Blasphemy Against The Holy Spirit

Jesus of Nazareth is the son of man and Son of God: Philippians 2 says that Christ as God using instrumental means gave up His full majesty and glory and took on the form of a man. Even more to be marked by the world as a criminal worthy of death.  God does not overwhelm us to create faith: most miracles did not deter the blasphemers.  You have to believe that God who is invisible and inaudible and pure Spirit or Mind without body parts can disclose His Mind to humans.  THE primary meaning of blasphemy is to minimize the Words of Christ and the fulfilment byJesus of Nazareth whom God made to be both Lord and Christ. Peter lists the prophets and the prophecies made more perfect as THE resource for creating a spiritual mind in the disciple. A disciple does not do ceremonial legalism but goes OUTSIDE of the institutes to find Jesus and suffer reproaches against him. Those inside the institutes will be blaspheming by making up their own songs and sermons. This despises the Words of Christ: Paul in Romans 15 defines the synagogue which began in the wilderness: the role is to PREACH the Word by READING the Word and discussing it. Paul outlaws private interpretations which means "further expounding." That would make the preacher superior to Jesus Christ. Second Peter Chapter One. This, says Peter, is the only way to MARK the false teacher as false prophets were MARKED.

Doctors of the Law whom Jesus fired for "taking away the key to knowledge" DENY that they are bound by the the Word of Christ AS WRITTEN: if Christ has not made a law AGAINST something then they have the right to make a LAW which imposes it on you. They even say, get over it or get out. 

8.19.11 The "pattern" for imposing instrumental music and sowing massive discord is primarily 2 Chronicles 29 where Hezekiah (the king) proposed a plague-stopping animal slaughter.  What they missed is that the Levites were tasked by Moses to slaughter 3,000 of the "brethren" because of musical idolatry at Mount Sinai.  He sentenced them to "bear the burden of their own sin" by being guards at the Tabernacle gate to execute anyone who came too close.

The Levites under the King and Commanders of the Army are clearly said to have made that great crashing noise during the burnt offering of the Goats for Israel (the musical sect) trying to get them to return to Jerusalem to protect Hezekiah. Musical Performers following the pattern of the Levites still have the task of keeping any of the body out of the "holy places."

The Message of the Levites making noise is that they will KILL YOU if you question their authority.


In Isaiah 8 Christ the SPIRIT said that if people do not speak according to the Law and Testimony (by Christ the Spirit) there is no light in them.

Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come (Matthew 12:31-32).

1. The Spirit of Christ defined the future REST and invites to "come learn of Me" both inclusively and exclusively.

1Pet. 1:11 Searching what, or what manner of time the Spirit of Christ which was in them did signify,
        when it testified beforehand the sufferings of Christ, and the glory that should follow.
1Pet. 1:12 Unto whom it was revealed, that not unto themselves,
        but unto us they did minister the things,
        which are now reported unto you by them that have preached the gospel unto you
        with the Holy Ghost sent down from heaven;
        which things the angels desire to look into.
1Pet. 1:13 Wherefore gird up the loins of your mind, be sober,
        and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;
1Pet. 1:14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
Epithu_m-ia Passion, Appetite 2. . c. gen., longing after a thing, desire of or for theaomai ,
theaomai gaze at, behold, mostly with a sense of wonder3. view as spectators, esp. in the theatre, Isoc.4.44; hoi theōmenoi the spectators, Ar.Ra.2, cf.Nu.518,
Rev. 19:10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus

2. The SPIRIT of Christ is that which Moses promised when the Israelites rose up in musical idolatry at Mount Sinai and never achieved the promised Rest:

2Cor. 3:13 And not as Moses, which put a vail over his face,
        that the children of Israel could not stedfastly look to the end of that which is abolished:
2Cor. 3:14 But their minds were blinded: for until this day remaineth the same vail untaken away
        in the reading of the old testament; which vail is done away in Christ.
2Cor. 3:15 But even unto this day, when Moses is read, the vail is upon their heart.
2Cor. 3:16 Nevertheless when it shall turn to the Lord, the vail shall be taken away.
2Cor. 3:17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
2Cor. 3:18 But we all, with open face beholding as in a glass the glory of the Lord,
        are changed into the same image from glory to glory, even as by the Spirit of the Lord
3. Christ repudiated the Civil-Military-Clergy complex as robbers and parasites: they had been ABANDONED to the worship of the starry host. In all of the Prophets Christ MARKED religious music as that which made the people BLIND and DEAF and famished for the Word of God.

4. Those who deny that Christ is the sole authority for Commands, Examples and Inferences CENI follow the patternism of the cursed tribe of Levi. They deliberately hide the SPIRIT OF CHRIST in the prophets which MARKS them. Therefore, they blaspheme the Spirit OF Christ by ignoring the message of the Spirit.

Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation—because they said, “He has an unclean spirit” (Mark 3:28-30).

And anyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit, it will not be forgiven (Luke 12:10).

Blasphemy is well defined in the prophets by Christ the Spirit. Whatever Christ reveals in the prophets or Jesus fulfilled and revealed through the apostles IS in fact "Spirit" (John 6:63).  Jesus of Nazareth would suffer all of the hate the clergy could invent and He was there to take the brunt of their attack.  However, when Christ returns it will be HIS Words as SPIRIT which will inform and judge. If you think that you are a co-revealer of the Word be informed that only the Son revealse the Father and the Father HIDES Himself from the wise or sophists: these are skilled speakers, singers and instrument players. To present one's body and human talent as mediator is not to be redeemed.

Then the word of the Lord came unto me, saying, Jer 13:8

Thus saith the Lord, After this manner will I mar the pride of Judah,
        and the great pride of Jerusalem. Jer 13:9

This evil people, which refuse to hear my words, Commands
        which walk in the imagination of their heart, Where God has been silent.
        and walk after other gods, to serve them,
        and to worship them, shall even be as this girdle, which is good for nothing. Jer 13:10
For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me
        the whole house of Israel and
        the whole house of Judah, saith the Lord;
        that they might be unto me for a people, and for a name, and for a praise, and for a glory:
        but they would not hear. Jer 13:11 Hear from what? from silence?

Therefore thou shalt speak unto them this word; Thus saith the Lord God of Israel,
        Every bottle shall be filled with wine: and they shall say unto thee,
       
Do we not certainly know that every bottle shall be filled with wine? Jer 13:12

Jer 23:9 Mine heart within me is broken because of the prophets;
        all my bones shake: I am like a drunken man,
        and like a man whom wine hath overcome,
        because of the Lord, and because of the words of his holiness.

Jer 23:10 For the land is full of adulterers; for because of swearing the land mourneth;
        the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right.

Jer 23:11 For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord.

Jer 23:12 Wherefore their way shall be unto them as slippery ways in the darkness:
        they shall be driven on, and fall therein:
        for I will bring evil upon them, even the year of their visitation, saith the Lord.

Jer 23:13 And I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err.

Jer 23:14 I have seen also in the prophets of Jerusalem an horrible thing:
        they commit adultery, and walk in lies:
        they strengthen also the hands of evildoers, that none doth return from his wickedness:
        they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah.

Even as Sodom and Gomorrha, and the cities about them in like manner,
giving themselves over to fornication, and going after strange flesh,
are
set forth for an example, suffering the vengeance of eternal fire. Ju.1:7

And their dead bodies shall lie in the street of the great city,
which spiritually is called Sodom and Egypt, where also our Lord was crucified. Re.11:8

Jer 23:15 Therefore thus saith the Lord of hosts concerning the prophets;

Behold, I will feed them with wormwood,
and make them drink the water of gall: 
for from the prophets of Jerusalem is profaneness gone forth into all the land
Jer 23:16 Thus saith the Lord of hosts,
        Hearken not unto the words of the prophets that prophesy unto you;
        they make you vain:
        they speak a vision of their own heart,
        and not out of the mouth of the Lord.
You are stuck: it comes out of the mouth of the Lord or it comes out of YOUR OWN heart: that is vanity and blasphemy.

MIRIAM AND THE LEVITES WERE MUSICAL PROPHETS:

Prŏphēta and prŏphētes , ae, m., = prophētēs, I. a foreteller, soothsayer, prophet (post-class.; cf. “vates): prophetas in Adrasto Julius nominat antistites fanorum oraculorumque interpretes,Fest. p. 229 Müll. (Trag. Rel. p. 194 Rib.): “prophetae quidam, deorum majestate completi, effantur ceteris, quae divino beneficio soli vident, App. de Mundo, p. 56, 29: sacerdotes Aegyptiorum, quos prophetas vocant,Macr. S. 7, 13, 9: “Aegyptius, propheta primarius,App. M. 2, p. 127, 3.—Of the Jewish prophets, Lact. 1, 4, 1; 4, 11, 1; 7, 24, 9; Vulg. Luc. 1, 70.
Prīmārĭus , a, um, adj. id., I. one of the first, of the first rank, chief, principal, excellent, remarkable (class.): “primarius parasitus,Plaut. Mil. 3, 1, 73:

Părăsītus , i, m., = parasitos, lit. one who eats with another; hence,
I. In gen., a guest (pure Lat. conviva): parasiti Jovis, the gods, Varr. ap. Aug. Civ. Dei, 6, 7; App. M. 10, p. 246, 35.—Hence, parasitus Phoebi, a player, actor, Mart. 9, 29, 9.—
II. In partic., in a bad sense, one who, by flattery and buffoonery, manages to live at another's expense, a sponger, toad-eater, parasite

Prophētēs prophēmi
I. one who speaks for a God and interprets his will to man, a prophet; so Teiresias is pr. Dios, Jove's interpreter, Pind.; and of Apollo, Dios prophētēs esti Loxias patros Aesch.; while the Pythia, in turn, became the prophētis of Apollo, Hdt.; so Poets are called hoi tōn Mousōn prophētai interpreters of the Muses, Plat.
2. generally, an interpreter, declarer, egō pr. soi logōn genēsomai Eur.; so, the bowl is called kōmou prophatēs, Pind.
II. in NTest.,

"In the environment in which Christianity arose was surcharged with such phenomena (raving prophecy). In the Greek oracles messages were uttered by priests or priestesses in a state of ecstasy, consciousness being in abeyance, and it was necessary to interpret them to the laity, as both Plutarch and Heraclitus testify... In the orgies of the cult of Dionysus music, dancing, drink, and other means were employed to supereninduce the ecstatic state, in which the devotees ate raw flesh, disported themselves with frenzied enthusiasm in the forests, and indulged in wild phallic excesses.

The ecstatic person was 'in the divinity' and out of normal consciousness. Cicero makes prophecy and madness practically synonymous." (Clark, Elmer T., The Small Sects in America, p. 86, Abingdon)

"The religious ecstasy induced by music expressed itself either in an outburst of emotions, thus giving rise to religious catharsis, or in a transfer to the state of prophecy.

In this way music became an important factor in divination. In the mysteries of the Magna Mater this relationship between music and divination is particularly clear.

Through the din of tambourines, cymbals and flutes the ecstatic worshiper of the goddess prophesied the future to those present.

"The religious ecstasy induced by music expressed itself either in an outburst of emotions, thus giving rise to religious catharsis, or in a transfer to the state of prophecy. In this way music became an important factor in divination. In the mysteries of the Magna Mater this relationship between music and divination is particularyl clear.

Through the din of tambourines, cymbals and flutes
the
ecstatic worshiper of the goddess prophesied the future to those present.

"From time immorial music had been especially valued in the service of prophecy. Pliny the Elder gives us a report of the cult of Apis:

"In Egypt an ox is honored in place of the god. He is called Apis and he lives in isolation. If he ever goes among the people he stalks along while the lictors make way for him and throngs of boys accompany him, singing songs in his honor. He appears to understand what is happening and seems to wish to be adored. The throngs [of boys] sudddenly become inspired and prophesy the future. (Pliny, Natural History) Consequently Apollo (Abaddon, Apollyon) was god of prophets and musicians and Pan was god of medicine, music and divination.

"Here singing served as a means of inducing ecstatic prophecy (speaking in tongues). Thus the essential relationship between music and prophecy can be clearly seen.

This relationship also explains why the expression for "making music" and "prophesying" was often identical in the ancient tongues. origen contra celsum 8.67.

The Hebrew word Naba signifies not only "to prophesy" but also "to make music." (Quasten, Johannes, Music and Worship in Pagan and Christian Antiquity, p. 39)

Bacchyl. Ep. 8... singing the praises of sheep-sacrificing Pytho, and Nemea and the Isthmus. I will make my boast, laying my hand on the earth— [20] every debt of praise shines in the light of truth—no Greek, boy or man, has won more victories in his age-group. [25] Zeus, whose spear is the thunderbolt, by the banks of the silver-whirling Alpheus may you also fulfill his prayers for great god-given glory, and place on his head a gray-green wreath [30] of Aetolian olive in the famous games of Phrygian Pelops.

Plat. Phaedrus 262d the two discourses contain an example of the way in which one who knows the truth may lead his hearers on with sportive words; and I, Phaedrus, think the divinities of the place are the cause thereof; and perhaps too, the prophets of the Muses, who are singing above our heads, may have granted this boon to us by inspiration; at any rate, I possess no art of speaking.

Prospaizō ,
2. abs., sport, jest, “p. en logoisPl.Phdr.262d, cf. Lg. 653e, 804b; opp. spoudazein, Id.Euthd.283b.
3. laugh at, make fun or sport of, tini Men.Epit.182, Plu.2.197d, Caes.63; satirize, tini D.L.4.61, 7.164:—Med., App. l.c.
II. c. acc., theous p. sing to the gods, sing in their praise or honour, Pl.Epin.980b: c. dupl. acc., humnon prosepaisamen . . ton . . Erōta sang a hymn in praise of Eros, Id.Phdr.265c.
2. banter, “tous rhētorasId.Mx.235c, cf. Euthd.285a; p. ton kuna, ton arkton, tantalize, Luc.Dom.24, Ael.NA4.45.

Kōmos , A. revel, carousal, merry-making, deipna kai sun aulētrisi kōmoi
II. the ode sung at one of these festive processions, Pi.P.8.20, 70, O.4.10, B.8.103; “meligaruōn tektones kōmōnPi.N.3.5, cf. Ar.Th.104, 988 (both lyr.).
The use of musical instruments in the modern Church is patterned after the Jews during Hezekiah's plague stopping animal sacrifice. After the animals had been offered for the king, nation, temple and priesthood Hezekiah made the decision to burn the goats as a "unity" effort with Israel which had turned totally to the worship of the starry host to which God consigned them because of musical idolatry at Mount Sinai. Amos and Isaiah connect their music in their temple as the cause of their people hungering and thirsting and dying for lack of the Word of God. The result is always being led into "Babylonian Captivit."

Using one statement in 2 Chronicles 29 and the Temple dedication ritual with 120 ram's horns all blowing "one note" as God speaking to and through them:

1. David Faust insists:
        I . In the Old Testament the Lord didn't merely "permit" the use of musical instruments as aids to worship.
                He commanded their use.

        2. In the old Testament the Lord didn't merely "permit' the use of musical instruments as aids to worship.
                He blessed their use.

2. Christ in the Prophets said of the lying pen of the Scribes (rhetoricians, singers, instrument players) Jesus called hypocrites:  Click for Jeremiah 7 and why Disciples never try to do a legalistic end run around the Word of God.

Jeremiah 7:4 Trust ye not in lying words, saying,
        The temple of the Lord
, The temple of the Lord, 
        The temple of the Lord, are these. 

Jeremiah 7:4 Trust ye not in lying words, saying,
        The temple of the Lord
, The temple of the Lord, 
        The temple of the Lord, are these. 

Thus saith the Lord of hosts, the God of Israel;
       Put your burnt offerings unto your sacrifices, and eat flesh. Jeremiah 7:21

     > For I spake NOT unto your fathers, nor  commanded them
             in the day that I brought them out of the land of Egypt,
             concerning burnt offerings or sacrifices: Jeremiah 7:22
     > But this thing commanded I them, saying,
            Obey my voice, and I will be your God, and ye shall be my people: (CENI)
            and walk ye in all the ways that I have commanded you, (CENI)
            that it may be well unto you. Jeremiah 7:23
Jer 23:17 They say still unto them that despise me,
        The Lord hath said, Ye shall have peace;
        and they say unto every one that walketh
        after the imagination of his own heart,
        No evil shall come upon you.  "You can SOW discord and steal from the owners"
    Despise tthe Word of God of God and using your own words is:
Blasphēm-eō , pf.
A. beblasphēmēkaD.18.10:—speak profanely of sacred things, “eis theousPl.R.381e; offer rash prayers, Id.Alc.2.149c; b. kata tinosutter imprecations against, Aeschin.1.180.
2. speak ill or to the prejudice of one, slander,peri tēs emēs diatribēsIsoc.15.2, cf. D.l.c., ib.82; “b. kata tinosIsoc.12.65, cf. Arist.Fr.44; “hosa eis hēmas eblasphēmēsanD.51.3; “b. tinaBabr.71.6, Ev.Luc.23.39, etc.: abs., Phld.Lib.p.8 O.:—Pass., to have evil spoken of one, “beblasphēmēmenousId.Vit.p.12 J., cf. 1 Ep.Cor.10.30.
3. speak impiously or irreverently of God, blaspheme, “eis ton KurionLXX Da.3.29(96); “eis to pneuma to hagionEv.Marc.3.29; eis ta theia Vett. Val.58.12; “tous theousId.67.20: abs., LXX 2 Ma.10.34, al., Ev.Matt.9.3.
See Jeremiah 23 and Christ's CENI
Jeremiah 23:21 I have not sent these prophets, yet they ran:
        I have not spoken to them, yet they prophesied.
Jeremiah 23:22 But if they had stood in my counsel,
        and had caused my people to hear my words,
        then they should have turned them from their evil way,
        and from the evil of their doings.
Jeremiah 23:23 Am I a God at hand, saith the LORD, and not a God afar off?
Jeremiah 23:24 Can any hide himself in secret places that I shall not see him? saith the LORD.
        Do not I fill heaven and earth? saith the LORD.
Jeremiah 23:25 I have heard what the prophets said, that prophesy lies in my name,
        saying, I have dreamed, I have dreamed.
Jeremiah 23:26 How long shall this be in the heart of the prophets that prophesy lies?
        yea, they are prophets of the deceit of their own heart;
Jeremiah 23:27 Which think to cause my people to forget my name
        by their dreams which they tell every man to his neighbour,
        as their fathers have forgotten my name for Baal.
Jeremiah 23:28 The prophet that hath a dream, let him tell a dream;
        and he that hath my word, let him speak my word faithfully.
        What is the chaff to the wheat? saith the LORD.
Jeremiah 23:29 Is not my word like as a fire? saith the LORD;
        and like a hammer that breaketh the rock in pieces?
Jeremiah 23:30 Therefore, behold, I am against the prophets, saith the LORD,
        that steal my words every one from his neighbour.
Jeremiah 23:31 Behold, I am against the prophets, saith the LORD,
        that use their tongues, and say, He saith.
See further down.

1.  All of the Prophets wrote to repudiate the PATTERNISTS who burned the GOATS for ISRAEL the already-lost instrumental SECTARIANS.  They also all repudiate the instrument as saying to God "we WILL NOT teach your word in your way." No changeling-hireling will read the prophets:

         Christ spoke ONLY through the Prophets and Apostles.
         Christ has NOT given any rationale for instruments in HIS Bible class
         Jesus has cast out the musical minstrels and "pipers" to the marketplace
         Therefore, if YOU speak when He HAS NOT you are a despiser and blasphemer.

2. Christ said God DID NOT command it. So you say by defending the deliberate sowers of discord that GOD SAID when God hath not said.  If instruments don't damn you then sowing of discord is absolute: God hates such people.

3. The Prophets spoke by the Spirit OF Christ (the only Spirit other than evil spirits)

        1Pet. 1:11 Searching what, or what manner of time the Spirit of Christ
         which was in them did signify, when it testified beforehand the sufferings of Christ,
         and the glory that should follow.
         
         Isaiah 50 warns against the musical SMITERS-PLUCKERS
                 
         Isaiah 55 commanded us NOT to pay for the free water of the Word.
                
         Isaiah 58 commanded us NOT to seek our own pleasure or speak OUR OWN WORDS.

Having all of the Prophets speaking Christ's side HIDDEN from discording clergy is a hair-raising spectacle.  But God HIDES Himself, says Jesus, from the WISE or Sophists which defines rhetoricians, singers and instrument players--especially for hire. Jesus mention that Christ defined the Scribes and Pharisees as hypocrites by naming the same rhetoricians, singers and instrument players.
Matt. 12:30 He that is not with me (CENI) is against me;
      and he that gathereth not with me scattereth abroad.  (and BOASTS about it)
Matt. 12:31 Wherefore I say unto you,
      All manner of sin and blasphemy shall be forgiven unto men:
      but the blasphemy against the Holy Ghost shall not be forgiven unto men.
Matt. 12:32 And whosoever speaketh a word against the Son of man, it shall be forgiven him:
     but whosoever speaketh against the Holy Ghost,
     it shall not be forgiven him, neither in this world, neither in the world to come.
Jesus said MY WORDS are SPIRIT and LIFE: to speak against His WORDS is to blaspheme the Spirit.
It is a terminal fork in the road.

 In 1 Corintians 2 Paul proved that:

            The Holy Spirit
                    Is to God
            What our spirit
                    to us.

            He then defined the Holy Spirit as the Mind of Christ.       


Jesus as the visible-audible body prepared for the Christ of God--the Rock, the Arm of God, the Comforter, Intercessor--understood that there was a difference between "the body of flesh" and the Spirit of God or the Mind of God as the Word of God:
John 6:63 It is the spirit that quickeneth;
        the flesh profiteth nothing:
        the words that I speak unto you,
        they are spirit, and they are life.

Question: If we are saved and have a relationship with God then we are connected with God through His Spirit. Think, if you can blaspheme God and Christ and be forgiven but you cannot blaspheme the Holy Spirit and be forgiven, then the Spirit of God has to be a Person

That's not exactly what Jesus said.

Mark 3:22 And the scribes which came down from Jerusalem said,
      He hath Beelzebub, and
      by the prince of the devils casteth he out devils.
They say that the spirit IN Jesus was the Devil.
Mark 3:28 Verily I say unto you,
      All sins shall be forgiven unto the sons of men,
      and blasphemies wherewith soever they shall blaspheme:
Mark 3:29 But he that shall blaspheme against the Holy Ghost
      hath never forgiveness, but is in danger of eternal damnation:
Now look closely: Blasphemy against the Holy Spirit was saying that the Spirit in Jesus was an UNCLEAN spirit.
Mark 3:30 Because they said, HE hath an UNclean spirit.
Instead, the Spirit that Jesus had was A HOLY Spirit perfectly clean. If you say that the Spirit OF Christ was another "person" who now speaks to you then you are guilty of blasphemy.

Now, look at the supporting evidence
.
James 2:1 My brethren, have not the faith of our Lord Jesus Christ,
       
the Lord of glory, with respect of persons.


James 2:7 Do not they blaspheme that worthy name by the which ye are called?

The Spirit OF Christ is the Advocate or Comforter.

1John 2:1 My little children, these things write I unto you, that ye sin not.
      And if any man sin,
      we have an advocate (Comforter) with the Father,
      Jesus Christ the righteous:
So, what about saying that THE  Spirit which was  IN Jesus Christ as a clean or HOLY Spirit was NOT His at all? Can people believe that the spirit that  Jesus HATH was a HE and another person standing outside of Jesus? That leaves Jesus without His own Spirit or Mind as Paul draws the parallel in 1 Corinthians 2. 

Jn 8:48 Then the Jews answered and said to Him, “Do we not say rightly that You are a Samaritan and have a demon?”

Jn 8:49 Jesus answered, “I do not have a demon; but I honor My Father, and you dishonor Me.

Jn 8:50 And I do not seek My own glory; there is One who seeks and judges.
Jn 8:51 Most assuredly, I say to you, if anyone keeps My word he shall never see death.”

So, what about saying that THE  Spirit which was  IN Jesus Christ as a clean or HOLY Spirit was NOT His at all? Can people believe that the spirit that  Jesus HATH was a HE and another person standing outside of Jesus? That leaves Jesus without His own Spirit or Mind as Paul draws the parallel in 1 Corinthians 2.
 

Therefore, to speak against the Son of Man might be forgiven, but, to speak against the Spirit of God working through Him and against His Word was not a forgiveable sin.  In Matthew:
Matt. 12:24 But when the Pharisees heard it, they said,
        This fellow doth not cast out devils,
        but by Beelzebub the prince of the devils.
Matt. 12:25 And Jesus knew their thoughts, and said unto them,
        Every kingdom divided against itself is brought to desolation;
        and every city or house divided against itself shall not stand:
Matt. 12:26 And if Satan cast out Satan,
        he is divided against himself;
        how shall then his kingdom stand?
Matt. 12:27 And if I by Beelzebub cast out devils,
        by whom do your children cast them out?
        therefore they shall be your judges.

Matt. 12:28 But if I cast out devils by the Spirit OF God,
        then the kingdom of God is come unto you.
Matt. 12:29 Or else how can one enter into a strong man’s house,
        and spoil his goods, except he first bind the strong man?
        and then he will spoil his house.

Matt. 12:30 He that is not with me is against me;
        and he that gathereth not with me scattereth abroad.
Matt. 12:31 Wherefore I say unto you,
        All manner of sin and blasphemy shall be forgiven unto men:
        but the blasphemy against the Holy Ghost shall not be forgiven unto men.

Matt. 12:32 And whosoever speaketh a word against the Son of man,
                it shall be forgiven him:
        but whosoever speaketh against the Holy Ghost,
                it shall not be forgiven him, neither in this world, neither in the world to come.
Matt. 12:33 Either make the tree good, and his fruit good;
        or else make the tree corrupt,
        and his fruit corrupt: for the tree is known by his fruit.
Matt. 12:34 O generation of vipers,
        how can ye, being evil, speak good things?
        for out of the abundance of the heart the mouth speaketh

Christ as Spirit in the prophets promised:
Isa 59:20 And the Redeemer shall come to Zion, 
        and unto them that turn from transgression in Jacob, saith the Lord.

Is 59:21
As for me, this is my covenant with them, saith the LORD;
        My SPIRIT that is upon thee
, and
        My WORDS which I have put in thy mouth,
                shall not depart out of thy mouth, nor out of the mouth of thy seed,
                nor out of the mouth of thy
seeds seed, saith the Lord, from henceforth and for ever.

This is a parallelism: both SPIRIT or WORDS are in our MOUTH for ever. Isaiah does not have to say that the spirit will never depart from us.


Whatever God delivers to mankind is a TEST to weed out the false teachers or prophets?

To the law and to the testimony:
       
if they speak not according to this word,
       
it is because there is no light in them. Isa 8:20

And they shall pass through it,
        hardly bestead and hungry:
        and it shall come to pass,
        that when they shall be hungry,
        they shall fret themselves,
        and curse their king and their God,
                and look upward
. Isa 8:21
NUMBER ONE:
Blasphēm-eō , pf.
A. beblasphēmēkaD.18.10:—speak profanely of sacred things, “eis theousPl.R.381e; offer rash prayers, Id.Alc.2.149c; b. kata tinos utter imprecations against, Aeschin.1.180.
2. speak ill or to the prejudice of one, slander,peri tēs emēs diatribēsIsoc.15.2, cf. D.l.c., ib.82; “b. kata tinosIsoc.12.65, cf. Arist.Fr.44; “hosa eis hēmas eblasphēmēsanD.51.3; “b. tinaBabr.71.6, Ev.Luc.23.39, etc.: abs., Phld.Lib.p.8 O.:—Pass., to have evil spoken of one, “beblasphēmēmenousId.Vit.p.12 J., cf. 1 Ep.Cor.10.30.
3. speak impiously or irreverently of God, blaspheme, “eis ton KurionLXX Da.3.29(96); “eis to pneuma to hagionEv.Marc.3.29; eis ta theia Vett. Val.58.12; “tous theousId.67.20: abs., LXX 2 Ma.10.34, al., Ev.Matt.9.3.
NUMBER TWO:
Blasphēm-os , on,
A. speaking ill-omened words, evil-speaking, Arist.Rh.1398b11: c. gen., against . . , Plu.2.1100d, etc.
2. of words, slanderous, libellous,dedoika blasphēmon men eipein alēthes d' ēD.9.1, cf. Luc.Alex.4 (Sup.). Adv. “-mōsPhilostr. VA4.19, App.BC2.126.
3. blasphemous, “ethnēLXX 2 Ma.10.4; “rhēmataAct.Ap.6.11; “lalein blasphēmaApoc.13.5: Subst., blasphemer, LXX 2 Ma.9.28, 1 Ep.Ti.1.13, etc.
HOW THE CONCEPT WAS UNDERSTOOD:
Demosthenes, Philippic 3 Dem. 9 1 Many speeches are delivered, men of Athens, at almost every meeting of the Assembly, about the wrongs that Philip has been committing, ever since the conclusion of peace, not only against you but also against the other states, and all the speakers would, I am sure, admit in theory, though they do not put it in practice, that the object both of our words and deeds must be to check and chastise his arrogance;
        yet I perceive that all our interests have been so completely betrayed and sacrificed,
        that—I am afraid it is an ominous thing to say, but yet the truth—even if all who address you had wanted to propose,
        and all of you had wanted to pass, measures that were bound to bring our affairs into the worst possible plight,
        I do not think they could have been in a worse condition than they are today

Arist.Rh.1398b11: Theodectes: “If we do not entrust our own horses to those who have neglected the horses of others, or our ships to those who have upset the ships of others; then, if this is so in all cases, we must not entrust our own safety to those who have failed to preserve the safety of others.” Similarly, in order to prove that men of talent are everywhere honored, Alcidamas said: “The Parians honored Archilochus, in spite of his evil-speaking;

Rev. 13:4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast,
        saying, Who is like unto the beast? who is able to make war with him?
Rev. 13:5 And there was given unto him a mouth speaking  great things and blasphemies;
        and power was given unto him to continue forty and two months.
Rev. 13:6 And he opened his mouth
        in blasphemy against God,
        to blaspheme his name,
        and his tabernacle,
        and them that dwell in heaven.
Rev. 13:7 And it was given unto him to make war with the saints, and to overcome them:
        and power was given him over all kindreds, and tongues, and nations.
NUMBER THREE:
Blasphēm-ia
A. word of evil omen, profane speech, D.25.26; blasphēmian ephthegxato, at a sacrifice, E.Ion1189; “ei tis parastas tois bōmois blasphēmoi b. pasanPl.Lg.800c; pasan b. hierōn katakheousi ib.d.
Plat. Laws 800c [800c] and the offering, should blaspheme most blasphemously, would not his voice bring upon his father and the rest of the family a feeling of despair and evil forebodings?

Clinias
It would.

Athenian
Well, in our part of the world this is what happens, one may almost say, in nearly every one of the States.            
        Whenever a magistrate holds a public sacrifice
,
        the next thing is for a crowd of choirs— not merely one—to advance and take their stand,
        not at a distance from the altars, 

Mant-eia prophetic power, mode of divination

Phtheggomai speak loud and clear of battle- cry, the recitative of the chorus, sound of trumpets, flute, lyre playing the harp and making religious melody, to clap the hands.

Choros band of dancers and singers: music demands dancing. The Agora was where Jesus consigned the pipers, singers and dancers.

Plat. Laws 7.800d [800d] but often quite close to them;
        and then they let out a flood of blasphemy over the sacred offerings,
        racking the souls of their audience with words, rhythms and tunes most dolorous,
        and the man that succeeds at once in drawing most tears from the sacrificing city
        carries off the palm of victory.

Must we not reject [note] such a custom as this? For if it is ever really necessary that the citizens should listen to such doleful strains,
        it would be more fitting that the choirs that attend should be hired from abroad,
        and that not on holy days but only on fast-days—

[note] Music should he used as an ennobling educational instrument, promoting self-control, not as a means of exciting vulgar sentiment and passion.

Euripides, Ion Eur. Ion 1177 When it was time for music [flute, Aulos] and the public bowl, the old man said: “we must take away the small wine vessels and bring in the big ones,
        [1180] so that they may come to their pleasures more quickly”
        Then there was the work of bringing gold and silver cups;
        he took up a chosen one, as if to do a favor for the new master,
        and gave him the full cup—he had put in the wine
        [1185] a deadly poison which they say his mistress had given him, to kill the new son; and no one knew this. When Xuthus' revealed son was holding a libation among the rest, one of the slaves said a profane word; [1190] he, as one brought up within the temple and with expert seers, thought it an omen and required another goblet to be filled afresh. The former libations to the god he cast upon the ground, instructing everyone to pour them out.

Katakheuo   A. tettix katakheuet' aoidēnHes.Op. 583. The Locusts in Revelation are the Muses of Apollo, Abaddon or Apollyon.

Hesiod, Works and days Hes. WD 583 But when the artichoke flowers, and the chirping grass-hopper sits in a tree and pours down his shrill song continually from under his wings in the season of wearisome heat, [585] then goats are plumpest and wine sweetest; women are most wanton, but men are feeblest

2. defamation, slander, Democr.177, D.10.36, 18.95; “b. poieisthai eis tinaAeschin. 1.167, cf. Ep.Eph.4.31; holas hamaxas blasphēmiōn whole cart-loads of abuse, Luc.Eun.2.
D.10.36  [36] for I think I shall be able, with advantage to the State, to plead the cause both of the poor against the rich and of the property-owners against the necessitous. If we could banish from our midst both the obloquy which some heap on the Theoric Fund,1 and also the fear that the Fund will not be maintained without doing a great deal of harm, we could not perform a greater service nor one more likely to strengthen the whole body politic.
1 See note on Dem. 1.20.
Dem. 18 95 I wish to show you that the attack Aeschines made on the Euboeans and the Byzantines by raking up old stories of their disobliging conduct towards you, was mere spiteful calumny,—not only because, as I think you all must know, those stories are false, but because, even if they were entirely true, the merits of my policy are not affected,—by relating, with due brevity, two or three of the noble actions of your own commonwealth; for the public conduct of a state, like the private conduct of a man, should always be guided by its most honor able traditions. 

Aeschin. 1 167
His offensive talk against Philip is foolish and out of place, but not so serious a mistake as that which I am about to mention. For confessedly he will be making his slanderous charges [ against a man—he who is himself no man. But when he insinuates shameful suspicions [blasphēmias poiēsetai:] against the boy, by deliberately applying to him words of double meaning [paremballē], he makes our city ridiculous.
Poieo to represent in poetry, in this case to slander the boy:
Aeschin. 1 168 For, under the impression that he is hurting me with reference to the accounting which I am about to render for my service on the embassy, he says that when the other day he himself was describing the boy Alexander, telling how at a certain banquet of ours he played the cithara, reciting certain passages in which there were thrusts at another boy, and when he reported to the senate what he himself happened to know about the incident, I got angry at his jests at the expense of the boy,2 as though I were not merely a member of the embassy, but one of the boy's own family.

1 See the Introduction to Aeschin. 2.

2 The words of double meaning that Aeschines says Demosthenes applied to the boy Alexander would be connected with the story of this “playing” and “reciting.”

Eph. 4:28 Let him that stole steal no more:
        but rather let him labour, working with his hands the thing which is good,
        that he may have to give to him that needeth.
Eph. 4:29 Let no corrupt communication proceed out of your mouth,
        but that which is good to the use of edifying,
        that it may minister grace unto the hearers.
Eph. 4:30 And grieve not the holy Spirit of God,
    whereby ye are sealed unto the day of redemption.
Eph. 4:31 Let all bitterness, and wrath, and anger, and clamour,
        and evil speaking, be put away from you, with all malice:
Eph. 4:32 And be ye kind one to another, tenderhearted, forgiving one another,
        even as God for Christ’s sake hath forgiven you.
3. irreverent speech against God, blasphemy, “ eis to theion b.Men.715: in pl., LXX Ez.35.12, al.; “tou Pneumatosagainst  Ev.Matt.12.31; “pros ton theonApoc.13.6.
d, blasphemy, “ eis to theion b.Men.715: in pl., LXX Ez.35.12, al.; “tou Pneumatosagainst . . ,Ev.Matt.12.31; pros ton theonApoc.13.6.
Ezek. 35:11 Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee.

Ezek. 35:12 And thou shalt know that I am the LORD, 
        and that I have heard all thy blasphemies
        which thou hast spoken against the mountains of Israel,
        saying, They are laid desolate, they are given us to consume.

Ezek. 35:13 Thus with your mouth ye have boasted against me,
        and have multiplied your words against me: I have heard them.
Ezek. 35:14 Thus saith the Lord GOD;
        When the whole earth rejoiceth, I will make thee desolate.
Ezek. 35:15 As thou didst rejoice at the inheritance of the house of Israel, because it was desolate,
        so will I do unto thee: thou shalt be desolate,
        O mount Seir, and all Idumea,
        even all of it: and they shall know that I am the LORD.

2Kings 19:3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and there is not strength to bring forth.

Is. 37:3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.
Matt. 26:61 And said, This fellow said,
        I am able to destroy the temple of God, and to build it in three days.
Matt. 26:62 And the high priest arose, and said unto him, Answerest thou nothing?
        what is it which these witness against thee?
Matt. 26:63 But Jesus held his peace. And the high priest answered and said unto him,
        I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.
Matt. 26:64 Jesus saith unto him, Thou hast said:
        nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power,
        and coming in the clouds of heaven.
Matt. 26:65 Then the high priest rent his clothes, saying,
        He hath spoken blasphemy; what further need have we of witnesses?
        behold, now ye have heard his blasphemy.
Matt. 26:66 What think ye? They answered and said, He is guilty of death.

Mark 7:22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

Mark 14:64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.

John 10:33 The Jews answered him, saying,
        For a good work we stone thee not; but for blasphemy;
        and because that thou, being a man, makest thyself God.
Col. 3:8 But now ye also put off all these; anger, wrath, malice, blasphemy,
        filthy communication out of your mouth.


Rev. 2:9 I know thy works, and tribulation, and poverty, (but thou art rich)
        and I know the blasphemy of them which say they are Jews,
        and are not, but are the synagogue of Satan.
Rev. 13:1 And I stood upon the sand of the sea,
        and saw a beast rise up out of the sea, having seven heads and ten horns,
        and upon his horns ten crowns, and upon his heads the name of blasphemy.
Rev. 13:6 And he opened his mouth in blasphemy against God,
        to blaspheme his name, and his tabernacle, and them that dwell in heaven.


Rev. 17:3 So he carried me away in the spirit into the wilderness:
        and I saw a woman sit upon a scarlet coloured beast,
        full of names of blasphemy, having seven heads and ten horns.

Catullus

Then as the she-he sensed limbs were void of manly strain
And sighted freshly shed a-ground spot of ensanguined stain,
Snatched she the timbrel's legier load with hands as snowdrops white,
Thy timbrel, Mother Cybele, the firstings of thy rite,

And as her tender finger-tips on bull-back hollow rang
She rose a-grieving and her song to listening comrades sang.
"Up Gallae, hie together, haste for Cybele's deep grove,
Hie to the Dindymnean dame, ye flocks that love to rove;

The which affecting stranger steads as bound in exile's brunt
My sect pursuing led by me have nerved you to confront
The raging surge of salty sea and ocean's tyrant hand
As your hate of Venus' hest your manly forms unmann'd,
Gladden your souls, ye mistresses, with sense of error bann'd.

Drive from your spirits dull delay, together follow ye
To hold of Phrygian goddess, home of Phrygian Cybebe,
Where loud the cymbal's voice resounds with timbrel-echoes blending,
And where the Phrygian piper drones grave bass from reed a-bending,
 
Where toss their ivy-circled heads with might the Maenades
Where ply mid shrilly lullilooes the holiest mysteries,
Where to fly here and there be wont the she-god's vaguing train,
Thither behoves us lead the dance in quick-step hasty strain."
 
Soon as had Atys (bastard-she) this lay to comrades sung
The Chorus sudden lulliloos with quivering, quavering tongue,
Again the nimble timbrel groans, the scooped-out cymbals clash,
And up green Ida flits the Choir, with footsteps hurrying rash
 
Then Atys frantic, panting, raves, a-wandering, lost, insane,
And leads with timbrel hent and treads the shades where shadows rain,
Like heifer spurning load of yoke in yet unbroken pride;
And the swift Gallae follow fain their first and fleet-foot guide.
But when the home of Cybele they make with toil out-worn

Rev 18:21 And a mighty angel took up a stone like a great millstone,
        and cast it into the sea, saying,
Thus with violence shall that great city Babylon be thrown down,
        and shall be found no more at all
.

Rev 18:22 And the voice of harpers, and musicians [Apollyon's muses or locusts] and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, [theater builders and stage managers] of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone [called a pipe, made a wistling sound to attract] shall be heard no more at all in thee;

phthegma , atos, to (written phthengma in late Inscrr., Epigr.Gr.1002, 1003), sound of the voice, voice, Pi.P.8.31, A.Pr.588 (lyr.), S.OC1623, Ar.Nu.319 (anap.), etc.; periphr. of a person, ô phthegm' anaides, for ô phthenxamene anaidê, S.OC863, cf. Aj.14, El.1225. 

2. of other sounds, as of birds, cries, S.El.18, E.Hel.747; of a bull, roaring, Id.Hipp.1215; brontas ph. Pi.P.4.198 ; thueias ph. the grinding of the mortar, Ar.Pax235; of musical notes, Id.Av.683 (lyr.), Pl.Lg.812d; of the nightingale's song, Ar.Av.204, 223. 

Mouseios , on, Aeol. Moisaios , a, on, ( [Mousa] ) of or belonging to the Muses, hedra E.Ba.410 (lyr.); Moisaion harma the car of Poesy, Pi.I.8 (7).67; lithos M. a monument of song, Id.N.8.47.  

II. musical, kelados AP9.372 .
 
melôid-ia , hê, singing, chanting, E.Rh.923, etc.
II. chant, choral song, melôidias poiêtês Pl.Lg.935e , cf. 812d; lullaby, ib.790e: generally, music, Phld.Mus.p.12 K.

Rev 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.

Vincent

21. Sorceries (farmakeiwn). Only here, ch. xviii. 23; and Gal. v. 20, where farmakeia sorceries, A.V., witchcraft is enumerated among the "works of the flesh." Used in the Septuagint of the Egyptian sorceries (Exod. vii. 22. Of Babylon, Isa. xlvii. 9, 12). From farmakon a drug, and thence a poison, an enchantment. Plato says: "There are two kinds of poisons used among men which cannot clearly be distinguished. There is one kind of poison which injures bodies by the use of other bodies according to a natural law...

but there is another kind which injures by sorceries and incantations and magic bonds, as they are termed, and induces one class of men to injure another as far as they can, and persuades others that they, above all persons, are liable to be injured by the powers of the magicians.

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