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Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - 1 John 5:16 - 5:16
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1Jn 5:16. Ἐάν τις, if any one) The most important of all cases is added, that you are able to pray even for another, in a most serious matter: comp. ch. 1Jn 2:1.-ἴδῃ, shall see) This sin can therefore be known by the regenerate.-ἁμαρτάνοντα ἁμαρτίαν, μὴ πρὸς θάνατον, sinning a sin, not unto death) A sin of any kind, provided that it is not unto death.-μὴ, not) a form of excepting (Mat 19:9), has greater force than οὐ, not, 1Jn 5:17. As long as it is not evident that it is a sin unto death, it is lawful to pray.-θάνατον, death) Respecting the disease of which Lazarus died, but shortly afterwards was raised from the dead, it is said, It is not unto death, Joh 11:4, note: but Hezekiah was sick למות, unto death, Isa 38:1, had he not recovered by a miracle. But John is here speaking of death and life, as ch. 1Jn 3:14. Moreover what is meant by a sin unto death, is declared from the opposite, in 1Jn 5:17, where the subject is, all unrighteousness; the predicate consists of two members, sin, and that coming short of death. Therefore any unrighteousness, which is committed in common life, is a sin not unto death. But sin unto death is not an ordinary or sudden sin, but a state of the soul, in which faith, and love, and hope, in short, the new life, is extinguished: when any one knowingly and willingly embraces death, not from the allurements of the flesh, but from the love of sin, as sin. It is a deliberate rejection of grace. A man puts from him life, while he commits this sin: how then can others procure for him life? Yet there is also set forth [there is such a thing as] a sin that is to the death of the body; for instance, in the case of the people, for whom the prophet thrice made entreaty, he is forbidden to make entreaty: Jer 7:16; Jer 11:14; Jer 14:11; Jer 15:1-2. Yea, even Moses himself committed a sin unto death, of this nature; unto death, not to be made the subject of entreaty: Deu 3:26; comp. 1Sa 2:25; 1Sa 3:14, respecting the house of Eli; and, on the other hand, respecting the averting of sins and diseases by means of prayer, Jam 5:14-18.-αἰτήσει, he shall ask) namely, ὁ παῤῥησιαστής, he who has confidence.-δώσει.” He will give) namely, God, when entreated.-αὐτῷ, to him) the brother.-ζωὴν, life) Therefore he who sins unto death is in a state of death, and yet he sins further unto death.-τοῖς) ל, that is, as far as relates to those who sin not unto death.-ἔστιν ἁμαρτία πρὸς θάνατον, there is a sin unto death) The chief commandment is faith and love. Therefore the chief sin is that by which faith and love are destroyed. In the former case is life; in the latter, death. The sin, however, which is here pointed out, is not such as we call mortal, as are all the sins of the unregenerate, ch. 1Jn 3:14, and some sins of the brethren who relapse: and these alone properly need that life should be given to them.-οὐ-λέγω, I do not-say) for I say-not. An expression full of character, and Attie. God does not wish that the righteous should pray in vain: Deu 3:26. If, therefore, he who has committed sin unto death is brought back to life, that proceeds entirely from the mercy [the mere prerogative] of God.-ἐκείνης, for it) The word here has the force of removing.-ἐρωτήσῃ) He just before used the word αἰτήσει. There is a difference between the two words:[25] Joh 11:22, note. Here we are enjoined not only not αἰτεῖν, but not even ἐρωτᾷν. Ἐρωτήσῃ is as it were the generic word: αἰτεῖν is the species, as it were, of a more humble kind. Not only αἰτεῖν is removed, but also the genus. This species, αἰτεῖν, does not occur in the prayers of Christ. Αἰτεῖν is suitable to the case of one who is as it were conquered, and a criminal.
[25] Αἰτέω, like ‘peto,’ is more submissive and suppliant, and expresses the seeking of the inferior from the superior. But ἐρωτάω, like ‘rogo,’ implies a certain equality or familiarity in the asker, with him from whom the favour is sought: therefore nowhere in the New Testament does it express the prayer of mere man to God; but is appropriated to Christ, who, on the other hand, never uses αἰτοῦμαι. Here 1Jn 5:16 may seem an exception; but its change from αἰτήσει of the earlier clause to ἐρωτήσῃ is a strong confirmation of it: “If any man see his brother sin a sin not unto death, he shall ask or beg, αἰτήσει, and He (God) shall give him (the petitioner) life for them that sin not unto death. There is a sin unto death. I do not say that he shall request or intercede (authoritatively), ἐρωτήσῃ, for it.” The Christian is not to assume the authority which would be implied in making request for a sinner who has sinned the sin unto death; Mar 3:29; 1Sa 15:35; 1Sa 16:1. See Trench, Syn. N. T.-E.