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Selected Verse: 1 John 5:16 - King James

Verse	Translation	Text
1Jo 5:16	King James	If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
If any . . . see--on any particular occasion; Greek aorist. his brother--a fellow Christian. sin a sin--in the act of sinning, and continuing in the sin: present. not unto death--provided that it is not unto death. he shall give--The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration. for them--resuming the proviso put forth in the beginning of the verse. "Provided that the sin is not unto death." "Shall give life," I say, to, that is, obtain life "for (in the case of) them that sin not unto death." I do not say that he shall pray for it--The Greek for "pray" means a REQUEST as of one on an equality, or at least on terms of familiarity, with him from whom the favor is sought. "The Christian intercessor for his brethren, John declares, shall not assume the authority which would be implied in making request for a sinner who has sinned the sin unto death (Sa1 15:35; Sa1 16:1; Mar 3:29), that it might be forgiven him" [TRENCH, Greek Synonyms of the New Testament]. Compare Deu 3:26. Greek "ask" implies the humble petition of an inferior; so that our Lord never uses it, but always uses (Greek) "request." Martha, from ignorance, once uses "ask" in His case (Joh 11:22). "Asking" for a brother sinning not unto death, is a humble petition in consonance with God's will. To "request" for a sin unto death [intercede, as it were, authoritatively for it, as though we were more merciful than God] would savor of presumption; prescribing to God in a matter which lies out of the bounds of our brotherly yearning (because one sinning unto death would thereby be demonstrated not to be, nor ever to have been, truly a brother, Jo1 2:19), how He shall inflict and withhold His righteous judgments. Jesus Himself intercedes, not for the world which hardens itself in unbelief, but for those given to Him out of the world.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

If any . . . see--on any particular occasion; Greek aorist.

his brother--a fellow Christian.

sin a sin--in the act of sinning, and continuing in the sin: present.

not unto death--provided that it is not unto death.

he shall give--The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration.

for them--resuming the proviso put forth in the beginning of the verse. "Provided that the sin is not unto death." "Shall give life," I say, to, that is, obtain life "for (in the case of) them that sin not unto death."

I do not say that he shall pray for it--The Greek for "pray" means a REQUEST as of one on an equality, or at least on terms of familiarity, with him from whom the favor is sought. "The Christian intercessor for his brethren, John declares, shall not assume the authority which would be implied in making request for a sinner who has sinned the sin unto death (Sa1 15:35; Sa1 16:1; Mar 3:29), that it might be forgiven him" [TRENCH, Greek Synonyms of the New Testament]. Compare Deu 3:26. Greek "ask" implies the humble petition of an inferior; so that our Lord never uses it, but always uses (Greek) "request." Martha, from ignorance, once uses "ask" in His case (Joh 11:22). "Asking" for a brother sinning not unto death, is a humble petition in consonance with God's will. To "request" for a sin unto death [intercede, as it were, authoritatively for it, as though we were more merciful than God] would savor of presumption; prescribing to God in a matter which lies out of the bounds of our brotherly yearning (because one sinning unto death would thereby be demonstrated not to be, nor ever to have been, truly a brother, Jo1 2:19), how He shall inflict and withhold His righteous judgments. Jesus Himself intercedes, not for the world which hardens itself in unbelief, but for those given to Him out of the world.

Notes on the Bible, by Albert Barnes, [1834]
If a man see his brother sin a sin ... - From the general assurance that God hears prayer, the apostle turns to a particular case in which it may be benevolently and effectually employed, in rescuing a brother from death. There has been great diversity of opinion in regard to the meaning of this passage, and the views of expositors of the New Testament are by no means settled as to its true sense. It does not comport with the design of these notes to examine the opinions which have been held in detail. A bare reference, however, to some of them will show the difficulty of determining with certainty what the passage means, and the impropriety of any very great confidence in one's own judgment in the case. Among these opinions are the following. Some have supposed that the sin against the Holy Spirit is intended; some that the phrase denotes any great and enormous sin, as murder, idolatry, adultery; some that it denotes some sin that was punishable by death by the laws of Moses; some that it denotes a sin that subjected the offender to excommunication from the synagogue or the church; some that it refers to sins which brought fatal disease upon the offender, as in the case of those who abused the Lord's Supper at Corinth, (see the notes at Co1 11:30); some that it refers to crimes committed against the laws, for which the offender was sentenced to death, meaning that when the charge alleged was false, and the condemnation unjust, they ought to pray for the one who was condemned to death, and that he would be spared; but that when the offence was one which had been really committed, and the offender deserved to die, they ought not to pray for him, or, in other words, that by "the sin unto death," offences against the civil law are referred to, which the magistrate had no power to pardon, and the punishment of which he could not commute; and by the "sin not unto death," offences are referred to which might be pardoned, and when the punishment might be commuted; some that it refers to sins "before" and "after" baptism, the former of which might be pardoned, but the latter of which might not be; and some, and perhaps this is the common opinion among the Roman Catholics, that it refers to sins that might or might not be pardoned after death, thus referring to the doctrine of purgatory. These various opinions may be seen stated more at length in Rosenmuller, Lucke, Pool (Synopsis,) and Clarke, "in loc." To go into an examination of all these opinions would require a volume by itself, and all that can be done here is to furnish what seems to me to be the fair exposition of the passage. The word "brother" may refer either to a member of the church, whether of the particular church to which one was attached or to another, or it may be used in the larger sense which is common as denoting a fellow-man, a member of the great family of mankind. There is nothing in the word which necessarily limits it to one in the church; there is nothing in the connection, or in the reason assigned, why what is said should be limited to such an one. The "duty" here enjoined would be the same whether the person referred to was in the church or not; for it is our duty to pray for those who sin, and to seek the salvation of those whom we see to be going astray, and to be in danger of ruin, wherever they are, or whoever they may be. At the same time, the correct interpretation of the passage does not depend on determining whether the word "brother" refers to one who is a professed Christian or not. A sin which is not unto death - The great question in the interpretation of the whole passage is, what is meant by the "sin unto death." The Greek (ἁμαρτία πρὸς θάνατον hamartia pros thanaton) would mean properly a sin which "tends" to death; which would "terminate" in death; of which death was the penalty, or would be the result, unless it were arrested; a sin which, if it had its own course, would terminate thus, as we should speak of a disease "unto death." Compare the notes at Joh 11:4. The word "death" is used in three significations in the New Testament, and as employed here might, so far as the word is concerned, be applied in any one of those senses. It is used to denote: (a) literally, the death of the body; (b) spiritual death, or death "in trespasses and sin," Eph 2:1; (c) the "second death," death in the world of woe and despair. If the sin here mentioned refers to "temporal" death, it means such a sin that temporal death must inevitably follow, either by the disease which it has produced, or by a judicial sentence where there was no hope of pardon or of a commutation of the punishment; if it refers to death in the future world, the second death, then it means such a sin as is unpardonable. That this last is the reference here seems to me to be probable, if not clear, from the following considerations: (1) There is such a sin referred to in the New Testament, a sin for which there is forgiveness "neither in this life nor the life to come." See the notes at Mat 12:31-32. Compare Mar 3:29. If there is such a sin, there is no impropriety in supposing that John would refer to it here. (2) this is the "obvious" interpretation. It is that which would occur to the mass of the readers of the New Testament, and which it is presumed they do adopt; and this, in general, is one of the best means of ascertaining the sense of a passage in the Bible. (3) the other significations attached to the word "death," would be quite inappropriate here. (a) It cannot mean "unto spiritual death," that is, to a continuance in sin, for how could that be known? and if such a case occurred, why would it be improper to pray for it? Besides, the phrase "a sin unto spiritual death," or "unto continuance in sin," is one that is unmeaning. (b) It cannot be shown to refer to a disease that should be unto death, miraculously inflicted on account of sin, because, if such cases occurred, they were very rare, and even if a disease came upon a man miraculously in consequence of sin, it could not be certainly known whether it was, or was not, unto death. All who were visited in this way did not certainly die. Compare Co1 5:4-5, with Co2 2:6-7. See also Co1 11:30. (c) It cannot be shown that it refers to the case of those who were condenmed by the civil magistrate to death, and for whom there was no hope of reprieve or pardon, for it is not certain that there were such cases; and if there were, and the person condemned were innocent, there was every reason to pray that God would interpose and save them, even when there was no hope from man; and if they were guilty, and deserved to die, there was no reason why they should not pray that the sin might be forgiven, and that they might be prepared to die, unless it were a case where the sin was unpardonable. It seems probable, therefore, to me, that the reference here is to the sin against the Holy Spirit, and that John means here to illustrate the duty and the power of prayer, by showing that for any sin short of that, however aggravated, it was their duty to pray that a brother might be forgiven. Though it might not be easy to determine what was the unpardonable sin, and John does not say that those to whom he wrote could determine that with certainty, yet there were many sins which were manifestly not of that aggravated character, and for those sins it was proper to pray. There was clearly but one sin that was unpardonable - "there is a sin unto death;" there might be many which were not of this description, and in relation to them there was ample scope for the exercise of the prayer of faith. The same thing is true now. It is not easy to define the unpardonable sin, and it is impossible for us to determine in any case with absolute certainty that a man has committed it. But there are multitudes of sins which people commit, which upon no proper interpretation of the passages respecting the sin which "hath never forgiveness," can come under the description of that sin, and for which it is proper, therefore, to pray that they may be pardoned. We know of cases enough where sin "may" be forgiven; and, without allowing the mind to be disturbed about the question respecting the unpardonable sin, it is our duty to bear such cases on our hearts before God, and to plead with him that our erring brethren may be saved. He shall ask - That is, he shall pray that the offender may be brought to true repentance, and may be saved. And he shall give him life for them that sin not unto death - That is, God shall give life, and he shall be saved from the eternal death to which he was exposed. This, it is said, would be given to him who offers the prayer; that is, his prayer would be the means of saving the offending brother. What a motive is this to prayer! How faithful and constant should we be in pleading for our fellow-sinners, that we may be instrumental in saving their souls! What joy will await those in heaven who shall see there many who were rescued from ruin in answer to their prayers! Compare the notes at Jam 5:15, Jam 5:19-20. There is a sin unto death - A sin which is of such a character that it throws the offender beyond the reach of mercy, and which is not to be pardoned. See Mar 3:28-29. The apostle does not here say what that sin is; nor how they might know what it is; nor even that in any case they could determine that it had been committed. He merely says that there is such a sin, and that he does not design that his remark about the efficacy of prayer should be understood as extending to that. I do not say that he shall pray for it - "I do not intend that my remark shall be extended to all sin, or mean to affirm that all possible forms of guilt are the proper subjects of prayer, for I am aware that there is one sin which is an exception, and my remark is not to be applied to that." He does not say that this sin was of common occurrence: or that they could know when it had been committed; or even that a case could ever occur in which they could determine that; he merely says that in respect to that sin he did not say that prayer should be offered. It is indeed implied in a most delicate way that it would not be proper to pray for the forgiveness of such a sin, but he does not say that a case would ever happen in which they would know certainly that the sin had been committed. There were instances in the times of the prophets in which the sin of the people became so universal and so aggravated, that they were forbidden to pray for them. Isa 14:11, "then said the Lord unto me, Pray not for this people for their good;" Isa 15:1, "Then said the Lord unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people; cast them out of my sight, and let them go forth." Compare the notes at Isa 1:15. But these were cases in which the prophets were directly instructed by God not to pray for a people. We have no such instruction; and it may be said now with truth, that as we can never be certain respecting anyone that he has committed the unpardonable sin, there is no one for whom we may not with propriety pray. There may be those who are so far gone in sin that there may seem to be little, or almost no ground of hope. They may have cast off all the restraints of religion, of morality, of decency; they may disregard all the counsels of parents and friends; they may be sceptical, sensual, profane; they may be the companions of infidels and of mockers; they may have forsaken the sanctuary, and learned to despise the sabbath; they may have been professors of religion, and now may have renounced the faith of the gospel altogether, but still, while there is life it is our duty to pray for them, "if peradventure God will give them repentance to the acknowledging of the truth," Ti2 2:25. "All things are possible with God;" and he has reclaimed offenders more hardened, probably, than any that we have known, and has demonstrated that there is no form of depravity which he has not the power to subdue. Let us remember the cases of Manasseh, of Saul of Tarsus, of Augustine, of Bunyan, of Newton, of tens of thousands who have been reclaimed from the vilest forms of iniquity, and then let us never despair of the conversion of any, in answer to prayer, who may have gone astray, as long as they are in this world of probation and of hope. Let no parent despair who has an abandoned son; let no wife cease to pray who has a dissipated husband. How many a prodigal son has come back to fill with happiness an aged parent's heart! How many a dissipated husband has been reformed to give joy again to the wife of his youth, and to make a paradise again of his miserable home!

Notes on the Bible, by Albert Barnes, [1834]

If a man see his brother sin a sin ... - From the general assurance that God hears prayer, the apostle turns to a particular case in which it may be benevolently and effectually employed, in rescuing a brother from death. There has been great diversity of opinion in regard to the meaning of this passage, and the views of expositors of the New Testament are by no means settled as to its true sense. It does not comport with the design of these notes to examine the opinions which have been held in detail. A bare reference, however, to some of them will show the difficulty of determining with certainty what the passage means, and the impropriety of any very great confidence in one's own judgment in the case. Among these opinions are the following. Some have supposed that the sin against the Holy Spirit is intended; some that the phrase denotes any great and enormous sin, as murder, idolatry, adultery; some that it denotes some sin that was punishable by death by the laws of Moses; some that it denotes a sin that subjected the offender to excommunication from the synagogue or the church; some that it refers to sins which brought fatal disease upon the offender, as in the case of those who abused the Lord's Supper at Corinth, (see the notes at Co1 11:30); some that it refers to crimes committed against the laws, for which the offender was sentenced to death, meaning that when the charge alleged was false, and the condemnation unjust, they ought to pray for the one who was condemned to death, and that he would be spared; but that when the offence was one which had been really committed, and the offender deserved to die, they ought not to pray for him, or, in other words, that by "the sin unto death," offences against the civil law are referred to, which the magistrate had no power to pardon, and the punishment of which he could not commute; and by the "sin not unto death," offences are referred to which might be pardoned, and when the punishment might be commuted; some that it refers to sins "before" and "after" baptism, the former of which might be pardoned, but the latter of which might not be; and some, and perhaps this is the common opinion among the Roman Catholics, that it refers to sins that might or might not be pardoned after death, thus referring to the doctrine of purgatory.

These various opinions may be seen stated more at length in Rosenmuller, Lucke, Pool (Synopsis,) and Clarke, "in loc." To go into an examination of all these opinions would require a volume by itself, and all that can be done here is to furnish what seems to me to be the fair exposition of the passage. The word "brother" may refer either to a member of the church, whether of the particular church to which one was attached or to another, or it may be used in the larger sense which is common as denoting a fellow-man, a member of the great family of mankind. There is nothing in the word which necessarily limits it to one in the church; there is nothing in the connection, or in the reason assigned, why what is said should be limited to such an one. The "duty" here enjoined would be the same whether the person referred to was in the church or not; for it is our duty to pray for those who sin, and to seek the salvation of those whom we see to be going astray, and to be in danger of ruin, wherever they are, or whoever they may be. At the same time, the correct interpretation of the passage does not depend on determining whether the word "brother" refers to one who is a professed Christian or not.

A sin which is not unto death - The great question in the interpretation of the whole passage is, what is meant by the "sin unto death." The Greek (ἁμαρτία πρὸς θάνατον hamartia pros thanaton) would mean properly a sin which "tends" to death; which would "terminate" in death; of which death was the penalty, or would be the result, unless it were arrested; a sin which, if it had its own course, would terminate thus, as we should speak of a disease "unto death." Compare the notes at Joh 11:4. The word "death" is used in three significations in the New Testament, and as employed here might, so far as the word is concerned, be applied in any one of those senses. It is used to denote:

(a) literally, the death of the body;

(b) spiritual death, or death "in trespasses and sin," Eph 2:1;

(c) the "second death," death in the world of woe and despair.

If the sin here mentioned refers to "temporal" death, it means such a sin that temporal death must inevitably follow, either by the disease which it has produced, or by a judicial sentence where there was no hope of pardon or of a commutation of the punishment; if it refers to death in the future world, the second death, then it means such a sin as is unpardonable. That this last is the reference here seems to me to be probable, if not clear, from the following considerations:

(1) There is such a sin referred to in the New Testament, a sin for which there is forgiveness "neither in this life nor the life to come." See the notes at Mat 12:31-32. Compare Mar 3:29. If there is such a sin, there is no impropriety in supposing that John would refer to it here.

(2) this is the "obvious" interpretation. It is that which would occur to the mass of the readers of the New Testament, and which it is presumed they do adopt; and this, in general, is one of the best means of ascertaining the sense of a passage in the Bible.

(3) the other significations attached to the word "death," would be quite inappropriate here.

(a) It cannot mean "unto spiritual death," that is, to a continuance in sin, for how could that be known? and if such a case occurred, why would it be improper to pray for it? Besides, the phrase "a sin unto spiritual death," or "unto continuance in sin," is one that is unmeaning.

(b) It cannot be shown to refer to a disease that should be unto death, miraculously inflicted on account of sin, because, if such cases occurred, they were very rare, and even if a disease came upon a man miraculously in consequence of sin, it could not be certainly known whether it was, or was not, unto death. All who were visited in this way did not certainly die. Compare Co1 5:4-5, with Co2 2:6-7. See also Co1 11:30.

(c) It cannot be shown that it refers to the case of those who were condenmed by the civil magistrate to death, and for whom there was no hope of reprieve or pardon, for it is not certain that there were such cases; and if there were, and the person condemned were innocent, there was every reason to pray that God would interpose and save them, even when there was no hope from man; and if they were guilty, and deserved to die, there was no reason why they should not pray that the sin might be forgiven, and that they might be prepared to die, unless it were a case where the sin was unpardonable. It seems probable, therefore, to me, that the reference here is to the sin against the Holy Spirit, and that John means here to illustrate the duty and the power of prayer, by showing that for any sin short of that, however aggravated, it was their duty to pray that a brother might be forgiven. Though it might not be easy to determine what was the unpardonable sin, and John does not say that those to whom he wrote could determine that with certainty, yet there were many sins which were manifestly not of that aggravated character, and for those sins it was proper to pray.

There was clearly but one sin that was unpardonable - "there is a sin unto death;" there might be many which were not of this description, and in relation to them there was ample scope for the exercise of the prayer of faith. The same thing is true now. It is not easy to define the unpardonable sin, and it is impossible for us to determine in any case with absolute certainty that a man has committed it. But there are multitudes of sins which people commit, which upon no proper interpretation of the passages respecting the sin which "hath never forgiveness," can come under the description of that sin, and for which it is proper, therefore, to pray that they may be pardoned. We know of cases enough where sin "may" be forgiven; and, without allowing the mind to be disturbed about the question respecting the unpardonable sin, it is our duty to bear such cases on our hearts before God, and to plead with him that our erring brethren may be saved.

He shall ask - That is, he shall pray that the offender may be brought to true repentance, and may be saved.

And he shall give him life for them that sin not unto death - That is, God shall give life, and he shall be saved from the eternal death to which he was exposed. This, it is said, would be given to him who offers the prayer; that is, his prayer would be the means of saving the offending brother. What a motive is this to prayer! How faithful and constant should we be in pleading for our fellow-sinners, that we may be instrumental in saving their souls! What joy will await those in heaven who shall see there many who were rescued from ruin in answer to their prayers! Compare the notes at Jam 5:15, Jam 5:19-20.

There is a sin unto death - A sin which is of such a character that it throws the offender beyond the reach of mercy, and which is not to be pardoned. See Mar 3:28-29. The apostle does not here say what that sin is; nor how they might know what it is; nor even that in any case they could determine that it had been committed. He merely says that there is such a sin, and that he does not design that his remark about the efficacy of prayer should be understood as extending to that.

I do not say that he shall pray for it - "I do not intend that my remark shall be extended to all sin, or mean to affirm that all possible forms of guilt are the proper subjects of prayer, for I am aware that there is one sin which is an exception, and my remark is not to be applied to that." He does not say that this sin was of common occurrence: or that they could know when it had been committed; or even that a case could ever occur in which they could determine that; he merely says that in respect to that sin he did not say that prayer should be offered. It is indeed implied in a most delicate way that it would not be proper to pray for the forgiveness of such a sin, but he does not say that a case would ever happen in which they would know certainly that the sin had been committed. There were instances in the times of the prophets in which the sin of the people became so universal and so aggravated, that they were forbidden to pray for them.

Isa 14:11, "then said the Lord unto me, Pray not for this people for their good;" Isa 15:1, "Then said the Lord unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people; cast them out of my sight, and let them go forth." Compare the notes at Isa 1:15. But these were cases in which the prophets were directly instructed by God not to pray for a people. We have no such instruction; and it may be said now with truth, that as we can never be certain respecting anyone that he has committed the unpardonable sin, there is no one for whom we may not with propriety pray. There may be those who are so far gone in sin that there may seem to be little, or almost no ground of hope. They may have cast off all the restraints of religion, of morality, of decency; they may disregard all the counsels of parents and friends; they may be sceptical, sensual, profane; they may be the companions of infidels and of mockers; they may have forsaken the sanctuary, and learned to despise the sabbath; they may have been professors of religion, and now may have renounced the faith of the gospel altogether, but still, while there is life it is our duty to pray for them, "if peradventure God will give them repentance to the acknowledging of the truth," Ti2 2:25.

"All things are possible with God;" and he has reclaimed offenders more hardened, probably, than any that we have known, and has demonstrated that there is no form of depravity which he has not the power to subdue. Let us remember the cases of Manasseh, of Saul of Tarsus, of Augustine, of Bunyan, of Newton, of tens of thousands who have been reclaimed from the vilest forms of iniquity, and then let us never despair of the conversion of any, in answer to prayer, who may have gone astray, as long as they are in this world of probation and of hope. Let no parent despair who has an abandoned son; let no wife cease to pray who has a dissipated husband. How many a prodigal son has come back to fill with happiness an aged parent's heart! How many a dissipated husband has been reformed to give joy again to the wife of his youth, and to make a paradise again of his miserable home!

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
sin Sin (See Scofield) - (Rom 3:23).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

sin

Sin

(See Scofield) - (Rom 3:23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
If any man see (ἐάν τις ἴδῃ) A supposed case. His brother Christian brother. Sin a sin (ἁμαρτάνοντα ἁμαρτίαν) Lit., as Rev., sinning a sin. There is no exact parallel to the phrase in the New Testament. Compare the promise which He promised, Jo1 2:25. Not unto death (μὴ πρὸς θάνατον) Describing the nature of the sin. The preposition unto, signifies tendency toward, not necessarily involving death. See on Jo1 5:17. He shall ask (αἰτήσει) In prayer. The future tense expresses not merely permission (it shall be permitted him to ask), but the certainty that, as a Christian brother, he will ask. An injunction to that effect is implied. He shall give He may refer either to God or to the petitioner, as being the means of bestowing life through his intercession, as in Jam 5:20. The former explanation is the more natural. So Rev. Him (αὐτῷ) The brother for whom intercession is made. For them that sin (τοῖς ἁμαρτὰνουσιν) In apposition with αὐτῷ to him. God shall give life unto him (the erring brother), even unto them that sin. The plural generalizes the particular case described by ἁμαρτάνοντα ἁμαρτίαν sinning a sin. There is a sin (ἔστιν ἁμαρτία) Rev., margin, better, sin. A sin would express a specific act as such. Sin describes the character of a class of acts. Unto death The difficulty of the passage lies in the explanation of these words. It is impossible to determine their exact meaning with certainty. Some of the many explanations are as follows: Such sin as God punishes with deadly sickness or sudden death. All those sins punished with excommunication (so the older Catholic theologians). An unrepented sin. Envy. A sinful state or condition. The sin by which the Christian falls back from Christian life into death. The anti-Christian denial that Jesus is the Christ. The phrase λαβεῖν ἁμαρτίαν θανητοφόρον to incur a death-bearing sin (A. V., bear sin and die), occurs Num 18:22, Sept., and the distinction between sins unto death and sins not unto death is common in Rabbinic writings. However John's expression may have been suggested by these, it cannot be assumed that they determine the sense in which he uses it. Life and death in the passage must correspond. Bodily death and spiritual life cannot be meant. The passage must be interpreted in the light of John's utterances elsewhere concerning life and death. In Jo1 5:12, he says: He that hath the Son hath life, and he that hath not the Son of God hath not life. In Jo1 3:14, Jo1 3:15, he says that he that loveth not abideth in death: that he that hateth his brother is a manslayer, and that no manslayer hath eternal life abiding in him. These canons of interpretation point to the explanation, in which some of the best authorities agree, that the sin unto death does not refer to a specific act, but to a class or species of sins, the tendency of which is to cut the bond of fellowship with Christ. Hence the passage is in the key-note of fellowship which pervades the Epistle. Whatever breaks the fellowship between the soul and Christ, and, by consequence, between the individual and the body of believers, is unto death, for there is no life apart from Christ. It is indeed true that this tendency inheres in all sin. Sin is essentially death. But a distinction is to be made, as Canon Westcott observes, between sins which flow from human imperfection and infirmity, and sins which are open manifestations of a character alien from God. "All unrighteousness is sin, and there is a sin not unto death." It must be carefully born in mind in the study of the passage, that John is speaking of sinful acts as revelations of character, and not simply in themselves. So Huther: "Such sinning as is characterized, not by the object with which it is connected, but by the disposition from which it proceeds." I do not say that he shall pray for it (οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήση) Lit., not concerning this do I say that he should make request. So Rev. Prayer even for this sin unto death is not forbidden, but John says that he does not enjoin it. Note the sharp distinctness with which that terrible sin is thrown out by the pronoun of remote reference and its emphatic position in the sentence. Note also the words make request (ἐρωτήσῃ), and compare αἰτήσει he shall ask. On the distinction, see on Luk 11:9. Αἰτέω to ask, is used of the petition of an inferior, and is never used of Christ's own requests to God. Hence it is properly used here of the humble and affectionate petition of a Christian to God on behalf of a sinning brother. Ἑρωτάω is used of the request of an equal, or of one who asks on equal terms. Hence it may mark a request based upon fellowship with God through Christ, or it may hint at an element of presumption in a prayer for a sin unto death. Westcott cites a very early inscription in the Roman Catacombs as an illustration of the use of ἐρωτᾷν in the sense of Christian prayer for Christians: ἐρωτᾶ ὑπὲρ ἡμῶν pray for us.

Vincent's Word Studies, by Marvin R. Vincent [1886]

If any man see (ἐάν τις ἴδῃ)

A supposed case.

His brother

Christian brother.

Sin a sin (ἁμαρτάνοντα ἁμαρτίαν)

Lit., as Rev., sinning a sin. There is no exact parallel to the phrase in the New Testament. Compare the promise which He promised, Jo1 2:25.

Not unto death (μὴ πρὸς θάνατον)

Describing the nature of the sin. The preposition unto, signifies tendency toward, not necessarily involving death. See on Jo1 5:17.

He shall ask (αἰτήσει)

In prayer. The future tense expresses not merely permission (it shall be permitted him to ask), but the certainty that, as a Christian brother, he will ask. An injunction to that effect is implied.

He shall give

He may refer either to God or to the petitioner, as being the means of bestowing life through his intercession, as in Jam 5:20. The former explanation is the more natural. So Rev.

Him (αὐτῷ)

The brother for whom intercession is made.

For them that sin (τοῖς ἁμαρτὰνουσιν)

In apposition with αὐτῷ to him. God shall give life unto him (the erring brother), even unto them that sin. The plural generalizes the particular case described by ἁμαρτάνοντα ἁμαρτίαν sinning a sin.

There is a sin (ἔστιν ἁμαρτία)

Rev., margin, better, sin. A sin would express a specific act as such. Sin describes the character of a class of acts.

Unto death

The difficulty of the passage lies in the explanation of these words. It is impossible to determine their exact meaning with certainty. Some of the many explanations are as follows: Such sin as God punishes with deadly sickness or sudden death. All those sins punished with excommunication (so the older Catholic theologians). An unrepented sin. Envy. A sinful state or condition. The sin by which the Christian falls back from Christian life into death. The anti-Christian denial that Jesus is the Christ.

The phrase λαβεῖν ἁμαρτίαν θανητοφόρον to incur a death-bearing sin (A. V., bear sin and die), occurs Num 18:22, Sept., and the distinction between sins unto death and sins not unto death is common in Rabbinic writings. However John's expression may have been suggested by these, it cannot be assumed that they determine the sense in which he uses it.

Life and death in the passage must correspond. Bodily death and spiritual life cannot be meant. The passage must be interpreted in the light of John's utterances elsewhere concerning life and death. In Jo1 5:12, he says: He that hath the Son hath life, and he that hath not the Son of God hath not life. In Jo1 3:14, Jo1 3:15, he says that he that loveth not abideth in death: that he that hateth his brother is a manslayer, and that no manslayer hath eternal life abiding in him. These canons of interpretation point to the explanation, in which some of the best authorities agree, that the sin unto death does not refer to a specific act, but to a class or species of sins, the tendency of which is to cut the bond of fellowship with Christ. Hence the passage is in the key-note of fellowship which pervades the Epistle. Whatever breaks the fellowship between the soul and Christ, and, by consequence, between the individual and the body of believers, is unto death, for there is no life apart from Christ. It is indeed true that this tendency inheres in all sin. Sin is essentially death. But a distinction is to be made, as Canon Westcott observes, between sins which flow from human imperfection and infirmity, and sins which are open manifestations of a character alien from God. "All unrighteousness is sin, and there is a sin not unto death." It must be carefully born in mind in the study of the passage, that John is speaking of sinful acts as revelations of character, and not simply in themselves. So Huther: "Such sinning as is characterized, not by the object with which it is connected, but by the disposition from which it proceeds."

I do not say that he shall pray for it (οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήση)

Lit., not concerning this do I say that he should make request. So Rev. Prayer even for this sin unto death is not forbidden, but John says that he does not enjoin it. Note the sharp distinctness with which that terrible sin is thrown out by the pronoun of remote reference and its emphatic position in the sentence. Note also the words make request (ἐρωτήσῃ), and compare αἰτήσει he shall ask. On the distinction, see on Luk 11:9. Αἰτέω to ask, is used of the petition of an inferior, and is never used of Christ's own requests to God. Hence it is properly used here of the humble and affectionate petition of a Christian to God on behalf of a sinning brother. Ἑρωτάω is used of the request of an equal, or of one who asks on equal terms. Hence it may mark a request based upon fellowship with God through Christ, or it may hint at an element of presumption in a prayer for a sin unto death. Westcott cites a very early inscription in the Roman Catacombs as an illustration of the use of ἐρωτᾷν in the sense of Christian prayer for Christians: ἐρωτᾶ ὑπὲρ ἡμῶν pray for us.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
This extends to things of the greatest importance. If any one see his brother - That is. any man. Sin a sin which is not unto death - That is, any sin but total apostasy from both the power and form of godliness. Let him ask, and God will give him life - Pardon and spiritual life, for that sinner. There is a sin unto death: I do not say that he shall pray for that - That is, let him not pray for it. A sin unto death may likewise mean, one which God has determined to punish with death.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

This extends to things of the greatest importance. If any one see his brother - That is. any man. Sin a sin which is not unto death - That is, any sin but total apostasy from both the power and form of godliness. Let him ask, and God will give him life - Pardon and spiritual life, for that sinner. There is a sin unto death: I do not say that he shall pray for that - That is, let him not pray for it. A sin unto death may likewise mean, one which God has determined to punish with death.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
A sin which is not unto death - This is an extremely difficult passage, and has been variously interpreted. What is the sin not unto death, for which we should ask, and life shall be given to him that commits it? And what is the sin unto death, for which we should not pray? I shall note three of the chief opinions on this subject: - 1. It is supposed that there is here an allusion to a distinction in the Jewish law, where there was חטאה למיתה chattaah lemithah, "a sin unto death;" and חטאה לא למיתה chattaah lo lemithah, "a sin not unto death;" that is, 1. A sin, or transgression, to which the law had assigned the punishment of death; such as idolatry, incest, blasphemy, breach of the Sabbath, and the like. And 2. A sin not unto death, i.e. transgressions of ignorance, inadvertence, etc., and such is, in their own nature, appear to be comparatively light and trivial. That such distinctions did exist in the Jewish synagogue both Schoettgen and Carpzovius have proved. 2. By the sin not unto death, for which intercession might be made, and unto death, for which prayer might not be made, we are to understand transgressions of the civil law of a particular place, some of which must be punished with death, according to the statutes, the crime admitting of no pardon: others might be punished with death, but the magistrate had the power of commuting the punishments, i.e. of changing death into banishment, etc., for reasons that might appear to him satisfactory, or at the intercession of powerful friends. To intercede in the former case would be useless, because the law would not relax, therefore they need not pray for it; but intercession in the latter case might be prevalent, therefore they might pray; and if they did not, the person might suffer the punishment of death. This opinion, which has been advanced by Rosenmuller, intimates that men should feel for each other's distresses, and use their influence in behalf of the wretched, nor ever abandon the unfortunate but where the case is utterly hopeless. 3. The sin unto death means a case of transgression, particularly of grievous backsliding from the life and power of godliness, which God determines to punish with temporal death, while at the same time he extends mercy to the penitent soul. The disobedient prophet, 1 Kings 13:1-32, is, on this interpretation, a case in point: many others occur in the history of the Church, and of every religious community. The sin not unto death is any sin which God does not choose thus to punish. This view of the subject is that taken by the late Rev. J. Wesley, in a sermon entitled, A Call to Backsliders. - Works, vol ii. page 239. I do not think the passage has any thing to do with what is termed the sin against the Holy Ghost; much less with the popish doctrine of purgatory; nor with sins committed before and after baptism, the former pardonable, the latter unpardonable, according to some of the fathers. Either of the last opinions (viz., 2 and 3) make a good sense; and the first (1) is not unlikely: the apostle may allude to some maxim or custom in the Jewish Church which is not now distinctly known. However, this we know, that any penitent may find mercy through Christ Jesus; for through him every kind of sin may be forgiven to man, except the sin against the Holy Ghost; which I have proved no man can now commit. See the note on Mat 12:31, Mat 12:39 (note).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

A sin which is not unto death - This is an extremely difficult passage, and has been variously interpreted. What is the sin not unto death, for which we should ask, and life shall be given to him that commits it? And what is the sin unto death, for which we should not pray?

I shall note three of the chief opinions on this subject: -

1. It is supposed that there is here an allusion to a distinction in the Jewish law, where there was חטאה למיתה chattaah lemithah, "a sin unto death;" and חטאה לא למיתה chattaah lo lemithah, "a sin not unto death;" that is,

1. A sin, or transgression, to which the law had assigned the punishment of death; such as idolatry, incest, blasphemy, breach of the Sabbath, and the like. And

2. A sin not unto death, i.e. transgressions of ignorance, inadvertence, etc., and such is, in their own nature, appear to be comparatively light and trivial. That such distinctions did exist in the Jewish synagogue both Schoettgen and Carpzovius have proved.

2. By the sin not unto death, for which intercession might be made, and unto death, for which prayer might not be made, we are to understand transgressions of the civil law of a particular place, some of which must be punished with death, according to the statutes, the crime admitting of no pardon: others might be punished with death, but the magistrate had the power of commuting the punishments, i.e. of changing death into banishment, etc., for reasons that might appear to him satisfactory, or at the intercession of powerful friends. To intercede in the former case would be useless, because the law would not relax, therefore they need not pray for it; but intercession in the latter case might be prevalent, therefore they might pray; and if they did not, the person might suffer the punishment of death. This opinion, which has been advanced by Rosenmuller, intimates that men should feel for each other's distresses, and use their influence in behalf of the wretched, nor ever abandon the unfortunate but where the case is utterly hopeless.

3. The sin unto death means a case of transgression, particularly of grievous backsliding from the life and power of godliness, which God determines to punish with temporal death, while at the same time he extends mercy to the penitent soul. The disobedient prophet, 1 Kings 13:1-32, is, on this interpretation, a case in point: many others occur in the history of the Church, and of every religious community. The sin not unto death is any sin which God does not choose thus to punish. This view of the subject is that taken by the late Rev. J. Wesley, in a sermon entitled, A Call to Backsliders. - Works, vol ii. page 239.

I do not think the passage has any thing to do with what is termed the sin against the Holy Ghost; much less with the popish doctrine of purgatory; nor with sins committed before and after baptism, the former pardonable, the latter unpardonable, according to some of the fathers. Either of the last opinions (viz., 2 and 3) make a good sense; and the first (1) is not unlikely: the apostle may allude to some maxim or custom in the Jewish Church which is not now distinctly known. However, this we know, that any penitent may find mercy through Christ Jesus; for through him every kind of sin may be forgiven to man, except the sin against the Holy Ghost; which I have proved no man can now commit. See the note on Mat 12:31, Mat 12:39 (note).

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