Blaspheme the Holy Ghost

Christ says blasphemy against the Holy Ghost will never be forgiven. (Mt 12:31) What kind of sin is this? How do we know if we’ve committed it?

Christ is responding to the Pharisees’ claim that He Himself, as He healed the sick, gave sight to the blind, cleansed the lepers, raised the dead, cast out devils, and preached good news to the poor, was in league with and empowered by Satan. (Mt 12:24) They found no evidence of evil in Him, but despised Him for denouncing their hypocrisy and wickedness.

Rather than acknowledge Christ’s godly power and turn to God, the Pharisees chose to sin grossly against plain fact, and publicly accuse Christ of being demon possessed. (Jn 10:20) This kind of blatant disregard for truth, this level of aggravated insult to the divine being, a deliberate choosing of deception and lies in the face of miraculous, divine revelation, is what Christ is describing. (Jn 15:24)

As a person continues to give themselves over to this level of deception and wickedness, they’re giving themselves over to darkness, to Satan himself, to be captured and ensnared by him. (2Ti 2:26) There comes a point of no return, at some level, from which no one will ever recover, where one’s conscience is seared with a hot iron, such that distinguishing between good and evil is no longer possible. (1Ti 4:2)

This isn’t the kind of sin a child of God can commit. (1Jn 3:9) A person who’s committed to this level of wickedness isn’t going to be worried about it; they’ll scoff at the idea that they’re in danger of hell fire. There will be no fear of God in them, no desire to repent and cease from their pride and wickedness (Mk 15:31); God will have given them up, turned them over to their own way (Pr 1:31), and abandoned them in their sin. (Pr 1:28-29)

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4 thoughts on “Blaspheme the Holy Ghost”

  1. Regarding “Blasphemy against the Holy Ghost”:

    Our ability to reason is a gift from God — a little piece of His very own Holy Spirit. So if we consciously refuse to reason rightly (from sufficient and reliable data to an obvious conclusion) we insult (cast aside, blaspheme) that piece of the Holy Spirit that resides within us. Such a sin is obviously irredeemable because the ability needed for recovery is the very ability that has been willfully discarded.

    I think that’s pretty much what you said in the article; yes?

    1. Thank you very much for the comment Gerry.

      I found your comment very interesting. I think your summary is similar to what I said, and I agree with it in part, but I see key differences.

      From John 15:24, I take it that blaspheming the Holy Ghost is a particularly willful and extreme kind of sin, so I would reserve the term “blasphemy” for such cases. I think your explanation could be applied in less grievous indiscretions, perhaps it could be applied to every single sin, and therefore might fall more under the sense of grieving the Holy Spirit (Ep 4:30), which is certainly forgivable, as all sin grieves Him.

      Another thought here is that one need not repent of a sin in order to be forgiven of it (which is what I think you meant by the term “irredeemable,” for I see no other sense in which an actual sin could be “redeemed”, I think this term applies to persons, not actions, e.g. Ga 3:13), since the blood of Christ cleanses believers from all sin. (1Jn 1:7, Col 2:3, etc.) If this were not so it would be impossible to be saved since we don’t even know all of our sin, so we can’t repent of it all.

      In a final thought, and this may be mere semantics, I would say that the Holy Spirit does not reside within everyone (Ro 8:9), that He does not partially exist anywhere (He fully exists everywhere), and that those in whom the Spirit resides cannot commit themselves to this degree of sin. I would describe the ability to reason as a grace which God gives to us all, and in this sense agree with you that any and all sin is a failure in good reason.

      Thanks again for the thoughtful comment; I enjoyed pondering it and responding. Please feel free to challenge me on any of the above if you like. 🙂

  2. Tim, Gerry,

    Pondering: And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come.

    In the context of Only the above verse, does it seem like the Holy Spirit is given pre-eminence over the Son of man?

    In Colossians Messiah is shown preeminence: And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

    re blashphemy: Ezekiel 20: And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the Lord. {In our day, could describe the normalcy of abortion “rights”.}

    Therefore, son of man, speak unto the house of Israel, and say unto them, Thus saith the Lord God; Yet in this your fathers have blasphemed me, in that they have committed a trespass against me.

    For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings.

    Tim, interesting and thought provoking subject.

    Thank you for sharing.


    1. I suppose Mt 12:32 (“And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.”) could be received as an elevation of the Spirit above the Son, just as the Father is above the Son. (Jn 14:28) But perhaps this text relates more to function than precedence, due to the way the Spirit is perceived differently than the Son. To speak against the Spirit of God without being able to see and evaluate Him, as one can the Son without seeing Him as divine, seems to imply an outright, deliberate insult to the divine.

      The value in pondering these things, to me anyway, is that I often forget to treasure the Spirit in Himself, distinctly. I think we should treasure each expression of the Godhead uniquely and distinctly.

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