In Matthew 12:31-32, Jesus warns the Pharisees about crossing a line that cannot be uncrossed, an act of blasphemy that is commonly called "the unpardonable sin." David Grabbe explores the Bible's references to this often-misunderstood subject, showing that, while rare, one could fall into it through bitterness or neglect.
David Grabbe, reminding us that God's thoughts are infinitely higher than our thoughts, focuses on the danger of committing the unpardonable sin, attributing God's Holy Power to Beelzebub or Satan the devil. The Pharisees in Matthew 12 were sternly warned that attributing God's power to something profane, when one was aware he was doing it, is unpardonable. To commit the unpardonable sin, one has to become enlightened or called. If he willfully commit sin, sustaining opposition to God's Law, committing his heart against God in bitterness or resentment, he is courting mortal peril. Some individuals have sorely grieved God's Holy Spirit through neglect, weakness of the flesh, or some other circuitous detour without quenching God's Spirit. There is a point of no return in which rejection of God is so complete that repentance is impossible. In God's scattering of the Church, we are unable to know where and how God is working with individuals throughout the greater church of God. We dare not presumptuously and pompously try to speak for God in determining who is a tare and who is not. Injuriously speaking (judging the state of other peoples' conversion) is a fast track to committing the unpardonable sin. God's thoughts are higher than our thoughts and His plans are way beyond our scrutiny.
Martin Collins, observing how a child fixates on a wound, continually worrying a bandage or a scab, suggests that sometimes Christians do the same thing with past sins or spiritual deficits, making themselves unhappy. Our spiritual trek indeed is a demanding flight of faith. All of us have been tormented by some past wrong, held in the grip of self-condemnation, subject to Satan's perpetual accusations. We cannot experience the joy of salvation while we are obsessing on past sins. While repenting of sins frees us from the grip of both lesser and greater sins, we will feel proportionately greater penalties for some sins than for others. The sin leading to death (the blasphemy against the Holy Spirit) occurs when one actively defies God or when one, through apathy or lethargy, refuses to repent. When we are tempted to sin, we need to consider the consequences on our relationship with God. Every sin that has been committed has been committed by someone else at some other time; Christ has given Himself as a sacrifice for all of them. We can rejoice in God's extraordinary forgiveness and mercy.
Richard Ritenbaugh focuses on Christ's teachings on the Holy Spirit, expanding into its more complex spiritual parameters. Jesus instructs about the function of the Holy Spirit to carry out God's work, including inspiring one to speak the words of God as a witness and to cast out demons and resist the power of Satan. To deliberately attribute these powers to the Devil (to call good evil), willfully denying God's power to save, constitutes blasphemy against God's Spirit'the unpardonable sin. The Spirit sets apart, inspires the preaching of the gospel, provides healing, frees from bondage, and opens the eyes to truth. It plays a major role in enabling one to become spiritually begotten and ultimately born again, motivating, inspiring, and transforming us from lowly, sinful humans to righteous children of God. Our sole means of worship must be in spirit and truth'living in the Spirit'manifesting concrete acts of service and obedience and deploying rivers of living water.
John Ritenbaugh focusing upon the topic of camouflage, concealment, or deception, warns that Satan, the grand master of deception, has provided what appear to be plausible alternatives to Christ's sacrifice for salvation. We are saved through a combination of the sinless life of Jesus Christ, His sacrifice, and His intercessory work as our High Priest. Some believable counterfeits, which (in many people's minds) compete for Christ's sacrifice and His intercessory priestly work are: (1) service in behalf of the brethren, (2) making a positive change or "turning over a new leaf," (3) right thinking, (4) denying ourselves (asceticism), and (5) sacrifice (even the supreme sacrifice). Though they are required of us, they do not save us. Salvation is the work of Jesus Christ.
In this pre-Passover sermon, John Ritenbaugh compares God's flawless works to the imperfect works of mankind. In addition to being flawless, God's works have a multiplicity of purposes, while man's works have limited utility and many flaws. Like air, having multiple uses, God's Word also has many uses; any one scripture can be used in dozens of different applications. The closer one looks at the multifaceted aspects of Christ's offices (Creator, King, Redeemer, High Priest, Savior, etc.) the more we realize the preciousness of His life and the high cost of the sacrifice for our sins. The focus of our self-examination should not be self-centered or comparing ourselves with others, but on the awesome significance of His sacrifice.
John Ritenbaugh analyzes the five-point warning message given to the scattered Hebrews by Jesus Christ. The writer of Hebrews does not identify a single flagrant violation of law, but instead delivers a general castigation for incremental, continuous, disrespectful, and forgetful neglect—a failure to esteem what should have been thought precious, their calling and salvation, while esteeming inferior things like wealth or status. Hebrews expounds four other warnings, all designed to wake the church member up and motivate him toward greater devotion to God. Similarly, the modern church of God stands in danger of allowing salvation to slip away from pure neglect. By these warnings, we should know how to turn our lives around so we do not fall short and lose salvation.
It seems that some sins should be worse than others in God's eyes. Is this so? Martin Collins explains that, though all sin merits the death penalty, some sins carry greater consequences and penalties.
Many people believe that our sins are the focus of Passover—but they are wrong! John Ritenbaugh shows that Christ, the Passover Lamb, should be our focus. How well do you know Him?
John Ritenbaugh affirms that Jesus Christ's sinlessness was not the result of being a programmed automaton, but instead as a result of volition or choice—actively struggling against carnal pulls and temptations, enabling Him to fully empathize and have compassion on those tempted in like manner. He experienced exactly the same kind of temptations and suffering we experience, qualifying Him for the role of High Priest, bridge-builder between man and God, the same role for which members of God's called-out Family are also qualifying. Like our Elder Brother, we must learn righteous judgment by continually exercising our spiritual muscle, practicing making choices, distinguishing right from wrong, but building godly character and spiritual maturity through the enabling power of God's Holy Spirit.
John Ritenbaugh reiterates that Jesus Christ remained totally in control of the events of His trial, including His own prediction that He would be crucified under Roman law. The hate-obsessed Jewish leaders had to pull a bait-and-switch technique as they maneuvered the trial from the high priest, Caiaphas, to Pontius Pilate, surreptitiously changing the spurious charge from blasphemy to insurrection. Pilate, who realized that Jesus was innocent, caved into the Jewish leaders' demands because of political expediency and fear of mob insurrection. Pilate's attempts at appeasement led to the scourging of an innocent man and the release of a hardened criminal. Jesus had compassion upon Pilate, realizing that the well-meaning, frustrated, and intimidated procurator was only a victim of predestined circumstances. Ironically, these hypocritical Jewish religious leaders, while meticulously keeping themselves ceremonially clean for the Passover, contemplated the vilest murder imaginable. Sadly, all of us have a part in this murder. The sacrifice (the hideous crucifixion) that Jesus purposed Himself to undergo justifies all of us of sins we have committed in the past, reconciling us with the Father. As we continue to confess our sins to our High Priest and follow the life of Christ, we are saved from the second death. The soldiers who callously gambled for Christ's garments (while their God died) constitute a microcosm of humanity. Persistence in refusing to pay homage to our Savior constitutes the unpardonable sin.
John Ritenbaugh characterizes chapter 12 as the "rise of the opposition," outlining the rising suspicions on the part of the Jews, the prejudiced blindness and the active investigation, countermanded by Jesus response, making claims to His authority, His courageous defiance, and His bold attack. In the first several verses, it is clear the disciples were not stealing corn (Deuteronomy 23:25) nor were they breaking the Sabbath as David had not broken the Sabbath when he ate the showbread on the Sabbath when he was fleeing from Saul, nor do the heavy priestly duties (normally work forbidden by lay members) violate the Sabbath. Human need takes precedence over human custom. Jesus didn't break the Sabbath, but he did break extra-legal fanatical human custom applied to the Sabbath apart from God's Law- those foolish prohibitions proscribing healing and alleviating human misery. Interestingly, Jesus did these miracles in a courageous, but nevertheless a discreet manner, asking his clients not to publicize these events, but nevertheless, as a humble servant [not yet a conquering hero- nor certainly a brawling instigator of incendiary riots], demonstrating humane application of the Sabbath law to the Jews and the Gentiles, having universal application. His motives were misconstrued by the opposition, accusing Him of using demonic powers. Christ warns us that following His way of life will bring persecution. Our spiritual gifts and skills (discerning skills to distinguish good from evil) we must continually use so they don't degenerate. When we cannot make this distinction any longer, we have, in essence committed the unpardonable sin- candidates for the Lake of Fire. The well-spring of good (as well as evil) stems from the heart, producing the fruit of good (or evil) works and good (or evil) words. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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