(31) The blasphemy against the Holy Ghost.--Better, against the Spirit, the word "Holy" not being found in any MSS. of authority. The question, What is the nature of the terrible sin thus excluded from forgiveness? has, naturally enough, largely occupied the thoughts of men. What, we ask, is this blasphemy against the Holy Ghost? (1.) The context at least helps us to understand something of its nature. The Pharisees were warned against a sin to which they were drawing perilously near. To condemn the Christ as a gluttonous man and a wine-bibber, as breaking the Sabbath, or blaspheming when He said, "Thy sins be forgiven thee," was to speak a word against the Son of Man. These offences might be sins of ignorance, not implying more than narrowness and prejudice. But to see a man delivered from the power of Satan unto God, to watch the work of the Spirit of God, and then to ascribe that work to the power of evil, this was to be out of sympathy with goodness and mercy altogether. In such a character there was no opening for repentance, and therefore none for forgiveness. The capacity for goodness in any form was destroyed by this kind of antagonism. (2.) We dare not say, and our Lord does not say it, that the Pharisees had actually committed this sin, but it was towards this that they were drifting. And in reference to later times, we may say that this is the ultimate stage of antagonism to God and to His truth, when the clearest proofs of divine power and goodness are distorted into evidence that the power is evil. The human nature in that extremest debasement has identified itself with the devil nature, and must share its doom.

Verses 31, 32. - Parallel passages: Mark 3:28-30 (where the verses immediately follow our ver. 29) and Luke 12:10 (where the context is not the same, he having passed straight from our ver. 30 to our ver. 43, vide infra). It is to be observed that all three accounts differ a good deal in form, though but slightly in substance. The Apostolical Constitutions contain what is probably a mixture of these verses with 2 Peter 2:1 and other passages of the New Testament. Resch ('Agrapha,' pp. 130, 249, etc.), in accordance with his theory, thinks that the Constitutions have preserved a genuine utterance of the Lord, of which only different fragments are presented in various parts of the New Testament. A few words of introduction to these difficult verses. It has been strangely forgotten, in their interpretation, that our Lord spoke in language that he intended his hearers to understand, and that probably not a single one of those who stood by would understand by the expressions, ,, the Spirit" (ver. 31), "the Holy Spirit" (ver. 32), a Person in the Godhead distinct from the First Person or the Second (cf. Matthew 1:18, note). At most they would understand them to refer to an influence by God upon men (Psalm 51:11; cf. Luke 11:13), such as Christ had claimed to possess in a special degree (Luke 4:18). In inquiring, therefore, for an explanation of our Lord's sayings, we must not begin at the Trinitarian standpoint, and see in the words a contrast between "blasphemy" against one Person of the Trinity, and "blasphemy" against another. The contrast is between "blasphemy" against Christ as Son of man, Christ in his earthly work and under earthly conditions, the Christ whom they saw and whom they did not understand, and "blasphemy" against God as such working upon earth. "Blasphemy" against the former might be due to ignorance and prejudice, but "blasphemy" against the latter was to speak against God's work recognized as such, against God manifesting himself to their consciences (cf. vers. 27, 28); it was to reject the counsel of God towards them, to set themselves up in opposition to God, and thus to exclude from themselves forgiveness. Just as under the Law there were sacrifices for sins of ignorance and minor offences, but none for wilful disregard of and opposition to God, so must it be at all times even under the gospel itself. Observe that the "blasphemy" is understood by our Lord as showing the state of the heart (cf. Acts 7:51). What the effect of a change of heart, i.e. of repentance, would be does not enter into our Lord's utterance. All other sin is venial, but for heart-opposition there is no forgiveness. As Tyndale says ('Expositions,' p. 232, Parker Society), "Sin against the Holy Ghost is despising of the gospel and his working. Where that bideth is no remedy of sin: for it fighteth against faith, which is the forgiveness of sin. If that be put away, faith may enter in, and all sins depart." (Cf. also Dorner, ' System,' 3:73; 4:91.) Verse 31. - Wherefore (διὰ τοῦτο). Referring primarily to ver. 30, and to be joined closely to "I say unto you." Because such is the terrible effect of what you think mere indifferentism, I say this solemnly, Beware of committing the great sin. Luke's connexion of our ver. 43 with ver. 30 gives a good but a weaker sense - Become fully decided, lest the devil return to you stronger than ever. Matthew's connexion is - Become fully decided, for the legitimate outcome of want of decision is the sin that will not be forgiven. I say unto you (Matthew 6:25, note), All manner of; every (Revised Version); πᾶσα. Sin and blasphemy. Genus and species (Meyer). Blasphemy passes in this verse from its wider meaning of open slander and detraction in the first clause to its now commoner but restricted meaning of speech against God in the second clause. Shall be forgiven unto men: but the blasphemy against the Holy Ghost; the Spirit (Revised Version), thus making it more possible for the English reader to see the connexion of thought with the phrase in ver. 28. Shall not be forgiven unto men. The words, unto men, must be omitted, with the Revised Version. They weaken a statement which in itself may apply to other beings than those that are on earth.

12:31,32 Here is a gracious assurance of the pardon of all sin upon gospel terms. Christ herein has set an example to the sons of men, to be ready to forgive words spoken against them. But humble and conscientious believers, at times are tempted to think they have committed the unpardonable sin, while those who have come the nearest to it, seldom have any fear about it. We may be sure that those who indeed repent and believe the gospel, have not committed this sin, or any other of the same kind; for repentance and faith are the special gifts of God, which he would not bestow on any man, if he were determined never to pardon him; and those who fear they have committed this sin, give a good sign that they have not. The trembling, contrite sinner, has the witness in himself that this is not his case.Wherefore I say unto you,.... This shows, that what follows is occasioned by what the Pharisees had said, concerning the miracles of Christ; imputing them to diabolical influence and assistance, when they were done by the Spirit of God, of which they themselves were conscious;

all manner of sin and blasphemy shall be forgiven unto men: not unto all men, for there are some, who, as they are never truly convinced of sin, and brought to repentance for it, so they never have the remission of it; but to such to whom God of his free grace has promised, and for whom he has provided this blessing, in the covenant of his grace; for whom the blood of Christ was shed, for the remission of their sins; and who, by the Spirit of God, are made sensible of them, and have repentance unto life given them, and faith in Christ, by which they receive the forgiveness of them: the sense is, that all kind of sin, whether committed more immediately against God, or man, the first or second table of the law, or against any of the divine precepts; be they sins small or great, secret or open, sins of heart, lip, or life, or attended with whatsoever aggravating circumstances; and all kind of blasphemy, or evil speaking of men, or of angels, or of the name of God, but what is hereafter excepted, there is forgiveness of in the grace of God, through the blood of Christ, even for all sorts of men and sinners whatever. The Jews have a saying (z), that God pardons all sins,

, "except lasciviousness".''

But this is not excepted by Christ, only what follows,

but the blasphemy against the Holy Ghost, shall not be forgiven unto men: by which is meant, not every ignorant denial of, and opposition to his deity and personality; nor all resistance of him in the external ministry of the word; nor every sin that is knowingly and wilfully committed; but it is a despiteful usage of the Spirit of grace, an opposing, contradicting, and denying the operations wrought, or doctrines revealed by him, against a man's own light and conscience, out of wilful and obstinate malice, on purpose to lessen the glory of God, and gratify his own lusts: such was the sin of the Scribes and Pharisees; who, though they knew the miracles of Christ were wrought by the Spirit of God, yet maliciously and obstinately imputed them to the devil, with a view to obscure the glory of Christ, and indulge their own wicked passions and resentments against him; which sin was unpardonable at that present time, as well as under that dispensation then to come, when the Spirit of God was poured down in a more plenteous manner.

(z) Tanchuma apud Buxtorf. Heb. Florileg. p. 126.