Question 10.-Please explain Matt. 18:10. To what does the expression, "their angels," refer?

Answer.-The first fourteen verses of this chapter are devoted to showing wherein true greatness consists. Again and again did the spirit of emulation show itself among the disciples, and notably so in connection with the prophecy of our Lord's sufferings, as in the passage before us, taken in connection with

Mark 9:30-37. More painful yet, this was manifested at the last Supper, when, we would think, all selfish ambition would be cheeked by the sorrow pressing upon them; but such are our hearts.

In answer to their iniquity, who should be greatest in the kingdom of heaven, our Lord placed a little child in their midst, and said that only those with the childlike, humble spirit could have any place in the kingdom. Such little ones were not to be offended-better far to be drowned, to lose an eye, a foot, or a hand, than to be an occasion of stumbling. Nor were these little ones, insignificant as they might be in men's eyes, to be despised. On earth they were thrust aside, forbidden to approach the Lord; but how different in heaven! There they had the place of closest access into the immediate presence of God. This brings ms to the expression "their angels." The meaning of the whole passage being clear, we have only to ask what construction of the words in question is most scriptural. Does "their angels" mean guardian angels, those who are appointed to care for the little ones? In support of this view, Dan. 10:13. 20, 21 is cited, to show that there were special angelic princes over nations, as Grecia, Persia, and Israel. Hebrews 1:14. it is claimed, would show the same guardianship in the case of individuals. Of course, it is perfectly clear that angels do minister to the people of God, more especially in the preceding dispensation, as now we have the presence and guidance of the Holy Spirit. But is the thought of individual guardianship a scriptural one? Does it not rather savor of Rome? National oversight is something different, and hinted at in the mention of "principalities and powers; " but,, then, do individuals have evil guardians as well as holy? No other Scripture has a hint of such a thing.

Nor is such a thought suggested in the passage we are considering; indeed, it would do violence to the context. On earth little ones may be despised; in heaven their angels behold the face of God. " Their angels," then, simply means the little ones themselves, but in spirit, not in body. We have this use of the word angel for the disembodied spirit in Acts 12:15. Peter had been shut up in prison under threat of death. The saints had come together to pray for his deliverance; and while so engaged, Peter, set free by the angel of the Lord, came and knocked at the gate where the saints were. On being assured that it was Peter himself, they said, " It, is his angel; " that is, he has been slain, and this is his spirit.

A similar, though symbolic, use we have of the word angel in the epistles to the seven churches (Rev., chaps. i-3:). Here the angel is the star or light of the Church, the spiritual part, we might say, represented at the close of each epistle by the words, "he that hath an ear ."

We would say, then, that Scripture does not warrant the thought of special guardian angels. They are all ministering spirits, engaged, unseen by human eye, in errands of providential care and mercy for the heirs of salvation. They are not prominently brought forward in the New Testament, doubtless for the simple reason that Scripture, foreseeing the misuse by men of this ministry, putting it in the place of Christ and the Holy Ghost, has kept them in the background. Christ, the Sun, has eclipsed the other lights which in darker days might come more prominently into view.

Question 11.-Please explain John 8:6, "Jesus stooped down, and with his finger wrote on the ground."

Answer.-The first and obvious thought would be that our Lord was seeking to arrest the attention of these accusers of the sinful woman. The silent pause, the quiet writing on the ground, as though writing in their hearts, might well serve to make them pause too, and let memory do its work, reminding them of sins on their part. But failing to touch consciences, hardened by self-righteousness, in this way, He rises, and in unmistakable words says, "He that is without sin among you, let him first cast a stone at her;" and again the pause and the writing, to impress it upon their hearts. And now even their dull consciences are aroused; not, alas, to lead them in confession to Him who is perfect love as well as perfect light, but to leave the light of that presence where all things are detected. .

But our Lord's acts were, beyond question, symbolical, and intended by their very character to convey spiritual truths. His feeding the multitude was intended to show not merely His divine power and goodness, but to symbolize the spiritual food- Himself-which gives life to the world (John 6:). When He opened the eyes of the blind man (John 9:), the spittle and clay cannot but suggest the contrast with the defiling nature of the act in the Old Testament (Number 12:14.). Therefore we can expect to find a significance in each part of this action of our Lord.

The dust of the earth suggests death.-"Dust thou art and unto dust shalt thou return." The writing cannot but remind us of those writings of God, the one upon the tables of stone, in the law, and the other upon the wall-"found wanting; " While the Lord's stooping, Himself, to write thus would suggest both the holy requirements of the law, the fact that they had broken it, and that He in grace would stoop to take His place in death to set the sinner free. "Thou hast brought me into the dust of death " (Ps. 22:15.). On this ground He can say to the poor child of sin and shame, "Neither do I condemn thee:Go, and sin no more."