Exegetical and Hermeneutical Commentary of Luke 11:33
No man, when he hath lighted a candle, putteth [it] in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
33-36. The Inward Light.
33. in a secret place ] Rather, in a crypt or cellar.
under a bushel ] Rather, ‘under the bushel’; i.e. the one in use in the house; and similarly ‘the candlestick,’ or rather, ‘lamp-stand.’
that they which come in may see the light ] The comparison is the same as in Mat 5:14, Mar 4:21; but the application in the next verse is different. The light is here used for inward enlightenment, not to be seen afar.
Fuente: The Cambridge Bible for Schools and Colleges
These verses are found in Matthew, but in a different connection. See the notes at Mat 5:15; Mat 6:22-23.
Fuente: Albert Barnes’ Notes on the Bible
Luk 11:33-36
The light of the body is the eye
The single eye
The eye is evil when the vision is incorrect, double; is single when it lays hold of one object with clearness and firmness.
Shut the eye, or if the eye is diseased so as not to be able to see any one object distinctly, and we have the body full of darkness. This is true in the moral universe.
1. Intellectually. He whose judgment is uncertain, &c. He who has clear plans, &c.
2. Morally. He who has clear conceptions of right and wrong; with what freedom and strength he walks forward. There is light in him; there is light before him.
3. Spiritually. What does it mean to have a single eye in the religious world? It means more than supreme love to God. It means that the whole mental and moral nature of the man must be right in its conceptions of religious truths. This may be summed up in five points.
(1) Man must live for ever. The eternal, vital principle is in him. Suicide is not possible.
(2) Man, as a sinner, needs transformation into Gods character.
(3) Christ has come from heaven to work the transformation–the atonement.
(4) The necessity for a personal, affectionate faith.
(5) The only way of safety is the exercise of this faith at once. (R. S.Storrs, D. D.)
Singleness of heart
Whatever a man regards as his chief good, on that, his heart–his supreme affections–will be fixed; and by that will all his specific opinions, affections, desires, purposes, and actions be regulated and controlled. What, then, the eye is to the body, the practical estimate and regard which a man forms of his chief good is to the whole moral character. If the eye be incapable of vision, the whole body is doomed to all the evils of utter darkness. So, if the practical estimate which men form of their good be not according to the truth and reality of things, the whole moral man is doomed to error, to sin, and to ruin. To illustrate and confirm this truth I re-mark–
I. THE PRACTICAL ESTIMATE WHICH EVERY MAN FORMS OF HIS CHIEF GOOD RESPECTS EITHER GOD OR THE WORLD AS ITS OBJECT. These are the only sources of good, of any kind or degree, which are opened to man.
II. THIS PRACTICAL ESTIMATE DETERMINES ON WHICH OF THE TWO OBJECTS THE HEART IS FIXED. Here, it is necessary to distinguish carefully between a speculative estimate or judgment, and that which is practical. Let us consider the influence of this state of mind:
1. On a mans knowledge and belief of the truth. No one can have attentively considered human nature, without seeing how much the opinions of men are affected by the state of the heart; and how much more perfectly they understand those subjects which it is for their interest to understand, than any others. If a mans heart, then, be right with God, the great truths which God has revealed to influence man to act up to this end of his being will be truths which he will especially wish to understand. It is on this principle that our Saviour has declared that if any man will do His will he shall know of the doctrine.
2. This state of mend, described in the text, decides the nature of all specific and subordinate affections. Light and darkness cannot be in the same place at the same instant. God and mammon cannot reign in the same heart. And when the glory of God is the light of the soul, like the splendours of the sun, it extinguishes the lesser lights which glitter before a worldly mind. The Lord and Creator of the heart there fixes His throne, and all the affections of the inner man bow to Him as their supreme Lord.
3. This state of heart will have the same influence on the external conduct. The man who has not the love of God in him may indeed be faultless in many points, but his conduct will be greatly deficient and erroneous in externals. He will do and he will neglect to do many things which it were impossible should be done or neglected, did he carry with him a continual sense of Gods presence. But where the heart–the governing aim–is right, there is a principle which tends to bring everything right. There may indeed be some occasional deviation; but deviation will be an interruption in the general course of conduct. There will be a principle of correction within, which will discover, regret, and reform what is amiss. For the principle is a universal principle; a supreme regard to God will lead to one duty as well as to another–to acts of kindness as well as to acts of devotion. It will resist and correct little sins as well as great sins; for the same authority reaches to one as to the other, and that authority is Gods. It is also a uniform principle. It allows of no intermission of duty–sanctions no neglect of duty–admits of no indulgence of a beloved sin. For the authority which controls the man is Gods authority, and it is ceaseless and eternal like Himself. It is a pure and holy principle. It tolerates no iniquity–no moral imperfections. It points to the highest purity; it aims at Gods perfect likeness. Concluding remarks:
1. Those whose hearts are supremely devoted to the world have reason to suspect that they embrace some serious practical error.
2. Our subject shows us the substantial difference between the saint and the sinner, and how great that difference.
3. Our subject shows the necessity of maintaining a right state of heart.
4. Our subject shows those who are destitute of true religion what they must do to obtain it. They must settle it with themselves that their false views of the world must be corrected, and their hearts taken from it and be fixed on God. Cost what it may, this must be done. (N. W. Taylor, D. D.)
Self-deceit
As the bodily eye is of great use and importance to the animal life, to the direction of its powers, and to the enjoyment of it; so there is an interior eye of the mind of equal importance and usefulness to the direction of our highest capacity, and to the chief ends of our beings, which is the sense of good and evil, both natural and moral; or, the judgment of the soul concerning their difference, and the methods of pursuing the one, and avoiding the other. Now we must remember, to begin with, that there is a great disparity between the case of the external sight and the distempers to which it is liable, and the judgment of the mind with which it is compared. External vision does not depend upon our own choice; nor are we either to be praised or blamed for it; an obstruction in the eye-sight may be a mans infelicity, it is not his fault; but in the other case we are strictly and properly agents, charged with the care of ourselves, and with the improvement of our own powers and faculties, so that be may attain their true ends. Here, by the single eye, is meant the virtue of simplicity, without reserve or hesitation hearkening to, and following the pure voice of conscience, not using any artifice, colouring, or false disguise, nor suffering any bias or prejudice to rest on the mind whereby it may be imposed upon or misled. The evil eye is disease of the mind, very malignant, and extremely dangerous; what less can be meant by total and most deplorable darkness? but it is a voluntary contracted distemper.
I. THE DANGER OF SELF-DECEIT.
1. This is plainly taught in Scripture (see Pro 16:2; Isa 5:20).
2. We can see instances of it within the range of our own observation. How common is it for men to make solemn professions of religion, and declare their confident hopes of acceptance with God, while yet it is notorious that they continue in a vicious course of life? And how shall this be accounted for, without supposing the grossest self-deceit?
II. THE CAUSE OF SELF-DECEIT. In general, it is some prevailing corrupt affection or passion. The immediate result of vicious affections and unruly passions thoroughly possessing the hearts of men, is an unfairness in all their inquiries concerning their duty.
III. THE MEANS whereby this fatal disease of the mind and error of the judgment is contracted and confirmed.
1. A false imagination.
2. Wrong notions respecting sin.
3. Feeble ineffectual purposes of future amendment and obedience.
IV. THE EXTENT of this self-deceit. In some it affects the whole character and life. Such is the case described in the text, where the eye is supposed to be evil, the judgment totally perverted, the light turned into darkness which has got entire possession of the mind, and misled it in its chief concerns, its moral integrity and its future happiness. But, in some lower degree it is common to mankind; and scarcely is there any one altogether free from it, that is, who is not in some particular instances misled in judging of himself and his own conduct, through remaining self-partiality and self-ignorance. (Bishop Abernethy.)
I. SHOW THE INFLUENCE WHICH MENS PRINCIPLES HAVE UPON THEIR PRACTICE. The judgment of the mind is the guide of life and for the most part, mens outward actions are governed by their inward sentiments and opinions. They form to themselves some design, and lay down some principle or other; and this, whatever it be, gets the ascendant of everything else, is most of all in their minds, and has the prevailing sway in their actions. And thus it must needs be, as long as men do not act by any natural necessity, by any blind instinct or impulse, nor are under the power of giddy chance, or overruling fate and destiny, but are rational and free agents, and left to their own liberty and choice: they cannot but be determined by their judgment and opinion of things, and square their actions according to the notions and principles they have imbibed.
The effects of good and bad principles
II. CONSIDER THE DIFFERENT EFFECTS OF GOOD AND BAD PRINCIPLES.
1. Of the good effect and influence of good principles. If our eye be single; if we are free from all false notions and corrupt opinions; if we have a true judgment of what is our chief happiness, and wherein it consists; what is the great end of life, and what are the ways which lead to that end; our whole body will be full of light. Discretion will then guide us, and understanding will keep us; and our whole life and all our actions will be ordered right and have an uniform tendency to promote our true interest. We shall then be steady and constant in the pursuit of the one thing needful, without ever standing still, or diverting to any other end. This will prove our best security both against the enticements of our own lusts, and the allurements of the world.
2. The ill influence and effect which bad principles have upon us. It is necessary for us to have some principles or other, if we would have our life answer any purpose. Without this, we are like the double-minded man, whom St. James describes, who is unstable in all his ways (Jam 1:8), who has no particular interest to serve, but is divided between several; between the interest of this world, and of the other. Such a man is always weak and wavering, unstable and inconstant in all his actions. He has several ends to serve, which many times cross one another; and so he pursues none of them vigorously; but while he is moving towards one, inclines to another; and like a needle between two loadstones, is ever in a trembling posture, and doubtful state of mind. This is the condition of a man that has no principles at all. Next to this, it is as bad to have no good principles, no true principles of religion and virtue; for without these we shall be exposed to every temptation, and liable to change with every wind.
Having no fixed principle within us, we shall adhere to nothing upon any firm grounds; but shall be ever varying, as the complexion of our body, or the temper of our mind, or the circumstances of external affairs happen to alter. We shall be superstitious at one time, careless or profane at another; now a sceptic, and then a dogmatist; of one religion to-day, and of another to-morrow, and the next day of neither; and at last, perhaps, of no religion at all. As long as the world goes well with such a man as this, and he finds his interest in his duty, he will be loyal to his prince, true to his country, and faithful to his friend; but whenever the times alter, and these virtues are out of fashion, and become the object of scorn and reproach, and cannot be practised without apparent hazard to his own private interest, he will basely desert them, and will be sure to save himself, whatever becomes of everybody else. And this will put him upon any acts of treachery and injustice, of force or fraud, which are necessary to compass his self ends.
III. HOW MUCH IT CONCERNS US TO FURNISH OUR MINDS WITH GOOD PRINCIPLES, and to take care that no ill principle whatever prevails over us. Application:
1. Hence appears the great usefulness and necessity of knowledge and understanding, especially in religion and matters of a moral nature.
2. From what has been said, it appears how cautious we should be in the choice of our principles; as much as we should be in the choice of a guide to conduct us through an unknown and difficult way.
3. Hence appears the great evil and mischief, both the sin and the guilt, of imposing upon mens understandings, misinforming their judgments, and instilling false notions and principles into their minds, since this is to betray them to a guide that will assuredly mislead them, and instead of conducting them to heaven, will bring them into the pit of destruction.
4. And lastly, what has been said, should excite us to endeavour after this single eye, not only as it means in general a sound and impartial judgment, but in that literal sense which has already been hinted, as it imports singlemindedness, the having but one grand purpose and design, one ruling principle and affection, and that is serving God, and saving our own souls. (Dr. Ibbot.)
The universal influence of Christian principles
Consider the extensive influence of the state of heart described by the expression–If thine eye be single.
1. As it respects a mans religious opinions. I do not assert, that if the state of a mans heart be right with God, his belief will be always right; but this I maintain, that the state of his heart will very much influence his faith: so that if his heart be not upright with God he will be greatly disposed to error; and, on the other hand, if the state of his heart be right it will tend gradually to correct what was erroneous in his creed, and to give him just views of religious doctrines.
2. The state of the heart will greatly influence the state of the affections. I mean, that if a mans real aim is to serve God, this will tend to bring all his affections and dispositions into a right state. For let a man be truly desirous of pleasing God, the tendency of this desire will be first to lead him to a better acquaintance with the character and perfections of that Being whom he now honours as his Supreme Master. And where the heart is thus turned to the frequent contemplation of Him whose attributes are infinitely glorious, what must be the result but an increasing conviction that He alone ought to be feared, and loved, and trusted?
3. The general conduct will be under a right influence wherever the heart is sincere towards God; that is, if a mans grand aim is to please and serve God, it will produce a course of moral conduct worthy of a religious profession.
4. And lastly, the right state of the heart will influence, in a very remarkable degree, the future progress in religion. (J. Venn, M. A.)
The eye, the light of the body
What is the world, says one, without the sun, but a dark melancholy dungeon? What is a man without eyes, but monstrous and deformed? The two eyes are two luminaries, that God hath set up in the microcosm, mans little world. When God would express His tender love unto His people, He calls them the apple of His eye. He that toucheth you, toucheth the apple of His eye. And the like phrase St. Paul makes use of, when he speaks of the love of the Galatians unto himself: I bear you record, that if it had been possible, ye would have plucked out your eyes, and have given them to me. The Emperor Adrian, with an arrow, by accident, put out one of his servants eyes; he commanded him to be brought to him, and bade him ask what he would that he might make him amends. The poor man was silent; he pressed him again, when he said he would ask nothing, but he wished he had the eye which he had lost, intimating that an emperor was not able to make satisfaction for the loss of an eye. So the light of Divine truth is infinitely more valuable than all other blessings. If we come short of this, there can be no substitute found. If the soul should be lost, the whole world can afford us no relief. The Latin verses Adrian addressed to his soul, and translated by Pope (Vital Spark, &c.) are well known. (C. Buck.)
Intensified light
Fresnel, by forming one vast reflector from many small ones, produced a glare eight times as intense as had previously been known. Shining out from a lighthouse, it could be seen as far as the earths curvature would permit. Buffon, by collocating several hundred small mirrors, and causing the flame of a galvanic battery to play upon their focal centre, melted, in two minutes, the hardest metals, and set wood on fire at a distance of two hundred feet. The hostile ships of Rome, lying in the harbour of Syracuse, were wrapped in flames, we are told, by the fierce power of a compound sun-glass which Archimedes made. These facts are suggestive. If we unite in reflecting the rays of Him who is the Sun of Righteousness, stirring scenes will follow. It can but cause a sweeping revival; and the more flames there are, thus joined, the intenser will be the effect. Candles long hidden under bushels should, therefore, be uncovered. Their proper place is on a candlestick. Ye are the light of the world, and should help illumine it. Candles should also be trimmed. Many smoke. They need snuffing. The wick of formality is too long. The flame is feeble, and flickers. It looks like a rushlight, and ought to flash like a star. It is dimly lighting a single home, and might brighten a whole street. With every blaze clear, and every candle in its place, uniting their light, as flame plays with flame, a tremendous religious disturbance would speedily be heard of in all directions. Light never fails to make a stir. As sunrise rouses a sleepy world, so would a burst of spiritual brilliancy awaken the unconverted. (J. S.Breckenridge.)
Uncovering the light
Mrs. Godolphin testified to the truth at the corrupt Court of Charles II., and thus proved herself to be the worthy successor of the three Hebrew children and the saints in the household of Caesar. Lady Huntingdon was a brave witness-bearer in the aristocratic circles of the eighteenth century. William Wilberforce carried his convictions with him whithersoever he went–whether to the drawing-room, to Parliament, or to the hustings. To Thomas Carlyle, in our own generation, a drawing-room meant only so many square feet of infinite space, and he was just as ready to speak forth the truth that was in him, and to protest against shams and make-believes, in the gilded saloons of nobles and princes as when he was seated in his own arm-chair. (R. Abererombie, M. A.)
Seeing double
Be not like the foolish drunkard, who, staggering home one night, saw his candle lit for him. Two candles! said he, for his drunkenness made him see double, I will blow out one; and as he blew it out, in a moment he was in the dark. Many a man sees double through the drunkenness of sin. He thinks that he has one life to sow his wild oats in, and then the last part of life in which to turn to God; so, like a fool, he blows out the only candle that be has, and in the dark he will have to lie down for ever.
Peacefulness resulting from having a single eye
A South Sea Island preacher said: In the olden time I had two wives; and what was the result? There was no peace for me, day or night, on account of the jealousy and scolding of these women. Christianity came, and I put away one of my wives. Now peace reigned in my home. It is even thus with a heart divided between Christ and the world. Choose one or the other. Dont strive to keep both. Be Christs wholly; and then, as a spouse united to one Lord, you will dwell in perfect peace. (Jottings from the Pacific, by
W. Wyatt Gill, B. A.)
Take heed of unillumined darkness
In France, every carriage, or cart, or waggon, must, after sundown, carry a light; and quite right too. On our mountain-roads, where should we be if our carriage encountered a hay-cart just at the turn of a road or at the edge of a precipice? It is very curious to see a little lantern gleaming out from a moving hill of hay, but it is in every way the correct thing. How we wish that all our acquaintances carried a light! Be they good or bad, we are glad to know where they are, and where they are going, for then we know how to deal with them. Your dark men are dreadful men. They seem to be afraid of discovering their own whereabouts, and we know not whether they are friends or foes. We are bound to drive warily when these people are about; and we should in their neighbourhood be doubly careful to keep our own lamp burning brightly. (C. H.Spurgeon.)
Light in every part
We went one cold, windy day to see a poor young girl, kept at home by a lame hip. Her room was on the north side of a bleak house. It did not look pleasant without or cheerful within. Poor girl, I thought, what a cheerless life is yours, and what a pity your room is on the north side of the house. You never have any sun, I said; not a ray comes in at these windows. Its too bad. Sunshine is everything. I love the sun. Oh! she answered, with the sweetest of smiles, my Sun pours in at every window and through every crack. I looked surprised. The Sun of Righteousness, she said, softly. Jesus–He shines in here, and makes everything bright to me. Yes! Jesus shining in can make any spot beautiful, and make even one bare room a happy home.
A fountain of light
Mens experiences are too often like illuminated houses when a great victory or a great peace is celebrated. On such occasions men buy candies two or three inches long, and put them into little bits of tin sockets, and stick them up at every pane of glass, and light them, so that they may be seen by everybody that goes by in the street. And was there ever anything more beautiful? That is just like folks under preaching, and often in revivals of religion. They have little bits of enthusiasm, little bits of candles, that will not burn an hour. And after they have gone out how much tallow there is on the window, and on the carpet, and all about! Now, if men, instead of having these petty illuminations, would establish in themselves a fountain of light, how much better it would be! (H. W. Beecher.)
Take heed.
Cautions
1. Take heed of the great leading error of the worldly, who, in their practical judgment, prefer earthly to heavenly things, and thus are involved in spiritual darkness. Take eternity into account, if you would estimate things according to their real value, and would think and act as well-informed persons.
2. Take heed of shutting your eyes altogether against the light, of averting your thoughts altogether from the truth, and of resolving to persist wilfully in ignorance. There are none so blind as those who will not see.
3. Take heed of leaning to your own understanding. There are some persons who, being naturally uncommonly sagacious, or who, fancying themselves so, are so wrapped up in self-conceit as to undervalue the true light. Take heed of trusting in human learning, if you have had an opportunity of becoming learned. It is very melancholy that there are so many who rest in this to the neglect of the wisdom which is from above. Take heed of infidel and irreligious philosophy, falsely called philosophy. Reason is a noble endowment, and its right exercise is incumbent, but there are false reasonings of which you should be aware.
4. Take heed of the pride of self-righteousness; for it will blind you to your own demerit, and to the glory of Christs finished work, and to the way of pardon and acceptance by faith alone.
5. Take heed and beware of coveteousness; for it perverts the judgment and the affections. The love of money causes many to err from the faith.
6. Take heed of the love of sin in general, and the indulgence of any particular sin. There can be no doubt that the love of sin exerts a fatal influence in perverting the understanding, and keeping men in darkness. There are many who love darkness rather than light, because their deeds are evil.
7. Take heed of a spirit of envy, malice, and uncharitableness. This is called in Scripture an evil eye: Is thine eye evil, because I am good? said our Lord. The indulgence of this spirit shows that the true light has not entered the soul, and tends still to keep it out.
8. Take heed of unfounded prejudice and partiality; such a bias will lead you astray, and render your understanding as incapable of judging of truth as a jaundiced eye is of colours. Take heed of every sinister end, every improper design. This is, perhaps, peculiarly intended by an evil eye. See that you have an honest, sincere, upright, single design. (James Foote, M. A.)
The light which is in thee
Of the light within us
I. THE EVIL WE ARE WARNED AGAINST. Turning the light within us into darkness. To help our understanding of this, let us consider with ourselves those intolerable evils which bodily blindness, deafness, stupefaction, and an utter deprivation of all sense, must unavoidably subject the outward man to. For what is one in such a condition able to do? And what it he not liable to suffer? And yet doing and suffering, upon the matter, comprehend all that concerns a man in this world. If such a ones enemy seeks his life (as he may be sure that some or other will, and possibly such a one as he takes for his truest friend) in this forlorn ease, he can neither see, nor hear, nor perceive his approach, till he finds himself actually in his murdering hands. He can neither encounter nor escape him, neither in his own defence give nor ward off a blow; for whatsoever blinds a man, ipso facto disarms him; so that being thus bereft both of his sight and of all his senses besides, what such a one can be fit for, unless it be to set up for prophecy, or believe transubstantiation, I cannot imagine. These; I say, are some of those fatal mischiefs which corporal blindness and insensibility expose the body to; and are not those of a spiritual blindness inexpressibly greater?
II. THE DANGER OF FALLING INTO THIS EVIL. It is as in a common plague, in which the infection is as bard to be escaped as the distemper to be cured; for that which brings this darkness upon the soul is sin. And as the state of nature now is, the soul is not so close united to the body as sin is to the soul; indeed, so close is the union between them, that one would even think the soul itself (as much a spirit as it is) were the matter, and sin the form, in our present constitution. In a word, there is a set combination of all without a man and all within him, of all above ground and all under it (if hell be so), first to put out his eyes, and then to draw or drive him headlong into perdition.
III. How AND BY WHAT COURSES THIS DIVINE LIGHT COMES TO BURN FAINT AND DIM.
1. Whatever defiles the conscience, in the same degree also darkens it.
2. Whatever puts a bias upon the judging faculty of conscience, weakens, and, by consequence, darkens the light of it.
3. We now pass from these general observations to particulars.
(1) Every single gross act of sin is much the same thing to the conscience, that a great blow or fall is to the head: it stuns and bereaves it of its senses for a time.
(2) The frequent and repeated practice of sin has also a mighty power in it to obscure and darken the natural light of conscience, nothing being more certainly true, nor more universally acknowledged, than that custom of sinning takes away the sense of sin; and, we may add, the sight of it too. For though the darkness consequent upon any one gross act of sin be, as we have shown, very great, yet that which is caused by custom of sinning is much greater and more hardly curable.
(3) Every corrupt passion or affection of the mind will certainly pervert the judging, and obscure and darken the discerning power of conscience. (R. South, D. D.)
The nature of human actions
I. Consider the nature of human actions, and what dependence they have upon the directing principle, upon the light or understanding that is in the mind of man.
II. Show what power men have over their own actions with regard to the influence of that light or understanding by which they are to be directed.
III. Consider of what consequence it is in matters of religion that men fail not in this first and grand Foundation of all, in the Root, the Spring, the universal Guide and Director of their actions. Take heed that the light which is in thee be not darkness. (S. Clarke, D. D.)
Light turned into darkness
If, in those days, which were not characteristically days of light, Christ saw it necessary to urge this caution so strongly, we can conceive with how much greater force He would have pressed it now, when Daniels prophecy is having such literal fulfilment on every side Many shall run to and fro, and knowledge shall be increased. Through the avenues of conscience, which is to the soul what the eye is to the body, communications from God are always pouring in. In nature, in providence, but still more by His Word, and by His own inward grace, tie acts upon the man. The understanding is formed, the reason is directed, the affections are moved, the will is urged, holy influences stream in upon the inner being. And this process, up to a certain point at least, in every mans life, is continually going on. I believe that it is going on in every one of you at this moment. Hence your familiar acquaintance with Divine truth! Hence your sense of sin! Hence your frequent compunctions! Hence your better desires and good resolves! Hence your gleams of heaven! Hence your appreciation and admiration of the real and the true! To what a height that inner light is capable of being raised by culture it is impossible for us to estimate, seeing no man has ever cherished it as much as he might. But did we pray, and study, and listen, and obey the still, small voices as we ought, there would be no limit to the degree in which the judgment would be directed, the heart softened, the will conformed, the thoughts made sunny, the future assured, the love of God dominant, and heaven foretasted. For if the eye be single, the whole body is full of light. If the openings heavenward and Godward be all clear, and unchoked, and free, the whole man is capable, and wise, and happy, and safe; and that is fulfilled which we read so familiarly, and therefore so unintelligibly–The path of the just is as the shining light, which shineth more and more unto the perfect day. But it is a truth too certain, that all this light, with which God beams upon us, is capable not only of being hindered, and resisted, and destroyed, but, worse than that, of actually being converted into a deeper darkness–becoming a medium of spiritual blindness, or casting the soul into a more utter night. For there is no death so locked as that which once lived the most; there is no blackness so black as the shrouded day; there is no soul so dark as the soul that was once illumined! (J. Vaughan, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 33. No man, when he hath lighted, &c.] See Clarke on Mt 5:15. Our Lord intimates, that if he worked a miracle among such an obstinate people, who were determined to disbelieve every evidence of his Messiahship, he should act as a man who lighted a candle and then covered it with a bushel, which must prevent the accomplishment of the end for which it was lighted. See also Clarke on “Mr 4:21“, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We met with this similitude Luk 8:16; Mat 5:15; See Poole on “Luk 8:16“, See Poole on “Mat 5:15“. It was a kind of proverbial speech, and so applicable to divers subjects. Some think that our Saviour bringeth in these words as a reason why he would show the Pharisees no sign, viz. because he knew it would do them no good, it had been like the lighting of a candle and putting it under a bushel, which no man doth. Others think that by it he designs to give an account why he pronounced those blessed who heard the word and did it, Luk 11:28, because practice, and giving light to others, is the end of all hearing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
33-36. (See on Mt5:14-16; Mt 6:22, 23.) But Lu11:36 here is peculiarly vivid, expressing what pure, beautiful,broad perceptions the clarity of the inward eye imparts.
Lu11:37-54. DENUNCIATION OF THEPHARISEES.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
No man when he hath lighted a candle,…. These words are often repeated by Christ on different occasions,
[See comments on Mt 5:15] and
[See comments on Lu 8:16] and here seem to design the free, open, and clear ministry of Christ, who excelled Solomon in wisdom, and Jonas in powerful preaching. It being as a candle, which, when lighted, no man
putteth in a secret place; as under a bed, Mr 4:21 where it cannot be seen, and its light be of any use:
neither under a bushel, but on a candlestick, that they which come may see the light; intimating, that Christ and his disciples did not preach in corners, or in private houses, and secret places, but in the streets of the city, and in the temples and synagogues, the public places of worship: and therefore the Jews were the more inexcusable, that they did not attend to the ministry of the word; and this would be their condemnation, that light was come among them, and they preferred darkness to it, Joh 3:19.
Fuente: John Gill’s Exposition of the Entire Bible
In a cellar ( ). A crypt (same word) or hidden place from , to hide. Late and rare word and here only in the N.T. These other words (lamp, , bushel, , stand, ) have all been discussed previously (Mt 5:15). Lu 11:33 is like Mt 6:22f., which see for details.
Fuente: Robertson’s Word Pictures in the New Testament
Candle. Properly, lamp.
Secret place [] . Rather, a cellar or crypt. which latter is the Greek word transcribed.
The bushel. See on Mt 5:15.
Candlestick. Properly stand. See on Mt 5:15.
Which enter in [] . Better with the continuous force of the present participle, are entering in from time to time.
Light [] . The word occurs in only two other places : Mt 24:29; Mr 13:24, on which see notes.
Fuente: Vincent’s Word Studies in the New Testament
THE LIGHTED CANDLE PARABLE V. 33-38
1) “No man, when he hath lighted a candle,” (oudeis luchmon hapsas) “No one when he has lit a lamp,” having something to show, or something to protect, Mat 5:14-15; Mar 4:21. Openness is part of the nature of a sign.
2) “Putteth it in a secret place,” (eis krupten tithesin) “Puts, places, or sets it into a secret place,” where it may burn unseen, in a basement or a cellar, Luk 8:16; suggesting slothfulness, Pro 19:15. A light hidden in a secret place is no sign to anyone.
3) “Neither under a bushel, but on a candlestick,” (oude hupo ton modion air epi ten luchnian) “Nor does he put it under the bushel container, cover it with commercial things, but upon the lampstand, Luk 8:6.
4) “That they which come in may see the light.” (hina hoi eisporeuomenoi to phengos bleposin) “In order that those coming in (entering) may see the light,” may comprehend, not stumble, etc. Luk 8:16; 2Co 3:2; Php_2:15-16; Such wise judgment and action should be evident in you all, Eph 5:14.
Fuente: Garner-Howes Baptist Commentary
(33, 34) No man, when he hath lighted a candle, . . .See Note on Mat. 5:15. Here also it seems, on the whole, more probable that we have a portion of our Lords previous teaching repeated by Him in almost identical terms, than that a fragment of that teaching has either been torn from its proper context by St. Luke, or artificially woven into a discourse to which it did not belong by St. Matthew. Better, as in St. Matthew, lighted a lamp . . . under the bushel. . . on the lampstand.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33-36. See notes on Mat 5:15-16; Mat 6:22-23.
Our Lord here repeats the images and illustrations used in the parallel passages of the Sermon on the Mount. The connection here is clear. If his hearers’ light had not been darkened, they would have seen that he was a greater than Jonah.
Fuente: Whedon’s Commentary on the Old and New Testaments
“No man, when he has lighted a lamp, puts it in a hiding place, nor under the corn measure, but on the stand, so that those who enter in may see the light.”
The first principle that has to be established is that every man must light his lamp by following Jesus Christ (Joh 8:12) and looking to His words, and that that light must then be allowed to shine. ‘Let your light so shine before men that they may see your good works and glorify you Father Who is in Heaven’ (Mat 5:16). Every Christian should be putting the lamp of his life where it can be seen. Not in a hiding place where he hides away in embarrassment or indolence, not under a corn measure where he keeps it hidden because he is ashamed of it, but out on the stand where all who come near can clearly see the light. Compare Luk 7:16 where the warning is also given that in the end all will be brought to the light and judged.
For Jesus has come as the Light of the world. Those who follow Him receive the light of life (Joh 8:12). And that light must be allowed to shine forth to the world. We are to walk as children of light and of the day (Luk 7:16; Luk 16:8; Eph 5:8; Joh 12:36; 1Th 5:5), revealing the splendour of His glory by life and lip.
Fuente: Commentary Series on the Bible by Peter Pett
Parabolic warnings:
v. 33. No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
v. 34. The light of the body is the eye; therefore, when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.
v. 35. Take heed therefore that the light which is in thee be not darkness.
v. 36. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light. These proverbial, parabolic sayings of the Lord were favorite remarks of His when He wanted to drive home the great truth of the necessity of harmony between profession and practice of Christian morality. To light a lamp or a light of any kind, and then to place it into a cellar or vault or under a measure, where it cannot be seen and cannot serve as a guide for him that comes into the house, is foolish; for the purpose of the light is not realized. But equally foolish it is for a person professing faith to give no evidence of that faith in outward visible deeds. If there were any present on that day that had gained the conviction of His Messiahship, they should come out boldly for Him and stand up before the whole world. What disastrous results follow the method of being convinced in the heart and yet not daring to confess Christ openly, He shows by a comparison. If the eye of the body, which is its light, is single, healthy, properly fitted for its work, then it severs as the instrument for conveying light to the whole body; but if the eye is evil, unhealthy, not in proper condition, it cannot serve its purpose; and the person possessing such an eye is in darkness though he stand in a flood of sunlight. If then, the light in any person “be darkness, if what he considered to be light be the opposite, then the double darkness of such a person will be appalling. But if the whole body be in bright light and no part in darkness, then the brightness will be like that of lightning. The eye of a Christian is his Christian understanding; it enables the believer to walk in the light of God’s Word, makes him ready for every good work. When the light of Christ dwells fully in the heart, it extends its influence to every thought, word, and action, and directs its possessor how he is to comport himself in all places and circumstances. “It is of the utmost importance to have the soul properly influenced by the wisdom that comes down from above. The doctrine that is contrary to the Gospel may say, Ignorance is the mother of devotion; but Christ shows that there can be no devotion without heavenly light. Ignorance is the mother of superstition; but with this the heavenly light has nothing to do.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 11:33-36 . Comp. Luk 8:16 ; Mar 4:21 ; and see on Mat 5:15 ; Mat 6:22 f.
No awkward (Baur), unconnected (Bleek, Ritschl) interpolation, but the introduction of the passage in this place depends on the connection of thought : “Here is more than Solomon, more than Jonah (Luk 11:31-32 ). But this knowledge (the exceeding knowledge of Christ, Phi 3:8 ), once kindled at my word, ought not to be suppressed and made inoperative, but, like a light placed upon a candlestick, it ought to be allowed to operate unrestrainedly upon others also; [145] for the attainment of which result (Luk 11:34 ff.) it is indeed necessary to preserve clear and undimmed one’s own inner light, i.e. the power of perception that receives the divine truth.” Certainly the train of thought in Matthew is easier and clearer, but Luke found them in the source whence he obtained them in the connection in which he gives them.
] not instead of the neuter , for which the feminine never stands in the New Testament (not even in Mat 21:42 ), nor is it according to the analogy of , , and the like (see Bernhardy, p. 221) adverbial (see Bornemann), since no instance of such a use of can be produced, but the accent must be placed on the penult, : into a concealed passage , into a vault (cellar). Thus in Athen. iv. p. 205 A. Comp. the Latin crypta , Sueton. Calig . 58; Vitruv. vi. 8; Prudent. Hippol . 154: “Mersa latebrosis crypta patet foveis.” The certainty of the usus loquendi and the appropriateness of the meaning confirm this explanation, although it occurs in none of the versions, and among the MSS. only in . Yet Euthymius Zigabenus seems to give it in : in recent times, Valckenaer, Matthaei (ed. min. I. p. 395), Kuinoel, Bretschneider, Bleek, Holtzmann, Winer, p. 213 [E. T. 298], have it. Comp. Beza.
[145] These words have nothing further to do with the refusal of the sign. This is in opposition to Hilgenfeld, who regards the connection as being: that there is no need at all of such a sign, since, indeed, Jesus does not conceal His light, etc. Comp. also Weizscker, p. 157. Besides, the discourse, ver. 33, manifestly does not describe a procedure that takes place, but a duty .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
33 No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
Ver. 33. No man, when he hath lighted, &c. ] Our Saviour here warneth those that had given some good hope of their repentance, that they cherish their light, and walk by it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33 36. ] Our Lord goes on to speak of His teaching and miracles, which this generation despised, and demanded a sign from heaven in preference; He tells them that they will not see the significance of them, because they shut the eyes of their understanding, which should be the light of the soul; this is set before them in a parable concerning the light of the body, which is the outward eye. The sentences are repeated from the Sermon on the Mount, see Mat 5:15 ; Mat 6:22 f. (where see notes on all that is common), and ch. Luk 8:16 ; but, as has been shewn, the truth shines from a different side of them here.
Fuente: Henry Alford’s Greek Testament
33. ] (for so it should be accentuated), a crypt, or covered passage; , Euthym [86] Athenus, ver. 205, describing a splendid ship built by Ptolemy Philopator, speaks of a .
[86] Euthymius Zigabenus, 1116
Fuente: Henry Alford’s Greek Testament
Luk 11:33-36 contain parabolic utterances concerning the placing of a light, and the conditions under which the eye sees the light.
Fuente: The Expositors Greek Testament by Robertson
Luk 11:33 repeats Luk 8:16 in slightly varied language, and Luk 11:34-36 reproduce what Mt. gives in his version of the Sermon on the Mount (Luk 6:22-23 ). The connection with what goes before is not apparent.
Fuente: The Expositors Greek Testament by Robertson
Luk 11:33 . , a hidden place: crypt, vault, cellar, or press, to put a lamp in which is to make it useless.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 11:33-36
33″No one, after lighting a lamp, puts it away in a cellar nor under a basket, but on the lampstand, so that those who enter may see the light. 34The eye is the lamp of your body; when your eye is clear, your whole body also is full of light; but when it is bad, your body also is full of darkness. 35Then watch out that the light in you is not darkness. 36If therefore your whole body is full of light, with no dark part in it, it will be wholly illumined, as when the lamp illumines you with its rays.”
Luk 11:33-36 These same metaphors are used in Mat 5:15; Mar 4:21; and Luk 8:16, but with different applications. Apparently Jesus used the same illustrations in different settings. Here they refer to mankind’s attitudes and openness to God in Christ.
This is commonly called the unpardonable sin (see Special Topic at Luk 11:19). See notes below from my commentaries on the parallel contexts in Mar 3:29 and Mat 12:31-32.
“Mar 3:29 “but whoever blasphemes against the Holy Spirit” This must be understood in its pre-Pentecostal historical setting. It was used in the sense of God’s truth being rejected. The teaching of this verse has commonly been called “the unpardonable sin.” It must be interpreted in light of the following criteria:
1. the distinction in the OT between “intentional” and “unintentional sins,” (cf. Num 15:27-31)
2. the unbelief of Jesus’ own family contrasted with the unbelief of the Pharisees in this context
3. the statements of forgiveness in Mar 3:28
4. the differences between the Gospel parallels, particularly the change of “son of man,” (cf. Mat 12:32; Luk 12:10) to “sons of men,” (cf. Mat 12:31; Mar 3:28)
In light of the above, this sin is committed by those who, in the presence of great light and understanding, still reject Jesus as God’s means of revelation and salvation. They turn the light of the gospel into the darkness of Satan (cf. Mar 3:30). They reject the Spirit’s drawing and conviction (cf. Joh 6:44; Joh 6:65). The unpardonable sin is not a rejection by God because of some single act or word, but the continual, ongoing rejection of God in Christ by willful unbelievers (i.e., the scribes and Pharisees).
This sin can only be committed by those who have been exposed to the gospel. Those who have heard the message about Jesus clearly are the most responsible for its rejection. This is especially true of modern cultures that have continual access to the gospel, but reject Jesus (i.e., America, western culture).
“never has forgiveness” This statement must balance with Mar 3:28.
“but is guilty of an eternal sin” This was a willful rejection of the gospel (i.e., the person and works of Jesus) in the presence of great light!
There are many variants related to the phrase “an eternal sin.” Some ancient Greek manuscripts (1) changed it to a GENITIVE phrase (i.e., hamartias) – C*, D, W; (2) added “judgment” (i.e., krises) – A and C2 (cf. KJV); or (3) added “torment” (i.e., kolases), minuscule 1234.
It was shocking to the early scribes to talk about an “eternal sin.” Robert B. Girdlestone, in his book Synonyms of the Old Testament, has an interesting comment on the word “eternal”:
“The adjective ainios is used more than forty times in the N.T. with respect to eternal life, which is regarded partly as a present gift, partly as a promise for the future. It is also applied to God’s endless existence in Rom 16:26; to the endless efficacy of Christ’s atonement in Heb 9:12; Heb 13:20; and to past ages in Rom 16:25, 2 Tim. 1,9, Tit 1:2.
This word is used with reference to eternal fire, Mat 18:8; Mat 25:41, Jud 1:7; eternal punishment, Mat 25:46; eternal judgment or condemnation, Mar 3:29, Heb 6:2; eternal destruction, 2Th 1:9. The word in these passages implies finality, and apparently signifies that when these judgments shall be inflicted, the time of probation, change, or the chance of retrieving one’s fortune, will have gone by absolutely and for ever. We understand very little about the future, about the relation of human life to the rest of existence, and about the moral weight of unbelief, as viewed in the light of eternity. If, on the one hand, it is wrong to add to God’s word, on the other we must not take away from it; and if we stagger under the doctrine of eternal punishment as it is set forth in Scripture, we must be content to wait, cleaving to the Gospel of God’s love in Christ, while acknowledging that there is a dark background which we are unable to comprehend” (pp. 318-319).
Mat 12:31-32 This reference to blasphemy against the Spirit is often called “the unpardonable sin.” From the parallel in Mar 3:28 it is obvious that “Son of Man” was not a title for Jesus in this context but a generic use of the Hebrew idiom “sons of men” or “mankind.” This is supported by the parallelism of Matt. 3:31 and 3:32. The sin discussed was not the sin of ignorance, but of willful rejection of God and His truth in the presence of great light. Many people worry about whether they have committed this sin. People who desire to know God or are afraid that they have committed this sin have not! This sin is the continuing rejection of Jesus in the presence of great light, to the point of spiritual callousness. This is similar to Hebrews 6, 10.”
Luk 11:34
NASB, NJB”clear”
NKJV, NIV”good”
NRSV”healthy”
TEV, REB”sound”
See note at Mat 6:22-23 at www.freebiblecommentary.org.
SPECIAL TOPIC: GENEROUS/SINCERE (HAPLOTES)
Luk 11:36
NASB, NRSV,
NJB”rays”
NKJV”bright shining”
TEV”its brightness”
REB, NIV”shines”
This word normally means “lightning” (cf. Luk 17:24; Luk 24:4), but here it denotes “a bright shining” (see Harold Moulton, The Analytical Greek Lexicon Revised (p. 57).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
No man, &c. Repeated here from Mat 5:15.
Greek. oudeis = no one, compound of ou. App-105.
candle = lamp. See App-130.
secret place = cellar, or vault. All the texts read krupte (crypt).
under. Greek. hupo. App-104.
a bushel = the corn measure. Compare Mat 5:15. on. Greek. epi. App-104.
a candlestick = the lampstand. App-180.
see. App-133.
light. App-130.
Fuente: Companion Bible Notes, Appendices and Graphics
33-36.] Our Lord goes on to speak of His teaching and miracles, which this generation despised, and demanded a sign from heaven in preference; He tells them that they will not see the significance of them, because they shut the eyes of their understanding, which should be the light of the soul;-this is set before them in a parable concerning the light of the body, which is the outward eye. The sentences are repeated from the Sermon on the Mount, see Mat 5:15; Mat 6:22 f. (where see notes on all that is common), and ch. Luk 8:16; but, as has been shewn, the truth shines from a different side of them here.
Fuente: The Greek Testament
Luk 11:33. [ , moreover no man) We ought to give ourselves wholly up to the Word of GOD, so as that those who are thoroughly and inwardly enlightened by it may be enabled to gain over others.-V. g.]- ) Feminine, according to the Hebrew idiom, for the Neuter.
Fuente: Gnomon of the New Testament
Dark and Foul within
Luk 11:33-44
The spirit of man is the candle of the Lord, Pro 20:27. How many unlit candles there are! Will you not ask whether Christ has ever kindled you with His divine light and life? You have the capacity for God, but this is not enough: Christ must give you light, Eph 5:14. Seek the clear shining of the inner light, and remember that it will grow clearer and brighter just in proportion as it is obeyed and followed. What a glorious conception this is, that the Lord Jesus shall so fill us with the radiance and warmth of His love that there shall be no part dark!
Our Lords denunciations of the religious leaders of His time reveal the wrath of infinite truth and purity against all that is inconsistent with either. Because He loved His sheep, the Good Shepherd must warn them against wolves. Notice Luk 11:41, r.v., which means that our faith, love and joy are to be shared with others. Let us be munificent and generous in self-giving. There is no law of the tithe here! Give all!
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 74
Light Or Darkness?
Our Master used the symbolism of light (a candle on a candlestick) for various purposes (Mat 5:15; Mar 4:21; Luk 8:16). His intention here is clearly revealed by the context. He is talking about himself. He is declaring that he (the Light of the World) had stood before these men as a bright, shining light. His works, his claims, his ministry were open, public and unmistakably clear. These things were not done in a corner.
He who is greater, a greater light and witness, than both Jonah and Solomon is the Light which no man lighted. He is indeed the Light! Our Lord is here declaring that mans unbelief and rebellion is inexcusable. He is continuing with the same line of thought and doctrine as he gave in Luk 11:29-32. The doctrine of our text is plain. Light has come into the world, but because men love darkness rather than light, they despise light and choose darkness.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God (Joh 3:19-21).
Christ is the Light. Some, seeing the Light, are dazzled by it. One, seeing something of our Lords brightness, cried, Blessed is the womb that bare thee, and the paps which thou hast sucked. The malicious Pharisees and religionists saw nothing of the Light. They blatantly imputed the Masters works of mercy to the devil. Many profess to see some light in him, but see so little that they ask for a sign from heaven to make the light more clear!
Our Lords constant answer in his day was the same as it is in ours. The Light just keeps on shining, unaffected by the darkness that cannot see. Brilliantly that Light shined in Palestine; it shines more brilliantly today. The Light is meant to be seen. Therefore the Lord God has put the Light of the World upon a lamp stand and lifted him up. The Light was lifted up by John the Baptist. The Light was lifted up upon the Cross. The Light was lifted up in the Lords resurrection. The Light has been lifted up in our Saviours ascension and exaltation as Lord and King. And the Light is lifted up in the preaching of the gospel.
In the Old Testament, under the types and shadows of the law, the Light was, as it were, hidden under a bushel and not yet lit. Today, the Light shines in all the world, to men and women of every race, kindred, tribe and tongue. The Light now shines. If you do not see, it is no fault of the Light, but of your own blindness (2Co 4:3-6).
Light is essential to spiritual life. Ignorance is not the mother of faith, but of superstition. Faith is the gift of God; but it is a gift given by the light and knowledge of the gospel. If the Light of God does not shine in our soul, the life of God is not there. We must have light, or we have no life. If the Sun of Righteousness does not shine to illuminate our dark hearts, darkness and death yet prevail. We must have light within us, or the Light shining outside us will be of no benefit to our souls (Eph 1:15-20).
The Entrance Of Light
The light of the body is the eye. Light enters the body through the eye. But how does light enter the soul? If we have no eyes to see, we cannot see, no matter how brightly the sun shines around us.
Our problem is not that there is no light. Our problem is that we have no eyes. The natural man is totally blind spiritually. Therefore, he cannot see. But his condition is far worse even than that. He does not want to see the Light. By nature, we all love darkness rather than light. The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness (Luk 11:34).
The eye of the soul is the mind, the understanding, the conscience, the heart. When the eye is clear, single, unclouded, then the whole body is full of light. When the eyes of our souls are opened and enlightened by the Spirit of God to the truths of the gospel, when there is nothing clouding our vision of the glory of Christ in the gospel, the whole soul is filled with light, joy, comfort and peace.
But when the eye is evil, the whole body is full of darkness. When a person has cataracts covering his eyes, he cannot see. If he has glaucoma, once it is full blown, he is engulfed in darkness. Spiritually, when the understanding is darkened through the blindness and ignorance there is in all men, with respect to the gospel, all the powers and faculties of the soul are engulfed in darkness, and man gropes about in gross darkness.
The eyes of men are blinded by many things. The darkness of our fallen, depraved nature blinds every man. The cataracts, the blinding scales of religious tradition and heresy, blind people. The glaucoma, the haziness, of self-righteousness blinds multitudes. The myopia, the short-sightedness, of materialism and worldliness repays its worshippers with blindness.
Self-seeking, in every form, obscures the light of the soul. The glitter of gold blinds the eye. How could Judas see the beauty and glory of Christ when he saw greater value in the thirty pieces of silver? How can a man set his heart upon heaven and eternity when his eye is fixed on material things?
Of all antichrists, self is the hardest to kill. Pride, ambition, the desire for honour and respect, the craving of mans approval and applause blind the eye to the light of heaven. Oh, how we crave the approval of men! I am convinced that nothing makes a man more resistant to the gospel doctrine of Christ than the fear that others will not approve. This proud antichrist, self, is never so strong, so vigorous, so unconquerable as in the proud desire human flesh has for the glory of salvation that belongs to God alone. Man, whose god is his belly, is blinded by his god!
A single eye, a clear understanding is Gods gift! A single eye comes from having your eye fixed upon a single Object, Christ (2Co 11:2-3). If you see Christ, if you see the glory of God in the face of the Lord Jesus Christ, then blessed are your eyes for they see! Then your whole body is full of light.
Light Made Darkness
Our Lord says, When thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. The evil eye here is not talking about the evil eye of witchcraft, but the understanding that is perverted, so perverted that light is turned into darkness. In the natural world light can never become darkness; but in spiritual matters it often does. When thine eye is evil, thy body also is full of darkness. Take heed therefore that the light which is in thee be not darkness.
Take heed to the gospel and the ministry of the gospel, take heed, lest you despise the light and it become darkness to your soul. Light despised will become darkness; and there is no blindness like judicial blindness. From such there is no recovery. Perhaps you are thinking, How can the light that is in a person become darkness? Let me show you. Men turn light into darkness when
They turn the grace of God into lasciviousness.
They pervert the ordinances of the gospel into sacraments.
They make Gods holy law a means of holiness.
They make freedom from the law a license to sin.
They make the graces of the Spirit conditions of grace.
They make the doctrine of Christ salvation.
They make divine sovereignty an excuse for irresponsibility.
They make character and conduct meaningless.
They make character and conduct a basis of hope and assurance.
Take heed therefore that the light which is in thee be not darkness!
Light Shines
What does light do? I cannot think of anything light does except this: Light shines. That is what we see in Luk 11:36. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.
When light comes, it shines. If the eye is right, if it is single and clear, there is no great work for it to do that it may get light. The light is shining. All the eye does is see it. When the sun is shining, if you want light, just open your eyes. You dont need to rub your eyes. Just open them. You dont need to exercise your eyes. Just open them. You dont need to discipline your eyes. Just open them. You dont need to get your eyes into the proper position to see. Just open them! You dont need to adorn your eyes. Just open them!
When the eye is sound, it takes in light and takes pleasure in the light. It conveys the image of things external to the mind within. If the Lord, in his great grace, has made your eye single, so that you desire only to know the truth, then, without toil or labour, you shall know the truth. The light enters when the window is open. And when the Light comes in, you know it. It is not possible to pass from darkness into light without knowing it, because the shining light dispels darkness, exposing all that is in us. That same shining light reveals that which is outside us. Gods salvation in Christ! And the light shining in us shines out of us to others. The darker the night the more radiant the light (1Jn 1:5-7).
Fuente: Discovering Christ In Selected Books of the Bible
when: Luk 8:16, Luk 8:17, Mat 5:15, Mar 4:21, Mar 4:22
a bushel: Mat 5:15
may see: Mat 5:16, Mat 10:27, Joh 11:9, Joh 12:46, Phi 2:15, Phi 2:16
Reciprocal: 1Ti 5:25 – cannot Rev 11:4 – two candlesticks
Fuente: The Treasury of Scripture Knowledge
3
The common judgment shown by a man after lighting a candle, is used to compare that which disciples should show about their influence.
Fuente: Combined Bible Commentary
No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
[No man, when he hath lighted a candle, etc.] the coherence of this passage with what went before seems a little difficult, but the connection probably is this: there were some that had reviled him as if he had cast out devils by the prince of the devils, others that had required a sign from heaven, Luk 11:15-16. To the former of these he gives an answer, Luk 11:17-18; and, indeed, to both of them, Luk 11:19, and so on. This passage we are upon respects both, but the latter more principally: q.d. “You require a sign of me: would you have me light a candle, and put it under a bushel? would you have me work miracles, when I am assured beforehand you will not believe these miracles? Which, however of themselves they may shine like a candle lighted up, yet, in respect to you that believe them not, it is no other than a candle under a bushel, or in a secret place.”
Fuente: Lightfoot Commentary Gospels
WE learn from these words of the Lord Jesus, the importance of making a good use of religious light and privileges. We are reminded of what men do when they light a candle. They do not “put it in a secret place,” under a bushel measure. They place it on a candlestick, that it may be serviceable and useful by giving light.
When the Gospel of Christ is placed before a man’s soul, it is as if God offered to him a lighted candle. It is not sufficient to hear it, and assent to it, and admire it, and acknowledge its truth. It must be received into the heart, and obeyed in the life. Until this takes place the Gospel does him no more good than if he were an African heathen, who has never heard the Gospel at all. A lighted candle is before him, but he is not turning it to account. The guilt of such conduct is very great. God’s light neglected will be a heavy charge against many at the last day.
But even when a man professes to value the light of the Gospel he must take care that he is not selfish in the use of it. He must endeavor to reflect the light on all around him. He must strive to make others acquainted with the truths which he finds good for himself. He must let his light so shine before men, that they may see whose he is and whom he serves, and may be induced to follow his example, and join the Lord’s side. He must regard the light which he enjoys as a loan, for the use of which he is accountable. He must strive to hold his candle in such a way, that many may see it, and as they see it, admire and believe.
Let us take heed to ourselves that we do not neglect our light. The sin of many in this matter is far greater than they suppose. Thousands flatter themselves that their souls are not in a very bad state, because they abstain from gross and glaring acts of wickedness, and are decent and respectable in their outward lives. But are they neglecting the Gospel when it is offered to them? Are they coolly sitting still year after year, and taking no decided steps in the service of Christ? If this be so, let them know that their guilt is very great in the sight of God. To have the light and yet not walk in the light, is of itself a great sin. It is to treat with contempt and indifference the King of kings.
Let us beware of selfishness in our religion, even after we have learned to value the light. We should labor to make all men see that we have found “the pearl of great price,” and that we want them to find it as well as ourselves. A man’s religion may well be suspected, when he is content to go to heaven alone. The true Christian will have a large heart. If a parent, he will long for the salvation of his children. If a master, he will desire to see his servants converted. If a landlord, he will want his tenants to come with him into God’s kingdom. This is healthy religion! The Christian who is satisfied to burn his candle alone, is in a very weak and sickly state of soul.
We learn, secondly, from these verses, the value of a single and undivided heart in religion. This is a lesson which our Lord illustrates from the office of the eye in the human body. He reminds us that when the eye is “single,” or thoroughly healthy, the action of the whole body is influenced by it. But when, on the contrary, the eye is evil or diseased, it affects the physical comfort and activity of the whole man. In an eastern country, where eye diseases are painfully common, the illustration is one which would be particularly striking.
But when can it be truly said that a man’s heart is single in religion? What are the marks of a single heart? The question is one of deep importance. Well would it be for the church and the world if single hearts were more common.
The single heart is a heart which is not only changed, converted, and renewed; but thoroughly, powerfully, and habitually under the influence of the Holy Ghost. It is a heart which abhors all compromises, all luke-warmness, all halting between two opinions in religion. It sees one mighty object,-the love of Christ dying for sinners. It has one mighty aim,-to glorify God and do His will. It has one mighty desire,-to please God and be commended by Him. Compared with such objects, aims, and desires, the single heart knows nothing worthy to be named. The praise and favor of man are nothing. The blame and disapprobation of man are trifles light as air. “One thing I desire,-one thing I do,-one thing I live for;” this is the language of the single heart. (Psa 27:4; Luk 10:42; Php 3:13.) Such were the hearts of Abraham, and Moses, and David, and Paul, and Luther, and Latimer. They all had their weaknesses and infirmities. They erred no doubt in some things. But they all had this grand peculiarity. They were men of one thing. They had single hearts. They were unmistakably “men of God.”
The blessings of a single heart in religion are almost incalculable. He who has it, does good by wholesale. He is like a light-house in the midst of a dark world. He reflects light on hundreds whom he knows nothing of. “His whole body is full of light.” His Master is seen through every window of his conversation and conduct. His grace shines forth in every department of his behavior. His family, his servants, his relations, his neighbors, his friends, his enemies, all see the bias of his character, and all are obliged to confess, whether they like it or not, that his religion is a real and influential thing. And not least, the man of a single heart finds a rich reward in the inward experience of his own soul. He has meat to eat the world knows not of. He has a joy and peace in believing to which many indolent Christians never attain. His face is toward the sun, and so his heart is seldom cold.
Let us pray and labor that we may have a single eye and a whole heart in our Christianity. If we have a religion, let us have a thorough one. If we are Christians, let us be decided. Inward peace and outward usefulness are at stake in this matter. Our eye must be single, if our whole body is to be full of light.
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Notes-
v33.-[No man…lighteth a candle, &c.] The saying of this verse is evidently intended to be a rebuke to the unbelieving Jews, who had the light, but would not use it,-and a warning to our Lord’s disciples, who believed in the light, that they ought not to conceal the light, but display it to the world. A candle is intended to be placed on a candlestick and give light. So also God’s truth is intended to be imparted to others, and exhibited to all around us.
It is hard to conceive a more striking example of putting the light “under a bushel” than the treatment of the Bible by the Church of Rome. The Church of Rome possesses that word which is given to be the light of man’s soul, and yet discourages its reading and opposes its circulation.
v34.-[When thine eye is single, &c.] The eye is to the body, what the heart is to the man. If the eye is dimmed-does not see objects clearly, the whole action of the body is more or less affected. If the heart is double-minded and compromising, the whole character of the man will be influenced by it. His course will be wavering and unstable. His life will be trimming and inconsistent.
Parkhurst says, that the Greek word rendered “single,” when applied to the eye, means clear. Doddridge says, “it is opposed to an eye overgrown with film, which would obstruct the sight.” Campbell says that it means “sound and healthy,” and that both Chrysostom and theophylact interpret it in that sense.
v35.-[Take heed, therefore, &c.] The meaning of this verse appears to be, “Take heed lest that faculty in thee, which ought to be the eye of the soul, become so dimmed and obscured by sin, sloth, or unbelief, that it be as useless as if it were in utter darkness. Take heed, lest by hardening thy heart against the light of my Gospel, thou become utterly callous, and be given over to a reprobate mind.”
It must be remembered that the expression is parabolic and figurative. It must not be so strained and wrested as to convey the idea that man has naturally an “inward light” which can save his soul. Such an interpretation would contradict other plain texts of Scripture, and tend to Pelagianism.
v36.-[If thy whole body, &c.] The meaning of this verse is at first sight nothing more than the assertion of a simple truism. It seems nothing more than saying, “If thy body shall be light, it shall be light.” This, however, is plainly not the full meaning of our Lord’s words.
The meaning of the words appears to be as follows. “If the eye of thy soul is thoroughly healthy, and thy heart thoroughly right in the sight of God, so that thy whole character is enlightened and influenced by it, then shall thy whole character shine after the manner of a candle which enlightens thee by its shining. Thou shalt not only have light for thyself, but reflect light on others.” The second expression, “full of light,” should be read in close connection with the likeness of the candle which immediately follows. If thou art really full of light, thou shalt be like a lighted candle on a candlestick. Thou shalt be a light to the world.
The marginal reading gives a more literal translation of the conclusion of the verse than the authorized version. The literal rendering of the Greek is, “as when a candle, by its bright, flashing shining, enlightens thee.”
Fuente: Ryle’s Expository Thoughts on the Gospels
Luk 11:33-36. The thoughts of these verses occur in Mat 5:15; Mat 6:22-23. Here the connection is different. They wished a sign; a greater sign than Jonah is granted them, but to perceive it they must not (as they do) cover the fight with a bushel, shut the eyes of their understanding.
A cellar (Luk 11:33), or, covered passage.
Fuente: A Popular Commentary on the New Testament
Our Saviour in these words does these two things:
1. He declares, that although his ministry had no effect upon the proud and obstinate Pharisees, yet he would not hide the light which he came into the world to bring, nor conceal that heavenly doctrine which his Father had committed to him to communicate to the children of men; teaching us that such as are enlightened by God, with the knowledge of his word and will, 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: No man that lighteth a candle putteth it under a bushel.
2. Our Saviour here discovers the reason why the Pharisees continued blind under so clear a light as that of his ministry; namely, because the eye of their understanding was darkened, not so much with ignorance as with prejudice, whereby they opposed Christ and his holy doctrine: for if the mind be clearly enlightened by the word and Spirit of God, that light will diffuse and spread itself in the soul, as the bright shining of a candle does in the house, enlightening all the inward faculties, and directing all the outward actions, and communicating its light also to the enlightening of others.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 11:33-36. No man, when he hath lighted a candle The meaning is, God gives you this gospel-light, that ye may repent. Let your eye be singly fixed on him, aim only at pleasing God; and while ye do this, your whole soul will be full of wisdom, holiness, and happiness. But when thine eye is evil When thou aimest at any thing else, thou wilt be full of folly, sin, and misery. On the contrary, If thy whole body be full of light If thou art filled with holy wisdom, having no part dark, giving way to no sin or folly, then that heavenly principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy powers and faculties. For a fuller explanation of these verses, see notes on Mat 5:15; Mat 6:22-23; Mar 4:21-22.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Luk 11:33-36. Sayings about Light.With Luk 11:33; cf. Luk 8:16 (= Mar 4:21, Mat 5:15). With Luk 11:34 f. cf. Mat 6:22 f.* Luk 11:36 is tautologous and the true text is not certain.
Luk 11:35. The light that is in thee: the light of the soul, the organ of spiritual vision; if this be dark, great is the darkness. If it be clear, all the life is radiant.
Fuente: Peake’s Commentary on the Bible
11:33 {9} No man, when he hath lighted a candle, putteth [it] in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
(9) Our minds are therefore lightened with the knowledge of God, that we should give light unto others, and therefore our main labour ought to be to pray for that light.
Fuente: Geneva Bible Notes
4. The importance of responding to the light 11:33-36
This exhortation concluded the controversy about signs (Luk 11:16; Luk 11:29-33), as Jesus’ teaching about the importance of obeying God’s Word (Luk 11:27-28) concluded the controversy about casting out demons (Luk 11:14-26). Both conclusions called on Jesus’ hearers to respond to His teaching rather than continuing in the darkness of ignorance.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The parable of the hidden lamp 11:33 (cf. Matthew 5:15)
This was another parable that Jesus evidently used repeatedly during His itinerant teaching ministry. In Matthew’s account He used it to encourage the disciples to bear witness publicly (cf. Luk 8:16). Here He used it to illustrate His own role as someone who dispels darkness.