No man, when he hath lighted a candle
The lighted lamp
The truth symbolized by this imagery is the self-revealing character of the real disciple of Christ.
His teaching is reproductive as the seed corn, it is diffusive as the light. The lamp is lighted to fill the room with light, and for no other purpose. Similarly all Christian truth which comes to the individual is intended to be diffused in a manner calculated to strike the attention of all who come from darkness into this marvellous light. If we compare the analogous expressions in Matthew, we see how naturally our Lord’s teaching glided off from this point into exhortations to transparent sincerity. For as the best lamp is one which gives most light, and casts the smallest shade, the best Christian is he who reflects most of Christ and least of self. (F. E. Toyne.)
The place and function of the lamp
We see at a glance that this parable throws some light on the social customs of the age and land in which it was spoken. It reminds us, for instance, that in Palestine, as indeed in ancient Greece and Rome, when the darkness fell, little lamps, containing oil and a wick, were brought into the rooms of all classes of the people and placed on slender stands, commonly some two or three feet high, to give light to all who were in the house. Our Lord uttered this parable to teach us that no man is illuminated for his own sake, just as no lamp is lit for its own sake. Just as the lamp is lit that it may shine, so we are taught that we may teach. No truth is a private possession, just as no truth is of any private interpretation.
“Heaven doth with us as we with torches do,
Not light them for themselves; for if our virtues
Did not go forth of us, ‘twere all alike,
As if we had them not.”
No truth is, or can be, dangerous. All that we can learn, we may learn. All that we have learned we are bound to teach; all that we have received we are bound to give. To conceal from others any truth which we ourselves have been taught of God is to hide the lamp that has come to us under a bushel or under a couch, instead of setting it under a lampstand. (S. Cox, D. D.)
Difference between this and other versions of the parable
Whereas St. Mark, who wrote mainly for the Romans, speaks of a Roman measure, the modius, St. Luke, who wrote for the whole Gentile world, speaks simply of a “vessel,” any vessel or measure used throughout the habitable globe. And whereas St. Matthew, writing mainly for Jews, speaks of the lamp as kindled that it may give light “unto all that are in the house,” St. Luke speaks of it as kindled in order “that they who enter into the house” may see the light. For St. Matthew was himself a Jew, and wrote for those who, like himself, were already in the household of God; but St. Luke was a Gentile, and wrote for those who, like himself, had a great desire to enter into God’s house and find themselves at home in it. He and they had, so to speak, long stood outside the Father’s house, seeing and desiring the light that shone through its windows; but now Christ had called them into the house, had bidden them enter, had assured them that the house was built and the lamp lit for them as for the Jews, for all who would come into it, as well as for all who are already in it. (S. Cox, D. D. )
The good done by being good
It is somewhat remarkable, and worthy of being remembered, of the late Dr. Charles Hodge, that the closing sentence of an unfinished autobiography--perhaps the last words which he wrote--speaking of a purpose which he formed to hold up a godly companion whom he greatly loved to his students as an example, he wrote “I wanted to show them how much good could be done by simply being good.”
Hiding the light
A young lady in a fashionable home had been brought to Christ, and had been enabled for some years, amid much opposition, to faithfully witness for Him. The attention she attracted was often painful to her; and once, when repulsed and wounded in an effort of this kind, she for a time lost heart, and felt she should have to give up being a consecrated Christian. Just at this time she was invited to visit friends whelm she had never seen, and who knew but little of her; and she resolved, that while there she would not openly speak of her Saviour, or put herself in a position to be noticed as peculiarly religious. Her visit passed away; and not happily to herself, she was enabled to keep her resolution. Upon the day of her leaving for home, a most attractive and accomplished lady, a fashionable woman of society, while walking alone with her, suddenly asked her, “Where is your sister, and why did she not come here? I mean your religious sister, the one who is known as the ‘religious Miss J.’ It was because I heard that she was to be here that I, too, accepted an invitation to come and spend the holiday. I am tired of the empty, unsatisfying life I am leading, and have longed to talk with a real Christian.” With shame and confusion the faithless witness was obliged to confess that she had no sister; that she was the one who had been sometimes called the “religious Miss J.,” and that shame of the badge, that should have been borne gladly for her Saviour, had kept her silent. A precious opportunity to lead a weary soul to the Master had been lost. (D. W.Whittle’s Life, Warfare, and Victory.)