The scribes slander and accuse Jesus of casting out demons by the power of Beelzebul, the ruler of demons. Jesus exposes the hollowness of their slander with parables, explaining that a kingdom or house divided against itself cannot stand. Satan cannot cast out Satan. He warns the scribes about the unforgivable sin of blaspheming against the Holy Spirit.
The parallel Gospel accounts for Mark 3:22-27Mark 3:22-27 commentary are Matthew 12:22-29Matthew 12:22-29 commentary and commentaryLuke 11:14-23Luke 11:14-23 commentary.
In Mark 3:22-27Mark 3:22-27 commentary, commentary we see a confrontation between Jesus and His opponents, the religious leaders who feel threatened by His teachings. In the previous section, Jesus returned to Capernaum, and a crowd immediately gathered to Him and filled the house He was in, so that He and His disciples were unable to eat their homecoming meal (Mark 3:20Mark 3:20 commentary).
When Jesus’s family heard this news, they went to take custody of Him before His enemies could find Him (Mark 3:21aMark 3:21a commentary). They believed that Jesus was foolishly putting Himself in harm’s way (Mark 3:21bMark 3:21b commentary), and that these crowds would attract the attention of the scribes and Pharisees, whom Jesus originally left Capernaum to avoid, it would seem (Mark 3:6-7Mark 3:6-7 commentary).
While they were wrong that Jesus was foolish, they were correct that the crowds would help His enemies find Him.
The danger had apparently gotten worse during the time Jesus was away. Mark reports that adversaries had come all the way from the capital city of Jerusalem and were now engaged in opposing Him:
The scribes who came down from Jerusalem (v 22a).
The scribes were religious lawyers. They were closely affiliated with the Pharisees, who were the teachers of the Jewish Law and the Traditions.
The Law was the Law of Moses. The Law of Moses was from God. The Jewish name for the Law of Moses is “the Torah.” The Torah contained 613 Laws—including the Ten Commandments. The Law is summed up by the two greatest commandments to love God and to love one’s neighbor (Leviticus 19:18Leviticus 19:18 commentary, commentaryDeuteronomy 6:5Deuteronomy 6:5 commentary, commentaryMark 12:28-32Mark 12:28-32 commentary, commentaryGalatians 5:14Galatians 5:14 commentary). “Torah” means “instruction.” The Law was God’s instruction to Israel on how to live in a manner of loving God as well as their neighbor (Matthew 22:37-39Matthew 22:37-39 commentary).
The Tradition was the scribes’ and Pharisees’ oral laws which interpreted the Law of Moses. The Jewish name for the Tradition is “the Mishnah.” The Mishnah was from men (Matthew 15:2Matthew 15:2 commentary). The scribes and Pharisees used their tradition and its multiplication of religious rules to control and exploit the people, and to flaunt their (self-)righteousness and power over them. Ironically, this was actually the opposite of the intent of the Torah.
Their abuse grossly violated the Law of God (Matthew 16:3Matthew 16:3 commentary, 23:1-3523:1-35 commentary). It is estimated that the Mishnah contained tens of thousands of additional rules—far too many to keep track of, much less obey.
The scribes and Pharisees opposed Jesus, not because He broke the Torah, but because He violated their Mishnah. Hypocritically, the scribes and Pharisees would flagrantly violate both the Torah and the Mishnah in order to condemn and execute Jesus—See: “Jesus's Trial, Part 1. The Laws Broken by the Religious Leaders: A Summary.”
The fact that the scribes had come down from Jerusalem to Capernaum indicates that the conspiracy to destroy Jesus had expanded from the Pharisees and Herodians (Mark 3:6Mark 3:6 commentary) and was now well underway. The scribes seem to have been waiting in Capernaum for Jesus to return.
Mark appears to skip over a few events that happened while the crowds filled the house where Jesus was. Mark jumps right into what the scribes who came down from Jerusalem were saying when they arrived on the scene. He quotes the slander which the scribes spoke against Jesus:
“He is possessed by Beelzebul,” and “He casts out the demons by the ruler of the demons” (v 22b).
The parallel accounts of Matthew and Luke describe additional events to this story before the scribes make this slander against Jesus.
Both Matthew and Luke describe how Jesus cast out a demon from a mute man who was brought to Him (Matthew 12:22Matthew 12:22 commentary, commentaryLuke 11:14Luke 11:14 commentary). The crowds were amazed (Matthew 12:23aMatthew 12:23a commentary, Luke 11:15Luke 11:15 commentary), and began to wonder out loud whether Jesus might be the Messiah (Matthew 12:23bMatthew 12:23b commentary).
It was at this point that the scribes and Pharisees interjected: “He is possessed by Beelzebul,” and “He casts out the demons by the ruler of the demons.”
Because this miracle was witnessed by the crowd, the religious leaders were unable to deny that it had occurred. Instead of questioning or denying Jesus’s ability to do such miracles, the scribes attacked the power in which Jesus performed them.
They resorted to accusing Jesus of performing in the devil’s name. Beelzebul was a Hebrew term for Satan, meaning “lord of the flies.” The scribes argued that Jesus’s ability to cast outdemons did not stem from holiness but rather from being in league with Satan.
The purpose of their accusation was to persuade people that Jesus could not be God’s promised Messiah, portraying Him instead as an agent of the devil. While their argument might theoretically explain His casting out of demons, it failed to account for the other miracles of healing Jesus had already performed. Nonetheless, this forced accusation was the strongest attack the scribes and Pharisees could muster.
Jesus responded to their accusation at once, turning their argument on its head.
And He called them to Himself and began speaking to them in parables (v 23a).
Jesus called them to Himself, so that they and everyone listening would know that He was responding to their slander. Exposing the weakness of their logic, Jesus turns their argument back on them.
Jesus begins His response with a sarcastic question that shows the fault in their logic: How can Satan cast out Satan? (v 23b).
This question asks the scribes and everyone to consider, “How canSatan be against himself?” The demons do Satan’s bidding. Satan sends demons to harm people. If Jesus was casting out demons with the authority of Satan who is the ruler of the demons then Satan would be opposing his own will. He would be casting himself out. This action would be absurd. Which is why Jesus asked the scribes to explain how their accusation can be.
Jesus continues His response to the scribes with two short parables (vs. 24-25).
The first parable is: If a kingdom is divided against itself, that kingdom cannot stand. The second parable is: If a house is divided against itself, that house will not be able to stand.
Both parables make the same point. Their principle is that anything opposing itself is bound to collapse or fail. A kingdom that is divided and at war with itself is headed for destruction. Similarly, a city or house (building or family unit) divided among its members becomes completely dysfunctional and cannot endure. For a kingdom, community, or house to stand, a basic level of unity is essential.
Jesus applies this principle of unity and division to Satan and his kingdom: “If Satan has risen up against himself and is divided, he cannot stand, but he is finished!” (v 26).
The conclusion is clear: it would be irrational and self-defeating for Satan to cast out demons, thereby working against his own evil purposes. If Satan were doing this, as the Pharisees claimed, his kingdom would collapse. If he acted like this, it would be the end of Satan—he would be finished.
Therefore, Jesus is not casting out demons by the authority of the ruler of demons. His miracles are performed by the power of God.
Jesus offers another reason to refute the scribes’ accusation that He was casting out demons by the ruler of the demons, presenting it in the form of an analogy:
“But no one can enter the strong man’s house and plunder his property unless he first binds the strong man, and then he will plunder his house” (v 27).
In this analogy, the strong man represents Satan or demons, the strong man’s house symbolizes Satan’s dominion, power, or influence on earth, and the strong man’s property refers to the souls of those possessed by demons or under Satan’s influence and direction (whether knowingly or not). The robber, in this case, represents Jesus, who has come to bind Satan, plunder his domain, and rescue the souls of men.
Therefore, since Jesus is casting out demons, it signifies that He is binding Satan. Jesus explains that just as a person must first bind a strong man to rob him of his propertyand plunder his house, so too has He come to bind Satan by casting out demons. This binding enables Jesus to redeem the once-possessed souls, bringing them into His kingdom.
Jesus then issues a serious warning to the scribes and Pharisees. It is one of the most severe warnings He gives to anyone. It is a "whoever" warning, indicating that the warning is not directed solely at the scribes or Pharisees but rather applies to everyone.
Jesus begins the warning with “Truly I say to you” (v 28a), underscoring that He is speaking with His own divine authority. As God, Jesus does not need to reference the teachings or traditions of scholars or great men as the scribes and Pharisees did.
Jesus begins His warning with a comfort: All sins shall be forgiven the sons of men, and whatever blasphemies they utter (v 28).
To sin is to miss the mark. In a moral sense, sin refers to failing to meet God's moral standard. Romans 3:23Romans 3:23 commentary highlights the tragic reality that “all have sinned and fall short of the glory of God.” Jesus’s promise extends to the sons of men—meaning humans. The sons of menshall have an opportunity to have all of their sins forgiven. This promise of forgiveness does not extend to the sins of Satan and his demons.
Jesus explicitly makes clear that by all sins, He includes the sin of blasphemy when He added, and whatever blasphemies they utter.
Blasphemy was considered a serious offense in Jesus’s time. The Greek term for blasphemy literally means to slander or speak harm. More broadly, blasphemy referred to words, actions, or attitudes that defile what is sacred. The most severe form of blasphemy was to openly disrespect or mock God. The seriousness of blasphemy against the name of the LORD is explained in Leviticus:
“Moreover, the one who blasphemes the name of the LORD shall surely be put to death; all the congregation shall certainly stone him. The alien as well as the native, when he blasphemes the Name, shall be put to death.” (Leviticus 24:16Leviticus 24:16 commentary)
What Jesus likely means by His statement that all sins shall be forgiven the sons of men, and whatever blasphemies they utter, is that no sin (no matter how horrible, appalling, or despised) or blasphemy (no matter how shocking, rude, or defiant) is unforgivable. Every sin and blasphemy can be forgiven.
In fact, anyone who places their trust in Jesus will have all their sins and blasphemies forgiven (Acts 10:43Acts 10:43 commentary, commentaryEphesians 1:7Ephesians 1:7 commentary). This forgiveness of sins is part of the Gift of Eternal Life. Heaven and its kingdom will be filled with people who have committed various sins and blasphemies but have experienced the forgiveness of God’s incredible mercy. This is a great comfort to anyone who has sinned against or blasphemed God.
However, His comfort is quickly followed by a severe warning: “But whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.” (v 29)
What does Jesus mean by this stern statement?
The most straightforward interpretation of this warning is that any and all sins and blasphemies shall be forgiven, except for blasphemies against the Holy Spirit. Whoever commits this type of blasphemy never has forgiveness, as their sin is eternal. It is the one unforgiveable offense.
What then is blasphemies against the Holy Spirit?
The Gospel of Matthew’s parallel account (Matthew 12:32Matthew 12:32 commentary) recounts this same event, but records additional words in Jesus’s warning. It may help us understand what is meant by blasphemy against the Holy Spirit. Matthew records:
“Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him.” (Matthew 12:32Matthew 12:32 commentary)
The term “Son of Man” is one of Jesus’s subtle ways of referring to Himself as the Messiah. While it was commonly used in Jesus’s time to mean "someone," it also carried Messianic significance, as seen in Daniel 7:13-14Daniel 7:13-14 commentary. Here, Jesus distinguishes between speaking against the Son of Man (the Messiah) and speaking against the Holy Spirit. He explains that while speaking against the Messiah can be forgiven, blasphemy against the Holy Spirit will not be forgiven (v 32).
Jesus may have said this because some who initially rejected Him as the Messiah and even participated in His crucifixion would later repent and be forgiven. It is likely that many in the crowd who spoke against the Son of Man, shouting for Pilate to release Barabbas and condemn Jesus (Matthew 27:15-26Matthew 27:15-26 commentary; Mark 15:6-15Mark 15:6-15 commentary; Luke 23:17-22Luke 23:17-22 commentary; John 18:38-40John 18:38-40 commentary), were among those who responded to Peter and the Apostles' message at Pentecost, 50 days later (Acts 2:14-41Acts 2:14-41 commentary).
Peter proclaimed to that crowd, “Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified” (Acts 2:36Acts 2:36 commentary). At this, the crowd was “pierced to the heart” and asked Peter what they should do (Acts 2:37Acts 2:37 commentary). Peter urged them to repent and be baptized in the name of Jesus (Acts 2:38Acts 2:38 commentary) and exhorted them, “Be saved from this perverse generation” (Acts 2:40Acts 2:40 commentary). Luke, the author of Acts, records that “those who had received his word were baptized; and that day there were added about three thousand souls” (Acts 2:41Acts 2:41 commentary).
These scriptures from Acts demonstrate that at least some who had spoken against the Son of Man were forgiven, fulfilling Jesus's statement in Matthew 12:32Matthew 12:32 commentary.
Why, then, are those who speak against the Holy Spirit not forgiven, while some who speak against the Son of Man are?
As with all scripture, this may be beyond our ability to fully answer, and one we should ultimately leave to God. His ways are above our ways (Romans 11:33Romans 11:33 commentary). However, the Bible does offer some guidance to help us understand.
It might be that blasphemies against the Holy Spirit involves refusing to accept the truth when it is plainly demonstrated by the Holy Spirit. In this case the Holy Spirit clearly demonstrated His power through the miracles of Jesus, but the witness was rejected.
This might especially pertain to being shown that Jesus is the Son of God and Messiah. This would make sense, because to reject Jesus is to reject receiving eternal life. Romans 10:18Romans 10:18 commentary indicates that each person will be held accountable for whatever witness they have been given.
In Romans 10:18Romans 10:18 commentary, commentary Paul quotes from Psalm 19Psalm 19 commentary, commentary which says the heavens declare the glory of God, speaking of His wonders. He makes the point that because of the witness of God’s creation, every person has heard the gospel. From that, we can infer a distinction between a general witness and a specific revelation. The Holy Spirit has clearly demonstrated God’s power through miracles performed through Jesus. This testifies that Jesus is God’s Son. To reject this is to reject the opportunity to believe by seeing.
Those who reject such a privilege are directly resisting God. The phrase shall not be forgiven them might refer to the window of repentance closing. The Pharaoh of Exodus might be an example. He hardened his heart against God to a point, then God hardened his heart further that he might be judged (Exodus 8:15Exodus 8:15 commentary, 3232 commentary, 9:129:12 commentary).
This contrasts with decisions made apart from the Holy Spirit’s leading. The scribes and Pharisees witnessed undeniable power of God and truth when Jesus cast out the demon (Matthew 12:22Matthew 12:22 commentary, commentaryLuke 11:14Luke 11:14 commentary) and they yet rejected it. Although the truth was made clear to them, they chose to embrace a lie.
Mark follows Jesus’s condemnation of blasphemy against the Spirit with the explanation: “because they were saying, ‘He has an unclean spirit’” (v. 30).
They saw the goodness of Christ. That was made evident to them through the miracles He performed. But they still claimed He was possessed by the devil.
This could have two applications. The first pertains to unbelievers. God’s witness of Himself is evident in creation and accessible to all (Romans 1:19-20Romans 1:19-20 commentary; 10:1810:18 commentary). He reveals Himself to humanity in various ways, and the Holy Spirit convicts hearts of sin.
However, if, like the scribes and Pharisees, someone rejects the truth being revealed, they will be unable to place their faith in Jesus, and this refusal will not be forgiven. Every person who has been given sufficient understanding to believe will be held accountable for their response. While every sin can be forgiven, the deliberate refusal to acknowledge the truth and accept the forgiveness offered by Jesus through the Holy Spirit is the one eternalsin that cannot and will not be forgiven.
Blasphemy against the Holy Spirit may be called eternal because this sin has irreversible and eternal consequences.
There is another sense in which forgiveness might not be granted, and this could apply to believers. In the Lord’s Prayer, a central theme is that God forgives His children in the same way His children forgive others. Jesus emphasized this point as the primary lesson of the prayer. Immediately afterward, He explained:
“For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions.” (Matthew 6:14-15Matthew 6:14-15 commentary)
This type of forgiveness pertains to fellowship. Just as we cannot have close fellowship with those against whom we hold a grudge, believers—God’s children—cannot experience intimate fellowship with Him while harboring unforgiveness toward others. In the Lord’s Prayer, Jesus emphasizes this by teaching us to pray, "Lord, forgive me in the same way I forgive others." This serves as a stark reminder of the critical importance of forgiving others.
Similarly, when we choose not to follow theSpirit and instead follow the flesh, we are bound to face the negative consequences that result from living according to the flesh. This is our choice, and we must accept the consequences that come with it.
Believers can also experience the closing of a window for repentance (Hebrews 6:4-6Hebrews 6:4-6 commentary). In that case, the closing of the window of repentance leads to loss of rewards. Hebrews points to the turning back of the first generation coming out of Egypt as an example of God’s people losing the reward of the inheritance (Hebrews 3:19 - 4:1Hebrews 3:19 - 4:1 commentary).
Hebrews also uses the example of Esau. He sought to have his inheritance reinstated with tears, but was denied (Hebrews 12:17Hebrews 12:17 commentary). We can presume God hardened the hearts of the Jewish leaders since they even refused to respond to the witness of Jesus raising people from the dead (John 11:47-48John 11:47-48 commentary).
God’s wrath often involves giving us what we seek when we go against His will, only to discover that it is not what we truly wanted. What we hoped would bring pleasure, honor, or power ultimately brings pain, enslavement, and death. Romans 1:18-32Romans 1:18-32 commentary outlines how God’s wrath is typically revealed. After persistently pursuing the false glory of sin, God eventually allows people to follow their lusts (Romans 1:24Romans 1:24 commentary), and they experience “in their own persons the due penalty of their error” (Romans 1:27Romans 1:27 commentary).
Throughout Scripture, the Holy Spirit is depicted as God's invisible presence (Psalm 139:7-8Psalm 139:7-8 commentary) and power on earth (Zechariah 4:6Zechariah 4:6 commentary). After Jesus ascended into heaven, the Holy Spirit came to dwell within every believer (1 Corinthians 6:191 Corinthians 6:19 commentary), guiding and empowering them to live in righteousness (Psalm 143:10Psalm 143:10 commentary; Romans 8:14Romans 8:14 commentary; Galatians 5:22-23Galatians 5:22-23 commentary). This fulfillment of God’s promise was foretold by the prophets (Ezekiel 36:27Ezekiel 36:27 commentary; Joel 2:28-29Joel 2:28-29 commentary) and by Christ Himself (John 14:16-17John 14:16-17 commentary, 2626 commentary, 15:2615:26 commentary, 16:716:7 commentary; Acts 1:4-5Acts 1:4-5 commentary, 88 commentary).
Perhaps foremost among the Holy Spirit’s many roles in relation to sinful humanity is the giving of God’s mercy. One way the Holy Spirit shows mercy is by serving as a protective influence, striving with man's wickedness to mitigate the full consequences of sin (Genesis 6:3Genesis 6:3 commentary) and by restraining the arrival of the man of lawlessness (2 Thessalonians 2:6-72 Thessalonians 2:6-7 commentary).
Another way the Holy Spirit extends mercy is by convicting individuals of their sin and unbelief, prompting them to repent, and awakening their hearts to God's goodness (John 16:7-11John 16:7-11 commentary). To reject this is to lose the opportunity to follow in God’s ways. The default then is to walk in the ways of the world, which leads to destruction.
But whoever blasphemies against the Holy Spirit by rejecting His mercy will receive the dreadful result they seek. They will never have forgiveness because they have blasphemed the Holy Spirit's offer of forgiveness. The natural consequence of refusing the forgiveness offered by the Spirit is that you shall not be forgiven.
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Mark 3:22-30 meaning
The parallel Gospel accounts for Mark 3:22-27Mark 3:22-27 commentary are Matthew 12:22-29Matthew 12:22-29 commentary and commentary Luke 11:14-23Luke 11:14-23 commentary.
In Mark 3:22-27Mark 3:22-27 commentary, commentary we see a confrontation between Jesus and His opponents, the religious leaders who feel threatened by His teachings. In the previous section, Jesus returned to Capernaum, and a crowd immediately gathered to Him and filled the house He was in, so that He and His disciples were unable to eat their homecoming meal (Mark 3:20Mark 3:20 commentary).
When Jesus’s family heard this news, they went to take custody of Him before His enemies could find Him (Mark 3:21aMark 3:21a commentary). They believed that Jesus was foolishly putting Himself in harm’s way (Mark 3:21bMark 3:21b commentary), and that these crowds would attract the attention of the scribes and Pharisees, whom Jesus originally left Capernaum to avoid, it would seem (Mark 3:6-7Mark 3:6-7 commentary).
While they were wrong that Jesus was foolish, they were correct that the crowds would help His enemies find Him.
The danger had apparently gotten worse during the time Jesus was away. Mark reports that adversaries had come all the way from the capital city of Jerusalem and were now engaged in opposing Him:
The scribes who came down from Jerusalem (v 22a).
The scribes were religious lawyers. They were closely affiliated with the Pharisees, who were the teachers of the Jewish Law and the Traditions.
The Law was the Law of Moses. The Law of Moses was from God. The Jewish name for the Law of Moses is “the Torah.” The Torah contained 613 Laws—including the Ten Commandments. The Law is summed up by the two greatest commandments to love God and to love one’s neighbor (Leviticus 19:18Leviticus 19:18 commentary, commentary Deuteronomy 6:5Deuteronomy 6:5 commentary, commentary Mark 12:28-32Mark 12:28-32 commentary, commentary Galatians 5:14Galatians 5:14 commentary). “Torah” means “instruction.” The Law was God’s instruction to Israel on how to live in a manner of loving God as well as their neighbor (Matthew 22:37-39Matthew 22:37-39 commentary).
The Tradition was the scribes’ and Pharisees’ oral laws which interpreted the Law of Moses. The Jewish name for the Tradition is “the Mishnah.” The Mishnah was from men (Matthew 15:2Matthew 15:2 commentary). The scribes and Pharisees used their tradition and its multiplication of religious rules to control and exploit the people, and to flaunt their (self-)righteousness and power over them. Ironically, this was actually the opposite of the intent of the Torah.
Their abuse grossly violated the Law of God (Matthew 16:3Matthew 16:3 commentary, 23:1-3523:1-35 commentary). It is estimated that the Mishnah contained tens of thousands of additional rules—far too many to keep track of, much less obey.
The scribes and Pharisees opposed Jesus, not because He broke the Torah, but because He violated their Mishnah. Hypocritically, the scribes and Pharisees would flagrantly violate both the Torah and the Mishnah in order to condemn and execute Jesus—See: “Jesus's Trial, Part 1. The Laws Broken by the Religious Leaders: A Summary.”
The fact that the scribes had come down from Jerusalem to Capernaum indicates that the conspiracy to destroy Jesus had expanded from the Pharisees and Herodians (Mark 3:6Mark 3:6 commentary) and was now well underway. The scribes seem to have been waiting in Capernaum for Jesus to return.
Mark appears to skip over a few events that happened while the crowds filled the house where Jesus was. Mark jumps right into what the scribes who came down from Jerusalem were saying when they arrived on the scene. He quotes the slander which the scribes spoke against Jesus:
“He is possessed by Beelzebul,” and “He casts out the demons by the ruler of the demons” (v 22b).
The parallel accounts of Matthew and Luke describe additional events to this story before the scribes make this slander against Jesus.
Both Matthew and Luke describe how Jesus cast out a demon from a mute man who was brought to Him (Matthew 12:22Matthew 12:22 commentary, commentary Luke 11:14Luke 11:14 commentary). The crowds were amazed (Matthew 12:23aMatthew 12:23a commentary, Luke 11:15Luke 11:15 commentary), and began to wonder out loud whether Jesus might be the Messiah (Matthew 12:23bMatthew 12:23b commentary).
It was at this point that the scribes and Pharisees interjected: “He is possessed by Beelzebul,” and “He casts out the demons by the ruler of the demons.”
Because this miracle was witnessed by the crowd, the religious leaders were unable to deny that it had occurred. Instead of questioning or denying Jesus’s ability to do such miracles, the scribes attacked the power in which Jesus performed them.
They resorted to accusing Jesus of performing in the devil’s name. Beelzebul was a Hebrew term for Satan, meaning “lord of the flies.” The scribes argued that Jesus’s ability to cast out demons did not stem from holiness but rather from being in league with Satan.
The purpose of their accusation was to persuade people that Jesus could not be God’s promised Messiah, portraying Him instead as an agent of the devil. While their argument might theoretically explain His casting out of demons, it failed to account for the other miracles of healing Jesus had already performed. Nonetheless, this forced accusation was the strongest attack the scribes and Pharisees could muster.
Jesus responded to their accusation at once, turning their argument on its head.
And He called them to Himself and began speaking to them in parables (v 23a).
Jesus called them to Himself, so that they and everyone listening would know that He was responding to their slander. Exposing the weakness of their logic, Jesus turns their argument back on them.
Jesus begins His response with a sarcastic question that shows the fault in their logic: How can Satan cast out Satan? (v 23b).
This question asks the scribes and everyone to consider, “How can Satan be against himself?” The demons do Satan’s bidding. Satan sends demons to harm people. If Jesus was casting out demons with the authority of Satan who is the ruler of the demons then Satan would be opposing his own will. He would be casting himself out. This action would be absurd. Which is why Jesus asked the scribes to explain how their accusation can be.
Jesus continues His response to the scribes with two short parables (vs. 24-25).
The first parable is: If a kingdom is divided against itself, that kingdom cannot stand.
The second parable is: If a house is divided against itself, that house will not be able to stand.
Both parables make the same point. Their principle is that anything opposing itself is bound to collapse or fail. A kingdom that is divided and at war with itself is headed for destruction. Similarly, a city or house (building or family unit) divided among its members becomes completely dysfunctional and cannot endure. For a kingdom, community, or house to stand, a basic level of unity is essential.
Jesus applies this principle of unity and division to Satan and his kingdom: “If Satan has risen up against himself and is divided, he cannot stand, but he is finished!” (v 26).
The conclusion is clear: it would be irrational and self-defeating for Satan to cast out demons, thereby working against his own evil purposes. If Satan were doing this, as the Pharisees claimed, his kingdom would collapse. If he acted like this, it would be the end of Satan—he would be finished.
Therefore, Jesus is not casting out demons by the authority of the ruler of demons. His miracles are performed by the power of God.
Jesus offers another reason to refute the scribes’ accusation that He was casting out demons by the ruler of the demons, presenting it in the form of an analogy:
“But no one can enter the strong man’s house and plunder his property unless he first binds the strong man, and then he will plunder his house” (v 27).
In this analogy, the strong man represents Satan or demons, the strong man’s house symbolizes Satan’s dominion, power, or influence on earth, and the strong man’s property refers to the souls of those possessed by demons or under Satan’s influence and direction (whether knowingly or not). The robber, in this case, represents Jesus, who has come to bind Satan, plunder his domain, and rescue the souls of men.
Therefore, since Jesus is casting out demons, it signifies that He is binding Satan. Jesus explains that just as a person must first bind a strong man to rob him of his property and plunder his house, so too has He come to bind Satan by casting out demons. This binding enables Jesus to redeem the once-possessed souls, bringing them into His kingdom.
Jesus then issues a serious warning to the scribes and Pharisees. It is one of the most severe warnings He gives to anyone. It is a "whoever" warning, indicating that the warning is not directed solely at the scribes or Pharisees but rather applies to everyone.
Jesus begins the warning with “Truly I say to you” (v 28a), underscoring that He is speaking with His own divine authority. As God, Jesus does not need to reference the teachings or traditions of scholars or great men as the scribes and Pharisees did.
Jesus begins His warning with a comfort: All sins shall be forgiven the sons of men, and whatever blasphemies they utter (v 28).
To sin is to miss the mark. In a moral sense, sin refers to failing to meet God's moral standard. Romans 3:23Romans 3:23 commentary highlights the tragic reality that “all have sinned and fall short of the glory of God.” Jesus’s promise extends to the sons of men—meaning humans. The sons of men shall have an opportunity to have all of their sins forgiven. This promise of forgiveness does not extend to the sins of Satan and his demons.
Jesus explicitly makes clear that by all sins, He includes the sin of blasphemy when He added, and whatever blasphemies they utter.
Blasphemy was considered a serious offense in Jesus’s time. The Greek term for blasphemy literally means to slander or speak harm. More broadly, blasphemy referred to words, actions, or attitudes that defile what is sacred. The most severe form of blasphemy was to openly disrespect or mock God. The seriousness of blasphemy against the name of the LORD is explained in Leviticus:
“Moreover, the one who blasphemes the name of the LORD shall surely be put to death; all the congregation shall certainly stone him. The alien as well as the native, when he blasphemes the Name, shall be put to death.”
(Leviticus 24:16Leviticus 24:16 commentary)
What Jesus likely means by His statement that all sins shall be forgiven the sons of men, and whatever blasphemies they utter, is that no sin (no matter how horrible, appalling, or despised) or blasphemy (no matter how shocking, rude, or defiant) is unforgivable. Every sin and blasphemy can be forgiven.
In fact, anyone who places their trust in Jesus will have all their sins and blasphemies forgiven (Acts 10:43Acts 10:43 commentary, commentary Ephesians 1:7Ephesians 1:7 commentary). This forgiveness of sins is part of the Gift of Eternal Life. Heaven and its kingdom will be filled with people who have committed various sins and blasphemies but have experienced the forgiveness of God’s incredible mercy. This is a great comfort to anyone who has sinned against or blasphemed God.
However, His comfort is quickly followed by a severe warning: “But whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.” (v 29)
What does Jesus mean by this stern statement?
The most straightforward interpretation of this warning is that any and all sins and blasphemies shall be forgiven, except for blasphemies against the Holy Spirit. Whoever commits this type of blasphemy never has forgiveness, as their sin is eternal. It is the one unforgiveable offense.
What then is blasphemies against the Holy Spirit?
The Gospel of Matthew’s parallel account (Matthew 12:32Matthew 12:32 commentary) recounts this same event, but records additional words in Jesus’s warning. It may help us understand what is meant by blasphemy against the Holy Spirit. Matthew records:
“Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him.”
(Matthew 12:32Matthew 12:32 commentary)
The term “Son of Man” is one of Jesus’s subtle ways of referring to Himself as the Messiah. While it was commonly used in Jesus’s time to mean "someone," it also carried Messianic significance, as seen in Daniel 7:13-14Daniel 7:13-14 commentary. Here, Jesus distinguishes between speaking against the Son of Man (the Messiah) and speaking against the Holy Spirit. He explains that while speaking against the Messiah can be forgiven, blasphemy against the Holy Spirit will not be forgiven (v 32).
Jesus may have said this because some who initially rejected Him as the Messiah and even participated in His crucifixion would later repent and be forgiven. It is likely that many in the crowd who spoke against the Son of Man, shouting for Pilate to release Barabbas and condemn Jesus (Matthew 27:15-26Matthew 27:15-26 commentary; Mark 15:6-15Mark 15:6-15 commentary; Luke 23:17-22Luke 23:17-22 commentary; John 18:38-40John 18:38-40 commentary), were among those who responded to Peter and the Apostles' message at Pentecost, 50 days later (Acts 2:14-41Acts 2:14-41 commentary).
Peter proclaimed to that crowd, “Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified” (Acts 2:36Acts 2:36 commentary). At this, the crowd was “pierced to the heart” and asked Peter what they should do (Acts 2:37Acts 2:37 commentary). Peter urged them to repent and be baptized in the name of Jesus (Acts 2:38Acts 2:38 commentary) and exhorted them, “Be saved from this perverse generation” (Acts 2:40Acts 2:40 commentary). Luke, the author of Acts, records that “those who had received his word were baptized; and that day there were added about three thousand souls” (Acts 2:41Acts 2:41 commentary).
These scriptures from Acts demonstrate that at least some who had spoken against the Son of Man were forgiven, fulfilling Jesus's statement in Matthew 12:32Matthew 12:32 commentary.
Why, then, are those who speak against the Holy Spirit not forgiven, while some who speak against the Son of Man are?
As with all scripture, this may be beyond our ability to fully answer, and one we should ultimately leave to God. His ways are above our ways (Romans 11:33Romans 11:33 commentary). However, the Bible does offer some guidance to help us understand.
It might be that blasphemies against the Holy Spirit involves refusing to accept the truth when it is plainly demonstrated by the Holy Spirit. In this case the Holy Spirit clearly demonstrated His power through the miracles of Jesus, but the witness was rejected.
This might especially pertain to being shown that Jesus is the Son of God and Messiah. This would make sense, because to reject Jesus is to reject receiving eternal life. Romans 10:18Romans 10:18 commentary indicates that each person will be held accountable for whatever witness they have been given.
In Romans 10:18Romans 10:18 commentary, commentary Paul quotes from Psalm 19Psalm 19 commentary, commentary which says the heavens declare the glory of God, speaking of His wonders. He makes the point that because of the witness of God’s creation, every person has heard the gospel. From that, we can infer a distinction between a general witness and a specific revelation. The Holy Spirit has clearly demonstrated God’s power through miracles performed through Jesus. This testifies that Jesus is God’s Son. To reject this is to reject the opportunity to believe by seeing.
Those who reject such a privilege are directly resisting God. The phrase shall not be forgiven them might refer to the window of repentance closing. The Pharaoh of Exodus might be an example. He hardened his heart against God to a point, then God hardened his heart further that he might be judged (Exodus 8:15Exodus 8:15 commentary, 3232 commentary, 9:129:12 commentary).
This contrasts with decisions made apart from the Holy Spirit’s leading. The scribes and Pharisees witnessed undeniable power of God and truth when Jesus cast out the demon (Matthew 12:22Matthew 12:22 commentary, commentary Luke 11:14Luke 11:14 commentary) and they yet rejected it. Although the truth was made clear to them, they chose to embrace a lie.
Mark follows Jesus’s condemnation of blasphemy against the Spirit with the explanation: “because they were saying, ‘He has an unclean spirit’” (v. 30).
They saw the goodness of Christ. That was made evident to them through the miracles He performed. But they still claimed He was possessed by the devil.
This could have two applications. The first pertains to unbelievers. God’s witness of Himself is evident in creation and accessible to all (Romans 1:19-20Romans 1:19-20 commentary; 10:1810:18 commentary). He reveals Himself to humanity in various ways, and the Holy Spirit convicts hearts of sin.
However, if, like the scribes and Pharisees, someone rejects the truth being revealed, they will be unable to place their faith in Jesus, and this refusal will not be forgiven. Every person who has been given sufficient understanding to believe will be held accountable for their response. While every sin can be forgiven, the deliberate refusal to acknowledge the truth and accept the forgiveness offered by Jesus through the Holy Spirit is the one eternal sin that cannot and will not be forgiven.
Blasphemy against the Holy Spirit may be called eternal because this sin has irreversible and eternal consequences.
There is another sense in which forgiveness might not be granted, and this could apply to believers. In the Lord’s Prayer, a central theme is that God forgives His children in the same way His children forgive others. Jesus emphasized this point as the primary lesson of the prayer. Immediately afterward, He explained:
“For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions.”
(Matthew 6:14-15Matthew 6:14-15 commentary)
This type of forgiveness pertains to fellowship. Just as we cannot have close fellowship with those against whom we hold a grudge, believers—God’s children—cannot experience intimate fellowship with Him while harboring unforgiveness toward others. In the Lord’s Prayer, Jesus emphasizes this by teaching us to pray, "Lord, forgive me in the same way I forgive others." This serves as a stark reminder of the critical importance of forgiving others.
Similarly, when we choose not to follow the Spirit and instead follow the flesh, we are bound to face the negative consequences that result from living according to the flesh. This is our choice, and we must accept the consequences that come with it.
Believers can also experience the closing of a window for repentance (Hebrews 6:4-6Hebrews 6:4-6 commentary). In that case, the closing of the window of repentance leads to loss of rewards. Hebrews points to the turning back of the first generation coming out of Egypt as an example of God’s people losing the reward of the inheritance (Hebrews 3:19 - 4:1Hebrews 3:19 - 4:1 commentary).
Hebrews also uses the example of Esau. He sought to have his inheritance reinstated with tears, but was denied (Hebrews 12:17Hebrews 12:17 commentary). We can presume God hardened the hearts of the Jewish leaders since they even refused to respond to the witness of Jesus raising people from the dead (John 11:47-48John 11:47-48 commentary).
God’s wrath often involves giving us what we seek when we go against His will, only to discover that it is not what we truly wanted. What we hoped would bring pleasure, honor, or power ultimately brings pain, enslavement, and death. Romans 1:18-32Romans 1:18-32 commentary outlines how God’s wrath is typically revealed. After persistently pursuing the false glory of sin, God eventually allows people to follow their lusts (Romans 1:24Romans 1:24 commentary), and they experience “in their own persons the due penalty of their error” (Romans 1:27Romans 1:27 commentary).
Throughout Scripture, the Holy Spirit is depicted as God's invisible presence (Psalm 139:7-8Psalm 139:7-8 commentary) and power on earth (Zechariah 4:6Zechariah 4:6 commentary). After Jesus ascended into heaven, the Holy Spirit came to dwell within every believer (1 Corinthians 6:191 Corinthians 6:19 commentary), guiding and empowering them to live in righteousness (Psalm 143:10Psalm 143:10 commentary; Romans 8:14Romans 8:14 commentary; Galatians 5:22-23Galatians 5:22-23 commentary). This fulfillment of God’s promise was foretold by the prophets (Ezekiel 36:27Ezekiel 36:27 commentary; Joel 2:28-29Joel 2:28-29 commentary) and by Christ Himself (John 14:16-17John 14:16-17 commentary, 2626 commentary, 15:2615:26 commentary, 16:716:7 commentary; Acts 1:4-5Acts 1:4-5 commentary, 88 commentary).
Perhaps foremost among the Holy Spirit’s many roles in relation to sinful humanity is the giving of God’s mercy. One way the Holy Spirit shows mercy is by serving as a protective influence, striving with man's wickedness to mitigate the full consequences of sin (Genesis 6:3Genesis 6:3 commentary) and by restraining the arrival of the man of lawlessness (2 Thessalonians 2:6-72 Thessalonians 2:6-7 commentary).
Another way the Holy Spirit extends mercy is by convicting individuals of their sin and unbelief, prompting them to repent, and awakening their hearts to God's goodness (John 16:7-11John 16:7-11 commentary). To reject this is to lose the opportunity to follow in God’s ways. The default then is to walk in the ways of the world, which leads to destruction.
But whoever blasphemies against the Holy Spirit by rejecting His mercy will receive the dreadful result they seek. They will never have forgiveness because they have blasphemed the Holy Spirit's offer of forgiveness. The natural consequence of refusing the forgiveness offered by the Spirit is that you shall not be forgiven.