Saturday, October 03, 2009

The sin unto death

“If anyone sees his brother committing a sin not leading to death, he shall ask, and God will give him life—to those who commit sins that do not lead to death. There is sin that leads to death; I do not say that one should pray for that. All wrongdoing is sin, but there is sin that does not lead to death” (1 Jn 5:16-17).

I’ve been asked to comment on this passage. The passage is controversial and widely discussed, in part because John’s language is rather enigmatic, and in part because the passage is rather disturbing or unnerving.

1.John’s language may be enigmatic because his audience already knew what he was alluding to, or because the “sin” in question was not entirely clear-cut. He may also be a bit ambiguous because, in situations like this, there is no one right answer in every case. Indeed, these are not mutually exclusive explanations.

2.One preliminary question is whether this “mortal” sin denotes physical or spiritual death.

i) In favor of the literal interpretation, there is some evidence, albeit slight, that God occasionally uses terminal illness as either remedial punishment or retributive punishment in dealing with errant church-members (Acts 5:1-11; 1 Cor 5:3-5; 11:30).

There are, however, some problems with that identification.

ii) In 1 John, life and death are consistently used as metaphors to signify a spiritual condition rather than a physical condition.

iii) Apropos (ii), it’s best, where possible, to interpret a writer’s usage on his own terms rather than in reference to extraneous material. We have no way of knowing that he had that extraneous material in mind. So stick with his own linguistic habits.

iv) If it refers to physical death, then how would John’s audience be in a position to know who committed this mortal sin? Short of death, how could they tell if someone was dying? And the issue would be moot after they died.

v) In the ancient world, before the advent of modern medical science, death was common–even for those in the prime of life. Surely John wouldn’t suggest that we refrain from praying for someone who’s deathly ill. If someone is apparently on his deathbed, it could certainly be for reasons other than sinning unto death. And, of course, prayers for healing sometimes make a difference.

vi) It seems more likely, then, that John is using “death” in a figurative sense to denote a spiritual condition (i.e. damnation).

3.So what is this mortal sin, and what are its symptoms? I think the best way to approach the answer is to consider the historical context of 1 John.

He was writing to members of his church or churches (in Asia Minor). They had gone through a traumatic schism after some false teachers and their followers seceded from John’s church.

So the immediate referent for the “sin unto death” would single out the kind of sin which John’s opponents exemplified.

To judge by what we can reconstruct from the letter, they were guilty of the following misdeeds:

i) Their views on the person and work of Christ were grossly deficient.

ii) They subscribed to a form of perfectionism, which was probably interchangeable with antinomianism. After all, if you think you’re sinless, than you can act with impunity.

iii) In their opposition to John, they defied apostolic authority.

iv) By shunning or disfellowshipping the members of John’s congregation, as well as trying to undermine their faith, they displayed their hatred for the brethren.

v) They may have also had pretensions to superior spiritual enlightenment.

Assuming that this is the right way to go about defining the “sin unto death,” then it’s not a discrete, self-contained, one-time event.

Rather, it involves a persistent pattern of thought and deed with certain specific, roughly identifiable features.

4.John doesn’t prohibit his audience for praying for individuals who commit this sin. Rather, he indicates that they’re under no obligation to do so. He apparently leaves that up to the discretion of the Christian.

5.We might ask why that’s the case? Two possibilities come to mind:

i) If someone is sufficiently hardened in a state of spiritual rebellion, then this may indicate that God has hardened him. Prayer is futile if it goes against the will of God (e.g. Jer 7:16; 11:14; 14:11).

ii) It may also have something to do with spiritual priorities. After all, when you are praying for one person, you’re not praying for another. Although you can pray for a number of different people over time, you can only pray for one at a time–and there are more people in need of prayer than you have hours in the day. So you have to make choices.

Once again, this isn’t a prohibition. John isn’t forbidding his audience to intercede for the individual who commits this sin. Rather, he treats it as something discretionary.

Whether or not they do so might depend on their relationship with the individual or individuals in question. Our social obligations vary.

6.This passage is sometimes cited to challenge the perseverance of the saints. However, the Johannine corpus distinguishes between true believers and nominal believers (e.g. Jn 6:66ff.; 1 Jn 2:19f.). So this phenomenon is consistent with God’s preservation of his own.

7.Finally, it’s important to keep this in perspective. When John talks about the assurance of salvation, he’s not saying that Christians should ordinarily doubt their salvation. Radical self-doubt is not their default position. That is not a presumption which they must overcome.

Rather, he talks about the assurance of salvation in the context of false teachers and their schismatic followers. They were actively undermining the faith of the faithful.

That’s why John administers a spiritual exam. To restore the shattered confidence of the faithful.

8 comments:

  1. I have in mind four likely areas for consideration when pondering the "the sin unto death".

    One, the rebellion of Korah. Death certainly followed that sin when they were challenging God's ordained authority, Moses and that system given to guide them to the Promise Land.

    Two, the partaking of the Body and Blood of Christ, unworthy and, improperly, leads some to death.

    Three, lying to the Holy Ghost,

    And four, the one I most lean towards, the sin of the Sadducees:::>

    Act 23:6 Now when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, "Brothers, I am a Pharisee, a son of Pharisees. It is with respect to the hope and the resurrection of the dead that I am on trial."
    Act 23:7 And when he had said this, a dissension arose between the Pharisees and the Sadducees, and the assembly was divided.
    Act 23:8 For the Sadducees say that there is no resurrection, nor angel, nor spirit, but the Pharisees acknowledge them all.

    If one doesn't believe in resurrection, angels, spirit life and lives for God, their end is certainly death, even though they are living for God!

    I suppose the most logical place to go with this is "praying" for reprobates?


    When you consider what followed 1 John 5:16-17 you might see where I am going with my answers?

    1Jn 5:18 We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him.
    1Jn 5:19 We know that we are from God, and the whole world lies in the power of the evil one.
    1Jn 5:20 And we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life.
    1Jn 5:21 Little children, keep yourselves from idols.

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  2. "In favor of the literal interpretation, there is some evidence, albeit slight, that God occasionally uses terminal illness as either remedial punishment or retributive punishment in dealing with errant church-members"

    Are you the designated person to visit the sick at your church? What a joy and a comfort you'd be to have in the room as one is being ravaged by cancer or who knows what!

    You big softie, you.

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  3. JOHN SAID:

    "Are you the designated person to visit the sick at your church? What a joy and a comfort you'd be to have in the room as one is being ravaged by cancer or who knows what!"

    Considering the fact that my late father had cancer, that I had two uncles who died of brain cancer, and that I myself am a cancer survivor, it would behoove you to avoid the armchair psychology. You don't know me personally. You know next to nothing about my life-experience (beyond my Blogger profile). As a result, you simply end up making stupid, tactless, pig-ignorant comments like when you presume to comment on things you know nothing about–just to score cheap points.

    BTW, what do you, John, actually have to possibly comfort a terminal cancer patient? What firm hope, if any, can you offer?

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  4. If I've offended, I apologize.

    My father died of cancer at 54 (although he didn't drink or smoke). My best friend died of AIDS at 36 almost believing God hated him, so I tend to get defensive when I hear of these things being a "punishment".

    So I guess I have to ask what you mean by "punishment". I have to hope that God allows suffering for the ultimate good of each person, not because it satisfies some need for retribution on His part. That's not punishment, that's discipline, and there's a substantive difference.

    Discipline means that God is on your side and wants your ultimate good, even though it may mean some difficult times. I can appreciate that. Punishment means that God is quite possibly your enemy and just wants you to hurt for the sake of it.

    What do you mean, then?

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  5. John said:
    ---
    Punishment means that God is quite possibly your enemy and just wants you to hurt for the sake of it.
    ---

    Um, that's not punishment. That's sadism. Punishment is when you've done something to violate the law (in context of what we're looking at, God's law) and the law itself prescribes punishment along a range of options. God doesn't punish "for the sake of [punishment]" but because His law has been violated and justice should be carried out.

    Cordially awaiting your next strawman....

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  6. "God doesn't punish "for the sake of [punishment]" but because His law has been violated and justice should be carried out."

    Really? How do you explain the doctrine of original sin, then? Man is born already "guilty" and deserving of punishment and eternal Hell whether he has the ability or sense to violate any of His laws or not.

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  7. JOHN SAID:

    “My best friend died of AIDS at 36 almost believing God hated him, so I tend to get defensive when I hear of these things being a ‘punishment.”

    i) That’s tragic. Very sad.

    ii) At the same time, it’s something of a self-fulfilling prophecy.

    iii) Bible-believing Christians like myself live with the foreboding apprehension that not all of our loved ones may be heaven-bound. We can pray about their fate, but that’s about it.

    “I have to hope that God allows suffering for the ultimate good of each person, not because it satisfies some need for retribution on His part. That's not punishment, that's discipline, and there's a substantive difference. Discipline means that God is on your side and wants your ultimate good, even though it may mean some difficult times.”

    i) I have no good reason to believe that’s true. The only possible source of information to justify such a belief would be divine revelation. And I don’t think that’s a plausible reading of the Bible. (I also don’t think there are any other plausible claimants to divine revelation.)

    Absent divine revelation, there is nothing in my personal experience or general observation or to justify such an optimistic opinion. You’re clinging to a false hope, and–in so doing–you deny yourself the only source of genuine hope (the Bible) for anyone at all.

    Wishful thinking isn’t good enough for me. The stakes are far too high. I need something realistic to pin my hopes on.

    ii) God doesn’t need retribution. No one can harm him. Retribution is often for the good of the victims–victims of wrongdoing. Something they have a right to. The victims are entitled to justice.

    iii) At the same time, it’s also evil not to treat someone with the gratitude he deserves even if you can’t harm him. For example, it’s evil to be a thankless son for a devoted father, even if the son does nothing materially to hurt his father.

    “Punishment means that God is quite possibly your enemy and just wants you to hurt for the sake of it.”

    That’s a caricature. God doesn’t hurt the wicked for the sake of it. Justice is a good thing in its own right.

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  8. I agree with John's distinction between punishment and discipline. I just don't think that all trouble in this life which is related to sin is discipline. Sometimes it is foretastes of final punishment.

    Nevertheless, in this life, unless you were Judas or are a fallen angel, you can never know (apart from further revelation [and the canon is closed btw]) whether you are non-elect. So, whenever an unbeliever suspects that he is enduring trouble from God that's somehow related to his sins, that ought to lead him to repentance and faith in Christ.

    Punishment is retributive, discipline is remedial. God disciplines his children (1 Cor. 11:32), and punishes those who aren't His children. God sometimes uses discipline to bring his children to greater faith and repentance. Just as God sometimes uses apparent punishment on unbelieving sinners (in this life) to bring them to faith.

    Some current unbelieving sinners are elect, others are non-elect. Some current professing believers are elect others are non-elect.

    God may "punish" a currently unbelieving elect person who will eventually believe. Just as He may discipline that same person later on after he believes because he subsequently backslides. I put "punish" in quotation marks because technically, that elect peron's guilt was placed on Christ retroactively at the Cross even before his conversion.

    The non-elect may or may not be punished (i.e. have a foretaste of final punishment) in this life or not. But in hell, sinners will definitely receive the just punishment due for their sins.

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