is the lamp
The metaphor of the lamp is significant in biblical literature, often symbolizing guidance, revelation, and truth. In Psalm 119:105, the Word of God is described as a "lamp to my feet and a light to my path." Here, the eye as the lamp implies that our perception and focus illuminate our spiritual journey. The Greek word "luchnos" for lamp indicates a source of light that dispels darkness, suggesting that a spiritually healthy eye leads to a life filled with divine truth and clarity.

of the body
The body, in this context, represents the entirety of a person's life and actions. The Greek word "sōma" refers to the physical body but also encompasses one's whole being, including thoughts, emotions, and spirit. The eye's condition directly affects the body's state, emphasizing the interconnectedness of our spiritual focus and our overall well-being. A conservative Christian interpretation would stress the importance of aligning one's vision with God's will to ensure that the body, or life, is directed by His light.

If your eyes are good
The phrase "good" translates from the Greek word "haplous," which can mean single, clear, or healthy. This suggests a purity and singularity of focus, undistracted by worldly temptations or sin. A "good" eye is one that is fixed on God, allowing His light to fill and guide the believer. In a conservative Christian view, this calls for a life of integrity and devotion, where one's spiritual vision is aligned with God's truth and righteousness.

your whole body will be full of light
The promise of being "full of light" indicates a life illuminated by God's presence and wisdom. The Greek word "phōteinos" means full of light or radiant, suggesting a transformation that occurs when one's focus is rightly placed. This light is not merely intellectual understanding but a deep, spiritual enlightenment that affects every aspect of life. From a conservative Christian perspective, this is the result of living in accordance with God's Word, allowing His truth to permeate and transform the believer's entire existence.

(1) If it meant "undivided," it would doubtless continue the illustration of the lamp, with an undivided as contrasted with a divided wick, but it has no such meaning.

(2) It states the opposite, not to divisions, but to folds (vide Trench, 'Syn.,' § 56.); it is "single" as opposed to "plicate," and therefore can hardly contain any direct reference to the lamp. Its meaning rather appears to be purely metaphorical, and the word seems to be applied 'directly to the functions of the eye in relation to the body. If the eye be "single" and (to use another but related metaphor) straightforward in its working, then the body receives through it the light that it ought to receive. So is it with the gaze of the soul in its effect on the inner man.

(3) Perhaps, however, ἁπλοῦςη is here used in the sense of non-compound (cf. Plato, 'Rep.,' 547. E); in this case free from any foreign substance to bar the light from passing through it (cf. Matthew 7:3, and Basil, 'De Spiritu Sancto,' 9. § 23, sqq.). Thy whole body shall be full of light (φωτινὸν ἔσται). Well-lighted in itself, and bright in appearance to others (cf. s, νεφέλη φωτινή, Matthew 17:5). The word chosen seems to indicate, not merely that the body is, through the eye, lighted, but also that it itself becomes in measure, like the eye, full of light for others. All one's powers become illumined with the Divine light, and the illumination shines through. But if thine eye be evil, etc. Evil (πονηρός); ver. 13, note. Vitiated, worthless. As an eye that does not fulfil its natural function, so is that gaze of the soul which is directed only earthward. To limit tiffs, with Lightfoot ('Hor. Hebr.'), to covetousness (cf. also Hatch, 'Essays,' p. 81), is far too partial an interpretation. Such an earthward and selfish gaze of the soul may often issue in selfishness as regards money (cf. Matthew 20:15), but the full meaning of the phrase includes very much more. Thy whole body shall be full of darkness. What the heart craves to see it sees; but in this case, not light makes its entrance, but darkness, which, as in the case of the light, permeates the frame. If therefore the light that is in thee be darkness; rather, is darkness; the change here to the indicative (εἰ... ἐστίν) indicating that the last preceding clause is assumed as fact. The light that is in thee. Our Lord does not say, "the light that comes through the eye," for he means more than this, viz. that the very information, so to speak, brought first by the outlook of the soul, comes into us and remains in us. He assumes that this, which ought to be light, is darkness. How great is that darkness! i.e. the darkness (Revised Version)just spoken of, which comes through the eye. So, probably, Luke 11:35. If' the gaze which should bring light brings only darkness, how terrible in its nature and effects must that darkness be! It is, however, possible to understand our Lord to refer in this verse to the natural darkness of the soul before it looks out of itself. In this case the thought is - you need a fixed gaze heavenwards; if your gaze is not heavenwards, it brings darkness instead of light; how black, then, must be the natural darkness! (cf. especially Trench, ' Sermon on the Mount'). It will be noticed that in these verses darkness, though scientifically only negative - the absence of light - is here represented as positive, because it is the symbol of sin and evil.

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