Unpardonable Sin
A line is crossed when the activities of God’s Spirit in the words and deeds of Jesus are attributed to Satan – Mark 3:22-35.
Christ’s statement about the “unpardonable sin” was in response to the scribes from
Jerusalem who came to examine his conduct and teachings. In the preceding
paragraph, his “friends” had concluded that he was “beside himself.”
In the present story, the representatives from the Temple accused him of being
in league with “Beelzebul,” the Devil.
The “scribes” typify the growing
opposition from the groups associated with the Temple authorities. In Matthew,
the charge that Jesus operated in league with the Devil came after he had exorcised
a demon from a deaf and dumb man, and Matthew includes Pharisees among
Christ’s accusers - (Matthew 12:22-37).
- (Mark 3:22-30) - “And the Scribes who had arrived from Jerusalem were saying: He has Beelzebul, and by the ruler of the demons he casts out the demons. And calling them near, in parables, he began to say to them: How can Satan cast Satan out? And if a kingdom against itself be divided that kingdom cannot be made to stand. And if a house against itself be divided the house shall be unable to stand. And if Satan has risen up against himself and become divided, he cannot stand, but has an end. But no one can enter the house of the mighty one and plunder his spoils unless first, he binds that mighty one, and then his house will he plunder! Verily, I say unto you, all things will be forgiven unto the sons of men, the sins and the profanities wherewithal they shall profane, but whoever will revile against the Holy Spirit has no forgiveness unto times everlasting but is guilty of an everlasting sin, because they were saying: He has an unclean spirit!”
‘Beelzebul’ means “lord of the
house,” a corrupted form of the name ‘Beelzebub.’ The
religious authorities could not deny that Jesus had performed genuine miracles,
but they attributed them to the power of Satan. Genuine faith is not an
automatic reaction to miracles. The deeds of Jesus constituted clear evidence that
God was working in him, but that evidence also demanded a decision from anyone
who witnessed his miracles - faith or rejection.
The Greek term rendered “parable” originally meant “a setting
aside.” In the New Testament, it refers to illustrations and stories used as analogies.
This is the first time the word is found in the gospel of Mark.
Jesus responded with logic and common sense. How
can Satan advance his realm by undoing his own works? The Devil’s dominion was
under assault by the Messiah but from without, not from within. The satanic
realm was not experiencing civil war. Instead, it was being invaded by the
kingdom of God.
In the parable, Jesus is the “mighty one”
authorized to plunder Satan’s “goods,” men and women who were enslaved
under sin and disease. John the Baptist predicted that one “mightier” than
he would arrive and do this very thing. Having defeated Satan in the wilderness, Jesus was the “Mightier One” who had entered “the
strong man’s house” to plunder his goods - (Matthew 3:11, 4:11, Mark 1:7,
Luke 3:16, 4:13).
The Greek verb translated “blaspheme”
means “to defame, revile, slander.” According to Jesus, his opponents “blasphemed”
the Holy Spirit by attributing the source of his power to Satan. Not only did they
refuse to acknowledge the obvious, but they had also committed blasphemy of the worst
order.
At this point, Matthew adds - “But
if I cast out demons by the Spirit of God, then the kingdom of God has come
upon you.” The exorcisms in his ministry constituted evidence that the
kingdom was on the move in Christ’s deeds and words (Luke reads, “the
finger of God”).
Previously, Jesus had been accused of blasphemy. Here, he demonstrates just who the real blasphemers were – The very men who attribute his works to Satan.
This saying was both a warning and a reassurance
to later hearers of his words, warning all who might reject him and attribute
his works to Satan of the danger of doing so and reassuring all who embrace him
that God will forgive every other kind of sin.
In the clause “blasphemy of the Spirit,”
the Greek preposition is eis or “into, unto, for,
because of.” In the accusative case, as here, the sense is “because of, on
account of.” It described one who “blasphemes because of the
Holy Spirit,” not “against” it. In other words, this sin is committed by someone
who is offended by what the Spirit does.
The incident highlights the real offense of
the “scribes and Pharisees.” The meeting of the needs of God’s people by
Jesus offended their sensibilities. They objected to how
God was working in the Messiah of Israel, and his exorcisms proved that the kingdom
of God was operating in his ministry.
- (Mark 3:31-35) - “And there comes his mother and his brethren, and standing outside, they sent unto him, calling him. And there was sitting around him a multitude, and they say unto him: Behold, your mother and brethren are outside seeking you! And answering them, he said: Who are my mother and my brethren? And looking around on them who about him in a circle were sitting, he said: Behold, my mother and my brethren! Whosoever shall do the will of God, the same is my brother and sister and mother” - (Parallels: Matthew 12:46-48; Luke 8:19-21).
Twice Mark describes the family of
Jesus as being “outside,” which stresses that his immediate
family was not a part of his inner circle, at least at
that time. He had brothers, presumably fathered by Joseph, and one of them,
James, later became a prominent leader in the church at Jerusalem.
Jesus did not denigrate the family unit or
release his disciples from family obligations. However, the call to follow him must
take precedence over the natural family. “The same is my brother and sister
and mother.”
In the final clause, there is no mention of “father”
among those who comprise his true “family.” In his kingdom, there is only one
“Father.” And Jesus included “sisters” in his list, for the kingdom of
God includes both men and women. And Luke adds that men and women who “hear
and do” the word of God are the true kinsfolk of Jesus.
