If any man see his brother sin a sin which is not to death, he shall ask, and he shall give him life for them that sin not to death. There is a sin to death: I do not say that he shall pray for it.
he shall ask.
Genesis 20:7,17 Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine…
Exodus 32:10-14,31,32 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation…
Exodus 34:9 And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.
There.
Numbers 15:30 But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people.
Numbers 16:26-32 And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins…
1 Samuel 2:25 If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them.
I do not.
Jeremiah 7:16 Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.
Jeremiah 11:14 Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble.
Jeremiah 14:11 Then said the LORD unto me, Pray not for this people for their good.
he should ask God, who will give life to those who commit this kind of sin
The act of asking God underscores the power of intercessory prayer. The promise that God "will give life" highlights the restorative nature of God's grace. This aligns with the broader biblical theme of repentance and forgiveness, as seen in passages like James 5:15-16, where prayer is linked to healing and restoration. The assurance of life suggests spiritual renewal and the maintenance of fellowship with God.
There is a sin that leads to death
This phrase introduces a more severe category of sin. The "sin that leads to death" has been interpreted in various ways, including apostasy, blasphemy against the Holy Spirit (Mark 3:29), or persistent, unrepentant sin. In the historical context, this could refer to a deliberate rejection of the faith, which was a serious concern for the early church facing persecution and heretical teachings.
I am not saying he should ask regarding that sin
Here, the author advises against praying for those committing the "sin that leads to death." This may reflect an understanding that certain actions place individuals beyond the reach of intercessory prayer, possibly due to their hardened hearts or willful rejection of God's grace. This echoes the warnings found in Hebrews 6:4-6 about the impossibility of restoring those who have fallen away after having received the truth.
When John speaks of “a brother,” he is clearly addressing believers witnessing another believer’s misstep. Scripture assumes we will notice when family in Christ stumbles (Matthew 18:15; Galatians 6:1–2). The phrase “sees his brother” reminds us to be watchful—not judgmental, but lovingly attentive. This is not a theoretical sin; it’s observable and current. The “sin not leading to death” indicates wrongdoing that, while serious, has not provoked God’s final disciplinary measure of physical death. In other words, the erring Christian is still open to restoration.
Our first response is prayer, not gossip or condemnation. John has just affirmed that “if we ask anything according to His will, He hears us” (1 John 5:14–15). Interceding for a brother’s repentance is always within God’s will. Instead of lecturing, we begin by carrying the matter to the throne of grace (Ephesians 6:18; Philippians 4:6). This keeps our own spirit humble and invites the Spirit’s conviction in the offender’s heart.
God’s answer to such intercession is “life”—a fresh infusion of spiritual vitality, forgiveness, and restored fellowship (Psalm 51:12; John 10:10; James 5:15). The promise is remarkable: your prayers can become the channel through which God revives a faltering believer. While the sin did not forfeit eternal life, it hindered abundant life; God gladly reverses that damage when asked.
John now sounds a sober warning. Scripture records instances where believers persisted in flagrant rebellion and were taken home by the Lord—Ananias and Sapphira lied to the Spirit and “fell down and died” (Acts 5:1–11); some Corinthian believers abused the Lord’s Supper and “many among you are weak and sick, and a number of you have fallen asleep” (1 Corinthians 11:30). Hebrews 10:26–31 echoes the danger of willful, ongoing defiance. Such sin does not revoke salvation, but it can terminate earthly life under God’s righteous discipline.
John does not forbid prayer altogether; he simply withholds the same assurance of answered petition. When someone has crossed the invisible line where God has already decreed physical judgment, intercession for restoration to earthly ministry is no longer promised. Jeremiah was once told, “Do not pray for this people” when judgment was settled (Jeremiah 7:16). The principle: keep praying for restoration unless the Spirit unmistakably indicates the matter is closed. Even then, we entrust the situation to God’s perfect justice and mercy.
• John urges believers to act when we see a fellow Christian sinning—our first action is intercessory prayer.
• God pledges to answer such prayer with renewed life for sins that have not incurred His ultimate earthly discipline.
• Some sins, persisted in defiantly, can lead to physical death; for these, prayer for reversal is not assured.
• The passage balances compassion with sobriety: we pray boldly for restoration, yet we remember God’s holiness and right to discipline.
Verse 16. - How does this position respecting God's hearing our prayers affect the question of intercession for the salvation of others, and especially of an erring brother? If any prayer can be made with confidence of success, surely it is this. It is an unselfish prayer; a prayer of love. It is also a prayer in harmony with God's will; a prayer for the extension of his kingdom. St. John points out that this reasonable expectation has limits. The prayer of one human being can never cancel another's free-will. If God's will does not override man's will, neither can a fellow-man's prayer. When a human will has been firmly and persistently set in opposition to the Divine will, our intercession will be of no avail. And this seems to be the meaning of "sin unto death; "willful and obstinate rejection of God's grace and persistence in unrepented sin. "Death" corresponds to the life spoken of above; and if the one is eternal (verse 13), so is the other. Sins punished with loss of life in this world, whether by human law or by Divine retribution, cannot be meant. Christians have before now suffered agonies of mind, fearing that they have committed what they suppose to be the "sin unto death." Their fear is evidence that they have not committed any such sin. But if they despair of pardon, they may come near to it. There are certain statements made respecting this mysterious passage against which we must be on our guard. It is laid down as a canon of interpretation that the sin unto death is one which can be known, which can be recognized as such by the intercessor. St. John neither says nor implies this. He implies that some sins may be known to be not unto death. Again, it is asserted that he forbids us to pray concerning sin which is unto death. The apostle is much more reserved. lie encourages us to intercede for a sinning brother with full confidence of success. But there is a limit to this. The sinner may be sinning unto death; and in that case St. John cannot encourage us to pray. Casuistical classifications of sins under the heads of mortal and venial have been based upon this passage. It lends no authority to such attempts; and they have worked untold mischief in the Church. The apostle tells us that the distinction between mortal and venial exists; but he supplies us with no test by which one man can judge another in this respect. By pointedly abstaining from making any classification of sins into mortal and venial, he virtually condemns the making. What neither he nor St. Paul ventured to do we may well shrink from doing. The same overt act may be mortal sin in one case and not in another. It is the attitude of mind with which the sinner contemplates his act before and after commission that makes all the difference; and how seldom can this be known to his fellow-men! The change from αἰτεῖν to ἐρωτᾷν is noteworthy. The former is used in verses 14, 15, and the beginning of verse 16; the latter at the end of verse 16. The latter is the less humble word of the two, being often used of equals or superiors requesting compliance with their wishes. Perhaps St. John uses it here to indicate that a prayer of this kind is not a humble one.