NoTBS. Lttkb XQ. 8—12.
8. — [Before the angels of Ood,] The time referred to in these words as well as in those in the next verse, must douhtless he the day of judgment. The angels shall he specially employed in that day in gathering together God*s elect, and separating the wicked from among them.
The time referred to in the expression, " hefore men," must necessarily he, this present life, while we are among men.
The " eonfessii^ Christ" in this yerse must not he confined merely to confessing Him when placed on our trial, or at the stake. We confess Him whenever we holdly avow ourselves to be His servants and disciples in the midst of an evil world.
0. — [He that denieth.] Let it he noted, that the Greek words translated "he that denieth," would he rendered more literally, "he that has denied."
We must be careful not to confine •* denying Christ" to such open acts as Peter's denial of Him. We deny Christ when from unbelief, or indolence, or love of the world, or fear of man, we shrink from confessing Him as our Saviour and our EJng.
10. — [Whosoever shall speak a word, do.] The language of this verse is deep and mysterious. There are sins which are unpar- donable.— The 'distinction drawn between "speaking against the Son of man," and "blaspheming against the Holy Ghost," ought not to be overlooked. The explanation is probably some- thing of this kind. — ^The sin against the Son of man was committed by those who did not know Christ to be the Messiah in the days of His humiliation, and did not receive Him, believe Him, or obey Ham, but ignorantiy rejected Him, and crucified Him. Many of those who so sinned were pardoned, we cannot doubt ; as, for example, on the day of Pentecost, after Peter's preaching. — The sin against the Holy Ghost was committed by those, who, fifter the day of Pentecost, and the outpouring of the Spirit, and the full publication of the Gospel, persisted in imbelief and ob- stinate impenitence, and were given over to a reprobate mind. These especially grieved the Spirit, and resisted the ministration of the Holy Ghost. That this was the state of many of the Jews appears from several places in the Acts, and especially Acts xxviii. 25 — 28. See also 1 Thess. ii. 15, 16.
The blasphemy against the Holy Ghost of which those were guilty, who said that our Lord cast out devils by Beelzebub, appears to be another form of sin. It is not clear to me that our Lord refers to it in this place.
The great question of the unpardonable sin, and the possibility of falling into it in modem days, is a distinct branch of the sabject, and is not the chief point in the passage before us.
70 EXPosrroiiY t&ot^ghts.
That there is such a sin is clear. That it oonsists of the union of the clearest head-kuowledge of the Gospel with deliberate rejection of it, and deliberate choice of sin and the world, seems highly probable. That those who are troubled with fear tiliat they have committed it, are just the persons who have not com- mitted it, is the judgment of all the soundest dirines. Utter hard- , ness, callousness, and insensibility of conscience, are probably leading characteristics of the man who has sinned the unpardon- able sin. He is " let alone," and given over to a reprobate mind.
Let it be noted, that the word we translate "him that blas- phemeth," would be more literally rendered, "Mm that has blasphemed.**
11. — [When they bring you.] Let it be noted, that the word " they," in this expression, refers to no persons especially, and must oe taken indefinitely. It means, " When ye are brought.'* Let the expression be compared with Luke xvi. 9.
[Unto magistrates and powers.] We have examples of the disciples being brought before such "powers,** in the case of Peter and John before the council, and Paul before Felix, Festus, and Agrippa.
[Take ye no thought] The Greek word so rendered means literally, " Be not anxious, — be not solicitous, — be not earefiil.*' It is the same word that is used in the expressions^ "Take no thought for the morrow.'* (Matt. vi. 34.) " Gareth for the things of the world." (1 Gor. vii. 34.) " Be careful for nothing." (Phil, iv. 6.)
We must not suppose that our Lord meant His disciples to neglect study and rea<ling, upon all proper occasions. We migfht as well forbid all teaching in schools, because of the promise, " They shall not teach every man his neighbour." (Heb. viii. 11.) St. Paul, at the very end of his ministry, took thought for his " books and parchments." (2 Tim. iv. 13.)
To apply such promises as this to ministers in modem times, and to justify men in making no preparation for their Sunday sermons, is irreverent and unwarrantable trifling with S<a>ptiure.
12.—[The Holy Ohost shaU teach you.] The fulfihnent of this promise is remarkably seen in Paul's defence of himself before the Jews at Jerusalem, on the steps of the castle, and before Felix, Festus, and Agrippa. It has also been seen in modem times, in the histories of Wicldiffe, Huss, Luther, Latimer, Bidley, Cranmer, and others, and especially in the case of some fen^aie martyrs^ such as Alice Driver, at the En^fBhRefomation