cated the presence of divine power, and furnished the appropriate evidence of his being what he claimed to be Shall be forgiven. The original language of the New Testament employs the future tense, shall be, to express what we mean by the terms may be, can be, &c. So, in this place, the idea is, All manner of sin and blasphemy may, or can, be forgiven. Blasphemy against the Holy Ghost; calumnious expressions against the clear manifestations of the Holy Spirit's power.

32. The language of this verse is substantially the same as that of the preceding; only there is a more specific mention of calumny against the Son of man (that is, the Messiah in his lowly appearance while on earth), as distinct from calumny against the Holy Spirit (that is, against the divine power so indubitably manifested in the Messiah's works). A person might undervalue Jesus on account of various disadvantageous circumstances in which himself had been placed; and, before perceiving the fulness of evidence which he furnished of being the promised Messiah, might even use opprobrious expressions concerning him, as one pretending to be what he was not. A person might do this, without possessing a deeply-seated malignity against Jesus, without a determination to resist the clearest evidence, and to turn even that evidence into a ground of reproach and opposition. Such a person might, notwithstanding, possess a willingness to look at evidence, and to be swayed by it; he might come to repentance, and receive forgiveness. But if he had settled it in his mind, that Jesus must not be acknowledged as the Messiah, whatever evidence might be furnished; if his heart was so obdurately set against Jesus, as to resist the clearest evidence, to reject him when he was manifestly accom

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panied by the power of God, and to turn into a ground of calumny even these clear manifestations of divine approbation, what more could be done with reference to such a person? How could there be any hope respecting him? He would indicate a state of heart that resisted God's chosen method, even when that method was clearly manifested as being God's, and not only resisted it, but abusively spoke of it, and threw upon it the highest reproach. Such conduct could not be forgiven. display more striking and appropriate could be made of the truth of the Messiah's claims; and not coming to feel aright towards him, such a person could not share the benefits of his mediation. || Neither in this world, neither in the world to come; never, as it is expressed by Mark 3: 29; neither in time, nor in eternity. The sin here cautioned against is indeed of a most aggravated character, proceeding from a heart fixed in hostility to the Saviour, and determined to reject him even in the midst of miraculous evidence of the truth of his religion. Persons of tender consciences, under a deep impression of religious truth, sensible of their sinfulness and ill desert, are sometimes full of gloomy apprehension that they belong to the number whose condemnation is thus pronounced. But the fact, that they are solicitous for the favor of God, for the forgiveness of their sins, and that they are grieved in view of their ill desert, shows a state of the conscience that is far removed from the condition here alluded to.

Rather the daring infidel, and the presumptuous atheist, and the scoffing opposer of all religion, are the persons who are in danger of the doom here denounced. But let all beware, lest, by resisting the truth and neglecting the warnings of conscience, they come to that state of

34 O generation of vipers! how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh.

35 A good man out of the good treasure of the heart,

moral insensibility, or of settled hostility, which is inconsistent with a yielding of the heart to Christ!

33. Jesus next presented another consideration, suited to show the Pharisees the rashness and impropriety of the charge which they had made. As a tree is known by its fruit, whether it be a good tree or a bad one, so ought they to judge respecting men. Make the tree good; that is, as we say, Make out the tree to be good, show it to be good; and its fruit also good. || Corrupt; that is, bad. Form a judgment according to the manifestation of character. Grant me to be good, on the ground that my actions are good, or prove me to be bad, on the ground that my actions are bad. And do the same in reference to yourselves; prove yourselves good by your good actions, or let your bad actions prove you to be bad. Bring me and bring yourselves to this test. Compare Matt. 7: 16 -20.

36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment:

37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

the hearers of the Saviour. Such language was more common at that time; and while it would be understood as bitterly reproving them, and casting on them an imputation of great wickedness, it would yet not be regarded as unsuitable. || How can ye. As their hearts were evil, so would be their language. Goodness was not to be expected from those who were so evil as to be deservedly called "offspring of vipers."

36. Every idle word. The word idle has here the accessory meaning, injurious, wicked. This declaration was made by our Saviour with reference to the unfounded and malicious accusation brought against him by the Pharisees. The Saviour distinctly declared, that for such idle, wicked language they would be called to account. In the day of judgment. 25:31. 2 Cor. 5: 10.

37. Justified; acquitted, shown to be righteous, when brought to judgment. By thy words. Since the mouth speaketh out of the abundance of the heart, the words which a man utters are indicative of his real character. This is a rule which will generally hold. There are indeed heartless pretensions of love and obedience to God, by which, however, God cannot be deceived. But, in general, the habitual language of a person gives you an index to his character.

condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.

44 Then he saith, I will return into my house, from whence I came out; and when he is come, he findeth it empty, swept, and garnished.

45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there and the last state of that man is worse than the

10:1-13. Sheba corresponded to what is called Arabia Felix, lying far south from Palestine. || The uttermost parts of the earth; that is, from a very distant region.

43-45. Having thus clearly intimated that his hearers would have no just excuse for refusing to acknowledge him as the Messiah, he proceeded to show that they were in signal danger of becoming worse and worse. He drew an illustration from some common opinions respecting demons, and from the manner in which the Jewish exorcists probably spoke on this subject. They pretended to cast out unclean spirits; and when the spirits were declared to be expelled, they were supposed to repair to barren, gloomy spots, seeking for comfort. When the persons out of whom it was pretended evil spirits had been expelled, again gave signs of not being effectually benefited, the exorcists would say, the spirits had come back and taken a firmer possession. Thus what was ordinarily said in reference to demoniacal possessions might be applied to

46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.

48 But he answered and said unto him that told him, Who is my mother? and who are my brethren?

49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!

the moral state of that generation. Suitable means for their spiritual welfare had been employed; but the desired effect in its fulness was not produced, and the prospect was, they would become worse and worse. My house; the man whom the evil spirit had possessed. || Dry places; barren, desolate spots. Seven other spirits. The word seven is often used as a sort of round number, as we use the word ten, signifying several, but not meaning to specify a precise number. parallel to vs. 38-45, see Luke 11: 24-31.

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REMARK. Let us beware of resisting the impression of divine truth. It is not innocent nor harmless. To what a state of spiritual blindness and insensibility we may reduce ourselves, we cannot conceive.

46. His brethren. See on 1: 25. 49. Behold my mother and my brethren; those towards whom I cherish affection similar to that which is usually cherished towards parents and brothers,