Luke 11:36Meaning & Commentary from the Church Fathers

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.

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.

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.

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.

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.

Drawing from the illustration of the body, He encourages us to reflect on the soul, which He regards with even greater care. Just as with the body, if the soul is entirely luminous, unobscured by any part that is insensitive, volatile, or consumed by desires, it will shine brightly, akin to a lamp illuminating one with brilliant light, radiating the utmost clarity and brilliance.

For He gives the name of the eye especially to our understanding, but the whole soul, although not corporeal, He metaphorically calls the body. For the whole soul is enlightened by the understanding.

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.

Our Lord here speaks of Himself, shewing 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.

As pertaining to the mind that enlightens the body, we must ask what it signifies when we refer to the eye—it clearly represents the mind, which can only be truly pure if it focuses on the purest light. That pure light is none other than Christ. Therefore, one who consistently retains this light within their mind is said to possess the mind of Christ (1 Cor 2:16). Consequently, when your eye is pure, the entirety of your soul's incorporeal body will be illuminated; conversely, if your mind is attenuated or shrouded in darkness, your body will likewise reflect that darkness. Be vigilant, then: is the light within you not darkness? (Luke 11:35). Pay attention to whether you mistakenly believe you possess something you have not truly attained.

The reference to the candle was made by Christ after He had chastised the disbelief of those around Him, using the examples of the Ninevites and the Queen of Sheba. In this context, Jonah served as a light for the Ninevites and Solomon for the Queen, illustrating that they were both like a lamp set on a stand. It can be inferred that the candle symbolizes Christ Himself in His powerful and persuasive ministry. The mention of the candlestick highlights why His contemporaries fail to perceive or comprehend the brilliance of His works; their spiritual insight is clouded (cf. Matthew 6:22-23).

With the arrival of Christ on earth, humanity was illuminated by His teachings, dispelling the darkness that had long clouded their understanding of purpose, goals, and the significance of their earthly existence. The light of Christ's teachings revealed the path to eternal life within the kingdom of heaven. However, if a person becomes ensnared by a fixation on material wealth, luxury, and worldly comforts to the point that he can no longer perceive the divine path that all should pursue, he becomes akin to someone who has lost their sight. Just as our understanding of light is gained through the rays that the eye's retina perceives, so too is the knowledge of God and the purpose of humanity grasped through the intellect.

For the heart to yearn for divine realities, it is essential to possess an inner illumination within the spirit, enabling the intellect to comprehend the truth in its entirety. When the intellect is shrouded in darkness, the heart becomes estranged from God and from the truth. The intellect serves as the light for the soul much like the eye does for the body. Thus, as it is written, "if your eye is clean, your whole body will be light; if your eye is bad, your whole body will be dark," so it is with the soul: if the intellect is enlightened, the soul radiates light; if the intellect is obscured, the soul experiences darkness and instead of seeking heavenly treasures, it pursues earthly pursuits (Matthew 6:20-23).

On the issue of generosity, the Pharisees combined their duplicity with a profound greed (Luke 16:14). While they presented themselves as righteous in the eyes of others, their avarice was so extreme that they exploited even the meager possessions of widows, consuming their houses (Matthew 23:14). Jesus Christ cautioned His followers against this damaging inclination, urging them not to become so attached to earthly, perishable treasures that they lose sight of the divine and eternal.