Beloved SonRise family, we are in the midst of our Tough Texts series, where we intentionallywrestle with passages of Scripture that challenge, perplex, or even discomfort us. These are theverses that make us stop, reflect, and lean harder on Gods Word. Tonight, we confront one suchpassage: 1 John 5:13-17.
If I were to ask you today, What is the single greatest struggle in the Christian life? many ofyou would likely say doubt. We wrestle with the question: Am I truly saved? We examine ourfailures, our inconsistent obedience, and the persistent presence of sin in our lives, and wewonder, Do I really have what it takes to be a Christian? Do I have eternal life?The Apostle John was intimately familiar with this struggle. Throughout this letter, he has givenus a series of spiritual tests to help us discern the reality of our faith and the assurance thatflows from it: Do you believe Jesus is the Christ, the Son of God? Do you obey Godscommandments? Do you love your brothers and sisters in Christ? Johns purpose is clear: tocultivate assurancea settled confidence that those who believe in Jesus Christ truly belong toGod. John connects the assurance of salvation with the power of intercessory prayer and thereality of sin in the believers life.
Transition: Before we delve into Johns teachings on sin and prayer, let us consider a poignantexample of the human struggle with fear and doubt.
Illustration: John Bunyan and the Sin Leading to Death
In Grace Abounding to the Chief of Sinners, John Bunyan recounts a season early in hisChristian life when he feared he had committed the sin that leads to death. For weeks, heagonized, convinced that his sin was unforgivable. He compared himself to Peter and Judas andconcluded his sin was worse than both.Desperate, Bunyan sought counsel from an older believersomeone he thought wiser, moreseasoned in Scriptureconfessing the blasphemous thoughts he had uttered in his heart and hismomentary yielding to temptation to deny the Lord. But instead of offering comfort, the olderman sorrowfully agreed that Bunyan had indeed committed the sin that leads to death. Bunyansanguish reveals a universal Christian strugglethe fear that we might fall so far that grace canno longer reach us. Though Bunyan eventually found comfort in Gods mercy, his tormentunderscores how severe Johns warning truly is.
Transition: Understanding Bunyans struggle helps us appreciate why John wrote his epistletoguide believers toward assurance, even in the face of sin, while warning of the dangers ofpersistently rejecting Christ.
The passage of 1 John 5:16-17 presents one of the most profound and challenging distinctions inthe New Testament: the difference between a "sin that leads to death" and a "sin that does notlead to death." It is one of the more difficult passages in the New Testament. The passage createstension: on the one hand, the letter is emphatically pastoral, encouraging the reader to know thatthey have eternal life (1 John 5:13). On the other hand, this passage introduces a sin that leadsto death and a caution against praying for it. This passage has been debated for two millennia.We must understand the distinction not as a difference in the severity of the act, but in thespiritual state of the person sinning. Many scholars, theologians, church fathers, and pastors overthe centuries have debated on how one should rightly interpret this text.
From a Reformed standpoint, we must hold together (at a minimum) two truths:
1. True believers persevere and are kept by the power of God (i.e., perseverance of the2. saints).
The New Testament warns seriously against apostasy, unbelief, false doctrine, andunrepentant sin.
To grasp the weight of Johns words, we must first understand the context in which they arespoken. John wrote to churches in Asia Minor, likely from Ephesus, between A.D. 85 and 95.Within these churches, a false teachingwhat scholars refer to as proto-Gnosticismhademerged. These heretics denied the true humanity of Christ. Some, known as Docetists, claimedJesus only seemed to have a body. Others, followers of Cerinthus, taught that the divine Christleft the man Jesus before the crucifixion.
This heresy produced moral and spiritual decay. Believing themselves to possess a higher, secretknowledge (gnōsis), they concluded that physical behavior was irrelevant to their understanding.This led to antinomianism, the idea that believers were no longer bound by moral law. Johnexposes their false claims: They went out from us, but they were not of us (1 John 2:19).
Transition: With this background in mind, we see that Johns warnings are not about ordinaryfailings but about a serious, deliberate turning away from Christ. Understanding the falseteachings in these churches helps us grasp why he emphasizes both the reality of apostasy andthe certainty of assurance for those who genuinely belong to God. Before addressing thechallenges of sin and prayer, John first anchors us in the unshakable certainty every believer canhave in Christ.
The Foundation of Assurance: (v. 13)
The Privilege of Intercession: (vv. 1416a)
The Warning of Apostasy: (vv. 16b17)
1. The Foundation of Assurance: (v. 13)
The purpose of John's letter is assurance. John says plainly: These things I have written to youwho believe in the name of the Son of God, that you may know that you have eternal life.He is not writing to make believers doubt, but to make them certain. The Gospel of John waswritten so that unbelievers might come to faith (John 20:31). This epistle, however, was writtenso that believers might rest in faith. Here, John is not addressing unbelievers, nor is he presentinga hypothetical scenario. He is speaking directly to those who already believethose who haveplaced their trust in Jesus Christ as the Son of God. The goal of his letter is not to sow doubt, butto cultivate certainty and confidence. Assurance, therefore, is both possible and necessary for theChristian life.
But what does this assurance look like in practice? John tells us that it rests not in ourperformance, our feelings, or our ability to overcome sin, but in the finished work of Christ. Thebelievers security is anchored in the Person and work of JesusHis obedience, His death on thecross, and His resurrection. As John later emphasizes in 1 John 5:11-12, eternal life is found inChrist, not in our own efforts: And this is the testimony: God has given us eternal life, and thislife is in His Son. Whoever has the Son has life; whoever does not have the Son of God does nothave life. True assurance rests not in our performance but in the finished work of Christin Hisobedience, His death, and His resurrection. As John Calvin explains: The certainty of salvationis not founded on our own righteousness, but on the unfailing promise and fidelity of God inChrist.
Transition: With assurance in mind, John now draws a connection between confidence in Godand our prayer life, showing how assurance motivates intercessory love. Having established theunshakeable certainty of our salvation, John now turns to how that assurance shapes our lives. Aheart confident in Gods love will naturally reach out in prayer, interceding for others in theirstruggles.2. The Privilege of Intercession: (vv. 1416a)John begins in verse 14: And this is the confidence that we have toward Him, that if we askanything according to His will, He hears us. Here, John describes the assurance believerspossess in prayer. Prayer is not tentative or uncertainit is grounded in a relationship with God.Because we belong to Him, we may approach His throne boldly, confident that He hears us. Thisconfidence, however, is conditioned by alignment with His will. It is not a blank check forselfish desires, but an invitation to participate in Gods redemptive work according to Hispurposes.
Verse 15 continues this thought: And if we know that He hears uswhatever we askweknow that we have the requests that we have asked of Him. John emphasizes the effectivenessand certainty of prayer. When we pray in accordance with Gods will, we may rest assured thatour petitions are not ignored or lost. Gods hearing is not passive; it is active, responsive, andpurposeful, bringing life, restoration, and spiritual fruit in the believers life and in the lives ofothers.
In 1 John 5:16a, John instructs believers: If anyone sees his brother committing a sin notleading to death, he shall ask, and God will give him life. Here, John is describing the believerscall to intercede for one another. He distinguishes between sins that are serious yet remediableand those that are final and irreparable. In this verse, he focuses on the first: the sins that do notend in spiritual death. Believers who stumble are still within the reach of Gods grace, and prayerbecomes the channel through which God restores and gives life.
John now connects our assurance with our prayer life: And this is the confidence that we havetoward Him, that if we ask anything according to His will, He hears us. And if we ask, we knowthat we have the requests that we have asked of him. Notice the link between assurance andintercession: those who know they belong to God are quick to pray for others who stumble.Intercession is both a privilege and a responsibility for believers in the local church. We areinvited to stand in the gap for others, not to judge or condemn, but to bring them before God.This prayer reflects the heart of God, who Himself intercedes for us (Romans 8:34; Hebrewssuch prayer for other believers to be answered: 7:25), and demonstrates the Spirits active work within our own hearts. John tells us to expectGod will give him life. This is not presumption, but we can pray boldly for one another, knowing that as we pray for theperseverance of the saints, we pray according to Gods will
Transition: John immediately illustrates this connection by distinguishing two kinds of sin:those that do not lead to death and those that do. Lets consider the first category.3. The Warning of Apostasy: (vv. 16b17)A. Sin Not Leading to DeathJohn says, If anyone sees his brother committing a sin not leading to death, he shall ask, andGod will give him life.In 1 John 5:16-17, John introduces a profound distinction: the difference between a sin thatleads to death and a sin that does not lead to death. He begins with the latter, urging believersto pray for fellow Christians caught in such sin. Scripture reminds us that all wrongdoing is sin(1 John 5:17) and that the wages of sin is death (Romans 6:23). Sin always brings deathwhether physical in this life or spiritual as eternal separation from God. Yet physical death is theuniversal consequence of living in a fallen world.While all sin carries consequences, Johns focus here is specific: the spiritual realities forbelievers versus those who reject Christ. The emphasis is on spiritual deatheternalseparationbecause the letter consistently highlights eternal life and fellowship with God (1John 1:2-3; 5:11-13). John distinguishes two kinds of sin. A sin not leading to death is seriousbut not final, because the sinner remains open to confession and repentance (1 John 1:7, 9; 2:12;3:5). Such sins, arising from weakness, ignorance, or passion, are not unto death because thebeliever is covered by Christs atonement and guided by the Holy Spirit. Intercessory prayer forthese believers is therefore both appropriate and effective. Historically, the church affirms this.Tertullian notes that believers may sin but remain under Gods mercy, making prayer for themboth necessary and fruitful. Origen similarly observes that Gods grace preserves the believerfrom final ruin, providing the ongoing opportunity for repentance.⁴Transition: Having established the nature of sins that believers commit and the role of prayer inrestoration, John now moves to a far graver categorythe sin leading to death. Here, he shiftsfrom encouragement to a sobering warning about the spiritual peril of deliberately rejectingChrist without repentance.B. Sin Leading to DeathThe sin leading to death functions as a severe warning. This refers to a deliberate, ongoingrejection of Christ by someone who once professed faith. Genuine believers, John teaches, do notlive in continual rebellion (1 John 3:46, 9). When John speaks of those in the Ephesian churchwho left, he observes: they went out from us because they were not of us (1 John 2:19). Theirdeparture does not signify a loss of salvation, but rather reveals that they were false convertsfrom the outset.Patristic and Reformed fathers converge on this understanding. Chrysostom interprets this sin asthe final hardening of the heart, rendering repentance impossible.⁵ Augustine notes thatdeliberate resistance to Gods grace demonstrates that the person was never truly regenerate.⁶Calvin explains it as those who fall away from the gospel in deliberate unbelief, extinguishingall light of grace.⁷ Owen emphasizes that the defining characteristic is a settled rejection ofChrist, not merely the severity of the act. Thus, the sin leading to death is primarily about thespiritual state of the persona conscious, hardened rebellion against God leading to eternalseparation. It is unrepentant sin that exposes false profession and culminates in spiritual andeternal death.⁸But then John adds the haunting line: There is a sin leading to death; I do not say that he shouldpray for that (v. 16b). This is where the text becomes difficultand deeply sobering. The Greekphrase ὸ ά (pros thanaton, toward death) does not refer to a single act of sin but aspiritual conditiona hardening direction of the soul away from God. This is not a believerstruggling under weakness; it is one who has turned away in unbelief, rejecting Christ andresisting the Spirits call. Charles Spurgeon explained: He who has committed the sin untodeath has no desire for forgiveness; he will never repent, he will never seek faith in Christ.⁹Romans 1:28 gives us the tragic parallel: And since they did not see fit to acknowledge God,God gave them up to a debased mind. Here is the dreadful consequence of continual resistanceto Gods gracethe Spirit ceases to strive, the conscience grows cold, and the heart becomesstone. This is not merely moral failure but spiritual apostasy, the willful rejection of Gods truthafter having known it.How should we understand Johns words regarding those who commit a sin leading to death?Notice his careful, almost tender phrasing. In a letter where he often speaks with bold clarity,here he approaches the matter with gentle clarity. He does not forbid prayer for such individuals;he says, I do not say that he should pray for that (v. 16b). His words acknowledge a delicatebalance: we are free to pray for the hardened, yet there may come a point when continuedintercession is no longer fruitfuland we may step back without guilt or shame.Scripture offers guidance on this principle. God at times instructed Jeremiah to cease praying fora rebellious people (Jeremiah 7:16; 11:14), and Jesus told His disciples that some cities wouldnot listen, and they were to shake the dust off their feet (Matthew 10:14). John seems torecognize the painful reality that some hearts may become so closed that our prayers no longerbear fruit. Yet because it is rarely clear when that point has been reached, he neither forbidsprayer nor prescribes a fixed limit. Instead, he lovingly leaves space for discernmenturging usto pray as long as there is hope, and to trust Gods wisdom when He signals that it is time to stepback.Transition: With these distinctions in mind, we can now examine the major theologicalinterpretations of the sin leading to death, weighing their strengths and weaknesses.C. The Four Major Views of the Sin Leading to DeathTheologians and commentators have proposed several interpretations of what John means bythe sin leading to death. Each view attempts to explain how this concept fits within the broadertheology of Scripture and Johns pastoral intent. Evaluating these views helps us discern both thegravity of sin and the certainty of assurance for the faithful. Each of these views offers valuableinsight into the seriousness of sin and the necessity of genuine faith. Yet only one coherentlyexplains Johns logic, his language, and his larger theological framework.1. Mortal Sin (The Roman Catholic View)Some interpreters, particularly within the Roman Catholic tradition, understand the sin leadingto death as grave or mortal sinserious transgressions such as murder, adultery, or apostasythat sever the believer from Gods grace until absolved through confession. Strengths:This view emphasizes the seriousness of sin and the need for spiritual vigilance. It rightlyrecognizes that certain sins are more destructive than others and that divine restorationmay require specific, deliberate steps. Weaknesses:While capturing the gravity of sin, this interpretation operates within a sacramentalframework not present in Johns epistle. The letter consistently highlights the contrastbetween eternal life and spiritual death, rather than a system of confession andabsolution. Moreover, Johns text appears concerned not with a single sinful act but witha settled spiritual condition, which transcends the rubric of mortal sin.Transition: While the mortal sin view underscores sins severity, another view interprets Johnswarning in terms of physical consequences.2. Physical Death or Divine DisciplineSome scholars, including Augustine and modern interpreters such as John Stott, suggest that thephrase sin unto death refers to physical death as a form of divine discipline. Examples citedinclude Ananias and Sapphira (Acts 5:1-11) or the Corinthians who died because they partook ofthe Lords Supper unworthily (1 Cor. 11:30). Strengths:This view rightly acknowledges that God disciplines His people and that sin can havetangible, temporal consequences. It takes Johns pastoral concern seriously to warnbelievers of the real-world effects of sin. Weaknesses:However, this view overlooks the eternal dimension emphasized throughout 1 John.Life and death in the letter refer primarily to spiritual and eternal realities, not merelyphysical outcomes (1 John 3:14; 5:1112). Reducing the sin unto death to physicalconsequence diminishes the gravity of Johns warning. Additionally, the instruction I donot say that he should pray for that loses clarity if the matter is simply temporaldiscipline, as prayer is precisely the avenue for restoration (cf. James 5:16-20).Transition: Beyond physical consequences, some interpreters connect Johns teaching to theunforgivable sin described by Christ.3. Blasphemy Against the Holy Spirit ViewAnother interpretation aligns the sin leading to death with Jesus warning about blasphemyagainst the Holy Spirit (Matt. 12:3132). Here, the sin represents a persistent, knowing rejectionof the Spirits testimony about Christ, ultimately leading to death because it rejects the onlysource of spiritual life. Strengths:This view correctly identifies the sin as deliberate, conscious unbelief. It aligns withpassages like Hebrews 6:46 and 10:2627, highlighting a hardened heart that has tastedthe truth but now resists it. The eternal consequence of life versus death is preserved. Weaknesses:Nevertheless, this interpretation imports language and historical context from the Gospelsthat may not fully apply to Johns pastoral audienceprofessing Christians in AsiaMinor rather than hardened Jewish leaders. John never explicitly uses the termblasphemy against the Spirit in his epistle. While related in theme, it may not preciselydescribe the spiritual dynamics in 1 John.Transition: Another lens, particularly favored by Reformed commentators, focuses on theapostasy of false teachers in Johns audience.4. The Apostasy ViewThis view interprets the sin leading to death as the total apostasy of those who once professedfaith but have departed from Christ. It is the persistent, deliberate rejection of the Son of Godafter exposure to the truth. Prominent advocates include John Calvin, John Owen, and manyReformed theologians. Strengths:This interpretation closely follows Johns logic and pastoral intent. Throughout theepistle, John distinguishes between those who are truly of God and those who are not(2:19; 5:19). The sin leading to death is thus not an ordinary failure but evidence ofunregenerate hearts. It explains Johns instructions to pray for believers who commit sinsnot leading to death, while withholding prayer for those who are apostates. The viewpreserves the believers assurance while soberly warning against counterfeit profession. Weaknesses:Critics may argue that this view seems to close the door on repentance for individualswho have fallen outwardly. However, Johns caution is specific: it addresses those whoserejection is final and settled, not every case of backsliding. Pastoral sensitivity isrequired, but the view remains consistent with Scripture and Johannine theology.Transition: After considering all these views, we must ask: Which interpretation best fits Johnsgrammar, theology, and pastoral purpose?1 John. Grammatically, Johns phrase sin leading to death than an isolated act. Contextually, John distinguishes between those who are of God and thosewho are of the world (5:19). The sin unto death, therefore, identifies those who permanentlyWhy the Apostasy View is ValidThe apostasy view offers the most compelling account for both the grammar and the theology ofconveys a settled trajectory ratherturn from Christ, showing they never truly belonged to Him. The believer may stumble, but theapostate abandons the faith altogether (2:19).Theologically, this interpretation aligns with the Reformed doctrine of perseverance and finalapostasy. Calvin, Owen, and later Reformed theologians understood Johns warning as referringto those who, having once professed the faith, now renounce the gospel. Their sin is unto deathbecause they reject the only means of lifeunion with the Son. D. A. Carson observes,Apostasy is not merely moral failure; it is theological rebellionthe willful refusal to remain inChrist.⁰ This reading aligns with Hebrews 6 and 10, and with John 15, where branches that donot abide in the vine are cast forth and burned. Thus, the apostasy view safeguards bothbeliever assurance and Gods holiness, showing that genuine faith endures, while counterfeitfaith inevitably perishes.ApplicationIn summary, John distinguishes sins not by severity but by the hearts response to Christ. The sinthat does not lead to death applies to genuine believers, whose repentance and faith in Christpreserve them. The sin leading to death exposes false profession, whose persistent rejection ofChrist results in eternal separation. As we wrestle with these truths, let us remember the promiseof assurance: There is no comfort in the world comparable to the comfortable knowledge thatwe are accepted in the Beloved and that our salvation is secured in Christ. Richard Sibbes.Beloved, let this assurance anchor your heart as you face doubts, struggles, and the persistentreality of sin. Rest in the finished work of Christ, intercede for your brothers and sisters, andrejoice in the eternal life you possess.ENDNOTES John Bunyan, Grace Abounding to the Chief of Sinners, ed. W. R. Owens (London: PenguinClassics, 1987). John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge (Peabody, MA:Hendrickson Publishers, 2008). Tertullian, On Repentance, in Ante-Nicene Fathers, Vol. 3, ed. Alexander Roberts and JamesDonaldson (Buffalo, NY: Christian Literature Publishing Co., 1885).⁴ Origen, Commentary on the First Epistle of John, trans. Ronald E. Heine (Washington, D.C.:Catholic University of America Press, 1989).⁵ John Chrysostom, Homilies on the Epistles of John, in Nicene and Post-Nicene Fathers, FirstSeries, Vol. 14, ed. Philip Schaff (Peabody, MA: Hendrickson Publishers, 1994).⁶ Augustine of Hippo, Homilies on the First Epistle of John, in Nicene and Post-Nicene Fathers,First Series, Vol. 7, ed. Philip Schaff (Peabody, MA: Hendrickson Publishers, 1994).⁷ John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge (Peabody, MA:Hendrickson Publishers, 2008).⁸ John Owen, The Doctrine of Apostasy (London: John Rothwell, 1657).⁹ Charles Haddon Spurgeon, The Treasury of David: An Exposition of the Psalms, Vol. 2(Peabody, MA: Hendrickson Publishers, 1988).⁰ D. A. Carson, The Difficult Doctrine of the Love of God (Wheaton, IL: Crossway, 2000), 74. Richard Sibbes, The Bruised Reed, in The Works of Richard Sibbes, Vol. 1, ed. Alexander B.Grosart (Edinburgh: Banner of Truth Trust, 2001).Watch at: https://youtu.be/KNid6svDQyI
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