Sin is not unto death interpretation of the holy fathers. Sin to death, sin not to death. And if we leave the meeting, we stop proclaiming and there is no longer a sacrifice for sins

18.03.2022

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A very interesting question was asked to John Piper by a listener named Danny: “Hi Pastor John, thank you for this podcast. What is ‘sin not unto death’ in 1 John 5:16-17? Explain, please."

“If anyone sees his brother sinning with a sin not unto death, then let him pray, and God will give him life, that is, he who sins with a sin not unto death. There is a sin unto death: I do not say that he should pray. Every unrighteousness is sin; but there is sin not unto death.” (1 John 5:16-17)

Let me give a brief answer first, and then go back and present the rationale for this from the context of 1 John and the broader teaching of the New Testament. Here is my answer: the sin that does not lead to death (which I think John means is eternal death or condemnation) is any sin that we commit that we, by the grace of God, are able to confess and repent of. him. That is my answer.

Any sin

The reason why I put it this way is because it says in 1 John 1:9 and Hebrews 12:16. So, in 1 Jn. 1:9 says: “If we confess our sins”- John does not specify what kind of sins - “Then He, being faithful and just, will forgive us our sins and cleanse us from all unrighteousness.” It's just an amazing, wonderful, glorious and precious promise. If you can sincerely confess your sin, agree with God that it is a sin and that it is disgusting, hate this sin, fight against it, you will be forgiven.

However, in Heb. 12:16-17, which speaks of Esau and what became of him, it is written:

“[See] that there is no fornicator or wicked man who, like Esau, would give up his birthright for one meal. For you know that after that, when he desired to inherit the blessing, he was rejected because he did not find an opportunity for repentance, although he sought it with tears.”(literal translation from the ESV English translation).

When it says what he was looking for his, meaning that he was looking for repentance. He couldn't find it. He was no longer capable of repentance. Not that he repented, and repented, and wept, but God did not forgive him. No, no and NO. He couldn't repent. He sinned to such a degree and depth that God considered him hopeless.

This is what I think John meant by the unforgivable sin. This is not some special sin, for example, some special terrible act, but the whole point is in the depth, degree, aggravation of sin and persistence in it, in which sincere confession and repentance become impossible.

Because my answer to Danny's question “What is sin not unto death?” like this: this any sin, any sin that we are still, by grace, able to sincerely and humbly confess and repent of. Such sin does not lead to death.

John's balance

Now let's look at the context, because it really helps to understand how the very text that Danny is referring to fits into the larger theme of 1 John. Verse 1 Jn. 5:16 begins with words “If anyone sees his brother sinning in sin, it will not lead to death.” I would clarify here. “If anyone sees his brother sinning any sin not unto death, otherwise it sounds as if it is about some specific sin. Here, in context, we are talking about any sin.

So let me put it like this:

“If anyone sees his brother sinning with some sin, not unto death, then let him pray, and God will give him life, that is, sinning with a sin, not unto death. There is a sin unto death: I do not say that he should pray. Every unrighteousness is sin; but there is a sin not unto death”(1 John 5:16-17).

We need to make sure we see these two verses as part of a larger attempt at balance that John is making in this letter. On the one hand, this message emphasizes that those who are truly born again do not sin. In 1 Jn. 3:9 says: “Whoever is born of God commits no sin.”

On the other hand, John warns us against the misunderstanding of these words - against perfectionism, as if Christians do not sin at all anymore. I have actually met people who say that. John writes:

“If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, then He, being faithful and just, will forgive us our sins and cleanse us from all unrighteousness. If we say that we have not sinned, then we present Him as a lie, and His word is not in us.” (1 John 1:8-10)

Changed but not perfect

On the one hand, if you are born again, you do not continue to sin. On the other hand, in this world you will never stop sinning altogether. In other words, John is trying to find a balance between the absolute necessity of being born again, which certainly brings significant victory over sin. This is one side. On the other hand, for us Christians, the reality is that when we commit sins, we can be forgiven by confessing them.

This is the balance we find in 1 Jn. 5:16-17. So verse 16 begins with the words: “If anyone sees his brother sinning with sin not unto death, then let him pray, and God will give him life, that is, he who sins with sin not unto death.” In other words, yes, there is such a thing as a Christian who commits a sin and does not receive eternal condemnation for it.

And then verse 17 ends with these words: “All unrighteousness is sin; but there is sin not unto death.” That is, John emphasizes that we should not take what he said in an idealistic light, that Christians do not sin or that all sins lead to condemnation. This is not true.

Precious Promise

Christians sin, and not all sins lead to eternal damnation. But right here in the middle, at the end of verse 16, he makes a reservation. He says: “When I tell you to pray for sinners, I acknowledge that Jesus taught about unforgivable sin, and I acknowledge that Hebrews speaks of Esau, and I acknowledge that there is indeed a sin that leads to death and eternal condemnation. He won't let you repent. I am not talking about such a sin.” This is the meaning of John's words: “I’m not talking about him praying.” He doesn't tell us don't pray for such a sin, he simply says: “That's not what I mean when I tell you to pray for sinners that God will give them life.”

So, to restate my answer to Danny's specific question: What is ‘sin not unto death?’ The sin that does not lead to death and eternal damnation is any sin we commit that, by God's grace, we are able to truly confess and repent of.

“If we confess our sins, He, being faithful and just, will forgive us our sins and cleanse us from all unrighteousness”(1 John 1:9). This is a very precious promise.

If anyone sees his brother sinning with sin not unto death, then let him pray, and God will give him life, that is, sinning with sin not unto death. There is a sin unto death: I do not say that he should pray

And so, let us not hesitate to turn to our compassionate Lord soon, and let us not indulge in carelessness and despair for the sake of our grave and innumerable sins. Despair is the most perfect joy of the devil. It is sin to death, as the Scripture says (St. Antioch. Sl.77).

Teachings.

Rev. Nicodemus the Holy Mountaineer

It is difficult to draw a precise distinction between mortal sins and venial sins. Because there are different opinions about what is considered a mortal sin, interpreting the saying of John: “ There is sin unto death, but there is sin not unto death ". Mitrofan of Smirnsky says that sin unto death is any sin that was punishable by death under the old law. Such were blasphemy against God, premeditated murder, bestiality and others. A sin that does not lead to death is a sin that was not punishable by death, like involuntary murder and others. Anastasius of Sinai (question 44) says that sin unto death is a consciously produced sin. The sin is not unto death, it is the sin of ignorance. But deliberate blasphemy against God is a great sin, just like murder and adultery. These are sins unto death. And the 5th canon of the Seventh Ecumenical Council and the Ecumenion call sin unrepentant and uncorrected sin unto death. Similarly, George Coressius in his theological discourse, it seems to me, defines this difference more precisely. He says that mortal sins differ from venial sins in kind, just as a mortal deed differs from an empty word and from a vain thought. For there are three main kinds of sin: a deceitful deed, a deceitful word, and a deceitful thought. All evil deeds belong to the same genus. They differ from each other only in appearance. In the same way, crafty words and crafty thoughts differ from each other. They differ in the degree of accomplishment of the deed and action, just as the first movement of anger and hatred differs from the anger and rancor committed in deed. Or by the amount of substance. Like theft, which does not differ from other theft either in kind or in substance. If there is a theft of big money, then this is a mortal sin. If one coin is stolen, which does not cause great harm to the victim, then this is a venial sin. Chrysanthos says the same thing in his "Guide to Confession". Add to this that the sins also differ in appearance. How perjury, being a mortal sin, differs in appearance from an idle word. And Gennady Scholarius (in the "Guide" of Chrysanthus) distinguishes between mortal and venial sins by the common places where they are committed. That is, there are evil thoughts in the mind, evil words in the tongue, and the body does evil deeds. He says that every sin that belongs to the mind and is mortal in its appearance, then only becomes mortal when its perfect development occurs. This is not just an excuse, or an interview, or a struggle (for which see Rules 2, 3 and 4 of the Postnik), but a perfect agreement with a thought (such as pride, vindictiveness, heresy, and others). Likewise, any sin related to the sins of the tongue and being in its form a mortal sin becomes mortal only when it receives its perfect development (such as blasphemy, perjury, perjury, and others). Likewise, every sin that belongs to the sins of the body and is mortal in its appearance, only then becomes a mortal sin when it is actually committed (like fornication, adultery, fear, and the like). Mortal sins relating to the body are venial when they are committed only in the mind and word. That is, the mortal sin of fornication, when it is conceived in lust and the mind, or is expressed in shameful words, is a venial sin. That is why the brother of God said: Lust, having conceived, gives birth to sin". That is a venial sin. And it entails the following: And the sin committed(that is, made by the body and in deed) gives birth to death"(James 1, 15). In the same way, that mortal sin which refers to the word, if it is only in the mind, is a venial sin. As, for example, the mortal sin of blasphemy, when it occurs only in the mind and involuntarily, is excusable. To put it simply, mortal sins in their grossest terms, if they occur in milder forms, are excusable.

Worthy of mention and at the same time of fear is what Blessed Augustine says in Coressia (Homily on the First Epistle of John, also Word 41 on Saints) along with many others. He says that many small sins make up one big sin. Coressia this speaks of when a person despises small sins as small ones. Because he who steals a little, doing it constantly, sins mortally. For the Great Basil, knowing the entire Holy Gospel, finds the difference between a mosquito and a camel, a twig and a log, and, to put it more clearly, small and big sins. But he says (see rules summarized, answer 293) that in the New Testament there is no distinction between major and minor sin: a) for both minor sin and great sin are alike a transgression of the law, according to the message of John: Sin is lawlessness"(1 Jn. 3, 4), - and unbelief in the Son, according to the saying:" He who does not believe in the Son will not see life"(John 3, 36); b) that even a small sin becomes great when it begins to dominate those who do it: “ For whoever is defeated by whom is the slave» (2 Pet. 2, 19) . The third reason is added by the divine Chrysostom (Conversation 16 on the First Epistle to the Corinthians, Word to Demetrius about tenderness), saying that both a log and a knot, that is, both a great sin and a small one, since they do not receive the same punishment, differ from each other. from friend. But since they drive out the sinner from the Kingdom of Heaven, they do not differ from each other. For even the Apostle says that idolaters, homosexuals and blasphemers will not inherit the Kingdom of Heaven (1 Cor. 6:9-10). That is, those who do a big sin, and those who do a small one. Here is something else worthy of mention and fear, as the aforementioned Coresius says, that a person’s lust becomes a mortal sin in two ways: either when lust is embodied in some serious sin (for example, murder, or something like that), or when a person consents commit a sin, even if you fail to commit it. For the movement of lust is threefold: involuntary, voluntary, imperfect, and voluntary, perfect. “The first movement is not called sin. The second is called venial sin, and the third is called mortal sin. And in the book "Instruction to the Penitent" it is also written that any pleasure that is done of one's own free will is a mortal sin.

Guide to Confession.

Rev. Justin (Popovich)

If anyone sees his brother sinning sin not unto death, let him ask and give him life, sinning not unto death. There is a sin unto death: not about that, I say, but pray

Those who want the salvation of everyone and work on it act according to the Gospel. This is Christ's desire for everyone, and it must become our desire as well. And this means: we do not want anyone to be in sin and in anything sinful, but we want everyone to be in goodness and in everything pleasing to God.

We do not wish death or anything deadly on anyone, but we always wish for immortality and that which leads to it. We do not want anyone to be with the devil and with anything diabolical, but we want everyone to be with Christ and in all that is Christ. People who love sin wish themselves to die. If someone has fallen in love with sin irrevocably, then such a person is already dead, he is suicidal.

If someone wants sin for another, he wants him to die. Insofar as the sin committed gives birth to death(James 1:15) .

There are two kinds of sins: sin unto death and sin unto death. Sin is not unto death This is the sin for which a person repents. Every sin brings the soul to a little death. By repentance, a person casts out sin from himself, casts out death, and resurrects the soul from the dead. Repentance is not only the second baptism, but also the first resurrection, the resurrection from the dead. Repentance destroys the death of the soul, bringing a person to eternal life. So if a person has committed a sin and repents, then he rises from the dead, was dead and revived, was lost and was found(Luke 15:32), Thus, every sin for which a person repented is a sin not unto death, because if he sins against you seven times a day and turns back seven times a day and says: I repent, forgive him (Luke 17:4) . And sin unto death is every unrepentant sin, and this means that every sin in which a person remains voluntarily, gratefully and uncompromisingly is a sin unto death.

Such a sin causes the death of the soul, and the death of the soul is nothing else than the separation of the soul from God, the loss of the soul of God and His all-holy gifts and powers. Saint John the Theologian preaches: If anyone sees his brother sinning with sin not unto death, then let him pray, and God will give him life, sinning with sin not unto death. There is a sin unto death: I do not say that he should pray. He asks, and God will give him life - he committed a sin and therefore killed himself, if he asks, then he is given repentance and resurrection from the dead with repentance, life. Thus, the prayer of repentance is the conqueror of death, it is the restorer from the dead. And this happens when someone prays sincerely and repents sincerely. Let no one ask for the one who sins unto death. Why? – Because a person with all his being, with all his soul, with all his strength, with all his will, penetrates into sin and stays voluntarily and gratefully in it. He doesn't want to give it up or even hate it. And this is the second death from which he cannot rise. God does not want to “force” repentance to such a person. He does not want, does not want and cannot, because God is love, and love worships, lives and exists. God out of love created man with God-like love. If God had given man His will, His Gospel, His salvation, His Kingdom by force, then He would have destroyed human freedom, human independence. Then man would cease to be a man and become a puppet, a machine, a robot. And God, because He is love, can't do anything like that, because it's just not the nature of love. If God did this, then He would cease to be Love, and, having ceased to be Love, He would cease to be God. And for this reason the holy seer advises that it is not proper to pray for a sinner to death. And thus, he gives us an indication of what we should ask God in prayer and what we should not.

Commentary on the First Epistle of the Holy Apostle John the Theologian.

Blzh. Augustine

John openly says that there are some brothers for whom we are not commanded to pray, although the Lord told us to pray even for our persecutors.<…>This issue cannot be settled unless we acknowledge that our brethren have some sins that are more grievous than the persecution of our enemies. So, I consider it a brother’s sin unto death when, having known God by the grace of our Lord Jesus Christ, someone opposes brotherhood and, against the very grace, because of which he was reconciled to God, is inflamed with hatred.

About the Lord's Sermon on the Mount.

Should have added [to the description sin to death and what is included here,] if he ended his life in a state of this so criminal depravity of mind, because, be that as it may, because of any, even the worst person, while he is alive, one should not experience despair, and for the one for whom they do not despair, they pray with knowledge of the matter.

Rethinking.

Blzh. Theophylact of Bulgaria

Art. 16-17 If anyone sees his brother sinning with a sin not unto death, then let him pray, and God will give him life, that is, he who sins with a sin not unto death. There is a sin unto death: I do not say that he should pray. Every unrighteousness is sin; but there is sin not unto death

Having said that God fulfills our petitions, in accordance with His will, the apostle now clearly expresses his desire about what we would ask according to the will of God. And how much, almost through the whole epistle, he spoke about love for a brother and that God wants us to observe love for a brother without hypocrisy; but now one of His desires and the best is that when someone sees his brother sinning with a non-mortal sin, then let him ask and give it to him. What will give? Life eternal. To whom? Those who sin are not unto death. In general, he divides sin as follows: every unrighteousness is sin, and one sin leads to death, the other does not lead to death. But about sin unto death he says: let him not ask, that is, do not pray: for he will not be heard, because he does not ask for good. Understands the one who does not show any conversion. For sin unto death is only that for which no repentance is brought. Judas was afflicted with this sin and suffered eternal death. The vindictive also sin unto death; for Solomon says: "the way of the wicked into death"(Prov. 12:26) . For those who remember evil and do not stop anger at their neighbor do not turn to repentance, but sin unforgivably.

Commentary on the 1st Epistle of the Holy Apostle John.

Origen

Therefore, there are such sins which are called sin to death, whence the conclusion that, how many times someone commits such a sin, so many times he will die.

Homilies on the Book of Leviticus.

Ecumenion

[Presenter] to death by sin is only the one in which there is no repentance. And Judas, suffering because of sin, [but not repenting,] was led away into eternal death. But even the vindictive sin to death.

Sin is not a list of actions. Sin is a departure, a departure from God, and God is love, and therefore any departure from love is a sin and means death. But we know from Paul that there are sins unto death, and there are not unto death. What is the difference? This is later, but for now, here is the question: “Is there freedom from sin at all”?

When we say "freedom from sin", we are silent about God, aren't we? We are the main ones. We free ourselves. Who else? After all, we perform feats, bow down, put candles, fast, obey, strive for righteousness, receive medals from the patriarch. Or maybe you should take care of freedom with Christ?

But do we know what it is? Freedom from sin and freedom from God?
In the spiritual realm, everything is exactly the same as in childhood. Man does not prove anything in the world of Christ, they prove it only in the world of the devil. Everything is accepted without barriers, from soul to soul, from God to man inside.
But is it possible to trust everyone and everything? Lots of people and lots of words. And often they contradict each other. How then to believe?

Sin is not this or that transgression. Sin is really a state of mind. And a visible sin, an act or a thought, is only a reflection of this state.
And further. The same act can sometimes show sin and sometimes righteousness. How to distinguish? Outwardly nothing, only through love.
Example? Charity. Outward signs of righteousness do not guarantee the fate of the soul.
- In fact, and a misdemeanor, and a state of mind, and much more. We are sinners anyway, from the very beginning. Sin - literally "miss" or "missing the target" (Greek - amartiya). But this is all very relative precisely because the same action for one person may be a sin, but not for another, in one situation it will also be a sin, but not in another (although the assessments may inevitably be different). In general, everything that is according to the will of God is not a sin, but everything that is against it is a sin.
Or - "everything that is not according to faith is a sin" (Ap. Paul, to the Romans).
It is another matter what the will of God is at each particular moment of time, and when it is time to speak or time to be silent, time to collect stones or time to scatter them, few of us can reliably and every time determine the truth. That's why we are sinners, that's why we miss.
- I'll repeat it again. An act is nothing more than an external evidence of some process in the state of the soul.
Sin is not the act itself, sin is what pushed us to it.
-For every idle word, people will give an answer in judgment, and not for every thought, even if it is sinful.
But the word does not come out of the mouth by itself. It only reflects our sinful inner state. And it is this state that the Lord will judge.
Like this: “But I tell you that everyone who looks at a woman lustfully has already committed adultery with her in his heart.” [Matthew 5:28] Here there is no word and deed, only a state of lust, and Christ condemns.
Otherwise, we fall into an arithmetic approach in communicating with God, and this is already a kind of trade. The merchants are driven out of the temple by Christ.

[John 9:39] And Jesus said, I have come into this world for judgment, so that those who do not see may see, and those who see may become blind.
When some of the Pharisees who were with him heard this, they said to him, Are we also blind?
Jesus said to them: If you were blind, you would not have [on] [yourself] sin; but as you say you see, the sin remains on you.
If the other is more sinful, then it does not save you. Sin cannot be repaid, only hope for forgiveness. 31For if we judged ourselves, we would not be judged. It says "forgive us our debts". 12 And forgive us our debts, as we also forgive our debtors;

Alas, we often render services to each other, counting on thereby enslaving each other, making each other our debtor. This is how the devil treats us, and we should not follow his path.

There are some other strange words that we usually pay little attention to, but meanwhile they are of great importance to us. “If anyone sees his brother sinning with a sin not unto death, then let him pray, and [God] will give him life, [that is] sinning [with a sin] not unto death. There is a sin unto death: I do not say that he should pray. Every unrighteousness is sin; but there is sin not unto death. We know that everyone who is born of God does not sin; but he who is born of God keeps himself, and the evil one does not touch him. We know that we are from God and that the whole world lies in evil. We also know that the Son of God came and gave us light and understanding, so that we may know the true God and be in His true Son Jesus Christ. This is the true God and eternal life. Children! keep yourself from idols. Amen." (1 John 5:16-21)
What is strange? In that which turns out to be sins unto death, but there are not unto death. And how do you know which is which?
In church practice, it is customary to consider eight main passions as sins leading to death:
1. Gluttony
2. Fornication
3. Love of money
4. Anger
5. Sadness
6. Despondency
7. Vanity
8. Pride.
However, this is not the final opinion, it is often believed that any unrepentant sin is a mortal sin.
So there is some disagreement that does not allow to see the truth. Meanwhile, Christ gives us the way to an accurate understanding of the essence. These are the words: “Therefore I say to you, every sin and blasphemy will be forgiven men, but blasphemy against the Spirit will not be forgiven men; if anyone speaks a word against the Son of Man, he will be forgiven; but if anyone speaks against the Holy Spirit, he will not be forgiven either in this age or in the future.” (Matthew 12:31,32)

Why does Christ say this? After all, it seems that both Christ is God and the Holy Spirit, but one blasphemy is forgiven, the other is not.
Perhaps the point here is that the very teaching of Christ has love as its content. But what is love if not the union of object and subject? After all, only under such a condition does a church arise, where one heart and one soul are formed among those who believe. [Acts 4:32]

But how does this unity of people and God take place?
Let's remember the wonderful prayer to the Holy Spirit.
Heavenly King, Comforter, Soul of Truth, Who is everywhere and fills everything, Treasury of good things and Giver of life, come and dwell in us, and cleanse us from all filth, and save, O Blessed, our souls.
Yes, it is the Holy Spirit that connects us with both Christ and our Heavenly Father, and of course, by excluding Him from our fellowship, we exclude ourselves from the Book of Life, for in no other way can we become members of the family of God.
It is no coincidence that when Seraphim of Sarov was asked about the purpose of human life, he said: “To have the Holy Spirit,” that is, to acquire Him. “For you are the temple of the living God, as God said: I will dwell in them and walk [in them]; and I will be their God, and they shall be my people.”
So we can confidently say to ourselves that the only and unconditional criterion of sins leading to death is denial, refusal to communion with God by the Holy Spirit.

Anatoly Penshin

This is one of the complex Biblical texts, on the meaning of which even serious students of Scripture have different opinions. The reason is in the perspective from which they look at such texts. In my opinion, in determining the true meaning of a particular text of the Bible, context plays the greatest role. First of all, the immediate context, then the context of the book, and then the context of the entire Bible.

The central theme of the First Epistle of John is an explanation of the principles of true faith. In view of the appearance of numerous fakes, false teachings and pseudo-Christian movements, the apostle aims to explain in this epistle the essence of the Christian faith. He does this by pointing out several distinguishing characteristics of true Christians.

At the end of the epistle, John devotes several verses to establishing his readers in the faith.

He who has the Son (of God) has life; whoever does not have the Son of God does not have life. I have written this to you who believe in the name of the Son of God, so that you may know that by believing in the Son of God you have eternal life. (1 John 5:12, 13)

One of the blessings of true Christians is that they can boldly turn to God in prayer, with the assurance that He listens to them and is ready to answer them.

And this is the boldness we have towards Him, that when we ask anything according to His will, He hears us. And when we know that He listens to us in everything, whatever we ask, we also know that we receive what we ask from Him. (1 John 5:14, 15)

This statement about the power of prayer has one important detail. In order for God to accept our prayer and answer it, we must ask for something that is not contrary to His will. The apostle emphasizes that true believers are those who, knowing God, being cleansed from sin, loving their neighbors and obeying His word, fill their inner world with the Spirit of God. This allows them to ask in prayer for what is in accordance with the will of God.

As an example, the apostle gives the practical situation of what to pray for and what not.

If anyone sees his brother sinning with sin not unto death, then let him pray, and [God] will give him life, [that is] sinning [with sin] not unto death. There is a sin unto death: I do not say that he should pray. Every unrighteousness (unrighteousness) is sin; but there is sin not unto death. (1 John 5:16, 17)

These verses state that those who sin with the sin qualified here as "sin not unto death" are to be prayed for. Those who sin with "sin unto death" should not be prayed for. Here the problem arises: what are these different types of sins?

A variety of explanations have been put forward throughout the history of Christianity. In Catholicism and Orthodoxy there is even a special doctrine of mortal sins, which singles out a group of sins as especially terrible from a spiritual point of view.

These theories are difficult to reconcile with the abundant evidence in Scripture that every sin is a rebellion against God, and therefore every sin inevitably leads to death. To resolve this seeming contradiction, it is necessary to look at the wider context of the verse, that is, at the context of the book in which these words are written.

As we have already noted, one of the main themes of 1 John is the explanation of the difference between true believers and those who are only called such. Among these qualities are:

Confession of Jesus Christ as the Son of God and Savior;
. Hatred of sin and desire for holiness;
. Love for God's commandments;
. Love for brothers and sisters.

All of these are the results of having saving faith, one of which is the constant striving of true believers to be cleansed from sin. Although they may sin, every time they discover sin in themselves, Christians are sure to seek deliverance from it (1 John 3:9). This cleansing is possible through the redemptive work of the sacrifice of Jesus Christ and His continuing intercessory ministry before the Father. Here is how it is said in the second chapter:

My children! I am writing this to you so that you do not sin; and if anyone sins, then we have an advocate with the Father, Jesus Christ, the righteous; He is the propitiation for our sins... (1 John 2:1, 2)

A few verses above, it says that Jesus Christ forgives the sins of the people He saved:

...but if we walk in the light, as He is in the light, then we have fellowship with one another, and the Blood of Jesus Christ His Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. (1 John 1:7, 8)

Thus, we can conclude that the sins of a believing person are sins not unto death, since Christ intercedes for him, having once died for these sins on the cross. It is to this intercession that the apostle invites us to join.

When we see a brother or sister sinning, we need to pray that they will repent and be freed from sin. Otherwise, sin will bring a significant defeat in their lives.

If anyone sees his brother sinning with sin not unto death, then let him pray, and [God] will give him life, [that is] sinning [with sin] not unto death. There is a sin unto death: I do not say that he should pray. Every unrighteousness (unrighteousness - author's note) is sin; but there is sin not unto death. (1 John 5:16, 17)

Here the apostle notes that there are other situations where the sin of the people we encounter is a sin unto death. In light of the context of the epistle, one can clearly conclude that the sin unto death is the sin of rejecting Jesus Christ.

We have already quoted John's words that "whoever has the Son of God," i.e., who believes in Him, "has life" (1 John 5:12). Here John emphasizes the same truth from the other side: "whoever does not have the Son of God has no life." In other words, a person who does not believe in Jesus Christ is in death. There is no point in praying about the sins of such a person, because he is in a state of enmity with God, and therefore is under the influence of His wrath.

Thus, the meaning of this text can be summarized as follows: our duty is to pray for the sanctification of brothers and sisters in faith, so that they overcome sin, being transformed into the image of Christ. These prayers are in accordance with the will of God. God hears them, and He will surely work in the hearts of those for whom we pray.

When we are dealing with people who do not believe in Jesus Christ, there is no point in praying for their deliverance from this or that sin (for example, for an unbelieving person to stop drinking, smoking, stealing or cursing). Spiritually, it won't help him. Even if he gets rid of these habits, he will still be dead, and will go to hell without smoking or drinking.

It is important to add one more detail here. Understanding that an unbeliever who stops practicing any sin continues to be lost, we still need to pray for him in certain circumstances.

For example, you can and should pray that your sister's husband in the Lord will stop drinking. Realizing that this will not give him salvation, and continuing to pray, first of all, for the deliverance of his soul, we can ask God and to change his life for the sake of a sister in Christ, so that through this God would give her relief.

A friend of mine asked me - what is a mortal sin? Starting to understand this issue, I came across the answer of John Oks. I share with you. I think a lot of people will be interested.

Question:

What is the sin that leads to death?

Answer:

The sin that leads to death is the sin of a person who once received salvation, but then again turned away from Christ and returned to a sin-filled life. This is described in various ways in the Bible, such as "the dog returns to its own vomit" - 2 Peter 2:22. Or where Peter says about people: "No matter how my pig, it always wallows in the mud." And again: “And if those people who have left worldly uncleanness, having come to know our Lord and Savior Jesus Christ, are now subdued and again entangled in worldly uncleanness, then their situation is even worse than before.”

Another description of this statement can be found in Hebrews 10:26-31:

“For if we deliberately continue to sin after we have already known the truth, then there will be nothing more to atone for sins, but only fearfully await judgment and hellfire, which will consume those who go against God. Anyone who denied the law of Moses was put to death on the basis of the testimony of two or three witnesses. Think, then, how much more terrible punishment deserves the one who shows hatred for the Son of God, does not recognize the sacred Blood of the new agreement, the same Blood that sanctified it, and offends the grace-filled Spirit of God! For we know the One who said, "Vengeance is mine. I will repay." And God also said, "The Lord will judge His people." It is more terrible than the terrible to fall into the hands of the living God. (Heb. 10:26-31)

This passage describes a man who knew the truth but turned away from God again. This person is literally: shows hatred for the Son of God, does not recognize the sacred Blood of the new agreement, the same Blood that sanctified it, and offends the blessed Spirit of God».

Hebrews 6:4-8 says:

“Is it possible to turn to repentance those who have turned away from Christ? I'm talking about those who have known the truth, received the gift of God and partake of the Holy Spirit. These people heard the word of God, saw the great power of the new world of God and made sure that it was all good, and then they apostatized from Christ. They cannot be returned to the path of repentance, for they again crucify the Son of God and subject Him to humiliation in front of everyone. The land that drinks the rain that often falls on it, and brings forth a harvest for the benefit of those who cultivate it, receives the blessing of God. The land, which brings only thorns and thistles, is worth nothing, and it threatens to be cursed by God. She iswilldestroyedby fire". (Heb. 6:4-8)

I believe there is no special sin that leads to death. The sin that leads to death is the sin that turns us away from Christ again, destroying the influence of God's grace in our lives. While we can't tell when someone reaches the point where they turn away from God, God eventually takes the Holy Spirit away from that person.

Again, there is no specific unforgivable sin. If Paul was forgiven for killing Christians and opposing God, then there are no unforgivable sins at all. There is only one unforgivable sin, and that is when a person finally falls away from God. When a person deliberately sins for a long time without repentance.

Based on this, we can say that a sin that does not lead to death is a sin in which a person repented and was forgiven, thanks to the blood of Jesus Christ. You may be familiar with the teachings of the Roman Catholic Church on common and mortal sins. See the doctrine of Purgatory. This is a false doctrine that is not supported by the Bible.

And here is another balanced look at this question:

John gives an example of when a believer can pray with boldness and when such boldness is not possible. If anyone sees his brother sinning with sin not unto death, then let him pray, and God will give him life, that is, sinning with sin not unto death. This is obviously the case when a Christian sees a brother engaged in sinful activities. But this is not a sin for which the person who committed it should be put to death.

In such a case, the believer can pray for the restoration of the sinning person, and God will give asking a life the one who sinned by sin not unto death.

However there is a sin unto death and the apostle adds: "I'm not talking about him praying."

Sin leading to death

It is not possible to say with complete certainty what "sin unto death", so it is probably more correct to enumerate the various accepted interpretations and then say which one we think is the most correct.

1. Some people think that sin to death is a sin committed by a believer that he has not confessed. In 1 Corinthians 11:30 we read that some died because they participated in the Lord's Supper and did not judge themselves.

2. Others think that the sin of murder is mentioned here. If a Christian, in a moment of indignation, kills another person, then we should not pray for the abolition of the death penalty for him, because God, by His will, established that “whoever sheds human blood, that blood will be shed by the hand of a man.”

3. Some think that the sin mentioned here is a blasphemy against the Holy Spirit. The Lord Jesus said that those who attributed the miracles He performed by the power of the Holy Spirit to the prince of demons, Beelzebub, committed the unforgivable sin and that there is no forgiveness for this sin either in this age or in the next.

4. Some believe that this is a special sin, similar to the sin committed by Moses or Aaron, Ananias and Sapphira, which God brings final judgment.

5. The last explanation defends the point of view that this is the sin of treason, or apostasy. We believe that this explanation best fits the context. A backslider is one who has heard the great truths about the Christian faith, who has recognized with his mind that Jesus is the Christ, who has even openly called himself a Christian, although in reality he has never been saved. Having tasted all the best that Christianity brings, he completely renounces it and renounces the Lord Jesus Christ. We learn from Heb 6 that it is this sin that leads to death.

Those who commit such a sin are deprived of the path to salvation, for "they again crucify the Son of God within themselves and reproach Him." Throughout the Epistle, John carries the thought of the Gnostics. These false teachers were once in Christian fellowship. They claimed to be believers. They knew the true faith, but then they turned away from the Lord Jesus and came up with a doctrine that completely denied His divinity and the sufficiency of His atoning sacrifice for our sins.

A Christian cannot pray for the restoration of such people because God has already indicated in His Word that they sin unto death.