Only some sin leads to death?

I was reading another article talking about habitual sin, which reminded me of a verse that I came across a while ago. I don't remember it exactly, but maybe some of you will.It was talking about how some sin leads to death, and some sin does not. I could tell you that it's NT, but that's about it. Also, I was using NIV, so I don't think it's just a far-out translation.My question, is if any of you have come across this, as I have, what is it talking about? Where is it?I had talked with my wife about it briefly but not fully understanding it. Is it talking about, say, compulsive sin versus inconscious sin? How do you explain it?Thanks again, all, for the help.Grace and Peace...

Hey groh_frog!This verse popped up to me.It doesn't say that "the wages of some sin is death"(Rom 6:23) For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord.That only some sins lead to death is new for me..But perhaps there is some verse I haven't looked into yet?

1 John 5:16 says "If anyone sees his brother sinning a sin which does not lead 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." Lord Jesus Himself spoke in Mark 3:29 "he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" and in Matthew 12:32 "Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come."Whomsoever consciously blaspheme against the Holy Spirit will not be forgiven either in this age or in the age to come.In Him,Shibu

So we could say that all sins lead to death, but apart from only one all can be forgiven?About that unforgivable sin, perhaps thats when God knows that a person will never repent?If you will never repent you can never be forgiven for sure. (right?)

I've always seen blaspemy of the Holy Spirit is explained in the context of that verse.Look at Mark 3... Jesus is saying this to the Pharisees after they just accused Him of casting out demons by Beelzebub. The Pharisees said this knowing full well Jesus was not possessed and was performing the miracles by the Father. I believe, then, that blasphemy against the Holy Spirit is calling the Holy Spirit unholy when you know it is not.Does this make sense?Blessings,-Eli

Yeah thanks for clarifying that, Dorcas, that is sort of what I meant.

I think it helps to look at the wider context of scripture - like when people actually did end up in death. I think of Israel who refused to "enter his rest" because of unbelief (discussed in Hebrews) I think of the five virgins who were unprepared, the rich man who made more barns, .... etc. Jesus gave a lot of examples - especially in parables. So what was the common sin that lead to their spiritual death: It was unbelief, and refusal to listen. Then we must ask: What is the role of the Holy Spirit? It is to bring conviction. So when people who are being prompted by the convicting power of the Spirit, YET refuse God's redemption, then they are actually committing a sin that leads to death. Can there be any greater sin against the Spirit. I see this played out in the lives of many people. At one time or other they made a choice to resist the Spirit. They refuse to submit to God. I watch a gradual decaying of their lives.Some slip into legalism and religiosity which just wears them out or makes them feel empty. Some get overly occupied with their earthly passion, their work, or whatever. But it only takes them in a downward direction - ultimately - death. Diane

This is the Methodist commentator Adam Clark's contribution:5 16 Verse 16. A sin which is not unto death] This is an extremely difficult passage, and has been variously interpreted. What is the sin not unto death, for which we should ask, and life shall be given to him that commits it? And what is the sin unto death, for which we should not pray?I shall note three of the chief opinions on this subject:-1. It is supposed that there is here an allusion to a distinction in the Jewish law, where there was chattaah lemithah, "a sin unto death;" and chattaah lo lemithah, "a sin not unto death;" that is, 1. A sin, or transgression, to which the law had assigned the punishment of death; such as idolatry, incest, blasphemy, breach of the Sabbath, and the like. And 2. A sin not unto death, i.e. transgressions of ignorance, inadvertence, appear to be comparatively light and trivial. That such distinctions did exist in the Jewish synagogue both Schoettgen and Carpzovius have proved.2. By the sin not unto death, for which intercession might be made, and unto death, for which prayer might not be made, we are to understand transgressions of the civil law of a particular place, some of which must be punished with death, according to the statutes, the crime admitting of no pardon: others might be punished with death, but the magistrate had the power of commuting the punishments, i.e. of changing death into banishment, reasons that might appear to him satisfactory, or at the intercession of powerful friends. To intercede in the former case would be useless, because the law would not relax, therefore they need not pray for it; but intercession in the latter case might be prevalent, therefore they might pray; and if they did not, the person might suffer the punishment of death. This opinion, which has been advanced by Rosenmuller, intimates that men should feel for each other's distresses, and use their influence in behalf of the wretched, nor ever abandon the unfortunate but where the case is utterly hopeless.3. The sin unto death means a case of transgression, particularly of grievous backsliding from the life and power of godliness, which God determines to punish with temporal death, while at the same time he extends mercy to the penitent soul. The disobedient prophet, 1Ki 13:1-32, is, on this interpretation, a case in point: many others occur in the history of the Church, and of every religious community. The sin not unto death is any sin which God does not choose thus to punish. This view of thesubject is that taken by the late Rev. J. Wesley, in a sermon entitled, A Call to Backsliders.-WORKS, vol ii. page 239.I do not think the passage has any thing to do with what is termed the sin against the Holy Ghost; much less with the popish doctrine of purgatory; nor with sins committed before and after baptism, the former pardonable, the latter unpardonable, according to some of the fathers. Either of the last opinions (viz., 2 and 3) make a good sense; and the first (1) is not unlikely: the apostle may allude to some maxim or custom in the Jewish Church which is not now distinctly known. However, this we know, that any penitent may find mercy through Christ Jesus; for through him every kind of sin may be forgiven to man, except the sin against the Holy Ghost; which I have proved no man can now commit. See the note on Mt 12:31, 39.I am with John Wesley on this one; I think option 3 is the more likely to my way of thinking.

Here's John Wesley's sermon referred to in my last post:3. "But does not St. John cut us off from this hope, by what he says of the `sin unto death?' Is not, `I do not say that he shall pray for it,' equivalent with, `I say he shall not pray for it?' And does not this imply, that God has determined not to hear that prayer? that he will not give life to such a sinner, no, not through the prayer of a righteous man?"4. I answer: "I do not say that he shall pray for it," certainly means, he shall not pray for it. And it doubtless implies that God will not give life unto them that have sinned this sin; that their sentence is passed, and God has determined it shall not be revoked. It cannot be altered even by that "effectual fervent prayer" which, in other cases, "availeth much."5. But I ask, First, What is the sin unto death? And, Secondly, What is the death which is annexed to it?(1) And, First, what is the sin unto death? It is now many years since, being among a people the most experienced in the things of God of any I had ever seen, I asked some of them, What do you understand by the "sin unto death," mentioned in the First Epistle of St. John? They answered, "If anyone is sick among us, he sends for the elders of the Church; and they pray over him, and the prayer of faith saves the sick, and the Lord raises him up. And if he hath committed sins, which God was punishing by that sickness, they are forgiven him. But sometimes none of us can pray that God would raise him up. And we are constrained to tell him, We are afraid that you have sinned a sin unto death;' a sin that God has determined to punish with death; we cannot pray for your recovery. And we have never yet known an instance of such a person recovering."(2.) I see no absurdity at all in this interpretation of the word. It seems to be one meaning (at least) of the expression, "a sin unto death;" a sin which God has determined to punish by the death of the sinner. If, therefore, you have sinned a sin of this kind, and your sin has overtaken you; if God is chastising you by some severe disease, it will not avail to pray for your life; you are irrevocably sentenced to die. But observe! This has no reference to eternal death. It does by no means imply that you are condemned to die the second death. No; it rather implies the contrary: The body is destroyed, that the soul may escape destruction. I have myself, during the course of many years, seen numerous instances of this. I have known many sinners (chiefly notorious backsliders from high degrees of holiness, and such as had given great occasion to the enemies of religion to blaspheme) whom God has cut short in the midst of their journey; yea, before they had lived out half their days: These, I apprehend, had sinned "a sin unto death;" in consequence of which they were cut off, sometimes more swiftly, sometimes more slowly, by an unexpected stroke. But in most of these cases it has been observed that "mercy rejoiced over judgment." And the persons themselves were fully convinced of the goodness as well as justice of God. They acknowledged that he destroyed the body in order to save the soul. Before they went hence, he healed their backsliding. So they died that they might live for ever.(3.) A very remarkable instance of this occurred many years ago. young collier [coal miner] in Kingswood, near Bristol, was an eminent sinner, and afterwards an eminent saint. But, by little and little, he renewed his acquaintance with his old companions, who by degrees wrought upon him, till he dropped all his religion, and was two-fold more a child of hell than before. One day he was working in the pit with a serious young man, who suddenly stopped and cried out, "O Tommy, what a man was you once! How did your words and example provoke many to love and to good works! And what are you now? What would become of you, if you were to die as you are?" "Nay, God forbid," said Thomas, "for then I should fall into hell headlong! O let us cry to God!" They did so for a considerable time, first the one, and then the other. They called upon God with strong cries and tears, wrestling with him in mighty prayer. After some time, Thomas broke out, "Now I know God hath healed my backsliding. I know again, that my Redeemer liveth, and that he hath washed me from my sins with his own blood. I am willing to go to him." Instantly part of the pit calved in, and crushed him to death in a moment. Whoever thou art that hast sinned "a sin unto death," lay this to heart! It may be, God will require thy soul of thee in an hour when thou lookest not for it! But if he doth, there is mercy in the midst of judgment: Thou shalt not die eternally.

I have never looked into that text this way.. :-o Thanks for posting!