Exegetical and Hermeneutical Commentary of Mark 3:29
But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
29. but he that shall blaspheme ] The sin, against which these words are a terrible but merciful warning, is not so much an act, as a state of sin, on the part of one, who in defiance of light and knowledge, of set purpose rejects, and not only rejects but perseveres in rejecting, the warnings of conscience, and the Grace of the Holy Spirit, who blinded by religious bigotry rather than ascribe a good work to the Spirit of Good prefer to ascribe it to the Spirit of Evil, and thus wilfully put “bitter for sweet” and “sweet for bitter,” “darkness for light” and “light for darkness.” Such a state if persevered in and not repented of excludes from pardon, for it is the sin unto death spoken of in 1Jn 5:16.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 29. See Clarke on Mr 3:27.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But he that shall blaspheme against the Holy Ghost,…. Against his person, and the works performed by him, by ascribing them to diabolical power and influence, as the Scribes did,
hath never forgiveness: there is no pardon provided in the covenant of grace, nor obtained by the blood of Christ for such persons, or ever applied to them by the Spirit;
but is in danger of eternal damnation. The Vulgate Latin reads it, and so it is read in an ancient copy of Beza’s, guilty of an eternal sin; a sin which can never be blotted out, and will never be forgiven, but will be punished with everlasting destruction;
[See comments on Mt 12:32].
Fuente: John Gill’s Exposition of the Entire Bible
Guilty of an eternal sin ( ). The genitive of the penalty occurs here with . In saying that Jesus had an unclean spirit (verse 30) they had attributed to the devil the work of the Holy Spirit. This is the unpardonable sin and it can be committed today by men who call the work of Christ the work of the devil, Nietzsche may be cited as an instance in point. Those who hope for a second probation hereafter may ponder carefully how a soul that eternally sins in such an environment can ever repent. That is eternal punishment. The text here is (sin), not (judgment), as the Textus Receptus has it.
Fuente: Robertson’s Word Pictures in the New Testament
Guilty [] . From ejn, in, ecw, to hold or have. Lit., is in the grasp of, or holden of. Compare 1Co 11:27; Jas 2:10.
Eternal damnation [ ] . An utterly false rendering. Rightly as Rev., of an eternal sin. So Wyc., everlasting trespass. The A. V. has gone wrong in following Tyndale, who, in turn, followed the erroneous text of Erasmus, krisewv, judgment, wrongly rendered damnation. See Mt 23:33, and compare Rev. there.
Fuente: Vincent’s Word Studies in the New Testament
1) “But he that shall blaspheme,” (hos d’ an blaspernese) “But whosoever blasphemes,” in a continuing antagonistic course, not knowing when the call of the spirit he is rebelling against is for the last time, Gen 6:3, Heb 4:7; Pro 29:1.
2) “Against the Holy Ghost hath never forgiveness,” (eis to pneuma to hagion ouk echei aphesin eis ton aiona) “Against (resisting to or toward) the Holy Spirit has no pardon or has, never receives pardon, even into the age,” in the eternal age, has no forgiveness available forever. No blaspheming sinner knows when he is saying “no” to, or resisting the call of repentance for his blasphemous unbelief, for the last time, Heb 4:7.
3) “But is in danger of eternal damnation:” (alla enochos estin aioniou harmartematos) “But is continuously in jeopardy, or a state of danger, of an eternal sin,” the carnal, covetous, self-willed sin of unbelief, in repeatedly saying “no” to God’s call, “blabbing” against, the outpouring call of God’s spirit for him to confess, Pro 1:20-28.
Fuente: Garner-Howes Baptist Commentary
(29) In danger of eternal damnation.Better, eternal judgment, the Greek word not necessarily carrying with it the thoughts that now attach to the English. The best MSS., however, give, in danger of an eternal sini.e., of one which will, with its consequences, extend throughout the ages. It is, of course, more probable that a transcriber should have altered sin into judgment, substituting an easier for a more difficult rendering, than the converse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
Ver. 29. Hath never forgiveness ] And yet Bellarmine teacheth that the sin against the Holy Ghost may be forgiven (lib. 2, de Poenitentia, cap. 16). But it may be he was of their opinion that taught here in England in the reign of Henry III, that to question the pope’s sanctions was the sin against the Holy Ghost. (Daniel’s Hist. of England, p. 163.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29. ] Beza explains by ‘ nunquam delendi .’ It is to the critical treatment of the sacred text that we owe the restoration of such important and deep-reaching expressions as this. It finds its parallel in , Joh 8:24 .
Kuinoel’s idea, quoted and adopted by Wordsw., that means in the LXX the punishment of sin , seems to be entirely unfounded. And as to its being “a Novatian error to assert that sin is ” (Wordsw.), it is at all events a legitimate inference from . If a sin remains unremitted for ever, what is it but eternal?
Mar 3:30 explains the ground and meaning of this awful denunciation of the Lord.
Fuente: Henry Alford’s Greek Testament
Mar 3:29 . The great exception, blasphemy against the Holy Ghost. : hath not forgiveness for ever. Cf. the fuller expression in Mt. , but is guilty of. The negative is followed by a positive statement of similar import in Hebrew fashion. , of an eternal sin. As this is equivalent to “hath never forgiveness,” we must conceive of the sin as eternal in its guilt, not in itself as a sin. The idea is that of an unpardonable sin, not of a sin eternally repeating itself. Yet this may be the ultimate ground of unpardonableness: unforgivable because never repented of. But this thought is not necessarily contained in the expression.
Fuente: The Expositors Greek Testament by Robertson
against: i.e. ascribe the Holy Spirit’s work, or Christ’s work, to Satan. This is the unpardonable sin. Greek. eis. App-104.
the Holy Ghost. Greek. pneuma. See App-101.
never = not (Greek. ou. App-105) to the age (Greek. eis io cribs.) App-151.
eternal. Greek. aionios. App-151.
damnation = judgment.
Fuente: Companion Bible Notes, Appendices and Graphics
29. ] Beza explains by nunquam delendi. It is to the critical treatment of the sacred text that we owe the restoration of such important and deep-reaching expressions as this. It finds its parallel in , Joh 8:24.
Kuinoels idea, quoted and adopted by Wordsw., that means in the LXX the punishment of sin, seems to be entirely unfounded. And as to its being a Novatian error to assert that sin is (Wordsw.), it is at all events a legitimate inference from . If a sin remains unremitted for ever, what is it but eternal?
Mar 3:30 explains the ground and meaning of this awful denunciation of the Lord.
Fuente: The Greek Testament
Mar 3:29. , everlasting guilt) Sin in this place denotes guilt; and everlasting sin or guilt is opposed with great propriety of language to forgiveness [It therefore carries with it the punishment consisting as well of (in) the feeling as also of (in) the penalty itself (damnation). V. g.- [the reading of the Rec. Text] is a gloss.[29]
[29] A, however, supports it. But BL Vulg. and Memph., and bcd (delicti) support . D reads ; and so a and Cypr. have peccati.-ED.
Fuente: Gnomon of the New Testament
in danger
is bound by an eternal sin.
Fuente: Scofield Reference Bible Notes
but is: Mar 12:40, Mat 25:46, 2Th 1:9, Jud 1:7, Jud 1:13
Reciprocal: Lev 24:16 – blasphemeth Isa 2:9 – therefore Mat 12:32 – it shall not Luk 12:10 – General Heb 9:12 – having
Fuente: The Treasury of Scripture Knowledge
9
To blaspheme means to speak violent and evil things against another; it implies things said with the intention of insulting or injuring another. To be guilty of such a sin against the Holy Ghost (Spirit) meant to be without a chance of pardon.
Fuente: Combined Bible Commentary
Mar 3:29. Guilty of, more than in danger of, or even liable to, indicating a present subjection to.
An eternal sin. Thus Mark expresses the same idea given by Matthew; neither in this world, nor in that to come. The word we translate sin includes the idea of guilt (Rom 3:25; Rom 5:16), but can scarcely be rendered punishment. It usually refers to an act, rather than a state of sin, but eternal sin points to an unending state of activity in sin. Damnation, or judgment, is an explanatory alteration of the original text. The correct reading implies that the unpardonable sin, though it may begin with one act of blasphemy (Mar 3:30), results in a state of sinful activity which continues forever. For this reason it is unpardonable. The punishment is perpetual, because the sin is perpetual. The sin excludes pardon, because it excludes repentance. The remark of Matthew refers to the guilt, that of Mark to the sin itself, explaining the former. This is the most fearful aspect of eternal punishment; namely, being forever deprived of the needed influences of the Holy Spirit, and hence in a state of eternally growing sin and guilt. Conscious existence is evidently implied by the word chosen. Further, while the next verse suggests a particular form of the unpardonable sin, this phrase favors the view that it is an active state rather than a particular act. See on Mat 12:32.
Fuente: A Popular Commentary on the New Testament
Verse 29
Alluding to their sin in ascribing his divine power to the agency of evil spirits.