“No one, when he has lit a lamp, covers it with a container, or puts it under a bed; but puts it on a stand, that those who enter in may see the light.
Parallel Translations
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“No one, when he has lit a lamp, covers it with a container, or puts it under a bed; but puts it on a stand, that those who enter in may see the light.
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No man lyghteth a candell and covereth it vnder a vessell nether putteth it vnder the table: but setteth it on a candelsticke that they that enter in maye se the lyght.
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No man when he hath lighted a candle, couereth it vnder a vessell, neither putteth it vnder the bed, but setteth it on a candlesticke, that they that enter in, may see the light.
Cross-references (7)
Passages linked to Luke 8:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 11:33 “No one, when he has lit a lamp, puts it in a cellar or under a basket, but on a stand, that those who come in may see the light.
- Matthew 5:15-16 Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.
- Mark 4:21-22 He said to them, “Is the lamp brought to be put under a basket or under a bed? Isn’t it put on a stand? For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light.
- Acts 26:18 to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.’
- Philippians 2:15-16 that you may become blameless and harmless, children of God without defect in the middle of a crooked and perverse generation, among whom you are seen as lights in the world, holding up the word of life, that I may have something to boast in the day of Christ, that I didn’t run in vain nor labor in vain.
- Revelation 1:20–2:1 The mystery of the seven stars which you saw in my right hand, and the seven golden lamp stands is this: The seven stars are the angels of the seven assemblies. The seven lamp stands are seven assemblies. “To the angel of the assembly in Ephesus write: “He who holds the seven stars in his right hand, he who walks among the seven golden lamp stands says these things:
- Revelation 11:4 These are the two olive trees and the two lamp stands, standing before the Lord of the earth.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
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Geneva Bible translators 1599 · Public Domain That that every man hath received in private, he…
That that every man hath received in private, he ought to bestow to the use and profit of all men.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 16 No man, when he hath lighted a candle,…
16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.
Ver. 16. No man, when he hath lighted, &c.] q.d. Though to you it is given to know mysteries, &c., as Luk 8:10, yet not for your own use only, but that your light may shine before men.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain See Poole on "Mat 5:15", See Poole on "Mar…
See Poole on "Mat 5:15", See Poole on "Mar 4:21".
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain In these words Christ declares his end and design…
In these words Christ declares his end and design in revealing unto his disciples the foregoing parable, and why he communicated to them the light of scripture knowledge and gospel mysteries, namely, that they may communicate it to others; and not keep it close unto themselves; even as the candle in a house diffuses and disperses its light to all that come within the reach of it. Such as are enlightened by God in any measure, with the knowledge and understanding of his word, ought not to conceal and hide this knowledge within themselves, but communicate it to others, and improve it for the good and benefit of others.
Observe also, the argument which our Saviour makes use of to quicken his disciples to communicate their knowledge, and improve the grace they had received for the good and advantage of others. To him that hath shall be given, that is, such as improve their spiritual gifts, shall have them increased; such as improve them not shall have them blasted.
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Learn hence, that there is no such way to thrive in grace, and increase in gifts, as to exercise and improve them; he that hides his talent, forfeits it, is in danger of losing it, and also of being punished for not improving it.
Observe, lastly, how our Lord shuts up this parable of the sower and the seed, with a cautionary direction to all his auditors, to take heed how they hear the word: Take heed therefore how ye hear. Such as would profit by hearing the word must diligently attend to the matter of the doctrine which they hear, and also to the manner how they hear.
Such is the majesty and authority of the person who speaks to us in the word, such is the sublimity and spirituality of the matter, and so great is our danger if we miscarry under the word, that it nearly concerns us to take heed both what we hear, whom we hear, and how we hear.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For nothing is secret that shall not be made…
For nothing is secret that shall not be made manifest,.... Meaning, whatever was then wrapped up in parables and dark sayings, or was secretly, and in a private manner, committed to them, should be made manifest by them to others hereafter:
neither any thing hid, that shall not be made known, and come abroad; for what had been whispered to them, in the most secret and silent manner, was to come abroad not only in Judea, but in all the world, and to be published upon the house tops; See Gill on Mat 10:26, Mat 10:27
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain No man having lighted a candle - As if…
No man having lighted a candle - As if he had said, And let your good fruit appear openly. Matt. v, 15; Mark iv, 21; Chap. xi, 33.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 16. Lighted a candle] This is a repetition…
Verse 16. Lighted a candle] This is a repetition of a part of our Lord's sermon on the mount. See the notes on Mt 5:15; Mt 10:26; and on Mr 4:21, Mr 4:22.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Luk 8:16-18. No man, when he hath lighted a…
Luk 8:16-18. No man, when he hath lighted a candle, &c. — See on Mat 5:15; and Mar 4:21. Nothing is secret, &c. — See on Mat 10:26. Take heed, therefore, how ye hear. In Mar 4:24, it is, Take heed what you hear. As it is the indispensable duty of all ministers of the Word to take heed what they preach, 1st, That their doctrine be true, that they may not deceive their hearers. 2d, That it be important, that they may not trifle with them: and, 3d, That it be suitable to their state and character; that they rightly divide the word of truth, and give to every description of hearers their portion of meat in due season; so it concerns all hearers to take heed what they hear. They must not take it for granted that what they hear is true, important, and suited to their state and character: but must bring it to the test of the Holy Scriptures, and examine it thereby; and for that purpose, must endeavour to make themselves well acquainted with the Scriptures: and if they find that, according to the divine oracles, the doctrine which they hear answers the above description, they must so take heed what they hear, as to attend to, and consider it well, that they may thoroughly understand and lay it to heart, and that it may have its designed effect upon their spirit and conduct.
But, according to Luke here, our Lord’s caution, inferred from the preceding parable, implied another thing equally important, Take heed how ye hear — 1st, That you do not hear so inattentively, and in such a prayerless state of mind, as not to understand, nor afterward meditate on what your hear, and so receive the seed as by the way-side. See on Mat 13:19. 2d, That having heard, and understood in a measure what you heard, and being affected thereby, you do not rest in any ineffectual and transient impressions made on your mind, and therefore be offended and fall away in time of trial and temptation; but that the truth may take deep root in your mind, and that you may have root in yourself. See on Mat 13:20-21. Take heed, 3d, That you guard against the cares of the world, the love of deceitful riches, the vain pleasures of life, and desires after other things; those pernicious weeds, which in so many choke the springing blade, or forming ear, so that no fruit is brought forth to perfection. See on Mat 13:22. But hear, 1st, In simplicity of intention, with a single eye to the glory of God and your own salvation, present and eternal. 2d, In sincerity of heart, truly and earnestly desiring to discover and put away every error and every sin, and to know and do the whole will of God. 3d, In humility, conscious that you are unworthy to know the great and important things revealed in the gospel, the will of God, and the way of salvation from such great misery to such great happiness, unworthy that God should speak to you by his Son, and his inspired prophets, apostles, and evangelists. 4th, With reverence, remembering it is God’s word, and you are in God’s presence and under God’s eye. 5th, With seriousness, persuaded the truth you hear is no light matter, but for your life, your better and everlasting life. Would you not hear with seriousness the advice of a skilful physician respecting your health, or of a lawyer concerning your property? And will you not hear with equal, nay, with greater seriousness what concerns you infinitely more? 6th, With deep attention: let no sentence, or even word, that is uttered escape you, and fail not afterward seriously to consider what you have heard, and to examine yourself thereby. 7th, With prayer, while hearing, and before and after you hear, for the spirit of wisdom and revelation, Eph 1:17 : persuaded the things of God knoweth no man but by the Spirit of God, 2Co 2:11; 2Co 2:14. 8th, Hear with faith, firmly believing the certainty and importance of what is taught you from the oracles of God, always remembering the word preached does not profit those who hear it, in whom it is not mixed with faith, Heb 4:2. 9th, In love to the truth, though searching and cutting, though disagreeable to your mind, like a bitter medicine to your taste, or giving pain, like a lance which opens an imposthume. 10th, With meekness, with a calm, unruffled, peaceful mind, that what you hear may prove an ingrafted word able to save your soul, Jas 1:21. Above all, 11th, Hear with a fixed resolution, formed in the strength of grace, to be a doer of the word, and not a hearer only, to practise all you hear as far as you see it to be agreeable to the word and will of God. For whosoever hath, to him shall be given. See note on Mat 13:12; and Mar 4:25.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain See the notes at Mar 4:21-25.
See the notes at Mar 4:21-25.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Our Lord calls himself the lighted candle, placed in…
Our Lord calls himself the lighted candle, placed in the middle of the world. Christ was by nature God, and by dispensation man: and thus, not unlike a torch placed in the middle of a house, does our Lord, seated in the soul of man, illumine all around him. But by the candlestick, is understood the Church, which he illuminates by the refulgent rays of his divine word. (St. Maximus.) --- By these expressions, Jesus induces his audience to be very diligent, and quite alive in the momentous affair of salvation; informing them that they are placed in the public view of the whole world. (St. John Chrysostom, hom. xv. in Matt.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain PARABLE OF THE SOWER. (Luk 8:4-18)
PARABLE OF THE SOWER. (Luk 8:4-18)
No man, &c.--(see on Mat 5:15, of which this is nearly a repetition).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 16-18. Similar words were used in the Sermon on…
16-18. Similar words were used in the Sermon on the Mount. They were appropriate on both occasions.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16-18. How TO USE THE LIGHT.
16-18. How TO USE THE LIGHT.
16. a candle] Rather, a lamp.
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with a vessel] S.t Luke uses this word as more intelligible to his Gentile readers than “bushel.”
under a bed] Rather, under a couch. The ancient Jews had nothing resembling our bed. They slept on divans, or on mats laid upon the floor, as is still the case in the East. The best comment on this verse is Mat_5:14; Mat_5:16, “Ye are the light of the world....Let your light so shine before men, &c.” John the Baptist is compared to ‘a lamp kindled and shining,’ and here the disciples are compared to it. Christ lighted the flame in their souls to be a beacon to all the world.
setteth it on a candlestick] Rather, places it on a lamp-stand.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (16) No man, when he hath lighted a candle.—Better,…
(16) No man, when he hath lighted a candle.—Better, a lamp; and for “a candlestick,” the lampstand. See Notes on Mat_5:15; Mar_4:21. In St. Matthew the proverb comes into the Sermon on the Mount; in St. Mark it occupies a position analogous to that in which it stands here, and this agreement favours the view that it was actually spoken in connection with the interpretation of the parable, as a special application of what had before been stated generally.
Note St. Luke’s more general term, “a vessel,” instead of “the bushel,” as in St. Matthew and St. Mark, and the somewhat wider range of the lamp’s illumining power, not only to those who are “in the house,” but to those also who are in the act of “entering” into it. We may, perhaps, venture to connect the choice of the latter phrase with St. Luke’s personal experience as a convert from heathenism. As such, he had been among those that entered into the house; and as he did so, he had seen the light of the lamp which the Apostles of Christ had lighted.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 16-18. A solemn conclusion of the Lord"s to…
Vers. 16-18. A solemn conclusion of the Lord"s to his exposition of his first great parable.
No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. The meaning of the Lord"s saying here is the disciples must not look on this parable-method of teaching, which from henceforth he purposed frequently to adopt, as mysterious, or as containing anything beyond ordinary human comprehension. The explanation of "the sower," which he had just given them, showed them how really simple and adapted to everyday life his teaching was. "No man," said the Lord, "when he hath lighted the candle of the true knowledge, really wishes to hide it he rather displays it that men may see the light; and that is what I have been doing for you in my careful explanation of my story.
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Covered character.
If we have a large object immediately before us in the daytime, and yet are unable to see it, we are driven to the conclusion that, if we are not blind, there must be something opaque between the object and our eye. Now:
1. There is much of solid goodness in Christian men. All who name the name of Christ are under bond to depart from all iniquity; their life is a life of holy endeavour after the character of their Lord; they are seeking daily the aid and inspiration of the Divine Spirit; they must be wiser and worthier than those who are living for themselves.
2. This light of Christian character is shining straight before the eyes of unholy men. In the great field of the human world the wheat and the tares grow together. Here we meet together, good and bad, the irreverent and the profane, under the same roof, at the same table and hearth, in the same shop and warehouse. We witness one another"s lives. Christian character is near enough to be seen by all.
3. We are sometimes asked to be shown the light of Christian worth. Mensay, "Where is this excellency, this supposed superiority of spirit and conduct, these fruits? we should like to see them." What shall we say to this challenge? That they who thus complain do not see what they look for because there is something the matter with their vision, because it is distorted by prejudice? Or shall we say that where no goodness is seen it is because there is none to see; that piety, being popular, is simulated, and they are looking at those who are only pretending to be Christian men, and that godliness is no more accountable for hypocrisy than the good coin is answerable for the counterfeit? We might often make one of these two replies, with right and reason on our side. But that would not meet the case; it would leave the question partially unanswered. The fact is that goodness is often unseen in consequence of the intervening of some surface faults which hide it from view. There is
I THE COVERING OF RETICENCE. Many a man is right at heart, sound in faith, well fitted by his knowledge and intelligence to render essential service; but he is so reserved, so self-contained, so inaccessible, lives so much in the inner circle of his own familiar friends, that he is far less forcible and influential than he is capable of being; he is hiding the light of his character under the covering of reserve, instead of setting it on the candlestick of open-heartedness and expressiveness.
II THE COVERING OF RESENTFULNESS. Other men are warmhearted, good-natured, diligent, and devoted in every good work, capable of rendering admirable service; but they are quick-tempered, irascible, ready to take offence; so hasty and resentful that they are shunned when they would otherwise be approached; they hide the light of their character under the vessel of ill temper.
III THE COVERING OF SELF-ASSERTION. Some men are upright, honourable, zealous, resolute, forcible, well fitted to effect great things, but they hide their light under the bushel of self-assertion; they insist on everything being done in the way they prefer; they make co-operation impossible; they cut their influence in twain by their want of conciliation and concession.
IV THE COVERING OF DISCOURTESY. There are those who are honest, and even earnest and hardworking Christian men, acting along the lines of holy usefulness; but they cover their character with the vessel of bluntness, or ignorance, or positive rudeness, instead of putting the light of piety and zeal on the candlestick of courtesy.
Now, it has to be remembered that our children and our neighbours, all with whom we have to do, judge of our character not only by its solid and essential elements, but also (and rather) by its superficial features; they will be affected and influenced, not more by that in us which is deep and decisive than by those outside qualities which are visible to them just because they are outside. Hence, if we care, as we are bound to do, that our character should be telling on those with whom we are connected, and for whom we are responsible, we shall strive and pray to be not only pure and just and true, but also frank and amiable and courteous. If we would not go through our life with our Christian character covered over and lost by some superficial failing, if we would have it fixed on the candlestick on which it will "give light to all that are in the house, we must not only think on the things which are true, honest, just, and pure, but also on those things which are "lovely and of good report; C,
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain No man, when he hath lighted a candle
Luk_8:16
No man, when he hath lighted a candle
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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 Lords 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 Gods house and find themselves at home in it. He and they had, so to speak, long stood outside the Fathers 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.Whittles Life, Warfare, and Victory.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 16–18. When he hath lighted a candle. See notes…
16–18. When he hath lighted a candle. See notes on Matt. 5:15 and Mark 4:21–25. Mark says, “Take heed what you hear;” Luke, “how you hear.” What we hear depends on how we hear; i. e., our attention and honesty.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain Other parabolic sayings:
Other parabolic sayings:
v. 16. No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed, but setteth it on a candlestick, that they which enter in may see the light.
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v. 17. For nothing is secret that shall not be made manifest, neither anything hid that shall not be known and come abroad.
v. 18. Take heed, therefore, how ye hear; for whosoever hath, to him shall be given; and whosoever hath not, from, him shall be taken even that which he seemeth to have.
These words seem to have been a favorite saying of Jesus, for He repeats them on various occasions, Mat 5:15; Mar 4:21; Luk 11:33. "For anyone to light a lamp and then hide it under some hollow vessel or place it under a bed or couch, when it is intended for a light to all that are in the house, would be foolish. It must rather be placed in a holder, on a candlestick; then all that come in may see the light, and it will serve its purpose. Even so people that have received Christianity into their hearts, that have the light of the Gospel shining in them, that have been given this light in order that its radiance may be shed also on others, must hide neither the light of their individual godliness nor that of the pure Gospel-preaching in such a way that no man can find out about it, not even if he inquired about it. There is a grave responsibility resting upon the believers of the pure Gospel in these last days of the world. For there is nothing hidden which shall not be revealed, nor is there anything covered over which is not bound to become known and be exhibited. The very object in hiding something precious is to bring it forth at some convenient time. And so Christianity and the Christian doctrine is a treasure which we should guard most carefully lest it be taken from us; but incidentally, we uncover this treasure at every opportunity and permit others to share in the wonderful riches of God’s grace and mercy in Christ Jesus. From this fact arises the duty of Christians to be careful hearers. The responsibility is for them really to know, and not merely have a knowledge about, the light of the Gospel, the treasure of salvation. To the one that has Christian knowledge the Lord adds thereto, with compound interest reckoned daily; the constant study of the Word of the Gospel enriches the hearer and reader in a manner beyond the comprehension of even the well-grounded Christian. But if one is careless about his growth in Christian knowledge, then even that little which he foolishly believes himself to be possessing will be taken from him. A check in the growth of Christian faith amounts to the same thing as a frost in early fall: the plant is definitely harmed by the misfortune.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Jesus continues with another parable then he finishes speaking to his disciples as he emphasizes the role of his family in his work.
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No one
This marks the beginning of another parable. (See: Parables)
nothing is hidden that will not be made known
This double negative can be written as a positive statement. AT: "everything that is hidden will be made known" (See: Double Negatives)
nor is anything secret that will not be known and come into the light
This double negative can be written as a positive statement. AT: "and everything that is secret will be made known and will come into the light" (See: Double Negatives)
to the one who has, more will be given to him
It is clear from the context that Jesus is talking about understanding and believing. This can be stated clearly and changed to active form. AT: "whoever has understanding will be given more understanding" or "God will enable those who believe the truth to understand even more" (See: Ellipsis and Active or Passive)
the one who does not have ... will be taken away from him
It is clear from the context that Jesus is talking about understanding and believing. This can be stated clearly and changed to active form. AT: "But whoever does not have understanding will lose even what understanding he thinks he has" or "But God will cause those who do not believe the truth not to understand even the little that they think they have understood" (See: Ellipsis and Active or Passive)
translationWords
lamp
lampstand
know
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:16-17 A small clay lamp was filled with olive…
8:16-17 A small clay lamp was filled with olive oil and set in a wall alcove. Jesus’ message provides light for those who listen, and it reveals their heart attitudes.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.