What is the sin that does not lead to death in 1 John 5:16-17?

“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.

Now, in the sight of God "all (or every) unrighteousness is sin, and there is a sin not unto death" (1 John 5:17), that is, not calling for that severe discipline. There is much need to be reminded of this. Every unrighteousness toward God or man is sin. We own to failures, inconsistencies, slips and mistakes; but to drop these euphemisms and to substitute "sin," would quicken the moral sense. In how many things, even religious things, do we need to have our senses exercised to discern good and evil (Heb. 5:14)!

1 John 5:16. The things that we ask of God may not be for ourselves, as this verse shows. Here is the case of seeing a brother in sin; not a sin that necessitates his being removed from the scene of testimony in which he has dishonoured the Lord; but a sin from which he can he recovered to take part in the testimony of God again. How great the privilege to seek before God the restoration of such; to ask the Lord to restore to health and strength one who has been laid low because of serious failure; and to have the conviction, yea, the assurance from God that there will be restoration. God is the giver of life, the One Who recovers; but the recovery is given to the erring one through him who intercedes with God on his behalf. But there are cases that are so serious that God must remove the offender from the earth. Ananias and Sapphira were two such; also those of whom we read in 1 Corinthians 11:30, "On this account … a good many are fallen asleep." It is not any particular sin that is in question, but one that God deems of such a character that the brother can no longer be left on earth to represent Him before the world. It may be that the offender knows that God is taking him away; but no doubt the Lord will make plain to those in close touch with the brother, and who are in communion with Him about him, what His mind is.

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.

Then comes the conclusion. "These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life," And there he stops. What is added as the last clause of verse 13 only spoils the verse. It was put in by man. "And this is the confidence," — it is not a question of life only, but of confidence. "And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us." Thus after life comes confidence, and then the formal close of all follows, as we see in verses 18-21. "And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we have asked of him." But is there not such a thing as sin? Yes. "If any one 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: concerning that I do not say that be should make request. All unrighteousness is sin: and there is a sin not unto death."

Let me make a brief remark on this. The "sin unto death" has nothing to do with eternal death, but with the close of this life. It means not some extraordinarily grievous act, but any sin whatever under special circumstances. For instance, when Ananias and Sapphira lied in presence of the grace that the Holy Ghost was then bestowing on the church, this was "sin unto death." Many a man since then has told a lie which has not been so judged: it was not therefore a "sin unto death." The circumstances of the case have an important influence in modifying it and giving it character. So with any other sin. I mention this because it is there precisely where spiritual power is necessary very often; and all children of God might not see the bearing of a sin and its peculiar heinousness under a given state of things; but when once it is shown, they can understand it perfectly, because they have the life of Christ in them, and the Holy Ghost too. "All unrighteousness is sin, and there is a sin not unto death." We must not think that all sin is unto death; but any sin under peculiar circumstances might be.

"There is sin unto death": rather than "a sin." "Every unrighteousness is sin." Every act of inconsistency with our new relationship is sinful. We are now left here to do the will of God. But it is only when aggravated by special circumstances of affront to God in private or public that such an evil act becomes sin unto death. Ordinarily it is not so.

We may ask life — and doubtless anything short of that also — for any whose sin is not to death; and all unrighteousness is sin, so that we have a very large field that may be covered. But if the sin is to death our lips are sealed. It is possible that in writing this the Apostle had some definite sin in his mind, connected with the antichristian deceptions which were abroad, but he does not specify; so we are left to take heed of the broad principle. We know that hypocrisy and false pretence was the sin to death in the case of Ananias, and gross disorder and irreverence at the Lord's Supper was the sin to death among the Corinthians.

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.

— 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.

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 anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. All unrighteousness is sin, and there is sin not leading to 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.