The passage is telling the consequences to the poor hardened man (see [Critical Notes]). Man is not like a thermometer, raised or sunken by every breath, but he is the subject of a change which makes a difference in moral influences. Without that change, instruction hardens him. With that change, it moves him and makes him better. Without the change the thermometer is always sinking; with the change it is rising all the time. This teaching is had in all forms in the New Testament. John says, “I write unto you, little children, because your sins are forgiven you” (1 John ii. 12); his plain implication being, that it would be useless to write except for the grace of forgiveness. We hear of a “savour of death unto death” (2 Cor. ii. 16); and Christ tells (John xv. 24) that “if He had not come among them, and done the works that none other man did, they had not had sin.”—Miller.
Verse 8. By which I do not understand that we are forbidden to preach to the impenitent, but that we are to contemplate two facts: first, that unless they are changed our preaching will make them worse, and, therefore, second, that though our preaching is a chosen instrument of the change itself, yet, if they are scorners—i.e. if they are what our Saviour calls “swine” (Matt. vii. 6), and He means by that, specially incorrigible—we are not to scatter our pearls to them. We are not to intrude religion upon scoffers. We are to withhold the good seed to some extent (yet with infinite compassion for all,) for what may more reasonably be hoped to be the good and honest ground (Mark iv. 8).—Miller.
We must distinguish between the ignorant and the wilful scorner. Paul “did it ignorantly, in unbelief” (1 Tim. i. 13). His countrymen deliberately refused the blessing, and shut themselves out from the free offers of salvation.—Bridges.
Verse 9. Instruction may be given with advantage to the wise. (1) No truly wise man will account it impossible to make accessions to his wisdom. Such a man is not wise in his own conceit (Rom. xii. 16). His entrance into this course is of too recent a date, and the efforts which he has made to gain wisdom too defective, to permit him to think his wisdom incapable of augmentation (John viii. 2). And (2) every wise man, whatever be the nature of his wisdom, will wish it to be increased as much as possible (Prov. xviii. 15). Hence (3), whatever instruction is given to him which is adapted to his character and circumstances, that is, which shows wherein he is defective, either in the end which he is pursuing, or in the manner of his pursuit, no matter by whom the instruction is given, he will account himself happy in having it, and will be the better for it.—Sketches of Sermons.
Verse 10. Men cannot begin to be wise except in holiness; unless it begins to be the fact that God is teaching a man, you cannot teach him.—Miller.
The heart that is touched with the loadstone of Divine love trembles still with godly fear.—Leighton.
This “knowledge of the holy” is the knowledge of all that is involved in hallowing God’s name; knowing experimentally all that tends to our sanctifying the Lord in our hearts and in life.—Fausset.
Some of the true wisdom is a nucleus, round which more will gather. A little island once formed in the bed of a great river, tends continually to increase. Everything adds to its bulk. The floods of winter deposit soil on it. The sun of summer covers it with herbage and consolidates its surface. Such is wisdom from above once settled in a soul. It makes all things work together for good to its possessor.—Arnot.
Verse 12. As we are not aware that the mass of the impenitent actually scoff at religion, we must look at this word, so often selected by Solomon, as meaning that practical scorn, by which men, who profess to respect the Gospel, show it the practical contempt of their worldliness.—Miller.
The principle involved in the parable of the talents (Matt. xxv.) is embodied in the first intimation. The talents are in the first instance not won by the servant, but given by the master. So wisdom is specifically the gift of God (James i. 5). Those servants who use the talents well, are permitted to retain for their own use both the original capital and all the profit that has sprung from it; whereas he who made no profit is not allowed to retain the capital. Thus the Giver acts in regard to the wisdom which it is His own to bestow. The wisdom, with all the benefit it brings, is your own. Every instance of wise acting is an accumulation made sure for your own benefit. It cannot be lost. It is like water to the earth. The drop of water that trembled on the green leaf, and glittered in the morning sun, seems to be lost when it glitters in the air unseen; but it is all in safe keeping. It is held in trust by the faithful atmosphere, and will distil as dew upon the ground again, when and where it is needed most. Thus will every exercise of wisdom, though fools think it is thrown away, return into your own bosom, when the day of need comes round. Equally sure is the law that the evil which you do survives and comes back upon yourself. The profane word, the impure thought, the unjust transaction, they are gone like the wind that whistled past, and you seem to have nothing more to do with them. Nay, but they have more do with you. Nothing is lost out of God’s world, physical or moral. When a piece of paper is consumed in the fire and vanishes in smoke, it seems to have returned to nothing. If it bore the only evidence of your guilt, you would be glad to see the last corner disappear before the officers of justice came in. All the world cannot restore that paper and read the dreaded lines again. The criminal breathes freely now no human tribunal can bring home his crime. But as the material of the paper remains undiminished in the mundane system, so the guilt which it recorded abides, held in solution, as it were, by the moral atmosphere which encircles the judgment-seat of God. Uniting with all of kindred essence that has been generated in your soul, it will be precipitated by a law, and when it falls, it will not miss the mark. Thou alone shalt bear it. Those who have not found refuge in the Sin-bearer must bear their own sin. Sins, like water, are not annihilated, although they go out of our sight. They fall with all their weight either on the sin-doer or on the Almighty Substitute. Alas for the man who is “alone” when the reckoning comes.—Arnot.