Here is a passage that has been troubling for many people, including myself. It seems oddly worded, and also appears to make a distinction in certain types of sin. Others, thinking there is a specific sin involved like blasphemy of the Holy Spirit, may be afraid that they have committed this sin and therefore cannot go to heaven. Thus, I wish to offer a few observations about the passage.

Themes running throughout the book include the nature of Jesus, fellowship, true knowledge of God and salvation (as opposed to the false knowledge of the Gnostics), abiding in Christ, being born of God, love, walking in the light, and the true nature of sin.

Chapter five specifically speaks of being born of God and, therefore, overcoming the world by faith. We can know that we love God’s children by the fact that we love God and keep His commandments. But our faith and obedience to God (hence, fellowship) is rooted in our belief that Jesus is the Son of God. God has given sufficient testimony of this, and to reject it is to call God a liar. If we do receive His testimony, though, we have the promise of eternal life.

It is through the things that were written that we can know we have eternal life (5:13). And this knowledge gives us confidence in God’s promises, and in His ability and willingness to hear and answer our prayers (vs. 15).

One of the repeated points is that "no one who is born of God sins" (5:18; 3:9). "Sins," in the present tense, indicates that one who is born of God does not continue in sin (not that the child of God is flawlessly perfect). Thus, if one flaunts the commands of God, then he is no true child of God.

It is in this context that we find the statements regarding the sin unto death.

1. It is the sin of murder. John pointed out that hatred is tantamount to murder; and murder is a sin which leads to the death penalty. Thus, one should not pray that a murderer be released from the death penalty.

2. It is the sin of blasphemy against the Holy Spirit (Matt. 12:22-32). Due to the Lord’s language that the blasphemy against the Holy Spirit will not be forgiven, some have surmised that this is the sin unto death.

3. It is a special form of sin which God brings judgment upon immediately. For example, God’s punishment of Ananias and Saphira in Acts 5 might be such a sin.

4. It is a presumptuous sin, committed with full knowledge by the believer. The sin not unto death is a sin committed in ignorance, and for which one will be forgiven.

5. It is the sin of apostasy. The apostate has heard the truth and even embraced it, then renounces what he knows to be true. This is similar to Hebrews 6 and the apostasy described there. In this view, the Gnostics had departed from truth and accepted a teaching that would condemn them. Thus, it is impossible to bring them back.

6. It is a sin persisted in, with a refusal to repent or confess it. Once repented of, it is no longer unto death.

1. "Sin" has already been defined by John as transgression of God’s law (3:4). In 5:17 he says that "all unrighteousness is sin." In saying this, he seems to be getting away from the idea that there is one specific sin in mind, for all unrighteousness is sin. We cannot get the idea that some unrighteousness is okay as long as it does not lead to death. (Also add to this that there is no definite article before "sin" in these verses, lending to the idea that it is not one specific sin as might be more probable if it were called "the sin.")

2. "Death" could refer to physical death, spiritual death in sin (Eph. 2:1-2), or eternal death (the "second death"). If referring to physical death, then this would have to be some sin that terminates in physical death. This doesn’t appear likely in this context. If the death is just spiritual, then it refers to something of which the person cannot be forgiven, even if he so desired this forgiveness. Further, it would mean that there are some sins that do not result in spiritual death (though which ones are never defined). This seems negated, however, by the statement in verse 17 and the fact that the Bible nowhere deliniates such distinctions. Thus, the death in view here seems to be eternal death in hell. There is a contextual contrast between eternal life and eternal death. Sin, ultimately, will cause one to be lost eternally, forever separated from God, if it is not forgiven.

3. It appears that a brother sees one committing sin, and thus takes steps to help the brother out of it. Compare such passages as Acts 8:18-24, Galatians 6:1 and James 5:19-20. It could be that the brother attempts to correct the one in sin, and the one who has sinned determines the end result through his reaction to this correction. It reveals his mindset toward God and His word. If his attitude is one of submission to God, then he will be forgiven and will not die eternally. If he refuses such correction, then he will not be forgiven and will thus suffer eternal death.

4. Involved in this "help" or correction is prayer for the one who has sinned. Is John saying that if you see a brother committing some sin that can be determined to lead to death (again, which ones?), that we should simply pray and this would ensure forgiveness for the sinner? I think not. Such would not only go against other passages, but also against John’s overall teaching. One must comply with God’s instructions in order to receive life from God.

5. The idea that God will "give life" is important here, for it indicates that God will forgive. Yet, this must be read in the light of what has already been revealed about God’s conditions for forgiveness. In the first chapter, one is told that he must confess in order to receive God’s forgiveness (vs. 9). Further, one must "walk in the light" in order to receive the benefits of fellowship (vs. 7). One must "keep His commandments" to know that he "knows" God and abides in Him (2:3-6). Several such conditions are given. If a person does not do these things, no matter how many prayers are offered up by others, there will be no forgiveness. This is very telling and leads me to conclude that the sin unto death is one (any sin) which a person has committed, for which he has received correction, but yet refuses to meet God’s conditions for forgiveness. This would fit the apostate antichrists of John’s epistle, as well as those who practiced their sins while claiming that they had no sin (1:8). This also fits well with what is written in Hebrews 6:4-6 and 10:26ff.

6. When we know that a brother is in sin, we are to try to correct that brother (Gal. 6:1). This is to be done with love and gentleness, yet with firm conviction that the brother is in sin. The effort is to "turn him back" from the "error of his way" so that his soul will be saved from death (Jas. 5:19-20). If the brother responds positively, then his soul is saved from death; if not, he will suffer eternal death. This is consistent with John’s teaching.

7. When a brother is sorrowful for sin, he is to ask forgiveness. In response to the correction, one realizes his sin, confesses it, and asks for forgiveness. John taught this in the first chapter. James also shows that brethren should confess their sins to one another and "pray for one another" (Jas. 5:16). This would be consistent with the prayer offered in 1 John 5:16. If the erring brother refuses to confess his sins, there would be no sense in praying for the forgiveness of this one. John and James are in harmony.

8. Acts 8 also provides a good example of what John may be talking about. Simon sinned in offering money for the ability to give the Spirit through laying on of hands. Peter told him to repent (the correction), and Simon asked Peter to pray for him (confession). Thus, Simon’s sin, when forgiven, would not lead to eternal death.

We cannot understate the importance of brethren who help us out of our sins either. Those who love enough to gently correct others in error are to be appreciated and commended. It is not easy. But the actions a brother or sister may take to help another out of sin may indeed result in saving a soul from death; and what greater accomplishment can there be?