I John 5:16 · Bible study
1 John 5:16 Commentary: Sin Leading to Death
Greek · 11 what the commentators say
Meaning in one sentence
Explore the meaning of sin leading to death in 1 John 5:16, the limits of intercessory prayer, and what this passage teaches about prayer for fellow believers.
Research Summary
- Meaning: John encourages intercession for sinning believers but warns against presumptuous prayer for those who have finally rejected Christ.
- Key words: hamartanō (sin), pros thanaton (unto death), aiteō/erōtaō (ask/request), zōē (life).
- Main debate: The identity of the sin leading to death, apostasy, sin against Holy Spirit, mortal sin, or preventable physical death.
- Theological theme: The power of intercessory prayer and the seriousness of final unbelief.
- Best use: Pastoral teaching on prayer, church discipline, and the distinction between casual sin and willful rejection of Christ.
Translation Comparison
BSB Berean Standard Bible 2020
If anyone sees his brother committing a sin not leading to death, he should ask God, who will give life to those who commit this kind of sin. There is a sin that leads to death; I am not saying he should ask regarding that sin.
WEB World English Bible 2000
If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is sin leading to death. I don’t say that he should make a request concerning this.
KJV King James Version 1769
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.
ASV American Standard Version 1901
If any man see his brother sinning a sin not unto death, he shall ask, and God will give him life for them that sin not unto death. There is a sin unto death: not concerning this do I say that he should make request.
YLT Young's Literal Translation 1898
If any one may see his brother sinning a sin not unto death, he shall ask, and He shall give to him life to those sinning not unto death; there is sin to death, not concerning it do I speak that he may beseech;
Darby Darby Bible 1890
If any one see his brother sinning a sin not unto death, he shall ask, and he shall give him life, for those that do not sin unto death. There is a sin to death: I do not say of that that he should make a request.
Douay-Rheims Douay-Rheims Bible 1899
He that knoweth his brother to sin a sin which is not to death, let him ask: and life shall be given to him who sinneth not to death. There is a sin unto death. For that I say not that any man ask.
Translations in other languages (10 available)
Si alguno viere cometer á su hermano pecado no de muerte, demandará, y se le dará vida; digo á los que pecan no de muerte. Hay pecado de muerte, por el cual yo no digo que ruegue.
Se alguém vê o seu irmão cometer um pecado que não é para a morte, orará, e lhe dará vida, para os que não pecarem para a morte. Há pecado para a morte, pelo qual não digo que ore.
Si quelqu’ un voit son frère commettre un péché qui ne mène point à la mort, qu’ il prie, et Dieu donnera la vie à ce frère, il la donnera à ceux qui commettent un péché qui ne mène point à la mort. Il y a un péché qui mène à la mort; ce n’ est pas pour ce péché-là que je dis de prier.
So jemand sieht seinen Bruder sündigen eine Sünde nicht zum Tode, der mag bitten; so wird er geben das Leben denen, die da sündigen nicht zum Tode. Es gibt eine Sünde zum Tode; für die sage ich nicht, daß jemand bitte.
Indien iemand zijn broeder ziet zondigen een zonde niet tot den dood, die zal God bidden en Hij zal hem het leven geven, dengenen, zeg ik, die zondigen niet tot den dood. Er is een zonde tot den dood; voor dezelve zonde zeg ik niet, dat hij zal bidden.
Se uno vede il suo fratello commettere un peccato che non meni a morte, pregherà, e Dio gli darà la vita: a quelli, cioè, che commettono peccato che non meni a morte. V’è un peccato che mena a morte; non è per quello che dico di pregare.
Jeźliby kto widział brata swego grzeszącego grzechem nie na śmierć, niechże się modli za nim, a da mu Bóg żywot, to jest grzeszącym nie na śmierć. Jestci grzech na śmierć; nie za tym, mówię, aby się kto modlił.
Если кто видит брата своего согрешающего грехом не к смерти, то пусть молится, и Бог даст ему жизнь, то есть согрешающему грехом не к смерти. Есть грех к смерти: не о том говорю, чтобы он молился.
人 若 看見 弟兄 犯了 不 至於 死 的罪，就當為他祈求， 神必將生命 賜給 他；有 至於 死 的罪，我不 說 當為 這罪 祈求。
If a man sees his brother doing a sin which is not bad enough for death, let him make a prayer to God, and God will give life to him whose sin was not bad enough for death. There is a sin whose punishment is death: I do not say that he may make such a request then.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I John 5:16
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that 1 John 5:16 is among the most difficult passages in the New Testament (Vincent; Clarke). A core consensus emerges. The "brother" is a fellow believer (Cambridge). The sin "not leading to death" is any sin that does not amount to final rejection of Christ; for such a sin the believer can pray with confidence that God will grant life, spiritual restoration and the assurance of eternal life (Wesley; Calvin). The "sin leading to death" is understood as a willful, persistent state of rebellion against God that results in spiritual death, a state that may indicate the person was never truly a brother (Gill; Jamieson-Fausset-Brown). John does not forbid prayer for such a person but says that the kind of confident, authoritative request (using the verb erōtaō rather than aiteō) is not warranted. The exact identification of this sin is left undefined; Christians across traditions have identified it as apostasy, the sin against the Holy Spirit, or a final state of impenitence.
How settled is the interpretation?
Interpretive difficulty: High
Main views:
- Apostasy / final rejection: Connects to context of those who left the fellowship (1 Jn 2:19); Wesley and Gill see total apostasy from both power and form of godliness.
- Blasphemy against the Holy Spirit: Mentioned by Barnes as one common view; rooted in Jesus' warning (Mk 3:29) about an unforgivable sin.
- Sin punishable by physical death: Some see 1 Cor 11:30 as parallel; Barnes mentions this as an interpretation referring to sins that bring fatal disease or judgment.
- Persistent unrepentant sin / state: Vincent notes it is a character of sin rather than a specific act; many commentators see it as ongoing rebellion that bars restoration.
What is clear: There is a point at which a person's sin reveals a state of final rejection of Christ, for which we cannot pray with the same assurance; our call is to intercede with humility, leaving ultimate judgment to God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of "sin unto death" | It is a serious, willful sin that results in spiritual death. | Some view it as apostasy (Wesley, Gill), others as blasphemy against the Holy Spirit, others as a specific sin like murder or idolatry, still others as a state of persistent unrepentance (Barnes enumerates many views). |
| Scope of intercession | Christians should pray for erring believers, and such prayers are effective. | Some traditions (e.g., Roman Catholic) see a distinction between mortal and venial sin, with mortal sin requiring sacramental confession; others hold that the “sin unto death” is a rare case where prayer is not prescribed (Calvin; Jamieson-Fausset-Brown). |
| Meaning of "life" given in answer to prayer | It refers to spiritual life or restoration. | Some see it as physical life (sparing from premature death, cf. 1 Cor 11:30), others as eternal life assurance (Vincent; Wesley). |
| Who is the "brother"? | Fellow Christian. | Some limit to church members in good standing; others to all professing believers; and the “sin unto death” may reveal that the person was never a true brother (Gill; Jamieson-Fausset-Brown). |
Historical & Cultural Context
John writes to a community that has experienced division. False teachers, those who denied that Jesus is the Christ, had left the fellowship (1 John 2:19). This background shapes the distinction between sin that leads to death and sin that does not. The Jewish tradition of his readers would have known a distinction between "sins unto death" (punishable by the death penalty under the law) and lighter transgressions. Clarke, citing Schoettgen and Carpzovius, notes that the rabbis spoke of chattaah lemithah (a sin unto death) and chattaah lo lemithah (a sin not unto death). In the Septuagint, Numbers 18:22 uses the phrase "bear sin and die" (hamartian thanatēphoron). John adapts this language for a spiritual reality: eternal life and eternal death are at stake.
The phrase "unto death" (pros thanaton) uses the preposition pros indicating tendency or direction (Vincent). The sin in view is not necessarily a single act but a direction of life. The present participle "sinning" (hamartanonta) shows ongoing action. The future "he will ask" (aitēsei) can be understood as a natural response of a caring believer, not a command but an assurance that such prayer flows from faith (Vincent; Cambridge). Verse 13 gives the purpose of the epistle: "that you may know that you have eternal life." The "life" that intercession brings is thus primarily spiritual life, restoration to the full experience of salvation. James 5:20 reinforces this: "he who brings back a sinner from the error of his way will save his soul from death." The distinction between verbs for asking is also significant: aiteō implies humble petition, while erōtaō (used in v.16 for the sin unto death) suggests a request on familiar terms, almost demanding. Jamieson-Fausset-Brown notes that to use erōtaō for that case would be presumptuous, as if we were more merciful than God.
Textual Notes
The consulted sources note no significant textual variants for this verse. The manuscript tradition is stable, though some later manuscripts add interpretive glosses. The text as represented in the critical editions is well established.
Reception History
Throughout church history, this verse has been interpreted in light of contemporary struggles. Early church fathers like Augustine connected it to the sin against the Holy Spirit. Medieval theologians used it to support the distinction between mortal and venial sin, with mortal sin cutting one off from grace. Reformers such as Calvin interpreted the “sin unto death” as final impenitence and apostasy, arguing that God’s hidden judgments make it impossible for us to know for sure who has committed it, but that we should not presume to pray for those who have clearly and persistently rejected Christ. In modern times, interpreters often focus on the pastoral caution: we are to pray fervently for all, but also to recognize that God’s sovereign will limits the effectiveness of prayer when a person has decisively turned away. The verse has been misused to withhold prayer from certain individuals, a practice the broader Christian tradition rejects, emphasizing instead that only God truly knows the heart.
Preaching This Verse
Three-point outline
- The Calling to Intercede for Sinning Brothers, John assumes believers will pray for one another when they see a brother sinning. This is a natural outflow of love and confidence in God’s willingness to hear (vv. 14-15).
- The Distinction: Sin Not Leading to Death vs. Sin Leading to Death, Not all sins are equal in outcome. Sins that do not spring from final rejection of Christ are open to restoration through prayer. The “sin unto death” appears to be a willful, persistent state of rebellion that cuts a person off from the life of God.
- The Humble Limit on Prayer, John does not say “do not pray,” but “I do not say that he should make request concerning this.” We cannot know with certainty who has crossed that line. Our posture is humility: pray for all, trust God’s justice and mercy, and leave the final judgment to Him.
Five-point outline
- Observation, “If anyone sees his brother sinning” (v.16a). The Christian community watches over one another with compassion.
- Assessment, “a sin not leading to death” (v.16b). The character of the sin matters; it describes a direction, not just an act.
- Intercession, “he shall ask” (v.16c). Prayer rises as a reflex of faith and love.
- Restoration, “and God will give him life” (v.16d). The prayer brings spiritual renewal, restoring the sinner to the experience of eternal life.
- Boundary, “There is sin leading to death… I don’t say that he should make a request concerning this” (v.16e-f). When a person has decisively and permanently turned away, confident intercession is no longer prescribed.
Illustration hooks
- A church member caught in habitual sin, gossip, anger, greed, who still comes to worship, shows remorse, and seeks help. That is a sin “not unto death”; prayer and community discipline can restore.
- A former believer who publicly and repeatedly renounces Christ, mocks the faith, and persecutes the church. This may signal a heart so hardened that intercession feels futile, but we still pray with brokenness, not certainty.
- A pastor praying for a person who has been excommunicated and shows no sign of repentance. The pastor must discern when to keep pleading and when to entrust the person to God’s sovereignty.
Questions your congregation is asking
- “Is there a sin God will not forgive if I pray hard enough?”
- “How do I know if someone’s sin is ‘unto death’? Am I supposed to stop praying for my unsaved spouse?”
- “Should we ever remove someone from our prayer list?”
Leading a Discussion
This passage is one of the hardest in the New Testament. It raises questions about the power of prayer, the nature of sin, and the limits of our intercession. As you discuss, hold these tensions: God is eager to hear our prayers, yet human freedom and persistent rebellion can place a barrier. John writes to a community that had seen some walk away, and he wants them to pray wisely.
Discussion questions
- Read 1 John 5:13-17. What is the purpose of this letter according to verse 13, and how does that shape the way we read verse 16?
- What does John mean by “his brother”? Who is included in this command?
- The Greek verb for sinning is in the present tense, ongoing action. Why is that detail important for understanding the “sin unto death”?
- How do verses 14-15 help us understand the kind of asking John has in mind? What does “according to his will” add to the discussion of prayer for sinners?
- What are some historic interpretations of the “sin leading to death” mentioned in the commentaries? Which one seems most faithful to the context of 1 John?
- How should this passage affect the way we pray for people who have walked away from the faith? Should we ever stop praying entirely?
- What does it look like to intercede with humility, trusting God’s knowledge of the heart while still loving those who sin?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 20:7 | Now therefore, restore the man’s wife. For he is a prophet, and he will pray for you, and you will live. If you don’t restore her, know for sure that you will die, you, and all who are yours.” |
| Genesis 20:17 | Abraham prayed to God. So God healed Abimelech, his wife, and his female servants, and they bore children. |
| Exodus 32:10 | Now therefore leave me alone, that my wrath may burn hot against them, and that I may consume them; and I will make of you a great nation.” |
| Exodus 32:14 | So Yahweh turned away from the evil which he said he would do to his people. |
| Exodus 32:31 | Moses returned to Yahweh, and said, “Oh, this people have sinned a great sin, and have made themselves gods of gold. |
| Exodus 32:32 | Yet now, if you will, forgive their sin—and if not, please blot me out of your book which you have written.” |
| Exodus 34:9 | He said, “If now I have found favor in your sight, Lord, please let the Lord go among us, even though this is a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.” |
| Numbers 12:13 | Moses cried to Yahweh, saying, “Heal her, God, I beg you!” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws on two ancient legal traditions to explain the distinction. In Jewish law, some sins carried the death penalty while lighter ones did not. In civil law, certain capital crimes allowed no pardon, making intercession pointless, while other offenses could be commuted at a magistrate's discretion.
Calvin's Commentaries Reformed 1564
Calvin highlights that our prayers can actually rescue a sinning brother from spiritual death, restoring him to life. He insists this truth should move us to pray for one another rather than fall into harsh judgment or despair over anyone's salvation.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator teaches that "sin unto death" is not any single act, however grave, but a stubborn state of habitual rebellion that makes repentance morally impossible. John neither defines how to recognize such sin nor forbids praying for it; he simply withholds encouragement in that case. The key distinction is between sin as an occasional act and sin as a fixed condition of the will.
Geneva Bible Notes Reformed 1599
If any man see his brother sinne a sinne that is not vnto death, let him aske, and he shall giue him life for them that sinne not vnto death. There is a sinne vnto death: I say not that thou shouldest pray for it.
Gill's Exposition of the Bible Baptist 1748
Gill distinguishes two kinds of sin among believers. Sin not unto death is any sin a brother commits but does not remain in; he repents and rises again, and believers may pray God restore his comfort and peace. Sin unto death is the unforgivable sin against the Holy Spirit, for which the apostle gives no encouragement to pray.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws a careful distinction between two Greek words for prayer: humble petition for a brother sinning not unto death is appropriate and obtains life, but authoritative request for a sin unto death would presume to dictate God's judgment and overstep the intercessor's role.
Lange's Commentary Reformed 1857
Lange stresses that John wrote not to lead his readers to faith but to deepen the assurance of those who already believe. The whole epistle aims to strengthen the certainty of possessing eternal life, contrasting with the Gospel's focus on producing initial faith.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes a careful distinction between sins that lead to death and those that do not. For a believer who sees a brother commit the latter, prayer can restore life. But for the sin unto death, he notes Scripture gives no instruction to pray, leaving that case to God's judgment alone.
Vincent's Word Studies Evangelical 1887
Vincent stresses that "sin unto death" does not mean one specific act but a class of sins that cut the soul's fellowship with Christ. He distinguishes between sins flowing from human weakness and those revealing a character set against God, noting that John is describing acts as revelations of character.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a sharp line between a sin that leads to death, meaning total apostasy from both the power and form of godliness, and other sins. For the deadly sin he says we should not pray; for any other sin, asking brings pardon and spiritual life. He allows that this death may also refer to God's determined punishment of death.