Luke 11:36

The Jews said, that our Lord performed His miracles not for faith, i.e. that they might believe in 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 has lighted a candle, puts it in a secret place, neither under a bushel, but on a candlestick.

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 v works, but their thoughts, and the intentions of the heart. For it follows, The light of the body its the eye.

Either faith is the light, as it is written, Your word. O Lord, is a lantern to my feet. 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 senses are enlightened 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.

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 recognize 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.

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.

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 your eye be single, your whole body will be full of light; but if evil, your whole body will be full of darkness.

For the understanding from its very beginning desires only singleness, containing no dissimulation or guile, or division in itself.

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 you 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 your whole body therefore be full of light, &c. &c.

That is, If your material body, when the light of a candle shines upon it, is made full of light, so that not one of your members is any longer in darkness; much more when you sin not, shall your 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.

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.

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 tile body is the eye, because by the ray of a good intention the deserving parts of an action receive light. If then your eye be single, your 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 your eye be evil, your 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 you 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?

Now when He adds, If your whole body therefore, &c. by the whole of our body He means all our works. If then you have done a good work with a good intention, having in your conscience nothing approaching to a dark thought, though it chance that your neighbor is injured by your good actions, nevertheless for your singleness of heart shall you 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 you light. These words were especially directed against the hypocrisy of the Pharisees, who sought for signs that they might catch him.

86. Matthew goes on and relates what followed thus: “Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign of thee;” and so on, down to where we read, “Even so shall it be also unto this wicked generation.” These words are recorded also by Luke in this connection, although in a somewhat different order. For he has mentioned the fact that they sought of the Lord a sign from heaven at an earlier point in his narrative, which makes it follow immediately on his version of the miracle wrought on the dumb man. He has not, however, recorded there the reply which was given to them by the Lord. But further on, after [telling us how] the people were gathered together, he states that this answer was returned to the persons who, as he gives us to understand, were mentioned by him in those earlier verses as seeking of Him a sign from heaven. …

144. Matthew proceeds with his account, observing the following order of narration: “Then spake Jesus to the multitude, and to His disciples, saying, The scribes and the Pharisees sit in Moses’ seat: all, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not;” and so on, down to the words, “Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.” Luke also mentions a similar discourse which was spoken by the Lord in opposition to the Pharisees and the scribes and the doctors of the law, but reports it as delivered in the house of a certain Pharisee, who had invited Him to a feast. …