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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 11:29–36. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Nine Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
That is, If thy material body, when the light of a candle shines upon it, is made full of light, so that not one of thy members is any longer in darkness; much more when thou sinnest not, shall thy whole spiritual body be so full of light, that its brightness may be compared to the shining of a candle, while the light which was in the body, and which used to be darkness, is directed whithersoever the understanding may command.
(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.
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.
(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?
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.
Therefore, see to it that the light in you is not darkness. This means that the very intention of the heart, which is the light of the soul, should not be darkened by the fog of sins, but should be carefully considered with diligent discernment. As it is commanded elsewhere: With all vigilance, guard your heart, for from it flows the springs of life (Prov. IV).
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.
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Summary
Luke 11:35 delivers a profound and urgent warning from Jesus, urging individuals to vigilantly guard their inner spiritual state and perception. Following His teaching on the eye as the lamp of the body, this verse underscores the critical importance of ensuring that one's internal "light"—representing understanding, conscience, and spiritual discernment—does not become corrupted or distorted into darkness, leading to profound spiritual deception and moral blindness.
Context
Literary Context
This verse is intricately woven into Jesus' broader discourse on spiritual perception and the nature of true light. Immediately preceding Luke 11:35 are the verses Luke 11:33-34. Jesus begins by stating that a lamp is not hidden but placed on a stand to give light, a metaphor for the revelation of truth. He then transitions to the "eye" as the "lamp of the body," explaining that if one's eye is "single" (pure in intention, healthy in perception), the whole body is full of light. Conversely, if the eye is "evil" (corrupted by selfish motives or distorted understanding), the body is full of darkness. Luke 11:35 serves as the solemn conclusion and application of this metaphor, emphasizing the danger of internal spiritual corruption. This teaching finds a significant parallel in Matthew 6:22-23, indicating its foundational importance in Jesus' ethical and spiritual instruction.
Historical & Cultural Context
In the ancient world, light was universally understood as a symbol of truth, knowledge, guidance, and goodness, while darkness represented ignorance, error, evil, and chaos. Lamps were essential for daily life, providing illumination in homes and on journeys. The metaphor of the "eye" as the "lamp of the body" resonates with ancient philosophical and medical understandings that viewed the eye not merely as an organ of sight but as a conduit for light, influencing the entire person's perception and well-being. The concept of an "evil eye" was also prevalent, though here Jesus reinterprets it not as a magical curse but as an internal spiritual condition—a heart and mind corrupted by sin or distorted priorities. This teaching would have challenged common assumptions, redirecting attention from external superstitions to internal moral and spiritual integrity.
Key Themes
Luke 11:35 contributes significantly to several overarching themes in Luke's Gospel and Jesus' ministry. Firstly, it highlights the theme of Spiritual Discernment and Perception, stressing that true understanding comes from an uncorrupted inner state, not merely intellectual assent. Secondly, it reinforces the theme of Internal Purity and Integrity, asserting that one's moral compass and spiritual orientation ("the light which is in thee") must be guarded against distortion. Thirdly, the verse warns against the profound danger of Self-Deception, where individuals may believe they possess truth or light, but are in fact steeped in spiritual error or moral darkness. This theme is crucial as Jesus frequently confronts those who are outwardly religious but inwardly corrupt (e.g., Luke 11:37-54). Finally, it subtly points to the Nature of True Discipleship, which requires a radical reorientation of one's inner being towards God's truth, as opposed to superficial adherence to religious rituals.
Exposition and Analysis
Key Word Analysis
Meaning "to take aim at (spy), i.e. (figuratively) regard:--consider, take heed, look at (on), mark." This imperative verb conveys a strong sense of vigilance, careful observation, and intentional guarding. It's not a passive suggestion but an active command to be watchful and discerning about one's inner spiritual condition.
Meaning "luminousness (in the widest application, natural or artificial, abstract or concrete, literal or figurative):--fire, light." In this context, phōs signifies spiritual illumination, truth, understanding, moral purity, and divine revelation. It represents the inner capacity for spiritual perception and the presence of truth within a person.
Meaning "shadiness, i.e. obscurity (literally or figuratively):--darkness." This word stands in stark contrast to "light" and represents spiritual ignorance, moral corruption, sin, error, and separation from divine truth. Its presence within implies a profound state of spiritual blindness and deception.
Verse Breakdown
"Take heed therefore"
This opening phrase, using the Greek skopéō (take heed) and oûn (therefore), functions as a solemn warning and a logical conclusion drawn from the preceding verses. It calls for immediate and serious attention, urging the listener to apply the principles just taught about the eye as the body's lamp. The "therefore" links this warning directly to the state of one's spiritual perception.
"that the light which is in thee"
This refers to one's inner spiritual capacity, understanding, conscience, and moral compass. It's the internal faculty by which one perceives truth, discerns good from evil, and processes spiritual information. This "light" is not external revelation, but the internal reception and embodiment of it. It implies an inherent spiritual awareness or the presence of God's truth within a person's being.
"be not darkness"
This is the core warning. The danger is not merely the absence of light, but the perversion of what should be light into its opposite. It speaks to a state of profound spiritual deception where one believes they are enlightened or morally upright, but are in fact living in error, sin, or spiritual blindness. This is a more dangerous condition than mere ignorance, as it involves a self-deceiving conviction of possessing truth while actually being steeped in spiritual obscurity.
Literary Devices
Luke 11:35 employs several powerful literary devices to convey its urgent message. The primary device is Metaphor, where the "light which is in thee" serves as a metaphor for one's inner spiritual state, understanding, conscience, and capacity for truth. This metaphor is extended from the preceding verses where the "eye" is the "lamp of the body," establishing a consistent symbolic framework. Antithesis is clearly evident in the stark contrast between "light" and "darkness," highlighting the absolute opposition between spiritual truth and spiritual error. This binary choice underscores the critical nature of the warning. The verse also functions as a direct Warning or Exhortation, using the imperative "Take heed" to impress upon the listener the seriousness of the spiritual condition being described. Finally, there is an element of Paradox in the idea that "light" itself could become "darkness," emphasizing the profound and insidious nature of spiritual corruption that can masquerade as truth.
Theological and Thematic Connections
Luke 11:35 resonates deeply with the biblical understanding of light as a metaphor for divine truth, righteousness, and the very presence of God, while darkness symbolizes sin, ignorance, and separation from God. This verse warns against the internal corruption that can lead to a state where one's capacity for spiritual discernment is so distorted that what they perceive as truth is, in reality, error. It speaks to the critical importance of maintaining a pure heart and mind, as these are the conduits through which divine light is received and processed. The ultimate source of this light is God Himself, and Jesus, as the incarnate Word, is the perfect embodiment of this light, illuminating the path to salvation and truth. The warning here is a call to constant self-examination and reliance on God's Spirit to prevent spiritual blindness.
Reflection and Application
Luke 11:35 serves as a timeless and piercing challenge for every believer to engage in rigorous self-examination concerning their spiritual perception and the integrity of their inner life. It calls us to consider not just what we believe, but how we believe it, and the underlying motives that shape our understanding. Are we truly open to God's truth, or are we allowing personal biases, unconfessed sin, worldly influences, or even religious pride to distort our spiritual vision? This verse warns against the insidious danger of spiritual self-deception, where one lives in a state of internal darkness while falsely believing themselves to be enlightened. True spiritual health demands a constant vigilance, a willingness to confront our blind spots, and a humble posture before God's Word and Spirit. It compels us to seek genuine illumination, ensuring that our inner "light" remains pure and aligned with divine truth, preventing the catastrophic tragedy of mistaking darkness for light.
Questions for Reflection
FAQ
What does "the light which is in thee" refer to in Luke 11:35?
"The light which is in thee" refers to one's inner spiritual capacity, understanding, conscience, and moral compass. It's the internal faculty by which a person perceives truth, discerns good from evil, and processes spiritual information. It signifies the presence of spiritual truth or the potential for spiritual illumination within an individual. When Jesus speaks of the "eye" as the "lamp of the body" in Luke 11:34, He is referring to this inner spiritual perception. If this inner "eye" is healthy and pure ("single"), it allows divine light to fill one's entire being. Conversely, if it is "evil" or corrupted, it leads to internal darkness.
How can one ensure their inner light does not become darkness?
Ensuring one's inner light does not become darkness requires intentional and continuous spiritual vigilance. Firstly, it involves cultivating a pure heart and sincere motives, as highlighted in Matthew 5:8. Secondly, it necessitates constant exposure to and obedience to God's Word, which is described as a "lamp unto my feet, and a light unto my path" in Psalm 119:105. Thirdly, engaging in regular prayer and seeking the guidance of the Holy Spirit is crucial, as the Spirit leads believers into all truth (John 16:13). Finally, it means humbly submitting to spiritual accountability and being open to correction, preventing self-deception and the insidious creep of spiritual error.
Christ-Centered Fulfillment
Luke 11:35 finds its ultimate fulfillment and deepest meaning in Jesus Christ, who is the very embodiment of divine light. While the verse warns against the danger of internal spiritual darkness, Jesus declares Himself to be "the light of the world" in John 8:12, promising that those who follow Him will not walk in darkness but will have the light of life. He is the perfect "eye" or "lamp" for humanity, illuminating the path to God and revealing divine truth. The "light which is in thee" for the believer is ultimately derived from Christ Himself, as we are called to be "children of light" in the Lord (Ephesians 5:8). The warning in Luke 11:35 underscores the necessity of remaining intimately connected to Christ, the true source of all spiritual illumination. If we drift from Him, our internal capacity for truth becomes corrupted, leading to a state where what we perceive as light is, in fact, profound darkness, a tragic spiritual blindness that only a return to the "Sun of Righteousness" (Malachi 4:2) can dispel. Thus, the fulfillment of guarding our inner light is found in continually fixing our "eye" on Jesus, the author and perfecter of our faith (Hebrews 12:2).