Therefore I tell you,
This phrase indicates a conclusion or important teaching following previous statements. In the context of Matthew 12, Jesus has been addressing the Pharisees, who accused Him of casting out demons by the power of Beelzebul. The "therefore" connects this teaching to the preceding discussion about the source of Jesus' power and authority. It emphasizes the seriousness of the message that follows, as Jesus is directly addressing His audience with a solemn declaration.

every sin and blasphemy will be forgiven men,
This phrase highlights the boundless nature of God's grace and forgiveness. In Jewish culture, blasphemy was considered a grave sin, often punishable by death, as seen in Leviticus 24:16. However, Jesus emphasizes that all sins, including blasphemy, can be forgiven, underscoring the New Covenant's promise of redemption through Christ. This reflects the prophetic message of Isaiah 1:18, where God invites sinners to reason together with Him, promising that though their sins are like scarlet, they shall be as white as snow.

but the blasphemy against the Spirit will not be forgiven.
This statement introduces a significant exception to the previous promise of forgiveness. The "blasphemy against the Spirit" refers to a deliberate and persistent rejection of the Holy Spirit's work and testimony about Jesus. In the context of Matthew 12, the Pharisees attributed Jesus' miracles, performed by the Holy Spirit's power, to demonic forces. This act of attributing the Spirit's work to evil is seen as an ultimate rejection of God's revelation and grace. Hebrews 6:4-6 and Hebrews 10:26-29 echo this warning, describing the peril of falling away after receiving the knowledge of the truth. This unforgivable sin is not a single act but a hardened state of heart that persistently denies the Spirit's testimony about Christ.

1. Jesus Christ
The speaker of this verse, addressing the Pharisees and the crowd. He is the central figure in the Gospel of Matthew, teaching about the Kingdom of God.

2. Pharisees
A religious group in Judaism known for strict adherence to the Law. They are often in conflict with Jesus over interpretations of the Law and traditions.

3. Holy Spirit
The third person of the Trinity, whose work and presence are essential in the life of believers. The blasphemy against the Holy Spirit is a central theme in this verse.

4. Blasphemy
Speaking against or showing irreverence towards God. In this context, it refers specifically to a sin against the Holy Spirit.

5. Forgiveness
A key theme in Christian doctrine, emphasizing God's willingness to forgive sins, except for the blasphemy against the Holy Spirit as stated in this verse.Understanding Blasphemy Against the Spirit
This sin involves a deliberate and persistent rejection of the Holy Spirit's work and testimony about Christ. It is not a single act but a hardened state of heart.

The Gravity of Words and Actions
Our words and actions reflect our heart's condition. We must be cautious not to attribute the work of the Holy Spirit to evil, as the Pharisees did.

God's Abundant Forgiveness
While this verse highlights an unforgivable sin, it also underscores God's readiness to forgive all other sins and blasphemies when we repent.

The Role of the Holy Spirit
The Holy Spirit is essential in convicting us of sin and leading us to Christ. Acknowledge and respect His work in your life and the lives of others.

Guarding Against Hardness of Heart
Regularly examine your heart and remain open to the Holy Spirit's conviction and guidance to avoid developing a hardened heart.(31) The blasphemy against the Holy Ghost.--Better, against the Spirit, the word "Holy" not being found in any MSS. of authority. The question, What is the nature of the terrible sin thus excluded from forgiveness? has, naturally enough, largely occupied the thoughts of men. What, we ask, is this blasphemy against the Holy Ghost? (1.) The context at least helps us to understand something of its nature. The Pharisees were warned against a sin to which they were drawing perilously near. To condemn the Christ as a gluttonous man and a wine-bibber, as breaking the Sabbath, or blaspheming when He said, "Thy sins be forgiven thee," was to speak a word against the Son of Man. These offences might be sins of ignorance, not implying more than narrowness and prejudice. But to see a man delivered from the power of Satan unto God, to watch the work of the Spirit of God, and then to ascribe that work to the power of evil, this was to be out of sympathy with goodness and mercy altogether. In such a character there was no opening for repentance, and therefore none for forgiveness. The capacity for goodness in any form was destroyed by this kind of antagonism. (2.) We dare not say, and our Lord does not say it, that the Pharisees had actually committed this sin, but it was towards this that they were drifting. And in reference to later times, we may say that this is the ultimate stage of antagonism to God and to His truth, when the clearest proofs of divine power and goodness are distorted into evidence that the power is evil. The human nature in that extremest debasement has identified itself with the devil nature, and must share its doom.

Verses 31, 32. - Parallel passages: Mark 3:28-30 (where the verses immediately follow our ver. 29) and Luke 12:10 (where the context is not the same, he having passed straight from our ver. 30 to our ver. 43, vide infra). It is to be observed that all three accounts differ a good deal in form, though but slightly in substance. The Apostolical Constitutions contain what is probably a mixture of these verses with 2 Peter 2:1 and other passages of the New Testament. Resch ('Agrapha,' pp. 130, 249, etc.), in accordance with his theory, thinks that the Constitutions have preserved a genuine utterance of the Lord, of which only different fragments are presented in various parts of the New Testament. A few words of introduction to these difficult verses. It has been strangely forgotten, in their interpretation, that our Lord spoke in language that he intended his hearers to understand, and that probably not a single one of those who stood by would understand by the expressions, ,, the Spirit" (ver. 31), "the Holy Spirit" (ver. 32), a Person in the Godhead distinct from the First Person or the Second (cf. Matthew 1:18, note). At most they would understand them to refer to an influence by God upon men (Psalm 51:11; cf. Luke 11:13), such as Christ had claimed to possess in a special degree (Luke 4:18). In inquiring, therefore, for an explanation of our Lord's sayings, we must not begin at the Trinitarian standpoint, and see in the words a contrast between "blasphemy" against one Person of the Trinity, and "blasphemy" against another. The contrast is between "blasphemy" against Christ as Son of man, Christ in his earthly work and under earthly conditions, the Christ whom they saw and whom they did not understand, and "blasphemy" against God as such working upon earth. "Blasphemy" against the former might be due to ignorance and prejudice, but "blasphemy" against the latter was to speak against God's work recognized as such, against God manifesting himself to their consciences (cf. vers. 27, 28); it was to reject the counsel of God towards them, to set themselves up in opposition to God, and thus to exclude from themselves forgiveness. Just as under the Law there were sacrifices for sins of ignorance and minor offences, but none for wilful disregard of and opposition to God, so must it be at all times even under the gospel itself. Observe that the "blasphemy" is understood by our Lord as showing the state of the heart (cf. Acts 7:51). What the effect of a change of heart, i.e. of repentance, would be does not enter into our Lord's utterance. All other sin is venial, but for heart-opposition there is no forgiveness. As Tyndale says ('Expositions,' p. 232, Parker Society), "Sin against the Holy Ghost is despising of the gospel and his working. Where that bideth is no remedy of sin: for it fighteth against faith, which is the forgiveness of sin. If that be put away, faith may enter in, and all sins depart." (Cf. also Dorner, ' System,' 3:73; 4:91.) Verse 31. - Wherefore (διὰ τοῦτο). Referring primarily to ver. 30, and to be joined closely to "I say unto you." Because such is the terrible effect of what you think mere indifferentism, I say this solemnly, Beware of committing the great sin. Luke's connexion of our ver. 43 with ver. 30 gives a good but a weaker sense - Become fully decided, lest the devil return to you stronger than ever. Matthew's connexion is - Become fully decided, for the legitimate outcome of want of decision is the sin that will not be forgiven. I say unto you (Matthew 6:25, note), All manner of; every (Revised Version); πᾶσα. Sin and blasphemy. Genus and species (Meyer). Blasphemy passes in this verse from its wider meaning of open slander and detraction in the first clause to its now commoner but restricted meaning of speech against God in the second clause. Shall be forgiven unto men: but the blasphemy against the Holy Ghost; the Spirit (Revised Version), thus making it more possible for the English reader to see the connexion of thought with the phrase in ver. 28. Shall not be forgiven unto men. The words, unto men, must be omitted, with the Revised Version. They weaken a statement which in itself may apply to other beings than those that are on earth.

Parallel Commentaries ...


Therefore
Διὰ (Dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

I tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you,
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

every
πᾶσα (pasa)
Adjective - Nominative Feminine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

sin
ἁμαρτία (hamartia)
Noun - Nominative Feminine Singular
Strong's 266: From hamartano; a sin.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

blasphemy
βλασφημία (blasphēmia)
Noun - Nominative Feminine Singular
Strong's 988: Abusive or scurrilous language, blasphemy. From blasphemos; vilification.

will be forgiven
ἀφεθήσεται (aphethēsetai)
Verb - Future Indicative Passive - 3rd Person Singular
Strong's 863: From apo and hiemi; to send forth, in various applications.

men,
ἀνθρώποις (anthrōpois)
Noun - Dative Masculine Plural
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

but
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

the
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

blasphemy
βλασφημία (blasphēmia)
Noun - Nominative Feminine Singular
Strong's 988: Abusive or scurrilous language, blasphemy. From blasphemos; vilification.

against
τοῦ (tou)
Article - Genitive Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

[the] Spirit
Πνεύματος (Pneumatos)
Noun - Genitive Neuter Singular
Strong's 4151: Wind, breath, spirit.

{will} not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

be forgiven.
ἀφεθήσεται (aphethēsetai)
Verb - Future Indicative Passive - 3rd Person Singular
Strong's 863: From apo and hiemi; to send forth, in various applications.


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NT Gospels: Matthew 12:31 Therefore I tell you every sin (Matt. Mat Mt)