TRV
See on the biblical-era map
Study This Verse
Commentary on Luke 11 verses 29–36
Christ's discourse in these verses shows two things: -
I. What is the sign we may expect from God for the confirmation of our faith. The great and most convincing proof of Christ's being sent of God, and which they were yet to wait for, after the many signs that had been given them, was the resurrection of Christ from the dead. Here is,
1.A reproof to the people for demanding other signs than what had already been given them in great plenty: The people were gathered thickly together (Luk 11:29), a vast crowd of them, expecting not so much to have their consciences informed by the doctrine of Christ as to have their curiosity gratified by his miracles. Christ knew what brought such a multitude together; they came seeking a sign, they came to gaze, to have something to talk of when they went home; and it is an evil generation which nothing will awaken and convince, no, not the most sensible demonstrations of divine power and goodness.
2.A promise that yet there should be one sign more given them, different from any that had yet been given them, even the sign of Jonas the prophet, which in Matthew is explained as meaning the resurrection of Christ. As Jonas being cast into the sea, and lying there three days, and then coming up alive and preaching repentance to the Ninevites, was a sign to them, upon which they turned from their evil way, so shall the death and resurrection of Christ, and the preaching of his gospel immediately after to the Gentile world, be the last warning to the Jewish nation. If they be provoked to a holy jealousy by this, well and good; but, if this do not work upon them, let them look for nothing but utter ruin: The Son of Man shall be a sign to this generation (Luk 11:30), a sign speaking to them, though a sign spoken against by them.
3.A warning to them to improve this sign; for it was at their peril if they did not. (1.) The queen of Sheba would rise up in judgment against them, and condemn their unbelief, Luk 11:31. She was a stranger to the commonwealth of Israel, and yet so readily gave credit to the report she heard of the glories of a king of Israel, that, notwithstanding the prejudices we are apt to conceive against foreigners, she came from the uttermost parts of the earth to hear his wisdom, not only to satisfy her curiosity, but to inform her mind, especially in the knowledge of the true God and his worship, which is upon record, to her honour; and, behold, a greater than Solomon in here, pleion Solomōntos - more than a Solomon is here; that is, says Dr. Hammond, more of wisdom and more heavenly divine doctrine than ever was in all Solomon's words or writings; and yet these wretched Jews will give no manner of regard to what Christ says to them, though he be in the midst of them. (2.) The Ninevites would rise up in judgment against them, and condemn their impenitency (Luk 11:32): They repented at the preaching of Jonas; but here is preaching which far exceeds that of Jonas, is more powerful and awakening, and threatens a much sorer ruin than that of Nineveh, and yet none are startled by it, to turn from their evil way, as the Ninevites did.
II. What is the sign that God expects from us for the evidencing of our faith, and that is the serious practice of that religion which we profess to believe, and a readiness to entertain all divine truths, when brought to us in their proper evidence. Now observe,
1.They had the light with all the advantage they could desire. For God, having lighted the candle of the gospel, did not put it in a secret place, or under a bushel; Christ did not preach in corners. The apostles were ordered to preach the gospel to every creature; and both Christ and his ministers, Wisdom and her maidens, cry in the chief places of concourse, Luk 11:33. It is a great privilege that the light of the gospel is put on a candlestick, so that all that come in may see it, and may see by it where they are and whither they are going, and what is the true, and sure, and only way to happiness.
2.Having the light, their concern was to have the sight, or else to what purpose had they the light? Be the object ever so clear, if the organ be not right, we are never the better: The light of the body is the eye (Luk 11:34), which receives the light of the candle when it is brought into the room. So the light of the soul is the understanding and judgment, and its power of discerning between good and evil, truth and falsehood. Now, according as this is, so the light of divine revelation is to us, and our benefit by it; it is a savour of life unto life, or of death unto death. (1.) If this eye of the soul be single, if it see clear, see things as they are, and judge impartially concerning them, if it aim at truth only, and seek it for its own sake, and have not any sinister by - looks and intentions, the whole body, that is, the whole soul, is full of light, it receives and entertains the gospel, which will bring along with it into the soul both knowledge and joy. This denotes the same thing with that of the good ground, receiving the word and understanding it. If our understanding admits the gospel in its full light, it fills the soul, and it has enough to fill it. And if the soul be thus filled with the light of the gospel, having no part dark, - if all its powers and faculties be subjected to the government and influence of the gospel, and none left unsanctified, - then the whole soul shall be full of light, full of holiness and comfort. It was darkness itself, but now light in the Lord, as when the bright shining of a candle doth give thee light, Luk 11:36. Note, The gospel will come into those souls whose doors and windows are thrown open to receive it; and where it comes it will bring light with it. But, (2.) If the eye of the soul be evil, - if the judgment be bribed and biassed by the corrupt and vicious dispositions of the mind, by pride and envy, by the love of the world and sensual pleasures, - if the understanding be prejudiced against divine truths, and resolved not to admit them, though brought with ever so convincing an evidence, - it is no wonder that the whole body, the whole soul, should be full of darkness, Luk 11:34. How can they have instruction, information, direction, or comfort, from the gospel, that wilfully shut their eyes against it? and what hope is there of such? what remedy for them? The inference hence therefore is, Take heed that the light which is in thee be not darkness, Luk 11:35. Take heed that the eye of the mind be not blinded by partiality, and prejudice, and sinful aims. Be sincere in your enquiries after truth, and ready to receive it in the light, and love, and power of it; and not as the men of this generation to whom Christ preached, who never sincerely desired to know God's will, nor designed to do it, and therefore no wonder that they walked on in darkness, wandered endlessly, and perished eternally.
For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.
For a vast age he hides his own light from men, and yet says that a candle must not be hidden, but affirms that it ought to be set upon a candlestick, that it may give light to all. He forbids cursing again, and cursing much more of course; and yet he heaps his woe upon the Pharisees and doctors of the law.
(Epist. 41.) Or else; The light and eye of the Church is the Bishop. It is necessary then that as the body is rightly directed as long as the eye keeps itself pure, but goes wrong when it becomes corrupt, so also with respect to the Prelate, according to what his state may be, must the Church in like manner suffer shipwreck, or be saved.
Or else; The light and eye of the Church is the Bishop. It is necessary then that as the body is rightly directed as long as the eye keeps itself pure, but goes wrong when it becomes corrupt, so also with respect to the Prelate, according to what his state may be, must the Church in like manner suffer shipwreck, or be saved.
Therefore, because in previous passages he preferred the Church to the Synagogue, he exhorts us to rather transfer our faith to the Church; for faith is a lamp, according to what is written: Your word, Lord, is a lamp to my feet; for our faith is the word of God, the word of God is light, and faith is a lamp. There was the true light, which enlightens every person coming into this world. However, a lamp cannot shine unless it receives light from elsewhere. This is the lamp that is lit, namely the power of our mind and senses, so that it can find what was lost. Therefore, let no one establish faith under the Law; for the Law is within a measure, but grace is beyond measure: the Law shadows, grace illuminates. And therefore let no one confine their faith within the measure of the Law, but let them bring it to the Church, in which the grace of the sevenfold Spirit shines forth, which that Prince of priests illumines with the radiance of heavenly divinity, lest the shadow of the Law extinguish it.
Finally, that lamp which the high priest used to light at the times of morning and evening, according to the ancient rite of the Jews, as if placed under a bushel, has disappeared: and that city, Jerusalem, which is on the earth, which killed the prophets, is hidden as if in a valley of tears: but that Jerusalem which is in heaven, in which our faith fights, placed on that highest of all mountains, that is, in Christ, the Church cannot be hidden by the darkness and ruins of this world: but shining with the brightness of the eternal sun, it illuminates us with the light of spiritual grace.
Either faith is the light, as it is written, Thy word, O Lord, is a lantern to my feet. (Ps. 119:105.) For the word of God is our faith. But a lantern cannot shine except it has received its quality from something else. Hence also the powers of our mind and senses are enlightened, that the piece of money which had been lost may be found. Let no one then place faith under the law, for the law is bound by certain limits, grace is unlimited; the law obscures, grace makes clear.
(Hom. 20. in Matt.) If then we have corrupted the understanding, which is able to let loose the passions, we have done violence to the whole soul, and suffer dreadful darkness, being blinded by the perversion of our understanding. Therefore adds he, Take heed, therefore, that the light which is in thee be not darkness. He speaks of a darkness which may be perceived, but which has its origin within itself, and which we every where carry about with us, the eye of the soul being put out. Concerning the power of this light He goes on to say, If thy whole body therefore be full of light, &c. &c.
(de Cons. Ev. lib. ii. c. 39.) Luke indeed relates this in the same place as Matthew, but in a somewhat different order. But who does not see that it is an idle question, in what order our Lord said those things, seeing that we ought to learn by the most precious authority of the Evangelist, that there is no falsehood. But not every man will repeat another's words in the same order in which they proceeded from his mouth, seeing that the order itself makes no difference with respect to the fact, whether it be so or not.
The Jews said, that our Lord performed His miracles not for faith, i. e. that they might believe on Him, but to gain the applause of the spectators, i. e. that He might have more followers. He refutes therefore this calumny, saying, No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick.
He says that a lamp is always elevated and put on a stand to be of use to those who see. Let us consider the inference that follows from this. Before the coming of our Savior, the father of darkness, Satan, made the world dark and blackened all things with an intellectual gloom. In this state of affairs, the Father gave us the Son to be a lamp to the world, to illumine us with divine light and to rescue us from satanic darkness. Since you blame the lamp because it is not hidden but on the contrary is being set high on a stand and gives its light to those who see, then blame Christ for not wishing to be concealed. On the contrary, he wishes to be seen by all, illuminating those in darkness and shedding on them the light of the true knowledge of God. He did not fulfill his miracles so much in order to be wondered at or to become famous. He did miracles so we might believe that although he is God by nature, yet he became man for our sakes, but without ceasing to be what he was. The holy church is like a lampstand, shining by the doctrine he proclaims. He gives light to the minds of all by filling them with divine knowledge.
(28. Mor. c. 12.) Or else; By the name body each particular action is understood which follows its own intention, as it were the eye of the spectators. Therefore it is said, The light of the body is the eye, because by the ray of a good intention the deserving parts of an action receive light. If then thy eye be single, thy whole body will be full of light, for if we intend rightly in singleness of heart, we accomplish a good work, even though it seem not to be good. And if thy eye be evil, thy whole body will be full of darkness, because when with a crooked intention even a right thing is done, although it appears to glitter in men's sight, yet before the bar of the internal judge it is covered with darkness. Hence too it is rightly added, Take heed therefore that the light which is in thee be not darkness. For if what we think we do well we cloud by a bad intention, how many are the evils themselves which even when we do them we know to be evil?
But on the lampstand, He said, so that those who enter may see the light. He calls the Church the lampstand, upon which He has placed the lamp, because He has affixed the faith of His incarnation on our foreheads, so that those who wish to sincerely enter the Church may openly see the light of truth. By this sentence, He condemns the leaders of the Jews as well, who, seeking signs outwardly, were unwilling to enter through the open door of light by believing. Thus, He commands us to cleanse and chasten not only our deeds but also our thoughts and the very intentions of our heart; for it follows:
Our Lord here speaks of Himself, showing that although He had said above that no sign should be given to this wicked generation but the sign of Jonas, yet the brightness of His light should by no means be hid from the faithful. He Himself indeed lights the candle, who filled the vessel of our nature with the fire of His divinity; and this candle surely He wished neither to hide from believers, nor to place under a bushel, that is, enclose it in the measure of the law, or confine it within the limits of the single nation of the Jews. But He placed it upon a candlestick, that is, the Church, for He has imprinted on our foreheads the faith of His incarnation, that they who with a true faith wish to enter the Church, might be able to see clearly the light of the truth. Lastly, He bids them remember to cleanse and purify not only their works, but their thoughts, and the intentions of the heart. For it follows, The light of the body is the eye.
Now when He adds, If thy whole body therefore, &c. by the whole of our body He means all our works. If then thou hast done a good work with a good intention, having in thy conscience nothing approaching to a dark thought, though it chance that thy neighbour is injured by thy good actions, nevertheless for thy singleness of heart shalt thou be rewarded with grace here, and with glorious light hereafter; which he signifies, adding, And as the bright shining of a candle shall it give thee light. These words were especially directed against the hypocrisy of the Pharisees, who sought for signs that they might catch him.
No one lights a lamp and puts it in a hidden place, nor under a bushel. The Lord speaks these words about himself, showing that even though he previously said no sign would be given to the wicked generation except the sign of Jonah, he would not at all conceal the brightness of his light from the faithful. Indeed, he himself lights a lamp, who filled the vessel of human nature with the flame of his divinity. Certainly, he did not wish to hide this lamp from believers, nor to put it under a bushel, that is, to confine it under the measure of the law or to restrain it within the boundaries of the single nation of Judea.
What else does he mean by “the eye” than simply the mind, which will never become simple unless it contemplates the simple light? The simple light is Christ. He who has his light shining in his mind is said to have the mind of Christ. When your light is this simple, then the whole immaterial body of your soul will be full of light. If the mind is evil, that is, darkened and extinguished, then this body of yours will be full of darkness.…We say, “See to it, brothers, that while we seem to be in God and think that we have communion with him we should not be found excluded and separated from him, since we do not now see his light.” If that light had kindled our lamps, that is, our souls, it would shine brightly in us. Our God and Lord Jesus Christ said, “If your whole body is full of life, having no dark part, it will be wholly bright, as when a lamp with its rays gives you light.” What other witness greater than this shall we adduce to make the matter clear to you? If you disbelieve the Master, how will you, tell me, believe your fellow servant?
Or else, because the Jews, seeing the miracles, accused them out of the malice of their heart, therefore our Lord tells them, that, receiving the light, that is, their understanding, from God, they were so darkened with envy, as not to recognise His miracles and mercies. But to this end received we our understanding from God, that we should place it upon a candlestick, that others also who are entering in may see the light. The wise man indeed has already entered, but the learner is still walking. As if He said to the Pharisees, You ought to use your understanding to know the miracles, and declare them to others, seeing that what you see are the works not of Beelzebub, but the Son of God. Therefore, keeping up the meaning, He adds, The light of the body is the eye.
But as if the eye of the body be light the body will be light, but if dark the body will be dark also, so is it with the understanding in relation to the soul. Hence it follows, If thine eye be single, thy whole body will be full of light; but if evil, thy whole body will be full of darkness.
Continue studying Luke 11:33 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Luke 11:33 presents a profound parable from Jesus, asserting that a lamp, once lit, is always intended for illumination, not concealment. This simple domestic image serves as a powerful metaphor for spiritual truth, divine revelation, and the very person of Jesus Christ, all of which are meant to be openly displayed and understood, not hidden away from those who need to see. The verse underscores the inherent purpose of light: to dispel darkness, guide, and make visible what was previously unseen.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 11:33 masterfully employs several literary devices to convey its profound message. The primary device is Parable/Proverb, as Jesus uses a simple, relatable illustration from everyday life—the lighting and placement of a lamp—to convey a deeper spiritual truth. This makes the teaching accessible and memorable. Central to the proverb is Metaphor/Symbolism. The "candle" (lamp) serves as a powerful metaphor for divine truth, the revelation of God, the teachings of Jesus, and ultimately, Jesus Himself as the source of light. The "secret place" and "bushel" symbolize anything that would obscure or suppress this truth, such as human pride, fear, worldly distractions, or spiritual apathy. Conversely, the "candlestick" symbolizes the proper platform or open display for this truth to be seen and understood. There is also a strong element of Contrast in the verse, highlighting the stark difference between hiding the light (secret place, bushel) and revealing it (candlestick). This contrast underscores the absurdity of the former action and the inherent purposefulness of the latter, driving home the spiritual imperative for truth to be manifested.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 11:33 is deeply rooted in the pervasive biblical theme of light and darkness, which often symbolizes truth versus falsehood, good versus evil, and salvation versus condemnation. God Himself is frequently described as light (e.g., 1 John 1:5), and His Word is a "lamp to my feet and a light to my path" (Psalm 119:105). Jesus, as the incarnate Word, declares Himself to be "the light of the world" (John 8:12), whose coming dispels the spiritual darkness that covers humanity. This verse emphasizes that this divine light, once manifested, is not meant to be confined or hidden. Its very nature demands visibility and dissemination for the benefit of all. It speaks to the inherent purpose of revelation: to be known, understood, and to transform lives. This principle extends to believers, who, having received this light, are called to reflect it, becoming "lights in the world" (Philippians 2:15), illuminating the path for others to see God's truth and glory.
REFLECTION AND APPLICATION
Luke 11:33 serves as a powerful and direct challenge to every believer, urging us to consider the visibility and impact of our faith. Just as a physical lamp is lit with the clear intention of dispelling darkness and guiding those who enter a room, so too are we, as followers of Christ, illuminated by His truth for a divine purpose: to shine. This verse compels us to examine our lives and ask whether we are truly allowing the light of Christ within us to be seen by the world, or if we are inadvertently, or even intentionally, obscuring it. Are we hiding our faith, our spiritual gifts, our transformed lives, or the very message of the Gospel "under a bushel" of fear, apathy, busyness, or the desire for comfort and conformity? Perhaps we conceal it in the "secret place" of private piety, never allowing it to impact our public spheres. The call is to live authentically, to share the hope that is within us, and to allow our actions, words, and character to be a clear testimony to God's grace. Our lives, lived in accordance with God's principles, are meant to be like a lamp on a stand, illuminating the path for others, dispelling spiritual darkness, and drawing them to the source of all light.
Questions for Reflection
FAQ
What does the "bushel" represent in this verse?
Answer: The "bushel" (Greek: módios) was a common household container used for measuring grain, roughly equivalent to a peck. In Jesus' parable, placing a lit lamp under a bushel represents anything that would intentionally or unintentionally obscure, suppress, or prevent the light of spiritual truth from being seen or having its intended effect. This could include human traditions, worldly desires, fear of persecution, apathy, or simply a lack of intentionality in living out one's faith. The point is that light, by its very nature, is meant to illuminate, and anything that hinders this purpose is contrary to its design. Just as it would be absurd to light a lamp only to hide it, it is equally absurd to possess the truth of God and keep it from the world that desperately needs it, as Jesus' teachings are for all to see and understand (Luke 11:34-36).
Is this verse primarily about evangelism, or does it have a broader meaning?
Answer: While Luke 11:33 certainly has strong implications for evangelism—the sharing of the Gospel so that others "may see the light"—its meaning is broader. It speaks to the fundamental nature of divine revelation and the purpose of God's truth. Jesus Himself is the ultimate light, and His teachings are meant to be openly proclaimed and understood, not kept secret. Beyond evangelism, the verse applies to the Christian life in its entirety. It calls believers to live authentically, allowing their transformed lives, good works, and spiritual gifts to be visible testimonies to God's grace. This includes living ethically, demonstrating love, practicing justice, and embodying Christ-like character in all spheres of life, so that others might see their "good deeds and glorify your Father in heaven" (Matthew 5:16). Therefore, it encompasses both the proclamation of the Gospel and the lived witness of a disciple.
CHRIST-CENTERED FULFILLMENT
Luke 11:33 finds its ultimate fulfillment in Jesus Christ Himself. He is the preeminent "light" that has come into the world, as declared in John 1:4-5. His incarnation was the dawning of true light into a world shrouded in spiritual darkness, a light that "shines in the darkness, and the darkness has not overcome it." Jesus consistently presented Himself as the one who illuminates, stating, "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life" (John 8:12). His entire ministry—His teachings, miracles, and ultimately His death and resurrection—was a public display of God's truth and love, meant to be seen and understood by all, not hidden away. He came not to conceal God's plan but to reveal it fully, bringing salvation and exposing the works of darkness (John 3:19-21). The "candlestick" upon which His light is placed is the cross, His resurrection, and the ongoing proclamation of the Gospel, ensuring that "they which come in may see the light" of redemption and eternal life. Thus, the light we are called to shine as believers is not our own, but a reflection of the glorious light of Christ, who perfectly fulfilled the purpose of the lamp.