Woes upon the Pharisees

      37Now when He had spoken, a Pharisee asked Him to have lunch with him; and He went in, and reclined at the table. 38When the Pharisee saw it, he was surprised that He had not first ceremonially washed before the meal. 39But the Lord said to him, “Now you Pharisees clean the outside of the cup and of the platter; but inside of you, you are full of robbery and wickedness. 40“You foolish ones, did not He who made the outside make the inside also? 41“But give that which is within as charity, and then all things are clean for you.

      42“But woe to you Pharisees! For you pay tithe of mint and rue and every kind of garden herb, and yet disregard justice and the love of God; but these are the things you should have done without neglecting the others. 43“Woe to you Pharisees! For you love the chief seats in the synagogues and the respectful greetings in the market places. 44“Woe to you! For you are like concealed tombs, and the people who walk over them are unaware of it.”

      45One of the lawyers said to Him in reply, “Teacher, when You say this, You insult us too.” 46But He said, “Woe to you lawyers as well! For you weigh men down with burdens hard to bear, while you yourselves will not even touch the burdens with one of your fingers. 47“Woe to you! For you build the tombs of the prophets, and it was your fathers who killed them. 48“So you are witnesses and approve the deeds of your fathers; because it was they who killed them, and you build their tombs. 49“For this reason also the wisdom of God said, ‘I will send to them prophets and apostles, and some of them they will kill and some they will persecute, 50so that the blood of all the prophets, shed since the foundation of the world, may be charged against this generation, 51from the blood of Abel to the blood of Zechariah, who was killed between the altar and the house of God; yes, I tell you, it shall be charged against this generation.’ 52“Woe to you lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering.”

      53When He left there, the scribes and the Pharisees began to be very hostile and to question Him closely on many subjects, 54plotting against Him to catch Him in something He might say.

Parallel Verses

New American Standard Bible (©1995)
"The 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.

GOD'S WORD® Translation (©1995)
"Your eye is the lamp of your body. When your eye is unclouded, your whole body is full of light. But when your eye is evil, your body is full of darkness.

King James Bible
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.

Douay-Rheims Bible
The light of thy body is thy eye. If thy eye be single, thy whole body will be lightsome: but if it be evil, thy body also will be darksome.

Darby Bible Translation
The lamp of the body is thine eye: when thine eye is simple, thy whole body also is light; but when it is wicked, thy body also is dark.

English Revised Version
The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness.

Webster's Bible Translation
The light of the body is the eye: therefore when thy eye is single, thy whole body also is full of light; but when thy eye is evil, thy body also is full of darkness.

Weymouth New Testament
The lamp of the body is the eye. When your eyesight is good, your whole body also is lighted up; but when it is defective, your body is darkened.

World English Bible
The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of light; but when it is evil, your body also is full of darkness.

Young's Literal Translation
'The lamp of the body is the eye, when then thine eye may be simple, thy whole body also is lightened; and when it may be evil, thy body also is darkened;

Cross References

Proverbs 21:4 Haughty eyes and a proud heart, The lamp of the wicked, is sin.

Isaiah 5:20 Woe to those who call evil good, and good evil; Who substitute darkness for light and light for darkness; Who substitute bitter for sweet and sweet for bitter!

Matthew 6:22 "The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light.

Matthew 6:23 "But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness!

Luke 11:35 "Then watch out that the light in you is not darkness.

Commentary

Matthew Henry's Whole Bible Commentary

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 (v. 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 (v. 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, v. 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 Solomoµntos-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 (v. 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, v. 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 (v. 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, v. 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, v. 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, v. 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.

Calvin's Commentary

Matthew 6:22-24

Luke 11:34-36

22. The light [454] of the body is the eye: if therefore thine eye shall be simple, thy whole body shall be luminous. 23. But if thine eye shall be evil, thy whole body shall be dark. Therefore, if the light which is in thee is darkness, how great is that darkness! 24. No man can serve two masters: for either he will hate the one, and love the other, or he will hold to one, and neglect the other. You cannot serve God and mammon.

34. The light [455] of the body is the eye: if thine eye therefore shall be simple, thy whole body shall be luminous: but if it shall be evil, thy whole body also shall be dark. 36. If therefore thy whole body shall be luminous, not having any part dark, the whole shall be luminous, as when a candle enlightens thee by its brightness.

Luke 16:13

13. No servant can serve two master: for either he will hate the one, and love the other, or will hold to the one, and despise the other. You cannot serve God and mammon.

Matthew 6:22. The light of the body is the eye We must bear in mind, as I have already hinted, that what we find here are detached sentences, and not a continued discourse. The substance of the present statement is, that men go wrong through carelessness, because they do not keep their eye fixed, as they ought to do, on the proper object. For whence comes it, that they so shamefully wander, or dash themselves, or stumble, but because, having corrupted their judgment by choosing rather to follow their own lusts than the righteousness of God, they not only extinguish the light of reason, which ought to have regulated their life, but change it altogether into darkness.

When Christ calls the eye the light of the body, [456] he employs a comparison which means, that neither the hands, nor the feet, nor the belly, serves to direct men in walking, but that the eye alone is a sufficient guide to the rest of the members. If the hands and feet are foolishly and improperly directed, the blame of the mistake ought to be charged on the eyes, which do not perform their duty. We must now apply this comparison to the mind. The affections may be regarded individually as its members: but as they are blind in themselves, they need direction. Now, God has given reason to guide them, and to act the part of a lantern in showing them the way. But what is the usual result? All the soundness of judgment which had been given to men is corrupted and perverted by themselves, so that not even one spark of light continues to dwell in them.

A simple eye means an eye that has no speck, or diseased humor, or any other defect. An evil eye (poneron) [457] means a diseased eye. A luminous body means one that is enlightened, so as to have all its actions properly regulated. A dark body is one which is led into numerous mistakes by a confused movement. We see, then, as I have already said, that these words reprove the indolence of men, who neglect to open their eyes for the guidance of their affections.

The inference which the Papists draw from this passage, that men possess as much reason and wisdom, as to be free to choose either good or evil, is mere trifling. For Christ does not here inform us what ability we possess, but how we ought to walk, by having our eye fixed on a certain object; and at the same time shows, that the whole course of human life is dark, because no man proposes for himself a proper object, but all permit themselves to pursue eagerly what is evil. I confess, indeed, that men naturally possess reason, to distinguish between vices and virtues; but I say that it is so corrupted by sin, that it fails at every step. Meanwhile, it does not follow, that men do not voluntarily bring darkness on themselves, as if they shut their eyes to avoid the light which was offered to them, because they are knowingly and willingly carried after their own lusts.

23. If the light which is in thee be darkness Light signifies that small portion of reason, which continues to exist in men since the fall of Adam: and darkness signifies gross and brutal affections. The meaning is, we ought not to wonder, if men wallow so disgracefully, like beasts, in the filth of vices, for they have no reason which might restrain the blind and dark lusts of the flesh. The light is said to be turned into darkness, not only when men permit the wicked lusts of the flesh to overwhelm the judgment of their reason, but also when they give up their minds to wicked thoughts, and thus degenerate into beasts. For we see how wickedly men change into craft any measure of wisdom which had been given them, how they "dig deep (as the prophet says) to hide their counsel from the Lords" (Isaiah 29:15,) how they trust to their own resources, and openly dishonor God; in a word, how desirous they are to show their ingenuity, in innumerable ways, for their own destruction. Christ has good grounds for declaring, that thick and appalling darkness must of necessity reign in the life of men, when they choose to be blind.

This is also the meaning of the words which are found in the Gospel of Luke, with this difference, that Christ there connects the present statement with one which was formerly explained, that men do not light a candle, and put it under a bushel, (Matthew 5:15) and again, instead of this clause, if the light which is in thee be darkness, gives the exhortation, see that the light which is in thee be not darkness The meaning is, "See that thy mind, which ought to have shone, like a candle, to guide all thy actions, do not darken and mislead thy whole life." He afterwards adds, that, when the body is enlightened by the eye, the greatest regularity is found in all its members, as the light of a candle spreads and penetrates into every part of the room.

24. No man can serve two masters Christ returns to the former doctrine, the object of which was to withdraw his disciples from covetousness. He had formerly said, that the heart of man is bound and fixed upon its treasure; and he now gives warning, that the hearts of those who are devoted to riches are alienated from the Lord. For the greater part of men are wont to flatter themselves with a deceitful pretense, when they imagine, that it is possible for them to be divided between God and their own lusts. Christ affirms that it is impossible for any man to obey God, and, at the same time, to obey his own flesh. This was, no doubt, a proverb in common use: No man can serve two masters He takes for granted a truth which had been universally admitted, and applies it to his present subject: where riches hold the dominion of the heart, God has lost his authority. True, it is not impossible that those who are rich shall serve God; but whoever gives himself up as a slave to riches must abandon the service of God: for covetousness makes us the slaves of the devil.

I have inserted here what is related on a different occasion by Luke: for, as the Evangelists frequently introduce, as opportunity offers, passages of our Lord's discourses out of their proper order, we ought to entertain no scruple as to the arrangement of them. What is here said with a special reference to riches, may be properly extended to every other description of vice. As God pronounces everywhere such commendations of sincerity, and hates a double heart, (1 Chronicles 12:33; Psalm 12:2,) all are deceived, who imagine that he will be satisfied with the half of their heart. All, indeed, confess in words, that, where the affection is not entire, there is no true worship of God: but they deny it in fact, when they attempt to reconcile contradictions. "I shall not cease," says an ambitious man, "to serve God, though I devote a great part of my mind to hunting after honors." The covetous, the voluptuaries, the gluttons, the unchaste, the cruel, all in their turn offer the same apology for themselves: as if it were possible for those to be partly employed in serving God, who are openly carrying on war against him. It is, no doubt, true, that believers themselves are never so perfectly devoted to obedience to God, as not to be withdrawn from it by the sinful desires of the flesh. But as they groan under this wretched bondage, and are dissatisfied with themselves, and give nothing more than an unwilling and reluctant service to the flesh, they are not said to serve two masters: for their desires and exertions are approved by the Lord, as if they rendered to him a perfect obedience. But this passage reproves the hypocrisy of those who flatter themselves in their vices, as if they could reconcile light and darkness.

Footnotes:

[454] "La lumiere, ou, lanterne;" -- "the light, or, lantern "

[455] "La chandelle;" -- "the candle."

[456] "Appelant l'ceil le flambeau ou la lampe de tout le corps;" -- "calling the eye the torch or the lamp of the whole body."

[457] This Greek word has two meanings, which depend on accentuation. The proparoxytone poneros means laborious, troublesome: but the oxytone poneros means wicked Here, when applied to the eye, it cannot denote moral blame, but easily takes the transferred sense of faulty, defective. -- Ed

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Alexander Whyte—Lord Teach Us To Pray

Prayer to the Most High
"Lord, teach us to pray."--Luke xi. 1. "They return, but not to the Most High."--Hos. vii. 16. THE Most High. The High and Lofty One, That inhabiteth eternity, whose Name is Holy. The King Eternal, Immortal, Invisible, the Only Wise God. The Blessed and Only Potentate, the King of kings, and Lord of lords: Who only hath immortality, dwelling in the light which no man can approach unto: Whom no man hath seen, nor can see. Great and marvellous are Thy works, Lord God Almighty: just and true are Thy …
Alexander Whyte—Lord Teach Us To Pray

The Costliness of Prayer
"Lord, teach us to pray."--Luke xi. 1. "And ye shall seek Me, and find Me, when ye shall search for Me with all your heart."--Jer. xxix. 13. IN his fine book on Benefits, Seneca says that nothing is so costly to us as that is which we purchase by prayer. When we come on that hard-to-be-understood saying of his for the first time, we set it down as another of the well-known paradoxes of the Stoics. For He who is far more to us than all the Stoics taken together has said to us on the subject of prayer,--"Ask, …
Alexander Whyte—Lord Teach Us To Pray

Reverence in Prayer
"Lord, teach us to pray."--Luke xi. 1. "Offer it now unto thy governor; will he be pleased with thee or accept thy person? saith the Lord of Hosts."--Mal. i. 8. IF we were summoned to dine, or to any other audience, with our sovereign, with what fear and trembling should we prepare ourselves for the ordeal! Our fear at the prospect before us would take away all our pride, and all our pleasure, in the great honour that had come to us. And how careful we should be to prepare ourselves, in every possible …
Alexander Whyte—Lord Teach Us To Pray

The Pleading Note in Prayer
"Lord, teach us to pray."--Luke xi. 1. "Let us plead together."--Isa.xliii. 26. WE all know quite well what it is to "plead together." We all plead with one another every day. We all understand the exclamation of the patriarch Job quite well--"O that one might plead for a man with God, as a man pleadeth for his neighbour." We have a special order of men among ourselves who do nothing else but plead with the judge for their neighbours. We call those men by the New Testament name of advocates: and …
Alexander Whyte—Lord Teach Us To Pray