Therefore I tell you
This phrase serves as a solemn introduction to a profound truth. The Greek word for "therefore" (διὰ τοῦτο, dia touto) indicates a conclusion drawn from previous statements. Jesus is emphasizing the gravity of His message, urging His listeners to pay close attention. In the context of Matthew 12, Jesus has been addressing the Pharisees' accusations and their hardened hearts. The phrase "I tell you" (λέγω ὑμῖν, legō hymin) underscores His authority as the Son of God, speaking with divine insight and authority.

every sin and blasphemy
The Greek word for "every" (πᾶς, pas) signifies the comprehensive nature of God's forgiveness. "Sin" (ἁμαρτία, hamartia) refers to any act that falls short of God's glory, while "blasphemy" (βλασφημία, blasphēmia) specifically denotes speaking irreverently about God. Historically, blasphemy was a serious offense in Jewish law, punishable by death (Leviticus 24:16). Jesus' statement here highlights the boundless scope of divine mercy, where even grievous offenses can be forgiven through repentance.

will be forgiven men
The promise of forgiveness is central to the Gospel message. The Greek verb "forgiven" (ἀφεθήσεται, aphethēsetai) is in the future passive, indicating that forgiveness is an act of divine grace, not human merit. This assurance of forgiveness is a cornerstone of Christian faith, reflecting God's desire for reconciliation with humanity. The historical context of first-century Judaism, with its sacrificial system, underscores the radical nature of Jesus' proclamation that forgiveness is available to all who seek it.

but the blasphemy against the Spirit
This phrase introduces a solemn exception. "Blasphemy against the Spirit" (τὸ πνεῦμα, to pneuma) refers to a deliberate, willful rejection of the Holy Spirit's work and testimony about Christ. The Holy Spirit is the agent of conviction and regeneration, and to blaspheme against Him is to reject the very means of salvation. In the scriptural context, the Pharisees' attribution of Jesus' miracles to demonic power exemplifies this sin, as they were denying the Spirit's testimony to Jesus' divine identity.

will not be forgiven
The finality of this statement is sobering. The Greek construction (οὐκ ἀφεθήσεται, ouk aphethēsetai) emphasizes the impossibility of forgiveness for this particular sin. This is not due to a limitation in God's mercy but rather the nature of the sin itself, which involves a hardened heart that persistently rejects the Spirit's witness. From a conservative Christian perspective, this serves as a warning against persistent unbelief and a call to remain open to the Spirit's leading. The historical and theological context underscores the seriousness of rejecting the Spirit's work, as it is tantamount to rejecting the salvation offered through Christ.

(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)