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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?
If therefore your whole body is full of light, not having any part dark, it will be all bright, and as a lamp shining will illuminate you. Our whole body means all our works, because the Apostle calls certain works our members, which he condemns and orders to be mortified, saying: Mortify therefore your members which are on earth: fornication, impurity, lust (Col. III), and such things. If therefore you yourself perform good with good intention, not having in your conscience any part of dark thought, even if it happens that one of your neighbors is harmed by your good action, for example, either by the money he had received from you out of need and asked for, doing or suffering something evil, or by the word of exhortation with which you wanted to correct the erring one, perhaps erring more harmfully, nevertheless, you, for your simple and bright heart, both here and in the future, will be endowed with the grace of light. These words were specifically said against the hypocrisy of the Pharisees cunningly seeking signs, may they instruct us generally according to the moral sense.
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.
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 11:36 concludes Jesus' teaching on the "lamp of the body," emphasizing the profound spiritual reality that a life fully surrendered to divine truth and purity will be entirely permeated by light. This verse serves as a positive affirmation, illustrating that when one's inner perception and disposition are aligned with God's will, every aspect of their being becomes illuminated, dispelling all spiritual darkness and radiating God's presence, much like a lamp fully illuminates a space.
Context
Literary Context
This verse is the culmination of Jesus' discourse on the "lamp of the body," which begins in Luke 11:33. Jesus first states that a lamp is meant to give light, not be hidden. He then transitions in Luke 11:34 to explain that the eye is the "lamp of the body." If the eye is "good" or "single" (as in Matthew's parallel in Matthew 6:22), the whole body is full of light; but if it is "evil," the body is full of darkness. Luke 11:35 warns against the possibility of the "light" within becoming darkness. Luke 11:36 then functions as the positive counterpoint and summary, reiterating the ideal state of complete inner illumination. This entire section is part of a broader challenge by Jesus to the superficiality and hypocrisy of those who seek signs but fail to grasp true spiritual understanding, contrasting with the genuine pursuit of God's truth.
Historical & Cultural Context
In ancient Israel, lamps (like the lýchnos mentioned) were essential for daily life, providing the only source of light indoors after sunset. They were simple clay or metal vessels holding oil and a wick. The imagery of light and darkness was deeply embedded in Jewish thought, often symbolizing truth versus error, good versus evil, or God's presence versus spiritual ignorance. The concept of the "eye" as a conduit for light or darkness was also well-understood. A "good eye" (often translated as "generous" or "single" in other contexts, like Matthew 6:22-23) referred to a healthy, uncorrupted spiritual perception, while an "evil eye" implied envy, malice, or a distorted worldview. Jesus' teaching here draws upon these common cultural metaphors to convey profound spiritual truths about inner disposition and its outward manifestation.
Key Themes
The overarching theme is Spiritual Wholeness and Integrity, emphasizing that true spiritual light is not partial but permeates one's entire being. This concept of internal purity is foundational, contrasting with outward religious observance that lacks inner transformation, a critique Jesus often leveled against the Pharisees (e.g., Luke 11:39-40). Another key theme is Inner Illumination as a Prerequisite for Outward Witness. The light originates from within, suggesting that a life filled with divine truth will naturally radiate outward, influencing and illuminating those around it. This echoes the call for believers to be "the light of the world" found in Matthew 5:14-16. Finally, the passage subtly points to Jesus as the Source of Light, as He is the ultimate "Light of the World" (John 8:12), and being "full of light" implies being filled with His truth and presence.
Exposition and Analysis
Key Word Analysis
This word signifies "complete" or "all," encompassing extent, amount, time, or degree. In Luke 11:36, it emphasizes that every single part of the body, representing the entire person—mind, will, emotions, and actions—must be permeated by light, leaving no area untouched or hidden.
Derived from phōs (light), this adjective means "lustrous," "transparent," or "well-illuminated." It describes a state of being thoroughly filled with light, suggesting clarity, purity, and the absence of obscurity or hiddenness. Spiritually, it implies a life characterized by truth and divine presence.
From skótos (darkness), this word means "opaque" or, figuratively, "benighted." It refers to a state of being without light, implying spiritual ignorance, moral corruption, or hidden sin. The verse's emphasis on "having no part dark" underscores the call for complete spiritual integrity and transparency.
Verse Breakdown
"If thy whole body therefore be full of light"
This conditional clause sets the premise for the verse's central affirmation. The "whole body" refers to the entirety of a person's being—their thoughts, intentions, words, and deeds. To be "full of light" means to be thoroughly illuminated by divine truth, purity, and righteousness, reflecting a transformed inner disposition.
"having no part dark"
This negative phrasing reinforces the preceding clause by stressing the absolute nature of this illumination. It implies that there should be no hidden areas, no unconfessed sins, no compromised motives, and no spiritual ignorance remaining within the person. Every aspect of one's life is brought into the light of God's scrutiny and presence.
"the whole shall be full of light"
This is the consequence or result of the condition being met. If the premise of complete inner illumination and transparency is true, then the entire person will indeed manifest that light. This reiterates the idea of spiritual wholeness and integrity as a lived reality.
"as when the bright shining of a candle doth give thee light"
This simile provides a tangible illustration of the spiritual truth. Just as a lamp (candle) fully illuminates a physical space, dispelling all shadows, so too does the divine light, when fully embraced, illuminate every corner of one's spiritual being, making it radiant and transparent. The "bright shining" (astrapē) emphasizes the intensity and clarity of this light.
Literary Devices
Luke 11:36 employs several effective literary devices. The primary device is Metaphor, where the "body" is a metaphor for the entire person, and "light" and "darkness" are metaphors for spiritual truth, purity, and goodness versus sin, ignorance, and evil. The "eye" (from the preceding verses) is also a metaphor for one's inner perception or spiritual disposition, serving as the "lamp" that determines the body's illumination. The verse also uses Simile ("as when the bright shining of a candle doth give thee light"), comparing the spiritual illumination of the whole person to the complete physical illumination provided by a lamp. This makes the abstract concept of spiritual light more accessible and relatable. Furthermore, the use of Contrast between "light" and "dark" (specifically "no part dark") highlights the binary nature of spiritual states and the call for absolute purity. The emphasis on "whole" (Greek: hólos) through Repetition ("thy whole body... the whole shall be full of light") underscores the comprehensive nature of the desired spiritual transformation.
Theological and Thematic Connections
Luke 11:36 stands as a powerful call to spiritual integrity and transparency before God. It moves beyond mere external observance to demand an inner transformation where every aspect of one's being is brought under the illuminating power of divine truth. This holistic light is not just about avoiding sin, but about actively embracing God's righteousness, allowing His presence to permeate one's thoughts, motives, and actions. It implies a radical honesty with oneself and with God, refusing to harbor any hidden areas of darkness or compromise. Such a life, fully illuminated, becomes a testament to God's transforming power and a beacon for others.
Reflection and Application
Luke 11:36 challenges us to a profound level of self-examination and spiritual sincerity. It prompts us to consider whether there are any hidden "dark" corners in our lives—areas of unconfessed sin, unaddressed bitterness, secret compromises, or distorted perspectives that we have not yet brought into the light of God's truth. This verse encourages us to pursue a radical transparency, not only before God but also in our walk with others, living a life where our inner disposition aligns perfectly with our outward actions. When our "eye"—our spiritual perception and intention—is truly "good" and focused on Christ, then our entire being becomes a vessel for His light, radiating His character and truth to the world around us. This is a call to holistic spiritual health, where every thought, word, and deed is illuminated by the presence of God, making us effective witnesses of His transforming power.
Questions for Reflection
FAQ
What does Jesus mean by "thy whole body... full of light"?
Jesus uses the "body" as a metaphor for the entire person—their inner being, including thoughts, intentions, and character, as well as their outward actions and conduct. To be "full of light" signifies a state of complete spiritual purity, truth, and righteousness. It means that one's entire life is illuminated by God's presence and truth, leaving no room for spiritual darkness, sin, or hypocrisy. This light is not merely external adherence to rules but an internal transformation that permeates every aspect of one's existence, much like a room fully lit by a lamp has no shadows.
How does this verse relate to the preceding verses about the "eye as the lamp of the body"?
Luke 11:36 is the positive culmination and summary of Jesus' teaching that begins in Luke 11:34. In Luke 11:34, Jesus states that the eye is the "lamp of the body." If the eye (representing one's spiritual perception, focus, or inner disposition) is "good" or "single-minded," the whole body will be full of light. Conversely, if the eye is "evil" or "dark," the whole body will be full of darkness. Luke 11:35 then warns against the danger of the "light" within becoming darkness. Luke 11:36 provides the ideal outcome: if the inner "eye" is truly pure and focused, the resulting illumination will be complete and pervasive, just as a bright lamp leaves no part dark.
Christ-Centered Fulfillment
Luke 11:36, while a profound teaching on spiritual integrity, finds its ultimate fulfillment and possibility in Christ. Jesus Himself is the "light of the world," as declared in John 8:12, and it is through union with Him that believers can truly become "full of light." We are called to "walk in the light, as he is in the light" (1 John 1:7), which implies not merely imitation but participation in His divine nature. The "no part dark" ideal, unattainable by human effort alone, is made possible by the cleansing power of Christ's blood (1 John 1:7) and the sanctifying work of the Holy Spirit, who illuminates our hearts and minds (Ephesians 1:18). Therefore, to have one's "whole body... full of light" is to be so indwelt by Christ, the true Light, that His truth and purity permeate every aspect of one's being, transforming us into "children of light" who reflect His glory to a dark world (Ephesians 5:8).