(Mark 4:21-23 WEB)21He said to them, “Is the lamp brought to be put under a basket or under a bed? Isn’t it put on a stand? 22For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 23If any man has ears to hear, let him hear.”
Sandwiched between the conclusion of the parable of the sower (Mark 4:20) and and admonition to be careful how you hear (Mark 4:24), the context here is firmly on correctly receiving the wisdom of God.
(Luke 8:16-18 WEB)16“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. 17For nothing is hidden, that will not be revealed; nor anything secret, that will not be known and come to light. 18Be careful therefore how you hear. For whoever has, to him will be given; and whoever doesn’t have, from him will be taken away even that which he thinks he has.”
Again following the parable of the sower, but this time preceding a statement that his true family were those who hear the word of God and act on it (Luke 8:21). Matthew’s “to all who are in the house” (Matt 5:14-16 WEB) places its emphasis on being part of Israel, but Luke’s version is typically more inclusive, placing its emphasis on entering the house (Vermes 2004, 81).
(Luke 11:33 WEB)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.
After commenting that those who hear the word and keep it are blessed (Luke 11:28), Jesus warns that they will receive no sign but that of Jonah. He then notes how the Queen of the South came to hear Solomon’s wisdom, but he has been ignored (Luke 11:31). The parallel passage is then followed by comments on the light-within that echo another section of the Sermon on the Mount (Luke 34-36). As in Mark 4:21, the context is again clearly one of hearing godly wisdom.
Vermes (2004, 80-89, 423) questions the provenance of this passage, suggesting that verses 14-15 are a later editorial addition. However, the thinking and the metaphors used here are consistent with Judaism during the early first-century and with the thrust of Jesus’ early ministry. The passage’s implicit criticism of the arrest of John the Baptist (see below) is entirely appropriate to its implied context, i.e. part of Jesus’ inaugural discourse as he responded to the arrest of John the Baptist and sought to carry forward John’s nation-saving agenda.
Genesis 1:1-3 portrays God as the ultimate revealer of truth, implying that, had God-Most-High not chosen to speak, there would have remained the dark chaos of a myriad competing possibilities. Yet, speak he did; time and again bringing the light of revelation and revealing his judgments through words, commandments and laws, delivered by human agents, upheld by divine interventions, and recorded as a testimony. The purpose of all this divine speech was to ensure that humanity knew how to enter into life. Psalm 119, an extended meditation on God’s word, puts it like this “Your word is a lamp to my feet, and a light for my path” (Ps 119:105 WEB). Proverbs also portrays commandments and laws as a lamp when it says “For the commandment is a lamp, and the law is light. Reproofs of instruction are the way of life” (Prov 6:23 WEB). Similarly, David was able to sing of his God as a Lamp that illuminated his darkness (2 Sam 22:29). and Isaiah proclained that God’s judgements would be a light to the nations (Isa 51:4).
The Hebrew Bible pictures all men as having a measure of light (Prov 29:13), by which to understand themselves (Prov 20:27) and the world around them. For the righteous this shines brightly, but for the wicked it goes out (Prov 13:9) leaving them confused and in the dark. For the righteous it is God that keeps light in their lamp (Ps 18:28) and allows it to grow in brilliance (Prov 4:18-19), by contrast the lamp of the wicked is evil (Prov 21:4), forcing God to remove what little light they have (Jer 13:16) until their lamp is finally extinguished (Job 18:5-6, Prov 24:20).
Both Greek and Hebrew borrowed the word modios from Latin (modius). It described a large dry-measure of grain (Vermes 2004, 80), of about 8 litres, and by implication the device used for measuring it. Whilst there are accounts of the military use of clay jars for concealing fire (Jud 7:16), in that case it was desirable for the fire to be concealed.
Tom Wright presumes that Jerusalem was the city on a hill (Wright 2001, 289) and he was right to do so, for the word rendered “hill” in these verses is more generally translated “mountain” elsewhere. Thus Jesus spoke of a city on a mountain and, within Judea, Jerusalem best fits that bill. According to Isaiah, “It shall happen in the latter days, that the mountain of the LORD’s house shall be established on the top of the mountains, and shall be raised above the hills; and all nations shall flow to it.” (Isa 2:2 HNV) . Each year pilgrims from a multitude of nations would flow to the house of the Lord (the temple) in Jerusalem for Judaism’s major festivals, thus Jerusalem was, at least metaphorically, a city on a mountain.
The symbolism of a lamp in juxtaposition with a city on a mountain, would have reminded Jesus’ hearers of God promise to King David that he would always have a lamp in Jerusalem, the city of David. This promise is mentioned in several places, including Psalm 132:17, in which the psalmist speaks of the lamp prepared for the Lord’s anointed, and 1 Kings, where it says
34 “‘However I will not take the whole kingdom out of his hand; but I will make him prince all the days of his life, for David my servant’s sake whom I chose, who kept my commandments and my statutes; 35 but I will take the kingdom out of his son’s hand, and will give it to you, even ten tribes. 36 To his son will I give one tribe, that David my servant may have a lamp always before me in Jerusalem, the city which I have chosen me to put my name there.” ’
(1 Kgs 11:34-36, WEB)
God’s holy mountain was where the Lord installed the heirs to David’s throne (Ps 2:6). In other words, Jerusalem was the place from which David’s promised lamp should shine. Isaiah anticipated that the mountain of the lord would rise higher (i.e. be more important) than any other, that it would shine and attract the nations (Isa 60: 1, 66:20). Therefore, Jerusalem could not be hidden, because its purpose was to provide light to the nations.
An association between the descendants of Abraham and the stars arose when God took Abraham outside. ‘“Look now toward the sky, and count the stars, if you are able to count them.” He said to Abram, “So shall your seed be.”’ (Gen 15:5b WEB). That was the beginning and the same imagery is repeatedly encountered at later points. For example, it was applied to Jacob’s sons, as Joseph declared “Behold, I have dreamed yet another dream: and behold, the sun and the moon and eleven stars bowed down to me” (Gen 37:9 WEB). A similar metaphor lies behind the prophecy of Balaam, where the advent of David’s reign is depicted as the rising of a star (Num 24:17). The imagery of the menorah serves to unite the picture of God’s servants as stars and their function as lights. For, according to Jewish commentators, the seven branched menorah lamp-stand symbolizes God’s chosen people, being a symbolic tree of light evocative of the tree of life (Richards 1996, 69). Indeed, the Jewish Historian Josephus (Wars 5.217) claimed that the lamps on the menorah in the temple represent the seven moving stars (i.e. the moon and the six planets visible with the naked eye, Mercury to Uranus inclusive).
(T. Levi 14:3-4, Charles)3 For as the heaven is purer in the Lord’s sight than the earth, so also be ye, the lights of Israel, (purer) than all the Gentiles.
4 But if ye be darkened through transgressions, what, therefore, will all the Gentiles do living in blindness? Yea, ye shall bring a curse upon our race, because the light of the law which was given for to lighten every man this ye desire to destroy by teaching commandments contrary to the ordinances of God.
Another manuscript has verse three as “My children, be ye pure as the heaven is (purer) than the earth: and ye who are the lights of Israel, shall be as the sun and moon” (T. Levi 14:3, Charles).
Later in the same document, alluding to the prophecy of Balaam and speaking of the advent of a priestly Messiah figure, a passage extols his righteousness as like a great light, stating:
18:1 And after their punishment shall have come from the Lord, the priesthood shall fail.
2 Then shall the Lord raise up a new priest.
And to him all the words of the Lord shall be revealed;
And he shall execute a righteous judgement upon the earth for a multitude of days.
3 And his star shall arise in heaven as of a king.
Lighting up the light of knowledge as the sun the day,
And he shall be magnified in the world.
4 He shall shine forth as the sun on the earth,
And shall remove all darkness from under heaven,
And there shall be peace in all the earth.
(T. levi 18:1-4)
That the idea, of the soul as a lamp-like source of light, was entrenched within Judaism is suggested by a passage in the Talmud from a much later period.
(Šabb. 31-2, Epstein)“As a certain Galilean lectured before R. Hisda [active in the second half of the third century C.E.]: The Holy One, blessed be He, said: I put a rebi'ith of blood in you; therefore I commanded you concerning blood. I designated you the first; wherefore I commanded you concerning the first. The soul which I placed in you is called a lamp, wherefore I commanded you concerning the lamp. If ye fulfil them, 'tis well; but if not, I will take your souls.”
Second Baruch, a work from toward the end of the first century (Charlesworth 1996, 1:120), claims that Moses “brought the law to the seed of Jacob, and lighted a lamp for the nation of Israel?” (2 Bar 17:4, Charles)., then continues: “‘He that lighted has taken from the light, and there are but few that have imitated him. But those many whom he has lighted have taken from the darkness of Adam and have not rejoiced in the light of the lamp.’” (2 Bar 18:1–2, Charles).
Later in that same book, we find lamps used as a metaphor for the wise and godly within Israel, as follows:
(2 Bar 77:13–16, Charles)13 For the shepherds of Israel have perished,
And the lamps which gave light are extinguished,
And the fountains have withheld their stream whence we used to drink.
14 And we are left in the darkness,
And amid the †trees of the forest†,
And the thirst of the wilderness.’
15 And I answered and said unto them:
‘Shepherds and lamps and fountains come from the law:
And though we depart, yet the law abideth.
16 If therefore ye have respect to the law,
And are intent upon wisdom,
A lamp will not be wanting,
And a shepherd will not fail,
And a fountain will not dry up.
The pseudepigraphical work called 4 Ezra also dates from the late first century C.E. (Stone 1996, 611). In it we find that people describe the prophet as “a lamp in a dark place” (4 Ezra 12:42). Then later God promises Ezra that he will reveal the divine law to him and “light the lamp of understanding in thy heart” (4 Ezr 14:25), until the prophet’s task was complete.
The motif of word as lamp is also found in 2 Enoch. The book is of uncertain date, but included here as it was either known by the New Testament writers or influenced by them. Charles (2004) gives two versions of 2 Enoch, both based on relatively late manuscripts. In the complete version we find: “But whoever increases his lamp before the Lord’s face and make not true judgement, the Lord will not increase his treasure in the realm of the highest” (2 En 45:2, Charles). Whilst in the slightly earlier incomplete version has: “He who multiplies lights before the Lord’s face, the Lord will multiply their storehouses” (2 En 45:2, Charles).
The beatitudes envisage the rewards of returning to a way of life that acknowledged the wisdom of God’s judgments. However, for this to happen the lamp of God’s justice had to be uncovered and allowed to shine, precisely as envisaged by this passage.
One technique for producing a brighter flame on a traditional oil lamp was to add salt to the wick (Elwell and Comfort 2001, 797). As this was just adding salt to combustible material and oil, adding salt to the sacrifices no doubt had a similar effect. Jesus’ earlier comments on salt in Matt 5:13, therefore lead quite naturally to the topic of lamps and their visibility.
John the Baptist, like any true servant of the Lord, was a
light to the
nations (cf. Isa
42:6). Hence, Jesus described John as follows -
33 “You have sent to John, and he has testified to the truth. 34 But the testimony which I receive is not from man. However, I say these things that you may be saved. 35 He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 36 But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me.”
(John 5:33-36, WEB)
Hence, in Jesus’ mind, John the Baptist was a lamp of the very type of which he speaks in Matt 5:16.
Jesus’ greater testimony would make him a brighter lamp than John, indeed he claimed to be the ultimate lamp when he declared “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life.” (John 8:12 WEB). His actions confirmed that testimony and in the Sermon on the Mount he is concerned that the same should be true for his disciples. Therefore he instructs them to let their light (their testimony to the truth) be seen, then their good works, like his, would confirm that testimony and bring glory to God (cf. Isa 60:3).
The Sermon’s reminder that the purpose of the lamp shining was for good deeds to bring glory to God (Matt 5:16) is revisited by 1 Peter:
(1 Pet 2:11-12 WEB)11 “Beloved, I beg you as foreigners and pilgrims, to abstain from fleshly lusts, which war against the soul; 12having good behavior among the nations, so in that of which they speak against you as evildoers, they may by your good works, which they see, glorify God in the day of visitation.”
(2 Pet 1:19-21 WEB)19We have the more sure word of prophecy; and you do well that you heed it, as to a lamp shining in a dark place, until the day dawns, and the morning star arises in your hearts: 20knowing this first, that no prophecy of Scripture is of private interpretation. 21For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit.
Here God’s historic word provides the light that guides the disciple until they realise that Jesus was the Messianic star, he comes into his proper place in their life, and day dawns.
Vermes (2004, 81) suggests that Matthew’s Gospel, by having the light revealed to “all the house” rather than sticking with “those who enter” as in Luke (Luke 8:16, 11:33), implies that the light is only for the house of Israel. I prefer to see these differences arising from Luke trying to avoid wording that might antagonize a Roman audience, by selective choice of versions or toning down in translation he was avoiding the more overtly nationalistic elements that were integral to Jesus’ original message (see notes on Luke 6:20-49, the Sermon on the Plain). However, as Vermes observes (2004, 81-2) there is clearly a tension between the open proclamation envisaged by Matt 5:14-15 and the concealment of teaching in parables (e.g. see Matt 13:11). Vermes, pointing to the behaviour of the Teacher of Righteousness anticipated in the Qumran texts, resolves the tension by envisaging a transition from one mode to the other, then assuming any later references to open teaching to be later additions. I prefer the idea that both can happen simultaneously. The wise words of God to his prophets, whilst first uttered in the secret place and only then openly declared, take the form of publicly proclaimed parables and esoteric sayings, so all may hear them, but only those who are prepared to come to the light will understand their depths (cf. Isa 6:9, Mark 4:11-12).
“Imma Shalom, R. Eliezer's wife, was R. Gamaliel’s sister. Now, a certain philosopher lived in his vicinity, and he bore a reputation that he did not accept bribes. They wished to expose him,”
The report concerns the plot devised by Gamaliel and his sister to expose a corrupt judge. The translator’s footnote suggests that the word here rendered philosopher may also be used of a sectarian.
“so she brought him a golden lamp, went before him, [and] said to him, ‘I desire that a share be given me in my [deceased] father’s estate.’ ‘Divide,’ ordered he.”
Given the significance of Christian judges being like lamps (which she alludes to later), Imma brings a symbolic gift. The judge then gives the ruling that she inferred that she wanted.
“Said he [R. Gamaliel] to him, ‘It is decreed for us, Where there is a son, a daughter does not inherit.’ [He replied], ‘Since the day that you were exiled from your land the Law of Moses has been superseded 3 and another book 4 given, wherein it is written, ‘A son and a daughter inherit equally.’”
The trap is then sprung as Gamaliel steps in and, reminding the judge of the Law of Moses, challenges the judge to justify his ruling. The corrupt judge then appeals to the gospel having superseded the Law of Moses. Indeed, one manuscript, the Cod. Oxford, even replaces “and another book given” with “and the law of the Evangelium has been given”.
“The next day, he [R. Gamaliel] brought him a Lybian ass . Said he to them, ‘Look at the end of the book, wherein it is written, I came not to destroy the Law of Moses nor to add to the Law of Moses, and it is written therein, A daughter does not inherit where there is a son.’”
Now Gamaliel arrives with a bribe, in the form of an ass. Whereupon the judge promptly changes his tune. He tells Imma and Gamaliel that when you look in the end of (i.e. consider all of) the book that claims Jesus did not come to destroy the Law (Matt 5:17), there is written support for Gamaliel’s assertion. From this we discover that this “another book” was in written form, and that a Matt 5:17-like statement was so key within it that it was known for that within Judaism.
“Said she to him, ‘Let thy light shine forth like a lamp.’ Said R. Gamaliel to him, ‘An ass came and knocked the lamp over!’”. . . commentary continues with Matt 5:17-18
Charles, Robert Henry ed. 2004. Apocrypha of the Old Testament. Electronic edition, Bellingham, WA: Logos Research Systems.
Charlesworth, James. H. 1996. Baruch, Book of 2 (Syriac). Pages 1:620-1 in David Noel Freedman Ed. The Anchor Yale Bible Dictionary. New York: Doubleday.Elwell, W. A. and P. W. Comfort. 2001. Lamp, Lampstand. Pages 797-8 in Tyndale Bible dictionary. Tyndale reference library; Wheaton, Ill.: Tyndale House.
Epstein I. Ed. 2010a. “Baba Bathra Translated into English with Notes, Glossary and Indices.” Translated by Maurice Simon and Israel W. Slotki. No pages. Cited 19 Oct 2010. Online: http://www.come-and-hear.com/bababathra/bababathra_4.html
Epstein I. Ed. 2010b. “Shabbath Translated into English with Notes, Glossary and Indices: Chapters I-IV [sic I-XXIV].” Translated by H. Freedman. No pages. Cited 18 Oct 2010. Online: http://www.come-and-hear.com/shabbath/shabbath_116.html
Evans, Craig. A. 1992. Jesus in Non-Christian Sources. Pages 364-8 in Dictionary of Jesus and the Gospels. Edited by in Joel B. Green et al. Downers Grove, Ill.: Inter-Varsity Press.
France, Richard Thomas. 1995. The Gospel According to Matthew: An Introduction and Commentary in Tyndale New Testament Commentaries. Edited by Leon Morris. Grand Rapids, Mich: Eerdmans, 1985; Paperback reprint edition. Leicester: Inter-Varsity Press.
Ladd G.E. 2002. Apocalyptic Literature. Pages 151-61 in Vol. 1 of The International Standard Bible Encyclopedia, Revised. Edited by Geoffrey W. Bromiley. Wm. B. Eerdmans, 1988; 2002.
Richards, L. O. 1996. The Bible Readers Companion: electronic ed. Wheaton: Victor Books; Electronic ed., Bellingham, Wash: Logos Bible Software.
Hasel, G. F. Lamp. 2002. Pages 68-9 in vol. 3 of ISBE, 1986; Electronic ed., Bellingham, Wash: Logos Bible Software.
Philo of Alexandria, The Works of Philo: Complete and Unabridged. 1996. Translated by Charles Duke Yonge. Peabody: Hendrickson.
Polano, H. Circa 1876. The Talmud. London:Frederick Warne.
Stone, Michael E. 1996. Esdras, Second Book of. Pages 611-4 in Vol. 2 of The Anchor Yale Bible Dictionary. Edited by David Noel Freedman. New York: Doubleday.
Vermes, Geza. 2004. The Authentic Gospel of Jesus. London: Penguin.
Wright, N. Thomas. 2001. Jesus and the Victory of God. Volume 2 of Christian Origins and the Question of God. London:Society for Promoting Christian Knowledge, 2001.