THE ONLY SIN THAT IS UNPARDONABLE

And the scribes who came down from Jerusalem said, "He is possessed by Beelzebub, and by [the help of] the prince of demons He is casting out demons." 23 And He summoned them to Him, and said to them in parables, "How can Satan drive out Satan?  24 And if a house is divided-split into factions and rebelling-against itself that house will not be able to last. 26 And if Satan has raised an insurrection against himself and is divided, he cannot stand, but is [surely] coming to an end. 27 But no one can go into a strong man's house and ransack his household goods right and left and seize them as plunder, unless he first binds the strong man; then indeed he may [thoroughly] plunder his house. 28 Truly and solemnly I say to you, all sins will be forgiven the sons of men, and whatever abusive and blasphemous things they utter; 29 But whoever speaks abusively against or maliciously misrepresents the Holy Spirit can never get forgiveness, but is guilty of and is in the grasp of an everlasting trespass." 30 For they persisted in saying, "He has an unclean spirit. (Mark 3:22-30).

22 The teachers of the law had come down from Jerusalem, indicating that the word about Jesus was spreading and causing concern in high places. Their analysis of Jesus' condition was "he is possessed by Beelzebub!" (i.e., "the prince of demons," or Satan). They accused Jesus and Satan of being in collusion with each other.

23-27 Jesus replied to the charge by making a comparison. His argument is as follows: I have just cast out demons. Now if I am doing this by Satan's power, then Satan is actually working against himself. But that would be absurd. Just as a house or a kingdom cannot stand if it is divided against itself or opposes itself, so Satan will bring about his own destruction by working against himself. In essence, Jesus was saying two things: (1) he cannot be i collusion with Satan; and (2) he is actually destroying Satan's work, which means he is more powerful than Satan.

          By the parable of v.27, Jesus implies that he is tying up Satan in order to deliver from bondage those under Satan's control. That was, after all, one of his main tasks (1 John 3:8).

28-30 Jesus follows this story with a solemn pronouncement: forgiveness is available for all the sins and blasphemies of humans except for blasphemy against the Holy Spirit. What is that sin? Verse 30 suggests an explanation. Jesus had done what any unprejudiced person would have acknowledged as a good thing. He had freed an unfortunate man from the power and bondage of evil through the power of the Holy Spirit, but the teachers of the law ascribed it to the power of Satan. To call light darkness or good evil or Jesus' work satanic because of prejudice in one's heart is the worst sin of all.

          The words of v.29 have caused great anxiety and pain in the history of the church. Many have wondered whether they have committed the "unpardonable sin." Surely what Jesus is speaking of here is not an isolated act but a settled condition of the soul-the result of a long history of repeated and willful acts of sin through hardness of heart (cf. 3:5). On the other hand, any who are troubled about this sin give evidence that they have not committed it. If the person involved cannot be forgiven, it is not so much that God refuses to forgive as it is the sinner who refuses to allow him.

[NIV BIBLE COMMENTARY Volume 2: New Testament].

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JESUS IS LORD.

UNMERCIFUL PEOPLE WILL REAP WHAT THEY SOW

Whoever shuts his ears at the cry of the poor will cry out himself and not be heard. (Proverbs 21:13).

13 Unmerciful people. Those who show no mercy will not obtain mercy. Measure for measure, justice is expressed by this cause and effect statement: Those who shut their ears from the cry of the poor (i.e., refuse to help) will not be listened to when they cry out for help. So justice is meted out for the omission of a commandment (Romans 13:8-10) as well as for evil acts (see the story of the rich man and Lazarus in Lk 16:19-31; also James 2:1-13).

[NIV BIBLE COMMENTARY Volume 1: Old Testament].

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NO ONE IS DOING SERVICE TO GOD WHEN THEY KILL THE RIGHTEOUS & THE INNOCENT

I HAVE told you all these things so that you should not be offended-taken unawares and falter, or be caused to stumble and fall away, and to keep you from being scandalized and repelled. 2 They will put you out of the synagogues-expel you. But an hour is coming when whoever kills you will think and claim that he has offered service to God. 3 And they will do this because they have not known the Father nor Me. 4 But I have told you these things now so that when they occur you will remember that I told you of them. I did not say these things to you from the beginning, because I was with you. (John 16:1-4).


1-2 In Ch. 16, Jesus reveals to his disciples what they must know to prepare them for their coming mission. He links it with the preceding section of his final discourse by sharpening the warning he has already given them concerning the hatred of the world (John 15:18-27). He applies this revelation particularly to their local conditions and predicts that they will suffer excommunication from the synagogue and even death (cf. the blind man in 9:22, 34; Lazarus in 12:10). While Jesus was with the disciples, he could shelter and direct them. They must realize, however, that even his resurrection will not be sufficient to convince his enemies to remove the hatred that exists between them and Jesus' followers.


3 Jesus attributes the action of his foes to ignorance-not the ignorance of intellectual knowledge, but the lack of a personal experience of God and Christ (15:21-22). Their attitude is determined by who they think Jesus is and by who they think God is, rather than by actual contact with either. So warped has the attitude become that their contact with Jesus has generated hate for both himself and the Father (15:24; cf. Matt. 6:23).


4 It may well be that this particular utterance of Jesus was reported by John because of the pressing need for courage in the church of his day. The Apocalypse indicates a wide break between the church and the synagogue at the end of the first century (Rev. 2:9; 3:9; those who professed faith in Jesus were completely disowned by their Jewish compatriots.
[NIV BIBLE COMMENTARY Volume 2: New Testament].


16:2 They will put you out of the synagogues . . . kills you: The persecution that the disciples would face included excommunication and even execution. Excommunication had economic as well as religious implications, because much of the life of an ancient Jew revolved around the synagogue. Offers express the idea of offering a sacrifice. The murderers of believers would imagine that they were offering a sacrifice to God. 
[THE NKJV STUDY BIBLE Second Edition].


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THE CHALLENGE OF CONTENTMENT

Now godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out of it. 8 And having food and clothing, with these we shall be content. 

(Read: 1 Timothy 6:3-10).

   Paul's young disciple Timothy had his hands full in Ephesus. The apostle left Timothy in that city to oversee the organization of the church. Timothy was to provide consistent teaching, help the church choose leaders, and model personal integrity.

   Paul's first letter to Timothy contains both direction and encouragement for Timothy. Among his memorable objectives Paul included the following: "Now godliness with contentment is great gain" (6:6). Obviously, the absence of both godliness and contentment would indicate great loss, especially in the Christian life. Godliness without contentment would be a joyless and legalistic righteousness. Contentment without godliness describes a person sadly disconnected from God's truth.

   What kind of life was Paul describing when he speaks of godly contentment? Paul describes such a person as having a firm understanding of the passing nature of life. The things of this world are here when we arrive and are left behind when we leave. Neither godliness nor contentment can be found in accumulating them. Things beyond God's provision of our basic needs ("food and clothing," 6:8) can be enjoyed without becoming a necessity. Paul understood that if godliness (our desire to see God's character reproduced in us) and contentment (our acceptance of God's will in our lives) depend on our environment or circumstances, both will always be unstable.

   Elsewhere, Paul indicates that godly contentment must be a learned response (see Php. 4:11-13). Developing godly contentment lies well beyond our abilities. That is why along with Paul we must appeal to the right source for such a character trait: "I can do all things through Christ who strengthens me" (Php. 4:13).

[THE NKJV STUDY BIBLE Second Edition]. 

6 Although "godliness" or "piety" should never be used as a means of securing financial support gain, it is nevertheless true that "godliness with contentment is great gain." The word for "contentment" was used in the classical Greek in a philosophical sense for a situation in life in which no aid or support is needed (also used in 2 Cor. 9:8). But here it is used subjectively for a mind that is contented with its situation in life (cf. Php. 4:11). Contentment is one of the greatest assets of life.

7-8 The reason we should be content is that "we brought nothing into the world, and we can take nothing out of it." That is, nothing in the entire world can add to the inner person. Thus, if we have food and clothing (and we may also include shelter here), we should be content with these things.

[NIV BIBLE COMMENTARY Volume 2: New Testament].

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JESUS IS LORD.

GOOD DEEDS

Let him who receives instruction in the Word [of God] share all good things with his teacher-contributing to his support. 7 Do not be deceived and deluded and misled; God will not allow Himself to be sneered at-scorned, disdained or mocked [by mere pretensions or professions, or His precepts being set aside].-He inevitably deludes himself who attempts to delude God. For whatever a man sows, that and that only is what he will reap. 8 For he who sows to his own flesh (lower nature, sensuality) will from the flesh reap decay and ruin and destruction; but he who sows to the Spirit will from the Spirit reap life eternal. 9 And let us not lose heart and grow weary and faint in acting nobly and doing right, for in due time and at the appointed season we shall reap, if we do not loosen and relax our courage and faint. 10 So then, as occasion and opportunity open to us, let us do good (morally) to all people [not only being useful or profitable to them, but also doing what is for their spiritual good and advantage]. Be mindful to be a blessing, especially to those of the household of faith-those who belong to God's family with you, the believers. (Galatians 6:6-10).


6:6 One important way to bear other believers' burdens (v. 2) is to share in all good things, including financial support, with one who teaches God's word. After all, teachers and preachers work hard in their ministry (see 1 Tim. 5:17).


6:7,8 The principle of sowing and reaping was known to everyone in a largely agricultural society. It is a vain attempt to "mock" God for a Christian to think that if he sows to his flesh he can escape the harvest of destruction and judgment that comes upon those who participate in sin (5:19-21; Hos. 8:7). Corruption is a term used for a field in which the produce is too rotten to harvest (see Heb. 6:8). Some interpret corruption to imply eternal destruction, either through losing salvation or through never having been truly saved at all. Others understand a tragic loss of rewards for the carnal believer (see 1 Cor. 3:12-15; 2 Cor. 5:10; Rev. 22:12). He who sows to the Spirit will . . . reap everlasting life does not mean that eternal life is earned by works. Rather, Paul is saying that everlasting life is the glorious end of those who follow the guidance of the Spirit (see Rom. 6:22).


6:9 In this verse, Paul speaks of doing good. The apostle has argued at length that such works cannot justify (2:16) or sanctify (3:3) anyone. However, good works are, in fact, an important fruit of the life of faith (5:5) that God has planned for each believer (see Eph. 2:8-10). In 5:19-23, the apostle describes the attitudes and actions of those controlled by the "flesh" versus those controlled by the Spirit. In vv. 7-9, Paul shows the impact of those two contradictory ways over the length of a Christian's life (see 2 Cor. 5:10; Rev. 22:12).


6:10 Therefore indicates that this verse speaks of an important application of the spiritual sowing and reaping process (vv. 7-9). Christians are not only to serve one another in love (see v. 2; 5:13), they also should do good to non-Christians.
[THE NKJV STUDY BIBLE Second Edition].


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JESUS IS LORD.