Mar 3:29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
But those that might cast blame on the sacred breath of life have no release in this age but are liable for perpetual failure.
Christ's words incorporate a broader, bolder idea than the narrow threat of punishment. Christ is making a point here about the nature of adversity and the importance of our reaction to it. Christ has already said that we can free ourselves form blaming God, the normal interpretation of blasphemy, or others, which is part of the Greek definition, for our problems. He goes beyond that idea here. Christ says that there is a limit to what we can blame. Beyond that, he says that those who go beyond that limit are themselves liable for the perpetual problems (the KJV Greek source used the term krisis meaning judgment but today's Greek uses harmartia meaning failure or mistakes)of the world.
The important distinction here between the terms used for what I call "blame" and "liability." The first term, blasphêmeô, means means "slander," that is false blame. The later, enochos,is the Greek term for true liability in the legal sense. So, what causes this perpetual crisis? Casting blame on the sacred breath of life" or what is traditionally know as the Holy Ghost. Since I do not to make statements about the nature of divinity because I am really equipped to comprehend the nature of God, I will leave discussion of the Holy Ghost as part of the triune God to others who feel they are more qualified. Putting aside the whole phrase for a moment, let us look at its parts.
Christ uses the word translated as "holy" (hagios )to refer those things which dogs cannot appreciate (Mat 7:6), holy places (Mat 24:15), holy angels/messengers (Mat 25:31, Mar 8:38, Luk 9:26)="font-size:0;">, and the Father (Jhn 17:11). Christ used the word translated as "spirit" or "ghost" (pneuma) without the "holy" to describe something people can lack (Mat 5:3), the truth from the Father that speaks within us (Mat 10:20, Mat 22:43, Jhn 3:34, Jhn 6:63, Jhn 14:17, the power of God from which Christ gets his power (Mat 12:28, Luk 4:18), as our multiple inner demons (Mat 12:45, Mar 5:8, Luk 10:20, Luk 11:26), the good desires within us (Mat 26:41, Mar 14:38), that which gives people their ideas (Luk 9:55), that what Christ gave up when he died (Luk 23:46), the appearance but not reality of a physical body (Luk 24:39), that which gives us birth into the kingdom of God (Jhn 3:5), that which is the source of spirit (Jhn 3:6, Jhn 3:8), the proper way in which to worship God (Jhn 4:23, Jhn 4:24), the source of the words of life (Jhn 6:63), and the spirit of truth (Jhn 14:17, Jhn 15:26, Jhn 16:13).
So the "breath" of life and inspiration is an invisible force within us that is separate from our physical being. This force contains information because it contains the truth. Some of Christ's earliest words in the Gospels (Mat 4:4) is that "man does not live by bread alone but by every word that comes from the mouth of God." The Greek for word is "logos," that is, information. This information coming from the mouth of God is the breath of life. Information isn't just inanimate fact. It is the instruction set by which our bodies and our minds run.
There is power in those instructions because the universe was designed to interact with them. An analogy might be a computer program, controlling a computer, this spirit operates within physical reality but it exists on a level beyond that physic al reality. The set of instructions or ideas of information contains both good impulses (consider them subroutines) and bad impulses. The right instructions in this program give us power in the world and entry into the higher-level kingdom, the universal rule of God.
This idea of the divine breath of life goes further. Breathing is a process of reversing cycles. We must inhale and exhale. The breath of life fills us as children and empties out of us at death, but the cycle repeats in each life, in each generation. This is why Christ calls us children of God and says that they are like the kingdom of heaven (Mat 19:14). As children, we are these seeds of information coming from the breath of spirit, planted in the world (Mat 13:38).
Who are those that blaspheme against the divine breath of life? Aren't these those who believe that the material world that we can see is all there is? We can get beyond our mistakes is we blaming God for our problems. We can get beyond our mistakes if we blame other people. Where people get stuck is when they make the mistake of believing that the physical world is all there is, that there is no divine breath of life, no spiritual dimension to life, no information in life, or, to put it more simply, no meaning to life. When that happens, people are not only stuck, but they create all the disputes in the world.
If there is no greater purpose on a non-materialistic level, there is no uniting force. The world is just a bunch of empty, competing egos with no moral center and no moral restraints.
How does this idea of "breath" tie to the whole previous discussion of the nature of adversity and Christ and our power over it? I would suggest that Christ is also saying, in a very consistent way, that the cycle of adversity and achievement is also part of the "breathing cycles" of life. This adversity is part of God's kingdom. It has a purpose. This purpose is also a part of the divine breath of life and its cycles. If you believe in purpose, adversity makes sense. If you don't believe meaning, all the suffering of the world is meaningless and empty and endless.
βλασφημήσῃ "Blashpheme" is from blasphêmeô (blasphemeo), which means "to speak profanely of sacred things", "to offer rash prayers", "to speak ill of", "to slander," and, since the NT, "to speak irreverently of God."