Blasphemeth against the Holy Ghost--
Blasphemy against the Holy Ghost
I. First, the OCCASION on which this declaration was made requires our particular attention; for it does not appear that it was ever repeated or applied to any other subject.
II. Let us, then, inquire into THE NAME AND NATURE OF THE CRIME TO WHICH OUR SAVIOUR SO SOLEMNLY REFERS.
1. It is necessary to attend to the name, for it is often applied erroneously. Thus we often hear of the sin against the Holy Ghost; whereas it is called in Scripture by no name except blasphemy against the Holy Ghost. This distinction, however, is highly important; for there may be other sins against the Holy Ghost, though less criminal than blasphemy, and therefore not liable to the same terrible punishment. Thus the Apostle Paul said to the Thessalonians, “Quench not the Spirit,” and to the Ephesians, “Grieve not the Holy Spirit.”
2. We must, therefore, next consider the application of the word blasphemy here. In the original language of the New Testament it signifies detraction, or calumny, or slander, and is frequently mentioned as a crime committed against man. Thus, in the Acts of the Apostles, the Jews accused Stephen, saying, “We have heard him speak blasphemous words against Moses and against God.” But, in our language, blasphemy is never used in a general sense, or is said to be committed against man; it always denotes a crime committed against God.
3. Another observation deserves particular attention. The word blasphemy is never applied by our Saviour or His apostles to opinions formed in the mind, or to mere errors of judgment.
4. To prevent mistake it is necessary that we should define the nature of this crime with the utmost correctness and precision.
(1) Now as it is to be remembered that it is called blasphemy against God, or against the Holy Ghost, so it is necessary to remember that though the crime may be conceived and planned in the mind, yet it cannot be completed till it be uttered in words; for speech is essential to it, as the word blasphemy strictly and properly signifies hurtful speech.
(2) There was, however, a part of the crime of the Pharisees which was committed in their minds. It consisted in the malignant desire and intention of using words for the purpose of producing on the minds of others feelings of contempt or aversion, and disbelief, in relation to the miracles of Jesus. Still the crime was not completed till it was committed in words.
III. We come now to a very important question, WHY IS BLASPHEMY AGAINST THE HOLY GHOST DECLARED TO BE UNPARDONABLE?
1. It was not a crime to which the Pharisees were led by unforeseen accident, by sudden surprise, by laudable or even excusable feelings. On the contrary, it was deliberate, it was the result of reflection, it was a plan cautiously formed; for it was the consequence of a consultation among the scribes and Pharisees; and it formed the ground of a conspiracy against Jesus.
2. It showed, in this particular case, a total disregard of truth, It indicated a high degree of depravity, a complete want of principle, no fear of God, and a contempt for supernatural evidence, though of the strongest kind. In fine, it proved that their minds were closed against conviction; and that no proof, however powerful, nor means of improvement, however perfect, would be effectual.
3. But the strongest reason which can be given for declaring blasphemy against the Holy Ghost to be unpardonable, is, that it seems to be a crime for which there is no repentance. There are cases in which repentance becomes impossible. For repentance presupposes the existence of some good principles; it presupposes a disposition to discover truth, to examine evidence, to see our faults, and to be ready to acknowledge them, to feel shame, regret, and remorse for offending God. But there is nothing that we know which could produce repentance in men who have, for a long life, wilfully, stubbornly, and habitually rejected the most powerful means of conviction. Repentance supposes a sense of guilt capable of being roused on account of faults which we have discovered. But this cannot be when the understanding is perverted, and the conscience seared, and when the evil passions have expelled the pious and benevolent affections. It is true that the dread of future misery may still remain; but when the mind is reduced to so deplorable a state, the fear of future misery plunges men into despair. Now, where there is no repentance, we are not taught to expect pardon. Hence we may see why blasphemy is unpardonable. (J. Thomson, D. D.)
Of the sin against the Holy Ghost
First: What this sin against the Holy Ghost is, for people are very ignorant of it. Secondly: How and in what respect this sin against the Holy Ghost is above all other sins the unpardonable sin.
I. IF YOU ASK, WHAT THIS SIN IS? I answer both negatively and affirmatively. Negatively.
1. It is not that sin, whereby men do barely deny the personality, or the deity of the Holy Ghost. Possibly a man may deny the personality or the deity of the Holy Ghost, and yet not sin the sin against the Holy Ghost. For as Chrysostom observes, in his time there were divers heretics that did deny the personality and the deity of the Holy Ghost, and yet afterwards repented, and were received into the bosom of the Church. As it doth not consist therein, so neither cloth it consist in every opposition, or in a bare opposition unto the work of the Holy Ghost, as distinct from the Father and the Son. Unto God the Father belongs power; unto the Son, wisdom; unto the Spirit, holiness. The work of the Father is to create; the work of the Son, to redeem; the work of the Spirit, or the Holy Ghost, to sanctify. And hereupon some have thought that opposition unto holiness is the sin against the Holy Ghost. But you find here it is a blasphemy, therefore not every opposition. As it doth not consist therein, so it is not necessary that every man that sins the sin against the Holy Ghost, should be an universal apostate, backsliding from the profession of the gospel, and the power thereof. I know it is ordinarily thought so; but I say, it is not necessary that whosoever doth sin the sin against the Holy Ghost, should be a gospel apostate, backsliding from the gospel, and the power thereof, once professed: for these Pharisees, who sinned against the Holy Ghost, never professed the gospel, neither do we read of any backsliding in them, from the power of the gospel once professed; and yet they sinned against the Holy Ghost. Surely, therefore, such a gospel apostasy is not of the essence of the sin against the Holy Ghost. Some think that this sin doth consist in final unbelief and impenitency; but final impenitency and unbelief is not the sin against the Holy Ghost, for by final unbelief and impenitency, they either understand that impenitency and unbelief which a man lives and dies in, or that which he purposeth to continue in to the last. The latter cannot be the sin against the Holy Ghost, for many have purposed to continue in their unbelief to their death, and yet have been converted and pardoned. And the first cannot be the sin against the Holy Ghost, for--
1. The Jews whom Christ spake unto did then commit this sin, and yet they had not continued in it to their death.
2. Final unbelief is rather a sin against the Son; but the sin against the Holy Ghost is distinguished from that.
3. Our Saviour saith, “Those that commit this sin shall not be forgiven in this world, nor in the world to come.” Not in this world. If, therefore, final unbelief or impenitency be this sin, then Christ should threaten that he that dies in his sin shall not be forgiven whilst he lives.
4. If a man sin against the Father or Son, and die impenitently in that sin, he shall not be forgiven either in this life or in the life to come: but herein the sin against the Holy Ghost is worse than the sins against the Father or the Son, and therefore it cannot consist therein.
5. The apostle saith, “There is a sin unto death, I say not that you pray for 1 John 5:16). Doth he say that we must not pray for a man, and for the forgiveness of his sin when he is dead?
6. It is that sin for which there lies no remission, but a man may sin such a sin whilst he lives: for if any man sin wilfully, there remaineth no sacrifice for sin, and wilfully a man may sin before his death.
7. It is such a sin as a man may know another man is guilty of whilst he lives, for saith the apostle, “There is a sin unto death, I say not that you pray for it”: but final unbelief and impeniteney is not known till death.
8. Our Saviour saith, “He that speaketh a word against the Holy Ghost shall not be forgiven.” But a word may be spoken against the Spirit long before a man dies, and therefore surely this sin against the Holy Ghost doth not consist in final impenitency and unbelief; final unbelief and impenitency is not this sin against the Holy Ghost.
9. For then all wicked men living under the gospel, and dying impenitently, should sin the sin against the Holy Ghost, which is false. You will say, then, What is this sin against the Holy Ghost, and wherein doth it consist? Affirmatively. It is that wilful sinning against God, whereby a man doth maliciously oppose and blaspheme the proper and peculiar work of the Holy Ghost, and that after he hath been convinced thereof by the Holy Ghost. I say, It is a wilful sinning against God; and so the apostle speaks, saying, “If any man sin wilfully, after he hath received the knowledge of the truth, there remains no more sacrifice for sin” (Hebrews 10:26). So that the sin for which there is no sacrifice, and of which there is no remission, is a wilful sin. Now a man is said to sin wittingly, willingly, and wilfully:wittingly, in opposition to ignorance; willingly, in opposition to force and constraint; wilfully, in opposition to light, knowledge, and reason; and so he that sins against the Holy Ghost doth sin; for says the apostle, “If any man sin wilfully, after he hath received the knowledge of the truth,” &c. He that commits this sin doth also oppose and blaspheme the proper and peculiar work of the Holy Ghost; for it is called here, a blasphemy, and a blaspheming of the Spirit, as distinct from the Father and the Son. Suppose that some ignorance in the understanding be the remote cause of the sin, yet malice may be the next and chief cause. As for example: suppose that a man hath taken up some prejudice against another, through a mistake and error; yet now he hates him, and out of hatred kills him; shall not this murderer be said to kill him out of malice, because the malice was founded upon a mistake or error? Yes, surely. But why is he said to kill him out of malice? Because malice was the next cause of this murder. So that though ignorance be the remote cause of a sin, yet malice may be the next cause thereof; and being so, he shall be said truly to sin ex malitia, though with some precedent ignorance, as the remote cause thereof. Yet if you ask, how it can be that the will should be always carried out upon what is good, and yet a man sin maliciously? Plainly thus: from what hath been said, the will of man is an universal appetite, willing that which is naturally good, as well as that which is honestly good. If it be carried out upon that which is naturally good, it will hate all that spiritual good which is contrary to the obtainment of it, and the man will oppose and blaspheme what the will hates. Now because the hatred and malice of the will is the cause of that blasphemy and opposition, the man is truly said to oppose and blaspheme out of malice, though the will be carried on upon that which is naturally good at the same time; which was the case of these Pharisees: for they sought their own honour and greatness; Christ and the truth opposing, they did hate Him and the truth; and because they hated Him, the truth, and that light which reproved their sins, they did oppose and blaspheme, and that out of malice, and so the sin against the Holy Ghost is a malicious sin, or that sin whereby a man doth oppose and blaspheme the proper and peculiar work of the Spirit out of malice. Yet this is not all. But, it is that sin against God, whereby a man cloth maliciously oppose and blaspheme the peculiar work of the Holy Ghost, after he hath been convinced thereof by the Holy Ghost; for possibly a man may oppose and blaspheme, even maliciously, the work of the Holy Ghost, and yet not be convinced of it by the Holy Ghost, but otherwise; but these that sin this sin, are such as are enlightened, and made partakers of the Holy Ghost in the gifts and common graces of it (Hebrews 6:1-20.). And so these Pharisees were convinced by the Spirit which did work that great work before them; and yet after such a convincement wrought by the Spirit, they did maliciously oppose and blaspheme this work of the Spirit. So that I say, the sin against the Holy Ghost is that wilful sinning against God, whereby a man doth maliciously oppose and blaspheme the proper and peculiar work of the Holy Ghost, and that after he hath been convinced thereof by the Holy Ghost.
II. BUT WHY IS THIS SIN, ABOVE ALL OTHER SINS, UNPARDONABLE? Not in regard of difficulty only, or because it is hardly pardoned, as some would; for many sins are hardly pardoned, and yet are not the sins against the Holy Ghost; for, as Zanchy doth well observe, if this sin were only unpardonable, because it is hardly pardoned, then a man might pray for those that sin this sin: but the apostle saith, “There is a sin unto death, I do not say that ye shall pray for it” (1 John 5:16). Therefore, the unpardonableness of it doth not lie here. Neither is it unpardonable only in regard of event, because in event it shall never be pardoned, for there are many sins which in event shall never be pardoned, which yet are not the sins against the Holy Ghost. There is many a wicked man that goes to hell, whose sins in event are not pardoned, and yet he did never sin against the Holy Ghost. Neither is it unpardonable because it is so great as doth exceed the power and mercy of God; for God’s mercy and power, in forgiving sins, is like Himself, infinite. Neither is it unpardonable because it is against the means of pardon; for then the sin against the free love of the Father, and the sin against the Son, should be unpardonable. Neither is it unpardonable because a man doth not repent thereof; for then all sins unrepented of should be sins against the Holy Ghost. It is true, that those who commit this sin cannot repent, as the apostle speaks--It is impossible that they should be renewed to repentance (Hebrews 6:1-20.), because God doth give them up to impenitency: but we do not find in Scripture that their not repenting is made the reason of the unpardonableness of this sin. But the sin is unpardonable because there is no sacrifice laid out by God’s appointment for it “If any man sin wilfully, there remaineth no more sacrifice” (Hebrews 10:1-39.), and without blood and sacrifice there is no remission. And thus now ye have seen what the sin against the Holy Ghost is; in what respects it is not, and in what respects it is unpardonable; and so the doctrine cleared and proved, That the sin against the Holy Ghost is the unpardonable sin, which shall never be forgiven, neither in this world, nor in the world to come. The application follows: If the sin against the Holy Ghost be the unpardonable sin, then surely the Holy Ghost is God, very God, true God, as the Father is: for can it be a greater evil, or more dangerous, to sin against a creature, than against God the Father? It is God that is sinned against, now the Holy Ghost is sinned against; yea, the unpardonable sin is against the Holy Ghost. But I am afraid I have sinned this sin, and the truth is I have often feared it: and my reason was and is, because my sins are so great, so exceeding great. Great, say ye; how great, man? I have sinned against my light, I have sinned against my knowledge, I have sinned against my conviction; and therefore I fear I have sinned the unpardonable sin. But I pray, for answer, did not Adam sin against light, when he ate the forbidden fruit? Did he not sin against his knowledge, and against conscience? Yet he sinned not against the Holy Ghost, though he brought all the world under condemnation by his sin; for the Lord Himself came and preached mercy to him, “The seed of the woman shall break the serpent’s head.” And I pray did not Jonah, when he run away from God, sin against his light; and did he not sin against his conviction, and against his knowledge? yet he did not sin against the Holy Ghost, for the Lord pardoned him and wonderfully delivered him. Possibly this therefore may be, and yet not a sin against the Holy Ghost. It is true indeed, that those who sin against the Holy Ghost do sin against their light, knowledge, and conscience; but whoever sins against light and knowledge, though he sins greatly, doth not sin against the Holy Ghost. Oh, but I fear that I have sinned this sin, for I have fallen foully into gross sins. That is ill. But I pray did not David sin so; were they not great and gross and foul sins that David fell into, such as one of your civil, moral men would abhor, yet he did not sin against the Holy Ghost, for the Lord pardoned him, and Nathan said from the Lord, “The Lord hath forgiven thee.” Oh, but yet I fear that I have sinned this great sin, for I am much declined, I have lost my former acquaintance and communion with God; I have lost my former heat and affections to good, and in duty; and I fear upon this account that I have sinned this great sin. Be it so: yet did not the Church of Ephesus lose her first love? yet this Church of Ephesus did not sin the sin against the Holy Ghost: why? for the Lord saith unto her, “Repent and do thy first works.” She could not have repented thus if she had sinned this sin. Oh, but yet I fear that I have sinned this great sin, because that I have sinned directly against the Spirit; I have quenched, I have grieved, I have resisted the Spirit: the Spirit of the Lord hath come and fallen upon my heart in preaching, and I resisted and grieved it; the Spirit of the Lord hath fallen upon my heart in prayer, and I have grieved that; therefore I fear I have sinned this great sin that shall never be pardoned. This is ill too; but those that you read of in Acts 7:1-60., resisted the Holy Ghost, yet they did not sin the sin against the Holy Ghost, for then Stephen would not have prayed for them. But I am afraid that I have sinned this great sin, the sin against the Holy Ghost, because I have not owned, but denied the truth. The work of the Spirit is to enlighten and to lead into truth, and I have not owned, but denied the truth rather, therefore I fear that I have sinned this great sin against the Holy Ghost. This is evil, very evil. I remember a speech of Godteschalehus, worthy to be written in letters of gold: I am afraid, said he, to deny the truth, lest I should be for ever denied by the truth, that is, Christ. But I pray, did not Peter deny the truth when he denied Christ; and did he not do it again and again, and did he not do it openly, with scandal; and did he not do it after admonition; and did he not do it with cursing and swearing? and yet he did not sin against the Holy Ghost, for the Lord pardoned, and took him into His bosom, and made him a blessed instrument in the Church. Thus far yet a man may go possibly, and yet not sin this sin. Oh, but I am afraid yet that I have sinned it, for I have been an opposer of goodness, I have been an opposer of the people of God, and I have been a blasphemer; therefore I fear I have sinned this sin. This is ill indeed. But, I pray, tell me, was not Paul an opposer and blasphemer of the saints and ways of God; and yet he did not sin against the Holy Ghost; for I did it ignorantly, saith he: “I was a blasphemer and a persecutor, but I obtained mercy, for I did it ignorantly.” Oh, but yet I fear I have sinned this great sin, for I have forsaken God, and God hath forsaken me; God is gone, Christ is gone, and mercy is gone. Oh, what freedom once I had, but now God is departed from me, God hath forsaken me: and I fear it is upon this account, because I have sinned this great sin. But doth not David say, “How long, O Lord, wilt Thou forget me, forsake me? “ and our Saviour Himself saith, “My God, My God, why hast Thou forsaken Me?” There is a gradual forsaking, and there is a total. As with a man that goes from his house; possibly he goes a voyage, or is from home a quarter, half year, or a year; but he doth not leave his house; for his wife, his children, and goods are there still: but another man goes from his house, the house is let, and he carries away all his goods: this is a total departure, the other gradual. So now it is with the Lord: He doth sometimes forsake His own children for a time; but He doth not pull down His hangings, or carry away His goods; He doth not go away, but returns again; this is gradual. But there is a total forsaking of a man, and then He gives him up to his sin. Now this is not the burden that you lie under; for if God had thus forsaken you, you would be given up to your sins, and you would give up yourselves unto all uncleanness. Oh, but I am afraid, yet, that I am under the worst forsaking, and that therefore I have sinned this great sin; for I do lie despairing, saying, God is gone, and mercy gone; I am in the dark. Oh, I despair, I despair, and upon this account I fear I have sinned this great sin, the sin against the Holy Ghost. But, now, whosoever you are that have laboured under this fear, as indeed this fear I know hath oppressed many, give me leave to ask you four or five short questions. The first is, Whether canst thou not find in thy heart to forgive men that do trespass against thee? Do not you find a disposition in your own heart to forgive others? Yes, I praise the Lord that I do. Now if you can find in your heart to forgive others, I am sure God can find in His heart to forgive you, and therefore you have not sinned this great sin, which is unpardonable. Secondly, Whether, aye or no, have you ever opposed the ways of God, the people of God, and that out of malice? No: I confess I have opposed them, but the Lord knows I did it ignorantly, it was not out of malice; then remember the description of this sin. Thirdly, Whether, aye or no, do not you desire to be humbled for every sin, though it be never so small? Yes, for though I know that my greatest humiliation cannot make an atonement for my sin; yet I know that the least humiliation in truth doth please God, and it is my duty to be humbled for every sin; for the least sin is a great evil; and He that commands humiliation for the one, commands it for the other also; and through grace I desire to be humbled for every sin. Why, then, you cannot have sinned against the Holy Ghost, for it is impossible that they that sin this sin should be renewed to repentance. Fourthly, Whether, aye or no, do not you desire above all things the breathings of the Spirit of God upon your heart? Yes: oh that God would come and breathe upon my poor soul in duty. But those that sin against the Holy Ghost do despite to the Spirit of grace (Hebrews 10:1-39.). Fifthly, Where do you find in all the Bible that those that sin this sin against the Holy Ghost are afraid that they have sinned it? Those that sin against the Holy Ghost are never afraid that they have sinned against the Holy Ghost. But again, If the sin against the Holy Ghost be indeed the unpardonable sin, what cause have we all to look to our steps, to our words, to our actions? Beloved, this sin against the Holy Ghost is the professor’s sin; a man less than a professor cannot sin this sin against the Holy Ghost; this sin against the Holy Ghost is the knowing man’s sin, a man less than a knowing man cannot sin the sin against the Holy Ghost: and, as I said before, a man may possibly go very far in sin, and yet not commit this great unpardonable sin: so now, on the other side, I say, possibly a man may go very far in religion, and yet he may sin this sin. These Pharisees that committed it had the key of knowledge: knowing they were, and very knowing in the Scriptures; as for zeal, they travelled sea and land to make a proselyte; for their practice, they fasted twice a week, exceeding strict in observing the Sabbath day; the lights of the Church, and the eyes of all the people were upon them for their guides; and yet these men sinned this sin against the Holy Ghost. Oh, what care should there be in all our souls; how had we all need to look to our ways! The more truth revealed, the more danger of sinning this sin, the more great works of God are done by the very Spirit and finger of God; if men do oppose and blaspheme, the more danger of sinning this great sin. But you will say, We grant indeed that this sin against the Holy Ghost is the unpardonable sin, and woe be to them that do fall into it, and it cannot be committed but by a knowing man; but what shall we do that we may be kept from this great transgression; that whatsoever sin we do fall into, yet we may be kept from this great evil, and this unpardonable sin? I would that you would mind and consider the description which you have heard, and think of it. But I will tell you what David did. Saith David, “0 Lord, keep back Thy servant from presumptuous sins, so shall I be free from the great transgression.” It seems then that presumptuous sinning makes way to this great transgression. Again: Be always humbled for lesser sins. He shall never fall into the greatest, that is always humbled for the least; he shall never fall into the worst that is always humbled for the smallest. Besides, fear is the keeper of innocency; fear is the guard of innocency. If you always fear to commit it, you shall never commit the same. In case that you do at any time fall into sin, say, Well, but through the grace of God, though I commit what is evil, I will never oppose what is good; by the grace of God I will carry this rule along with me: Though I commit what is evil, I will never oppose what is good. In case any great work be done before you that lies beyond your reach and beyond your fathom, say, Though I do not understand this work, I will admire; and though I cannot reach it, yet I will not blaspheme and speak against it. And if heretofore, Christian, thou hast found God breathing upon thy heart in any ordinance, public or private, or in any way of God, take heed, as for thy life, that thou dost never speak evil or blaspheme that way of God wherein thou hast found the Spirit of God breathing. And if, indeed, you would be kept from this great transgression, then take heed of all declinings, and the steps thereof. (W. Bridge, M. A.)
Blasphemy against the Holy Ghost
I. First, then, let us see what the text does not mean. We may, I think, feel quite sure that it does not mean that there is some particular form of words of the kind generally known as “ blasphemous,” which, once uttered, leave him who has spoken without hope. “By thy words thou shalt be justified, and by thy words thou shalt be condemned.” But the intervening context shows us that He is speaking of words as the expressions of the heart, and as indications of its fixed habit and its settled attitude. They were the symptoms of disease, not the disease itself. They marked, not merely local affection, but constitutional derangement. The same principle applies to our good words, which I am apt to think may in the end prove more condemning than our bad ones. That we shall go to heaven for pious ejaculations which are unreal, or go to hell for impious ejaculations equally unreal, is altogether contrary to the tenour of Scripture and to its revelations, and our own ideas or the character and attributes of Him whose judgment is according to truth.
2. Again, the sin spoken of in the text cannot be a sin of which men have ever repented. Because wherever there is repentance there is pardon through the Saviour. This, if I understand anything about the gospel, is its great message. Let us go on to Manasseh, king of Judah (2 Kings 21:1-26.). It is not easy to imagine anything worse than we are told about him. “He undid the work of Hezekiah, his father. And now, as I get near to saying what seems to me the meaning of the text, I am sorry that I must set aside the opinion of some great and good men; of Wesley amongst them. He thought, and others thought also, that this sin is neither more nor less than “the ascribing those miracles to the power of the devil which Christ did by the power of the Holy Ghost”--in short, that it was only possible during the Saviour’s ministry. I cannot think a warning so solemn anal striking, recorded in three of the four Gospels, should relate wholly to a past kind of sin. No: the outward part of sin perpetually shifts and changes: its principle and essence remain the same. Nor should we escape the terror of the text by adopting what I may call the “obsolete” interpretation as regards the sin. There are other passages, not quite so well known perhaps, but as awful when we think of them. “There is,” says St. John, “a sin unto death: I do not say that he shall pray for it.” St. Jude writes of some who “were before of old ordained to this condemnation”--“twice dead”--“plucked up by the roots”--“to whom is reserved the blackness of darkness for ever.” In the Epistle to the Hebrews we are told of some for whom “remained no more sacrifice for sin,” and of some whom “it was impossible to renew unto repentance.” St. Paul, writing to Timothy, mentions some who “should proceed no further,” who “resisted the truth as Jannes and Jambres withstood Moses.” All these passages remain, even though we succeed in removing the text to the region of the past. All these, as well as the text, must, I think, be read in the same light; and all must be thought of in connection with what I said at the outset--that what can never be forgiven must be something of which men have never repented. What can this be? It can scarcely be anything less than deliberate, conscious resistance to acknowledged truth; persistent choosing of darkness rather than light. You will say, perhaps, that there cannot be such a thing. Are you so sure? Think for one moment. Do you not see something like it--apart from religion altogether--every day? Does not the drunkard, or the spendthrift, or the gambler know his end--I mean in this world--as well as you do? And still he goes on. What can you do for him? Nothing. At least nothing except in the way of “hoping against hope.” You do your very best: and you are right; but while you cannot prove it, you feel that there is failure before you. Come to the Bible. Take that wonderful case of Ahab and Micaiah. Ahab did not believe that there was no God. Nor did he doubt the mission of Micaiah. Nor did he once hint that he thought him untruthful. He had one objection, and only one: “I hate him because he doth not prophesy good concerning me, but evil.” Micaiah exposes to him the deceitfulness of the other prophets: and he still has nothing to say but to repeat his old objection. After which he goes on deliberately to death. Take two instances from the New Testament. What effect was produced by the raising of Lazarus? Some of the Jews “sought to put Lazarus also to death.” When Peter and John performed what the Jewish rulers admitted to be a “notable miracle, which they could not deny,” they did what? Threatened them, and tried to hinder the further spread of the gospel thus attested. All these, surely, are cases which--if we merely reflected, without reading the Bible at all--we should be obliged to own were verging on and tending to something unforgivable. This view will be confirmed if a well-supported reading of St. Mark’s account be the true one. It makes him say--not is in danger of eternal damnation or judgment; but is in danger of eternal sin. The depth of condemnation is only for the depth of sin; and by resisting grace, shutting the eyes to light, we are surely sinking into that depth. It is not that God arbitrarily marks out a sin or even a course of sin, which He will not pardon. But He warns us that we may bring ourselves to a state in which we will not have pardon, and reach the Satanic condition of consummated sin, and seem to say, as he alone can say, “Evil, be thou my good.” (J. C. Coghlan, D. D.)
The sin that shall not be forgiven
Taking this sentence with the rest of the passage, I cannot doubt that it tells us what the sin of the Pharisees and of the nation was; why they were cast out of their stewardship in that age; why the sentence upon them remains still. We say, “They rejected Jesus; they would not believe all the evidence which He brought from prophecies and miracles to attest His divine mission.” He says, “All words spoken against the Son of Man will be forgiven; but there is a blasphemy against the Spirit of God--there is a confusion of good with evil, of light with darkness--which goes down far deeper than this. When a nation has lost the faculty of distinguishing hatred from love, the spirit of hypocrisy and falsehood from the spirit of truth, God from the devil, then its doom is pronounced--then the decree must go forth against it. I believe that is the natural sense of these awful words here and elsewhere; if we give them that sense we are delivered from imaginations which have darkened the gospel to a number of souls, and the warning to ourselves becomes much more tremendous. (F. D. Maurice, M. A.)
The unpardonable sin
Aretius, a godly and eminent author, speaking of the sin of the Holy Ghost, “I saw,” saith he, “and knew the man myself, and it is no feigned story. There was a merchant in Strasburg whose whole life was abominable for whoredom, usury, drunkenness, contempt of God’s Word; he spent his life in gaming and whoring to his old age. At last he came to reflect on himself, and be sensible of the dreadful judgments of God hanging over his head. Then did his conscience so affright, and the devil accuse and terrify him, that he fell into open and downright desperation. He confessed and yielded himself to the devil as being his. He said the mercy and grace of God could not be so great as to pardon sins so great as his. Then what horror was upon him, gnashing of teeth, weeping, wailing; yea, he would challenge Satan, and wish the devil would fetch him away to his destined torments. He threw himself all along upon the ground: refused both meat and drink. Had you seen him, you would never have forgot him while you had lived; you had seen the fullest pattern of a despairing person. Yet, after the many pains of godly and learned men who came to him, watched with him, reasoned with him, laid open the word and will of God, and after many prayers, public and private, put up for him, at length he recovered and became truly penitent; and having lived piously for certain years after, he died peaceably.” Wherefore, he concluded, it is not an easy matter to determine of any man sinning against the Holy Ghost, and incapable of mercy so long as he live.
Delivered from despair
The Puritans were wont to quote the remarkable experience of Mrs. Honeywood as an instance of the singular way in which the Lord delivers His chosen. She for year after year was in bondage to melancholy and despair, but she was set at liberty by the gracious providence of God in an almost miraculous way. She took up a slender Venice glass, and saying, “ I am as surely damned as that glass is dashed to pieces,” she hurled it down upon the floor, when, to her surprise, and the surprise of all, I know not by what means, the glass was not so much as chipped or cracked. That circumstance first gave her a ray of light, and she afterwards cast herself upon the Lord Jesus. (C. H. Spurgeon.)