I submitted this paper for Holy Spirit (TH 753) at Bob Jones University on October 6, 2003.
Introduction
Are some people beyond hope? Are some sins impossible to repent of? Are some sins beyond God’s forgiveness? Throughout the centuries, these questions have plagued the souls of many inquirers and caused great grief to many believers. Some feel that they are beyond the place of forgiveness, that they are just too sinful. Many individuals believe that they cannot be saved because they have committed the unpardonable sin—blasphemy against the Holy Spirit. Others believe that they lost their salvation. Theologians have not had a great deal more success in dealing with these issues. Many different views have been suggested in attempt to understand the cryptic words of Jesus. Some, however, believe that “the Scripture gives a clear and transparent exposition of the sin against the Holy Spirit.”1 While the history of the interpretation of this subject testifies that the Scripture is not unmistakably clear on this issue, there is enough data to come to a relatively firm conclusion about most of the questions related to the blasphemy against the Holy Spirit—the unpardonable sin.
What Does the Scripture Say about the Blasphemy of the Holy Spirit?
The first step in coming to any theological conclusion is to go to the Scriptures and exegete the relevant passages in their historic and canonical contexts. While it is difficult to be dogmatic on every issue, the pertinent Scripture passages give a good foundation for understanding the blasphemy against the Holy Spirit—what it is, who can commit it, and whether or not it continues today.
Explicit Passages
There are three passages that explicitly speak of the blasphemy against the Holy Spirit. Matthew 12:31–32 says, “… blasphemy against the Spirit [ἡ τοῦ πνεύματος βλασφημία] shall not be forgiven. Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come.” Mark 3:29–30, citing the same account, says, “Whoever blasphemes against the Holy Spirit [ὃς ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον] never has forgiveness, but is guilty of an eternal sin—because they were saying, ‘He has an unclean spirit.’” The last mention of the blasphemy of the Holy Spirit is found in Luke 12:10, “… he who blasphemes against the Holy Spirit [τῷ εἰς τὸ ἅγιον πνεῦμα βλασφημήσαντι], it will not be forgiven him.” These three passages provide the primary foundation for understanding the blasphemy against the Spirit.
Parallel Passages
While the above passages are the only ones that explicitly refer to blasphemy against the Holy Spirit, there are a few others that mention the same type of activity, without the expression. In Matthew 9:34, the Pharisees were saying, “He casts out the demons by the ruler of the demons.” This is the essence of the sin of blasphemy against the Holy Spirit as presented in the Matthew and Mark passages above. Luke 11:15 presents the same accusation: “He casts out demons by Beelzebul, the ruler of the demons.” In John 7:20 the accusation is more direct: “You have a demon!” They no longer thought that He was merely accessing demonic power, but rather that He Himself was possessed by a demon. Just a chapter later, the accusations continue: “Do we not say rightly that You are a Samaritan and have a demon?… Now we know that You have a demon (8:48, 52). In John 10:20 many said, “He has a demon and is insane.”2 So while these passages do not use the terminology of blasphemy against the Holy Spirit, the same type of activity is taking place that the other passages identify as blasphemy. Consequently, they are also important to consider in order to gain a proper understanding of the blasphemy against the Holy Spirit.
Related Passages
There are a few passages of Scripture that are often related to the unpardonable sin of blasphemy against the Holy Spirit. The first is Hebrews 6:4–6 where mention is made to the impossibility of repenting of apostasy. Another passage often paralleled with this is Hebrews 10:26–31. The final passage is 1 John 5:16–17 and the sin unto death. It seems that an argument can be made for closely relating the blasphemy of the Holy Spirit with Hebrews 6:4–6. Jesus explicitly said that any sin would be forgiven except for the sin of blasphemy against the Holy Spirit. It is clear from Hebrews 6 that the apostasy spoken of is impossible to repent of and therefore, by necessary consequence, unforgivable. If Jesus said the only sin that could not be forgiven is blasphemy against the Holy Spirit and apostasy cannot be forgiven, then blasphemy against the Holy Spirit and apostasy must, at the very least, be very closely related. As for 1 John 5 and the sin unto death, commentators are divided as to whether to see a parallel with the blasphemy against the Holy Spirit.3
What Is the Nature of the Blasphemy of the Holy Spirit?
The sin of blasphemy against the Holy Spirit seems to be quite simply defined as “the willful and conscious rejection of God’s activity and its attribution to the devil.”4 In the majority of the contexts, the sin is specifically tied to the assertion that Jesus performed his miracles of healing in the power of the devil. In Matthew 12:24, the Pharisees declared, “This man casts out demons only by Beelzebul the ruler of the demons.” Matthew calls it “blasphemy against the Spirit” (ἡ τοῦ πνεύματος βλασφημία) and speaking “against the Holy Spirit” (ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου). Mark adds that they also said, “He is possessed by Beelzebul.” He also expresses the sin this way: “whoever blasphemes against the Holy Spirit” (ὃς δ’ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον). Luke expresses it this way: τῷ εἰς τὸ ἅγιον πνεῦμα βλασφημήσαντι. The clearest statement for precisely identifying the sin is found in Mark 3:30. It is said that they were guilty of an eternal sin “because they were saying, ‘He has an unclean spirit.’”5 The sin then is attributing the work of God done through the Son by the Spirit to Satan and his demonic powers in such a bold and continual way that it is expressed verbally, in spite of all the evidence to the contrary. It seems noteworthy that the scribes and Pharisees were acting against an internal knowledge and an abundance of evidence that Jesus was indeed the Messiah.6 The sin was not a sin of ignorance but of willful rejection. This is quite apparent by the extremes to which they went to explain away the Holy Spirit’s empowering of Christ—they said Jesus was empowered by Satan. Jesus showed the foolishness of their thinking: Satan would not be working against his own kingdom.
Other views have been suggested, but none of them seems to accord as well with the biblical data. (1) Many suppose that this sin was only committable during the lifetime of Jesus, but nothing in the passage would suggest that. (2) Some have suggested that the unpardonable sin is unbelief; that is the only sin that God will not forgive. But this does not fit well with the specifics of the passages. And such a sin would be better described as the unpardoned sin rather than the unpardonable one. In addition, all unbelievers would be guilty of this sin, while it seems to be something much more specific in the context. (3) Others have suggested that this sin is essentially apostasy and that it can be committed only by genuinely regenerate people. But this does not fit well with the thrust of the passages or with the broader theology of the NT concerning the irreversibility of salvation and the security of God’s elect.7
What Is the Punishment for the Blasphemy of the Holy Spirit?
The consequences of this sin are stated in pretty strong language. According to Matthew, “it will not be forgiven” (οὐκ ἀφεθήσεται). Then he states it again and adds an additional phrase for clarification and emphasis: “neither in this age or in the one that is about to be coming” (οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι). Mark’s language is somewhat different, but just as strong: “he is not having forgiveness into the age [i.e., he is never having forgiveness], but guilty is he of an eternal sin [οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος].” The eternal consequences of this sin are quite inescapable.8
Unrepentable or Unforgivable?
Why is the blasphemy of the Holy Spirit treated so severely, and why is it unforgivable? Is it somehow worse than all the other sins that can possibly be committed? Although Jesus does not explicitly mention it, is repentance a possibility for those who have committed it? Though the blasphemy against the Holy Spirit is a horrible sin, it does not seem that the reason that it cannot be forgiven is to be found in its radical heinousness over and above any other sin. There are other sins that rival, if not surpass, the blasphemy of the Holy Spirit in their wickedness. It seems that the reason for the sin being beyond forgiveness is not to be sought in the degree of the sin’s badness but in its nature. It is the nature of the sin of blasphemy against the Holy Spirit that makes it impossible to be forgiven because it is impossible to repent of. Willful, conscious resistance and rebellion of this nature send one into an irretrievable state.9
Who Can Commit the Blasphemy of the Holy Spirit?
Probably the most important questions for the average Christian deal with whether this sin can be committed by a Christian and if it can still be committed today. Another question that is often raised is, “What if I, as an unbeliever, have committed this sin?”
It seems quite clear, both exegetically and theologically, that the unpardonable sin cannot be committed by a true believer. The scribes and Pharisees, while they were extremely religious people, were anything but genuine believers in Christ. They had no part in the salvation of God, because they opposed him with the greatest opposition. From a more theological standpoint, it is impossible for a regenerate individual, who is a new creation in Christ, to attribute the work of Christ to satanic activity. If a “believer” does commit such a sin, it is simply a manifestation that he is not and never was a believer (e.g., 1 Jn. 2:19).
Though the opinions differ significantly, there seems to be no solid exegetical reason for denying that the blasphemy against the Holy Spirit can still be committed today. Someone today can still commit the “willful and conscious rejection of God’s activity and its attribution to the devil.”10 Nowhere in the passages is it stated that Christ must be present on the earth for this sin to occur.11 In addition, if this sin is related to the apostasy of Hebrews 6:4–6, which is still a possibility, it seems likely that it is still possible to commit today.
Many individuals have feared that they have committed this sin. But as most commentators point out, concern for having committed blasphemy against the Holy Spirit is inconsistent with the very nature of the sin.12 It is a willful, stubborn rejection of what is known, at some level of consciousness, to be the truth. Such a sin, by its very nature, disallows remorse and repentance.13 So to the one who is grieved for his sin and desires to repent, he may know with confidence that he has not committed the blasphemy against the Holy Spirit.
Bibliography
Berkhof, Louis. Systematic Theology. Carlislie, PN: The Banner of Truth Trust, 1998.
Cairns, Alan. “Blasphemy.” Dictionary of Theological Terms, 65–66. Greenville, SC: Ambassador-Emerald International, 1998.
Davids, P. H. “Blasphemy Against the Holy Spirit.” Evangelical Dictionary of Theology, edited by Walter A. Elwell, 161–62. Grand Rapids, MI: Baker Books, 1984.
Grudem, Wayne. Systematic Theology. Grand Rapids, MI: Zondervan Publishing House, 1994.
Hendriksen, William. New Testament Commentary: Luke. Grand Rapids, MI: Baker Books, 2002.
Kaiser, Walter C. Jr., Peter H. Davids, F. F. Bruce, Manfred T. Brauch. Hard Sayings of the Bible. Downers Grove, IL: InterVarsity Press, 1996.
Kistemaker, Simon J. New Testament Commentary: James, Epistles of John, Peter, and Jude. Grand Rapids, MI: Baker Books, 2002.
Kuyper, Abraham. “The Sin against the Holy Ghost.” The Work of the Holy Spirit, translated by Henri De Vries, 639–44. Chattanooga, TN: AMG Publishers, 2001.
Marshall, I. Howard. The Gospel of Luke. The New International Greek Testament Commentary. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1978.
Morris, Leon. The Gospel According to Matthew. The Pillar New Testament Commentary. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1992.
Talbert, Layton A. Blasphemy Against the Holy Spirit (Matthew).
Notes
1. Abraham Kuyper, “The Sin against the Holy Ghost,” The Work of the Holy Spirit, trans. Henri De Vries (Chattanooga, TN: AMG Publishers, 2001), 642. ↩
2. See also Matthew 10:25 where Jesus tells His disciples to expect even worse accusations against them. In Matthew 11:18 and Luke 7:33 the same accusation was made against John the Baptist (i.e., that he had a demon). ↩
3. For a defense of the position against relating the two see: Wayne Grudem, Systematic Theology (Grand Rapids, MI: Zondervan Publishing House, 1994), 509; Alan Cairns, Dictionary of Theological Terms (Greenville, SC: Ambassador-Emerald International, 1998), 65. For a defense of the position relating the two see: William Hendriksen, New Testament Commentary: Luke (Grand Rapids, MI: Baker Books, 2002), 656; Simon J. Kistemaker, New Testament Commentary: James, Epistles of John, Peter, and Jude (Grand Rapids, MI: Baker Books, 2002), 362–64. ↩
4. P. H. Davids, “Blasphemy Against the Holy Spirit.” Evangelical Dictionary of Theology, ed. Walter A. Elwell (Grand Rapids, MI: Baker Books, 1984), 161. ↩
5. Though the verb βλασφημέω occurs only twice, and both times (Mark 3:29 [βλασφημήσῃ] and Luke 12:10 [βλασφημήσαντι]) it is in the aorist tense (there are also a few aorist verbs of speaking), the imperfects of the verbs of speaking are quite noteworthy (Mark 3:22 [ἔλεγον], 3:30 [ἔλεγον], Mat. 9:27 [ἔλεγον], John 10:20 [ἔλεγον], 10:21 [ἔλεγον]). See also the present tenses of Luke 11:18 (λέγετε) and John 8:48 (λέγομεν). Since the aorist communicates an undefined or unspecified action rather than punctiliar action, the aorists should be interpreted in light of the imperfects (which of necessity communicate a linear action) rather than vice versa. This point of grammar stresses the continual, repetitive nature of their accusations. They were unrelenting in their opposition to Jesus. ↩
6. Louis Berkhof, Systematic Theology (Carlislie, PN: The Banner of Truth Trust, 1998), 253. ↩
7. Berkhof, 253. ↩
8. Matthew 12:31–32; Mark 3:29. Luke’s account (12:10) simply repeats Matthew’s first statement: “it will not be forgiven” (οὐκ ἀφεθήσεται). ↩
9. Technically, any sin is impossible to repent of. No man has the ability to turn from his sin in genuine repentance. Granting repentance is the sovereign prerogative of God (2 Tim. 2:25; Acts 5:31). But God has declared that this is the one sin for which He will not grant repentance. God may, if He chooses, grant repentance for any other sin. But He will not grant repentance for the blasphemy of the Holy Spirit. It is not that He by His grace cannot overcome the willful rebellion against and suppression of the truth. Rather, it is that He will not. ↩
10. Davids, 161. ↩
11. Some see evidence for its continuation in Luke 12:11–12, but this argument seems somewhat inconclusive. ↩
12. Davids, 162; Kuyper, 641. ↩
13. Why is it that man cannot repent of this sin? In short, it seems to be the judgment of God. God gives them over to a state of no return (cf. Rom. 1:24, 26, 28). ↩