luke bring out that the source for it there is not the same. Both are words of Jesus preserved by ‘tradition’ (1Co 11:2; 1Co 11:23 ; 1Co 15:3; 2Th 2:15; 1Ti 6:3; Rev 1:2; Rev 1:9; Rev 12:17).
Analysis of Mat 6:22-24 .
a
b If therefore your eye is single, Your whole body will be full of light (Mat 6:22 b).
b But if your eye is evil, your whole body will be full of darkness (Mat 6:23).
a If therefore the light that is in you be darkness, how great is the darkness! (Mat 6:24).
Note that in ‘a’ the lamp of the body is the eye. It is through the eye that either light or darkness come to the body, depending on where the eye is fixed, whether towards God, (and therefore towards the light), or away from God, (and therefore away from the light). Thus in the parallel ‘a’ the second attitude will result in darkness so appalling that it cannot be contemplated, for it will mean separation from God. In ‘b’ we have the contrast between the two alternatives, an eye fixed on the light, and an eye fixed on darkness.
“The lamp of the body is the eye,
If therefore your eye is single, Your whole body will be full of light.
But if your eye is evil, your whole body will be full of darkness.
If therefore the light that is in you be darkness,
How great is the darkness!
The ‘eye’ here is both the physical eye, which can look on physical things and be drawn by them, or gloat in them, and the spiritual eye which can be fixed on God, and on Heaven, and on the light that has come from Heaven (Mat 4:16), whereby His disciples can therefore be drawn by Him and rejoice in Him. What Jesus is really talking about here is what takes up our attention because of the direction in which we fix our gaze both physically and spiritually, in other words it is dependent on where we set our hearts, whether on earthly things or on our heavenly Father. The ‘single’ eye is the eye that is deliberately focused on one thing, and that is possible in this case because it is, at least partly, the spiritual eye. It has been opened to the light that has shone in the darkness (Mat 4:16), and if it remains single it will continually receive that light. The word later came to indicate a ‘sound’ eye, and if we take it in that way the principle is the same, the point then being made is that those with a sound eye would let in the light, whereas those whose eye was not sound would be left in darkness. But Jesus in this case clearly intends us to recognise that a disciple can humanly speaking choose whether his eye is sound or not.
The alternative to the single or sound eye is the ‘evil’ (poneros) eye. This therefore links it immediately with the prayer ‘deliver us from evil’ (Mat 6:13). Those who pray the latter must ensure that their eye is not evil. But the idea of the ‘evil eye’ occurs elsewhere. (It is not to be confused with the ‘evil eye’ as used with regard to magic, which is not in mind). Compare, for example, Mat 20:15. There the ‘eye which is evil’ is the greedy and resentful eye which complains that it has not been fairly treated. The person in question has seen the master’s behaviour towards others as compared with himself and considers it unfair, even though he had made an agreement and the master had not broken his agreement. There must be no such attitude in those who are under the Kingly Rule of God (Mat 6:33). In Mar 7:22 the eye that is evil is one of the evidences of ‘evil things’ that come from the human heart, and thus it connects with the ideas of lust, greed and pride. Thus Jesus clearly signifies by an ‘evil eye’ an eye that causes men to do evil in one way or another.
The idea of the eye that is evil is soundly based in the Old Testament. Pro 28:22 is directly relevant here. The man whose eye is evil runs after wealth and riches (earthly treasures). They have become his ruling passion (even though he will end up in want). In Pro 23:6 the one who has an evil eye is the one who is hypocritical, devious and not to be trusted. His ‘heart is not with you’. In Deu 15:9 the one whose eye is evil withholds help from the poor. Thus in all cases it has reference to an eye that leads to sinfulness.
The important thing in all this is that the ‘eye’ acts as the lamp to the body. It therefore either illuminates it or keeps it in darkness. For it is the source or otherwise of light coming to the inner being (compare Luk 11:34-36). If our minds are set on the light of God (Psa 27:1; Isa 60:20; Mic 7:8 ; 1Ti 6:16; Jas 5:17; 1Jn 1:5; 1Jn 1:7) and on heavenly things (Col 1:1-3), including the way of life that Jesus has laid down from the Scriptures (compare Pro 6:23), and on the Heaven in which we have stored up all that we have (Mat 6:20-21), and on the Scriptures themselves (Psa 119:105; Pro 6:23; Psa 119:18), and on the One Who has shone on us with His great light (Mat 4:16; Joh 8:12) then our bodies will be filled with light. But if our minds are set on earthly things, and this will especially be determined by what we fix our gaze on, things such as earthly treasures, and mammon, then our bodies will be filled with darkness. They will be turned away from the light. Our eye will cause us to stumble (Mat 5:29). And there is no darkness greater than for those who have turned away from light, and for whom their light is darkness (compare here Joh 3:19-21; Eph 4:18; Rom 11:10; Joh 12:35-36 and see Joh 9:41).
A similar contrast is found in Joh 9:39, where Jesus pointed out, ‘for judgment I came into this world, that those who do not see, may see, and so that those who do see may become blind’.
This thought of fixing the eye has already been considered in Mat 5:28, which is one example of the eye bringing darkness into the heart, and in Mat 5:8 which is an example of fixing the eye on God, thus bringing light into the heart. We can also compare Mat 5:16 where the disciples are to be a light that shines in other’s hearts so that they too might seek God, and themselves receive light. This idea of light shining into people’s lives was very much therefore central to Jesus’ teaching.
But the verse that follows will provide an added thought. That what we fix our eye on will determine whom we serve. The eye of a bondservant always had to be kept on his master ready at the instant to do his bidding, so that his master had only to look at him and give a slight sign, and he would know immediately what to do. He was expected to have a ‘single eye’. Thus the principle is that where a man’s eye is fixed will reveal who or what man he really sees as his master.
It should be noted that Greek ideas about light flowing out through the eye, while interesting, are irrelevant here. Here the emphasis is on light flowing in, with the eye basically therefore acting as a ‘lamp’ by bringing light to the body by the reception of light (or otherwise) from an external source. If light was flowing out through the eye there would hardly be darkness within.
3). The Choice As To Which Master will Be Served.
We can compare here Luk 16:13, another example of Jesus’ continual use of similar illustrations in the normal way. ‘You cannot serve God and mammon’ in the context of the use of wealth was clearly one of His watchwords.
Analysis.
a
b For either he will hate the one, and love the other,
b Or else he will hold to one, and despise the other.
a You cannot serve God and mammon.
Note that in ‘a’ two masters cannot both be served well, therefore in the parallel the choice must be made between God and Mammon. In ‘b two similar contrasts are paralleled.
a No man can serve two masters,
For either he will hate the one, and love the other,
Or else he will hold to one, and despise the other.
You cannot serve God and mammon.”
The principle here is that of conflict of interest. Even in earthly matters it is now regularly recognised that a reputable person should not act for two people where there may be a conflict of interest. For men in their wisdom recognise that it is totally impossible in such a case for someone to be sure that they are not being influenced one way or another. In heavenly affairs that is even moreso. Having earthly things as a master must mean being in conflict with heavenly things for they are direct rivals for the heart. Either we are totally given over to ‘divine service’, that is, doing the will of God (Mat 7:21), which is God’s requirement for all who serve Him, or we are not. And if our minds are half on earthly things then we are not serving Him fully and truly. And this applied just as much to the farmer who ploughed his fields for God, and saw them as God’s fields, and his produce as God’s produce, as it did to the Apostles themselves. It applied to all ‘disciples’ without distinction.
Jesus is not saying that no man can ever have two masters. He is simply saying that it is not an arrangement that can ever work well if the two master are opposed to each other, for in that case the bondservant will sometimes have to take sides, and that can only be detrimental for one of them. No doubt such arrangements may work well enough on earth where men are willing to compromise and fixed contracts can be written up. But God does not compromise. God expects total response. So in heavenly things the idea of two masters cannot work. We must love God ‘with all our heart, and with all our soul and with all our mind and with all our strength’ (Mat 22:37; Luk 10:27; Deu 6:5), or we must go away with nothing.
We have here an example where the verb translated ‘hate’ really means ‘love less’ in contrast to the person’s love for another. (Compare for example Jacob’s love for Rachel and his ‘less love’ for Leah (Gen 29:30-31; Gen 29:33. Compare also ‘Jacob have I loved and Esau have I loved less’ – Rom 9:13). The point being made is that a bondservant with two masters will always love the one more than the other, and will therefore tend to serve him the better, sometimes even possibly to the detriment of the other. The guarantee of equality of love is impossible for anyone in such a situation, and we ourselves are the last who could possibly determine such a matter (and no one else could even try to do so except by interpreting the way that we live).
Thus Jesus is bringing out that what our eyes are fixed on will determine whom we serve. Those whose eyes are fixed on earthly things, and are thus turned away from God, are serving and worshipping Mammon, whatever their protestations, while those who would serve Him must turn their eyes on Him and on heavenly things, and turn away from all things on earth. For where their gaze is fixed, and what they treasure, demonstrates whom they serve. This does not necessarily mean monasticism or separateness from society, for that was not what Jesus required of many who were disciples but did not follow all the time. It meant being separate in heart, and having the mind fixed on heavenly things (compare Col 3:1-3).
‘Mammon.’ The word includes not just riches but all that a man possesses. Jesus probably uses the term to indicate a kind of quasi-god. He is saying that those who allow their possessions to control their decisions and absorb their love are behaving just as idolatrously as those in the Old Testament who sought after idols (compare Eph 5:5).
EXCURSUS. Note On The Christian’s Attitude To Wealth.
This is necessarily a difficult question to deal with in societies where most are comparatively ‘wealthy’, (i.e. have a TV and a car and their own habitable apartment, and are not in rags, and have at least a staple diet), especially in view of starvation elsewhere, a problem which cannot, however, simply be dealt with by giving money, (although if it can be used wisely it unquestionably helps). The tendency therefore can be almost to dismiss the idea of a Christian giving away a large part of his wealth, and to assume that our fairly luxurious standard of living is acceptable. Certainly it is a matter of balance, but our tendency is ever to ensure that the balances are weighted in our favour.
On the one hand we have clear indications of Jesus’ approval of those who gave away all that they possessed (Luk 12:33 which is to all disciples, not just the few; compare Mat 19:21). This especially comes out in His approval of the poor widow who gave away all her living Mar 12:44; Luk 21:1-4). She was not called on to be a disciple (at least not immediately) and yet Jesus not only approved of her action but also indicated thereby that none of our giving is judged in terms of what we give, but in terms of what we have left (Mar 12:44). This last principle must always especially be kept in mind. The multi-billionaire who gives away a few billions will get much credit on earth, but little in Heaven, compared with those who are like that poor widow.
Jesus once said that for every idle word that a man should speak he would give account of it in the Day of Judgment (Mat 12:36). We can equally be sure that that will also apply to very idle penny or cent that a man spends. Thus complacency can only be our enemy in eternal terms.
On the other hand certain things also have to be kept in mind. A man is expected to provide for his relatives and his children (1Ti 5:8), and Paul certainly expected that there would be wealthy Christians, but bade them ensure that they were humble and continued in generosity and in good works (1Ti 6:17-19). For those who would succeed in certain areas of life a certain standard of living is certainly required. And the giving away of all wealth could only lead in many cases to future poverty. But this must never be a reason for indulgence. Ministers especially have to remember the witness that they give. Men often think, for example, that a man can be judged by his car. God thinks the same. But the problem for us is that He has a different model in mind from man. He remembers the widow. How many of us really ask, which one would God be proud to see me in?
Furthermore it was expected that men and women would work hard in order to maintain their ability to achieve what has been described. Pro 6:6-8 emphasises the need for people to be able to maintain themselves. Paul declared that if a man does not work he should not eat (2Th 3:10; compare Gen 3:19); and should be loth to live on benefit (1Th 4:11-12); and he himself maintained himself by his hard labour (1Th 2:9; 2Th 3:8). Trusting God does not therefore mean that we can sit back and have an easy time.
Each of us must therefore recognise that all that we have comes from God and that we must hold it at His disposal. And then we must recognise that we are accountable for how we use it. It is doubtful whether there are too many (apart from those who have given the matter deep consideration) who can be comfortable if they think along those lines. As with so much our tendency is to excuse ourselves, while every second someone, somewhere, dies of starvation and disease, and the work of God goes lacking. This is unquestionably one of the most difficult continuing decisions that most Christians have to face. Ten per cent’ is in most cases certainly not enough! Consider especially 1Ti 6:10; Jas 5:2-3.
End of Excursus.
Fuente: Commentary Series on the Bible by Peter Pett
The parable of the eye:
v. 22. The light of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light.
v. 23. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
The absurdity and dangerousness of covetousness is here illustrated, probably with reference to the Pharisees, whose attention and affections were divided between temporal and spiritual things, and who therefore became spiritually blind. The eye is the organ of vision and incidentally the seat of expression. To perform its function properly, it should be the light of the body, give light for the body’s movement and labor. The candid, open, healthy eye will give this service properly; the bad, diseased eye will cause the whole body to be in darkness, though the person stand in the midst of light. In other words: The light of the body is the eye, because the eye lets light into the body and makes it available to the body. When the eye of the soul is in proper condition, free from the desire to hoard, then true Christian knowledge can control and direct the person unto every good work. But when sordid passions take hold of the soul, Christian knowledge suffers, heart and mind are blinded, judgment is perverted, and nothing but evil results. There is spiritual darkness without a single ray of light, just as the extinguishing of a lamp in a dark room intensifies the darkness greatly.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 6:22-23. The light of the body is the eyesingleevil The eye is the lamp of the body;clear or pure;bad or vitiated. Heylin. Mr. Locke has observed, that the modes of thinking, as he speaks, that is to say, the several operations of the human mind, are in all languages expressed by figurative terms, which belong to sensible ideas in their primary signification. Now, if all languages used the same figures, this would bring no additional obscurity to our translations; but it is well known that the oriental tongues have, upon these subjects, quite a different set of metaphors from those in use among the Greeks and Romans, and consequently among us, who so generally follow their phraseology: many difficulties in Scripture are to be imputed to this cause; and to solve those difficulties we must have recourse to the context, and collect the meaning of this unusual dialect from the occasion upon which it is spoken. It was upon this account that we made the general review of the tenor of our Lord’s discourse in the preceding note, and particularly of the context, which distinctly leads us to the meaning of the difficult passage now before us. The eye is the lamp of the body: body here signifies, as it sometimes does in our own language, the person, the man himself; and eye, in the Hebrew idiom, signifies, as we observed on ch. Mat 5:29 the intention, which casts a light upon whatever it aims at; like a microscope, it magnifies its object, it illustrates it, and renders the minutest part of it conspicuous: for having made it its treasure, it treats it as such, and counts upon it as a fund for happiness; and although the object be void of real worth, yet the intention imputes to it all the advantages which a credulous desire and active fancy can suggest. Thus the intention is the force of the mind turned one way; and therefore our Lord compares it to a lamp, which, when directed to one particular object, greatly enlightens that, and makes other things visible only in proportion to their nearness. In like manner, whatever is the direct object of the intention receives from it a lustre, which shews it to the greatest advantage, and shews other things in a good or bad light, as they seem favourable or prejudicial to the execution of our design. Now, when this intention is right, our Lord calls it the single or simple eye, , and with good reason; for as only one straight line can pass between two givenpoints, and as the truth upon every stated question is but one, while error and mistake are almost infinitelyvarious; so there is, there can be, but one such right intention. What that is, our Lord had just before declared, when he directed us to make for ourselves treasures in heaven, that we might be induced to collect and unite all our desires in that one thing necessary. He here calls the intention to do so the single eye; on the contrary, every other intention an evil eye; for every other deliberate purpose, which does not coincide with, or become subordinate to, the right intention, though we could suppose it innocent in itself, yet will prove an obstacle to that right intention, because the right intention cannot succeed but by a perfect renunciation of all other projects and designs; and therefore our Lord immediately subjoins, no man can serve two masters. See Heylin and Calmet. Several commentators have explained this as if our Lord intended here to urge the practice of liberality, as what would have a great influence on the whole of a man’s character and conduct; and they suppose it illustrated by all those passages, where an evil eye signifies a grudging temper, and a good eye a bountiful disposition; and also by those texts in which simplicity is put for liberality. See Hammond, Whitby, Beausobre and Lenfant, &c. See the Reflections, where the passage is considered chiefly in this last point of view. See Doddridge, Olearius, and Mr. Law’s Serious Call, ch. 2 for the former view of the passage.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 6:22-23 . Connection: In order to fulfil the duty mentioned in Mat 6:19-20 , and warranted by what is said in Mat 6:21 , you must not allow the light within you, i.e. the reason ( , Chrysostom), which apprehends divine truth, to become obscured, i.e. it must be preserved in that state of normal action in which error and moral evil find no place. The obscuring of this faculty of thought and volition, by which the divine is perceived and morally assimilated, imparts a wrong tendency and complexion to the entire life of the individual man. Comp. Luther: “This is a warning not to allow ourselves to be taken in by fair colours and outward appearance, with which avarice may trick itself out and conceal the knave.” The supposition that Mat 6:22 f. originally stood immediately behind Mat 5:16 (Ewald, Jahrb . I. p. 129) is therefore without sufficient logical warrant, and Luk 11:33-36 may be a later digest of similar import. Observe, moreover, that nothing is said here about the capability of the natural reason, purely as such, to apprehend the divine by its own unaided efforts; for Jesus has in view those who are believers , whose is already under the influence of the divine truth which He has revealed to them (Eph 1:18 ; Rom 12:2 ). However, the subjective meaning of and must be preserved intact, nor is to be understood, with Hofmann, Schriftbew . II. 2, p. 320, as referring to the holy nature of God , which seeks to illuminate the hearts of men.
. ] for without the eye the body is in darkness; the blind man is without light, which comes through the medium of the eye as though it were a lamp. The subject is not (Luther, Bengel), but ., to which corresponds , the subject in the application of the illustration.
and are mostly understood in the sense of: healthy (which many have defined more precisely as the opposite of double-sight), and damaged . But usage is in favour only of being employed in this sense (see Kypke; comp. Plat. Hipp. min . p. 374 D: , also the German expression “ bse Augen ”), but not , which means only integer in the moral sense of the word. Comp. Test. XII. patr . p. 624: , as meaning the opposite of the dishonest , hypocritical cast of the eye. Consequently the above meaning is contrary to usage, and both words must be understood in their moral signification, so that Jesus has selected the predicates in His illustration in view of the state of things to which the illustration refers, and in which the darkness of the is the result of the evil will resisting divine truth (Rom 1:21 ). Therefore: if thine eye is honest, i.e. if it honestly does its duty, and: if it is good for nothing, i.e. if it maliciously refuses to perform its functions.
] is enlightened , so that it is clear round about him; through the light which is perceived by the eye, no one of his members is in darkness.
, . . .] Inference a minori ad majus .
] i.e. the especially as practical reason (Vernunft). The figurative designation (Philo, de cond. mund . I. p. 12 : , , comp. Plat. Rep . vii. p. 533 D: , Soph. p. 254 A. Creuzer, ad Plot. de pulcr . p. 361) is suggested by, and is correlative to, , etc., Mat 6:22 . Comp. Euth. Zigabenus: .
] corresponds to above, though denoting at the same time the effect of the evil condition.
] s.c. : how great then (since the worthlessness of the outward eye involves one in darkness) is the darkness , , in which thou liest! But , from being put first, is very emphatic. Luther (following the ordinary reading of the Vulg.: ipsae tenebrae ) and Calvin interpret incorrectly: how great will then be the darkness itself . Thine, in that case, is the condition in which there is no susceptibility for that divine truth which would enlighten and sanctify thee; and this darkness, how great is it!
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1322
THE SINGLE EYE
Mat 6:22-23. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
REASON is certainly the richest endowment of the human mind. When regulated by the word and Spirit of God, it will direct our paths, and enable us to guard against every dangerous or important error; but it is capable of being so warped by specious reasonings, and selfish considerations, as to become an engine of Satan, and an instrument of our more aggravated ruin: there is nothing, however unreasonable, which a perverse spirit will not do; nor any thing, however criminal, which it will not justify. Hence our blessed Lord, in the passage before us, inculcated on his followers the necessity of having a single eye, and of acting on all occasions with a well-informed and upright intention.
Let us consider,
I.
The instruction here given us
There is a light within us, which is to the soul what the natural eye is to the body; and, if preserved in healthful exercise, will serve, in most instances, to direct our steps: but if it be vitiated and obscured by the film of vile affections, it will itself become as darkness.
But it may be asked, Can reason or conscience ever be so perverted as to become darkness? I answer, Yes: and this is actually the case,
1.
When, though it does shine, we will not follow its direction
[The eye, supposing it to be free from any defects, is capable of directing all the motions of the body. So reason or conscience, if freed from all undue bias, will serve in a great measure to regulate the active powers of the soul [Note: Pro 20:27.]. But as a person who should keep his eyes shut in order that he might not behold the light, would be in the same predicament with one who was really blind; so the person, who either will not bring his reason and conscience to the light of Gods word, or obstinately determines to persist in the paths of error, is, in effect at least, as much in darkness, as if he did not possess any such faculties]
2.
When it is obscured by any defect in the organs of vision
[As vicious humours will destroy the sight of our bodily eyes, so will sinful affections impair the powers of the mind. Prejudice, passion, or interest, will often blind us to such a degree, that we cannot discern the things that are most obvious to others. We all are sensible of this weakness in others; and it would be well if we were more on our guard respecting it in ourselves. Not to mention the innumerable instances which manifest themselves in our conduct towards each other, how universally are men blinded in their conduct towards God! While Christianity in general, is allowed to be both good and necessary, there is scarcely any regard paid to its particular, and most distinguishing tenets. Its fundamental doctrines, such as original sin, justification by faith, regeneration by the Holy Spirit, are discarded as erroneous; and its most essential precepts of holiness and self-denial are ridiculed as preciseness and enthusiasm. Where the jaundiced eye receives such an impression respecting the most important truths, its light must be considered as no better than darkness]
3.
When under a professed regard to it, we do what is in itself evil
[It is no uncommon thing to put evil for good, and darkness for light, and to engage earnestly in some evil conduct under the idea that we are doing what is right [Note: Isa 5:20.]. Our Lord has taught us to expect that men would persecute and even kill his faithful followers, and imagine all the time that they were doing God service. And Paul, in the midst of all his boasted morality, persecuted the Christians even unto death, and persuaded himself that he ought to do so [Note: Joh 16:2. Act 26:9.]. A similar conduct yet obtains in the world. There are thousands who yet think it their duty to oppose the progress of the Gospel, and to repress by every means in their power its influence over their friends and relatives. The light of such persons surely is, not only dark, but darkness itself]
It appears then, that our Lord cautions us not to neglect or violate the dictates of our conscience. And to impress this lesson more deeply on our minds, I will mark,
II.
The vast importance of it to every child of man
The Jews had manifested a most astonishing per- verseness in resisting all the evidences of our Lords mission; and he well knew how fatal it would prove to them, if they should persist in it any longer. Hence he gave them this solemn caution, which may, for similar reasons, be given also unto us,
1.
The evil against which we are guarded, is a common evil
[Though there is much ignorance in the world, yet there are few, if any, whose practice does not fall very far short of what they know to be their duty. There certainly are different degrees of light in the minds of unconverted men; but all in some measure resist the truth, and imprison it in unrighteousness [Note: Rom 1:18. . A heathen felt this: Video meliora, proboque; deteriora sequor.]. When therefore this evil is so general, should we not be on our guard against it? When all of us see how much it prevails in others, should we not suspect its influence over ourselves? Let every one tremble for his own house, when he sees it standing in the midst of a general conflagration]
2.
It is an evil to which we are prone
[The heart is justly said to be deceitful above all things, and desperately wicked. It is ready and ingenious in colouring over its own devices, and in justifying whatever tends to its own satisfaction. The world also presents to us ten thousand pleas that serve to confirm our delusions. And Satan, who beguiled our first parents in Paradise, doubtless lends his aid to lead us astray, and to keep us ignorant of our real state. Who is there amongst us that has not experienced this proneness to self-deception? The very Apostles on some occasions knew not what spirit they were of. And who has not repeatedly found, that the things, which seemed right in his eyes at one time, have, in an hour of sober reflection, appeared to have been the extremest folly? Surely then we never can be too watchful against the treachery of our own hearts]
3.
It is an evil that greatly aggravates our guilt
[God has given us a conscience capable of accusing or excusing us according to the true tenour of our actions [Note: Rom 2:15.]. Now if we either warp it by vile affections, or silence it by continued opposition to its dictates, our sin is aggravated a hundred-fold. This is repeatedly declared both by Christ and his Apostles [Note: Jam 4:17. Joh 15:22; Joh 9:41; Joh 3:19-21.]. And can we suppose that our punishment also will not be proportionably enhanced? Will not the servant who knew his Lords will and did it not, be beaten with more stripes than he who transgressed through ignorance? Will not those, who improved a less degree of light, rise up in judgment against those who enjoyed more ample means of instruction, and yet neglected to improve them? No doubt, it were better never to have known the will of God at all, than, having known it, to live in an allowed opposition to it]
4.
It is an evil that involves us in the greatest danger
[If we will not receive the truth in the love of it, we have reason to fear that God will give us up to our own delusions, that we may believe a lie, and receive the condemnation due to our perverseness [Note: 2Th 2:11-12.]. He sometimes suffers the light itself to have no other effect than to blind our eyes [Note: Isa 6:9-10.]. And what a tremendous judgment would that be! We should only wander further and further from God, till we had filled up the measure of our iniquities, and be thus treasuring up for ourselves wrath against the day of wrath. Should we ever be left to this state, better were it for us that we had never been born.]
Having thus explained the reasons of this caution, we shall conclude with a few words of advice
1.
Get your conscience truly enlightened
[It needs the illumination of Gods word and Spirit. Without that it will be but a blind guide at best. God however has promised, for the comfort of those who seek him, that The meek he will guide in judgment, the meek he will teach his way.]
2.
Regard the dictates of conscience in little things;
[Conscience must maintain an uncontrolled, unlimited sway. You must exercise yourself daily to keep it void of offence towards God and man. If you violate its dictates in small things, you will soon cease to reverence it in greater matters. But listen to its voice on all occasions, and it will never suffer you to err materially. There shall always be a voice behind you, saying, This is the way, walk ye in it [Note: Isa 30:21.].]
3.
Guard against worldly and carnal lusts
[It is astonishing to what a degree even the most sensible men, as David and Solomon, may be blinded by foolish and hurtful lusts. The love of money, of pleasure, or of honour, alas! how will they warp the judgment, how will they divert us from the path of duty! Love not the world if you have any wish to possess the love of God. The two attachments are inconsistent and incompatible with each other [Note: 1Jn 2:15.].]
4.
Set the Lord Jesus ever before you
[He is the light of the world; and if you will follow him, you shall never walk in darkness [Note: Joh 8:12.]. If you can find what Christ would have done in your situation, do that resolutely and universally.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
Ver. 22. The light of the body is the eye, &c. ] Here our blessed Saviour illustrateth what he had said before, of laying up, not on earth, but in heaven, by a fit similitude. Like as the eye is the light of the whole body, so is the mind of the whole man. “If therefore thine eye be single,” that is, if thy mind be sincere, if thou have that one eye of the spouse in the Canticles, Son 4:9 , that one heart promised in the new covenant, Eze 11:19 , set upon God alone, and not divided, and, as it were, cloven asunder (which is to have a heart and a heart), but minding the one thing necessary, as the main, and be not double-minded, or corrupted from the simplicity of Christ, 2Co 11:3 , -then shall thy whole body, that is, thy whole both constitution and conversation, be lightsome, diaphanous, transparent, as a lantern that hath a candle in it, or as a crystal glass with a light in the midst, which appeareth through every part thereof. There will be a uniformity, equability, ubiquity, and constancy of holiness running through thy whole course, as the warp doth through the woof; when a double-minded man (that hath not cleansed his heart, nor washed his hands of worldly lusts) is unstable and uneven in all his ways ( ), Jas 4:8 ; Jas 1:8 ; “Thou shalt love the Lord thy God with all thy mind,” Luk 10:27 ; “And with my mind I serve the law of God,” saith Paul, which he acknowledged to be spiritual, though he were carnal in part, sold under sin. The old man is still corrupt according to the deceitful lusts (which sometimes so bemist and beguile the judgment, that a man shall think there is some sense in sinning, and that he hath reason to be mad), but be ye renewed in the spirit of your minds, in the bosom and bottom of the soul, in the most inward and subtile parts of the soul, and, as it were, the quintessence of it, Eph 4:22-23 . Reserve these upper rooms for Christ, and be not ye conformed to the world (who mind earthly things, and have damnation for their end, Php 3:19 ), but be ye transformed by the renewing of your minds, Rom 12:2 , that ye may see and prove by good experience (not by a notional knowledge only) what that good, and holy, and acceptable will of God is. Concerning the east gate of that temple in Ezekiel, thus saith the Lord, “This gate shall be shut, and shall not be opened, and no man shall enter by it, because the Lord God of Israel hath entered by it,” Eze 44:2 ; there by signifying, saith a divine, that although the heart, of a Christian, which is the temple of the Holy Ghost, may let many things enter into it at other gates, yet must it keep the east gate, the most illuminate and highest power and part of it, continually shut against all men; yea, against all the world; and opened only to one thing, I mean to God, who hath already entered into it, and enlightened it with his Spirit. That as at the windows of Noah’s ark there entered in no mist nor water, nothing else but one thing only, which is light; so at the east gate, no mist of human errors, no water of worldly cares, may enter in, but only the light of heaven, and a sanctified desire to be fast knit and perfectly united by faith and love to God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22, 23. ] as lighting and guiding the body and its members: not as containing light in itself. Similarly the inner light, the conscience, lights the spirit and its faculties, but by light supernal to itself.
, clear, untroubled in vision, as the eye which presents a well-defined and single image to the brain. , perverse, as the eye which dims and distorts the visual images. : in full light , as an object in the bright sunshine; in darkness , as an object in the deep shade. The comparison is found in Aristotle. Topic, i. 14 (Wets [81] .), , : in Galen, and Philo de Mund. Opif.
[81] Wetstein.
. . .] If then the LIGHT which is in thee is darkness, how dark must the DARKNESS be! i.e. ‘if the conscience , the eye and light of the soul, be darkened , in how much grosser darkness will all the passions and faculties be, which are of themselves naturally dark! ’ The opposition is between and . This interpretation is borne out by the Vulgate: ‘Ips tenebr quant erunt!’ by Jerome: ‘Si sensus, qui lumen est, anim vitio caligatur, ipsa putas caligo quantis tenebris obvolvetur!’ and by Chrysostom: , , : Hom. xx. 3, p. 264, and Euthymius: , , , , , , , , , . Augustine (de Serm. Dom. ii. c. 13 (46), vol. iii.) renders it similarly, but understands to refer to a different thing: ‘Si ipsa cordis intentio, qua facis quod facis, qu tibi nota est, sordidatur appetitu rerum terrenarum atque ccatur: quanto magis ipsum factum, cujus incertus est exitus, sordidum et tenebrosum est!’ So too the Sy [82] . t [83] . versions; and Erasm.: “Si ratio exccata id judicat imprimis esse expetendum, quod vel contemnendum, vel neglectui habendum, in quas tenebras totum hominem rapiet ambitio reliquque animi perturbationes, qu suapte natura caliginem habent!” Bucer, Luther. Stier expands this well, Reden Jesu, i. 208, edn. 2, “As the body, of itself a dark mass, has its light from the eye, so we have here compared to it the sensuous, bestial life ( ) of men, their appetites, desires, and aversions, which belong to the lower creature. This dark region human nature under the gross dominion of the flesh shall become spiritualized, enlightened, sanctified, by the spiritual light: but if this light be darkness, how great must then the darkness of the sensuous life be!” The usual modern interpretation makes a mere expression of the greatness of the darkness thereby occasioned, and thus loses the force of the sentence.
[82] The Peschito (or simple) Syriac version. Supposed to have been made as early as the second century . The text as edited is in a most unsatisfactory state.
[83] The thiopic version. Assigned to the fourth century .
Fuente: Henry Alford’s Greek Testament
Mat 6:22-24 . Parable of the eye . A difficult passage; connection obscure, and the evangelic report apparently imperfect. The parallel passage in Luke (Luk 11:33-36 ) gives little help. The figure and its ethical meaning seem to be mixed up, moral attributes ascribed to the physical eye, which with these still gives light to the body . This confusion may be due to the fact that the eye, besides being the organ of vision, is the seat of expression, revealing inward dispositions. Physically the qualities on which vision depends are health and disease. The healthy eye gives light for all bodily functions, walking, working, etc.; the diseased eye more or less fails in this service. If the moral is to be found only in last clause of Mat 6:23 , all going before being parable, then must mean sound and diseased, meanings which, if not inadmissible, one yet does not expect to find expressed by these words. They seem to be chosen because of their applicability to the moral sphere, in which they might suitably to the connection mean “liberal” and “niggardly”. occurs in this sense in Rom 12:8 , and Hatch (Essays in [41] . G., p. 80) has shown that occurs several times in Sept [42] (Sirach) in the sense of niggardly, grudging. He accordingly renders: “The lamp of the body is the eye. If therefore thine eye be liberal thy whole body shall be full of light; but if thine eye be grudging, thy whole body shall be full of darkness.” Of course this leaves the difficulty of the mixing of natural and moral untouched. The passage is elliptical, and might be paraphrased thus: The eye is the lamp of the body: when it is healthy we see to do our daily work, when diseased we are in darkness. So with the eye of the soul, the heart, seat of desire: when it is free from covetousness, not anxious to hoard, all goes well with our spiritual functions we choose and act wisely. When sordid passions possess it there is darkness within deeper than that which afflicts the blind man. We mistake the relative value of things, choose the worse, neglect the better, or flatter ourselves that we can have both.
[41] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[42] Septuagint.
Fuente: The Expositors Greek Testament by Robertson
light = lamp. Greek. luchnos. App-130.
single = clear.
Fuente: Companion Bible Notes, Appendices and Graphics
22, 23. ] as lighting and guiding the body and its members: not as containing light in itself. Similarly the inner light, the conscience, lights the spirit and its faculties, but by light supernal to itself.
, clear, untroubled in vision, as the eye which presents a well-defined and single image to the brain. , perverse, as the eye which dims and distorts the visual images. : in full light, as an object in the bright sunshine; in darkness, as an object in the deep shade. The comparison is found in Aristotle. Topic, i. 14 (Wets[81].), , : in Galen, and Philo de Mund. Opif.
[81] Wetstein.
…] If then the LIGHT which is in thee is darkness, how dark must the DARKNESS be! i.e. if the conscience, the eye and light of the soul, be darkened, in how much grosser darkness will all the passions and faculties be, which are of themselves naturally dark! The opposition is between and . This interpretation is borne out by the Vulgate: Ips tenebr quant erunt! by Jerome: Si sensus, qui lumen est, anim vitio caligatur, ipsa putas caligo quantis tenebris obvolvetur! and by Chrysostom: , , : Hom. xx. 3, p. 264, and Euthymius: , , , , , , , , , . Augustine (de Serm. Dom. ii. c. 13 (46), vol. iii.) renders it similarly, but understands to refer to a different thing: Si ipsa cordis intentio, qua facis quod facis, qu tibi nota est, sordidatur appetitu rerum terrenarum atque ccatur: quanto magis ipsum factum, cujus incertus est exitus, sordidum et tenebrosum est! So too the Sy[82]. t[83]. versions; and Erasm.: Si ratio exccata id judicat imprimis esse expetendum, quod vel contemnendum, vel neglectui habendum, in quas tenebras totum hominem rapiet ambitio reliquque animi perturbationes, qu suapte natura caliginem habent!-Bucer, Luther. Stier expands this well, Reden Jesu, i. 208, edn. 2, As the body, of itself a dark mass, has its light from the eye, so we have here compared to it the sensuous, bestial life () of men, their appetites, desires, and aversions, which belong to the lower creature. This dark region-human nature under the gross dominion of the flesh-shall become spiritualized, enlightened, sanctified, by the spiritual light: but if this light be darkness, how great must then the darkness of the sensuous life be! The usual modern interpretation makes a mere expression of the greatness of the darkness thereby occasioned, and thus loses the force of the sentence.
[82] The Peschito (or simple) Syriac version. Supposed to have been made as early as the second century. The text as edited is in a most unsatisfactory state.
[83] The thiopic version. Assigned to the fourth century.
Fuente: The Greek Testament
Mat 6:22. , the eye) This is the subject of the proposition.[275]- , if therefore) The particle (therefore) agrees exactly with the scope of the passage, and has been easily left out by some who have understood it, though they omitted it.[276] We will not linger on such matters.-, single, simple) The word simplicity never occurs in the sacred writings in a bad sense. signifies here simple and good, singly intent on heaven, on God. Here is an antithesis between , single, in this verse, and , two, in Mat 6:24. That which is propounded figuratively in Mat 6:22-23, is declared in plain words in the following verses.-, full of light) As if it were all eye.
[275] Not as in E. V. THE LIGHT of the body is the eye. but THE EYE is the light of the body.-ED.
[276] i.e. Those who omitted the word actually when copying in the text must have supplied it mentally when reading it.-(I. B.)
is the reading of B; b has enim; ac Hil. 520 omit it.-ED.
Fuente: Gnomon of the New Testament
light of: Luk 11:34-36
single: Act 2:46, 2Co 11:3, Eph 6:5, Col 3:22
Reciprocal: Psa 86:11 – unite Pro 4:25 – General Pro 14:6 – scorner Luk 6:42 – see Joh 7:17 – General Act 8:21 – for Act 26:18 – and to Heb 5:14 – their Jam 1:8 – General
Fuente: The Treasury of Scripture Knowledge
SINGLENESS OF EYE
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
Mat 6:22
The finest organ of the body is the eye. Therefore it has been made the allegory of spiritual things. The idea conveyed by a single eye, appears to be threefold. First, clear, with no film; secondly, in opposition to double, seeing one object at a time; and thirdly, concentration, centred upon a focus. These three thoughts mainly go to make up the word single: distinctness, oneness, fixedness.
I. Distinctness.What is it which corresponds in the spiritual life to a natural eye? Surely it is the faculty of the soul by which we perceive and by which we deal with things otherwise invisible. It is very nearly, but not quite, the same thing as faith, and all that is wanting is, that the eye be single,clear, simple, concentrated. Many things may give a dullness to the moral light. If it be impaired by disuse, or if we accustom ourselves to look on things too bright, unrevealed mysteries, deep, hidden things, which belong to a higher condition of our being. But still more, things coming in between, veil and darken that higher vision. A worldly life is sure to do it. Much care will do it. Luxury will do it. But still more any wilful unbelief, or any strong prejudice. By such things your intelligence on Divine subjects will certainly grow cloudy.
II. Oneness.Equally important is the habit of one great purpose. Why is the view which most of us have of spiritual things so poor, so shadowy, and so indiscriminate? We see double. We are trying to compass, at the same time, two things, which never lie in the same field of sight, the world and God. The consequence isboth are spoiled. He who would see truth, must look at truth only. He who would see Jesus, must gather his thoughts upon Jesus only. You must have your one point of religious perspective.
III. Fixedness.And then upon that one object you must concentrate yourself. All the acquisitions of learning,all you have of art and talent,all power,must bear upon that point. It must meet you in the morning, and the last thing at night. Your whole mind, affections, hopes, interests, must meet there. If you look away a little while, it is only to fix your eye there the most decidedly and the most restfully. You converge your eternity upon God. Thus by clearness,by oneness,by force,your eye is single.
The Rev. James Vaughan.
Fuente: Church Pulpit Commentary
6:22
The human body is again used for illustration, the eye being the particular part for the comparison. This organ is the only one that admits light into the body and hence complete dependence upon it is necessary. Single is from HAPLOUS which Thayer defines by, “good, sound.” The literal fact is that if a man’s eyes are sound or normal he will be able to receive all the light that is offered him.
Fuente: Combined Bible Commentary
Mat 6:22. Not an abrupt transition, but an illustration of the importance of dedicating the heart to God supremely.
The lamp (the same word used in chap. Mat 5:15, but different from that rendered light at the close of this verse, and in Mat 6:23) of the body is the eye. The eye gives light which it receives from without, and is not light itself, so the conscience lights the spirit by light from above.Single, i.e., presenting a single, clear image. The application is to single apprehension of God as the supreme object of trust and love.
Full of light, or, in light, in full light, the body having received what the eye was designed to convey.
Fuente: A Popular Commentary on the New Testament
In the foregoing verses, our Saviour acquainted us what in our affections and judgments we should esteem as our chief treasure: now this judgment concerning our chief treasure, is by our Saviour here compared to the eye; as the eye is the candle of the body, that enlightens and directs it, so our understanding and judgment of the excellency of heaven, and the things above, will draw our affections towards them, and quicken our endeavours after them.
Note thence, that such as our judgment is concerning happiness, such will our desires and endeavours be for the attainment of that happiness. Our affections are guided by our apprehensions; where the esteem is high, endeavours will be strong.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 6:22. The light Or lamp rather, as should be translated, of the body, is the eye That is, it is by the eye that a person has light to direct him in his bodily motions, and in the use of his bodily members. If therefore thine eye be single , simple, not mixed with noxious humours, but clear and sound; so both Chrysostom and Theophylact understand the expression, considering it as synonymous with , whole; thy whole body shall be full of light Every member of thy body shall be enlightened by the light of thine eye, and directed to perform its proper office. But if thine eye be evil Gr. , rendered , morbid, by Theophylact, and distempered, by Dr. Campbell, who observes, that there is no reference to the primitive meaning of , single, is evident from its being contrasted to , evil, bad, or disordered, and not to , double. Our Lords argument, adds he, stands thus: The eye is the lamp of the body: from it all the other members derive their light. Now if that which is the light of the body be darkened, how miserable will be the state of the body! how great will be the darkness of those members which have no light of their own, but depend entirely on the eye! Thus if the conscience, that mental light which God has given to man for regulating his moral conduct, be itself vitiated, what will be the state of his appetites and passions, which are naturally blind and precipitate? To the same purpose speaks Macknight, only using the term reason, instead of conscience. As the body must be well enlightened if its eye is sound and good, or greatly darkened if it is spoiled with noxious humours; so the mind must be full of life, if reason, its eye, is in a proper state; or full of darkness, if it is perverted by covetousness, and other worldly passions; but with this difference, that the darkness of the mind is infinitely worse than the darkness of the body, and attended with worse consequences, inasmuch as the actions of the mind are of far greater importance to happiness than those of the body. Baxter and Dr. Doddridge understand the words in nearly the same sense, interpreting the word eye of the practical judgment. If thy judgment be sound, says the former, and thou knowest the difference between laying up treasure in heaven and on earth, it will rightly guide all the actions of thy heart and life: but if thy judgment be blinded in this great affair, it will misguide thy love, thy choice, and all the tenor of thy life: if thy judgment then be blind, which must guide thee, what a miserable erroneous wretch wilt thou be! and how dismal will that error prove! Or, as the doctor expresses it, If the maxims you lay down to yourselves are wrong, how very erroneous must your conduct be!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 22
The light of the body; that is, the instrument or organ on which the body depends for light.–Single; in a healthy and perfect state.–Full of light; fully supplied with light.
Fuente: Abbott’s Illustrated New Testament
6:22 {7} The light of the body is the eye: if therefore thine {g} eye be single, thy whole body shall be full of light.
(7) Men maliciously and wickedly put out even the little light of nature that is in them.
(g) The judgment of the mind: that as the body is with the eyes, so our whole life may be ruled with right reason, that is to say, with the Spirit of God who gives light to us.
Fuente: Geneva Bible Notes
The body finds its way through life with the aid of the eye. In that sense the eye is the lamp of the body (cf. Luk 11:34-36). A clear or good eye admits light into the body, but a bad eye leaves the body in darkness. Evidently Jesus meant the eye is similar to the heart (Mat 6:21). The heart fixed on God (Psa 108:1-2) is similar to the eye fixed on God’s law (Psa 119:18; Psa 119:148).
"Eyes are the expression of the soul, not its intake, although certainly the two ideas are related. What Jesus stresses in this saying is that a good eye acts in a healthy way. It is the sign of a healthy soul." [Note: Bock, Jesus according . . ., p. 143.]
A bad eye is a miserly eye (Pro 28:22). Jesus was speaking metaphorically. He probably meant that the person who is stingy and selfish cannot really see where he is going but is morally and spiritually blind (cf. Mat 6:19-21). [Note: Carson, "Matthew," p. 178.] However, He may have meant that the person who is double-minded, dividing his loyalties between God and money, will have no clear vision but will lack direction (cf. Mat 6:24). [Note: Floyd V. Filson, A Commentary on the Gospel According to St. Matthew, p. 100.] Metaphorically the body represents the whole person. The light within is the vision that the eye with divided loyalties, a selfish attitude, provides.