Exegetical and Hermeneutical Commentary of Luke 8:16
No man, when he hath lighted a candle, covereth it with a vessel, or putteth [it] under a bed; but setteth [it] on a candlestick, that they which enter in may see the light.
16-18. How TO USE THE LIGHT.
16. a candle ] Rather, a lamp.
with a vessel ] S.t Luke uses this word as more intelligible to his Gentile readers than “bushel.”
under a bed ] Rather, under a couch. The ancient Jews had nothing resembling our bed. They slept on divans, or on mats laid upon the floor, as is still the case in the East. The best comment on this verse is Mat 5:14; Mat 5:16, “Ye are the light of the world….Let your light so shine before men, &c.” John the Baptist is compared to ‘a lamp kindled and shining,’ and here the disciples are compared to it. Christ lighted the flame in their souls to be a beacon to all the world.
setteth it on a candlestick ] Rather, places it on a lamp-stand.
See the notes at Mar 4:21-25. Luk 8:16
No man, when he hath lighted a candle
The lighted lamp
The truth symbolized by this imagery is the self-revealing character of the real disciple of Christ.
His teaching is reproductive as the seed corn, it is diffusive as the light. The lamp is lighted to fill the room with light, and for no other purpose. Similarly all Christian truth which comes to the individual is intended to be diffused in a manner calculated to strike the attention of all who come from darkness into this marvellous light. If we compare the analogous expressions in Matthew, we see how naturally our Lords teaching glided off from this point into exhortations to transparent sincerity. For as the best lamp is one which gives most light, and casts the smallest shade, the best Christian is he who reflects most of Christ and least of self. (F. E. Toyne.)
The place and function of the lamp
We see at a glance that this parable throws some light on the social customs of the age and land in which it was spoken. It reminds us, for instance, that in Palestine, as indeed in ancient Greece and Rome, when the darkness fell, little lamps, containing oil and a wick, were brought into the rooms of all classes of the people and placed on slender stands, commonly some two or three feet high, to give light to all who were in the house. Our Lord uttered this parable to teach us that no man is illuminated for his own sake, just as no lamp is lit for its own sake. Just as the lamp is lit that it may shine, so we are taught that we may teach. No truth is a private possession, just as no truth is of any private interpretation.
Heaven doth with us as we with torches do,
Not light them for themselves; for if our virtues
Did not go forth of us, twere all alike,
As if we had them not.
No truth is, or can be, dangerous. All that we can learn, we may learn. All that we have learned we are bound to teach; all that we have received we are bound to give. To conceal from others any truth which we ourselves have been taught of God is to hide the lamp that has come to us under a bushel or under a couch, instead of setting it under a lampstand. (S. Cox, D. D.)
Difference between this and other versions of the parable
Whereas St. Mark, who wrote mainly for the Romans, speaks of a Roman measure, the modius, St. Luke, who wrote for the whole Gentile world, speaks simply of a vessel, any vessel or measure used throughout the habitable globe. And whereas St. Matthew, writing mainly for Jews, speaks of the lamp as kindled that it may give light unto all that are in the house, St. Luke speaks of it as kindled in order that they who enter into the house may see the light. For St. Matthew was himself a Jew, and wrote for those who, like himself, were already in the household of God; but St. Luke was a Gentile, and wrote for those who, like himself, had a great desire to enter into Gods house and find themselves at home in it. He and they had, so to speak, long stood outside the Fathers house, seeing and desiring the light that shone through its windows; but now Christ had called them into the house, had bidden them enter, had assured them that the house was built and the lamp lit for them as for the Jews, for all who would come into it, as well as for all who are already in it. (S. Cox, D. D. )
The good done by being good
It is somewhat remarkable, and worthy of being remembered, of the late Dr. Charles Hodge, that the closing sentence of an unfinished autobiography–perhaps the last words which he wrote–speaking of a purpose which he formed to hold up a godly companion whom he greatly loved to his students as an example, he wrote I wanted to show them how much good could be done by simply being good.
Hiding the light
A young lady in a fashionable home had been brought to Christ, and had been enabled for some years, amid much opposition, to faithfully witness for Him. The attention she attracted was often painful to her; and once, when repulsed and wounded in an effort of this kind, she for a time lost heart, and felt she should have to give up being a consecrated Christian. Just at this time she was invited to visit friends whelm she had never seen, and who knew but little of her; and she resolved, that while there she would not openly speak of her Saviour, or put herself in a position to be noticed as peculiarly religious. Her visit passed away; and not happily to herself, she was enabled to keep her resolution. Upon the day of her leaving for home, a most attractive and accomplished lady, a fashionable woman of society, while walking alone with her, suddenly asked her, Where is your sister, and why did she not come here? I mean your religious sister, the one who is known as the religious Miss J. It was because I heard that she was to be here that I, too, accepted an invitation to come and spend the holiday. I am tired of the empty, unsatisfying life I am leading, and have longed to talk with a real Christian. With shame and confusion the faithless witness was obliged to confess that she had no sister; that she was the one who had been sometimes called the religious Miss J., and that shame of the badge, that should have been borne gladly for her Saviour, had kept her silent. A precious opportunity to lead a weary soul to the Master had been lost. (D. W.Whittles Life, Warfare, and Victory.)
Verse 16. Lighted a candle] This is a repetition of a part of our Lord’s sermon on the mount. See the notes on Mt 5:15; Mt 10:26; and on Mr 4:21, Mr 4:22. See Poole on “Mat 5:15“, See Poole on “Mar 4:21“. 16. No man, &c.(see on Mt5:15, of which this is nearly a repetition). No man, when he hath lighted a candle,…. Christ by this, and some proverbial sentences following, observes to his disciples, that though the mysteries of the kingdom of heaven were delivered in parables for the present, that they might not be seen and understood by some; and though he gave to them the explanation of such parables, as of the above, in a private manner; yet his intention was not, that these things should always remain a secret with them; but as they were the lights of the world, they should communicate them to others; and that that light of the Gospel, and the knowledge of the doctrines of it, which he had imparted to them, were not to be retained and concealed in their bosoms, but to be diffused and spread among others: even as no man, when he lights a candle,
covereth it with a vessel; any sort of vessel, as with a bushel,
[See comments on Mt 5:15], or with a bucket, or with a shell, as the Persic version here interprets, rather than translates:
or putteth it under a bed; whether a bed to sleep on, or a couch to sit or lie upon at meals:
but setteth it on a candlestick; a vessel, or instrument made for that use and purpose, to put and hold a candle in:
that they which enter in; to the house, or room, where it is,
may see the light of it, and be enlightened by it: even so it is the will of Christ, that what evangelical light and knowledge he bestows on any persons, they should not hide it, nor their gifts and talents, or keep it back from the view of others, but should hold it forth both in their preaching, and in their practice.
When he hath lighted a lamp ( ). It is a portable lamp () that one lights ( aorist active participle of , to kindle, fasten to, light). With a vessel (, instrumental case of ). Here Mr 4:21 has the more definite figure “under the bushel” as has Mt 5:15. Under the bed ( ). Here Mr 4:21 has the regular instead of the late compound . Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matt 5:15; Matt 10:26; Matt 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See on Mr 4:21 for further discussion of the lamp and stand. May see the light ( ). In Mt 5:16 Jesus has it “may see your good works.” The purpose of light is to let one see something else, not the light. Note present subjunctive (), linear action “Jesus had kindled a light within them. They must not hide it, but must see that it spreads to others” (Plummer). The parable of the lamp throws light on the parable of the sower. Candle [] . Rev., properly, lamp. See on Mr 4:21. Candlestick [] . Correctly, as Rev., a stand. See on Mt 5:15.
PARABLE OF THE LIGHTED CANDLE V. 16-18
1) “No man when he hath lighted a candle,” (oudeis de luchnon hapsas) “Then no one when he has lit a lamp,” Mat 5:14; Luk 11:33, a common experience of the day.
2) “Covereth it with a vessel,” (kaluptei auton skeuei) “Hides it with or under a vessel,” any vessel in the house, or a bushel basket, covers it with commercialism, Mat 5:15.
3) “Or putteth it under a bed;” (e hupokato klines tithesin) “Or places it underneath a couch or recliner,” so that its light is hidden or concealed from view, Mar 4:21; One doesn’t sleep on a light; Get the lesson, Pro 19:15; Eph 5:14.
4) “But setteth it on a candlestick,” (air epi luchnias tithesin) “But he places it upon a lampstand,” above the floor level, Mar 4:21.
5) “That they which enter in ma y see the Iight.” (hina hoi eisporeuomenoi bleposin to phos) “In order that those who come into the room or residence may see the light,” and avoid stumbling or bumping into any obstruction in the house, 2Co 3:2; Php_2:15-16. The idea is let your influence be so cast that others may be helped to the glory of God, through Jesus Christ, in His church, Eph 3:21.
As it is the nature of light to shine and banish the dark, so it is the nature of truth to spread and wipe out error or expose error. The apostles were not producers of light but reflectors of light, light-bearers of truth, of Jesus Christ, the light of the world in them, Act 1:8; Joh 8:12.
Appleburys Comments
The Parable of the Lamp Luk. 8:16-18 And no man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they that enter in may see the light. 17 For nothing is hid, that shall not be made manifest; nor anything secret, that shall not be known and come to light. 18. Take heed therefore how ye hear; for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken away even that which he thinketh he hath.
Comments
that they that enter may see.The purpose of the lamp is to let the light shine so that people may see. The parables of Jesus were intended to give light to their pathway. They were not to obscure the truth for anyone who wanted to understand.
By placing the parable of the lamp after the parable of the sower, Luke suggests that the Word of Godthe seedwas like a lamp to give understanding to all who are willing to accept it. See Psa. 119:105; 2Pe. 1:12-21.
For nothing is hid, that shall not be made known.What was hid from the disciples by the parable was made plain to them by the explanation which Jesus gave.
Take heed therefore how ye hear.The disciples were to hear with the intention of understanding and being enlightened by the lesson Jesus taught. That person who hears only to criticize will not be helped.
for whoever hath, to him shall be given.See Mat. 13:12-13 for a similar statement. To the one who has a desire to understand, more will be given, that is, the matter will be explained so that he may understand. But the one who did not have the desire to understand will soon forget that he had heard the parable, for it had no meaning to him.
In this connection, Matthew quotes from Isa. 6:9-10 which seems to suggest that some had deliberately closed their eyes and stopped their ears so that they wouldnt hear and understand.
(16) No man, when he hath lighted a candle.Better, a lamp; and for a candlestick, the lampstand. See Notes on Mat. 5:15; Mar. 4:21. In St. Matthew the proverb comes into the Sermon on the Mount; in St. Mark it occupies a position analogous to that in which it stands here, and this agreement favours the view that it was actually spoken in connection with the interpretation of the parable, as a special application of what had before been stated generally.
Note St. Lukes more general term, a vessel, instead of the bushel, as in St. Matthew and St. Mark, and the somewhat wider range of the lamps illumining power, not only to those who are in the house, but to those also who are in the act of entering into it. We may, perhaps, venture to connect the choice of the latter phrase with St. Lukes personal experience as a convert from heathenism. As such, he had been among those that entered into the house; and as he did so, he had seen the light of the lamp which the Apostles of Christ had lighted.
16-18. Similar words were used in the Sermon on the Mount. They were appropriate on both occasions.
The Purpose of the Word Is That It Might Come Fully Into the Light, For One Day It Will Certainly Do So (8:16-18).
‘And no man, when he has lighted a lamp, covers it with a vessel, or puts it under a bed, but he puts it on a stand, that those who enter in may see the light.’
Then He points out that He has not come in order to keep things hidden. That is not the purpose of the word of God. When a man lights an oil lamp he wants it to be seen by all who are in the house. To put it under the bed or to cover it up would be ridiculous. Its purpose is to shine out. And the same applies to Him and His word, and to the word of God itself. He wants all to see what He is offering. He has brought truth for all.
The same applies to our Christian witness. It should be open and available to the world, not hidden by stay-abeds, or by discreetly hiding it. Our light should so shine before men that they see our good works, realise their source, and glorify our Father Who is in Heaven (Mat 5:16). But let us not forget that if we forget to mention the name of Jesus, then the credit will go to us not Him.
Other parabolic sayings:
v. 16. No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed, but setteth it on a candlestick, that they which enter in may see the light.
v. 17. For nothing is secret that shall not be made manifest, neither anything hid that shall not be known and come abroad.
v. 18. Take heed, therefore, how ye hear; for whosoever hath, to him shall be given; and whosoever hath not, from, him shall be taken even that which he seemeth to have.
These words seem to have been a favorite saying of Jesus, for He repeats them on various occasions, Mat 5:15; Mar 4:21; Luk 11:33. “For anyone to light a lamp and then hide it under some hollow vessel or place it under a bed or couch, when it is intended for a light to all that are in the house, would be foolish. It must rather be placed in a holder, on a candlestick; then all that come in may see the light, and it will serve its purpose. Even so people that have received Christianity into their hearts, that have the light of the Gospel shining in them, that have been given this light in order that its radiance may be shed also on others, must hide neither the light of their individual godliness nor that of the pure Gospel-preaching in such a way that no man can find out about it, not even if he inquired about it. There is a grave responsibility resting upon the believers of the pure Gospel in these last days of the world. For there is nothing hidden which shall not be revealed, nor is there anything covered over which is not bound to become known and be exhibited. The very object in hiding something precious is to bring it forth at some convenient time. And so Christianity and the Christian doctrine is a treasure which we should guard most carefully lest it be taken from us; but incidentally, we uncover this treasure at every opportunity and permit others to share in the wonderful riches of God’s grace and mercy in Christ Jesus. From this fact arises the duty of Christians to be careful hearers. The responsibility is for them really to know, and not merely have a knowledge about, the light of the Gospel, the treasure of salvation. To the one that has Christian knowledge the Lord adds thereto, with compound interest reckoned daily; the constant study of the Word of the Gospel enriches the hearer and reader in a manner beyond the comprehension of even the well-grounded Christian. But if one is careless about his growth in Christian knowledge, then even that little which he foolishly believes himself to be possessing will be taken from him. A check in the growth of Christian faith amounts to the same thing as a frost in early fall: the plant is definitely harmed by the misfortune.
Luk 8:16. A candle, A lamp.
Luk 8:16-18 . See on Mar 4:21-25 ; Mat 5:15 ; Mat 10:26 ; Mat 13:12 . The connection in Luke is substantially the same as in Mark: But if by such explanations as I have now given upon your question (Luk 8:9 ) I kindle a light for you, you must also let the same shine further, etc. (see on Mar 4:21 ), and thence follows your obligation ( , Luk 8:18 ) to listen aright to my teaching. On the repeated occurrence of this saying the remark of Euthymius Zigabenus is sufficient: , .
Luk 8:17 . . ] a change in the idea. By the future that which is to come is simply asserted as coming to pass; but by the subjunctive ( ) it is in such a way asserted that it leads one to expect it out of the present, and that without , because it is not conceived of as dependent on a conditioning circumstance (Klotz, ad Devar . p. 158 f.): There is nothing hidden which shall not be known and is not bound to come to publicity . Comp. on the latter clause, Plato, Gorgias , p. 480 C: ; Thucyd. i. 6. 3, 23. 5.
Luk 8:18 . ] . , Euthymius Zigabenus.
. . .] a ground of encouragement. The meaning of the proverbial sayings in this connection is as in Mar 4:25 , not as in Mat 13:12 .
] even what he fancies he possesses : it is not the liability to loss , but the self-delusion about possession, the fanciful presumption of possession, that is expressed; the , in fact, occurs when the knowledge has not actually been made a man’s own; a man believes he has it, and the slight insight which he regards as its possession is again lost. It is not reproach against the apostles (Baur, Hilgenfeld), but warning that is conveyed in the form of a general principle. In Luk 19:26 the expression with would have been inappropriate. But even here the mere , as in Mar 4:25 , would have been not only allowable, but even more significant. The . . . already shows the influence of later reflection.
DISCOURSE: 1504 Luk 8:16-18. No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.
AMONG the ancient philosophers there were some, who instilled into their more immediate followers, principles different from what they avowed to the public at large. But there was no such insincerity in our Divine Teacher. He did indeed instruct his peculiar Disciples more fully than others (for others were not capable of enduring the clear light of his Gospel) but it was his design that, in due season, the whole truth should be made known to the world; and of this his intention he advertised his Disciples, at the very time that he was explaining to them his public discourses. I.
Of those who preach the Gospel
The Gospel is a light in the midst of a dark world It is the duty of ministers to preach this Gospel,
1.
With fidelity
[It is not sufficient to amuse the people with moral essays, or with dissertations that shall display our own learning. We must preach Christ crucified. We must determine to know nothing else among our people [Note: 1Co 2:2.]. We must never omit any opportunity of setting before men that light which God has sent into the world. We may indeed, yea we must, use discretion in our method of dispensing the Gospel, lest by an injudicious declaration of the truth we injure those whom it is our desire to benefit [Note: Joh 16:12. 1Co 3:1-2. Heb 5:11; Heb 5:14.]: but, in this, we must be actuated, not by worldly policy or the fear of man, but solely by a love to the souls of our fellow-creatures. When no such necessity imposes a restraint, we must declare the whole counsel of God [Note: Act 20:20; Act 20:27.].]
2.
With perseverance
[As a man should not substitute any thing else in the place of the Gospel, so neither should he withdraw from the engagements he has solemnly entered into to preach the Gospel [Note: Lev 27:28. with Luk 9:62. 1Co 9:16-17.]. Neither political ambition, nor worldly care, can ever justify a man in intermitting, much less in vacating, the paramount duties of the ministry [Note: 2Ti 2:3-4.]: not even sickness itself is any excuse for neglecting to employ the strength we have in the service of our God [Note: 1Ti 5:23. Paul does not say, Leave off preaching; but, Take care of your health.]. We do not say, that the education of youth is incompatible with the ministry: but it should never be suffered to make void the superior obligations which we owe to God, and to the souls of men. It may be made subservient to the ministry; but must never supersede it.]
From the duty of those who preach the Gospel, we pass on to consider that,
II.
Of those who hear it
We should take heed how we hear it An attention to this duty is of infinite importance
1.
We shall invariably receive benefit in proportion as we do attend to it
[Who that has ever searched the Holy Scriptures in private, and waited diligently on the public ministration of the Gospel, has not found that, together with increasing views of the truth, his faith, his hope, and all his graces, have been strengthened and confirmed [Note: Act 17:11-12.]? ]
2.
We shall assuredly suffer loss in proportion as we neglect it
[From whatever cause we are led to slight the ordinances of religion, or to decline from the study of the sacred oracles, we shall soon find occasion for regret and sorrow. We may ask of all who have experienced such declension, Have you not lost much of the light and liberty which you once enjoyed in your souls? have not your graces languished; your corruptions gathered strength; your difficulties increased; your comforts vanished? Application
[If the true light now shine around you, be thankful for it, and walk in the light, lest the candlestick be removed [Note: Rev 2:5.], and ye be left in utter darkness [Note: Joh 12:35.]: and let all make their light to shine before men; that, being as lights in the world, they may win by their holy conversation those who have resisted the light of the written word, and shut their ears against the preached Gospel [Note: 1Pe 3:1-2. Php 2:15-16.].]
16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.
Ver. 16. No man, when he hath lighted, &c. ] q.d. Though to you it is given to know mysteries, &c., as Luk 8:10 , yet not for your own use only, but that your light may shine before men.
16 18. ] Mar 4:21-25 , where see notes. The sayings occur in several parts of Matt. (Luk 5:15 ; Luk 10:26 ; Luk 13:12 ), but in other connexions. Euthym [70] remarks well, . On the meaning of the separate sayings, see notes on the passages in Matt. Observe that Luk 8:18 , = Mark, and = Mark.
[70] Euthymius Zigabenus, 1116
Luk 8:16-18 . Those who have light must let it shine (Mat 5:15 ; Mat 10:26 , Mar 4:21-25 ). Lk. here seems to follow Mk., who brings in at the same point the parable of the lamp, setting forth the duty of those who are initiated into the mysteries of the kingdom to diffuse their light. A most important complement to the doctrine set forth in Luk 8:10 , that parables were meant to veil the mysteries of the kingdom.
Luk 8:16 . : Mt. has . is the more classical word. : any hollow vessel instead of the more definite but less familiar in Mt. and Mk. , bed or couch, as in Mt. and Mk. Nobody puts the lamp under a vessel or a couch, as a rule ; it may be done occasionally when the light, which burns night and day in an eastern cottage, for any reason needs to be obscured for a while. , etc., that those entering in may see the light. The light is rather for the benefit of those who are within ( , Mat 5:15 ), the inmates. Is Lk. thinking of the Gentiles coming into the church?
NASB (UPDATED) TEXT: Luk 8:16-18
16″Now no one after lighting a lamp covers it over with a container, or puts it under a bed; but he puts it on a lampstand, so that those who come in may see the light. 17For nothing is hidden that will not become evident, nor anything secret that will not be known and come to light. 18So take care how you listen; for whoever has, to him more shall be given; and whoever does not have, even what he thinks he has shall be taken away from him.”
Luk 8:16 “Now no one after lighting a lamp covers it over with a container” This is related to the preceding parable. It emphasizes the true believer’s need to live and share the truth of the gospel. We are saved to serve, to tell.
“lampstand” This could refer to several different ways by which lights were positioned in the home so as to give off the most illumination:
1. an out-cropping in the wall
2. a hanger on the wall
3. some type of pedestal
Luk 8:17-18 These two verses must relate to the previous context of “apparent” believers. The intentions of the heart will one day be revealed. God looks first at the heart, not the religious actions. One’s true motive will become evident (1) in this life or (2) on judgment day.
No man. Greek oudeis, compound of ou. App-105.
candle = a lamp. See App-130.
bed = couch.
on = upon. Greek. epi. App-104.
candlestick = lampstand.
16-18.] Mar 4:21-25, where see notes. The sayings occur in several parts of Matt. (Luk 5:15; Luk 10:26; Luk 13:12), but in other connexions. Euthym[70] remarks well, . On the meaning of the separate sayings, see notes on the passages in Matt. Observe that Luk 8:18, = Mark, and = Mark.
[70] Euthymius Zigabenus, 1116
Luk 8:16. ) the light, not the candlestick [or lamp which holds the light, ]. Mans nature no more has light of itself [derived from itself], than the material of the candlestick has it. For this light is added from without, that is, by Divine agency, through the word. Therefore the candlestick does not seek to be beheld, as far as itself is concerned, but serves that the light may be beheld: and the good hearer, like the candlestick, always hears in such a way as that he may be of use to as many as possible by his shining: and he himself, in turn, day by day increases in the brightness of his shining.
Hearing; Doing; Believing
Luk 8:16-25
Inconsistency, unkindly words and acts, disobedience to our known duty will prevent our light from shining. If Christ has illumined your wick, see that you trust Him to find for you your stand, from which you may emit the clearest rays. You are lighted to shine!
The closest relationship to Jesus is not that of nature but of grace. To listen in your heart to Gods voice, to hear it in His Word and in Providence and then to do as it decrees, will bring you into the closest relationship with your Lord.
Be prepared for storms if you link your lives with Christ. But they cannot hurt you. Men and demons will rage against you; but there is a limit to their power. Jesus rules the waves. The sea is His and He made it. If only you can include yourself and Christ in that pronoun we of Luk 8:24 you can never perish although there be as many demons against you as tiles on the house roofs. So Luther found it. See Isa 54:17.
Shining For God — Luk 8:16-21
No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. Take heed therefore how ye hear; for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Then came to Him His mother and His brethren, and could not come at Him for the press. And it was told Him by certain which said, Thy mother and Thy brethren stand without, desiring to see Thee. And He answered and said unto them, My mother and My brethren are these which hear the Word of God, and do it- Luk 8:16-21.
Every believer is called on to witness for Christ; he is to let his light shine before men. Our Lord Jesus uses here an illustration of which He was evidently very fond. We get hold of certain illustrations that seem to have weight, and help to clarify the truth which we are giving out, and these illustrations we are apt to use again and again as occasion arises. We all recognize our Lord as the Master-Teacher, and it is interesting to note how wonderfully He illustrated His addresses. Some preachers today are averse to such a method, but they need to remember that in criticizing the method they are, whether consciously or not, criticizing the Lord Himself. Spurgeon has said, The sermon is the house, the illustrations are the windows that let the light in. Our Lord never told stories just for the sake of stirring up the emotions of His hearers; every such incident was a parable, even though it was actually true in fact. We are told that without a parable spake He not unto them. He had a double purpose of using these parables: in the first place, many of them helped to make clear the truth He was seeking to impart; and in the second place, they were a challenge to His hearers, testing them as to whether or not they had any real interest in the truth. If unconcerned, they would listen to the story and go carelessly on their way, paying no further attention to it; if really exercised, they would inquire as to the meaning He wished to convey. We see this frequently in connection with the apostles who came to Him, asking the meaning of stories or illustrations He used. Most of His illustrations had to do with things that were exceedingly commonplace and well-known. It was thus with that of the candle or lamp-stand, which He used on several occasions. We need to learn that the candle was not such as we know, but the word really means one of those metal or pottery lamps which many of us have often seen in pictures or in museums, the bowl of which is filled with olive oil, and a wick protrudes through the spout. When this wick is lighted the lamp (or candle) is placed upon a lamp-stand, or in some other prominent position, in order to illumine the house. So Jesus says, No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. This is very suggestive. Elsewhere He speaks of hiding the light under a bushel, which answers to the vessel here. Now the bushel naturally reminds us of business, since it was used to measure food; and many Christians, I fear, have hidden their lights under a bushel; they have allowed their business to so occupy them that they have failed to witness for Christ as they should. You may have sometimes heard the expression, I never mix my religion with my business. Well, it is a very sad thing if you do not, because you are failing altogether in being the kind of businessman the Lord expects you to be. All Christians are not called upon to take an official place, as ministers or public teachers, but God needs Christian business-men to shine for Him. I am always so thankful when I hear people say of some of my brethren who are engaged in various commercial lines, I have known Mr. So-and-So for years, and I could trust him anywhere; he carries his Christianity into his business. This is letting ones light shine for God in his daily life. A professed Christian who tries to carry on his business without giving Christ the rightful place in his life is a failure.
Then our Lord suggests the possibility of hiding the light under a bed. Now the bed, of course, speaks of taking ones ease. Have we not known many like that? They are interested in the things of God so long as those things do not interfere with their own comfort. How many forget that Sunday is, in a very definite sense, the Lords Day, and yet they will stay out late on Saturday night, wear themselves out in business or pleasure, and then lie in bed on Sunday morning until it is too late to gather with the people of God, on the plea that they must have rest for body and mind. Surely, a little forethought would suggest carefully conserving the last hours of the week in order that one might be at his best on the Lords Day, to use the full time for God in such a way as to bring glory to His name by participating in the worship of His people and in the various activities connected with the gospel testimony. It is so easy to hide ones light under the bed and excuse oneself on the ground of physical weariness. Many might have far more active participation in the things of Christ if it were not for slothfulness. I would to God that we Christians might be as much in earnest about witnessing for Christ as are the devils embassies in serving him. What a stir there often is when a gospel meeting runs over nine oclock, and yet worldlings can be out at the theatre, or other ungodly places, until midnight and think nothing of it. It is a shame that Christians are so slack in manifesting devotion to Christ. In studying Chinese years ago, I noticed that one of the Chinese characters for evil is made up in this way: the upper part is for that which is secondary, and the lower part is the ideogram for heart; the meaning is that when that which is highest is given secondary place, it results in evil. May we not all challenge our hearts as to whether we give Christ the first place and make the things of God our immediate aim; or whether, after all, we think first of our own comfort and put the things of God in a secondary place. Our Lord tells us that nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. Elsewhere we are told that some day we must all appear before the judgment-seat of Christ in that solemn day when all the purposes of the heart are manifest. How many of us will look back with grief on our lack of real devotion to Christ when we were in this scene! What we need to do is to live more and more in the light of that day of manifestation.
Next we have a word from the Lord to His followers concerning discipleship: Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. There are many indifferent hearers; there are people who listen with the outward ear but do not really hear the message at all. We need to remember the sevenfold challenge in the book of Revelation: He that hath an ear, let him hear. We should listen to the Word of God as the very message of the Lord Himself to our own souls; to do otherwise is to insult Him who thus speaks to us for our instruction and obedience. On the other hand, we need to be careful about listening to that which is false. In the book of Proverbs we read, Cease, my son, to hear the instruction that causeth to err from the words of knowledge. If men profess to be servants of Christ and yet deny the great truths of Holy Scripture, God holds us responsible. If we continue to listen to such deniers, we not only waste time by doing this but we dishonor God whose Word is thus rejected.
The Lord Jesus stresses the importance of using aright that which is communicated to us: Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. It is a very easy thing to become an utter pauper, spiritually, and yet to be quite unconscious of ones true condition. We have an example of that in the Laodicean church, the members of which said, I am rich, and increased with goods, and have need of nothing; but the Lord, you remember, said to them, Knowest not that thou art wretched, and miserable, and poor, and blind, and naked? They thought everything was well and that they were rich in every way, when, actually, everything was wrong with them. They were in deepest spiritual poverty, because they were not appropriating the riches of grace which God had put at their disposal. So it is with the one who fails to hear and heed the Word of God, and yet congratulates himself on being in a good spiritual frame of mind.
While our Lord was giving this instruction to His hearers, an incident occurred which emphasized the importance of the very thing He was stressing. Someone came suddenly up and interrupted Him, Thy mother and Thy brethren stand without, desiring to see Thee. Some people, you know, have no sense of the proper time and place for things, they think nothing of interrupting even the most precious unfolding of divine truth; it is often hard for preachers to bear such interruptions. One is inclined to become impatient, but it was otherwise with our blessed Lord. Instead of stopping to greet His loved ones or reprove the one who came to apprize Him of their presence, He used this as a means of pressing home the truth He had been uttering: My mother, and My brethren are these which hear the Word of God, and do it. I think I see Him raising His hands and looking out upon that audience as He exclaims, These are My mother and My brethren. Those who love Gods truth belong to Him in a peculiar way, they are His intimate relatives. Are you and I numbered among them? On another occasion He said to His disciples, Ye are My friends, if ye do whatsoever I command you. How precious to be a friend of His, to be one who delights in His company and who seeks to obey His Word!
It is true we are saved by grace alone. We could not do anything to merit our salvation; no work of ours could avail to blot out even one sin, but He who has saved us is now looking for good works in us. He said, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. We who have believed in God are responsible to be careful to maintain good works. This is the test of discipleship. It is in this way that we shine for Christ, letting the world realize how much He means to us. Perhaps I am speaking to some today who have never yet trusted the Lord Jesus Christ; if so, I plead with you, take heed how ye hear! The Word says, Hear, and your soul shall live. I remember a lady who said to me years ago, I went to church all my life but I never heard a sermon till I was fifty-eight years of age. I inquired whether she had been physically deaf. Oh, no; she replied; I sat in church, took part in the singing and listened to the sermons, but I never really heard one in my own soul until one day, for the first time, I realized the message was for me. When the preacher talked of sinners, I used to wonder what wicked people were in the church-building; when he talked of saints, I couldnt imagine who might be there good enough to be so designated. But Ill never forget the time when I realized that I was a lost sinner and needed a Saviour. Then my heart was opened, and I listened earnestly in order to find out how I might be saved, and as the gospel was proclaimed 1 received it in faith, and ever since I have known the Lord for myself. Jesus said, Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Have you heard Him in the gospel message? As Christians we need to have our ears attentive to His Word day after day that we may learn His will for us, and so manifest our discipleship as we walk in obedience to His truth. While I live will I praise the Lord: I will sing praises unto my God while I have any being (Psa 146:2).
Chapter 46
Hearing The Word Of God
There is much need for some plain, simple, biblical instruction about hearing the Word of God, about how we ought to hear the preaching of the gospel.
Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few (Ecc 5:1-2).
Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: For the wrath of man worketh not the righteousness of God. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deceiving your own selves (Jas 1:17-22).
In Luk 8:18 the Lord Jesus Christ is addressing his own disciples, both those who truly were his disciples and those who merely professed to be. Knowing that a great multitude of people were gathered together to hear him out of every city, and knowing (he is God, and knows all things) that most of them, would be hearers only, and not doers of the Word, our Lord spoke to them by a parable. He used the similitude of a farmer who went out to sow his seed (Luk 8:4-16). In that parable the Saviour plainly tells us that few there are, in any group of hearers, who receive any saving benefit from the preaching of the gospel. Three things are evident in the parable of the sower.
The preaching of the gospel is the sowing of the seed of life. Only those whose hearts are made good by the regenerating power and grace of God the Holy Spirit receive the Word to the saving of their souls. And, once we have received the good seed of the gospel into our hearts, we must take care that nothing chokes it out and destroys its influence. Then, in Luk 8:18, the Lord Jesus says to all who hear the gospel preached, Take heed, therefore, how ye hear. If we would profit from the ordinance of God, if we would profit spiritually and eternally from the preaching of the gospel, we must take heed how we hear it. Let us take heed what we hear, making certain that we hear no preaching but the preaching of Gods free and sovereign grace in Christ. And let us take heed how we hear the gospel preached.
Seize Every Opportunity
Let it be clearly understood that we ought to seize every opportunity God gives us to hear the gospel. If you are wise, you will avail yourself of every opportunity God gives you to gather with his saints in public worship, to give him praise and hear his Word. I am not talking just about going to church. I urge all under my influence never to attend those religious circuses called churches. In those places, they hardly let people breathe, for fear of losing them. They keep people busy doing something every night of the week and most days. I do not suggest that we should simply go to church and entertain ourselves in the hearing of sermons and in the pursuit of religious activities. That will profit your soul nothing.
However, there is a trend today in many places that concerns me. The trend in many places, places where the gospel is preached, is to have less and less preaching, less and less public worship. I know of many places where the assembly meets only twice a week, others where they only have one service a week and others where they have even less. Many reasons are given for this. Perhaps there are situations in which it is justified. But I get hungry more often than that. Dont you? I need to be with my family more than that. I need to hear from God more often than that. Dont you? The Word of God does not tell us how often we should meet together. So we must set no rules in this regard; and we must never attempt to impose our practices upon others in areas where the scriptures are silent.
Still, I think there is something terribly dangerous and unhealthy about squeezing our time in the house of God down to as little as we can comfortably fit into our lives. Let us take care that nothing chokes out the influence of the gospel in our lives. Like Simeon and Anna, I want to be found in the house of God, beholding Gods Salvation, speaking the praise of Christ and learning of him. Like Mephibosheth, I want to be found sitting at the Kings table. Like Mary, I want to be found sitting at his feet.
The Gospel And Gospel Preaching
Make certain that in hearing, you hear the gospel. Do not ever delude yourself into thinking that religion is good. Only gospel religion is good. All other religion is deadly and damning. It is not going to church that profits our souls. It is not the hearing of sermons that profits us. It is not religious chatter that benefits us. It is the preaching of the gospel, the declaration of our great God, his greatness, his goodness, his glory and his wondrous works in the Lord Jesus Christ (Gal 6:14).
It is from the house of God, the assembled body of Christ, that God commands the blessing upon his people (Psa 133:3). No wonder David sang as he did about the blessedness of public worship (Psa 122:1-9; Psa 84:10). This matter of hearing the gospel is so important that our risen Saviour has specifically given the ministry of the gospel to his church as one of his chief ascension gifts (Psa 68:18-19; Eph 4:11-12).
God has always gifted specific, chosen men for the work of the ministry, to serve the souls of men, men whom he has specifically called to that great work. Jude tells us, that Enoch, the seventh from Adam, prophesied (or preached) concerning the Lords coming with ten thousand of his saints to judgment. Peter tells us that Noah was a preacher of righteousness, the righteousness of God in Christ. God never left himself without witness, even in those earliest times, but at sundry times, and after diverse manners, spoke to our fathers by the patriarchs and prophets.
After the giving of the law, the Lord God constantly separated to himself a certain order of men to preach to, as well as pray for, his people. Israel always had her prophets and her priests. Though the Jews were often carried away into captivity, and because of their sins scattered abroad among the nations, yet God faithfully and graciously kept up a remnant of prophets and preachers, like Ezekiel, Jeremiah, Daniel and others, to reprove, instruct and call men to repentance.
Great as those days were, we live in a better day with better provisions. When our Lord Jesus Christ, our great High-priest, had through the eternal Spirit offered himself, as a full, perfect, sufficient, effectual sacrifice and satisfaction for the sins of his people, and following his resurrection had all power committed to him, both in heaven and on earth, he gave commission to his Apostles, and in them to all succeeding gospel preachers, to go into all the world and preach his gospel to every creature, promising to be with us, (to guide, assist, strengthen, and comfort us always, even) unto the end of the world.
It is my responsibility, and that of Gods servants everywhere, to preach the gospel (1Co 9:16), it is your responsibility to hear the message God sends his servant to deliver. God does not send a man to beat the air.
How insensible most people are of this unspeakable gift! They do despite to the Spirit of grace, crucify the Son of God afresh and put him to an open shame, by wilfully refusing to attend Gods ordained means of grace! How terrible will the end of such men be? How tormenting it will be that light should come into the world, that the glad tidings of salvation should be so very frequently proclaimed in a place, only to be despised by many! The spiritual manna of the gospel, this angels food, is despised as a worthless thing. Our Lord declares that it will be more tolerable for Tyre and Sidon, for Sodom and Gomorrah, than for those who despise the gospel (Mat 11:20-24). Better that men had never heard of a Saviour being born, than after they have heard (or despised the opportunity to hear), not to give heed to the ministry of those who are employed as Gods ambassadors, to declare the good news of free, saving grace in Christ! George Whitefield accurately interpreted our Saviours doctrine when he said
We may, though at a distance, without a spirit of prophesy, foretell the deplorable condition of such men; behold them cast into hell, lifting up their eyes, being in torment, and crying out, How often would our ministers have gathered us, as a hen gathereth her chickens under her wings? But we would not. O that we had known in that our day, the things that belonged to our everlasting peace! But now they are forever hid from our eyes. Thus wretched, thus inconceivably miserable, will such be as slight and make a mock at the public preaching of the gospel.
Suggestions For Hearing
Here are some suggestions that may, with the blessing of God the Holy Spirit, help you to hear the gospel with spiritual profit. Gospel preaching is the ordinance of God, the means appointed by Christ himself for saving of his people and the building of his kingdom among men. This is the method by which God the Holy Spirit does his work in the souls of men. Consider these facts, and you will gladly heed these four admonitions, though they may reprove you and though the reproof may be painful.
Never come to the house of God to gratify your religious curiosity. When we come to the house of God, let us come seeking to know Christ, to hear of Christ, to learn of Christ and to worship Christ. It is not an honourable thing, but a contemptible thing to sit around and discuss endless questions about nothing, ever learning but never coming to the knowledge of the truth (2Ti 3:5-7). Flee, flee religious curiosity, as you would flee the plague! Come to the house of God with humility, ready to receive with meekness the engrafted Word, which is able to save your soul.
Listen carefully, attentively, to the message God sends his servant to deliver to your soul. Give earnest heed to the things that are spoken from the Word of God. Take great care to hear what God has to say to you. When the Lord God descended on Mount Sinai in terrible majesty, to give his law, the children of Israel sat up and paid attention to his servant Moses. If they were earnest to hear the thunderings, threatenings and terrors of the law, how gladly sinners ought to sit up and anxiously hear the preacher of the gospel, as he proclaims the glad tidings of free grace in Christ!
No gospel preacher is sent to deliver a dry, insipid lecture on moral philosophy, legal duty, religious history, or creedal accuracy. God Almighty sends his messengers to unfold before eternity bound sinners the great mystery of godliness and the mysteries of the kingdom of his grace: redemption, forgiveness, salvation, peace, pardon, free justification and eternal life in, by and with the Lord Jesus Christ! When a man opens the Word of God before men, he is not reading a dime store novel to you. He is proclaiming the Word of the eternal God.
Here is a third word of counsel we will all be wise to heed. Do not allow Satan, or any by whom he is served, to prejudice your mind against faithful men, sent of God to preach the gospel to you.
Take heed and beware of entertaining any dislike of those the Holy Ghost has made overseers over you. If a man faithfully preaches the gospel, receive him like the Galatians received Paul, before the Judaisers corrupted them, as an angel of God.
And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in love for their works sake. And be at peace among yourselves (1Th 5:12-13).
Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God (1Co 4:1).
For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ (2Co 2:17).
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth (Isa 52:7).
As you ought not to be prejudiced against Gods servant, so you must be careful not to depend too much on a preacher, or think more highly of him than you ought to think.
Gods servants are instruments in his hands, no more and no less, just instruments by which God works in his vineyard (1Co 3:5-9; 1Co 3:21-23). Their labours are made profitable to your soul only by the blessing of God. So pray for that man who is Gods messenger to your soul. Pray that God will preserve him, give him a message for your soul and grace to deliver it; and pray that the Lord will graciously enable you to hear the message.
Always seek grace from God to personally apply the message to your own heart and life.
Always presume that the message was prepared with you in mind, and spoken to you alone. We are all terribly inclined to look across the room and behold a little splinter in our brothers eye, rather than deal with the plank in our own. Seek grace from God always to personally appropriate his message.
If you would receive a blessing from the Lord, when you hear his gospel preached, you should do something before the sermon, during the sermon and after the sermon.
Before the sermon, set things in order in your life so that you come to the house of God awake and alert. Pray for the preacher and for yourself; but do not neglect to pray for your brothers and sisters and for lost sinners, who hear the gospel with you.
During the sermon, listen attentively, constantly praying for God to speak to your heart, for Christs sake, exposing and convincing you of your sin, correcting you, comforting your soul, reviving your heart, giving you a fresh view of the Lord Jesus. Again, seek the same for your brothers and sisters.
After the sermon, discuss the message with one another and with your family; and ask God to plant the seed sown in your own heart and in the hearts of others, for Christs sake.
Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you (2Th 3:1).
Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel (Eph 6:18-19).
If we would but take heed how we hear, we might yet, again see Satan cast out like lightning. We might yet see sinners converted. We might yet see God work in us, with us and in our midst! We might yet find the Word preached sharper than any two-edged sword and mighty, through God, to the pulling down of the devils strong holds!
The Holy Spirit might yet fall upon our assemblies, as he did when Peter preached the gospel of Christ! The gospel of God might again run swiftly and run well, having free course in the hearts of men. God Almighty, our great God and Saviour, is he with whom nothing is impossible. He who added three thousand to the church on one day in one place, is perfectly capable of doing the same again today!
Jesus Christ is the same yesterday, today, and for ever. He has promised to be with us always, even unto the end of the world. I am convinced that the reason we do not receive larger blessings from the presence of the Lord, is not because our all-powerful Redeemers hand is shortened, but because we do not expect them (Psa 81:13-14; Isa 48:17-19).
Yes, sometimes, our God, to magnify his free grace in Christ Jesus, is found of them that sought him not. Notorious sinners are, sometimes, forcibly plucked as a firebrand out of the fire; but that is not Gods ordinary way of acting. Normally, he visits those with the power of his Spirit who humbly take heed how they hear, seeking to know him, his will and his way, and sends the careless away not only empty, but hardened!
Take heed, therefore, how you hear. Remember, we must all appear before the judgment seat of Christ. How will they stand at the bar of an angry, sin-avenging Judge, and see so many messages they have despised, so many preachers, who once longed and laboured for the salvation of their immortal souls, brought out as swift witnesses against them! But it shall not be so with you who with meekness receive the engrafted Word. You will be your pastors joy, and crown of rejoicing in the day of our Lord Jesus: In that day, he will present you in a holy triumph, faultless, and unblameable, as a chaste virgin to Christ your common Redeemer, saying, Behold I, O Lord, and the children which thou hast given me!
when: Luk 11:33, Mat 5:15, Mat 5:16, Mar 4:21, Mar 4:22, Act 26:18, Phi 2:15, Phi 2:16, Rev 1:20, Rev 2:1, Rev 11:4
6
The teaching of this verse is that a man should not hinder the influence of righteous deeds by some unwise action otherwise. (See Rom 14:16.)
THESE verses form a practical application of the famous parable of the sower. They are intended to nail and clench in our minds the mighty lesson which that parable contains. They deserve the especial attention of all true-hearted hearers of the Gospel of Christ.
We learn, firstly, from these verses, that spiritual knowledge ought to be diligently used. Our Lord tells us that it is like a lighted candle, utterly useless, when covered with a bushel, or put under a bed,-only useful when set upon a candlestick, and placed where it can be made serviceable to the wants of men.
When we hear this lesson, let us first think of ourselves. The Gospel which we possess was not given us only to be admired, talked of, and professed,-but to be practiced. It was not meant merely to reside in our intellect, and memories, and tongues,-but to be seen in our lives. Christianity is a talent committed to our charge, and one which brings with it great responsibility. We are not in darkness like the heathen. A glorious light is put before us. Let us take heed that we use it. While we have the light let us walk in the light. (Joh 12:35.)
But let us not only think of ourselves. Let us also think of others. There are millions in the world who have no spiritual light at all. They are without God, without Christ, and without hope. (Eph 2:12.) Can we do nothing for them?-There are thousands around us, in our own land, who are unconverted and dead in sins, seeing nothing and knowing nothing aright. Can we do nothing for them?-These are questions to which every true Christian ought to find an answer. We should strive, in every way, to spread our religion. The highest form of selfishness is that of the man who is content to go to heaven alone. The truest charity is to endeavor to share with others every spark of religious light we possess ourselves, and so to hold our own candle that it may give light to every one around us. Happy is that soul, which, as soon as it receives light from heaven, begins to think of others as well as itself! No candle which God lights was ever meant to burn alone.
We learn, secondly, from these verses, the great importance of right hearing. The words of our Lord Jesus Christ ought to impress that lesson deeply on our hearts. He says, “Take heed how ye hear.”
The degree of benefit which men receive from all the means of grace depends entirely on the way in which they use them. Private prayer lies at the very foundation of religion; yet the mere formal repetition of a set of words, when “the heart is far away,” does good to no man’s soul.-Reading the Bible is essential to the attainment of sound Christian knowledge; yet the mere formal reading of so many chapters as a task and duty, with out a humble desire to be taught of God, is little better than a waste of time.-Just as it is with praying and Bible reading, so it is with hearing. It is not enough that we go to Church and hear sermons. We may do so for fifty years, and “be nothing bettered, but rather worse.” “Take heed,” says our Lord, “how ye hear.”
Would any one know how to hear aright? Then let him lay to heart three simple rules. For one thing, we must hear with faith, believing implicitly that every word of God is true, and shall stand. The word in old time did not profit the Jews, “not being mixed with faith in them that heard it.” (Heb 4:2.)-For another thing, we must hear with reverence, remembering constantly that the Bible is the book of God. This was the habit of the Thessalonians. They received Paul’s message, “not as the word of men, but the word of God.” (1Th 2:13.)-Above all, we must hear with prayer, praying for God’s blessing before the sermon is preached, praying for God’s blessing again when the sermon is over. Here lies the grand defect of the hearing of many. They ask no blessing, and so they have none. The sermon passes through their minds like water through a leaky vessel, and leaves nothing behind.
Let us bear these rules in mind every Sunday morning, before we go to hear the Word of God preached. Let us not rush into God’s presence careless, reckless, and unprepared, as if it mattered not in what way such work was done. Let us carry with us faith, reverence, and prayer. If these three are our companions, we shall hear with profit, and return with praise.
We learn, finally, from these verses, the great privileges of those who hear the word of God and do it. Our Lord Jesus Christ declares that He regards them as his “mother and his brethren.”
The man who hears the word of God, and does it, is the true Christian. He hears the call of God to repent and be converted, and he obeys it. He ceases to do evil, and learns to do well. He puts off the old man, and puts on the new.-He hears the call of God to believe on Jesus Christ for justification, and he obeys it. He forsakes his own righteousness, and confesses his need of a Savior. He receives Christ crucified as his only hope, and counts all things loss for the knowledge of Him.-He hears the call of God to be holy, and he obeys it. He strives to mortify the deeds of his body, and to walk after the Spirit. He labors to lay aside every weight, and the sin that so easily besets him.-This is true vital Christianity. All men and women who are of this character are true Christians.
Now the troubles of all who “hear the word of God and do it” are neither few nor small. The world, the flesh, and the devil continually vex them. They often groan, being burdened. (2Co 5:4.) They often find the cross heavy, and the way to heaven rough and narrow. They often feel disposed to cry with Paul, “O wretched man that I am, who shall deliver me from the body of this death?” (Rom 7:24.)
Let all such take comfort in the words of our Lord Jesus Christ which we are now considering. Let them remember that the Son of God himself regards them as his own near relations! Let them not heed the laughter, and mockery, and persecution of this world. The woman of whom Christ says, “She is my mother,” and the man of whom Christ says, “He is my brother,” have no cause to be ashamed.
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Notes-
v16.-[Under a bed.] The word rendered “bed,” signifies “a couch,” such as was found in all sitting-rooms in eastern houses, and under which it is probable many things were put away, when not wanted.
v17.-[For nothing is secret. &c.] The application of these words and their connection with the context are not quite clear. Their primary sense appears to be that the disciples must not suppose that our Lord’s instructions were intended to be kept secret, and reserved from the world. They were not to be confined to a few favoured hearers, like the lessons of the heathen philosophers, but to be published, proclaimed, and made known to all mankind. In this way the light given to the apostles would be “placed on a candlestick,” and not covered and hidden.
Some think that the words point to the day of judgment. and the account which will then be taken of the use which all who have seen the light of the Gospel, have made of it.
v18.-[Take heed how ye hear.] Let it be remembered, in reading such sayings as these, that the bulk of mankind in all ages are peculiarly dependent on oral teaching. The number of those who have time and abilities for reading and private study will always be small. In the days when printing was not invented, and the writings of men were few, the lesson must have been specially important. But it will never lose its importance as long as the world endures.
[Whosoever hath.] This expression evidently means, “whosoever hath and makes a good use of what he hath.” The other expression in the verse “whosoever hath not,” in like manner means, “whosoever has made no use of what he has received.”
v19.-[His mother and his brethren.] From this expression, many have concluded that Joseph, the husband of Mary, was now dead. Whether this was the case we do not know. He certainly seems to have been dead at the time of the crucifixion, from the fact of our Lord commending His mother to the care of John. (Joh 19:27.)
Who are meant by our Lord’s “brethren,” cannot now be determined. It is certain that the word so translated, does not necessarily mean the sons of our Lord’s mother. It is clear, from many passages in the Bible, that the word “brethren” has frequently a wide signification, and may mean either cousins, or more distant relations. (Compare Gen 31:46; Mat 13:55; Mat 27:56; Mar 3:18; Gal 1:19.) Some think that these “brethren,” were sons of Joseph by a former marriage, before be was Mary’s husband. Some think that they were the sons of one of Mary’s sisters. Nothing certain is known on the subject.
Whether our Lord’s mother clearly saw the nature of His work on earth, at this particular time, may seriously be questioned. There is no reason to suppose that her mind was entirely free from that obscurity under which the holiest and best Jews appear to have been, about the humiliations and sufferings of Messiah.
[Come at him.] The word translated “come at,” is only found here in the New Testament. According to Parkhurst, it simply means, “to meet with, meet, light upon, or get to.” The Syriac version of this place, renders it to “speak with.”
Luk 8:16-18. See on Mar 4:21-25. The same thoughts occur in Matthew in different connections.
Thinketh he hath (Luk 8:18) is peculiar to Luke. It is self-deception, not deception of others that is referred to. Luke omits the other parables, given by Matthew and Mark, inserting two of them in a different connection however (chap. Luk 13:18-21).
In these words Christ declares his end and design in revealing unto his disciples the foregoing parable, and why he communicated to them the light of scripture knowledge and gospel mysteries, namely, that they may communicate it to others; and not keep it close unto themselves; even as the candle in a house diffuses and disperses its light to all that come within the reach of it. Such as are enlightened by God in any measure, with the knowledge and understanding of his word, ought not to conceal and hide this knowledge within themselves, but communicate it to others, and improve it for the good and benefit of others.
Observe also, the argument which our Saviour makes use of to quicken his disciples to communicate their knowledge, and improve the grace they had received for the good and advantage of others. To him that hath shall be given, that is, such as improve their spiritual gifts, shall have them increased; such as improve them not shall have them blasted.
Learn hence, that there is no such way to thrive in grace, and increase in gifts, as to exercise and improve them; he that hides his talent, forfeits it, is in danger of losing it, and also of being punished for not improving it.
Observe, lastly, how our Lord shuts up this parable of the sower and the seed, with a cautionary direction to all his auditors, to take heed how they hear the word: Take heed therefore how ye hear. Such as would profit by hearing the word must diligently attend to the matter of the doctrine which they hear, and also to the manner how they hear.
Such is the majesty and authority of the person who speaks to us in the word, such is the sublimity and spirituality of the matter, and so great is our danger if we miscarry under the word, that it nearly concerns us to take heed both what we hear, whom we hear, and how we hear.
Luk 8:16-18. No man, when he hath lighted a candle, &c. See on Mat 5:15; and Mar 4:21. Nothing is secret, &c. See on Mat 10:26. Take heed, therefore, how ye hear. In Mar 4:24, it is, Take heed what you hear. As it is the indispensable duty of all ministers of the Word to take heed what they preach, 1st, That their doctrine be true, that they may not deceive their hearers. 2d, That it be important, that they may not trifle with them: and, 3d, That it be suitable to their state and character; that they rightly divide the word of truth, and give to every description of hearers their portion of meat in due season; so it concerns all hearers to take heed what they hear. They must not take it for granted that what they hear is true, important, and suited to their state and character: but must bring it to the test of the Holy Scriptures, and examine it thereby; and for that purpose, must endeavour to make themselves well acquainted with the Scriptures: and if they find that, according to the divine oracles, the doctrine which they hear answers the above description, they must so take heed what they hear, as to attend to, and consider it well, that they may thoroughly understand and lay it to heart, and that it may have its designed effect upon their spirit and conduct.
But, according to Luke here, our Lords caution, inferred from the preceding parable, implied another thing equally important, Take heed how ye hear 1st, That you do not hear so inattentively, and in such a prayerless state of mind, as not to understand, nor afterward meditate on what your hear, and so receive the seed as by the way-side. See on Mat 13:19. 2d, That having heard, and understood in a measure what you heard, and being affected thereby, you do not rest in any ineffectual and transient impressions made on your mind, and therefore be offended and fall away in time of trial and temptation; but that the truth may take deep root in your mind, and that you may have root in yourself. See on Mat 13:20-21. Take heed, 3d, That you guard against the cares of the world, the love of deceitful riches, the vain pleasures of life, and desires after other things; those pernicious weeds, which in so many choke the springing blade, or forming ear, so that no fruit is brought forth to perfection. See on Mat 13:22. But hear, 1st, In simplicity of intention, with a single eye to the glory of God and your own salvation, present and eternal. 2d, In sincerity of heart, truly and earnestly desiring to discover and put away every error and every sin, and to know and do the whole will of God. 3d, In humility, conscious that you are unworthy to know the great and important things revealed in the gospel, the will of God, and the way of salvation from such great misery to such great happiness, unworthy that God should speak to you by his Son, and his inspired prophets, apostles, and evangelists. 4th, With reverence, remembering it is Gods word, and you are in Gods presence and under Gods eye. 5th, With seriousness, persuaded the truth you hear is no light matter, but for your life, your better and everlasting life. Would you not hear with seriousness the advice of a skilful physician respecting your health, or of a lawyer concerning your property? And will you not hear with equal, nay, with greater seriousness what concerns you infinitely more? 6th, With deep attention: let no sentence, or even word, that is uttered escape you, and fail not afterward seriously to consider what you have heard, and to examine yourself thereby. 7th, With prayer, while hearing, and before and after you hear, for the spirit of wisdom and revelation, Eph 1:17 : persuaded the things of God knoweth no man but by the Spirit of God, 2Co 2:11; 2Co 2:14. 8th, Hear with faith, firmly believing the certainty and importance of what is taught you from the oracles of God, always remembering the word preached does not profit those who hear it, in whom it is not mixed with faith, Heb 4:2. 9th, In love to the truth, though searching and cutting, though disagreeable to your mind, like a bitter medicine to your taste, or giving pain, like a lance which opens an imposthume. 10th, With meekness, with a calm, unruffled, peaceful mind, that what you hear may prove an ingrafted word able to save your soul, Jas 1:21. Above all, 11th, Hear with a fixed resolution, formed in the strength of grace, to be a doer of the word, and not a hearer only, to practise all you hear as far as you see it to be agreeable to the word and will of God. For whosoever hath, to him shall be given. See note on Mat 13:12; and Mar 4:25.
4 th. Luk 8:16-18. Practical Conclusion.No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. 17. For nothing is secret that shall not be made manifest; neither anything hid that shall not be known and come abroad. 18. Take heed therefore how ye hear; for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.
Bleek can perceive no connection between these reflections and the preceding parable. But they are closely connected with the similar reflections in Luk 8:9-10. There is even a designed antithesis between the growth of the light (Luk 8:16-17) and the increase of the darkness (Luk 8:10). Jesus is speaking to the disciples. The word which is translated candle denotes simply a lamp, just a saucer filled with oil in which a wick is placedthe mode of lighting most used in the East. It may therefore be placed without any danger under such a vessel as a bushel, which serves at once for measure, table, and dish amongst the poor, or under the divan (), a bench furnished with cushions and raised from the floor from one to three feet, on which it is customary to rest while engaged in conversation or at meals. Beds properly so called are not used in the East; they generally lie on the ground, on wraps and carpets. The lighted lamp might denote the apostles, whom Jesus enlightens with a view to make them the teachers of the world. Covering their light would be not putting them into a position of sufficient influence in regard to other men; and setting it on a candlestick would signify, conferring on them the apostolic office, in virtue of which they will become the light of the world. Those who see the light on entering the house would be their converts from the Jews and heathen. Luk 8:17 would be an allusion, as in Luk 12:3, to that law according to which truth is to be fully revealed to the world by the apostolic preaching. Lastly, the 18th verse would refer to that growth of inward light which is the recompense of the preacher for the faithfulness of his labours. But it is just this last verse which upsets the whole of this interpretation. For, 1. With this meaning, Jesus ought to have said, not: Take heed how ye hear, but, how ye preach. 2. To have, in the sense of the 18th verse, is not certainly to produce fruits in others, but to possess the truth oneself. We must therefore regard the term , the lamp, as denoting the truth concerning the kingdom of God which Jesus unveils to the apostles in His parables. If He clothes the truth in sensible images, it is not to render it unintelligible (to put it under a bushel); on the contrary, in explaining it to them, as He has just done, He places it on the candlestick; and they are the persons who are illuminated on entering into the house. All will gradually become clear to them. Whilst the night thickens over Israel on account of its unbelief, the disciples will advance into even fuller light, until there is nothing left in the plan of God (His mysteries, Luk 8:11) which is obscure or hidden (Luk 8:17). The heart of Jesus is lifted up at this prospect. This accounts for the poetical rhythm which always appears at such moments. Here we see why it behoves the disciples to hear with the greatest care; it is in order that they may really hold what He gives them, like the good soil which receives and fertilizes the seed (Luk 8:18). He alone who assimilates His teaching by an act of living comprehension, who really hath (the opposite of seeing without seeing, Luk 8:10), can receive continually more. Acquisitions are made only by means of, and in proportion to, what is already possessed. The Spirit Himself only makes clear what has been kept (Joh 14:26). If, therefore, any one amongst them contents Himself with hearing truth without appropriating it, by and by he will obtain nothing, and at last even lose everything. Mark (Mar 4:21-25) says: that which he hath; Luke: that which he thinketh he hath. It comes to the same thing; for, as to what is heard without comprehending it, it is equally true to say that he hath (in a purely external sense), or that he thinks he hath (in the real sense of the word have). Comp. Luk 19:26. This very apophthegm is found several times in Matthew. It expresses one of the profoundest laws of the moral world.
Baur and Hilgenfeld thought they found in the word , thinks he hath, a censure of Luke on the haughty pretensions of the Twelve! Our evangelists could never have anticipated that they would ever have such perverse interpreters.
Nothing could more effectually allay any undue elation which the sight of these multitudes might excite in the minds of the disciples, than their being reminded in this way of their responsibility. The similar reflections in Mark (Mar 4:25) are too different in form to have been drawn from the same source.
Mark goes on to narrate the parable of the ear of corn, which he alone records. In Matthew there are six parables respecting the kingdom of God given along with that of the sower. They form an admirable whole. After the foundation of the kingdom described in the parable of the sower, there follows the mode of its development in that of the tares; then its power, presented under two aspects (extension and transformation)in those of the grain of mustard seed and the leaven; next, its incomparable value in the parables of the treasure and the pearl; lastly, its consummation in that of the net. Is this systematic plan to be attributed to Jesus? I think not. He was too good a teacher to relate in this way seven parables all in a breath. On the other hand, did He only utter on this occasion the parable of the sower? Certainly not, for Matthew says respecting this very time (Luk 13:3): And He spake many things unto them in parables, and Mark (Mar 4:2): He taught them many things in parables. Probably, therefore, Jesus spoke on this day, besides the parable of the sower, that of the tares (Matthew), and that of the ear of corn (Mark), the images of which are all taken from the same sphere, and which immediately follow the first, the one in one Gospel, the other in the other. As to the other parables, Matthew has united them with the preceding, in accordance with his constant method of grouping the sayings of our Lord around a given subject. Such different arrangements do not appear compatible with the use of the same written document.
Luk 8:16-18. The Lamp (Mar 4:21-25*)
Luk 8:16 is repeated at Luk 11:33; Luk 11:17 at Luk 12:2; Luk 12:18 b at Luk 19:26.
Verse 16
Bed; the seat or couch upon which it was customary to recline at meals.
8:16 {2} No man, when he hath lighted a candle, covereth it with a vessel, or putteth [it] under a bed; but setteth [it] on a candlestick, that they which enter in may see the light.
(2) That which every man has received in private he ought to bestow to the use and profit of all men.
3. The parable of the lamp 8:16-18 (cf. Mark 4:21-25)
Jesus continued speaking to His disciples.
This was evidently a favorite saying of Jesus’ (cf. Mat 5:15; Mar 4:21; Luk 11:33). In view of the context here the lamp refers to a person who has the light of God’s Word within him or her. Such a person has a responsibility to let the light illuminate those around him rather than concealing it from them.
Fuente: The Cambridge Bible for Schools and Colleges
Fuente: Albert Barnes’ Notes on the Bible
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Fuente: English Annotations on the Holy Bible by Matthew Poole
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Fuente: John Gill’s Exposition of the Entire Bible
Fuente: Robertson’s Word Pictures in the New Testament
Fuente: Vincent’s Word Studies in the New Testament
Fuente: Garner-Howes Baptist Commentary
Scripture
Fuente: College Press Bible Study Textbook Series
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
THE LIGHTED CANDLE
In the parable before us he suggests the duty,
[The world lieth in utter darkness: nor has it any means of discovering the way of acceptance with God, but by the Gospel of Christ. Something of God may be learned from the visible creation: and reason may discover many things that are proper to that relation which we bear to God and to each other: but nothing can be known of Christ, nor can any means of reconciliation with God be devised, by unenlightened reason. It is in the Gospel only that the Saviour is exhibited, and that all the things belonging to our peace are fully revealed. Hence the word of the Gospel is represented as a light shining in a dark place [Note: 2Pe 1:19.], and as that light to which the whole world must be indebted for life and salvation [Note: Isa 60:1-3.].]
[We should be extremely careful what we hear [Note: Mar 4:24.]; lest we be led astray by those who profess to guide us into the way of peace [Note: Pro 19:27.]. We must also be duly attentive to the manner in which we hear. We must not be indulging a vain curiosity, or a disposition to cavil; but must receive the word humbly, as the word of God himself [Note: 1Th 2:13.]; attentively, in order to retain it [Note: Heb 2:1.]; and obediently, with a view to practise all that it enjoins [Note: Jam 1:21-22.]. If, like those to whom this injunction was given, we be already in the ministry, or are preparing for it, our obligations to profit by the word, whether in the Church or in the closet, are greatly increased.]
God has inseparably connected prosperity with diligence, and with remissness want [Note: Pro 10:4. Mat 25:28-29.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Commentaries on the New Testament and Prophets
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Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Ryle’s Expository Thoughts on the Gospels
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
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Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)