Calvin

5:16

The benefits of belief extend even to prayers for our brethren, which ought to strengthen our faith; for if our prayers for them are heard when they fall, so theirs for us when we do likewise. Rather than a stern rejection of one fallen, or a great dismay over their situation, we ought rather to pray for them in compassion, knowing that God hears and restores life to them. So long as there remains room for pardon, no sin can bring death to dominion. God continues to count such a sinner as His child, and so ought we. This is not, properly, an argument for the divisions of venial and mortal sins, as they have been defined, for such divisions have been based on man's judgements, not God's. Any sin is mortal inasmuch as it is a breaking of God's law, and therefor punishable by death. That we are freed of this judgement is only by the grace of God. The 'sin unto death' mentioned here refers to the apostate - one who has fallen so fully from the way, that they lose all spark of the Spirit and grace in themselves, and have left no fear of God. Being thus deprived of the Spirit, they cannot but continue to worsen. Having thus departed, they have further blasphemed the Spirit of truth, and take upon themselves that curse, as well. Given the richness of God's grace and mercy, we ought to hope the best of such a one unless we hear clearly of God Himself that this one is beyond hope. In such a case, we ought not try to be more merciful than God.

5:17

Since all sins are unrighteous, yet most are forgiven when repented of, it follows that not all sins are 'unto death.'

 

 

Matthew Henry

5:16-5:17

We receive direction for our prayers in regard to others. First, we ought to pray for them - both for our fellow Christians, that they be true and constant, and for mankind, that they be converted and saved. We are told that there is a distinction in the guilt of sin, all of which merit the death sentence (Gal 3:10 - for the curse is on all who break His law), but some are yet not unto death. Such would include the daily sins of life: such injustices as may be compensated for without death, as opposed to capital crimes. There are those sins of the believer (such as the hypocrisy of Ananias and Sapphira) which result in corporeal death (1Co 11:30 - which may have been the issue addressed here), and there is room in the chastisement of the believer for a scourging unto death (Heb 12:6 - God chastens and scourges those He loves. This could proceed to death as a warning to others, and remain an act of His love.) Spiritual death, and the loss of eternal life that it entails, are also the result of sins in the order of unbelief, which is a blaspheming of the Spirit inasmuch as it takes His testimony as a lie; or the sin of a total apostasy from Christian truth. In such cases (at least, certainly in the cases of non-deadly sin) we are told to pray for life for such a one. Given that it would often be difficult for us to determine the state of a brother - whether fallen unto death, or not - it may be that the implication is only that prayers offered on behalf of a fully fallen brother have no basis for a foundation in faith. Since justice must be executed, an offending brother must needs submit to public justice along with God's mercy, for public justice is a God-founded institution. Prayers for the removal of spiritual penalties, or prevention of due death, must be prayed with the necessary limitation of accord with the wisdom, will, and glory of God for that case. We cannot pray for holy forgiveness in the case of the unbeliever, for such would be to pray the blessings of obedience on the disobedient. We can, however, pray that they might repent and be saved; that they might find faith in Christ, and thus attain to mercy. In cases where there is clear blasphemy against the Spirit, or an evident total apostasy, we are told not to pray. (Heb 10:26-27 - for there remains no remedy for such.) Since all unrighteousness doesn't necessarily lead to death (as all have some degree of unrighteousness, yet the brethren are accepted unto life), and all sin is necessarily unrighteousness, it follows that not all sins can be sins leading to death. There are no venial sins, only those that have been pardoned. These must be, else there could be no justification, and pardon is part and parcel of the gospel covenant.

 

 

Adam Clarke

5:16

A variety of opinions exist as to what sins are not unto death, and what sin is so. One opinion holds this to be a reference to OT Law, in which some sins were shown to be punishable by death (incest, blasphemy, violating the Sabbath, etc), and others required lesser forms of restitution. Others see this as referring to prevailing conditions of civil law, and thus indicate that we ought to feel each other's distress, and pray that any potential death sentence might be commuted by the authorities; that we ought to do all on the distressed one's behalf, unless their case be completely hopeless. The Wesleyan view is that anyone backsliding from God has committed a sin unto death, and yet God extends mercy to any who would become penitent. (1Ki 13:1-32 - is somehow related to this idea.) This is not a reference to the blaspheming of the Holy Spirit, nor to purgatory, nor is it a reference to things done before baptism vs. things done afterwards. Adam further feels that no man can now commit blasphemy against the Holy Spirit anyway. However, I'll not be pursuing that. The proof is apparently in his notes on Mt 12:31-32.

5:17

"Every act contrary to justice is sin - is a transgression of the law which condemns all injustice."

 

 

Barnes

5:16

Again: variety prevails in opinions regarding this verse, sufficient to cure one of confidence in one's own views. An overview of the sin unto death: Some see reference to the sin against the Holy Spirit; some see it as any major sin, such as murder or idolatry; some see in it a distinction of those sins punishable by death according to Mosaic law; some see those sins that would lead to excommunication; or sins which bring upon the offender fatal disease, (1Co 11:30 - as with those who abuse the Lord's Supper); or acts requiring the death sentence in civil law, indicating that we ought pray for those wrongly accused, but not those rightly accused; another view is of sins before baptism vs. sins after baptism, the latter being unforgivable; and others see those sins that might be pardoned after death - a reference to purgatory in Roman Catholic dogma. The word 'brother' here, may or may not be limited to those of the Church, it doesn't really impact the understanding of the passage one way or the other. The 'sin unto death' is literally a sin which 'tends' to death; which would end in death, or for which the penalty is death - in other words that which, if left unchecked, would lead to death. (Jn 11:4 - this is a similar use of 'unto death', where the disease would not prove lethal.) There are three general meanings for death in the NT, any of which might fit: a) literal, physical death; b) spiritual death, (Eph 2:1 - in trespasses and sins); c) the second and final death. If (a), then the sin is one which must lead to such physical death either by means of disease or by sentence of the court. If (c), then such a sin is truly unpardonable - this seeming to be the most likely meaning for the passage. Why? Because such a sin is specifically indicated in scripture (Mt 12:31-32, Mk 3:29 - the blaspheming of the Holy Spirit being unpardonable both now and hereafter.); it is the meaning most obvious to the reader of the New Testament; the remaining meanings for death don't fit the passage well: a sin unto spiritual death, or a sin unto continued sinning is nonsensical; the miraculous infliction of disease in response to sin would not be ascertainable such that one could decide whether or not prayer was appropriate by this verse, not all who were so afflicted died (1Co 5:4-5 - some were turned over temporarily so that they might repent. 2Co 2:6-7 - such a one, having been caused sufficient sorrow, ought be forgiven. 1Co 11:30 - But others did die); death as civil punishment cannot be shown, nor can reason be shown why prayers should cease either for the wrongly accused, that he might gain reprieve even though it seem hopeless, nor for the rightly accused, that he might repent before his punishment, and die saved. Reference to the blaspheming of the Spirit, therefor, seems most probable, and the power of prayer is shown in its recommendation for all other sins. It is clear from the text that the sin unto death was a singular sin, leaving much to pray for. It is not clear that we, or the original recipients were expected either to determine what sin that was, or to be able to discern who might be guilty of such. It is our duty not to be disturbed by the pardonability or unpardonability of somebody's sin, but to take all our brothers' sins to the Lord, and plead for their correction and salvation. God, having heard such prayers, will surely save the offender from the eternal death to which he was exposed. Such saves are accounted to us, as the one who prayed - a strong encouragement to pray unceasingly! (Jas 5:15 - the prayer of faith both heals the sick, and brings the Lord's forgiveness on the sinner. Jas 5:19-20 - the one who strays may be turned back to truth by a brother's prayer, and his sins covered.) Whether the reference to sin unto death is a reference to the blasphemy clause or not (Mk 3:28-29 - which is unpardonable), or whether we are expected to try and determine this, is not clear from the passage. What is clear, is that the efficacy of prayer does not extend to that case. Where such a sin is clear and determined, it would be improper to pray for forgiveness, but that does not mean it is likely we should ever know, and where unknown, we ought to err on the side of charity. There are numerous cases in the Old Testament where the peoples' sins were grievous enough that the prophets were told not to pray. (Isa 14:11 - Isaiah told not to pray for them. Isa 15:1 - even Moses and Samuel could not pray enough to change God's mind. Isa 1:15 - He will not listen due to the bloodshed.) All these were cases where the prophets were directly instructed to cease from praying, which instruction we don't have. No matter how unlikely salvation may seem, we must continue to pray (2Ti 2:25 - for there remains the possibility that God will give them to repent.) Manasseh, Saul of Tarsus, Augustine, and countless others show that God' power to save is limitless.

5:17

We are not to consider all breaches of God's Law as unpardonable 'sin unto death', but ought consider such breaches as cause for prayer on the offender's behalf. There is one - only one - sin unto death. There are a multitude of sins not so. It is our duty to pray unceasingly for the multitude, not to go hunting for the one.

 

 

Wycliffe

5:16-5:17

Given that God will not coerce a man's will, much less will another man's prayer. So, our prayers are conditioned not only by God's will, but by the willfulness of the one prayed for; and if that one wills to be rebellious, even the prayer of faith may be in vain. The case considered here is the case wherein the sinner has been 'caught in the act.' It may be that God gives the intercessor life, or that the intercessor will give the sinner life by means of prayer. (Jas 5:20 - in recovering the sinner, one covers a multitude of sins.) Both concepts are Scriptural [although it seems to me that the latter fits the context far better]. The sin unto death is not a single sin, but a group of sins, some of which may not be knowable to others, as they remain internally hidden. It cannot be the rejection of Christ, for Christians are the ones written to. (1Co 5:1-5 - perhaps such sins as the uncorrected immoralities of the Corinthians. 1Co 11:30 - or the abuse of the Lord's Supper.) John continues by reminding his readers that all unrighteousness is sin. There is no division of permissible vs. deadly sins.

 

 

Jamieson, Fausset & Brown

5:16

If, on any particular occasion one sees a fellow-Christian in the present and continuing act of sin - provided it not be unto death - he shall pray for that one. By the power of God, through intercessory prayer, life shall be given to the sinning brother. Loving reproof ought to accompany such prayer. To pray (Erotao [NT: 2065]) means to request as of an equal - at least in terms of familiarity. We are not to assume sufficient authority as to override the sin unto death (1Sa 15:35-16:1 - Samuel had to give up on Saul. Mk 3:29 - the blasphemy clause. Dt 3:26 - Moses told to stop pleading for the Israelites.) The other, similar Greek term would be (Aiteo [NT:154]), an asking which implies an inferior petitioning a superior. This term is never used by Christ, although Martha uses it once in relation to Him. (Jn 11:22 - in her ignorance, she saw Jesus related to God in this fashion.) To ask for the sinner's repentance would be a humble petition, whereas to request his repentance is to intercede authoritatively, almost to the point of presumption; almost to the point of trying to outdo God's own mercy. Jesus' own intercessions are not for those who are hardened into opposition to God, but to those given Him - those who have come out of the world (Jn 17:9 - He asks not for the world, but for those God has given Him.)

5:17

Every unrighteous act - even those of the believer - remains sinful, although not all are unto death. The sin unto death is that which tends toward, or results in, death. One view would be that this is the act of denying Jesus as the Christ, the Son of God - in opposition to confessing it [which certainly fits the tenor of the epistle.] Such are neither to be received or wished God speed (2Jn 10-11 - for to do so would be to share his evil.) Such denial must be accompanied by a state of soul in which faith and love are dead, and so life is gone. When such becomes manifestly evident, we are no longer in a position to pray for such a one. (Jas 5:14-18 - Where there is sickness, and where there is confessed sin accompanied by repentance, prayer will avail; healing and restoring the one prayed for. Mt 12:31-32 - On the other hand, the one who speaks against the Holy Spirit [which testifies of Christ, and thus a rejection of Christ is a speaking against Him] is beyond praying for. Lk 23:34 - Jesus prayed for those that didn't know what they were doing, not those who were willfully resisting grace.) The prayer for the impenitent must be the humble prayer of asking in submission to God's will, as opposed to the confident, intercessory request we are to make for an erring brother.

 

 

New Thoughts

This last sentence above seems to sum up the situation so well. There are three stages of intercession. The first is the prayer for one who has not yet received Christ as Savior. In this case, humble asking for such a one to find faith to believe, and thereby attain to life, is the appropriate course. This is aiteo, asking favor of a superior. The second stage is intercession for the believer who has slipped into sin. Such a one is still a believer - has not blasphemed the Spirit and thus gone beyond redemption. As such, we are told we are in a position to pray confidently, as to an equal - a friend (erotao). In this case, our answer is assured by promise, and our faith can be confident in the outcome. The final stage is that of the once-believer who has reversed course, and rejected the Gospel he once grasped. Such a one in has in effect blasphemed the Holy Spirit, and gone beyond redemption. No longer can we offer the confident prayer of the second stage, and there seems a question as to whether even the humble prayer of the first stage is appropriate. I tend to think it is, for only God can know the full extent of another's fall, whether it be truly beyond redemption or not. If, as with the prophets, we are specifically told for a specific case to cease our prayers, then clearly we cease our prayers. I think that in all other cases, we return to the humble prayer we would have had for them were they never believers, a prayer that God might see fit to bring them back to their senses. This seems to accord well with the prodigal son.