- Home
- Bible
- Matthew
- Chapter 12
- Verse 12
Matthew 12:32
Verse
Context
The Unpardonable Sin
31Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.32Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the one to come.
Sermons
Willie Mullan
Zac Poonen
Billy Strachan
Joseph Parker
Erlo Stegen
Eli BrayleySummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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--In Mark the language is awfully strong, "hath never forgiveness, but is in danger of eternal damnation"--or rather, according to what appears to be the preferable though very unusual reading, "in danger of eternal guilt"--a guilt which he will underlie for ever. Mark has the important addition (Mar 3:30), "Because they said, He hath an unclean spirit." (See on Mat 10:25). What, then, is this sin against the Holy Ghost--the unpardonable sin? One thing is clear: Its unpardonableness cannot arise from anything in the nature of sin itself; for that would be a naked contradiction to the emphatic declaration of Mat 12:31, that all manner of sin is pardonable. And what is this but the fundamental truth of the Gospel? (See Act 13:38-39; Rom 3:22, Rom 3:24; Jo1 1:7, &c.). Then, again when it is said (Mat 12:32), that to speak against or blaspheme the Son of man is pardonable, but the blasphemy against the Holy Ghost is not pardonable, it is not to be conceived that this arises from any greater sanctity in the one blessed Person than the other. These remarks so narrow the question that the true sense of our Lord's words seem to disclose themselves at once. It is a contrast between slandering "the Son of man" in His veiled condition and unfinished work--which might be done "ignorantly, in unbelief" (Ti1 1:13), and slandering the same blessed Person after the blaze of glory which the Holy Ghost was soon to throw around His claims, and in the full knowledge of all that. This would be to slander Him with eyes open, or to do it "presumptuously." To blaspheme Christ in the former condition--when even the apostles stumbled at many things--left them still open to conviction on fuller light: but to blaspheme Him in the latter condition would be to hate the light the clearer it became, and resolutely to shut it out; which, of course, precludes salvation. (See on Heb 10:26-29). The Pharisees had not as yet done this; but in charging Jesus with being in league with hell they were displaying beforehand a malignant determination to shut their eyes to all evidence, and so, bordering upon, and in spirit committing, the unpardonable sin.
John Gill Bible Commentary
For by thy words thou shalt be justified,.... Theophylact seems to take these words to be a passage of Scripture cited by Christ, in proof of what he had said, but does not point to any; nor is any such Scripture to be found. They are rather proverbial expressions, in common use among the Jews; or refer to the usual methods of proceeding in courts of judicature, upon the acknowledgments and confessions of persons. "Says Resh Lakish (e), such an one and such an one, they justify; and such an one and such an one, they condemn. R. Eliezer replies, , "by their words such an one and such an one are justified".'' The gloss upon it is, "upon hearing the difference there is between them, and between their words, they are justified.'' Our Lord's meaning is, that not only works and actions, but words of all sorts, will come into account in the day of judgment, and will be evidences for, or against a man, to acquit or condemn him: and by thy words thou shalt be condemned: according to these, the sentence of justification, or of condemnation, will be pronounced; as these will appear to be evidences for, or against a man's being in a state of grace and righteousness: thus for instance, a man that has spoken for Christ, and has freely confessed that all his hope of justification before God, and acceptance with him, is solely upon the account of the righteousness of Christ imputed; such a man will be declared a justified man according to the tenor of his own words: on the other hand, a man that has spoken hard speeches against Christ, and his righteousness; declaring he has no dependence on it, expects no justification by it; he will be convinced of these ungodly sayings, and out of his own mouth will be condemned. Some have thought, that Christ here strikes at a notion which obtained among the Jews, that little or no account would be taken of a man's words in the day of judgment; provided his life and actions were good, and regular; but whatever were the sentiments of the Pharisees, or of any of Christ's present hearers, it is certain, that it is the opinion of Jewish writers, that words, as well as actions, will be accounted for hereafter: they say (f), "When a man dies, he lifts up his eyes and sees two come to him, and write before him all that he has done in this world, , "and all that has proceeded out of his mouth", , "and he gives an account for all"; and a little after, , "all the words" of a man in this world, are prepared before him, and not one of them lost; and in the hour he goes to his grave, they are all set before him.'' (e) T. Bab. Sanhedrim, fol. 30. 1. (f) Zohar in Num. fol. 53. 2.
Tyndale Open Study Notes
12:32 One may stumble over Jesus’ mysterious revelation of himself as Son of Man and be forgiven, but one cannot be forgiven for attributing the work of the Spirit to Satan. The present-day analogy is the outright rejection of the conviction of the Holy Spirit concerning Christ—that is, the ultimate rejection of the Good News by an unbeliever (cp. Heb 6:4-6; 1 Jn 5:16-21).
Matthew 12:32
The Unpardonable Sin
31Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.32Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the one to come.
- Scripture
- Sermons
- Commentary
Pilgrims Problems No. 7 the Unpardonable Sin
By Willie Mullan1.1K57:30The Unpardonable SinMAT 12:1MAT 12:9MAT 12:32In this sermon, the preacher discusses the concept of sanctification and the importance of being careful with our words. He emphasizes the need to lay aside malice, guile, hypocrisy, envy, and evil speaking. The preacher also addresses the sin of unbelief, which can hinder us from answering God's call. He encourages believers to move beyond the basic principles of the doctrine of Christ and strive for perfection in their faith. The sermon concludes with a prayer for God's blessing and guidance.
How Jesus Pleased the Father
By Zac Poonen6541:05:56MAT 5:45MAT 12:322CO 5:9GAL 2:20HEB 4:15
This sermon emphasizes the importance of having the mind of Christ, focusing on the need to deny oneself, follow Jesus, and seek to please God above all else. It highlights the example of Paul and Jesus in living a life dedicated to pleasing the Father, through prayer, humility, and forgiveness. The speaker challenges listeners to examine their hearts, prioritize obedience to God's will, and cultivate a mindset that reflects the character of Christ.
The Holy Spirit in Action in the Christian Part 2
By Billy Strachan38956:16Holy SpiritMAT 12:32MRK 3:30ROM 4:20ROM 8:16ROM 15:41CO 2:91CO 10:11EPH 4:302TI 3:16In this sermon, the preacher discusses the topic of suicide and offers guidance on what to do when feeling suicidal. He emphasizes the importance of seeking help and finding support rather than resorting to self-harm. The preacher then transitions to discussing the gifts of the Holy Spirit and refutes the idea that God withholds His gifts based on our actions. He explains that the Holy Spirit's role is to equip believers with everything they need to be complete. The sermon concludes with a reminder to watch for the coming of the Holy Spirit and to live according to the scriptures.
Judas Iscariot: A Study in Character
By Joseph Parker0MAT 12:32MAT 26:14MAT 26:24MAT 27:3JHN 6:70JHN 12:6JHN 17:12JHN 18:8ACT 1:25Joseph Parker preaches about the character of Judas Iscariot, challenging the congregation to reflect on the possibility of harboring monstrous and vile traits within themselves. He delves into the complexity of Judas' nature, emphasizing that even the most intellectual and influential individuals can fall into betrayal. Parker urges self-reflection, warning against the dangers of intellectual sagacity without spiritual grounding, highlighting the importance of humility, prayer, and closeness to God in leadership roles within the church.
The Centrality of the Trinity
By Erlo Stegen0Relationship with GodUnderstanding the TrinityEXO 20:12ISA 64:8MAL 2:10MAT 3:11MAT 12:32MAT 15:4JHN 3:3ACT 1:8ROM 8:32Erlo Stegen emphasizes the mystery and centrality of the Trinity in understanding God, illustrating that while we cannot fully comprehend His nature, we can appreciate the revelation of God as Father, Son, and Holy Spirit. He shares a story of a theologian who realizes the limitations of human understanding when contemplating the Trinity, likening it to a child trying to pour the ocean into a hole. Stegen highlights the significance of the celebrations of Christmas, Easter, and Pentecost, which reflect the gifts of the Father, the sacrifice of the Son, and the presence of the Holy Spirit. He urges believers to recognize their relationship with God as Father through adoption and the necessity of being born again to truly call Him Father. The sermon concludes with a call to seek the Holy Spirit's power to be witnesses of Jesus Christ.
The Person of the Holy Spirit
By Eli Brayley0AMO 3:3MAT 12:32MRK 13:11LUK 24:49JHN 14:6ACT 19:2EPH 4:301TH 5:19Eli Brayley preaches about the importance of having a personal relationship with the Holy Spirit, emphasizing the need to receive and acknowledge His presence in our lives. He clarifies common misconceptions about the Holy Spirit, highlighting that He is a person, not just an emotion or intuition, and that His role is to empower believers for witness and service. Brayley stresses the sensitivity of the Holy Spirit, cautioning against grieving or quenching Him, and encourages aligning our lives with the Word of God to be filled with His Spirit.
(A Spiritual Leader) 12. Freeing Others From Fear
By Zac Poonen0True LeadershipFreedom from FearPSA 34:4ISA 41:10MAL 3:10MAT 12:32LUK 1:74ROM 8:15EPH 6:92TI 1:7HEB 2:141JN 4:18Zac Poonen emphasizes that a true spiritual leader should never use fear to control others, as fear is a tool of Satan. Instead, leaders are called to liberate individuals from fear, reflecting Jesus' mission to deliver humanity from bondage. Poonen warns against the manipulation of fear in religious contexts, highlighting that true ministry should foster freedom and joy rather than condemnation. He encourages believers to recognize that the fear of God should replace all other fears, allowing them to live boldly in faith. Ultimately, the sermon calls for leaders to embody a spirit of love and encouragement, rather than one of fear and control.
Pharisees Are Very Careless in Their Speech
By Zac Poonen0MAT 12:32Zac Poonen delivers a powerful sermon on the consequences of speaking hurtful words and passing judgment on others carelessly, using the Pharisees' criticism of Jesus as an example. He emphasizes the importance of seeking forgiveness both horizontally from the person offended and vertically from God, highlighting the need for repentance to receive God's forgiveness. Poonen warns about the condemnation we may face for the words we speak, stressing the significance of heartfelt apologies and seeking forgiveness to experience healing and restoration.
Against Romanism No Iii. on Purgatory
By J.H. Newman0ISA 4:4MAL 3:3MAT 12:32LUK 16:91CO 3:15Archbishop Ussher's Answer to a Jesuit leads to an inquiry about the Roman tenet of Purgatory, after deducting evidence from early Church usages. Ussher's explanations challenge the prima facie evidence supporting the doctrine. The sermon delves into the history of the rise of the doctrine of Purgatory, exploring the opinions in the early Church concerning it. The doctrine of Purgatory seems to have originated from the human mind's conjectures about future destinies, coinciding with obscure texts of Scripture, leading to various suppositions and speculations. The sermon highlights the influence of miracles, visions, and obscure texts in shaping the belief in Purgatory.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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--In Mark the language is awfully strong, "hath never forgiveness, but is in danger of eternal damnation"--or rather, according to what appears to be the preferable though very unusual reading, "in danger of eternal guilt"--a guilt which he will underlie for ever. Mark has the important addition (Mar 3:30), "Because they said, He hath an unclean spirit." (See on Mat 10:25). What, then, is this sin against the Holy Ghost--the unpardonable sin? One thing is clear: Its unpardonableness cannot arise from anything in the nature of sin itself; for that would be a naked contradiction to the emphatic declaration of Mat 12:31, that all manner of sin is pardonable. And what is this but the fundamental truth of the Gospel? (See Act 13:38-39; Rom 3:22, Rom 3:24; Jo1 1:7, &c.). Then, again when it is said (Mat 12:32), that to speak against or blaspheme the Son of man is pardonable, but the blasphemy against the Holy Ghost is not pardonable, it is not to be conceived that this arises from any greater sanctity in the one blessed Person than the other. These remarks so narrow the question that the true sense of our Lord's words seem to disclose themselves at once. It is a contrast between slandering "the Son of man" in His veiled condition and unfinished work--which might be done "ignorantly, in unbelief" (Ti1 1:13), and slandering the same blessed Person after the blaze of glory which the Holy Ghost was soon to throw around His claims, and in the full knowledge of all that. This would be to slander Him with eyes open, or to do it "presumptuously." To blaspheme Christ in the former condition--when even the apostles stumbled at many things--left them still open to conviction on fuller light: but to blaspheme Him in the latter condition would be to hate the light the clearer it became, and resolutely to shut it out; which, of course, precludes salvation. (See on Heb 10:26-29). The Pharisees had not as yet done this; but in charging Jesus with being in league with hell they were displaying beforehand a malignant determination to shut their eyes to all evidence, and so, bordering upon, and in spirit committing, the unpardonable sin.
John Gill Bible Commentary
For by thy words thou shalt be justified,.... Theophylact seems to take these words to be a passage of Scripture cited by Christ, in proof of what he had said, but does not point to any; nor is any such Scripture to be found. They are rather proverbial expressions, in common use among the Jews; or refer to the usual methods of proceeding in courts of judicature, upon the acknowledgments and confessions of persons. "Says Resh Lakish (e), such an one and such an one, they justify; and such an one and such an one, they condemn. R. Eliezer replies, , "by their words such an one and such an one are justified".'' The gloss upon it is, "upon hearing the difference there is between them, and between their words, they are justified.'' Our Lord's meaning is, that not only works and actions, but words of all sorts, will come into account in the day of judgment, and will be evidences for, or against a man, to acquit or condemn him: and by thy words thou shalt be condemned: according to these, the sentence of justification, or of condemnation, will be pronounced; as these will appear to be evidences for, or against a man's being in a state of grace and righteousness: thus for instance, a man that has spoken for Christ, and has freely confessed that all his hope of justification before God, and acceptance with him, is solely upon the account of the righteousness of Christ imputed; such a man will be declared a justified man according to the tenor of his own words: on the other hand, a man that has spoken hard speeches against Christ, and his righteousness; declaring he has no dependence on it, expects no justification by it; he will be convinced of these ungodly sayings, and out of his own mouth will be condemned. Some have thought, that Christ here strikes at a notion which obtained among the Jews, that little or no account would be taken of a man's words in the day of judgment; provided his life and actions were good, and regular; but whatever were the sentiments of the Pharisees, or of any of Christ's present hearers, it is certain, that it is the opinion of Jewish writers, that words, as well as actions, will be accounted for hereafter: they say (f), "When a man dies, he lifts up his eyes and sees two come to him, and write before him all that he has done in this world, , "and all that has proceeded out of his mouth", , "and he gives an account for all"; and a little after, , "all the words" of a man in this world, are prepared before him, and not one of them lost; and in the hour he goes to his grave, they are all set before him.'' (e) T. Bab. Sanhedrim, fol. 30. 1. (f) Zohar in Num. fol. 53. 2.
Tyndale Open Study Notes
12:32 One may stumble over Jesus’ mysterious revelation of himself as Son of Man and be forgiven, but one cannot be forgiven for attributing the work of the Spirit to Satan. The present-day analogy is the outright rejection of the conviction of the Holy Spirit concerning Christ—that is, the ultimate rejection of the Good News by an unbeliever (cp. Heb 6:4-6; 1 Jn 5:16-21).