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譯者序：包括很多有名的牧師都對褻瀆聖靈的定義說的不準確甚至不對。加爾文的解釋比Matthew Henry的要透徹清楚的多。但是因為他法文註釋的譯文也是幾個世紀前寫的，比希臘文還拗口，所以我就翻譯出來，供大家參考。我是神學生，不是專家，所以不要在正式場合引用。希望英文不好的人做參考，英文好的人直接看英文譯本。ccel有加爾文對全本聖經的解釋，txt版免費。這個被翻譯本來自ccel.
31． 這句話不應該限制在緊靠的分句來理解，應該看整個的義群。已經證明了，文士們無法責備他趕鬼，除非反對神的國度， 他歸根結底的總結說，那不是沒有光亮或普通的冒犯，確是殘暴的、明知的、主動意願的向神的靈傾瀉誣衊。我們已經說了，基督不是因為他們的言辭而發此決斷，而是基於他們的本質和邪念。
所有的罪與褻瀆。 因我們主聲稱，褻瀆聖靈比所有的罪都可惡，搞清褻瀆聖靈的意義很重要。 那些把它定義為「頑固拒絕「的，可以很輕易的被反駁；因為這讓基督說現世都不可原諒根本沒有意義了。另外， 褻瀆一詞也不能不加分辨的擴展到所有罪行；然而，從基督的比較，我們應該容易得到真正的定義。為什麼說褻瀆聖靈比褻瀆基督還要罪過呢？因為聖靈的權威比基督更大所以對它的罪懲罰也更大嗎？當然不是；因為神的豐富在基督里有形又體了。（Col.2:9），他輕蔑基督傾倒破壞了神完全的榮耀。那麼，基督為何要與聖靈分別，而那些輕蔑聖靈的卻不傷害侮辱基督呢？
我們已經察覺，褻瀆聖靈超過其他罪不是因為聖靈高於基督，而是那些叛逆的人，在神彰顯了他的大能后，無法找到忽視聖靈的理由。另外，也要看到，這裡的褻瀆不僅僅指向聖靈的本體，而是神所給予的榮耀。那些缺乏聖靈光照的人，不論多麼偏離聖靈的榮耀，也不會犯這樣褻瀆的罪。我們不是在說，那些輕蔑神的靈的人是些通過頑固的惡毒來反對他的榮耀和全能的人，我們是說，更進一步的情形，這種褻瀆神的罪行是指我們明明知道（knowingly）（是聖靈）卻努力去消滅住在我們心裡的聖靈。
這就是為甚麼不說輕蔑子或父而是說（輕蔑）聖靈（不可原諒）的原因。通過遠離神的榮耀和大能，我們直接攻擊了聖靈，從他那裡神接近我們並顯現給我們。任何不信的會詛咒神嗎？就像一個瞎子闖牆（他不知道攻擊誰）。 但是沒有一個褻瀆聖靈的人不是已被聖靈光照，卻有意的反神性地去反叛他；因為分別其他的能被原諒的褻瀆與褻瀆聖靈不是多餘的。如果一個人簡單的褻瀆神，他還沒有被原諒所拒絕，但那些憤恨聖靈的，神永不赦免。為什麼呢？卻是因為那些褻瀆聖靈的，毀謗了自己的天賦和能力，違背了自己的意願。這也是為什麼馬可渲染為基督對法力賽人的最嚴厲的威脅的重要原因，因為他們說耶穌有不潔的靈；這樣，他們主觀故意的惡毒地顛倒白為黑，這也是那些巨人們與神開戰的同樣方式。
但這裡有問題了，難道人會達到一定的瘋狂，毫不猶豫的主觀願意的攻擊神嗎？ 因為這看起來難以致信，太野蠻了。我說，這樣無恥的確是來自瘋狂的短視，但同時，惡毒和惡怒更佔主導。難怪保羅說，雖然他是褻瀆者，他得赦免了，因為那是他在不信時無意做的。（1Tom1:13）.
這已接區分了他的罪與主動叛逆間的區別。這一節駁斥了那些想象所有主動的違反良心的罪行都不可赦免的錯誤觀點。恰恰相反，保羅明確限制那是律法第一條的罪，我們的主從來沒有將褻瀆用在罪的描述上，而在這裡卻告訴我們，那（褻瀆聖靈）是一種直接反叛神榮耀的罪。
從以上所述，我們總結到，那些褻瀆聖靈的人是看到聖靈彰顯，卻惡毒的攻擊神的美善，本應歡呼慶幸卻與撒旦－他們的元首為武，與神勢不兩立的人。 我們不應懷疑，這樣的褻瀆是沒有赦免的，因為他們只能絕望於對唯一的救恩當為毒藥毀謗。 有人覺得這個太殘酷了，並且幼稚的想用權宜之計解釋說，之所以不被赦免，因為赦免是少數人的，難被獲得。但是基督的話精確的難以讓這種愚蠢的借口成立。一些非常愚蠢的辯解說，神如果不赦免一個罪是殘酷的，神的殘暴應引起我們的驚恐。這些人並沒有意識到這個罪的可惡，不僅故意地玷污了神的聖名，也在神的光輝照耀我們時向神吐了口水。說即使悔改也不得赦免，同樣是不值得駁斥。因為褻瀆聖靈是叛逆的象徵，任何陷入的人，就陷入了叛逆的思想。（Rom1:28）我們肯定的是，任何被聖靈重生的人不可能掉入這個可怕的罪中，所以，另一面，我們也相信，那些掉入此罪的人永遠也無法起來了；也是如此，神懲罰輕蔑他的榮耀的人，僵硬他們叛逆的心，以至於他們永遠沒有悔改的願望（desire)。
original:
31. Therefore I say to you. This inference ought not to be confined to the
clause immediately preceding, but depends on the whole discourse. Having
proved that the scribes could not blame him for casting out devils, without
opposing the kingdom of God, he at length concludes that it is no light or
ordinary offense, but an atrocious crime, knowingly and willingly to pour
contempt on the Spirit of God. We have already said, that Christ did not
pronounce this decision on the mere words which they uttered, but on their
base and wicked thought.
All sin and blasphemy. As our Lord declares blasphemy against the Holy Ghost
to be more heinous than all other sins, it is of importance to inquire what
is the meaning of that term. Those who define it to be impenitence [127] may
be refuted without any difficulty; for it would have been in vain and to no
purpose for Christ to say, that it is not forgiven in the present life.
Besides, the word blasphemy cannot be extended indiscriminately to every
sort of crimes; but from the comparison which Christ makes, we shall easily
obtain the true definition. Why is it said that he who blasphemes against
the Spirit is a more heinous sinner than he who blasphemes against Christ?
Is it because the majesty of the Spirit is greater, that a crime committed
against him must be punished with greater severity? Certainly that is not
the reason; for as the fullness of the Godhead (Colossians 2:9) shines in
Christ, he who pours contempt upon him overturns and destroys, as far as it
lies in his power, the whole glory of God. Now in what manner shall Christ
be separated from his Spirit, so that those who treat the Spirit with
contempt offer no injury or insult to Christ?
Already we begin to perceive, that the reason why blasphemy against the
Spirit exceeds other sins, is not that the Spirit is higher than Christ, but
that those who rebel, after that the power of God has been revealed, cannot
be excused on the plea of ignorance. Besides, it must be observed, that what
is here said about blasphemy does not refer merely to the essence of the
Spirit, but to the grace which He has bestowed upon us. Those who are
destitute of the light of the Spirit, however much they may detract from the
glory of the Spirit, will not be held guilty of this crime. [128] We do not
maintain, that those persons are said to pour contempt on the Spirit of God,
who oppose his grace and power by hardened malice; and farther we maintain,
that this kind of sacrilege is committed only when we knowingly endeavor to
extinguish the Spirit who dwells in us.
The reason why contempt is said to be poured on the Spirit, rather than on
the Son or the Father, is this. By detracting from the grace and power of
God, we make a direct attack on the Spirit, from whom they proceed, and in
whom they are revealed to us. Shall any unbeliever curse God? It is as if a
blind man were dashing against a wall. But no man curses the Spirit who is
not enlightened by him, and conscious of ungodly rebellion against him; for
it is not a superfluous distinction. that all other blasphemies shall be
forgiven, except that one blasphemy which is directed against the Spirit. If
a man shall simply blaspheme against God, he is not declared to be beyond
the hope of pardon; but of those who have offered outrage to the Spirit, it
is said that God will never forgive them. Why is this, but because those
only are blasphemers against the Spirit, who slander his gifts and power,
contrary to the conviction of their own mind? Such also is the import of the
reason assigned by Mark for the extreme severity of Christ』s threatening
against the Pharisees; because they had said that he had the unclean spirit;
for in this manner they purposely and maliciously turned light into
darkness; and, indeed, it is in the manner of the giants, [129] as the
phrase is, to make war against God.
But here a question arises. Do men proceed to such a pitch of madness as not
to hesitate, knowingly and willfully, to rush against God? for this appears
to be monstrous and incredible. I reply: Such audacity does indeed proceed
from mad blindness, in which, at the same time, malice and virulent rage
predominate. Nor is it without reason that Paul says, that though he was
a blasphemer, he obtained pardon, because he had done it ignorantly in his
unbelief,
(1 Timothy 1:13;)
for this term draws a distinction between his sin and voluntary rebellion.
This passage refutes also the error of those who imagine that every sin
which is voluntary, or which is committed in opposition to the conscience,
is unpardonable. On the contrary, Paul expressly limits that sin to the
First Table of the Law; [130] and our Lord not less plainly applies the word
blasphemy to a single description of sin, and at the same time shows, that
it is of a kind which is directly opposed to the glory of God. [131]
From all that has been said, we may conclude that those persons sin and
blaspheme against the Holy Spirit, who maliciously turn to his dishonor the
perfections of God, which have been revealed to him by the Spirit, in which
His glory ought to be celebrated, and who, with Satan, their leader, are
avowed enemies of the glory of God. We need not then wonder, if for such
sacrilege there is no hope of pardon; for they must be desperate who turn
the only medicine of salvation into a deadly venom. Some consider this to be
too harsh, and betake themselves to the childish expedient, that it is said
to be unpardonable, because the pardon of it is rare and difficult to be
obtained. But the words of Christ are too precise to admit of so silly an
evasion. It is excessively foolish to argue that God will be cruel if he
never pardon a sin, the atrocity of which ought to excite in us astonishment
and horror. [132] Those who reason in that manner do not sufficiently
consider what a monstrous crime it is, not only to profane intentionally the
sacred name of God, but to spit in his face when he shines evidently before
us. It shows equal ignorance to object, that it would be absurd if even
repentance could not obtain pardon; for blasphemy against the Spirit is a
token of reprobation, and hence it follows, that whoever have fallen into
it, have been delivered over to a reprobate mind, (Romans 1:28.) As we
maintain, that he who has been truly regenerated by the Spirit cannot
possibly fall into so horrid a crime, so, on the other hand, we must believe
that those who have fallen into it never rise again; nay, that in this
manner God punishes contempt of his grace, by hardening the hearts of the
reprobate, so that they never have any desire towards repentance. |
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