Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CXVIII) 04/24/23

^5:17 Doing wrong is always a sin. But there is sin that does not lead to eternal death.

How are we to interpret John’s advice? Surely, we are to take from it a reminder that we have, in fact, become so unconcerned about the sins of our fellow Christians that we have ceased even to think about praying for them. John’s words challenge us about the quality of our intercession for others. If it is out of place for us to pray publicly about other people’s sins, at least we should be more concerned for their spiritual welfare and pray positively for it in public.

At the same time, in our private prayers, we may also intercede more specifically for those who stumble into sin.^[1] At the same time, we may note that while John says that God will certainly answer prayer for the believer who does not sin to death, He does not rule out the possibility of answered prayer for the person who commits a sin that does lead to death. Suppose we have in mind a case where, to our limited view, such a prayer seems unlikely to be answered. In that case, we may recall what Jesus said when a man refused what looked like his only chance of salvation – “For mankind, it is impossible, but not for God; anything is possible for God.”^{[2] [3]}

As a seasoned essayist on the Apostle John’s writings, John Painter (1935) finds the elderly Apostle saying that Satan, the unrighteous one, is opposed to Jesus, the righteous Anointed One, and those born of God, who live uprightly.^[4] To call unrighteousness a sin is an amplification similar to “Sin is lawlessness.”^[5] That term is identical to the man of lawlessness and the mystery of lawlessness.^[6]

The identification of sin this way has much in common with verse seventeen. By referring to every unrighteous act as a sin, John attends to social justice issues and does not allow any escape from being assessed as a sin. Nevertheless, John returns, saying, “There is a sin that is not deadly to eternal life.” The return of this theme creates a rough edge for the connection with what the Apostle Paul said but neatly ties up the discussion here in verses sixteen and seventeen.^[7]

Ministry & Missions Overseer Muncia Walls (1937) calls the Apostle John’s words a simple explanation of sin. John said that sin was a transgression of the law.^[8] Therefore, every act contrary to God’s will becomes a sin to the person committing such an act. Sin has been characterized as “missing the mark.” (Greek verb hamartia)^[9] To miss the mark of the ideal lifestyle God would have us live^[10] is to come short of the goals God has set for our lives.^[11]

Again, John informs his readers that there is a sin that is not deadly to eternal life. Just because a person may sin does not mean they die. John explained in chapters one and two that there was a solution for any sin committed: confess our sin to a merciful God who will forgive us. While none should intentionally sin, they will slip up in their walk through this world. There is one thing that would be worse than sinning: to fail to confess it and ask forgiveness from the Lord. It is terrible to fall, but it is worse to refuse to get up.^[12]

As an articulate spokesman for the Reformed Faith movement, James Montgomery Boice (1938-2000) points out that after the Apostle John indicated the nature of true prayer and stated the confidence in prayer that every Christian should possess, John now moves on to the content of prayer in answer to the question; “What requests should the believer bring before God?” The first response is nearly always personal, which no doubt indicates our limited understanding of this privilege.

Indeed, we think of our need for food and clothing, a good job (or a better one), our desire for a spouse, the elimination of a vexing problem, and other things; in other words, we think of ourselves. It is somewhat of a surprise, therefore, to find that John does not think selfishly but of others and that, as a result, his first specific example of prayer is intercession.

John’s encouragement to pray for others is based on a great promise: the promise that God will hear and “give… life… [for] those whose sin is not deadly to eternal life.” In addition, John often spoke of the need to pursue righteousness as evidence that the individual involved is truly God’s child. But although the individual Christian must and will pursue righteousness, they will, nevertheless, sin and become entangled in it from time to time.

What then? Christians should confess their sin and turn from it, knowing that they have an advocate in Jesus the Anointed One and that the Father is faithful and just to forgive them based on the Anointed One’s sacrifice and continuing intercession.^[13] But it is often the case, when they are in this state, that this is what Christians find hard to do.

So, now what? Should they be left to themselves to suffer the consequences of sinning? Not at all, says John. Rather, those who are spiritual should pray on their behalf, knowing that God will hear and respond when they pray that way for others.^[14]

Expositor and systematic theologist Michael Eaton (1942-2017) remembers that the Apostle John does not want believers to be over-friendly toward false teachers. His urging them to pray only has “those who sin but whose sin is not deadly to eternal life” in mind. He is not asking them to pray for the Gnostics who encountered the truth in John’s ministry but rejected his Good News. Almost certainly, John has in mind gnostic heretics who deny the truth when he says, “There is a sin deadly to eternal life. I do not recommend that you pray for those who commit it.”

John wants them to feel sure about the possibility of restoration. The fact that John is serious concerning those who have rejected his message must not make the Christians at Ephesus think he is disappointed in them. But, on the other hand, John does not want anyone to feel wrong-doing is harmless because the Christians’ sins are “not deadly to eternal life.” So, he says: “All unrighteousness is sin, but there is a sin not deadly to eternal life.” His last word in this connection is a word of encouragement. For all sins other than rejecting Jesus, he lets them know there is forgiveness! ^[15]

After scrutinizing the Apostle John’s subject William Loader (1944) hears John expressing concern about believers who go astray. Within the context of prayer, John addresses the problem of what to do about fellow Christians who sin. Within this discussion, he distinguishes between a sin deadly to eternal life and a sin not deadly to eternal life. Before attempting to clarify the precise meaning of these terms, it will be helpful to hear what is said about them in verses sixteen and seventeen. This sheds important light on their meaning.

Then, John tells the readers that they should intercede for their fellow Christians who are committing a sin that is not deadly to eternal life. Already this raises several further questions. First, are they being asked to pray for the person who is in the act of committing a sin or for the person who has already sinned? If it were the latter, we might expect the prayer to be about forgiveness.

Confession of sin and assurance of forgiveness are themes early in this epistle.^[16] But verse sixteen is formulated to suggest the former: prayer for someone sinning. We might then understand the request to be about helping the person to resist temptation and turn from sin. Although all wrongdoing is sin, John tells us in verse seventeen, not all sin is unforgivable.

Therefore, it is time to ask what is this sin deadly to eternal life? What can be so severe that John considers those engaged in to be removed from any hope of return? If we were to ask this question of the writer of the Letter to the Hebrews, which is greatly concerned with emphasizing the Anointed One’s role in interceding for them as they face temptation and struggle with suffering, the answer would be clear. It is the sin of apostasy.^[17]

Similarly, the author of Hebrews tells us that Esau lost any chance of reversing his decision to forfeit his firstborn rights: “You remember that after Esau did this, he wanted to get his father’s blessing. He wanted that blessing so much that he cried. But his father refused to give him the blessing because Esau could find no way to change what he had done.”^[18] For such people warns Hebrews, “If we continue sinning after we have learned the truth, then no other sacrifice will take away sins. All that is left for us is a fearful time of waiting for the judgment and the angry fire that will destroy those who live against God.”^{[19] [20]}

Great Commission practitioner David Jackman (1945) notes that the sinning Christian, whose active life in the Anointed One is declining, though their sin is not deadly to eternal life, will be restored by God’s grace through the Christian church family’s prayers. They will be convicted by the Holy Spirit whom they were grieving, reestablished by a renewed repentance and faith, and restored to walking in the light with God. This is an excellent stimulus for the church to pray for the complete restoration of Christians who wander or “backslide.”

It is also an essential duty, for verse seventeen reminds us that all wrongdoing is sin. Sin matters because it destroys fellowship with God and between Christians. “But if anybody does sin, we have one who speaks to the Father in our defense ‒ Jesus the Anointed Righteous One.”^[21] And it is our task to speak to the same Father, through the Son, whenever we are aware that one of His children is wandering into sin. All the weight of the divine covenant commitment lies behind our expectation of faith that such a Christian will be restored. So, we must pray with boldness and confidence. ^[22]

After studying the context of this verse, John W. (Jack) Carter (1947) believes that the Gospel can persuade a faithful Christian to know that, though all sin is an expression of unrighteousness, it can no longer separate them from the LORD’s promise of an eternal home with Him. However, some taught (and still do to this day) that if a person of faith commits any sin, they are instantly declared unrighteous and have lost their salvation until they subsequently find a second forgiveness as a backslider at the altar. If they do not seek God’s forgiveness, they face eternal damnation with sinners. 

However, we find no such doctrine in the words or illustrations of the post-resurrection covenant with God. The First Covenant’s sacrificial system was simply an archetype, an example that would cause us to recognize the ultimate sacrifice of Jesus on the Cross. Since the resurrection of Jesus, the sacrificial system is no longer needed. Forgiveness is found through faith in God, and the sacrifice of atonement paid by Jesus on the Cross of Calvary. Because of this, one is not going to lose their salvation through an act of sin. If this were possible, all people of faith would be without hope since our natural, self-centered spirit is always pressing us into thoughts and actions that fall short of God’s demand for perfection.^[23]

A man who loves sharing God’s Word, Robert W. Yarbrough (1948) finds that verse seventeen rounds off the Apostle John’s teaching on this subject of sin. The statement “all wrongdoing is sin” (Greek adikia, “wrongdoing”) is the same word used in “God is faithful and just to forgive us our sins and cleanse us from all adikia.”^[24] This verse shows that adikia is best understood as denoting specific evil deeds.

It is likely a blanket term for the transgressions that John addresses, whether they are deadly to eternal life or not. Sin brings spiritual death, and the wrongdoing that John points to is indeed sin. But John quickly adds, “there is sin that is not deadly to eternal life.” As grim and ugly as all sins are and granting that particular evil deeds can signal terminal opposition to God, there is also a sin that can be overcome through prayer, repentance, and renewed faith resulting in reform and restoration. Thus, John’s instruction ends on a cautionary but hopeful note.^[25]

Skilled in Dead Sea Scroll interpretation and Final Covenant writings, Colin G. Kruse (1950) states that in verse seventeen, the Apostle John reaffirms and reinforces the distinction he made between sins that are and sins that are not “deathly.” The highlighting of the difference between deadly to eternal life sins and those that are not, seems to assure John’s readers that although they may fall into sin from time to time, their sins do not lead to permanent spiritual death. John already emphasized that God forgives those who confess their sins and cleanses them from all unrighteousness or wrongdoing.^[26]

With her crafted spiritual insight, Judith Lieu (1951) notes that various attempts to categorize sin in other traditions illustrate that it is wrong to expect perfection from every believer. Contradictory consequences often occur under different circumstances, and the dilemmas of living in this world challenge neat theological ideals. For example, the Apostle John may have expected his readers to easily identify situations where prayer was both possible and appropriate. Still, he may also have felt this would become obvious to them.

More importantly, the emphasis here is not on the inevitable consequences of the choices made by a member of the community, the sinner, but on the exercise by the community as a whole of the privileges of having God’s ear. Within the biblical tradition, individuals can act as intercessors before God for the people as a whole.^[27] Here, in John’s epistle, that possibility is available to any Church community member. Also, as in those earlier examples, they may be forbidden to intercede because God is determined to let the punishment run its course.^{[28] [29]}

Emphasizing the Apostle John’s call to Christian fellowship, Bruce B. Barton (1954) points out that verses sixteen and seventeen describe the kind of petition God will answer. Because the believers are called to love one another, it follows that they ought to care enough to intercede with God if they see any fellow Christian sinning in a way that is not deadly to eternal life. Intercessory prayer forms a vital part of the fellowship of the Church.^[30] The faithful prayers of believers in the church can help restore the wayward or backslidden Christian. Their prayers can affect the conviction of the Holy Spirit in the person’s life and restore such ones to a wholesome Christian life.

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[1] John uses the perfect tense often, to indicate the present state of the believer

Marshall, I. Howard: The Epistles of John (The New International Commentary on the New Testament), p. 256 Eerdmans, Kindle Edition

[2] Mark 10:27

[3] Marshall, Ian Howard: The Epistles of John (The New International Commentary on the New Testament), op. cit., pp. 245-246, 251

[4] 1 John 2:1; cf. 1:9; 2:29

[5] Ibid. 3:4

[6] 2 Thessalonians 2:3, 7

[7] Painter, John. Sacra Pagina: 1, 2, and 3 John: Volume 18, op. cit., loc. cit., Kindle Edition

[8] 1 John 3:4

[9] Ibid. 5:16

[10] Ibid. 2:1

[11] Romans 3:23

[12] Walls, Muncia: Epistles of John and Jude, op. cit., p. 94

[13] See 1 John 1:9-2:2

[14] Boice, James Montgomery: The Epistles of John, An Expository Commentary, op. cit., pp. 139-143

[15] Eaton, Michael: Focus on the Bible, 1,2,3 John, op. cit., pp. 193, 195

[16] See 1 John 1:5-2:2

[17] Hebrews 6:4-6

[18] Ibid. 12:17

[19] Ibid. 10:26-27

[20] Loader, William: Epworth Commentary, The Johannine Epistles, op. cit., pp. 74-76

[21] 1 John 2:1

[22] Jackman, David: The Message of John’s Letters, op. cit., p. 166

[23] Carter, Dr. John W. (Jack). 1,2,3, John & Jude: (The Disciple’s Bible Commentary Book 48), op. cit., p. 135

[24] 1 John 1:9

[25] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., pp. 312-313

[26] Kruse, Colin G., The Letters of John (The Pillar New Testament Commentary), op. cit., loc. cit., Kindle Edition

[27] Genesis 18:22-33; Exodus 32

[28] Jeremiah 7:16; 11:14

[29] Lieu, Judith: A New Testament Library, I, II, & III John, op. cit., p. 228

[30] See John 20:23

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CXII) 04/21/23

^5:16 Suppose you see your fellow believer sinning (a sin that does not lead to eternal death). You should pray for them. Then God will keep them spiritually alive. However, there is sin that leads to death. So, you shouldn’t pray for that kind of sinner.

After scrutinizing the Apostle John’s subject theme, William Loader (1944) believes that the Apostle John is telling his readers that they should pray (intercede) for their fellow Christians who are committing not spiritually fatal sins. Already this raises several further questions. Are they being asked to pray for the person sinning or the person who has already sinned? We might expect the prayer to be about forgiveness if it were the latter. While confession of sin and assurance of forgiveness is an early theme in the epistle, John formulated verse sixteen to suggest prayer for someone who is sinning. We might then understand the prayer to be about helping the person to resist temptation and avoid sin.^{[1] [2]}

Great Commission practitioner David Jackman (1945) claims there are several related issues here, the central one being what John means by sin that is not deadly and deadly sin. In the former case, John urges Christians to pray for a brother (or sister) whom they see as sinning; in the latter, they are not. What is the distinction between the two? Are there distinguishing features for which we should look? There is nothing about a Christian believer committing the sin that leads to death, simply the reminder that such evil does exist.

So, the first part of verse sixteen is relevant to church life in every congregation and every generation and is part of the assurance in prayer God wants all His people to have. It is an instruction about what is sadly a common event in church life. When a Christian becomes entangled in some sin, and it becomes obvious to fellow believers, it is those believer’s privilege and responsibility to pray for the erring spiritual brother or sister, with confidence and faith that they will be renewed and restored to that full fellowship with God and others, which any and every sin corrupts, which is eternal life.^[3]

After studying the context surrounding this verse, John W. (Jack) Carter (1947) states that the LORD has created us as social beings. Part of our basic needs includes a network of relationships with others. God ordained that we would have a connection with Him that would help form our relationships with one another. Sin serves to break such bonds. People of faith can become caught up in sin to the point that their communion with God has been so compromised that they can neither pray nor hear God’s still, small voice. 

Wrongdoing also serves to break our relationships with others as the character and nature of sin are often destructive to them. Since every Christian struggles with sin, the first line of support for those facing such spiritual wrestling is the caring ministry of other Christians. John reminds us of the responsibility we have to one another to provide accountability and correction.

Since the LORD calls us to love one another unconditionally, that love will lead us to seek to bring an errant believer back to a proper relationship with the LORD and others. The Christian ministry is a ministry of reconciliation.  Suppose a believer observes another Christian in the act of sinning. In that case, the loving response is to confront the individual in a wise and tactful manner to return them to a full relationship with God, with complete repentance from the practice of sin.

However, there is another word for sin that John uses here that is rendered as “unforgivable sin.”  The only sin that can eternally separate one from God for eternity is that same sin that keeps all people from eternal security:  taking their rebellion against the LORD to the grave.  These never made a sincere profession of faith in the LORD in their lifetime. It is an “unpardonable” sin.  This interprets the commandment, “You shall not take the name [YHWH (meaning “to be”] of the LORD in vain.”[4]  One who takes His name in vain (refusing to accept the nature of God in their hearts) to the grave has sinned deadly.^[5]

A man who loves sharing God’s Word, Robert W. Yarbrough (1948) says believers should offer petitions to God on behalf of those committing a sin that is not deadly. The expression occurs twice in verse sixteen, where the Greek adverb mē (“hope not” – expressing a will or thought) is used for the forgivable sin, and where we also find the Greek particle ou (“surely not – immediately preceding the word (most often a verb) which it negates) when speaking of sin that is deadly. What do these expressions signify? That John does not use the definite article and seems to stress the act of sinning rather than precisely delineate some misdeed weakens the case for seeing here one specific heinous sin, blasphemy against the Holy Spirit.^[6]

Although Calvin speaks primarily of apostasy as the violation John has in mind, notes Yarbrough, it is a traditional popular proposal.^[7] But Jesus gives that sin a precise definition – those who attributed His earthly work done by the Holy Spirit to the powers of darkness – which is not easy to integrate with John’s language here. To see blasphemy of the Holy Spirit as something different from the unforgivable sin is not necessarily to create two unpardonable sins.

The unforgivable sin will amount to specific manifestations of unregenerate conduct for which “blasphemy against the Spirit” serves as an umbrella. Such blasphemy includes but is not strictly limited to, or identical with, transgressions that John breaks down into more refined, but not essentially dissimilar, terms appropriate to the setting he addresses. That is not the same setting that Jesus faced in his earthly days.^[8]

Skilled in Dead Sea Scroll interpretation and Final Covenant writings, Colin G. Kruse (1950) sees the Apostle John amplifying the theme of prayer by applying the general statements of verses fourteen and fifteen to the need for prayer for believers who fall into sin: The fact that the readers may “see” a fellow believer fall into sin indicates that the sin is observable, not some internal attitude.

In his appeal, John uses a future form of the verb “to pray,” but here, it carries the sense of command. John adds, “He will give them life in response to such prayer.” Thus, it is not clear whether John is saying that God will give life to the repentant believer or that the believer who prays for them will give life to them through their prayers. Either way, God ultimately gives life in answer to prayer.

Now, John speaks confidently of prayer being answered for a person whose sin does not lead to death, but not for those whose sin leads to death by advising them that prayer for those who commit this sin may not be warranted. There has been a lot of debate concerning the nature of the sin that leads to death (usually called mortal sin). Traditionally it has been defined in terms of sins for which there was thought to be no forgiveness (murder, idolatry, apostasy, adultery, etc.).

Sometimes it has been assumed that believers are also in danger of committing mortal sins and losing the eternal life that God has given them. However, believers cannot commit sins that lead to death as far as John is concerned. Unlike other apostles, such as the author of Hebrews, John does not contemplate the possibility of apostasy on the part of true believers.^[9]

Believing that Christians can fall away from the faith, Ben Witherington III (1951) asks, is the interceder able to “give life” to the sinner? This is a possible reading of the text, but in 1 John 1:1, God forgives and restores, so the second “he” in verse sixteen is more likely to be God. And what does “give life” mean? Does it imply “give new life” in the sense of the ability to repent or receive forgiveness? Perhaps. Does it mean “give renewed life” restoring a backslidden believer? Perhaps. We cannot be sure. In any case, John clarifies that all sin is a serious matter, and all wrongdoing is sin. Still, John believes that some sins are more spiritually deadly than others.^[10]

With her crafted spiritual insight, Judith Lieu (1951) concludes that the comments here in verses fourteen to twenty-one suggest that John’s requests primarily concern the community of those who make them. His general outlook makes it unlikely that he would be involved with intercession for outsiders.^[11] Though, elsewhere in the Scriptures, this is encouraged, notwithstanding the ultimate interests of those who must live among them.^[12] However, the example John gives is firmly located within the Christian community. It also appears not to be a random example but the real reason he returned^[13] to the theme of answered prayer.

The problem is not primarily how to deal with sin, which John addressed in the first part of the letter;^[14] instead, it is how to respond to encountering a fellow community member caught sinning. If sin has no place in the community of those who believe in God’s Son, who belong to the light, and who share the assurance of eternal life, what happens when it does occur there? The picture of someone seeing this and the use of the term “brother” highlights a disruption in relationships that constitute the community. The proper relationship with a spiritual brother or sister is God’s love. Although using a different verb, John condemned any failure to respond when seeing a fellow believer in need in an earlier verse.^{[15] [16]}

A scholar who truly inspires Christian missionaries, Daniel L. Akin (1957), says that verse sixteen is one of the most difficult verses to interpret in all of Scripture. However, a humble interpretation is the best way to express its intent. First, the Apostle John addresses a fellow believer breaking God’s law, but it is not worthy of the death penalty. Then he brings up the rebellion against God’s Word and will that is worthy of death. So, the crucial question is this: is John speaking of physical or spiritual death?

With a classical thinking approach to understanding the scriptures, Bruce G. Schuchard (1958) says that believers who only ask selfishly forget the accompanying fellowship that faith in Jesus inevitably involves. Therefore, interceding for a spiritual brother and sister caught in a “not deadly” sin. The scenario is not one of religious, moral police keeping each other under surveillance, helping the believer become aware of their sin.

Unfortunately, some are stubborn and fight against knowing the truth. They leave no room for improvement or hope for any correction and fruit of caution. Therefore, when the Holy Spirit is grieved,[17] and God’s children are unwilling to be judged and convicted by the Holy Spirit, this is a desperate and incurable disease.

On the other hand, to repent and believe is to live and love each other in union with the One who loved us first.^[18] Then, to see a spiritual brother or sister in need and petition God on that believer’s behalf is to live as someone who knows and practices God’s love, who owes all things to the God who is love, apart from whose love none can spiritually survive, and confirmed in the certainties of faith that can, in the end, will be known.

In his unorthodox Unitarian way, Duncan Heaster (1967) believes that “asking” God must be understood in the context of the teaching about “asking” and “receiving” in verse fifteen. Through possessing the Spirit, the Comforter, we have the Lord “doing” things in response to what we ask.^[19] For those with forgivable sin, our prayers can “work” in recovering them, for this is the Lord’s will, and all we ask according to that will shall be granted. There is an unforgivable sin.

But the Apostle John is not concerned that believers make requests for them. The allusion is to blaspheming the Holy Spirit.^[20] John is up against the problem of Judaist infiltrators who falsely claimed to have the Holy Spirit but did not openly confess the Lord Jesus as the Anointed One, God’s Son, and were consciously trying to destroy the Christian movement.^[21] Paul was up against these same blasphemers of the Spirit in Corinth and Ephesus.^[22] These men were not to be prayed for in the same sense as interceding for a weak but genuine believer.^[23]

^5:17 Doing wrong is always a sin. But there is sin that does not lead to eternal death.

EXPOSITION

The Apostle Paul echoed the words of the Apostle John when he told the Roman believers that passing so many laws against sin only produced more lawbreakers. Still, such a mound of evil deeds didn’t, and doesn’t, stand a chance in competition with the mountain of forgiveness we call grace. When wrongdoing is confronted by grace, grace wins every time.^[24] 

And the Apostle James offers this advice, humbly let God’s Spirit work His will in you. Stand up against the devil and watch him try to hide. Draw closer to God, and He will greet you right there. Quit dabbling in sin. Decide to allow holiness to take control of your life. Cleanse your mind of all worldly thoughts and pledge loyalty to God. Let your tears flow for the wrong things you have done. Sincerely repent and express your grief over being so rebellious. It is not a time to be joyful but of conviction and consecration. Let there be sadness instead of laughter and gloom instead of joy. Get down on your knees before the Master once you realize your worthlessness before the Lord; He will lift you, encourage and help you get going again.^[25]

This is similar to the message God gave Moses for the children of Israel, “You must be careful to do everything the Lord commanded you. Do not stop following God! You must live the way the Lord your God commanded you. Then you will continue to live, and everything will be fine with you. You will live a long life in the land that will belong to you.”^[26] And when they were about to enter the promised land, Moses encouraged them with these words from the Lord, “You must be careful to do everything I’ve instructed you to do.  And don’t add anything to what I’m telling you, and don’t take anything away either.”^[27] But, of course, to do such a thing would be morally wrong. Interfering with God’s way and will is an insult to Him because it involves our treatment and care of others. So, John wanted them to know there were mistakes leading to damnation. This is what God was talking about in Isaiah when He said, “Come, let’s discuss this. Even if your sins are as dark as red dye, that stain can be removed, and you will be as pure as wool that is as white as snow.”^[28]

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[1] Loader, William: Epworth Commentary, The Johannine Epistles, op. cit., p. 74

[2] 1 John 5:5-21

[3] Jackman, David: The Message of John’s Letters, op. cit., pp. 162, 165-166

[4] Still to this day Jews do not pronounce יהוה‎ (YHWH) nor do they read aloud proposed transcription forms such as Yahweh; instead, they replace it with a different term, whether in addressing or referring to the God of Israel such as Most High, El Shaddai, Yahweh, Elohim etc.

[5] Carter, Dr. John W. (Jack). 1,2,3, John & Jude: (The Disciple’s Bible Commentary Book 48), op. cit., pp. 132-134

[6] Matthew 12:31; Mark 3:29; Luke 12:10

[7] Cf. Hebrews 6:4 & 10:26

[8] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., pp. 307-308

[9] Kruse, Colin G., The Letters of John (The Pillar New Testament Commentary), op. cit., loc. cit., Kindle Edition

[10] Witherington, Ben III, Letters and Homilies for Hellenized Christians: A Socio-Rhetorical Commentary on Titus, 1-2 Timothy and 1-3 John, op. cit., loc. cit., Kindle Edition

[11] See 1 John 2:15; also, John 17:9

[12] Cf. 1 Timothy 2:1; Jeremiah 29:7

[13] Cf. 1 John 3:22

[14] Ibid. 1:9-2:2

[15] Ibid. 3:17

[16] Lieu, Judith: A New Testament Library, I, II, & III John, op. cit., p. 225

[17] Ephesians 4:30

[18] 1 John 4:10

[19] John 14:13,14; 15:7,16; 16:23-26

[20] Mark 3:29

[21] Cf. Galatians 2:4

[22] Cf. 2 Timothy 3:1-9

[23] Heaster, Duncan. New European Christadelphian Commentary: op. cit., The Letters of John, pp. 79-80

[24] Romans 5:20

[25] James 4:7-10

[26] Deuteronomy 5:32-33

[27] Ibid. 12:32

[28] Isaiah 1:18

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CXVI) 04/20/23

^5:17 Doing wrong is always a sin. But there is a sin that does not lead to eternal death.

If anyone sees a spiritual brother or sister involved in forgivable sin: already, the exception is stated, the solemnity of which requires enlargement upon it afterward. A forgivable sin should be seen as an ongoing sinful act by a spiritual brother or sister. It is the future and implies more than is expressed, the warning and repentance by the offender and joining them in prayer; these are omitted because the point here is the power of one in close fellowship with God, who is supposed in this beautiful sentence to be the very administrator of the Divine will.^{[1] [2]}

With precise spiritual discernment, William Alexander (1824-1911) puts verses sixteen and seventeen together as one verse that reads: “Suppose you see your fellow believer sinning (sin that does not lead to eternal death). You should pray for them. Then God will give them life. I am talking about people whose sin does not lead to eternal death. There is sin that leads to death. I don’t mean that you should pray about that kind of sin. Doing wrong is always a sin. But there is an unforgivable sin that does not lead to eternal death.”

The thing that concerns Alexander is the misunderstanding some people have of John’s use of the word “death.” Some scholars understand it as “physical death.” But that would lead to even more misinterpreting because it means when a person commits such a sin, they quickly die.

Therefore, most Bible scholars accept it as “spiritual death.” We can glean four tests from this passage. (a) It does not seem to be any single sin but a particular kind of wrongdoing. (b) It could only occur among Christians from the emphatic way we use the term “brother” or “sister” [fellow Christian]. Sinners cannot commit these sins because they are spiritually dead. (c) It would seem to be such a sin perceptible and visible to the observer. Not a corruption of the mind or heart but of the body. (d) According to John’s interpretation, the death spoken of cannot be bodily by God’s judgment or the mere deserved ex-communication.

Therefore, it refers to spiritual death. John mentioned this earlier when he said, “We know that we have left death and come into life. We know this because we love each other as spiritual brothers and sisters. Anyone who does not love is still in death.”^[3]

With holiness doctrine expertise, Daniel Steele (1824-1914) mentions that the Apostle John’s statement in verse seventeen serves as a farewell declaration against the Gnostic doctrine that an enlightened Christian declining to follow God’s law of righteousness does not sin because sin only exists in actual actions, which always keeps the human spirit sinless. However, John’s broader scope in defining sin includes proactive transgression of the law and failures to fulfill our duty to God and one another. This is appropriately determined to be unrighteousness John already declared ample provision in the atonement to forgive actual sins and cleanse from all wrongdoing.^[4] Here is a vast field for a Christian’s intercession. John adds that there is an unforgivable sin [sin deadly] as a safeguard against despair.

For some commentators, the fact that in this verse, John asserts that there is a sin that does not destroy the spiritual life seems to be a contradiction with what he said earlier “No one who is born of God will continue to sin.”^[5] However, the perplexity disappears or is alleviated by carefully reading the Greek tenses. The perfect tense “has been born of God” implies that the regenerating efficiency of divine grace continues. Their likeness to God remains undimmed to the present moment.

In that case, while love for God rules the conduct, the person cannot be sinning or in recurring rebellion against God, which is spiritual death ending in eternal death. In this sense, there is “a forgivable sin.” But if instant repentance is not made, and a second and a third sin is committed, the law of habit comes in and strangles the spiritual life to eternal death. They have ceased to be God’s children because they discontinued being godly. Hence, the “unforgivable sin” has been committed.^[6]

After sufficient examination of the Greek text, Brooke Foss Wescott (1825-1901) concludes that the Apostle John’s words in verse seventeen are added to show the broad scope given for the exercise of Christian sympathy and intercession. Apart from such sins as are open manifestations of a character alien from God, other sins flow from human imperfection and spiritual weakness that put a Christian’s intercession to work. 

Such unrighteousness is the failure to fulfill our duty one to another, and there is abundant opportunity for the exercise of prayer in this vast field.^[7] A fellow believer’s petition may remove the consequences of this forgivable sin. John’s statement that “all unrighteousness is sin” must be compared with the comprehensive definition he gives in chapter three.^[8] Lawlessness is sin, and conversely, sin is lawlessness.

We find that sin is the general term used regarding God’s will for mankind. Whatever act, internal or external, that falls short of God’s will is spiritually considered a “sin.” God’s perfect will may be conceived of as embodied in the constitution of God’s Law. As such, it violates the law as “sinning.” Not only that, but unrighteousness is one manifestation of sin.^[9] It proves the certainty of spiritual knowledge.^[10]  The thought of sin among believers and unforgivable sin forces John to recall the assurance of faith once more. Despite the sad lessons of daily experience, John reaffirms the truths the Christian knows: the privileges of the divine birth,^[11] the fact of the divine kinsmanship,^[12] and the advance in understanding issuing from sacred fellowship.^{[13] [14]}

The author of the first scientific commentary on the Old Testament and an ordained minister in the Free Church of Scotland,^[15] Andrew Bruce Davidson (1831-1902), says that the First Covenant distinguishes between sins done out of inattentiveness and those done intentionally. The Torah comprehended that all sins do not in a spirit of rebellion against the law and ordinance of Yahweh – sins committed through human imperfection, ignorance, or human passion. These included wrongdoings due to human weakness or frailty but not formally opposed to the authority of the lawgiver.

The distinction was thus primarily a distinction regarding the state of mind of the transgressor. However, it was convenient to specify in general the offenses which belonged to the class of sins done with a high hand, and overall, they were the sins forbidden by moral law. No doubt, in certain circumstances, even these sins, if committed involuntarily, were treated as sins of error. Therefore, the penalty due to them was averted by specific extraordinary arrangements. Otherwise, the consequence of his deed would overtake him in the ordinary penalty attached to such an offense, which was death.^{[16] [17]}

Like a spiritual farmer planting the seed of God’s Word, Henry A. Sawtelle (1832-1913) says that the Apostle John talks about definite acts being deemed sinful, noticed by the intercessor, and pardonable in verse seventeen. Because when offenses against the law are forgivable, the person committing it may be prayed for with the hope of repentance and restoration. Therefore, it must not be concluded that it is incorrect to call it violating God’s law, and offensive to sanctified living. It is a sin, though it may be called only unrighteousness, and therefore needs forgiveness. It is a grievous sin, whether committed by a believer or an unbeliever.

Though it is a sin, a violation of God’s holy law, it may be one that God can forgive because it does not restrain the Spirit of Grace, nor does it deny the spiritual nature of the Anointed One.^[18] In this closing portion of his Epistle, John briefly resumes or summarizes the chief facts belonging to the new life. The great matter to which he would conduct his readers in all this writing is realizing their union with God in the Anointed One and its call to holiness. Therefore, it is fitting that some of the last words of his letter of love and righteousness should touch on this cardinal truth of the Christian position.^[19]

With Spirit-led certainty, William Baxter Godbey (1833-1920) establishes that the Apostle John gives his second definition of sin, “unrighteousness,” which means hereditary sin. His first definition, “transgression,” means actual sin.^[20] What is this sin for which we are not to pray for pardon since there is no pardon possible in the case? John answers this question throughout his epistle. The remarkable fact of Gospel truth presented in this letter is the Christhood, out of which salvation is utterly impossible since God out of the Anointed One is a consuming fire. That is why believing and adopting the false prophets’ doctrine is an unpardonable sin if not repented of. 

When people reject Christhood, it is useless to pray for them, because they cannot be saved in their present attitude. If you can prevail on them to forsake their unchristian heresies, then they are open to conviction, subjects of prevailing prayer, and candidates for salvation. This same great, though sad, truth is brought out by Jesus in the blasphemy of the Holy Spirit, denominated by the unpardonable sin.^[21]

Since the Holy Spirit is the Successor and Revelator of the risen and glorified Anointed One, it is utterly impossible for anyone to receive the benefit of the Christhood without the office of the Holy Spirit in illumination, conviction, regeneration, sanctification, and glorification. Hence, the unpardonable sin is following Antichrist and blaspheming the Holy Spirit by rejecting Him.^[22]

Noting the Apostle John’s doctrinal implications, John James Lias (1834-1923) takes the Apostle John’s word in verse seventeen that “all wrongdoing is sin, and there are forgivable sins.” There are other cases in which intercessory prayer can be applied. Wherever there is any measure of unrighteousness, there is sin and a fit occasion for intercession. Therefore, injustice (“unrighteousness”) is any act of unfairness, discrimination, or unkindness – wrongdoing. We may compare this declaration: “Everyone who sins breaks the law; sin is lawlessness,”^[23] namely, disregarding the law.

Thus, lawlessness is theoretical, and breaking the law is practical, which answers the question – what is the true character of sin? What is the principle which lies at the root of it? The former answers how I can know sin to be sin. What sort of conduct is sinful? The answer is, “Everything which transgresses the golden rule of doing as we would be done by.” Into such behavior, even the regenerate is frequently betrayed. As John reminded us, “If we say that we have not sinned, we deceive ourselves,”^[24] and God is “faithful and just” in forgiving that sin.^[25]

With his systematic spiritual mindset, Augustus Hopkins Strong (1836-1921) says that in verse seventeen, guilt is measured not by the objective sufficiency or insufficiency of divine grace but by the degree of non-receptiveness into which sin has brought the soul. It must be noted that all sin that comes short of a final rejection of the Anointed One is ignorance rather than sin and the object of no condemning sentence. Any attempt to make this a sin against the Holy Spirit is contradicted by Conscience and Scripture alike.

A growing hardness of the heart precedes the sin of final rejection. Strong informs us that in a weekly magazine called The Outlook,^[26] one of the contributors wrote, “If a man should put out his eyes, he could not see, and nothing could make him see. So, if a man should, by obstinate wickedness, destroys his power to believe in God’s forgiveness, he would be in a hopeless state. God would still be gracious, but the man could not see it and so could not take God’s forgiveness to himself.”^[27]

A tried and tested biblical scholar who believes in reinforcing the Christian life, Robert Cameron (1839-1904) points out that the “unforgivable sin” has caused much curious speculation. Much can be said in favor of two views. One is that the Apostle John was referring to spiritual death. The Greek noun thanatos, (translated as death) is used twice^[28] in the early part of this Epistle, which means spiritual death in both places. What is put in contrast with death is life.

The Greek noun zōē here, translated as life, is used in no less than ten^[29] other places in this very Epistle, and in every case, it means eternal or spiritual life. Another Greek word, meaning natural life, bios, is used twice in this Epistle.^[30] If John intended natural life, he would have used the Greek noun bios. But he has not done so. He, moreover, has just been speaking of eternal life in the thirteenth verse, and he goes on to speak of it again in the twentieth verse. If a different kind of life were meant, it would be natural to expect John to indicate it using the Greek noun psychē, used for physical life elsewhere.^{[31] [32]}

Manifestly and distinctly, Erich Haupt (1841-1910) recalls that in previous comments, the Apostle John implied different kinds of sin: unforgivable and forgivable. So now, John declares, in verse sixteen, “There is a deadly sin,” and in verse seventeen, “There is a sin not deadly.” That these two clauses are thus connected is not generally acknowledged; still, less is it the standard view that the words “All unrighteousness is sin” are to be linked with what precedes instead of with what follows. As a result, it scarcely needs any demonstration that these two clauses correspond in their construction and are in thought fitted to each other. It is, in any case, enforced upon us when we observe that the proposition “all unrighteousness is sin” cannot belong to “there is a sin not deadly.”

If it did, we should be able to see what caused John to introduce the idea of unrighteousness here. This idea not only has no organic connection with the proposition that all sin is not unforgivable but is unrelated to it and somewhat conflicting. Therefore, we should be obliged to take it in a more agreeable way: “all unrighteousness is indeed sin.” But do not think too passively concerning unrighteousness; it also is sin. However, we could expect to read, “it is not an unforgivable sin.” That, however, we do not read, but only that there is sin which is not deadly. The idea of unrighteousness is, therefore, dropped again. It is entirely irrelevant to the proposition “it is a sin not deadly. Are we indeed to suppose that the apostle felt called to occupy himself with teaching here, in an incidental way and without any necessity, the relation of “unrighteousness” to “sin.”^[33]

---

[1] Cf. Matthew 18:18-20

[2] Pope, William B., The International Illustrated Commentary of the N.T., Vol. IV, op. cit., p. 40

[3] 1 John 3:14

[4] Ibid. 1:9

[5] Ibid. 3:9

[6] Steele, Daniel, Half-Hours with St. John’s Epistles, op. cit., pp. 145-147

[7] 1 John 1:9

[8] Ibid. 3:4

[9] Cf. Romans 6:13

[10] See 1 John 5:18-20

[11] Ibid. 5:18

[12] Ibid. 5:19

[13] Ibid. 5:20

[14] Westcott, Brooke F., The Epistles of St. John: Greek Text with Notes, op. cit., pp. 192-193

[15] Professor of Hebrew and Oriental languages in New College, University of Edinburg

[16] Davidson, A. B., The Theology of the Old Testament, Charles Scribner’s Sons, New York, 1904, pp. 315-316

[17] 1 John 5:18-21

[18] Sawtelle, Henry A., Commentary on the Epistles of John, op. cit., pp. 61-62

[19] 1 John 2:4

[20] Matthew 12:31-32

[21] Godbey, William Baxter: Commentary on the New Testament, Vol. II, op. cit., pp. 398-399

[22] 1 John 3:4

[23] Ibid. 1:9

[24] Lias, John James: The First Epistle of St. John with Exposition, op. cit., pp. 411-413

[25] The Outlook, Published in New York, from 1893-1928

[26] Strong, Augustus H., Systematic Theology, Vol. 2, op. cit., pp. 495-496

[27] 1 John 3:14; cf. 5:16, 17

[28] Ibid. 1:1, 2, 25; 3:14, 15, 5:11, 12, 13, 16, 20

[29] Ibid. 2:16; 3:17

[30] 1 John 3:16; see Matthew 16:25; Mark 8:35; Luke 6:9; John 10:17; Acts of the Apostles 20:10; Romans 11:3; Philemon 2:30

[31] Cameron, Robert: The First Epistle of John, or, God Revealed in Light, Life, and Love, op. cit., p. 243

[32] Haupt, Erich: The First Epistle of St. John: Clark’s Foreign Theological Library, Vol. LXIV, op. cit., pp. 331-332

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CXV) 04/19/23

^5:17 Doing wrong is always a sin. But there is sin that does not lead to eternal death.

With clear spiritual eyesight, we can see, says Neal M. Flanagan (1908-1986), that the Apostle John touches on four points in this section from verses fourteen to seventeen. The first, found in verses fourteen and fifteen, is simple: Ask, and you will receive.^[1]  The door to God’s throne room of grace and mercy is always open.^[2] The second point in verses sixteen and seventeen is considerably more complex. We are encouraged to pray for backslidden Christians with the promise that God will answer our prayer. But John expresses serious doubt about the value and efficiency of prayer for those whose sin is unforgivable. He does not say don’t pray for them but cautions that it might be a waste of time and devotion. 

Consequently, in verse sixteen, we must view those whose sin is unforgivable. It might require us to think of such people as no longer Christians because they moved out of Light into endless darkness. It would have been nice if John defined what sin remains unforgiven. Some commentators have suggested murder and adultery, but it seems more in accord with identifying such sin as deliberate falling away from the faith, such as choosing “hate” over “love,” everlasting spiritual death over eternal spiritual life, and ungodliness over Godliness.

The third point, verses eighteen to twenty presents a rather black-and-white worldview. On the one side are God’s children, protected by divine power, dwelling in the Father and His Son, graced by eternal life. On the other side are the evil one and his anti-God world. For modern readers, such a contrast seems too strong, too definite because they specialize in the shadows of Situational Ethics,^[3] personal Code of Ethics,^[4] and Captain of their Soul.^{[5] [6]}

Called a great and rare spiritual thinker, Frederick Denison Maurice (1805-1872) points out that we are approaching the conclusion of the Epistle; the words, “These things have I written,” indicate that the Apostle John is about to explain its general purpose, if not a summary of its contents. Thus, much is evident in the first reading. His object was not to make proselytes of those who lay outside the Christian Church. Instead, he addressed himself to “those who believed in the name [Yeshua, meaning “Savior”] of God’s Son” They were baptized into that Name; they publicly confessed that Name; it was the Name which drew on them the charge of blasphemy from Jewish rulers and scribes; it was the Name when associated with the person of Jesus the Crucified, which excited the contempt or hostility of the worshippers of the Greek divinities. All acts of united worship among the disciples, all their sufferings, recalled this Name.

But if they did not need to be convinced of its worth or power, what good was an Apostolic Epistle to do them? John answers: “That you may know that you have eternal life and believe in the name [Yeshua, meaning “Savior”] of God’s Son.” You will wonder at the last clause. It sounds as if he proposed to convert them to a faith that they already possessed. But, before you determine that it is so empty of meaning, consider the first clause. That is not commonplace. “You have eternal life.” Not “you may have it,” or “sooner or later this unspeakable blessing may become yours,” or “on those who deserve it.” No! “It is yours now.” The gift has been assured. Perhaps, some Christians of John’s day and ours would rather be startled by the strangeness than by the simplicity of this assertion; they would deem it very unlike the notions which they had associated with their traditional faith.^[7]

With his lifework well-illustrating the biblical and reformation ideal of the pastor-theologian, Robert S. Candlish (1807-1873) takes the Apostle John’s words in verse seventeen as assuming that one chief use which believers will be disposed to make is their right and power to pray for others. He puts a case. You see your spiritual brother or sister sinning; they are members of God’s family. It does not necessarily imply that those who sin are faithful believers. More than once in this epistle, it has already been made clear that the relationships in God’s family have a much broader reach and range in John’s view.

It arises not so much out of the character and standing of those whom you call your spiritual brother or sister but out of the nature of the affection you have for them. In the highest regard, your fellow believers are those who, being God’s children, are spiritual brothers and sisters in the Lord. But whomever, you love them with family love; with a passion that treats them as a spiritual brother or sister; not as a mere instrument to be used or companion to be enjoyed for a day, but as one having an immortal soul saved for eternity is your Christian spiritual brother or sister.

Now, when you see them sinning, it upsets you because they are family. You cannot look on and see them with indifference or amusement or contempt as if they were a stranger, hoodlum, or homeless person. It is your spiritual brother or sister whom you see sinning. And therefore, you speak to them as to a family member about their sin, not harshly, with sharp criticism or cutting sarcasm, or cold superiority. With a sibling’s voice coming out of the depths of your heart, you earnestly caution and affectionately plead with them. However, they may turn a deaf ear toward you, and you have no power to open it.

But another ear is open to you, the ear of your heavenly Father, and He can open their ear. To your Father in heaven, you go. You intercede with Him about your sinning spiritual brother or sister’s case. You ask that spiritual life be restored to those whose sin forfeited “eternal life.” If you are persistent in asking; your insistence is in proportion to your love shown in truth and warmth; you feel almost as if you cannot talk with God about anything else. You do well in using the liberty you have to “ask anything, knowing that God hears you.”^[8]

Scottish preacher and hymn writer Horatius Bonar (1808-1889) mentions that the unforgivable sin is not the “sin against the Holy Spirit.” The people the Apostle John speaks of as guilty are different from each other. In the forgivable sin, as Scribes and Pharisees, the spiteful enemies of the Anointed One and a Christian spiritual brother or sister, their fellow believers. Thus, much depends on the meaning of the expression, “unforgivable sin.” For Bonar, death may mean either temporal or eternal, either the death of the soul or the body.

Verses sixteen and seventeen indicate a sin God would discipline by withholding healing and death, though He would not exclude its doer from His kingdom. In the case of Moses, we have this paternal chastisement involving death. The most remarkable instance is in the Corinthian Church.^[9] The three forms of chastisement visiting the Corinthian Church were weakness, sickliness, and death. These passages show the true meaning of our text. What this sin is, we do not know. It was not the same sin in all but different in each. In the case of the Corinthian Church, unworthy communication was “the unforgivable sin,” but what it was in others is not recorded.

So, the question arises, how are we to know when a sin is deadly, and when it is not deadly, so that we may pray in faith? The last clause of verse sixteen answers this question. It admits that there is an unforgivable sin put in the seventeenth verse: “All unrighteousness is sin, but all sin is not deadly.” But what does the apostle mean by saying, “I do not say that he shall pray for it” at the end of verse sixteen?”

The word translated “pray” also means “inquire” and is elsewhere translated so.^[10] If thus rendered, the meaning would be, “I say he is to ask no questions about that.” If he sees a brother sick and ready to die, is he to say he sinned deadly, or has he not?” He is simply to pray, let alone all such inquiries, and leave the matter in God’s hands.^[11]

With a spiritually activated inquiring mind, Daniel D. Whedon (1808-1885) speaks of all wrongdoing (unrighteousness) or voluntary wrong-being as sin. It may be an offense against others; it may be corrupting our nature; it may be a small act, even a thought, but in each case, it is designated by God as an offense against Him. Even a minor transgression, shortcoming, or moral error, even then, is not an unforgivable sin. There may be an underlying spirit of conviction or repentance, so it may not forfeit justification or regeneration. And even if it renders us corrupt, it is not necessarily unpardonable.^[12] Repentance may restore our fellowship with God and other believers.^[13]

In line with Apostle John’s deduction, Henry Alford (1810-1871) states that in verse seventeen, John seems to say SIN is a significant word, encompassing all unrighteous acts, whether by God’s children or the devil’s brood. But, of all the thoughts evoked by these words, unrighteousness is mild, meant to express that every slight stumble of a good Christian falls under sin, so there may be a forgivable sin. But, whatever the case, it is not one dependent on judgment but an objective fact: by not being deadly, it is something God can cleanse for all those who confess their sins.^{[14] [15]}

With the zeal of a scriptural text examiner, William E. Jelf (1811-1875) notes that for some reason, the Apostle John, probably against some notion of all transgressions of revealed or natural law being exposed to an equal degree of God’s wrath, introduces a distinction between them. Every unrighteous act is a sin, but not equally.^[16]

After checking the text closely, Richard H. Tuck (1817-1868) recalls that the Apostle John explains his purpose in writing his Gospel in verse thirteen. “I write these things to you who believe in the name [Yeshua, meaning “Savior”] of God’s Son so that you may know that you have eternal life.” Life is John’s great word, and by it, he means that life as a child of God, in loving and obedient relations with the eternal Father, which is seen in His Anointed Son and becomes ours as by faith we are linked with that Son to receive His life. When we become God’s children, we gain possession of three rights or privileges, and we ought to thankfully use them: I. The right to eternal life. II. The right to expect answers to prayers. III. The right to intercede for others.^[17]

After observing the Apostle John’s attention to detail, John Stock (1817-1884) states that from the power of prayer, which God appoints as a means to the receiving, His is ceaseless and enriching gifts, whose mercies and compassions never fail but are new every morning, for great is His faithfulness.^[18] Thus, the Apostle John passes this on to anyone who sees a fellow believer who lapsed back into sin; that they may be restored. It is sad to think this is possible – even to fall – let this be a warning for you, too, may fall into sin.^[19] We are not in heaven yet, but pilgrims and a militant Church faithful to the end. No one is above the liability of falling.^[20]

With an inquiring spiritual mind, Johannes H. A. Ebrard (1819-1893) says that in verse seventeen, the Apostle John follows the simple explanation that many unrighteous acts are called sin, but there is one unforgivable sin. The Greek esti (“it is”) is a very substantive verb that is plain from the arrangement of the words. The first words have an external resemblance to 1 John 3:4, but the likeness is only superficial. There, the matter of the idea of unrighteousness John defines as “lawlessness,” but here, the comprehensiveness of the concept is defined as “injustice.” There, the point was that sin is in its nature a transgression of God’s commandments; here, the thought is that not merely the “unforgivable sin,” but every act of “injustice” falls under the idea of “error.” while there is within this range of the fact that there is “forgivable sin.” 

So, “injustice” is, therefore, an idea altogether different from “lawlessness,” which serves as the qualitative definition and limitation of the idea of “error.” However, “lawlessness” is that which offends the specific commandments of God. So, in chapter three, verse four, it says that all sin offends against God’s commandments. “Injustice” is all that is opposed to the innermost, the most profound idea of “justice,”^[21] and it is said in our passage that every deviation from the nature of Him who is righteous and makes righteous is of itself a sin, but not every sin is deadly.^[22]

So, to put Ebrard’s commentary into perspective, he says that when we commit any sin, of which there are many, that causes us to miss the mark (hamartia) or do some unjust thing against another child of God, it is breaking the law. Therefore, God’s justice is called upon the deal with the erring believer since any act of unrighteousness is forgivable when it is not a sin for which some stubborn Christian never plans to repent.

After contemplating John’s train of thought, William Kelly (1822-1888) notices that the Apostle John touches on the delicate case where we may or may not follow John’s instructions and discuss it with God. This passage often raises difficulties because of preconceptions, such as forgetting the moral government that applies to all believers. Nevertheless, it is the question discussed in the book of Job, where his three friends noticeably failed to do so. The Final Covenant makes it plain.^[23]

It is no question of the second death^[24] but of a saint cut off in this world for a sin of such a character, or in such circumstances, that unless they repent, will take it with them to the grave. As we see of old, it might be the removal of saints previously in high honor, such as Moses and Aaron, who greatly displeased Yahweh in Kadesh,^[25] or its immediate execution, as on Ananias and Sapphira.^[26]

But the principle is explained by the Apostle Paul to the Corinthian saints, many of whom were not only old and frail, but a good many already lay in their tombs. “But when the Lord judges us, he punishes us to show us the right way. He does this so that we will not be condemned along with the world.”^[27] This then was sinning deadly, the Lord’s chastening of erring saints, expressly that they should not be condemned to the second death as the world is.^[28]

Familiar with John’s writing style, William B. Pope (1822-1903) notes that the Apostle John’s transition from prayer in general to intercessory prayer seems abrupt. Still, brotherly love is identical to Christian living, and its offices strive to do God’s will. Passing by countless other objects of intercession on behalf of a fellow Christian, John at once rises to the highest peak ‒ praying for the believer who fell victim to sin’s temptations. Two phrases are still in John’s thoughts: “whatever we ask” and “eternal life,” which the born again have in themselves and may obtain by prayer for others.

---

[1] Matthew 7:7-8; Luke 11:9-10

[2] Hebrews 4:16

[3] Situational Ethics by Joseph F. Fletcher

[4] Saints and sinners: Completing identities in public relations ethics by Johanna Fawkes

[5] Invictus by William Ernest Henley

[6] Flanagan, Neal M., The Johannine Epistles, Collegeville Bible Commentary, op. cit., p. 1026

[7] Maurice, Frederick D., The Epistles of St. John: A Series of Lectures on Christian Ethics, op. cit., Lecture XVII, pp. 285-303

[8] Candlish, Robert S., The First Epistle of John Expounded in a Series of Lectures, op. cit., Lecture XLII, pp. 518-529

[9] 1 Corinthians 11:30

[10] 1 John 1:18; See also John 1:21, 25, 5:12, 9:2, 19:21

[11] Bonar, Horatius: The Biblical Illustrator, Vol. 22, First Epistle of John, op. cit., pp.454-455

[12] See Isaiah 1:18

[13] Whedon, Daniel D., Commentary on the New Testament, op. cit., p. 281

[14] 1 John 1:9

[15] Alford, Henry: The Greek Testament, op. cit., Vol. IV, pp. 510-511

[16] Jelf, William E., Commentary on the First Epistle of St. John, op. cit., p. 80

[17] Tuck, Richard H., The Preacher’s Complete Homiletical Commentary, op. cit., p. 339

[18] Lamentations 3:22-23

[19] 1 Corinthians 12:10

[20] Stock, John, An Exposition of the First Epistle General of St. John, op. cit., pp. 450-454

[21] See 1 John 1:9; 2:29

[22] Ebrard, Johannes H. A., Biblical Commentary on the Epistles of St. John, op. cit., p. 342

[23] See, John 15:1-10; 1 Corinthians 11:27-32; Hebrews 12:5-11; 1 Peter 1:17

[24] Revelation 2:11; 20:6, 14; 21:8; Jude 1:12

[25] Numbers 20

[26] Acts of the Apostles 5

[27] 1 Corinthians 11:32

[28] Kelly, William: An Exposition of the Epistles of John the Apostle, op. cit., p. 387

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CXIV) 04/18/23

^5:17 Doing wrong is always a sin. But there is sin that does not lead to eternal death.

But it was through Ezekiel that God laid it out in no uncertain terms:

 “Some of you are saying, ‘The Lord is unfair!’ But listen, children of Israel. I am fair. You are the ones who are not fair! When good people change and start doing bad things, they must pay the consequences for the bad things they do.  But if bad people change their ways and become good and fair, they will save their lives. They will live! They saw how immoral they were and came back to me. They stopped doing the sinful things they did in the past. So that’s why they will live and die!‘  But the people of Israel said, ‘That’s still not fair! The Lord is still unfair!’  But God replied, ‘I am being fair! You are the ones who are unfair!  Why? Because, children of Israel, I will judge each of you only for what you do!  So come back to me! Stop committing those crimes and do away with those things that cause you to sin!  Throw away all the terrible idols with which you committed your crimes! Change your heart and spirit. People of Israel, why should you do things that will cost you your destiny? I don’t want to let you go! Please come back and live!’ This is what the Lord God said.”^[1]

Among the faithful, knowing that doing wrong is always a sin ought to be an unquestionable truth that whatever is contrary to God’s Law is sin and, in its nature, mortal; for where there is a transgression of the Law, there is sin and death.^[2] But this terrifying truth brings with it a word of encouragement. If all unrighteousness without exception is sin, it follows that not every sin is deadly. No true believer of God’s Word would accept that the slightest departure from righteousness should involve eternal damnation.

However, there is a sin that does lead to death for which there is no effective prayer. This is an exception to the general rule that God answers all prayers prayed in His will.  Therefore, it is only proper to request help for a person sinning who wants to change and repent. The reference here is not to the sin leading to spiritual death – eternal separation from God. All sin can ultimately lead to death, but that is not the meaning here. The idea here is that a Christian can die a premature spiritual death because of prolonged and stubborn sinning.

COMMENTARY AND HOMILETICS

This verse has comments, interpretations, and insights of the Early Church Fathers, Medieval Thinkers, Reformation Theologians, Revivalist Teachers, Reformed Scholars, and Modern Commentators.

Œcumenius (501-599 AD) comments that only those sins that are not repented lead to death. For example, although he showed remorse, Judas did not repent and was led off to his death. But whoever gives themselves over to the Anointed One cannot commit a mortal sin, even though their nature remains unchanged and they still sin.^[3]

With a studious monk’s spiritual insight, Bede the Venerable (672-735) The variety of sins is such that everything which disagrees with the law of fairness is a sin. However, for minor infractions of the kind which are almost impossible to avoid in this life, the righteous can be forgiven without too much difficulty. But other sins are so contrary to righteousness that they will lead the one who does them into eternal punishment without any doubt unless they decide to put them right.^[4]

Respected Reformation writer Matthew Poole (1624-1679) feels that the Apostle John suggests that believers should be cautious of all sin, especially deliberate wrongdoing. However, they should not think that every sin would make them hopeless as sinning deadly would do.^[5]

With a spiritually contemplative mind, Matthew Henry (1662-1714) ensured that all believers have eternal life in the covenant of the Gospel. Therefore, let them thankfully receive what the Scriptures say about always abounding in the work of the Lord, knowing that our labor is not in vain.^[6]The Lord Jesus invites us to come to Him in all circumstances, notwithstanding the sin that hampers us. Our prayers must always be offered in submission to God’s will. Some prayers are quickly answered, and others are granted when appropriate according to God’s preference.

We ought to pray for others, as well as for ourselves. There are sins that war against the soul’s spiritual life. We cannot pray that the sins of the unrepentant and unbelieving should be forgiven while they are such; or that mercy, supposing that forgiveness should be granted to them while they willfully continue sinning. But we may pray for their repentance and enrichment with faith in the Anointed One and all other saving mercies. We should pray for others and ourselves, pleading with the Lord to pardon and recover the fallen and relieve the tempted and afflicted. And let us be truly thankful that no sin, of which anyone truly repents, is deadly.^[7]

With scholarly meditation, James Macknight (1721-1800) agrees with other commentators that all unrighteousness is sin. By unrighteousness, the Apostle John means everything by which our neighbor is injured in violation of God’s law.^[8] Perhaps, notes Macknight, by making this observation, John intended to imply that for the spiritually sick sinner to repent sincerely, they must first make restitution to everyone they injured by their unrighteousness:^[9]in which case their sin will not be deadly.^[10]

More concerned with the Church than its sacraments William Jones of Nyland (1726-1800) asks, what are we to understand by the “unforgivable sin?” First, we must endeavor to agree on what the Apostle John means by “death.” There are three distinct uses of the word in the sacred Scriptures. (1) The death of the body. (2) That death of the spirit is common to all who are apart from the renewing grace of God. (3) The “eternal death,” which is the antithesis of “eternal life,” which is the destiny of those who insist on walking on the broad way to hell instead of the narrow path to heaven.^[11]

Thus, “death” in the text cannot mean either (1) the death of the body, for that is the destiny of all mankind;^[12] or (2) the spiritual death for unrepentant sins. In this case, death must be the antithesis of life. Such a sin involves the abiding loss of the life derived through God’s Son.^[13] The rejection of the Anointed One necessarily consists of abandoning Him who is the Way, the Truth, and the Life.^[14] If a person deliberately and decidedly rejects the only Light through whom they can obtain eternal life, what remains for them is to abide in the night of death. For such people, John does not encourage us to pray. He neither prohibits nor commands us to pray for them.

In conclusion, let the fact that it is possible to commit an unforgivable sin make us more watchful and pray against every sin and all sins. Beware of beginnings in evil. Secondly, let this gracious assurance as to the result of prayer for those who have sinned lead us to often visit the throne of grace on behalf of our fellow believers who have not committed the unforgivable sin.^[15]

At age fifteen, Joseph Benson (1749-1821), a young theologian preaching and holding cottage prayer meetings, sees what the Apostle John says as giving witness to the happiness of believers who have eternal life in the Anointed One and having their prayers of faith heard for His sake.^[16] It’s as if John had said, “Yes, He hears us for ourselves and others. That is, any child of God who sins a forgivable sin.”But, of course, that is any sin except that which is spoken of in the awful words of our Lord Jesus the Anointed One as unpardonable, namely, the blasphemy against the Holy Spirit.^[17] Instead, it might be the sin of falling away from God’s fellowship and righteousness.^[18] In that case, an intercessor can ask, and God will offer pardon and salvation for that repentant backslider.

Then, there is an unforgivable sin for which John advises us not to interrupt because the punishment may be temporal death. Every deviation from perfect holiness is sin, but all sin is not unforgivable, nor does God determine to punish every sin with temporal death.^[19]

A servant of God whose preaching was doctrinal, imaginative, quaint, and earnest, Robert Finlayson (1793-1861) says that the Apostle John gives us confidence in knowing that we speak boldly with God because we have the Divine life, as children do their parents. Our boldness comes out, especially in our asking. We are full of wants, so we need to be constantly asking. We ask in the confidence of being heard. If we ask anything, He pays attention to us – which only has one qualifier that we ask according to God’s will. If we are to ask according to God’s will, then the meaning is that we are to have our desires in proper order, that is, lined up with God’s will.

We must have them examined for appropriate submission to God’s desires for us and be informed about God’s desires for us so that we understand the blessing that He holds out for us. As Jesus was praying in a particular place, after he finished, the disciples, filled with a sense of their shortcomings, said, “Lord, teach us to pray.” It is not the language of our prayers that we need to have improved, so much as our simple responsiveness to the Divine will.^[20]

Without using complicated language, Albert Barnes (1798-1870) feels that the Apostle John inserted verse seventeen to guard against what he just said. While there is an unforgivable, blasphemous sin, there are many other forms and degrees of sin for which intercessory prayer may be offered. Everything, he says, which is and does not conform to the holy law of God, is to be regarded as sin; but we are not to suppose that all sin of that kind is forgivable. Many commit sins that we may hope will be reconciled, and it is proper to pray for them.

Deeply affected as we may be in view of the fact that there is a sin which can never be pardoned, and much as we may pity one who has been guilty of such a sin, yet we should not hastily conclude in any case that it has been committed and should constantly bear in mind that while there is one such sin, there are multitudes that may be pardoned and that for them we must pray unceasingly.^{[21] [22]}

With impressive theological vision, Richard Rothe (1799-1867) says that although the Apostle John distinctly excludes the unforgivable sin from others, here he speaks of Christian intercession; his readers are not to imagine that, after the exclusion of such sin, no sins at all remain, of which. One can think in connection with what he has been saying about the Christian’s intercession for a sinning spiritual brother or sister. Accordingly, John now shows them how comprehensive the idea of sin is and how there may also be a sin, which is not deadly. For John, the concept of sin is as incomprehensive as the idea of unrighteousness is incomprehensible. Unrighteousness is any and every way of acting contrary to God’s will and law.^[23] But all such unrighteousness is not in itself an unforgivable sin.^[24]

Consistent with the Apostle John’s point of view, Heinrich A. W. Meyer (1800-1882) notes that the connection of verse seventeen is tied to what goes before; but precisely what the relationship of thought is intended to be, is a point of some difficulty, and one on which interpreters have differed. Nevertheless, two things must be observed to find the answer: First, the subject before the Apostle John’s mind is intercessory prayer for other sinful Christians. Second, the sentence indicates that all sins are a component meant by the general word sin.

We may believe, however, that this verse also has a forward look; in this view, it suggests the idea of sin as covering all unrighteousness and being mainly “not a deadly sin.” It may thus cling to the Christian believer to some degree; but when a Christian is viewed in the light of their ideal of spiritual life. The Epistle, therefore, returns at the end to a thought associated with its beginning. With this view, verse eighteen may be regarded as gathering up the idea John intended to impress upon his readers as the beginning and end of his Epistle.

The Son of God, in the person of Jesus the Anointed One, is come into the world as the Light to give eternal life through the knowledge of God ‒ a life originated by a Divine force, and which has its being in the sphere of the Divine Light.We know that the one who is born of God does not continue sinning ‒ the Jesus Light-Life is not intermingled with darkness; we know that we, who are Christian believers, are of God – we are those who possess the Jesus Light-Life which is free from sin; we know that God’s Son has come and given us an understanding that we may personally know God – and thus we are in God, through being in His Son. ^[25]

According to Robert Jamieson (1802-1880), Andrew Fausset (1821-1910), and David Brown’s (1803-1897) way of thinking, the point that the Apostle John’s statement regarding every wrong a sin includes those of believers. Of course. John was talking about ordinary sins, not the unforgivable ones.^[26] In such cases, believers may intercede for those still in union with God so their communion and fellowship with Him are not severed. It becomes clear in John’s writings that death and life are opposites.^[27]

Furthermore, they offer a fascinating insight that the Greek preposition “unto” means “towards” or “with regard to” in the sense of trending. In other words, the spiritual brother or sister is not transgressing God’s Law in the fashion that an unforgivable sin. The chief commandment consists of faith and love. Therefore, the principal sin is that by which faith and love are destroyed. In the former case is life, in the latter, death. If it is not evident^[28] that it is a sin deadly, it is lawful to pray. But when it is a deliberate rejection of grace, how can others hope to obtain life for them?”^[29] If we pray for the unrepentant, it must be a matter of God’s will, not the intercessory request for an erring spiritual brother or sister.^[30]

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[1] Ezekiel 18:25-32

[2] Romans 6:23

[3] Œcumenius: Ancient Christian Commentary on Scripture, Bray, Gerald, (Ed.), op. cit., Vol. XI, p. 227

[4] Bede the Venerable, Ancient Christian Commentary on the Scriptures, Bray, G. (Ed.), op. cit., Vol. XI, p. 227

[5] Poole, Matthew. Commentary on the Holy Bible – Book of 1st, 2nd & 3rd John (Annotated), Kindle Edition  

[6] 1 Corinthians 15:58

[7] Henry, Matthew: Concise Commentary on the Bible, op. cit., pp. 2060

[8] 1 John 3:4

[9] Matthew 5:24-26

[10] Macknight, James: Apostolic Epistles with Commentary, Vol. VI, p. 124

[11] Matthew 7:13-14

[12] Hebrews 9:27

[13] 1 John 5:12

[14] John 14:6

[15] Jones, William: The Pulpit Commentary, op. cit., Vol. 22, pp. 166-167

[16] 1 John 5:10-17

[17] Hebrews 12:31; Mark 3:29

[18] 2 Timothy 3:5

[19] Benson, Joseph: Commentary on the Old and New Testaments, op. cit., p. 348

[20] Finlayson, Robert: The Pulpit Commentary, op. cit., Vol. 22, p. 172

[21] 1 John 3:4

[22] Barnes, Albert: New Testament Notes, op. cit., 1 John 5, p. 4892

[23] 1 John 1:9; 2:19; See Luke 13:27, 23:6; Romans 9.T4; 2 Timothy 2:19.

[24] Rothe, Richard: Exposition of the First Epistle of St. John, op. cit., The Expository Times, July 1895, p. 471

[25] Meyer, Heinrich A. W., Critical Exegetical Handbook New Testament, op. cit., Vol. 10, pp. 818-819

[26] Cf. 1 John 1:9; 3:4

[27] See 1 John 5:11-13

[28] See 1 John 5:16 on “see”

[29] Contrast James 5:14-18; cf. Matthew 12:31-32

[30] Jamieson, Fausset, and Brown’s Commentary on the Whole Bible, New Testament Volume, op. cit., p. 730

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CXII) 04/17/23

^5:16 Suppose you see your fellow believer sinning (a sin that does not lead to eternal death). You should pray for them. Then God will keep them spiritually alive. However, there is sin that leads to death. So, you shouldn’t pray for that kind of sinner.

The restoration is, in many cases, effective by requesting God’s intercession rather than criticizing the offender. But the prayer must be definite and personal, prompted by what one has seen and felt about the given case, or it is not likely to convince God to answer. It is to be any Christian’s option when they are disturbed by fault and wrongdoing that meets their eyes in the Church. But they must not go around gossiping about or publicizing the story.

These are not the Scripture’s instructions. The Master gave us two plain directions: first, “If a brother sins against you, go to him privately and confront him with his fault. You have won back a brother if he listens and confesses it.”^[1] Then, by the beloved disciple John, “Lay the trouble before God in prayer.” This is the proper way to take up the case.

By doing it this way, the concerned believer will win a blessing for the offender, come to see the offense in a different light, and avoid the aggravation produced by other less effective methods. Intercessory prayer is the antidote for scandal in the Church. The Apostle James has a postscript to his Epistle on this painful topic; his observation supplements John’s advice: “Anyone who brings a sinner back from the wrong way will save that person from eternal death and cause many sins to be forgiven.”^{[2] [3]}

With his stately speaking style, William M. Sinclair (1850-1917), the Apostle John mentions sin that is not deadly. By this, the apostle probably meant unintentional wrongdoing that does not imply any distinct, willful, deliberate severance from faith in the Anointed One. To divide sins, on the authority of this passage, into moral and mortal is to misunderstand the whole argument of the Epistle. John implies that although prayer can do much for an erring believer, there may be an unwillingness against which it would be powerless: even prayer is not stronger than free will.^[4] The interceding Christian is regarded as gaining life for the erring believer and handing it to them.

But John says there is a limit to the power of intercession. Any conscious and determined sin shows a loss of unity with the Anointed One. Such a state would be a sign of spiritual death. Such hardheadedness would be invincible, as it would not be according to God’s will. Therefore, John thinks that intercession ought to stop here. At the same time, he is careful not to forbid it; he only says that he would not recommend intercessory prayer for token Christians in such cases.^{[5] [6]}

One of the most influential Anglican reconcilers, Charles Gore (1853-1932), reasons that, following what the Apostle John just said, the Apostle Paul defines the true spirit of intercessory prayer – speaking of the intercession of the Spirit in the body of the Anointed One – as “in accordance with God on behalf of saints” – that is, on behalf of consecrated persons who are moving in harmony with the Spirit. Thus, if we take the intercessory prayers of the Final Covenant – our Lord’s great prayer and Paul’s prayers for his converts – we see that they are prayers for perfecting those already in communion with God.

Our Lord’s voiced principle, “I pray for them. I am not praying for the world, but for those you have given me, for they are yours,”^[7] appears in the other examples. So, then, the standard action of intercessory prayer is within the responsive body. From there, it flows within the body so prosperous and united in life that those on the outside are impressed and desire the same. So here, John speaks about intercessory prayer as a petition for the cleansing and recovery from incidental sins of those who are still responsive to God and living the true life.

However, for those who hand themselves back to the world of darkness and death by deliberate apostasy, we cannot help thinking of those leaders in error whom John describes as antichrists – he does not say that we should pray for them. On the contrary, he does not forbid it. It is, for instance, very hard to suppose that John did not pray for the young man in the story Clement tells,^[8] who had been guilty of the most flagrant apostasy from the Anointed One and become a leader in outrageous crimes, entrusted to the Apostle John, is described as “dead – dead to God.” It is very difficult to believe that John did not pray for him as soon as he heard of his sad case before; he so lovingly and bravely sought and won him. But he does tell us that this is not the standard action of intercessory prayer.^[9]

Beyond any doubt, remarks Alonzo R. Cocke (1858-1901), that having introduced the assurance enjoyed by the believer in prayer, the Apostle John passes to the subject of special prayer. Prayer is the expression of the Anointed One life. In the pleading of prayer is mingled faith and love. Hence, when a Christian sins, loving prayer for them goes out to reinstate them at God’s throne. Relief from sin is our fellow believer’s most significant need; our prayer for them will express itself concerning that need. How much more in unison with the Anointed One is prayer for the erring spiritual brother or sister than hostile criticism? Feeling their need and realizing our weakness, we are lenient in our judgment and take their case to a loving, forgiving Father.

Such prayer should go out for all stumbling Christians except those who have committed an “unforgivable sin.” What, then, is the unforgivable sin? Johann Eduard Huther’s (1807-1880) explanation is, perhaps, as good as any: “If any man sees his brother sin in such a way that the sin which he commits does not involve absolute renunciation of Anointed One, and therefore does not necessarily bring condemnation with it, he shall pray for him.” Of course, according to this, the unforgivable sin involves “absolute renunciation of the Anointed One,” and “necessarily brings condemnation with it.” It also indicates that no Anointed One-life has ever existed in the heart guilty of it; no such sin could co-exist with that life.^[10]

In reviewing what the Apostle John says in this verse, Archibald T. Robertson (1863-1934) points out that most sins are not mortal, but clearly, John conceives of a sin that is deadly enough to be called “deadly.” This distinction is familiar in the rabbinic writings and in the Septuagint, where we read “to incur a death-bearing sin,”^[11] since many crimes then and now bear the death penalty. There is a distinction^[12] between sinning willfully after full knowledge and sins of ignorance.^[13]

Jesus spoke of the unpardonable sin,^[14] attributing the manifest work of the Holy Spirit to the devil. John may have this idea in mind when he applies it to those who reject Jesus the Anointed One as God’s Son and set themselves up as antichrists. Concerning John’s caution about praying for those worthy of the death sentence due to their sin, even if they ask, it can only be unforgivable. John does not forbid praying for such cases; he does not command prayer for them. He leaves them to God.^[15]

With an eye for detail, David Smith (1866-1932) tells us that after the assurance that prayer is always heard, never unanswered, the Apostle John specifies one kind of prayer called “intercession,” in the case of a “fellow believer” who is caught sinning. Prayer will allow their restoration, with one reservation that their sin be “not deadly.” The reference is to those who had been led astray by the heresy, moral and intellectual, which had invaded the churches of Asia Minor. They had closed their ears to the voice of conscience and their eyes to the light of the Truth. As a result, they were exposed to the operation of that law of degeneration in the physical, moral, intellectual, and spiritual domains. 

We should observe how tenderly John speaks of “unforgivable sin.” There is a fearful possibility of a person putting themselves beyond the hope of restoration, but we can never tell when he has crossed the boundary. If we were sure that it was a case of “unforgivable sin,” we should refrain from praying for them. But, since we can never be sure, we should always keep on praying. So long as a person is capable of repentance, they have not sinned deadly.

Therefore, (1) the intercessor will give them life instead of death, or (2) God will give them life in answer to the intercessor’s prayer. The former avoids an abrupt change of subject and attributes it to the intercessor of what God does through them, paralleled by what the Apostle James says.^[16] [17]

Inspired by Jesus’ words, “Go into all the world,” Edward J. Malatesta (1932-1998) indicates that in the preceding section, we saw that verse thirteen concludes both the Apostle John’s third exposition of communion with God and the body of the entire letter. But just as a prologue and epilogue characterize the Fourth Gospel, this epilogue can be conveniently divided into reflections on prayer: verses fourteen and fifteen, sixteen and seventeen, and the compact summary of the main teaching in verses eighteen to twenty-one.

While verse eighteen is linked to verses sixteen and seventeen by the theme of sin, verses eighteen to twenty-one can best be considered a development of verse thirteen because of the importance given to the theme of knowledge. The second half of the epilogue will concern us at this juncture, for it contains the letter’s last expression of interiority.^{[18] [19]}

With a Jewish convert’s enthusiasm for the Christian Messiah, Messianic writer David Stern (1935) informs us that Judaism distinguishes between unconscious sin, for which sacrifices atone, and deliberate, “high-handed” sin, for which only death atones. In the context of this letter, those who deliberately choose not to “keep trusting in the person and power of God’s Son,”^[20] who do not obey God’s commands,^[21] and who do not love their spiritual brothers and sisters,^[22] “are not spiritually alive.”^[23] Therefore, a believer’s responsibility to a spiritual brother or sister caught sinning is not only to ask God to give them life but also to “show them their fault,”^[24] to “set them right in a spirit of humility,”^[25] and to “turn” them “from their wandering ways.”^{[26] [27]}

As a seasoned essayist on the Apostle John’s writings, John Painter (1935) finds that verse sixteen introduces a new subject, though it still comes under the heading of confidence in prayer. It clarifies what asking according to God’s will means in a particular instance. It also concerns the policy on prayer concerning sin. Three matters are specified. First, it is a sin committed by a spiritual brother or sister in the Lord. The wrongdoing is perceptible so that it can be seen. Second, it is a sin, not deadly. In John’s Gospel, the expression is used of Lazarus, whom Jesus says that his sickness is not deadly.^[28] For Lazarus, that meant it was not a sickness that would lead to his death. Third, in the process of the story, the expression takes on a second level of meaning concerning spiritual death.

But the question remains: How is the expression understood here in verses sixteen and seventeen? Much of the rest of the verse needs to be filled in by the reader. The context makes it fairly clear how the gaps should be filled. First, if the outlined conditions are fulfilled, the one who sees will ask. The future tense here is an implied appeal or command. Second, the context of verses fourteen and fifteen clarifies that they will ask God. When God is the one to whom the request is made, it is evident that “He” will give them life.

This can only be the spiritual brother or sister whose sin is not deadly because the one who sees the sin committed is a believer who has God’s Son and already has life.^[29] In an additional clause, John resumes reference to the one sinning, but now in a generalizing fashion extending the scope to cover those sinning, not deadly.^[30]

Ministry & Missions Overseer Muncia Walls (1937) agrees with others that verse sixteen is a problematic verse to interpret. Commentators are divided about just what John means by this verse. First of all, if we see our spiritual brother or sister sin, why should we pray for them? Shouldn’t they be the ones who do the praying? In chapter one, didn’t John say that God will forgive us if we confess our sins? How can we pray for a fellow believer who has sinned to be of any help to them? John is speaking here about intercessory praying. John had just spoken previously in this Epistle about seeing them in need and how we should help them if we have the things they need.

John goes beyond the physical needs to spiritual needs in this verse. We who are strong should help bear the infirmities of the weak. Just what is a “sin which is not deadly?” And what is an “unforgivable sin?” This is the problem that presents differing opinions from the commentators. We know that many laws under Torah did not require the death penalty, whereas adultery, idolatry, and judgment resulted in execution. But John is not writing under the law, nor would we think he is having any comparison with the law.

However, intercessory prayer is not mandatory if it involves a “sin that leads to death.” This is puzzling, admits. We do not know exactly what John has in mind. Judaism distinguished between deliberate or presumptuous sins – sins of open rebellion against God that are punishable by death versus sins of ignorance or carelessness that can be atoned for.

So, who then is excluded from worthwhile prayer? The text offers no clues. It might refer to blasphemy against the Holy Spirit.^[31] But the epistle’s content may imply that the sin John has in mind is false teaching. For anyone to say that life should be given to those who deny Jesus the Anointed One, hate their spiritual brother or sister, and refuse the witness of God would be a contradiction. This verse places the child of God in the position where they must decide prayerfully and sincerely who to pray for and in what manner. No believer wants to find themselves praying against the will of God. ^[32]

Expositor and systematic theologist Michael Eaton (1942-2017) thinks that the controversial situation in Ephesus has been so fierce John must tell them to pray for those who are struggling with doubts concerning the false teachers. Some of John’s friends have fallen into lovelessness and neglect Christian fellowship. But the Christians can help each other. Is it that the Christian can pray, and God will give the stumbled Christian life? Or is it the Christian should pray, and the Christian will give life to their friend who has fallen into sin?

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[1] Matthew 18:15

[2] James 5:20

[3] Findlay, George G., Fellowship in the Life Eternal: An Exposition of the Epistles of St. John, p. 403

[4] Cf. 1 John 2:1; Luke 22:31, 32; John 17:9; Hebrews 7:25

[5] Cf. Matthew 12:31-32; Mark 3:29; Hebrews 6:4, 6; 10:26-27

[6] Sinclair, William M., New Testament Commentary for English Readers, Charles J. Ellicott (Ed.) op. cit., Vol. 3, p. 493

[7] John 17:9

[8] Eusebius of Caesarea, Church History, Bk. 3, Chap. 23:6-19

[9] Gore, Charles: The Epistles of St. John, op. cit., p. 207

[10] Cocke, Alonzo R: Studies in the Epistles of John; or, The Manifested Life, op. cit., pp. 133-135

[11] Numbers 18:22

[12] Hebrews 10:26

[13] Ibid. 5:2

[14] Matthew 3:29; 12:32; Luke 12:10

[15] Robertson, Archibald T., Word Pictures in the New Testament, op. cit., pp. 1970-1971

[16] James 5:20

[17] Smith, David: The Expositor’s Greek Testament, 1 John, op. cit., pp. 197-198

[18] Interiority means inner character or nature

[19] Malatesta, Edward J., Interiority and Covenant, op. cit., p. 318

[20] 1 John 5:13

[21] Ibid. 5:2-3

[22] Ibid. 4:21

[23] Ibid. 5:12

[24] See Matthew 18:15-17

[25] Galatians 6:1

[26] 1 John 5:19-20

[27] Stern, David H., Jewish New Testament Commentary. op. cit., loc. cit., Kindle Edition

[28] John 11:4

[29] 1 John 5:12

[30] Painter, John. Sacra Pagina: 1, 2, and 3 John: Volume 18, op. cit., p. 597

[31] Mark 3:29

[32] Walls, Muncia: Epistles of John and Jude, op. cit., pp. 93-94

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CXI) 04/14/23

^5:16 Suppose you see your fellow believer sinning (a sin that does not lead to eternal death). You should pray for them. Then God will keep them spiritually alive. However, there is sin that leads to death. So, you shouldn’t pray for that kind of sinner.

The Apostle Paul also testifies how much he bore this fruit of mediation and sought the intercession of the churches for himself.^[1] For instance, John Newton (1725-1807) begged for help, even from faraway believers.^[2] The extraordinary religious interest in Scotland in the 1850s seems to have begun and been mainly sustained by mutually intercessory praying among the laborers.^[3]

As the Apostle John puts it in verses fourteen and fifteen when we ask God . . . God cares about what we say . . . He gives us whatever we ask from Him according to His will. In other words, there is the meaning of pleading, the most earnest petition, as one who feels their utter dependence. The intercessor, receiving a divine answer, commits to this ‒ this marvelous thing ‒ for the sinning spiritual brother or sister.^[4]

With the ability of a linguist’s concentration on nuances, Greek word scholar Marvin R. Vincent (1834-1921) states that the difficulty of verse sixteen lies in explaining unforgivable sin. It is impossible to determine their exact meaning with certainty. Some reasons are as follows: Such sin as God punishes with deadly sickness or sudden death. The Church punished such sins with ex-communication (so the older Catholic theologians say). An unrepented sin. Envy. A sinful state or condition. The sin by which the Christian falls back from Christian life into eternal death. The anti-Christian denial that Jesus is the Anointed One. The phrase “unforgivable sin”^[5] is a death-bearing sin, and the distinction between sins deadly and sins not deadly is common in Rabbinic writings.

In whatever way these scriptures and writings may have prompted John’s view of unforgivable sin, we must not assume 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. We must interpret verse fifteen in the light of John’s remarks elsewhere concerning life and death. For instance, in verse twelve, John says: “Whoever has the Son has life; whoever does not have God’s Son does not have life.” Then in chapter three, verses fourteen and fifteen, John writes, “If we love our spiritual brothers and sisters who are believers, it proves that we have passed from death to life. But a person who has no love is still dead. Anyone who hates another spiritual brother or sister is a murderer at heart. And you know that murderers don’t have eternal life within them.”

These interpretations explain why some of the best authorities agree that the unforgivable sin does not refer to a specific act but a class or species of sins. It involves sinful tendencies that sever the fellowship bond with the Anointed One. Hence the passage is written in the keynote of fellowship which pervades the Epistle. Whatever breaks the connection between the soul and the Anointed One, and, by consequence, between the individual and the body of believers, is deadly, for there is no spiritual life apart from the Anointed One. It is indeed true that this tendency exists in all sin. Sin is essentially death. But a distinction is to be made between sins which flow from human imperfection and infirmity, and sins which are open manifestations of a character alienated from God.^[6]

Whenever I was asked to explain the unpardonable sin or sin deadly, I used a very simple illustration. You are walking along a riverbank when you see someone struggling to keep their head above water. So, you yell to them, “Do you need help!” They shake their head, “No.” As you watch they are having more and more difficulty keeping from drowning. Again you yell out, “I can help you; let me help you!” Once more, they wave their arm at you as if to say, “Leave me alone.”

Now you can see that they will not make it to shore, so you throw them a round lifebuoy tied to a rope to pull them ashore. When the buoy reaches them, you shout, “Grab it! Pull it to you! Hang on and I’ll save you!” One more time they do not heed your voice calling out to save them. Then, you see their head go under and it never comes up. Their dead body is later recovered downstream. But God will never charge you for their spiritual death. This is the unforgivable sin when a lost sinner refuses to hear or heed the lifesaving Gospel when the Holy Spirit calls out to them through conviction of their sins. They are forever lost and will never experience the joy of heaven but be tormented for eternity by hell’s flames.

Noting the Apostle John’s doctrinal implications, John James Lias (1834-1923) states that verse sixteen in the Revised Version (1881) reads, “If any someone sees their spiritual brother or sister sinning,” implies the person is doing the action rather than it is suspected. We now perceive the drift of the Apostle John in the previous verses more clearly. Many of us have come to regard prayer as so entirely a selfish matter that we assume almost as a matter of course that when we ask anything of God, it will be for ourselves. The Apostle has nothing of the kind in his mind. The prayer he is thinking of has nothing selfish. The natural outcome of a loving attitude results from the indwelling of God’s Son. It consists, therefore, not of petitions for us but for others.

And the Apostle John points out the limits of such intercessory prayer are governed by the mysterious power of self-determination with which God has endowed every person. Nevertheless, he writes, “They shall ask, and they shall give life to those whose sin does not result in spiritual death.” These words are full of difficulties. At first glance, it would appear that “they shall ask” and “they shall give” are interpreted to be in close connection with each other and relate to the same subject.

But then two questions arise. Can “to him” in the singular be associated with “for them” in the plural? And, can the giving life to the sinner be established by anyone but God? The Authorized Version solves the difficulty by introducing a new subject, shown in the Amplified Version, “he will pray and ask [on the believer’s behalf], and God will for him give life to those whose sin is not leading to death.”

Then John introduces “unforgivable sin.” He further goes on to say that we must get rid of the notion that any such sin can be readily recognized by those among whom the person who commits it lives. So far as this refers to a sinful act, it is no doubt correct. But the condition of evil described by this passage would surely be readily recognizable as antagonistic to the Anointed One and other Christians. It would not be contended, for instance, that if the heart of a heathen were disposed towards the life which is in the Anointed One, it would be useless to pray for them. On the contrary, it would deprive those engaged in missionary work of great comfort and encouragement if we refused to let them expect an answer to their prayers on behalf of the heathen, of whom Jesus said, “are not far from the kingdom of God.”^[7]

But that is not what John had in mind when he said, “I am not saying you shouldn’t pray for those who commit it [unforgivable sin].” In this case, though there may be hope, there can be no certainty that prayers for such sinners will be answered. There is doubtless some reason for the substitution here of the Greek verb aiteō denoting the confident petition of a child, inquiringly and expecting the gift to come. On the other hand, erōtaō suggests imploring, begging, or pleading.

So, it may be observed: (1) that the intercessory prayer of which the Apostle speaks is offered by one united by faith to the life of the Anointed One for all who are or may be possessors of that life; (2) that there are those whose conduct places them outside that certainty which under all other circumstances the Christian has that their prayer will be answered; and (3) that we misunderstand the Apostle if we suppose him to forbid prayer even for the most hardened sinner upon earth. He does nothing of the kind. All he says is that he is not speaking of such persons just at present because, in their case, at least we do not “know that we have the petitions we have asked.”

If we are to understand the passage, we must not treat it as an isolated assertion but keep the context clearly in view. It is impossible to grasp its meaning unless we keep in mind its close connection with the idea (1) of the union of humanity in the Anointed One and (2) of the consequent value, duty, and effectiveness of intercessory prayer.^[8]

A tried and tested biblical scholar who believes in the up-building of the Christian life, Robert Cameron (1839-1904) rejoices in God’s amazing grace for reaching so far and bringing so near, stooping so low, and raising so high. As a matter of progression, what we ask, according to His will, is heard, and our petitions answered. With such closeness to God, we make His will our will, and then He who responds to all things according to His will must act in harmony with our prayers. If we know God’s perfect will and accept it cheerfully, it will be impossible to ask what He is unwilling to grant. Our asking must be in accordance with His generous giving and mighty power.

As soon as we are brought face-to-face with God, we come into contact with other believers. Therefore, let us fill our consecrated hours of prayer and worship with the spirit of kindness toward our fellow believers. “If anyone sees a brother sinning a sin, not toward death, he shall ask of God.” The brother, or the one who has the standing of a brother, may take a course that leads to spiritual death. In that case, we may ask, and God will give them life. However, there is an unforgivable sin, and John does not encourage us to pray for the one engaged in that kind of foolery.

However, he allows it, but he assumes that if a person persists in taking a course that leads to death, death it will be. Then John puts in a piece of information that every departure from straight, upright, or godly is a sin, or literally, is missing the mark. It is coming short of the end, failing to attain the will and purpose of God. This departure may be internal and external – in thought and desire as well as in speech and act. It is a sin in God’s eye, even before we express it in actions and words of anyone. But while this is true, every sin is not deadly.^[9]

As a spiritual mentor, Ronald A. Ward (1920-1986) notes that up until now, the Apostle John has been speaking about making requests to God. In verse sixteen, he gives a particular example. If a Christian catches a fellow believer sinning, they must quickly decide if they should pray for their rescue or not based on whether the sin is forgivable or unforgivable. If the sin is moral and forgivable, pray for God’s intervention and bring them back to the path to eternal life. However, if the sin is mortal and unforgivable, John suggests they not include them in their prayers. In either case, it is all up to God.^[10] In the First Covenant, we find unforgivable sins,^[11] but in the Final Covenant, we have the balance.^{[12] [13]} Some Christians offer to pray for an unbelieving sinner but drive them away.

Manifestly and distinctly, Erich Haupt (1941-1910) explains that what follows in the Apostle John’s narrative shows that intercession has for its aim the winning of our brethren for the kingdom of God. But, before we look closely at the link between verses sixteen and seventeen and what precedes, we must examine the meaning of the verses themselves. What are we to understand by “unforgivable sin?” At the outset, John has in view a sin that irrevocably shuts the gates to eternal life, the consequence of which is death of the most disastrous kind. That there is such a sin, or such sins is affirmed by the Final Covenant.^[14] This lies at the foundation of all such passages as proclaim an eternal condemnation.

What is peculiar and startling in our passage, is that our intercession depends upon whether or not the sin is deadly, thus indicating that its character may be discernible. Our possible knowledge of this mortal kind of sin may be reasonably questioned. For instance, our Lord sees the Pharisees in the act of sinning, or the unforgivable sin, because they would assign His works to the inspiration of Beelzebub;^[15] but, on the other hand, He prays for His murderers, and therefore did not, according to our present passage, regard the unforgivable sin as conclusive in them: now in these cases would not human eyes have judged them differently?

It is impossible, to decide the greater or lesser alienation of a sinner from eternal life based on the more or less violent demonstration of sin as an act. For, even as a hardened sinner may be brought around by divine grace and saved from destruction, so may an individual devout in the eyes of others who desecrate everything sacred. Difficulties must be solved by observing what John elsewhere teaches concerning the ideas lying before us: first, that of sin; and, secondly, that of prayer.^[16]

With his Spirit-directed calculating mind, Alfred Plummer (1841-1926) comments that the “prayer of faith” succeeds when done in accordance with God’s will. It is the sole limit as regards prayer on our behalf. However, is there any other limit in the case of prayer on behalf of another? Yes, the other person’s will. God endowed human willpower with royal freedom that not even His will forces it. If a human’s will has deliberately and stubbornly resisted God with persistence, the Apostle John says we have no guarantee of an answer from God.^[17]

So, says John, if we see any Christian brother or sister sinning, we are to pray for this erring believer. However, the phrase “and he shall give him life” is unclear. It may mean either God or the intercessor may give, and “him” may mean the intercessor or the sinner for whom intercession is being made. We can compare what the Apostle James says, “Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins.”^[18] Commentators are divided over this subject. Throughout Scripture, it is clear that to ask is the believer’s part, and to give is God’s. But, when two verbs are so closely connected as these, “will ask” and “will give,” it seems unfair to interpret them as; “he will ask, and God will give.” It seems better to translate; “he will ask and give him life.”^[19]

A prolific writer on the Final Covenant Epistles, George G. Findlay (1849-1919), tells us that one particular matter of prayer weighs on the Apostle John’s mind: The case of erring brethren calls for the intervention of Christian prayer.  John said at the beginning, “we have an Advocate with the Father.”^[20] Thus, the powers and merit of the great Advocate are to be called on their behalf. But Anointed One is not the only Advocate. He shares this office with His redeemed brethren; He has “loosed us from our sins and made us priests to God, even His Father.”^[21] We are also reminded of the Apostle Paul’s directions, “Spiritual brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently.^[22]

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[1] Cf. Romans 15:30; Ephesians 6:18-20; Philippians 1:19

[2] Newton, John: “Letter XL,” The Christian Correspondent or a series of Religious Letters, written by The Rev. John Newton to Captain Alex. Clunie, from 1761 to the latter’s death in 1770 (Hull: Printed by George Prince, 1790). While Newton was in the Caribbean islands he met a ship captain, Alexander Clunie. Newton was a Christian but had not grown in the faith. Clunie was an older man and a mature Christian who disciplined Newton and later introduced him to a pastor in London. They maintained a lifetime friendship.

[3] Remembering the 1859 Revival in Scotland revealed that The United Presbyterian Church also, the third largest denomination in Scotland, reported that within their congregations 129 new prayer meetings had been started in the previous year and over the past two years attendances at prayer meetings had doubled.

[4] Sawtelle, Henry A., Commentary on the Epistles of John, op. cit., pp. 60-61

[5] Cf. Numbers 18:22

[6] Vincent, Marvin R., Word Studies in the New Testament, op. cit., pp. 370-372

[7] Mark 12:34

[8] Lias, John James: The First Epistle of St. John with Exposition, op. cit., pp. 400-410

[9] Cameron, Robert: The First Epistle of John, or, God Revealed in Light, Life, and Love, op. cit., p. 242

[10] See 1 Corinthians 9:22; Romans 11:14; 1 Timothy4:16; James 5:20

[11] Numbers 15:30ff; 18:23; Jeremiah 7:16; 14:10ff; see Luke 13:34

[12] Matthew 12:31ff; Mark 10:27

[13] Ward, Ronald A., The Epistles on John and Jude, op. cit., p. 58

[14] See Matthew 12:31 and parallels; Hebrews 6:4

[15] Matthew 12:22-32

[16] Haupt, Erich: The First Epistle of St. John: Clark’s Foreign Theological Library, Vol. LXIV, op. cit., pp. 325-327

[17] See 1 Thessalonians 5:25; Hebrews 13:18, 19; James 5:14-20; cf. Philippians 1:4

[18] James 5:20

[19] Plummer, Alfred: The Cambridge Bible for Schools and Colleges, N. T., Vol. IV, pp. 165-168

[20] 1 John 2:1

[21] Revelation 1:6

[22] Galatians 6:1

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CX) 04/13/23

^5:16 Suppose you see your fellow believer sinning (a sin that does not lead to eternal death). You should pray for them. Then God will keep them spiritually alive. However, there is sin that leads to death. So, you shouldn’t pray for that kind of sinner.

The Greek aiteō denoting the petition for sin not deadly to eternal life, is a humble and trusting petition in the direction of God’s will and prompted by brotherly love. The Greek erōtaō suggests that pleading for pardon for an unforgivable sin would be like asking a doctor to prescribe a particular medication for a terminally ill patient on hospice. These matters are outside a believer’s sphere of interceding for someone sinning deadly. Some suggest that this yearning is not presented in words indicating this is a spiritual brother or sister, thereby demonstrating they never deserved that name.^{[1] [2]}

As a faithful and zealous scholar, William Graham (1810-1883) notes that from prayer in general, the Apostle John now comes to a particular case. The ordinary principles that guide us in our supplications are somewhat limited in their application. To understand this problematic passage of verses sixteen and seventeen, we must lay down the following principles, which perhaps may lead to the proper exposition.

The life and death mentioned in the text cannot be eternal life or death, for God never promised to remove from anyone the curse of eternal death and endow them with the blessings of eternal life in answering the prayer of another. But God has promised to heal the sick members of the Lord’s body by the prayer of faith, raise them, and forgive their sins.

Therefore, comparing this passage of James and our text and applying the principles mentioned above, we arrive at the following conclusions: (1) The unforgivable sin is a sin which the Lord, for the punishment of the sinner, and to be a warning to others, visits with temporal death. (2) Any person mentioned in the text only performs the gift of healing, along with the church elders mentioned by the Apostle James.^[3] (3) The promise of life, given in the text, is the promise of restoration, or recovery, by the power of God, at the prayer of faith, to their former state of health.

So, this verse may be paraphrased thus, “If anyone among you, endowed with the gifts of healing, see a fellow believer laboring under the effects of some sin, which, however heinous, you are led by the indwelling Spirit to believe is not to be punished with the judgment of temporal death, like Ananias and Sapphira, then, in that case, you are warranted to pray for it, and God has given to your prayer the promise of restoring him to life and health.”

Indeed, there are cases where it is the manifest intention of God neither to heal the sick nor raise the dead. In such instances, as in others where temporal death is to be inflicted for the punishment of certain sins, you are not required to exercise the gift of healing: they have sinned deadly, and no special gift of healing is to be exercised in their case. This exposition is strengthened by verse seventeen. All sin leads to death, for the wages of sin is death, and all unrighteousness, namely, every violation of the law of brotherly love, is sin, though, in God’s mercy, they will suffer the punishment of temporal death.^[4]

With the zeal of a scriptural text examiner, William E. Jelf (1811-1875) says that the best way to explain the Apostle John’s introduction of this dogmatic statement in verse sixteen is to view it as a case in which prayer, according to God’s will, is heard and one which is not God will leave unanswered. Of course, its doctrinal value is not the least altered, but it comes upon us rather unexpectedly, without connection with the context. Here, the apostle distinguishes between sins that are not deadly and those that are and takes for granted that one is distinguishable from the other. The question is: “What are their natures and characteristics that distinguish one from the other?”

In the Septuagint (LXX) Version, a sin worthy of death was one of which death was the penalty under the Mosaic law, but here the words “will give him life” exclude the notion of bodily death. Another interpretation similarly excluded is those sins God punishes with physical sickness.^[5] In addition, those sins which the Church punished by ex-communication would suppose that individuals had the power of neutralizing such sentences, which certainly is not consistent with the view of ecclesiastical discipline held by those who favor this interpretation, nor again is it likely that such a formula in that early age was invented for this definite class of sins. It must also be an actual, not a technical term; its elements must have existed in John’s mind, not merely formal and unreal meaning in ecclesiastical phraseology.

Furthermore, it cannot mean bodily death; if so, it must mean some mental state of which death was the appropriate expression, the spiritual death of the soul. And when and how does this occur to a Christian? It is not any single sin or sort of sin, such as certain sins committed after baptism, for there are no such unpardonable sins. The blood of Jesus the Anointed One cleanses from all sin on faith and by repentance. So, a state of spiritual death can only be that state where repentance and faith are impossible.

There is but one sin whereby a person is brought to be in a death state, and that is where it excludes the possibility of repentance and faith, which are the two conditions of the sinner spiritual life being re-invigorated. One of these would be the state, springing from the intellect, which excludes faith, such as the sin against the Holy Spirit, which ipso facto[6] prevented anyone from receiving the Anointed One because it prevented our Lord’s saving miracle as evidence of His Divine mission.^[7]

After checking the text closely, Richard H. Tuck (1817-1868) states the usual distinction between the sins of frailty and will. Sins of spiritual weakness are possible for a child of God. It indicates that, for a time, the renewed spirit is dormant – those born of God cannot willfully sin. Willful sin in one claiming to have the Divine life does not bring it into the sacred sphere of Christian prayer for one another because such is not regarded as possible. John does not go so far as to say that it is not a subject for prayer at all.^[8]

With an inquiring spiritual mind, Johannes H. A. Ebrard (1819-1893) finds the Apostle speaking of a limit on the world-overcoming prayer power. If any petition might be supposed to be “according to the will of God,” it would undoubtedly be the petition for the conversion and salvation of our neighbor. So, it is indeed prayer, not for us, but for them. Therefore, springing from love is a request, not for earthly good, but a soul’s salvation to be ready for God’s coming kingdom.

Hence, there is the possibility of being misled into the theoretical notion that every prayer for the conversion of another human must be heard and granted. Nevertheless, our transformation proceeds in a sphere of its own. It touches on all points of voluntary human determination. In this realm, there is a point at which the human will have so hardened itself against the converting influences of God’s grace that God cannot and will not offer any salvation. However, intercession has no assurance of being heard upon reaching this point.^[9]

With a spiritual mentor’s mind, Friedrich Düsterdieck (1822-1906) lays down the following norms for the exposition of the idea of unforgivable sin: 1) That it may be known; 2) That it can be committed only by a member of the Christian community; 3) That for those who have committed it “there may not be prayer;” 4) That in and of itself it is not distinguished from every other sin, since every sin is an unforgivable sin.

Accordingly, the Apostle John decides that any Christian charged with an “unforgivable sin” cannot be since “sin against the Holy Spirit,^[10] is committed by unbelievers. Neither can lack of repentance continue even to bodily death since it could never be known whether they would have continued their unrepentance to the grave. Therefore, it is nothing other than the shipwreck of faith or backsliding.^[11]

After contemplating John’s train of thought, William Kelly (1822-1888) says that by abiding in love, we stay in God and in us. This, through His grace, expels prominent or petty hindrances and gives us boldness through a love that is unchanging amid all changes. God is pleased with this boldness in counting on His care for us during our trials, weakness, needs, sorrow that sickness brings, painful circumstances, and all the ways in which we are put to the test daily.

What, then, should be our feeling? Have we boldness of faith in our present intercourse with God and reckoning on Him through the grace that delivered us from death and sins, that gave us life and the Holy Spirit? and are we trembling and doubtful in the little troubles of this life? Is not this unworthy and a strange inconsistency? By faith, bold about the best blessings; let us have no less confidence about these minor things’ day by day. We should never doubt that He who loves us goes with us through anything sent to prove us.

The words: “This is the boldness which we have toward Him, that if we ask anything according to His will, He heareth us.” Certainly, we should be ashamed to ask anything against His will. His words let us know His will and what is not. But there is more: “And if we know that He hears us, we know that we have the petitions we asked of Him.”^[12] Let us never doubt Him in these comparatively small trials after proving His infinite love in the deepest wants that can be!

Chapter four offers that nothing is too great for anyone in union with the Anointed One, and in chapter five, nothing is too small for God’s love. How easily we forget to act when it might be for His answer, and then calls come in when it cannot be! Prayer is due to our God and a rich blessing to us and others. But it is not as it should be without the boldness which honors God’s love for us.^[13]

With holiness doctrine expertise, Daniel Steele (1824-1914) states that the sin the Apostle John mentions is not limited to a single act, such as a crime worthy of punishment by death or punished by the church with ex-communication. It is instead a tendency to sin in defiance of the known law of God willfully persisted so obstinately against the influences of the Holy Spirit that repentance becomes a moral impossibility, just as a person may starve themselves so long as to lose the power to appropriate, digest and assimilate food. Just as abstinence from food leads to death, some have a career of sinning and refusing the offers of grace until the power to receive grace perishes. Here arises the question, “How can we know when a sinner has reached this fatal point? How can we know when we are excused from intercessory prayer on their behalf?”

So far as our powers of perception are concerned, the line between God’s mercy and wrath in this world is indistinguishable. But since prayer is prompted and helped by the Holy Spirit,^[14] the total absence of such prompting and assistance for an individual, whether a spiritual brother or sister in the church or not, affords the believing Christian, who has the spirit of prayer for sinners, grounds for the implication that this person has sinned deadly, having passed the point of sin which marks the soul for eternal despair. John pauses to note one exception to this promise. Praying for another becomes useless when that person in persistent sinning reaches the point beyond which there is no possible passing from spiritual death into life.

Hence, since the “unpardonable act” is a sin , however shocking, it is the culmination of a state or habit of participating in sin willfully chosen. It is the deliberate and final preference of darkness to light, falsehood to truth, sin to holiness, the world to God, and spiritual death to eternal life. It is the choice of Milton’s Satan, “Evil, be thou my good; by thee at least divided empire with Heaven’s King I hold.”^{[15] [16]}

After sufficient examination of the Greek text, Brooke Wescott (1825-1901) says that this awareness of some spiritual brother or sister sinning should be the duty of every Christian. At the same time, since we cannot see what’s in their heart, the character of the sin towards which intercession is exercised is seen outwardly. It is not a matter of suspicion or doubts about a fellow believer’s commitment to holiness. The end of prayer is the perfection of the whole Christian body. The believer prays for themselves only as a member of the Christian society. John is only dealing with Christians and the necessity for mediation.

The expression “sinners” (inadequately rendered in Latin as peccatores) emphasizes the act’s outward character. Sin begins in the mind and is only carried out by the body. Therefore, a person is a sinner inwardly before they sin outwardly. ^[17]

As a commentator and translator of many German religious works Jacob Isidor Mombert (1829-1913) agrees that intercession is improper for those who have unforgivable sins. There is not enough mediation for such sins. After all, it is an unpardonable sin. That is why the Apostle John neither requires nor advises us to make intercession for those sinning deadly. Every Christian is, to some degree, in a state of grace so long as they are invited to repentance.

We learn this from those words of John: “All unrighteousness is sin, and there is an unforgivable sin.” To some degree, we are vulnerable to different sorts of sin because of latent sinful tendencies due to imperfection. However, the person who committed them is still within the realm of pardon and has not forfeited the entitlement to the promises and covenant of repentance.

Nonetheless, there is an unforgivable sin. It is where some proceed beyond the measures of the Gospel and the usual methods of repentance caused by stubbornness and preserving a sin, by willful, spiteful resisting, or despising the offers of grace and the means of pardon. For such a person, John does not encourage us to pray. Our prayers will do no good for anyone who goes beyond the limit.

Any sin that displeases God must be repented and might need many mighty prayers for their pardon. Yet, anyone in the state of grace and pardon stays within the covenant of mercy. Their intention should be to return to duty. Being in a state of grace is having a title to God’s loving-kindness, not being rejected by God but beloved, and, for mercy’s sake, having these measures to live a holy Christian life.^[18]

Like a spiritual farmer planting the seed of God’s Word, Henry A. Sawtelle (1832-1913) remarks that the phrase “any man” is a praying Christian. The “brother” is a fellow born-again believer. In the case supposed by the Apostle John, the intercessor must “see,” be personally aware of the person’s offense to know its true nature; it is not enough to learn of it through others. They must observe the person in the act of sinning. And the sin must not be deadly.

In other words, it must not be the sin to which a death sentence is ordered and can never be forgiven. So, having spoken of the effectiveness of Christian prayer as the expected fruit of God abiding in us, John proceeds to talk about prayer’s usefulness in a particular direction – namely, when it takes the form of intercession on behalf of other believers, especially those who have lapsed into sin. A Christian’s priestly office is analogous to the Anointed One in chapter seventeen of John’s Gospel.

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[1] See 1 John 2:19

[2] Alford, Henry: The Greek Testament, op. cit., Vol. IV, pp. 509-510

[3] James 5:14-16

[4] Graham, William: The Spirit of Love, op. cit., pp. 343-345

[5] Cf. James 1:2-3

[6] Ipso facto (“by the fact itself”)

[7] Jelf, William E., Commentary on the First Epistle of St. John, op. cit., pp. 77-80

[8] Tuck, Richard H., The Preacher’s Complete Homiletical Commentary, op. cit., p. 329

[9] Ebrard, Johannes H. A., Biblical Commentary on the Epistles of St. John, op. cit., p. 337

[10] Matthew 12:31

[11] Düsterdieck, Friedrich: Biblical Commentary on the Epistles of St. John, op. cit., p. 339

[12] 1 John 5:14, 19

[13] Kelly, William: An Exposition of the Epistles of John the Apostle, op. cit., p. 385

[14] Romans 8:26

[15] Milton, John: Paradise Lost, Printed by S. Simmons, London, 1674, Book IV:110

[16] Steele, Daniel: Half-Hours with St. John’s Epistles, op. cit., pp. 142-145

[17] Westcott, Brooke F., The Epistles of St. John: Greek Text with Notes, op. cit., p. 191

[18] Mombert, Jacob Isidor: Lange’s Commentary on the New Testament, op. cit., Vol. IX, p. 176

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CIX) 04/12/23

^5:16 Suppose you see your fellow believer sinning (a sin that does not lead to eternal death). You should pray for them. Then God will keep them spiritually alive. However, there is sin that leads to death. So, you shouldn’t pray for that kind of sinner.

Considering everything the Apostle John has said so far, Adam Clarke (1774-1849) states that verse sixteen is a challenging passage and has been variously interpreted. What is the forgivable sin, for which we should ask life, and it will be given to those who commit it? And what is the unforgivable sin, for which we should not pray?

There are three chief opinions on this subject: (1) It is supposed that there is here a suggestion to a distinction in the Jewish law, where there was “a sin punishable by death;” and “a sin not punishable by death.”

1. Murder – Exodus 21:12,14; Leviticus 24:17,21; Numbers 35:16-21;30-31 2. Kidnapping – Deuteronomy 24:7 3. Child sacrifice – Leviticus 20:2 4. Both the man and woman who commit adultery – Leviticus 20:10; Deuteronomy 22:22-24 5. Rape – Deuteronomy 22:25 6. Daughter of a priest who became a prostitute – Leviticus 21:9 7. An idolater – Exodus 22:20; Deuteronomy 17:2-5; Numbers 25:1-5 8. Breaking the Sabbath – Exodus 31:14; 35:2; Numbers 15:32-36 9. A woman having sex before marriage – Deuteronomy 22:21-22 10. Homosexuality – Leviticus 20:13 11. Incest between a man and his father’s wife – Leviticus 20:11 12. Incest between a man and daughter-in-law – Leviticus 20:12 13. A man who marries a woman and her mother (all three must die) – Leviticus 20:14 14. Bestiality (Sex with an animal) – Exodus 22:19; Leviticus 20:15-16 15. A false prophet – Deuteronomy 13:5; 18:20 16. A false witness – Deuteronomy 19:16-21 17. A disobedient son – Deuteronomy 21:18-21 18. A child who assaults his father or mother – Exodus 21:15 19. A child who curses his father or mother – Exodus 31:17; Leviticus 20:9 20. Men who are fighting and hit a pregnant woman, causing her to lose her baby – Exodus 21:22 21. A man whose ox kills someone after previously goring other people – Exodus 21:28-29 22. A witch – Exodus 22:18 23. A medium or spiritist – Leviticus 20:27 24. A brother, son, daughter, wife, or friend who entices you to go after other gods – Deuteronomy 13:6-11 25. Everyone in any town that entices people to go after other gods – Deuteronomy 13:12-15 26. A blasphemer – Leviticus 24:10-16, 23 27. Anyone who failed to abide by a decision of the court – Deuteronomy 17:8-12 28. Any non-Levite who tried to set up or take down the Tabernacle – Numbers 1:51

(2) All other sins were punishable but could be forgiven through repentance. Only a few of these were carried over into Federal Law in America, such as treason, espionage, murder, large-scale drug trafficking, or attempted murder, especially of a witness, juror, or court officer.^[1] (3) But when it comes to crimes against the Anointed One’s Law, only one carries the death penalty: Blasphemy against the Holy Spirit.

With unwavering trust in the Apostle John’s teaching, William Lincoln (1788-1844) says that the Apostle John’s words, respecting unforgivable sin, need an explanation. Some people at once conclude that what is meant here is unpardonable sin. That is not what is meant by the apostle. What is meant is bodily death.

The idea is that a professing believer who grieves God’s will is seen in two cases from the Final Covenant. Ananias and Sapphira were professed believers ‒ whether they were sincere or not, they sinned grievously and were struck with death. That was an unforgivable sin– bodily death – they died. Some persons come to the Lord’s table, “not discerning the Lord’s body, for this reason many are weak and sickly among you, and many sleep.”^[2] In plain terms, they died physically not spiritually. They behaved at that table as if they were partaking of an everyday meal. We forget that the bread we share is the communion of the body of the Anointed One.

So, if God deals with His children’s sins through discipline, their future is beyond our judgment, and we must leave it to God. You can imagine a case like this, a person who is guilty of such fearful sin that instead of feeling love for them, the feeling is horror and surprise; they may be anxious that their sin will allow the enemies of God to make fun and they are horrified that they could be guilty of such evil. Well, as long as they have life, pray for them. However, when God deals with their unforgivable sin, we must leave them in God’s hands.^[3]

After analyzing John’s conclusions, Gottfried C. F. Lücke (1791-1855) comments that here in verse sixteen, the Apostle John distinguishes between an internal and external community of Christians; only the former consists of God’s true children, and the latter contains a medley of perfection and imperfection. John can, accordingly, without contradicting himself,^[4] quite well suppose the possibility of mortal sin within the Christian community. John does not declare whether mortal sin can be forgiven or not. However, he prohibits Christians from interceding for believers who sin but not deadly for no other motive than this, that otherwise the essential distinction between good and evil, between light and darkness, between the communion with God and the communion with the world, would be weakened and obscured in the Christian’s conscience.

If, according to God’s eternal law and judgment, the loss of eternal life in the Anointed One is inseparably combined with the sins of infidelity, worldliness, and lack of charity because they directly abolish the Christian principle: the faithful Christian cannot and may not implore God to give life to those who commit mortal sin. He would be asking what cannot be granted; he would be praying for that which is repugnant to God’s will; he would confound light with darkness, in God who is holy and just, and thus suppose a repugnance in God. Therefore, the Christian may ask of God, only for such as do not unforgivable sin, and, consequently, do not eradicate the spiritual life in themselves; for, in that case, only if His request is according to God’s will and can be granted.^[5]

Without using complicated language, Albert Barnes (1798-1870) writes that from the general assurance that God hears prayer, the Apostle John turns to a particular case that may be graciously and effectually employed in rescuing a fellow believer from death. There has been a great diversity of opinion regarding the meaning of this passage, and the views of expositors of the Final Covenant are by no means settled as to its true sense. However, a passing reference to some of them will show the difficulty of determining the passage’s meaning and the impropriety of any very great confidence in one’s judgment.

Among these opinions are the following: Some have supposed that the sin against the Holy Spirit is intended; some that the phrase denotes any appalling sins, such as murder, idolatry, or adultery; others have implied some wrong punishable by death by the laws of Moses. Then others feel that it identifies a sin that subjected the offender to ex-communication from the synagogue or the church; A few take it as a reference to sins that brought a fatal disease upon the offender, as in the case of those who abused the Lord’s Supper at Corinth.^[6]

Several interpret it as crimes committed against the Law, 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 they would be spared; but when an offense has been committed, and the offender deserves to die, they ought not to pray for them, or, in other words, that by “the unforgivable sin,” offenses against the civil law are referred to, which the magistrate had no power to pardon, and the punishment of which he could not commute.^[7]

With impressive theological vision, Richard Rothe (1799-1867) points out that to make it more transparent that the Christian, by way of a believing prayer to the Anointed One, really possesses a spring of eternal life, John adds that utilizing such devotion, they not only draw spiritual energy for themselves, but even shares it with a fellow believer who has sinned, and whose true life has thereby become impaired can still obtain life from the Redeemer. It is the most striking proof of the greatness of the believing Christian’s power from the Redeemer. John, in this passage, is by no means thinking of giving a command to intercede for our brethren.^[8]

But supposing that a Christian sees their fellow Christian sinning and becoming spiritually sick, they assume that it will be unnatural for them to do anything else than intercede with the Redeemer for them. And by so doing, they will renew their spirit since, through intercession, a sinning spiritual brother or sister will receive the grace that heals from the Redeemer. Does that mean a Christian can give spiritual life to others through prayer? No. The question discussed here is the power of faith in the Redeemer to bestow life, namely, true, eternal life.^[9]

Consistent with the Apostle John’s advice, Heinrich A. W. Meyer (1800-1882) finds the Apostle John changing the thought from a general prayer to a particular prayer for a sinning believer. This change, and the introduction to a fellow Christian, may relate to brotherly love, which is so prominent in the Epistle. We may believe, however, that the new verses sixteen and seventeen are suggested partly in connection with some dangers which belonged to the time and surroundings of those to whom the apostle was writing.

The fact that the prayer here spoken of is limited to the case of sinning and that the unforgivable sin is prominent confirms this view. Moreover, the prominence of the unpardonable sin is highlighted, not only because it is distinctly mentioned but also by the notable exception of it in the other verses.^[10]

According to Robert Jamieson (1802-1880), Andrew Fausset (1821-1910), and David Brown’s (1803-1897) suggestion, let us examine the Apostle John’s supposition that when you see your fellow believer sinning (sin that does not lead to eternal death). You should pray for their recovery. Then God will revive their spiritual Life. They point out that this does not imply on a special occasion but under any circumstance.

The key here is that this wrongdoing is not part of any unforgivable sin. Therefore, John urges intercessory prayer for God to revive that person’s spiritual life with CPR (“Christian’s Prayer of Repentance”). They go on to tell us that John’s formula includes a kind reprimand accompanying one’s intercession. It is because this person’s spiritual life was in the process of being forfeited when the believer’s intervention obtained its restoration.

The oft-disputed portion “shall give life” is better translated as “shall obtain life.” John is adamant that intercessors should never assume the authority that their prayer empowers them to give the spiritually dying believer new life.  Instead, their humble petition is according to God’s will. Anyone requesting spiritual life for someone who has committed an unforgivable sin would imply they were more merciful than God.

Called the poetical theologian par excellence, Johann P. Lange (1802-1884) believes that the Apostle John’s simple annulment is that no prayer should be made for those with mortal sins. He only makes prominent the circumstance that he confines himself to, saying that intercession should be made for the person with moral wrongs. It is essential to note the difference in the words employed by John. In contrast, he made use of the Greek verb aiteō (“he shall ask”) and then used the verb erōtaō (“he shall pray”) [KJV]. The Greek aiteō and erōtaō mean “to ask” [KJV] and imply equality on the part of the asker and the one for whom the favor is sought. Jesus designates His petition by that term.^[11]

We should note that aiteō denotes the confident petition of a child inquiringly and expecting the gift to come. On the other hand, erōtaō suggests imploring, begging, and beseeching. Hence, the force of erōtaō refers to intercession for a believer committing a mortal sin. However, it doesn’t guarantee the assurance of success or that the mediation will be heard or answered.^[12]

With an inquiring mind, Daniel D. Whedon (1808-1885), the Apostle John, gives an example of a prayer that is heard, with its possibility of apparent failure. Yet it is not only a particular instance, but it lies within the category of spiritual life. Therefore, prayer for Moral Sin accords with divine will, but not in the case of Mortal sin. But an unasked question is facing us. So, what is this mortal unforgivable sin?

The phrase was familiar to the Jews. God told Moses to tell the people, “From now on, the people of Isra’el are not to approach the tent of meeting, so that they will not bear the consequences of their sin and die.”^[13] The Rabbis based their distinction on this verse of sins deadly and not deadly. But when transferring the expression to the Final Covenant, it does not necessarily retain precisely the same meaning. Does the Apostle John assume that we must know whether a fellow believer’s sinis unforgivable? 

The Apostle John goes on to reaffirm that they need to find this out. There isa distinction between mortal and moral sins. And he explains why the prayer is not granted because it is not according to God’s will.^[14] We, therefore, hold that mortal sin is an “unpardonable sin,” the sin against the Holy Spirit.^[15] But let no one charge God as unfaithful if the prayer fails to be fulfilled because the believer proves to be rigid and stubborn.

There is a deliberate reaffirmation of the actuality of such a sin. It is confirmed as a solemn fact and a reason for ungranted prayer. We should not take this as an absolute prohibition. It is only caution in advising prayer if the deadly nature of the sin is known. We should leave that to God, pray in hope, but not be disappointed or discontented with God if it proves to be an unpardonable sin.^[16]

In line with Apostle John’s conclusion, Henry Alford (1810-1871) urges us to join in confidence concerning prayer and the all-essential Christian principle of brotherly love. By doing so, we have the duty and the practice of intercessory prayer for an erring spiritual brother or sister, but not with a defined limitation. These verses address anyone “having seen” a fellow believer, one born of God as they are, is not merely a logical conclusion but more graphic, describing the person actually in the act and under sin’s bondage.

This adds to the Apostle John’s command to ask God for their forgiveness. In doing so, they assure that this person will continue to have spiritual life. Such praying is interceding for their spiritual brother or sister. Everlasting life is not bestowed on someone by intercessory prayer, nor is it accompanied by a brotherly connection to give the sinner a repentant heart. But, understood as explained by John, the restoration of divine life was necessary because sin brought them to the precipice of falling away from their faith. Therefore, there is a difference of importance here.

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[1] Clarke, Adam: Wesleyan Heritage Commentary, op. cit., Hebrews-Revelation, pp. 398-399

[2] 1 Corinthians 11:29

[3] Lincoln, William: Lectures on the Epistles of St. John, op. cit., Lecture VIII, p. 162

[4] See 1 John 3:6-9, & 5:18

[5] Lücke, Gottfried C. F., A Commentary on the Epistles of St. John, op. cit., p. 285

[6] 1 Corinthians 11:30

[7] Barnes, Albert: New Testament Notes, op. cit., 1 John 5, p. 4889

[8] See such. Apostolic commands in 1 Timothy 2:1-4; James 5:14-20, etc.

[9] Rothe, Richard: Exposition of the First Epistle of St. John, op. cit., The Expository Times, July 1895, p. 470

[10] Meyer, Heinrich A. W., Critical Exegetical Handbook New Testament, op. cit., Vol.10, pp. 816-817

[11] John 14:16; 16:26; 17:9, 15, 20

[12] Lange, Johann Peter: Commentary on the New Testament, op. cit., Vol. IX, p. 171

[13] Numbers 18:22 – Complete Jewish Bible

[14] 1 John 5:14

[15] Matthew 12:31-32

[16] Whedon, Daniel D., Commentary on the New Testament, op. cit., p. 280

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CVIII) 04/11/23

^5:16 Suppose you see your fellow believer sinning (a sin that does not lead to eternal death). You should pray for them. Then God will keep them spiritually alive. However, there is sin that leads to death. So, you shouldn’t pray for that kind of sinner.

COMMENTARY AND HOMILETICS

This verse has comments, interpretations, and insights of the Early Church Fathers, Medieval Thinkers, Reformation Theologians, Revivalist Teachers, Reformed Scholars, and Modern Commentators.

Hippolytus of Rome (170-235 AD) was one of the most influential early Christian theologians. He reports that an impostor named Callistus^[1] established a school of theology in resentment of the Church. He first invented the policy regarding indulgence in sensual pleasures, saying that he had all their sins. For those who attend a different congregation and is called Christian, should they commit any wrongdoing, they are not responsible for their forgiveness unless they hurry over and join his school of theology. Many people were content with their regulation since they were convicted in their conscience and rejected by numerous sects. After being forcibly ejected from the Church.^[2]These new followers of Callistus crowded into his school.

One of Callistus’ teachings was that if a bishop was guilty of any sin if even an unforgivable sin,^[3] he ought not be deposed. As a result, bishops, priests, and deacons, who had been twice and thrice married, were allowed to retain their position among the clergy. Also, should anyone ordained get married, Callistus permitted them to continue in their ministry if they had not sinned. After all, does not the Scriptures say, “Who are you to judge someone else’s servant?”^[4] Not only that, but our Lord stated, “Let the tares grow along with the wheat.”^[5] In other words, let those who are guilty of sin remain in it.

This imposter Callistus also pointed out that when Noah gathered the animals into the ark, both dogs, wolves, and ravens, he kept everything clean and unclean safe from the flood. So, says Callistus, should the Church not proceed in the same manner?  But, Hippolytus marvels, how can so many Scriptures be falsely interpreted?^[6] Is it any wonder that what Hippolytus thought to be blasphemous and immoral became common practice in the Church later and followed to this day? I’m sure the Apostle John would tremble and weep if he were told this is how his words in verse sixteen were so misused.

With a studious monk’s spiritual insight, Bede the Venerable (672-735 AD) distinguishes between “mortal” and “moral” sins. According to God’s will, these things are asked for because they are part of what it means to love our brothers. John is talking here about trivial, everyday sins that are hard to avoid but easy to put right. The question of what constitutes a mortal sin is complicated, and it is hard to accept that there are people whom John tells us not to pray for when our Lord tells us that we should pray for those who persecute us.

The only answer to this is that there must be sins committed inside the brothers’ fellowship which are even more severe than persecution from outside enemies. Mortal sin, therefore, occurs when a brother opposes friendship after he acknowledges God by the grace of our Lord Jesus, the Anointed One given to him, and when he starts to fight against that grace, by which he has been reconciled to God, with the weapons of hatred. But on the other hand, a nonmortal sin does not infringe on brotherly love but merely fails to show it adequately because of some weakness of the mind.^[7]

Respected Reformation writer Matthew Poole (1624-1679) interprets what the Apostle John says here in verse sixteen about unforgivable sin. It implies that the erring member does not appear uncooperative or uncaring. Therefore, they should pray for their recovery with confidence.^[8] But there is an unpardonable sin, namely, which does not deserve death, as all sin does, nor which argues a person to be probably in a present state of death or born again, which the sinful ways may do of many that never made profession; but of such as have apostatized from a former careless profession of faith into heresy and immorality, and continue with stubbornness against all methods of recovery, are referred to as “twice dead.”^[9] John did not forbid praying for these lawless sinners, but neither did he not encourage prayer for them without any hope or expectation of success^[10]

Influenced by his Arminian view of salvation, Daniel Whitby (1638-1726) says we should note the phrase here. “He shall give him life” cannot reasonably be interpreted as eternal life for three reasons: 1) Eternal life does not depend on the prayers of others; nor can they be sure that their intercession will succeed since it belongs only to them who truly repent and reform their lives. 2) Because the person’s sin is not mortal; namely, they have not committed a sin that requires eternal damnation. 3) An unforgivable sin is that which eternal death will undoubtedly follow, by God’s decree.

The Apostle John’s words, “If a believer sees their spiritual brother or sister committing a moral sin,” sounds like those of the Apostle Paul, who wrote, “If they see someone overtaken with a fault,”^[11] defined as an act of injustice against a fellow believer. So, to awaken them from their wrongdoing, God inflicted sickness on them, as He did on the Corinthians.^[12] That sickness then becomes the object of prayer. So also, John’s words, “Let them ask, and He will give them life,” seem parallel to the Apostle James’ statement, “The prayer of faith will save the sick, and the Lord will restore them to health.”^[13]

In case this interpretation does not meet some doubter’s standards, then consider how, after all the miracles and gifts of the Holy Spirit, granted in confirmation of the Gospel, many Jewish converts apostatized from their faith and relapsed back into their former Judaism. This backsliding may be termed an unforgivable sin. It could also be compared to what our Savior represents as the sin against the Holy Spirit, which is unforgivable.^[14] And they who commit it are those for whom it is impossible to renew unto repentance,^[15] and to whom there remains nothing but fearful anticipation of judgment.^[16] Then John adds, “there is no need to pray for them.”^[17]

From his Scriptural viewpoint, William Burkitt (1650-1703) notes that the Apostle John informed us in verse fourteen of believers’ comfort in their prayers for themselves; God grants all that they request. So now, in verse fifteen, he relates the benefit that others receive by their prayers and themselves, assuring them that if they did pray for an offending member, God should hear what they desired. Still, unless the person they prayed for committed the unpardonable sin, by which we are to understand falling away from the Christian faith back into idolatry, as appears from the words in verse twenty-one. 

There John’s caution has no manner of dependence upon what went before unless we understand the unforgivable sin in this sense; the sin against the Holy Spirit, it comes to the same; for what is that sin but a renouncing of Christianity, denying the truth of the Christian faith, after illumination and conviction by the Holy Spirit, and maliciously persecuting the sincere professors of it? Make note; a believer is not to hide their eyes from being observant but ought to take notice of the sins and miscarriages of their fellow saints, which they cannot do if they neglect to observe them.^[18]

An Anglican priest opposing the monarchy of Church and State in favor of a constitutional parliamentary system, Thomas Pyle (1674-1756) hears the Apostle John saying this here in verse sixteen: Before I conclude, I must advise you in one moral principle, relating to any fellow believers among you who are suffering from some extraordinary spiritual heart problem as divine punishment for any dishonorable sins.

Now where the offense is not of the most willful and determined kind, where, by the circumstances, you gather that the punishment inflicted was not sent for their destruction but only to awaken them to a sense of their breaking of God’s law, and you find them willing to repent; in such a case, let the Christian ministers attend to them, interceding with God for them by earnest prayers, which, upon their repentance, will a pardon of their sin, and for restoring them to spiritual health again.

But when you discover this person backslidden, let heaven censor them for a chronic and incurable degree of scandalous vice and immorality, or for willful and total disregard of their Christian faith. In that case, you have no obligation to throw away your prayers for them but justly leave such a person to God’s justice, as one that has rejected all methods of repentance and restoration to God’s graces.^[19]

With meticulous Greek text examination and confirmation, Johann Bengel (1687-1752) finds that the Apostle John adds the most important in all cases is that you can pray even for another, in a most serious matter.^[20] That way, the regenerated can know this sin as “sinning a sin, is not punishable with everlasting separation from God.” Thus, praying is lawful if it is not evident that it is an unforgivable sin. 

Therefore, we can say about the disease that caused Lazarus’s death, “It is not deadly.”^[21] But King Hezekiah was sick deadly,^[22] had he not recovered by a miracle. But John is here speaking of death and life.^[23] Moreover, what is meant by unforgivable sin, is declared from the opposite side in verse seventeen, where the subject is all unrighteousness. Therefore, any unrighteousness committed in everyday life is not a sin that brings eternal death.

But, the unforgivable sin is not an ordinary or sudden sin but a state of the soul, in which the flame of faith, love, and hope, in short, the new life, is extinguished when anyone knowingly and willingly embraces the acknowledged punishment, not from the temptations of the flesh, but the love of sin. It is a deliberate rejection of grace. A person pushes everlasting life away while committing this sin: how can others procure eternal life for them?

Yet there is also a sin to the death of the body; for instance, in the case of the people, for whom the prophet Jeremiah wanted to petition God three times but was denied each time: “Those who would not listen to God’s voice.”^[24] “Those who would not obey God’s Word,”^[25] “Those who love to wander into wickedness,”^[26] Christians are not to assume the authority which would imply requesting forgiveness for a sinner who has sinned the unforgivable sin.^[27] [28]

With scholarly meditation, James Macknight (1721-1800) notes that according to Joseph Benson (1749-1821), the immoral sin of which John speaks is any single sin a believer commits through infirmity or by mistake. So also, Philip Doddridge (1702-1751) says it is any sin, except that the Anointed One declared it unpardonable.^[29] But as no sin will be pardoned which the sinner has not repented of, the circumstance by which the sinner for whom death is required distinguishes it from those whom God might ask for their life, namely, that their sin is not a deadly sin, implies that they have repented of their sin.

Some scholars, like those above, think that John authorizes any saintly person to ask God for eternal life for all penitent sinners, except those who have sinned against the Holy Spirit; and assures them that in answer to their prayer, God will grant eternal life to such sinners.

Macknight’s point may appear complicated due to the language and grammar of that time. But it is pretty simple: If you are praying for some backslider whose immoral sins have blocked their relationship with God, or some sinner who has not yet repented unless they’ve committed an unpardonable sin, God will honor your prayer for them.

Benson and Doddridge’s opinions are vulnerable to two objections. First, unless a sanctified Christian knows whether the person, they ask eternal life for, has sincerely repented of their sins; they are not warranted to ask eternal life for them, especially with the boldness mentioned in verse fourteenth. Second, although any dedicated person may pray for eternal life for a fellow believer, the scripture gives no one reason to think that asking for eternal life for their spiritual brother or sister has any influence in securing that blessing. Little does right-reasoning warrant such an unreasonable expectation.

Nevertheless, according to Benson and Doddridge, it is expressly promised that anyone who sees their spiritual brother or sister committing an immoral sin and asks God’s eternal life for them will undoubtedly have it granted. This concept proposes that without such a prayer, the sinner’s repentance would not procure God’s mercy and grace. Therefore, believe that in this passage, John speaks of persons and things very different from those that these scholars had in mind.^[30]

So, what is this difference of opinion all about? It involves whether a prayerful believer can bring eternal life to a sinning Christian or does it all depend on God to determine. Praying does not activate eternal life in a weak believer or sinner. But praying can move God in mercy to send the Holy Spirit to draw this person back into His saving arms. In addition, by this fallen person knowing that you, a faithful and sanctified believer, are praying for them, God will hear you and answer your prayer. That is a real shot of believing faith passed on to another.

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[1] The Bishop of Rome from 217-222 AD

[2] Elucidation XII

[3] 1 John 5:16

[4] Romans 14:4

[5] Matthew 13:30

[6] Hippolytus: Refutation of all Heresies, Bk. IX, Ch. VII, p. 131

[7] Bede the Venerable, Ancient Christian Commentary on Scriptures, Bray, G. (Ed.), op. cit., Vol. XI, p. 227

[8] 1 John 5:14

[9] Jude 1:12

[10] Poole, Matthew. Commentary on the Holy Bible – Book of 1st, 2nd & 3rd John (Annotated), Kindle Edition

[11] Galatians 6:1

[12] 1 Corinthians 11;30

[13] James 5:15

[14] Matthew 12:32

[15] Hebrews 6:4-6

[16] Ibid. 10:26-27

[17] Whitby, Daniel: Critical Commentary and Paraphrase, op. cit., p. 471

[18] Burkitt, William: Expository Notes, op. cit., Vol. II., pp. 378-739

[19] Pyle, Thomas: A Paraphrase of the Epistles of the New Testament (1725), op. cit., p. 402

[20] Cf. 1 John 2:1

[21] John 11:4

[22] Isaiah 38:1

[23] See 1 John 3:14

[24] Jeremiah 7:12-16

[25] Ibid. 11:10-14

[26] Ibid. 14:10-11

[27] 1 Samuel 15:35; 16:1; Mark 3:29

[28] Bengel, Johann: Gnomon of the New Testament, Vol. IV, op. cit., p. 151

[29] Matthew 2:31-32; Mark 3:28-29

[30] Macknight, James: Apostolic Epistles with Commentary, Vol. VI, pp. 117-118