4. A LAMP IS NOT TO BE PUT UNDER A BUSHEL Mark 4:21-25 (Luke 8:16-18) 21 And he said unto them, Is the lamp brought to be put under the bushel, or under the bed, and not to be put on the stand?--[This parable, like the parable of the sower, deals with the word of God as beneficial to man. The word, represented by the seed in the parable of the sower, is here represented by a lighted lamp. A lamp is brought into a room not to be hid under something, but is to be placed on an elevated stand so it can give light all around it. So the word of God, intended for the spiritual enlightenment of men, is not to be left in obscurity, but to be held up before the world, so it may receive the benefit of the light flowing from it. All the instructions given by Jesus were designed to give spiritual light, and all his hearers are responsible for their measure of light. (Matthew 13:12; Luke 8:16-18.) Compare Matthew 5:15; Matthew 7:2; Matthew 10:26, where Jesus uses the same language on other occasions. The end and design of Christ in revealing his word and will to his disciples, and in communicating to men the light of spiritual knowledge, is that they may communicate it to others, and not keep it close unto themselves.] 22 For there is nothing hid, save that it should be manifested; neither was anything made secret, but that it should come to light --Nothing in the wisdom and purpose of God concerning man and his redemption but that will be revealed. 23 If any man hath ears to hear, let him hear.--A warning to his disciples to listen to and accept the truth. [Jesus dropped the figure of the lamp, and returned to the word which the lamp represented. Since it was to make clear all that had been hid in types and shadows, and to bring to light all that had been kept secret in the mind of God regarding man and his redemption, it is the duty of every one to use his ears in hearing it. Nothing is more worthy of being heard than the word of God.] 24 And he said unto them, Take heed what ye hear:--That is, consider carefully what you hear before accepting it. Probably disciples then, as some are now, inclined to hear only so much as corresponded with their desires and notions and hence this admonition. with what measure ye mete it shall be measured unto you; --The general meaning is: as you treat others so shall you be treated by them. But here it means: as you treat me as a teacher so will I treat you as learners. The measure of careful attention given me will be the measure of instruction given you. What you receive as hearers and disciples will correspond to your ability and diligence. and more shall be given unto you.--To you who are attentive, and who improve what you hear. The specific application of the whole thing here must be determined, not by the same words on the mount (Matthew 7:2; Luke 6:37), where they have reference to censorious judgments, but by their connection here. The essential meaning in both cases is that giving and receiving are reciprocal, like action and reaction as a law of physics. The specific application here is that he who would receive instruction must give something in return, to wit, intelligent attention, a desire to be instructed, and a proper use of what he knows already. 25 For he that hath, to him shall be given:--He that has received opportunities and improved them, to the good of others as well as to himself, shall have more opportunities. He shall have greater means and facilities in attaining greater knowledge of God and his wonderful works. and he that hath not,--Has not a teachable spirit and no desire nor inclination to know the truth--has no desire to be taught and has made no effort to learn. from him shall be taken away even that which he hath.--Luke (Luke 8:18) explains the clause by saying: "Even that which he seemeth to have." It is only apparent and imaginary. His speculative views and notions shall become more confused and darken in proportion to his neglecting the opportunities and means of increasing true spiritual knowledge. The means and opportunities which enlighten and carry one man to heaven will send another to hell. It all depends upon the way we treat our opportunities. Judas is an example of this class. He had the same opportunities the other apostles had, but he allowed what little grace and favor he seemed to have to slip away by neglecting his opportunities for increasing his knowledge and doing good. It is a law of God often repeated by Jesus, that to him who has, more shall be given, and from him who has not, even that he has shall be taken away. In order to understand this singular phraseology, we must observe that the thing which is taken away from him who has not is necessarily something that he has. He has, and at the same time he has not. We must also observe that two sides are here represented--the human and the divine. Man has the opportunity to learn of and accept Christ in the sense of both being offered him by God. In this sense he has it. He has it so far as God is concerned. But man has neither the will nor the desire to accept either. In this sense he has it not. When man in heart reaches this state, then that which he had upon God's part, but had it not upon his part, is taken from him. Man takes it away himself by refusing to accept and use it. He loses his opportunity of learning of and accepting Christ by his own neglect. [The man who wrapped the talent in a cloth and hid it is regarded as not having it. When a man fails to use his talent, or opportunity, he is regarded as not having it. So from him is taken what he does not have, or does not use. No man practically has what he does not make use of.]