Verse 16. - How does this position respecting God's hearing our prayers affect the question of intercession for the salvation of others, and especially of an erring brother? If any prayer can be made with confidence of success, surely it is this. It is an unselfish prayer; a prayer of love. It is also a prayer in harmony with God's will; a prayer for the extension of his kingdom. St. John points out that this reasonable expectation has limits. The prayer of one human being can never cancel another's free-will. If God's will does not override man's will, neither can a fellow-man's prayer. When a human will has been firmly and persistently set in opposition to the Divine will, our intercession will be of no avail. And this seems to be the meaning of "sin unto death; "willful and obstinate rejection of God's grace and persistence in unrepented sin. "Death" corresponds to the life spoken of above; and if the one is eternal (verse 13), so is the other. Sins punished with loss of life in this world, whether by human law or by Divine retribution, cannot be meant. Christians have before now suffered agonies of mind, fearing that they have committed what they suppose to be the "sin unto death." Their fear is evidence that they have not committed any such sin. But if they despair of pardon, they may come near to it. There are certain statements made respecting this mysterious passage against which we must be on our guard. It is laid down as a canon of interpretation that the sin unto death is one which can be known, which can be recognized as such by the intercessor. St. John neither says nor implies this. He implies that some sins may be known to be not unto death. Again, it is asserted that he forbids us to pray concerning sin which is unto death. The apostle is much more reserved. lie encourages us to intercede for a sinning brother with full confidence of success. But there is a limit to this. The sinner may be sinning unto death; and in that case St. John cannot encourage us to pray. Casuistical classifications of sins under the heads of mortal and venial have been based upon this passage. It lends no authority to such attempts; and they have worked untold mischief in the Church. The apostle tells us that the distinction between mortal and venial exists; but he supplies us with no test by which one man can judge another in this respect. By pointedly abstaining from making any classification of sins into mortal and venial, he virtually condemns the making. What neither he nor St. Paul ventured to do we may well shrink from doing. The same overt act may be mortal sin in one case and not in another. It is the attitude of mind with which the sinner contemplates his act before and after commission that makes all the difference; and how seldom can this be known to his fellow-men! The change from αἰτεῖν to ἐρωτᾷν is noteworthy. The former is used in verses 14, 15, and the beginning of verse 16; the latter at the end of verse 16. The latter is the less humble word of the two, being often used of equals or superiors requesting compliance with their wishes. Perhaps St. John uses it here to indicate that a prayer of this kind is not a humble one.

5:13-17 Upon all this evidence, it is but right that we believe on the name of the Son of God. Believers have eternal life in the covenant of the gospel. Then let us thankfully receive the record of Scripture. Always abounding in the work of the Lord, knowing that our labour is not in vain in the Lord. The Lord Christ invites us to come to him in all circumstances, with our supplications and requests, notwithstanding the sin that besets us. Our prayers must always be offered in submission to the will of God. In some things they are speedily answered; in others they are granted in the best manner, though not as requested. We ought to pray for others, as well as for ourselves. There are sins that war against spiritual life in the soul, and the life above. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them; or that mercy, which supposes the forgiveness of sins, should be granted to them, while they wilfully continue such. But we may pray for their repentance, for their being enriched with faith in Christ, and thereupon for all other saving mercies. We should pray for others, as well as for ourselves, beseeching the Lord to pardon and recover the fallen, as well as to relieve the tempted and afflicted. And let us be truly thankful that no sin, of which any one truly repents, is unto death.If anyone see his brother sin,.... Those who have such an interest at the throne of grace, and such boldness and freedom there, should make use of it for others, as well as themselves, and particularly for fallen believers; for a "brother"; not in a natural or civil sense, but in a spiritual sense, one that is judged to be born again, and belongs to the family and household of God, and is a member of a Gospel church; and so is under the watch, inspection, and care of the saints; and is observed to sin, as the best of men are not without it, nor the commission of it, in thought, word, or deed: and this sin of his is

a sin which is not unto death; every sin, even the least sin, is in its own nature mortal, or deserving of death; the proper wages of sin is death, yea, death eternal; yet none of the sins of God's elect are unto death, or issue in death, in fact; which is owing not to any different nature there is in their sins, or to their good works which counterbalance them; but to the grace of God, and to the blood and righteousness of Christ, by which they are pardoned and justified, and freed from obligation to punishment, or eternal death, the just demerits of them: but how should another man know that a brother's sin is not unto death, when it is of the same nature and kind with another man's? it is known by this, that he does not continue in it; he does not live in the constant commission of it; his life is not a course of iniquity; that sin he sins is not a governing one in him; though he falls into it, he rises up out of it through divine grace, and abides not in it; and he has a sense of it, and is sorry for it, after a godly sort, loaths it, and himself for it; is ashamed of it, ingenuously confesses it, and mourns over it and forsakes it: now when any strong believer or spiritual man sees or knows that a brother has sinned, and this is his case,

he shall ask; he shall pray to God for him, that he would administer comfort to him, discover his love, and apply his pardoning grace to him, and indulge him with his presence and the light of his countenance:

and he shall give him life; that is, God shall give the sinning brother life; by which may be meant comfort, that which will revive his drooping spirits, and cause him to live cheerfully and comfortably, that so he may not be swallowed up with over much sorrow; or he shall grant a discovery of the pardon of his sin unto him, which will be as life from the dead, and will give him a comfortable hope of eternal life, of his right unto it, and meetness for it:

for them, or "to them"

that sin not unto death, as the Syriac and Arabic versions render it; for this phrase is only descriptive of the persons to whom life is given by God, upon the prayers of saints for them, and not that this life is given to him that prays, and by him to be given to the sinning person. The Vulgate Latin version renders the whole thus, "and life shall be given to him that sins not unto death"; which leaves the words without any difficulty: the Ethiopic version indeed renders it, "and he that prays shall quicken him that sins a sin not unto death"; and this sense some interpreters incline to, and would have with this text compared 1 Timothy 4:16.

There is a sin unto death; which is not only deserving of death, as every other sin is, but which certainly and inevitably issues in death in all that commit it, without exception; and that is the sin against the Holy Ghost, which is neither forgiven in this world nor in that to come, and therefore must be unto death; it is a sinning wilfully, not in a practical, but doctrinal way, after a man has received the knowledge of the truth; it is a wilful denial of the truth of the Gospel, particularly that peace, pardon, righteousness, eternal life, and salvation, are by Jesus Christ, contrary to the light of his mind, and this joined with malice and obstinacy; so that there is no more or other sacrifice for such a sin; there is nothing but a fearful looking for of wrath and fury to fall on such opposers of the way of life; and as the presumptuous sinners under Moses's law died without mercy, so must these despiteful ones under the Gospel; see Matthew 12:31. Some think there is an allusion to one of the kinds of excommunication among the Jews, called "shammatha", the etymology of which, according to some Jewish writers, is , "there is death" (t).

I do not say that he shall pray for it; the apostle does not expressly forbid to pray for the forgiveness of this sin, yet what he says amounts unto it; he gives no encouragement to it, or any hopes of succeeding, but rather the reverse; and indeed where this sin is known, or can be known, it is not to be prayed for, because it is irremissible; but as it is a most difficult point to know when a man has sinned it, the apostle expresses himself with great caution.

(t) T. Bab. Moed Katon, fol. 17. 1.