Beloved SonRise family, we are in the midst of our “Tough Texts” series, where we intentionally
wrestle with passages of Scripture that challenge, perplex, or even discomfort us. These are the
verses that make us stop, reflect, and lean harder on God’s Word. Tonight, we confront one such
passage: 1 John 5:13-17.
If I were to ask you today, “What is the single greatest struggle in the Christian life?” many of
you would likely say… doubt. We wrestle with the question: Am I truly saved? We examine our
failures, our inconsistent obedience, and the persistent presence of sin in our lives, and we
wonder, 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 given
us a series of spiritual “tests” to help us discern the reality of our faith and the assurance that
flows from it: Do you believe Jesus is the Christ, the Son of God? Do you obey God’s
commandments? Do you love your brothers and sisters in Christ? John’s purpose is clear: to
cultivate assurance—a settled confidence that those who believe in Jesus Christ truly belong to
God. John connects the assurance of salvation with the power of intercessory prayer and the
reality of sin in the believer’s life.
Transition: Before we delve into John’s teachings on sin and prayer, let us consider a poignant
example 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 his
Christian life when he feared he had committed the “sin that leads to death.” For weeks, he
agonized, convinced that his sin was unforgivable. He compared himself to Peter and Judas and
concluded his sin was worse than both.
Desperate, Bunyan sought counsel from an older believer—someone he thought wiser, more
seasoned in Scripture—confessing the blasphemous thoughts he had uttered in his heart and his
momentary yielding to temptation to deny the Lord. But instead of offering comfort, the older
man sorrowfully agreed that Bunyan had indeed committed the sin that leads to death. Bunyan’s
anguish reveals a universal Christian struggle—the fear that we might fall so far that grace can
no longer reach us. Though Bunyan eventually found comfort in God’s mercy, his torment
underscores how severe John’s warning truly is.¹
Transition: Understanding Bunyan’s struggle helps us appreciate why John wrote his epistle—to
guide believers toward assurance, even in the face of sin, while warning of the dangers of
persistently rejecting Christ.
The passage of 1 John 5:16-17 presents one of the most profound and challenging distinctions in
the New Testament: the difference between a "sin that leads to death" and a "sin that does not
lead to death." It is one of the more difficult passages in the New Testament. The passage creates
tension: on the one hand, the letter is emphatically pastoral, encouraging the reader to know that
they have eternal life (1 John 5:13). On the other hand, this passage introduces a “sin that leads
to 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 the
spiritual state of the person sinning. Many scholars, theologians, church fathers, and pastors over
the 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 the
2. saints”).
The New Testament warns seriously against apostasy, unbelief, false doctrine, and
unrepentant sin.
To grasp the weight of John’s words, we must first understand the context in which they are
spoken. John wrote to churches in Asia Minor, likely from Ephesus, between A.D. 85 and 95.
Within these churches, a false teaching—what scholars refer to as proto-Gnosticism—had
emerged. These heretics denied the true humanity of Christ. Some, known as Docetists, claimed
Jesus only seemed to have a body. Others, followers of Cerinthus, taught that the divine Christ
left the man Jesus before the crucifixion.
This heresy produced moral and spiritual decay. Believing themselves to possess a higher, secret
knowledge (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. John
exposes 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 John’s warnings are not about ordinary
failings but about a serious, deliberate turning away from Christ. Understanding the false
teachings in these churches helps us grasp why he emphasizes both the reality of apostasy and
the certainty of assurance for those who genuinely belong to God. Before addressing the
challenges of sin and prayer, John first anchors us in the unshakable certainty every believer can
have in Christ.
The Foundation of Assurance: (v. 13)
The Privilege of Intercession: (vv. 14–16a)
The Warning of Apostasy: (vv. 16b–17)
1. The Foundation of Assurance: (v. 13)
The purpose of John's letter is assurance. John says plainly: “These things I have written to you
who 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 was
written so that unbelievers might come to faith (John 20:31). This epistle, however, was written
so that believers might rest in faith. Here, John is not addressing unbelievers, nor is he presenting
a hypothetical scenario. He is speaking directly to those who already believe—those who have
placed their trust in Jesus Christ as the Son of God. The goal of his letter is not to sow doubt, but
to cultivate certainty and confidence. Assurance, therefore, is both possible and necessary for the
Christian life.
But what does this assurance look like in practice? John tells us that it rests not in our
performance, our feelings, or our ability to overcome sin, but in the finished work of Christ. The
believer’s security is anchored in the Person and work of Jesus—His obedience, His death on the
cross, and His resurrection. As John later emphasizes in 1 John 5:11-12, eternal life is found in
Christ, not in our own efforts: “And this is the testimony: God has given us eternal life, and this
life is in His Son. Whoever has the Son has life; whoever does not have the Son of God does not
have life.” True assurance rests not in our performance but in the finished work of Christ—in His
obedience, His death, and His resurrection. As John Calvin explains: “The certainty of salvation
is not founded on our own righteousness, but on the unfailing promise and fidelity of God in
Christ.” ²
Transition: With assurance in mind, John now draws a connection between confidence in God
and our prayer life, showing how assurance motivates intercessory love. Having established the
unshakeable certainty of our salvation, John now turns to how that assurance shapes our lives. A
heart confident in God’s love will naturally reach out in prayer, interceding for others in their
struggles.
2. The Privilege of Intercession: (vv. 14–16a)
John begins in verse 14: “And this is the confidence that we have toward Him, that if we ask
anything according to His will, He hears us.” Here, John describes the assurance believers
possess in prayer. Prayer is not tentative or uncertain—it is grounded in a relationship with God.
Because we belong to Him, we may approach His throne boldly, confident that He hears us. This
confidence, however, is conditioned by alignment with His will. It is not a blank check for
selfish desires, but an invitation to participate in God’s redemptive work according to His
purposes.
Verse 15 continues this thought: “And if we know that He hears us—whatever we ask—we
know that we have the requests that we have asked of Him.” John emphasizes the effectiveness
and certainty of prayer. When we pray in accordance with God’s will, we may rest assured that
our petitions are not ignored or lost. God’s hearing is not passive; it is active, responsive, and
purposeful, bringing life, restoration, and spiritual fruit in the believer’s life and in the lives of
others.
In 1 John 5:16a, John instructs believers: “If anyone sees his brother committing a sin not
leading to death, he shall ask, and God will give him life.” Here, John is describing the believer’s
call to intercede for one another. He distinguishes between sins that are serious yet remediable
and those that are final and irreparable. In this verse, he focuses on the first: the sins that do not
end in spiritual death. Believers who stumble are still within the reach of God’s grace, and prayer
becomes 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 have
toward Him, that if we ask anything according to His will, He hears us. And if we ask, we know
that we have the requests that we have asked of him.
” Notice the link between assurance and
intercession: 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 are
invited 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; Hebrews
such prayer for other believers to be answered: 7:25), and demonstrates the Spirit’s active work within our own hearts. John tells us to expect
“God will give him life.” This is not presumption, but we can pray boldly for one another, knowing that as we pray for the
perseverance of the saints, we pray according to God’s will
Transition: John immediately illustrates this connection by distinguishing two kinds of sin:
those that do not lead to death and those that do. Let’s consider the first category.
3. The Warning of Apostasy: (vv. 16b–17)
A. Sin Not Leading to Death
John says, “If anyone sees his brother committing a sin not leading to death, he shall ask, and
God will give him life.”
In 1 John 5:16-17, John introduces a profound distinction: the difference between a “sin that
leads to death” and a “sin that does not lead to death.” He begins with the latter, urging believers
to 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 death—
whether physical in this life or spiritual as eternal separation from God. Yet physical death is the
universal consequence of living in a fallen world.
While all sin carries consequences, John’s focus here is specific: the spiritual realities for
believers versus those who reject Christ. The emphasis is on spiritual death—eternal
separation—because the letter consistently highlights eternal life and fellowship with God (1
John 1:2-3; 5:11-13). John distinguishes two kinds of sin. A “sin not leading to death” is serious
but not final, because the sinner remains open to confession and repentance (1 John 1:7, 9; 2:1–2;
3:5). Such sins, arising from weakness, ignorance, or passion, are “not unto death” because the
believer is covered by Christ’s atonement and guided by the Holy Spirit. Intercessory prayer for
these believers is therefore both appropriate and effective. Historically, the church affirms this.
Tertullian notes that believers may sin but remain under God’s mercy, making prayer for them
both necessary and fruitful.³ Origen similarly observes that God’s grace preserves the believer
from final ruin, providing the ongoing opportunity for repentance.⁴
Transition: Having established the nature of sins that believers commit and the role of prayer in
restoration, John now moves to a far graver category—the sin leading to death. Here, he shifts
from encouragement to a sobering warning about the spiritual peril of deliberately rejecting
Christ without repentance.
B. Sin Leading to Death
The sin leading to death functions as a severe warning. This refers to a deliberate, ongoing
rejection of Christ by someone who once professed faith. Genuine believers, John teaches, do not
live in continual rebellion (1 John 3:4–6, 9). When John speaks of those in the Ephesian church
who left, he observes: “they went out from us because they were not of us” (1 John 2:19). Their
departure does not signify a loss of salvation, but rather reveals that they were false converts
from the outset.
Patristic and Reformed fathers converge on this understanding. Chrysostom interprets this sin as
the final hardening of the heart, rendering repentance impossible.⁵ Augustine notes that
deliberate resistance to God’s grace demonstrates that the person was never truly regenerate.⁶
Calvin explains it as those who “fall away from the gospel in deliberate unbelief, extinguishing
all light of grace.”⁷ Owen emphasizes that the defining characteristic is a settled rejection of
Christ, not merely the severity of the act. Thus, the “sin leading to death” is primarily about the
spiritual state of the person—a conscious, hardened rebellion against God leading to eternal
separation. It is unrepentant sin that exposes false profession and culminates in spiritual and
eternal death.⁸
But then John adds the haunting line: “There is a sin leading to death; I do not say that he should
pray for that” (v. 16b). This is where the text becomes difficult—and deeply sobering. The Greek
phrase πρὸς θάνατον (pros thanaton, “toward death”) does not refer to a single act of sin but a
spiritual condition—a hardening direction of the soul away from God. This is not a believer
struggling under weakness; it is one who has turned away in unbelief, rejecting Christ and
resisting the Spirit’s call. Charles Spurgeon explained: “He who has committed the sin unto
death has no desire for forgiveness; he will never repent, he will never seek faith in Christ.”⁹
Romans 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 resistance
to God’s grace—the Spirit ceases to strive, the conscience grows cold, and the heart becomes
stone. This is not merely moral failure but spiritual apostasy, the willful rejection of God’s truth
after having known it.
How should we understand John’s 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 delicate
balance: we are free to pray for the hardened, yet there may come a point when continued
intercession is no longer fruitful—and we may step back without guilt or shame.
Scripture offers guidance on this principle. God at times instructed Jeremiah to cease praying for
a rebellious people (Jeremiah 7:16; 11:14), and Jesus told His disciples that some cities would
not listen, and they were to shake the dust off their feet (Matthew 10:14). John seems to
recognize the painful reality that some hearts may become so closed that our prayers no longer
bear fruit. Yet because it is rarely clear when that point has been reached, he neither forbids
prayer nor prescribes a fixed limit. Instead, he lovingly leaves space for discernment—urging us
to pray as long as there is hope, and to trust God’s wisdom when He signals that it is time to step
back.
Transition: With these distinctions in mind, we can now examine the major theological
interpretations of the “sin leading to death,” weighing their strengths and weaknesses.
C. The Four Major Views of the “Sin Leading to Death”
Theologians and commentators have proposed several interpretations of what John means by
“the sin leading to death.” Each view attempts to explain how this concept fits within the broader
theology of Scripture and John’s pastoral intent. Evaluating these views helps us discern both the
gravity of sin and the certainty of assurance for the faithful. Each of these views offers valuable
insight into the seriousness of sin and the necessity of genuine faith. Yet only one coherently
explains John’s 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 leading
to death” as grave or mortal sin—serious transgressions such as murder, adultery, or apostasy
that sever the believer from God’s grace until absolved through confession.
• Strengths:
This view emphasizes the seriousness of sin and the need for spiritual vigilance. It rightly
recognizes that certain sins are more destructive than others and that divine restoration
may require specific, deliberate steps.
• Weaknesses:
While capturing the gravity of sin, this interpretation operates within a sacramental
framework not present in John’s epistle. The letter consistently highlights the contrast
between eternal life and spiritual death, rather than a system of confession and
absolution. Moreover, John’s text appears concerned not with a single sinful act but with
a settled spiritual condition, which transcends the rubric of mortal sin.
Transition: While the mortal sin view underscores sin’s severity, another view interprets John’s
warning in terms of physical consequences.
2. Physical Death or Divine Discipline
Some scholars, including Augustine and modern interpreters such as John Stott, suggest that the
phrase “sin unto death” refers to physical death as a form of divine discipline. Examples cited
include Ananias and Sapphira (Acts 5:1-11) or the Corinthians who died because they partook of
the Lord’s Supper unworthily (1 Cor. 11:30).
• Strengths:
This view rightly acknowledges that God disciplines His people and that sin can have
tangible, temporal consequences. It takes John’s pastoral concern seriously to warn
believers 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 merely
physical outcomes (1 John 3:14; 5:11–12). Reducing the sin unto death to physical
consequence diminishes the gravity of John’s warning. Additionally, the instruction “I do
not say that he should pray for that” loses clarity if the matter is simply temporal
discipline, as prayer is precisely the avenue for restoration (cf. James 5:16-20).
Transition: Beyond physical consequences, some interpreters connect John’s teaching to the
unforgivable sin described by Christ.
3. Blasphemy Against the Holy Spirit View
Another interpretation aligns the sin leading to death with Jesus’ warning about blasphemy
against the Holy Spirit (Matt. 12:31–32). Here, the sin represents a persistent, knowing rejection
of the Spirit’s testimony about Christ, ultimately leading to death because it rejects the only
source of spiritual life.
• Strengths:
This view correctly identifies the sin as deliberate, conscious unbelief. It aligns with
passages like Hebrews 6:4–6 and 10:26–27, highlighting a hardened heart that has tasted
the 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 Gospels
that may not fully apply to John’s pastoral audience—professing Christians in Asia
Minor rather than hardened Jewish leaders. John never explicitly uses the term
“blasphemy against the Spirit” in his epistle. While related in theme, it may not precisely
describe the spiritual dynamics in 1 John.
Transition: Another lens, particularly favored by Reformed commentators, focuses on the
apostasy of false teachers in John’s audience.
4. The Apostasy View
This view interprets the “sin leading to death” as the total apostasy of those who once professed
faith but have departed from Christ. It is the persistent, deliberate rejection of the Son of God
after exposure to the truth. Prominent advocates include John Calvin, John Owen, and many
Reformed theologians.
• Strengths:
This interpretation closely follows John’s logic and pastoral intent. Throughout the
epistle, 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 of
unregenerate hearts. It explains John’s instructions to pray for believers who commit sins
not leading to death, while withholding prayer for those who are apostates. The view
preserves the believer’s assurance while soberly warning against counterfeit profession.
• Weaknesses:
Critics may argue that this view seems to close the door on repentance for individuals
who have fallen outwardly. However, John’s caution is specific: it addresses those whose
rejection is final and settled, not every case of backsliding. Pastoral sensitivity is
required, but the view remains consistent with Scripture and Johannine theology.
Transition: After considering all these views, we must ask: Which interpretation best fits John’s
grammar, theology, and pastoral purpose?
1 John. Grammatically, John’s phrase “sin leading to death” than an isolated act. Contextually, John distinguishes between those who are “of God” and those
who are “of the world” (5:19). The sin unto death, therefore, identifies those who permanently
Why the Apostasy View is Valid
The apostasy view offers the most compelling account for both the grammar and the theology of
conveys a settled trajectory rather
turn from Christ, showing they never truly belonged to Him. The believer may stumble, but the
apostate abandons the faith altogether (2:19).
Theologically, this interpretation aligns with the Reformed doctrine of perseverance and final
apostasy. Calvin, Owen, and later Reformed theologians understood John’s warning as referring
to those who, having once professed the faith, now renounce the gospel. Their sin is “unto death”
because they reject the only means of life—union with the Son. D. A. Carson observes,
“Apostasy is not merely moral failure; it is theological rebellion—the willful refusal to remain in
Christ.”¹⁰ This reading aligns with Hebrews 6 and 10, and with John 15, where branches that do
not abide in the vine are “cast forth and burned.” Thus, the apostasy view safeguards both
believer assurance and God’s holiness, showing that genuine faith endures, while counterfeit
faith inevitably perishes.
Application
In summary, John distinguishes sins not by severity but by the heart’s response to Christ. The sin
that does not lead to death applies to genuine believers, whose repentance and faith in Christ
preserve them. The sin leading to death exposes false profession, whose persistent rejection of
Christ results in eternal separation. As we wrestle with these truths, let us remember the promise
of assurance: “There is no comfort in the world comparable to the comfortable knowledge that
we are accepted in the Beloved and that our salvation is secured in Christ.”¹¹
— Richard Sibbes.
Beloved, let this assurance anchor your heart as you face doubts, struggles, and the persistent
reality of sin. Rest in the finished work of Christ, intercede for your brothers and sisters, and
rejoice in the eternal life you possess.
ENDNOTES
¹ John Bunyan, Grace Abounding to the Chief of Sinners, ed. W. R. Owens (London: Penguin
Classics, 1987).
² John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge (Peabody, MA:
Hendrickson Publishers, 2008).
³ Tertullian, On Repentance, in Ante-Nicene Fathers, Vol. 3, ed. Alexander Roberts and James
Donaldson (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, First
Series, 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).
¹⁰ D. A. Carson, The Difficult Doctrine of the Love of God (Wheaton, IL: Crossway, 2000), 74.
¹¹ Richard Sibbes, The Bruised Reed, in The Works of Richard Sibbes, Vol. 1, ed. Alexander B.
Grosart (Edinburgh: Banner of Truth Trust, 2001).
