Does the Bible teach mortal and venial sin?

Now a direct, practical example is given us as to prayer: If any man see his brother sin a sin which is not unto death, he shall ask, and He shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.” Let us observe that this single example as to our praying is one that is calculated to exclude selfish motives. No personal advantage is involved here at all, not even the honor of being used of God in the conversion of a soul or some such good work seen by other eyes. But sin in the case of a brother, a child of God, is seen to be dreadfully serious, so as to call for the real concern of our own hearts. But some sins are more serious than others, some “unto death,” some “not unto death.” Possibly sickness may take place in the latter case, however, and in answer to prayer, God will “give him life,” that is, restore to a measure of health at least. Not all sickness is because of some sin however. Epaphroditus was “sick nigh unto death” for the sake of the work of Christ (Philippians 2:27‑30). And no doubt it would be much easier for us to pray for an Epaphroditus than for a weak, wayward brother. But we must not ignore such painful needs.

On the other hand, if the sin was “unto death,” that is, of such grievous character that God had purposed to take the offender’s life from the earth, no amount of prayer could change this. A believer may have gone so far in such a case that the only resource of God’s mercy would be his removal from the earth. Certainly, this would not infer that we cease praying for the person, for his spiritual good, and for his restoration of soul to God; but to pray for his recovery to health would be ineffectual.

“All unrighteousness is sin: and there is a sin not unto death.” The perfection and beauty of our eternal relationship with God and with His children has been declared to us fully. Unrighteousness is simply inconsistency with relationship. The least thing inconsistent then with this holy relationship is sin, however it may be glossed over as an error, a slip, or whatever else. God intends no trifling or excusing of sin. Yet on the other hand, “there is a sin not unto death”: the degree of seriousness differs: and we are called upon to be exercised to discern things which differ; for there is no list of things put in either category: this will require communion of soul with God.

This passage often raises difficulties, because of preconceptions imported into it by such as forget the moral government that ever holds good for believers. It is the question discussed in the book of Job, where his three friends failed so conspicuously. The New Testament sets it out plainly: see, among others, John 15:1-10, 1 Cor. 11:27-32, Heb. 12:5-11, and 1 Peter 1:17. It is so here. It is no question of the second death, but of a saint cut off in this world for a sin of such a character, or in such circumstances, that God chastises it by death. It might be, as we see of old, the removal of saints previously in high honour, as Moses and Aaron who greatly displeased Jehovah in Kadesh (Num. 20), or its immediate execution, as on Ananias and Sapphira (Acts 5). But the principle is explained by the apostle to the Corinthian saints, many of whom not only were old and infirm, but a good many had fallen asleep. "But if we discerned ourselves, we should not be judged [as all these were judged in varying degrees]. But when judged, we are chastened by the Lord that we should not be condemned with the world." This then was sinning unto death, the Lord's chastening of erring saints, expressly that they should not be condemned to the second death as the world is.

Hence it would have been quite a mistake of the Lord's mind to pray that a brother should have his life prolonged, when he had so sinned that the Lord meant him to die as a chastisement. The world, which does nothing but sin and refuse the Saviour, is reserved for that awful second death, the everlasting judgment. To bring this into these verses is nothing but confusion to the spiritual understanding. But in another way they mark the gracious way in which God deigns to keep our boldness unbroken and free, only guarding us from a mistake to which otherwise we were liable.

One point should be cleared up before leaving the text in 1 John 5. When the apostle says, "There is a sin unto death," the death he refers to is not eternal separation from God, but that temporal death of the body, which the Lord inflicts on His own as chastisement. This is made clear from 1 Cor. 11:32, where Paul says, "When we are judged, we are chastened of the Lord, that we should not be condemned with the world. God's people are judged now; the world will be judged by and bye. Contrast the case of Ananias and Sapphira already referred to, with that of Simon in Acts 8. In both cases the parties sinned, and sinned deeply. Ananias and Sapphira were judged with death. But Simon was perceived to be "in the gall of bitterness and bond of iniquity"; i.e. really an unchanged man, notwithstanding his nominal belief and his baptism. He is left to be judged with the world; while in the case of Ananias and his wife, awful as was their judgment, it was but temporal judgment, and there is no reason to infer that their spirits will not he saved in the day of the Lord Jesus (1 Cor. 5:5).

1 John 5:17. Every act of unrighteousness is sin: it is inconsistent with the nature and character of Him Who has called us by grace to be for His glory in this world. But not every sin is so heinous in God's sight as to require the removal of the sinner by death. The case mentioned in James 5:14-15 is of a sin not unto death; indeed there the discipline may or may not be because of sin. Many have lied since the days of Ananias, and many have behaved disorderly in the assembly since the early days at Corinth, and have not been removed in consequence; it is not any special sin that determines whether it is or is not a sin unto death, but rather the circumstances in which the sin is committed, and perhaps the motive and state of the one who commits the sin.

If a brother sins and God chastises him, we may petition for that brother, and life shall be restored him. Chastisement tends to the death of the body (compare Job 33 and 34; James 5:14-15); we pray for the offender and he is healed. Otherwise the sickness takes its course. All unrighteousness is sin, and there is such sin as is unto death. This does not seem to me to be some particular sin, but all sin which has such a character that, instead of awakening christian charity, it awakens christian indignation. Thus Ananias and Sapphira committed a sin unto death. It was a lie, but a lie under such circumstances that it excited horror rather than compassion. We can easily understand this in other cases.

— For instance, there are cases in which a person might be sick unto death, and yet in which his recovery could not be prayed for. The apostle John says, "If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. All unrighteousness is sin: and there is a sin not unto death" (1 John 5:16-17). Upon this the first thing which many will ask will be, What is that awful sin which cannot be prayed for? Well, in the text it is indefinite. The very same act may be a thousand times more culpable in one person than another; and under one set of circumstances than in circumstances of a different character. Ananias and Sapphira told a lie; but they did so in the face of such vivid presence of the Holy Ghost; such light and power and grace, that their lie became a sin unto death: it acquired a peculiar enormity from the special circumstances in which the sin was committed. So Scripture does not define what may or may not be a sin unto death.

There is one limitation (ver. 16); and we must look at it. The apostle tells us there is such a thing as sinning unto death. The question has been asked, "What is the sin unto death?" Some have supposed it to be some specific or particular sin. It is a misapprehension, however. But it is sinning under such circumstances that holiness and righteousness require that the one guilty of it should be cut off by death. It is a most serious thing so to outrage the government of God that it must vindicate itself. For warning to others, for the good of all, the outrage must be marked with God's judgment here upon earth. The cutting off of the offender is necessary to the maintenance of the dignity and character of God's government. Even repentance does not sufficiently satisfy the claims of a holy and righteous government. In such a case, Christian sentiment, based as it is on what is due to the glory of God, would feel that it is antagonizing the rights of divine government to plead for any relaxation of the penalty incurred. Hence the apostle says, "I do not say that he shall pray for it." Liberty is not given us to pray concerning a sin having this character. We could not expect God to hear us. How could He surrender His right to punish sin, to the dishonor of His authority?

The reader must remember that we are not now speaking of the government of God in relation to the final and eternal issues. We are speaking of it in connection with its present exercise, here upon earth. There are present results flowing from God's government of His people. All unrighteousness is sin (ver. 17), but the government of God has penalties short of death in cases where it is not outraged in some extreme or shocking manner.

A. Here is what he lays down: — "If anyone see his brother sinning a sin not unto death, he shall ask, and he shall give him life for those that sin not unto death. There is a sin unto death: not about that do I say that he should make request. Every unrighteousness is sin; and there is a sin not unto death."

The apostle had just spoken of the boldness or confidence to which grace entitles the children of God who walk in obedience and dependence on Him, as having life eternal in His Son. It is so real and great that, if we ask anything according to His will, He hears us; and if we know that He hears us whatever we ask, we know that we have the petitions which we have asked of Him. Nor is it only in what concerns ourselves. His love would have us divinely interested in our brethren as His children, and cherishing like confidence in Him touching them. But there is a caution. He carries on a holy discipline; and where a lack in self-judgment is, He may not only send sickness but death as a chastening. We read in 1 Corinthians 11:29-32 the plain fact, and the principle. Many at Corinth were falling asleep, because they did not judge their deplorable ways. This was a sin unto death in ever so many cases. Where the Lord is thus dealing, it would be lack of communion with Him to pray that such souls should live. When so judged, says the apostle Paul, we are chastened, or disciplined, by the Lord, that we may not be condemned with the world (which of course would be everlasting perdition). It is therefore as far as can be from the unforgivable sin of blasphemy against the Holy Spirit. It is the Lord's dealing with a soul guilty of what He cannot allow to go on, and therefore calls him away, but with mercy assured, although there be withal chastening righteousness. It is a sin unto death; and we bow to God, instead of interceding. It does not seem some peculiarly heinous sin which brings destruction from God, but a sin of such special dishonour in its circumstances that He thus visits it. Such seems to have been the lying of Ananias and Sapphira in a day of great grace.

Help also may be found as to another passage, where there is confessedly more difficulty in preserving the distinction of the Holy Spirit's use of the two words, namely, 1 John 5:16. In the beginning of the verse αἰτέω is used as in the verses preceding (1 John 5:14-15) for prayer. To see a brother sin should lead those who know God's holiness to pray that he might not be cut off as to this life under His government: see 1 Cor. 11:30-32. But there are cases where the heart of the intercessor is checked, and the apostle would not have the sense of the gravity of sin weakened in such a case. "There is a sin unto death:" this may be the reason of the check. [Peter could not have prayed for the life of Ananias and Sapphira.] But he adds "I do not say that he shall pray for it." (A.V.) 'Pray' is here ἐρωτάω, with the same difference from αἰτέω that we have seen, namely, 'question concerning it.' If there was no question, the apostle would have none raised: "All unrighteousness is sin; and there is a sin not unto death."