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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 5:14–17. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.A privilege belonging to faith in Christ, namely, audience in prayer:
This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us, Jo1 5:14. The Lord Christ emboldens us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God. The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven.
II.The advantage accruing to us by such privilege:
If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him, Jo1 5:15. Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted is as good as to know that they are answered; and therefore that he is so pitied, pardoned, or counselled, sanctified, assisted, and saved (or shall be so) as he is allowed to ask of God.
III.Direction in prayer in reference to the sins of others:
If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for those that sin not unto death. There is a sin unto death: I do not say that he shall pray for it, Jo1 5:16. Here we may observe,
1.We ought to pray for others as well as for ourselves; for our brethren of mankind, that they may be enlightened, converted, and saved; for our brethren in the Christian profession, that they may be sincere, that their sins may be pardoned, and that they may be delivered from evils and the chastisements of God, and preserved in Christ Jesus.
2.There is a great distinction in the heinousness and guilt of sin: There is a sin unto death (Jo1 5:16), and there is a sin not unto death, Jo1 5:17.
(1.)There is a sin unto death. All sin, as to the merit and legal sentence of it, is unto death. The wages of sin is death; and cursed is every one that continueth not in all things that are written in the book of the law, to do them, Gal 3:10. But there is a sin unto death in opposition to such sin as is here said not to be unto death. There is therefore,
(2.)A sin not unto death. This surely must include all such sin as by divine or human constitution may consist with life; in the human constitution with temporal or corporal life, in the divine constitution with corporal or with spiritual evangelical life.
[1.]There are sins which, by human righteous constitution, are not unto death; as divers pieces of injustice, which may be compensated without the death of the delinquent. In opposition to this there are sins which, by righteous constitution, are to death, or to a legal forfeiture of life; such as we call capital crimes.
[2.]Then there are sins which, by divine constitution, are unto death; and that either death corporal or spiritual and evangelical. First, Such as are, or may be, to death corporal. Such may the sins be either of gross hypocrites, as Ananias and Sapphira, or, for aught we know, of sincere Christian brethren, as when the apostle says of the offending members of the church of Corinth, For this cause many are weak and sickly among you, and many sleep, Co1 11:30. There may be sin unto corporal death among those who may not be condemned with the world. Such sin, I said, is, or may be, to corporal death. The divine penal constitution in the gospel does not positively and peremptorily threaten death to the more visible sins of the members of Christ, but only some gospel-chastisement; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, Heb 12:6. There is room left for divine wisdom or goodness, or even gospel severity, to determine how far the chastisement or the scourge shall proceed. And we cannot say but that sometimes it may (in terrorem - for warning to others) proceed even to death. Then, Secondly, There are sins which, by divine constitution, are unto death spiritual and evangelical, that is, are inconsistent with spiritual and evangelical life, with spiritual life in the soul and with an evangelical right to life above. Such are total impenitence and unbelief for the present. Final impenitence and unbelief are infallibly to death eternal, as also a blaspheming of the Spirit of God in the testimony that he has given to Christ and his gospel, and a total apostasy from the light and convictive evidence of the truth of the Christian religion. These are sins involving the guilt of everlasting death. Then comes,
IV.The application of the direction for prayer according to the different sorts of sin thus distinguished.
The prayer is supposed to be for life: He shall ask, and he (God) shall give them life. Life is to be asked of God. He is the God of life; he gives it when and to whom he pleases, and takes it away either by his constitution or providence, or both, as he thinks meet. In the case of a brother's sin, which is not (in the manner already mentioned) unto death, we may in faith and hope pray for him; and particularly for the life of soul and body. But, in case of the sin unto death in the forementioned ways, we have no allowance to pray. Perhaps the apostle's expression, I do not say, He shall pray for it, may intend no more than, "I have no promise for you in that case; no foundation for the prayer of faith." 1. The laws of punitive justice must be executed, for the common safety and benefit of mankind: and even an offending brother in such a case must be resigned to public justice (which in the foundation of it is divine), and at the same time also to the mercy of God. 2. The removal of evangelical penalties (as they may be called), or the prevention of death (which may seem to be so consequential upon, or inflicted for, some particular sin), can be prayed for only conditionally or provisionally, that is, with proviso that it consist with the wisdom, will, and glory of God that they should be removed, and particularly such death prevented. 3. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them, or that any mercy of life or soul, that suppose the forgiveness of sin, should be granted to them, while they continue such. But we may pray for their repentance (supposing them but in the common case of the impenitent world), for their being enriched with faith in Christ, and thereupon for all other saving mercies. 4. In case it should appear that any have committed the irremissible blasphemy against the Holy Ghost, and the total apostasy from the illuminating convictive powers of the Christian religion, it should seem that they are not to be prayed for at all. For what remains but a certain fearful expectation of judgment, to consume such adversaries? Heb 10:27. And these last seem to be the sins chiefly intended by the apostle by the name of sins unto death. Then, 5. The apostle seems to argue that there is sin that is not unto death; thus, All unrighteousness is sin (Jo1 5:17); but, were all unrighteousness unto death (since we have all some unrighteousness towards God or man, or both, in omitting and neglecting something that is their due), then we were all peremptorily bound over to death, and, since it is not so (the Christian brethren, generally speaking, having right to life), there must be sin that is not to death. Though there is no venial sin (in the common acceptation), there is pardoned sin, sin that does not involve a plenary obligation to eternal death. If it were not so, there could be no justification nor continuance of the justified state. The gospel constitution or covenant abbreviates, abridges, or rescinds the guilt of sin.
Historical interpretation
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
All iniquity is sin, etc. Such is the diversity of sins, he says, that everything which deviates from the rule of equity is counted among the sins, although small sins cannot in any way take away or diminish the merit of righteousness from the just, as long as they are those without which this life cannot be lived, and likewise there are certain sins so discordant with all justice, committed with such iniquity, that without any contradiction, unless they are corrected, they lead their perpetrator to eternal punishment. Concerning which it is written: The soul that sins shall die (Ezekiel 18). Blessed John’s statement clearly repudiates the inept argument of the Stoics, who dared to say against all human sense and to affirm that all sins are equal, saying it makes no difference whether a man steals a human being, an ox, or a chicken, because it is not the animal but the intention that constitutes the crime. Jovinian the heretic followed them, asserting that there is no distinction between marriage and virginity, claiming that those who abstain in no way should be preferred in any privilege of recompense over those who simply partake in feasting. Therefore, everything that is unjustly committed or thought is to be referred to as sin. But there are some sins unto death, about which the Apostle says: For those who do such things shall not inherit the kingdom of God (Galatians 5).
If anyone sees his brother sinning a sin not leading to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death; I do not say that he should pray about that. All unrighteousness is sin, and there is sin not leading to death.
"If anyone sees his brother sinning." This is one will. For it is righteous to feel compassion for the brother who has sinned and to be of help for salvation.
"There is a sin leading to death." Let this be the order: There is a sin that leads to death, and there is a sin that does not lead to death. I do not say that one should pray for the one that leads to death, but for the one that does not lead to death. Then he explains the distinction making between the sin that leads to death and the one that does not lead to death. For John simply divides it as a kind of sin and says: All unrighteousness is sin: whether it leads to death or does not lead to death.
But because it is unto death, let him not pray or ask, for he will not be heard because he asks with wrong motives (James 4:3), especially when he shows no sign of conversion. For this alone is the sin that leads death, which does not regard repentance: when Judas fell ill with this, he was taken to eternal death. And those also sin that leads death who are mindful of injuries. For the paths of those who remember injuries lead to death (Prov. 12:28 LXX.), says Solomon. Nor do they convert by remembering, retaining the memory of injuries, and keeping anger against their neighbor, but they sin without repentance.
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Summary
First John 5:17 declares a foundational truth that all unrighteousness, in its various forms, is inherently sin, establishing God's absolute standard of holiness. Following this universal principle, the verse then introduces a crucial distinction, affirming that there is a category of sin that does not lead to spiritual death for the believer, thereby offering both a sobering recognition of sin's pervasive nature and a profound comfort regarding God's grace and forgiveness within the covenant of salvation.
Context
Literary Context
This verse is deeply embedded within John's broader discussion in 1 John 5 concerning the assurance of salvation and the power of prayer for fellow believers. Specifically, 1 John 5:17 directly follows and clarifies the controversial statement in 1 John 5:16, where John speaks of praying for a brother who commits a "sin not unto death" but advises against praying for a "sin unto death." Thus, 1 John 5:17 serves as a theological axiom that undergirds the practical advice on intercessory prayer, defining the nature of sin before distinguishing its consequences for those in Christ. The preceding verses in 1 John 5:13-15 emphasize the confidence believers have in knowing they possess eternal life and that God hears their prayers when they ask according to His will, setting the stage for the specific application of prayer concerning sin.
Historical & Cultural Context
John is writing to a community of believers, likely in Ephesus, facing internal strife and external pressures from false teachers, often identified with early forms of Gnosticism. These Gnostic-leaning heresies frequently propagated dualistic views that separated the spiritual from the material, often leading to either asceticism or libertinism, both of which could diminish the seriousness of sin or deny the true humanity and divinity of Christ. John's emphasis on the reality of sin ("all unrighteousness is sin") directly counters any teaching that might downplay moral accountability or suggest that spiritual enlightenment negates the need for ethical living. Furthermore, the distinction between sins underscores the practical pastoral concerns of a community grappling with how to relate to those who stumble and those who might have apostatized, providing guidance on communal responsibility and the limits of intercession.
Key Themes
1 John 5:17 contributes to several overarching themes in John's epistle. Firstly, it reinforces the theme of God's Holiness and the Nature of Sin, emphasizing that any deviation from God's righteous character is an offense against Him. This aligns with John's earlier declaration that "God is light, and in Him is no darkness at all" (1 John 1:5). Secondly, it develops the theme of Assurance of Salvation for those who believe in the Son of God (1 John 5:13). The distinction of a "sin not unto death" provides comfort that a believer's daily failings do not revoke their eternal life, provided they continue to walk in the light and confess their sins (1 John 1:9). Lastly, it touches upon the theme of Christian Fellowship and Intercessory Prayer, guiding believers on how to pray for one another, particularly those who struggle with sin, while also acknowledging the grave reality of apostasy or a deliberate, final rejection of Christ, which John refers to as "sin unto death" in the preceding verse.
Exposition and Analysis
Key Word Analysis
This word, derived from adikos (unjust), signifies injustice, wrong, or wickedness. It encompasses anything contrary to God's perfect standard of righteousness and justice, highlighting not just specific acts but also a state of being or character that falls short of divine perfection. John uses it here to broadly define the scope of sin, indicating that any deviation from God's righteous nature, whether active or passive, is indeed sin.
A foundational biblical term, hamartía literally means "missing the mark" or falling short of a target. In a theological context, it refers to any thought, word, deed, or omission that violates God's law or fails to conform to His character. John's declaration that "all unrighteousness is sin" underscores the comprehensive nature of sin, encompassing every form of moral failure and spiritual rebellion.
While thánatos can refer to physical death, in this theological context, particularly when contrasted with "eternal life" (as seen throughout 1 John 5), it primarily denotes spiritual death. This refers to a state of separation from God, a lack of spiritual life, and ultimately, eternal condemnation. The phrase "not unto death" therefore signifies that certain sins, while serious, do not lead to this ultimate spiritual separation for those who are truly in Christ.
Verse Breakdown
"All unrighteousness is sin"
This opening clause serves as a definitive theological statement. It establishes a comprehensive definition of sin, asserting that any and every act, attitude, or state that deviates from God's perfect righteousness is considered sin. It broadens the understanding of sin beyond mere overt transgressions to include internal dispositions and a lack of conformity to God's holy character. This highlights the absolute nature of God's standard and the pervasive reality of sin in human experience.
"and there is a sin not unto death"
This second clause introduces a critical distinction, providing nuance to the universal declaration of the first clause. It acknowledges that within the broad category of "all unrighteousness" (which is sin), there are specific instances or types of sin that, for a believer, do not result in ultimate spiritual separation from God or eternal condemnation. This distinction is crucial for understanding the security of salvation and the availability of God's forgiveness for those who are truly His children, even when they stumble. It implies that for believers, their daily failings and moral lapses, while still requiring confession and repentance, do not nullify the saving work of Christ.
Literary Devices
John employs several effective literary devices in 1 John 5:17. The verse begins with a Definition ("All unrighteousness is sin"), providing a clear, concise theological statement that sets a universal standard for understanding sin. This is immediately followed by a Distinction ("and there is a sin not unto death"), which introduces a crucial qualification to the preceding absolute statement. This creates a Juxtaposition between the universal nature of sin and the specific consequence (or lack thereof) for believers, highlighting the nuances of God's justice and grace. The structure of the verse itself, moving from a broad truth to a specific exception, demonstrates a logical progression that aims to clarify a complex theological concept. Furthermore, the use of the term "death" functions as Symbolism, representing not merely physical cessation but profound spiritual separation from God, underscoring the gravity of sin while simultaneously offering comfort through the "not unto death" clause.
Theological and Thematic Connections
1 John 5:17 is a pivotal verse that encapsulates the tension between God's absolute holiness and His boundless grace. It affirms that God's standard is unyielding – any deviation from His perfect righteousness is indeed sin, reminding believers of the constant need for vigilance and repentance. Yet, it simultaneously offers profound comfort by distinguishing between sins that, while serious, do not lead to eternal separation for those indwelt by the Holy Spirit. This distinction underscores the security of the believer's salvation, rooted not in their perfect sinlessness, but in Christ's finished work and God's faithfulness to His covenant. It emphasizes that while sin is always grievous, for the true child of God, it does not have the final word of condemnation, provided there is ongoing confession and reliance on Christ's atonement.
Reflection and Application
1 John 5:17 offers both a sobering call to holiness and a comforting assurance of grace. The declaration that "all unrighteousness is sin" should lead us to a deeper understanding of God's perfect standard and our own inherent brokenness. It challenges any tendency to categorize sins as "minor" or "major" in a way that diminishes their offense against a holy God. Every deviation from His character, whether in thought, word, or deed, falls short of His glory and requires His grace. This should foster a spirit of humility, continual self-examination, and a profound dependence on Christ's atoning work. Simultaneously, the profound truth that "there is a sin not unto death" provides immense comfort and security for the true believer. It means that our daily struggles, failures, and even significant moral lapses, while grievous and requiring confession, do not nullify our salvation or separate us eternally from God, provided we remain in Christ and continue to walk in the light. This assurance liberates us from crippling guilt and fear, empowering us to confess our sins freely, knowing that God is faithful and just to forgive us and cleanse us from all unrighteousness. It encourages perseverance in faith, even amidst imperfection, and fosters a compassionate heart for fellow believers who stumble, prompting us to intercede for their restoration.
The biblical witness further deepens our understanding of this tension between sin and mercy. The examples of Israel's history—forsaking God when He led them by the way (Jeremiah 2:17), engaging in abominations He never commanded (Jeremiah 19:5), and offering religious observances with unrepentant hearts (Isaiah 1:13)—illustrate the kind of willful, persistent rebellion that constitutes the "sin unto death." Yet even against this dark backdrop, God's mercy shines with extraordinary brilliance. He who carries His people from the womb to old age (Isaiah 46:3-4), who will not forsake nor destroy them (Deuteronomy 4:31), and who under the New Covenant promises to remember their sins no more (Hebrews 8:12)—this is the God who ensures that for the repentant believer, there is indeed a "sin not unto death." As Paul marvels at the unsearchable depths of God's mercy toward all who believe (Romans 11:33), so we too should approach our heavenly Father with both reverence for His holiness and confidence in His unfailing grace.
Questions for Reflection
FAQ
What is the "sin not unto death" mentioned in 1 John 5:17?
The "sin not unto death" refers to any sin committed by a true believer that, while still an offense against God, does not result in the loss of their salvation or eternal spiritual separation from Him. This includes the common failings, shortcomings, and moral trespasses that Christians commit in their daily lives. For the believer, these sins are covered by Christ's atonement, and when confessed, God is faithful and just to forgive them and cleanse them from all unrighteousness, as promised in 1 John 1:9. It contrasts with the "sin unto death" mentioned in 1 John 5:16, which is generally understood as a final, definitive, and unrepentant rejection of Christ and the Holy Spirit's testimony, leading to spiritual apostasy and eternal condemnation.
Does "all unrighteousness is sin" mean that all sins are equally bad in God's eyes?
The statement "all unrighteousness is sin" emphasizes that any deviation from God's perfect standard of righteousness, no matter how seemingly small, is indeed an offense against His holy character. In this sense, all unrighteousness falls short of His glory (Romans 3:23) and is therefore sin. However, this does not necessarily mean that all sins have the same consequences or are equally grievous in their impact. The Bible often distinguishes between degrees of culpability or consequences for different sins (e.g., Luke 12:47-48), and the "sin not unto death" implies a distinction in ultimate spiritual outcome for the believer. The primary point of 1 John 5:17 is to establish that nothing unrighteous is acceptable to God, while simultaneously offering comfort regarding the believer's security in Christ.
Christ-Centered Fulfillment
1 John 5:17 finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The first declaration, "All unrighteousness is sin," powerfully underscores humanity's universal need for a Savior. Every aspect of our being, falling short of God's perfect standard, necessitates divine intervention. Christ, as the only one who lived a perfectly righteous life, "who knew no sin" (2 Corinthians 5:21), perfectly fulfilled the righteous requirements of God's law. He became the spotless Lamb of God, taking upon Himself "the sin of the world" (John 1:29), so that through His atoning sacrifice on the cross, the "wages of sin," which is death (Romans 6:23), might be paid in full for those who believe. The second part of the verse, "and there is a sin not unto death," is the glorious promise of the New Covenant, secured by Christ's resurrection. Because believers are "in Christ," united with Him by faith, their sins, while real, no longer lead to eternal spiritual death. His righteousness is imputed to them (Romans 4:5), and His intercession continually covers their daily failings (Hebrews 7:25). Thus, Christ's perfect life, atoning death, and ongoing intercession ensure that for His followers, sin's power to condemn has been broken, and though they may stumble, their eternal life is secure in Him, the "propitiation for our sins" (1 John 2:2).