Blaspheming The Holy Spirit

Biblegems #124

Question: What is blasphemy of the Holy Spirit? And what does it look like?

Many Christians secretly wonder if they may have committed the unforgivable sin of blaspheming against the Holy Spirit. Here’s the good news: the very fact that you are worried about it at all shows you have not committed the act.

The question comes from this passage:

         Matt. 12:31-32 And so I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come (see Mark 3:28, 29; Luke 12:10)

Answering this question requires an understanding of the word “blasphemy,” and an understanding of the context in which Jesus made the statement.

Blasphemy Defined

Our English word “blasphemy” translates two different Greek words: “blasphemeo, blas-fay-meh´-o,” which means “to vilify… defame, rail on, revile, speak evil;”[i] and the word “kataraomai, kat-ar-ah´-om-ahee,”which means “to execrate.”[ii] “Execrate” means to loathe or despise greatly.

When God declares in Isaiah, “…all day long my name is constantly blasphemed” (Is. 52:5), He is saying that His name is mocked and used in evil ways. In the book of Revelation blasphemy is described as a form of slander:

Rev. 13:6 He opened his mouth to blaspheme God, and to slander his name and his dwelling place and those who live in heaven.

And when Paul recalls the days when he tried to get believers to renounce the name of Jesus as Lord, he refers to himself as a blasphemer (1 Tim. 1:13) who tried to make believers speak evil of the name of Jesus (Acts 26:11).

Context

Matthew, Mark and Luke each record Jesus teaching about blaspheming the Holy Spirit. In Matthew Jesus describes “blasphemy” as “speaking against” the Holy Spirit and teaches that that action is unforgivable, unlike every other form of blasphemy.

The context shows that Jesus was dealing with a very specific problem. Religious leaders accused Jesus of having an “unclean spirit” when healing great numbers of people, attributing the work of the Holy Spirit to Satan (Mk. 3:30-32). In Luke 12:8-10 (please read) Jesus warns His disciples that they will be forced to account for their faith, and the Holy Spirit will enable them to give an appropriate defense.

The context in Luke is clear: persecuted believers have the power of the indwelling Holy Spirit to keep them faithful to Jesus. If, instead, they refuse the Spirit’s help, speak against the Spirit as if the Holy Spirit were demonic, and publicly disown Jesus, then an unforgivable sin has been committed. It is unforgivable because such a person has already gone beyond the point of repentance. It is not that God is unwilling to forgive, but that the person who has “fallen away,” in the words of Hebrews 6:4-6 (see Biblegems #123), is no longer capable of repentance. But for those who repent, mercy and grace are yours (1 John 1:9).

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[i] Strong’s Greek Dictionary of the New Testament

[ii] ibid

Losing Our Salvation?

Biblegems #123

Question: Does Hebrews 6:4-6 teach that it is possible for us to lose our salvation?

        

 Here is the passage in question:

         Heb. 6:4-6 It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.

If we were to reduce these three verses to the very essence of the sentence, it would read this way: “It is impossible for those who have once been enlightened… if they fall away, to be brought back to repentance…” All the rest describes either what is meant by being “enlightened,” or else why “repentance” is no longer possible. But the statement of fact in this passage is that a person who “falls away” cannot be brought back to a place of repentance.

As dire and hopeless as this sounds, it is important to remember that the test as to whether someone has “fallen away” or not is whether the person is capable of repentance. Here is another way of stating the same truth: a person who can no longer repent has fallen away.

Christians fail, sin, backslide and commit all manner of un-Christ-like behavior. But God in His mercy and grace has covered our sins by the blood of His son, Jesus, on the cross.

         Eph. 1:7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace…

That forgiveness is made a reality in our personal experience when we confess our sins and repent:

         1 John 1:9 If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.

Hebrews 6:4-6 describes a person who has “fallen away”[1] to the point where he or she is no longer capable of being repentant.

But there is more. The author of Hebrews is writing as a pastor to his congregation, not as a professor explaining the fine points of theology. He says in verses 9-12 that he is “confident of better things in your case” (9), that God “will not forget your work and the love” (10), that “We want each of you to show this same diligence to the very end” (11), and “do not want you to become lazy” (12).

The chapter then concludes by pointing out that God Himself has sworn an oath (17-18)—and God cannot lie—that our salvation is secured by God’s sworn promise and purpose, not by our record of success or failure:

         Heb. 6:19-20 We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where Jesus, who went before us, has entered on our behalf.

Comments or Questions?

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Your comment or question will appear after I approve it as appropriate (usually within 24 hours). I look forward to your questions and comments. Thank you!

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[1] (Gk.: parapi÷ptw parapipto, par-ap-ip´-to; from 3844 and 4098; to fall aside, i.e. (figuratively) to apostatize: — fall away.) Strong’s Greek Dictionary of the new Testamnet)

Who Am I To Judge?

Biblegems #122

Question: Is it biblically correct when people say, ‘It’s not our place to judge others, only God should judge’ — or are there times when it is right for us to judge others?

        

 To “judge” in English carries a variety of meanings. Usually we mean passing judgment, determining right from wrong. This is also the way “judge” is typically used in the Bible:

Genesis 16:5 “You are responsible for the wrong I am suffering. I put my servant in your arms, and now that she knows she is pregnant, she despises me. May the LORD judge between you and me.”

The Hebrew word Sarai uses for “judge” is “qal,” which means to “act as law-giver, judge, governor (giving law, deciding controversies and executing law, civil, religious, political, social…”

The New Testament Greek equivalent is “krinw:”

         Matt. 7:1-2 “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.”  

People often take this saying in Matthew out of context when they say, ‘You have no right to judge me.’ But “Do not judge” means in this context, “don’t be judgmental,” because one day we will want God to show mercy toward us:

         1 Pet. 4:5 But they will have to give account to him who is ready to judge the living and the dead.

The truth is, it is absolutely biblical and necessary for people to judge right and wrong behavior in others.  It is not, however, always appropriate for us to pass judgment:

         Rom. 14:4 Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand.

Accurately judging between right and wrong requires a baseline to judge by. Believers in Jesus Christ operate on the basis of biblical teaching. The world outside of Christ operates on a much different set of values:

         1 Cor. 5:12 What business is it of mine to judge those outside the church? Are you not to judge those inside?

1 Cor. 6:2, 5 Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? …I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers?

The ability to judge between right and wrong sets humanity apart from animals. The right to exercise judgment as vengeance belongs to God (Dt. 32:35; Rom. 12:19). And the ability to pass judgment for salvation and eternal damnation is reserved for God alone (Ja. 4:12). God has given humanity a conscience, His Word and His Son to show us right from wrong. He has given believers His Holy Spirit who enables us to judge between righteousness and sinfulness. Exercising godly judgment now under the authority and guidance of God’s Word illuminated by the Holy Spirit trains us for that day when we will reign with Jesus, exercising judgment:

         Rev. 20:4 I saw thrones on which were seated those who had been given authority to judge.

Comments or Questions?

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Your comment or question will appear after I approve it as appropriate (usually within 24 hours). I look forward to your questions and comments. Thank you!

Women As Pastors, Preachers And Public Speakers

Biblegems #121

Question: What does the Bible teach concerning women serving as pastors, preachers and public speakers?

One of the most beautiful passages of Scripture concerning the ministry of women in the church comes from the Old Testament, which is later quoted in the Acts 2 as confirmation of God’s gifting of women for spiritual ministry. That passage is Joel 2:28-29:

         Joel 2:28-29 “And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on my servants, both men and women, I will pour out my Spirit in those days…”

The apostle Peter draws on this prophecy to explain to the crowd on the day of Pentecost the unusual commotion caused by 120 men and women praising God together in one room (a “no-no” in Judaism in those days) and “declaring the wonders of God in our own tongues!” (Acts 2:4-11). One of the first acts of the Spirit-filled church was evangelistic preaching by both men and women in a very public setting!

Rich and poor, slave and free, men and women in Christ are all free to worship together and exercise ministry in the church according to the spiritual gifts given them through the Holy Spirit.

The New Testament is replete with examples of women engaged in ministry. Women shared in Jesus’ public ministry (Lk. 8:1–3). Women were the first eyewitnesses of the resurrection, and were commanded by Jesus to give this good news to His male disciples (Matt. 28:1–10). Philip’s daughters were prophets (Acts 21:9); Dorcas exercised the gift of service (Acts 9:39–41); Lydia exercised the gift of hospitality (Acts 16:40); Priscilla instructed Apollos in the Scriptures (Acts 18:24–28); Paul commended Phoebe as a minister (i.e., “servant” or “deacon”) of Jesus Christ (Rom. 16:1–2).

The one scriptural exception is the role of Elder. Elder authority is set apart as a male role (Titus 1:6). Every elder in Scripture is male. In fact, the term itself is a masculine term. A pastor is by definition and practice an elder and therefore should be limited to qualified men alone. The foundation for this male-only eldership is God’s established order of headship:

         1 Cor. 11:3 Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.

This hierarchy of authority in no way reflects any inadequacy in women as compared to men. Rather, it reflects God’s order and design. To recognize and accept our roles as male and female in God’s design brings freedom. That’s why Jesus did not feel somehow degraded by His role of submission to God the Father:

         Phil. 2:7 …but made himself nothing, taking the very nature of a servant, being made in human likeness.

Any ministry not requiring the exercise of elder authority, however, should be available to anyone, male or female, who demonstrates the appropriate gifts of the Spirit.

        

For further study on this issue, I encourage you to read Bible Gems #21 “Should Women Teach?,” and Bible Gems #20 “Saved Through Childbearing.”

Comments or Questions?

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Your comment or question will appear after I approve it as appropriate (usually within 24 hours). I look forward to your questions and comments. Thank you!