John Calvin Commentary Matthew 12:31

"Therefore I say unto you, Every sin and blasphemy shall be forgiven unto men; but the blasphemy against the Spirit shall not be forgiven." — Matthew 12:31 (ASV)

Therefore I say to you. This inference should not be confined to the clause immediately preceding, but depends on the whole discourse. Having proved that the scribes could not blame Him for casting out devils without opposing the kingdom of God, He finally concludes that it is no light or ordinary offense, but an atrocious crime, knowingly and willingly to pour contempt on the Spirit of God. We have already said that Christ did not pronounce this decision on the mere words which they uttered, but on their base and wicked thought.

All sin and blasphemy. As our Lord declares blasphemy against the Holy Ghost to be more heinous than all other sins, it is important to inquire what is the meaning of that term. Those who define it to be impenitence¹²⁷ may be refuted without any difficulty, for it would have been futile for Christ to say that it is not forgiven in the present life. Besides, the word blasphemy cannot be extended indiscriminately to every sort of crime; but from the comparison which Christ makes, we shall easily obtain the true definition.

Why is it said that one who blasphemes against the Spirit is a more heinous sinner than one who blasphemes against Christ? Is it because the majesty of the Spirit is greater, so that a crime committed against Him must be punished with greater severity? Certainly, that is not the reason. For as the fullness of the Godhead (Colossians 2:9) shines in Christ, one who pours contempt upon Him overturns and destroys, as far as it is in his power, the whole glory of God. Now in what manner can Christ be separated from His Spirit, so that those who treat the Spirit with contempt offer no injury or insult to Christ?

We already begin to perceive that the reason why blasphemy against the Spirit exceeds other sins is not that the Spirit is higher than Christ, but that those who rebel, after the power of God has been revealed, cannot be excused on the plea of ignorance.

Besides, it must be observed that what is said here about blasphemy does not refer merely to the essence of the Spirit, but to the grace which He has bestowed upon us. Those who are destitute of the light of the Spirit, however much they may detract from the glory of the Spirit, will not be held guilty of this crime.¹²⁸

We do not maintain that those persons are said to pour contempt on the Spirit of God who oppose His grace and power with hardened malice; rather, we maintain that this kind of sacrilege is committed only when we knowingly endeavor to extinguish the Spirit who dwells in us.

The reason why contempt is said to be poured on the Spirit, rather than on the Son or the Father, is this: by detracting from the grace and power of God, we make a direct attack on the Spirit, from whom they proceed, and in whom they are revealed to us.

Should an unbeliever curse God? It is as if a blind man were dashing against a wall. But no one curses the Spirit who is not enlightened by Him and conscious of ungodly rebellion against Him; for it is not a superfluous distinction that all other blasphemies shall be forgiven, except that one blasphemy which is directed against the Spirit.

If a man simply blasphemes against God, he is not declared to be beyond the hope of pardon; but of those who have offered outrage to the Spirit, it is said that God will never forgive them. Why is this, but because only those are blasphemers against the Spirit who slander His gifts and power, contrary to the conviction of their own mind?

Such also is the import of the reason Mark assigned for the extreme severity of Christ’s threatening against the Pharisees: because they had said that He had the unclean spirit. For in this manner they purposely and maliciously turned light into darkness; and, indeed, it is, as the phrase goes, like the giants¹²⁹ making war against God.

But here a question arises. Do men proceed to such a pitch of madness as not to hesitate, knowingly and willfully, to rush against God? For this appears to be monstrous and incredible. I reply: Such audacity does indeed proceed from mad blindness, in which, at the same time, malice and virulent rage predominate. Nor is it without reason that Paul says that though he was

a blasphemer, he obtained pardon, because he had done it ignorantly in his unbelief (1 Timothy 1:13).

For this term draws a distinction between his sin and voluntary rebellion. This passage also refutes the error of those who imagine that every sin which is voluntary, or which is committed in opposition to the conscience, is unpardonable. On the contrary, Paul expressly limits that sin to the First Table of the Law;¹³⁰ and our Lord no less plainly applies the word blasphemy to a single description of sin, and at the same time shows that it is of a kind which is directly opposed to the glory of God.¹³¹

From all that has been said, we may conclude that those persons sin and blaspheme against the Holy Spirit who maliciously turn to His dishonor the perfections of God—which have been revealed to them by the Spirit, and in which God’s glory should be celebrated—and who, with Satan their leader, are avowed enemies of the glory of God.

We need not then wonder if for such sacrilege there is no hope of pardon, for they must be desperate who turn the only medicine of salvation into a deadly venom. Some consider this too harsh and resort to the childish expedient of saying that it is called unpardonable because its pardon is rare and difficult to obtain. But the words of Christ are too precise to admit of such a foolish evasion.

It is excessively foolish to argue that God would be cruel if He never pardons a sin whose atrocity ought to excite in us astonishment and horror.¹³² Those who reason in that manner do not sufficiently consider what a monstrous crime it is not only to intentionally profane the sacred name of God, but to spit in His face when He shines evidently before us.

It shows equal ignorance to object that it would be absurd if even repentance could not obtain pardon. For blasphemy against the Spirit is a token of reprobation, and hence it follows that whoever has fallen into it has been delivered over to a reprobate mind (Romans 1:28).

As we maintain that one who has been truly regenerated by the Spirit cannot possibly fall into so horrid a crime, so, on the other hand, we must believe that those who have fallen into it never rise again. Indeed, in this manner God punishes contempt of His grace, by hardening the hearts of the reprobate, so that they never have any desire for repentance.

¹²⁷ “Quant a ceux qui disent que c’est un endurcissement jusqu’a la mort;” — “as to those who say that it is hardened obstinacy even to death.”;” — “as to those who say that it is hardened obstinacy even to death.”

¹²⁸ “Ne seront pas toutesfois tenus coulpables de ce grand crime duquel il est ici parle;” — “will not, on that account, be held guilty of the great crime here spoken of.”;” — “will not, on that account, be held guilty of the great crime here spoken of.”

¹²⁹ “Et cela c’est desfier Dieu, et luy faire la guerre, comme les Geans des Poetes, ainsique porte le proverbe Latin;” — “and that is to defy God, and make war with him, like the Giants of the Poets, as the Latin proverb bears.”;” — “and that is to defy God, and make war with him, like the Giants of the Poets, as the Latin proverb bears.”

¹³⁰ “Restreint nommement a la Premiere Table de la Loy ce peche contre l’Esprit;” — “expressly limits to the First Table of the Law this sin against the Spirit.”;” — “expressly limits to the First Table of the Law this sin against the Spirit.”

¹³¹ “Que c’est un peche qui battaille directement contre la gloire de Dieu;” — “that it is a sin which fights directly against the glory of God.”;” — “that it is a sin which fights directly against the glory of God.”

¹³² “Veu que l’horreur d’iceluy nous devroit a tous faire dresser les cheveux en la teste;” — “since the horror at it ought to have such an effect on all of us, as to make the hair stand on our head.”;” — “since the horror at it ought to have such an effect on all of us, as to make the hair stand on our head.”