1 Corinthians 6:10

6:10 none of these will inherit the Kingdom of God: The repetition of this point (also 6:9) emphasizes the severe consequences of living in sin (for similar warnings, see Gal 5:19-21; Eph 5:5; cp. Col 3:5-6).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co_6:9, 1Co_6:10

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

The tendency to divorce religion from morality has manifested itself in all ages of the world, and under all forms of religion. The pagan, the Jew, the Mohammedan, the nominal Christian, have all been exact in the performance of religious services, and zealous in the assertion and defense of what they regarded as religious truth, while unrestrained in the indulgence of every evil passion. This arises from looking upon religion as an outward service, and God as a being to be feared and propitiated, but not to be loved and obeyed. According to the gospel, all moral duties are religious services; and piety is the conformity of the soul to the image and will of God. So that to be religious and yet immoral is, according to the Christian system, as palpable a contradiction as to be good and wicked. It is evident that among the members of the Corinthian church, there were some who retained their pagan notion of religion, and who professed Christianity as a system of doctrine and as a form of worship, but not as a rule of life. All such persons the apostle warned of their fatal mistake. He assures them that no immoral man, no man who allows himself the indulgence of any known sin, can be saved. This is one of the first principles of the gospel, and therefore the apostle asks, Know ye not that the unrighteous shall not inherit the kingdom of God? Are ye Christians at all, and yet ignorant of this first principle of the religion you profess? The unrighteous in this immediate connection, means the unjust; those who violate the principles of justice in their dealings with their fellow-men. It is not the unjust alone, however, who are to be thus debarred from the Redeemers kingdom but also those who break any of the commandments of God, as this and other passages of Scripture distinctly teach.

Believers are, in the Bible, often called heirs. Their inheritance is a kingdom; that kingdom which God has established, and which is to be consummated in heaven, Luk_12:32; Mat_24:34; etc. etc. From this inheritance all the immoral, no matter how zealous they may be in the profession of the truth, or how assiduous in the performance of religious services, shall be excluded. Let it also be remembered that immorality, according to the Bible, does not consist exclusively in outward sins, but also in sins of the heart; as covetousness, malice, envy, pride, and such like, Gal_5:21. No wonder that the disciples, on a certain occasion, asked their master, Lord, are there few that be saved? or that the Lord answered them by saying, Strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it, Luk_13:24.

1Co_6:11

And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

And such were some of you. This is understood by many as equivalent to Such were you. The word (τινές) being redundant, or the idea being, Some were impure, some drunkards, some violent, etc., or ταῦτά τινες being taken together as equivalent to τοιοῦτοι. The natural explanation is, that the apostle designedly avoided charging the gross immoralities just referred to upon all the Corinthian Christians in their previous condition. With regard to the three terms which follow, washed, sanctified, justified, they may be taken, as by Calvin and others, to express the same idea under different aspects. That idea is, that they had been converted, or completely changed. They had put off the old man, and put on the new man. Their sins, considered as filth, had been washed away; considered as pollution, they had been purged or purified; considered as guilt, they had been covered with the righteousness of God, Rom_1:17. The majority of commentators take the several terms separately, each expressing a distinct idea. In what precise sense each of these words is to be understood, becomes, men, somewhat doubtful.

But ye are washed. The word here used (ἀπελούσασθε) is in the middle voice, and therefore may be rendered, ye have washed yourselves, or, permitted yourselves to be washed; or, as the majority of commentators prefer, on account of the following passives, ye were washed. This use of the First Aorist Middle in a passive sense is very unusual, but not unauthorized; see 1Co_10:2. It does not seem to be of much moment whether the word be taken here as active or as passive, for the same thing may be expressed in either form. Men are called upon to wash away their sins, Act_22:16; to put off the old man, etc. and to put on the new man, Eph_4:22, Eph_4:24; although the change expressed by these terms is elsewhere referred to God. The reason of this is, that a human and a divine agency are combined in the effects thus produced. We work our own salvation, while God works in us, Phi_2:12, Phi_2:13. With equal propriety, therefore, Paul might say to the Corinthians, Ye washed yourselves; or, Ye were washed. To wash means to purify, and is frequently used in Scripture to express moral or spiritual purification. Isa_1:16, Wash ye, make you clean. Psa_51:7, Wash me, and I shall be whiter than snow. Jer_4:14. In these and many other passages the word expresses general purification, without exclusive reference to guilt or to pollution. There is no reason why it should not be taken in this general sense here, and the phrase be rendered, either, Ye have purified yourselves, or, Ye are purified. The reference which so many assume to baptism, does not seem to be authorized by any thing in the context.

But ye are sanctified. This clause is either an amplification of the preceding one, expressing one aspect or effect of the washing spoken of, viz., their holiness; or, it is to be understood of their separation and consecration. Ye have not only been purified, but also set apart as a peculiar people. In Scripture, any thing is said to be sanctified that is devoted to the service of God. Thus, God blessed the seventh day and sanctified it, Gen_2:3. Moses sanctified the people, Exo_19:14, etc. etc.

But ye are justified. As to justify in Scripture always means to pronounce righteous, or to declare just in the sight of the law, it must be so understood here. The Corinthians had not only been purified and consecrated, but also justified, i.e. clothed in the righteousness of Christ, and on that account accepted as righteous in the sight of God. They were therefore under the highest possible obligation not to relapse into their former state of pollution and condemnation.

In the name of the Lord Jesus, and by the Spirit of our God. These clauses are not to be restricted to the preceding word, as though the meaning were, Ye have been justified in the name of the Lord Jesus, and by the Spirit of our God. They belong equally to all three of the preceding terms. The believers were indebted for the great change which they had experienced; for their washing, sanctification, and justification, to Christ and to the Holy Ghost. The Spirit had applied to them the redemption purchased by Christ. In the name of the Lord Jesus. The name of God, or of Christ, is often a paraphrase for God or Christ himself. To call upon the name of God is to call on God. To baptize unto the name of Christ, and to baptize unto Christ, are interchanged as synonymous expressions. So here, to be justified or sanctified in the name of Christ, means simply by Christ; see Joh_20:31, That believing ye might have life through his name. Act_10:43, That through his name whoso believeth in him might have remission of sins. Though these forms of expression are substantially the same as to their import, yet the name of God means not strictly God himself, but God as known and worshipped. The Holy Ghost is called the Spirit of our God; that is, the Spirit of our reconciled God and Father, by whom that Spirit is sent in fulfillment of the promise of the Father to the Son. Christ hath redeemed us from the curse of the law in order that we might receive the promise of the Spirit, Gal_3:13, Gal_3:14.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

10. nor covetous] See note on ch. 1Co_5:10.

nor drunkards, nor revilers] Here, as in ch. 1Co_5:11, where the same word is translated railer, we have the inevitable conjunction between drunkenness and strife.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Nor thieves,.... Who take away another man's property, secret or openly, by fraud or force.

Nor covetous: insatiable, in the lust of uncleanness; or greedy of worldly gain, bent upon increasing their substance at any rate, by circumvention, fraud, and deceit; and do not use the things of this life as they should, for their own good, and that of others.

Nor drunkards who are strong to drink strong liquors; who give up themselves thereunto: who sit down on purpose to intoxicate themselves, and are frequent in the commission of this sin.

Nor revilers; who are free with other men's characters, load them with reproaches, and take away their good names; either openly or secretly, either by tale bearing, whispering, and backbiting, or by raising and spreading scandalous reports in a public manner.

Nor extortioners ravishers of virgins; or plunderers of men's substance in an open and forcible way; or who extort unlawful gain:

shall inherit the kingdom of God; not that these sins, any or all of them, are unpardonable; for such who have been guilty of them may, through the blood of Christ, receive the remission of them, and through the grace of the Spirit of God obtain repentance for them, and have both right and meetness for the kingdom of heaven, as the following words show.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

Ver. 10. Nor thieves, nor covetous] These two be fitly set together, as near akin; so are drunkards and railers.

Nor extortioners] Whose sin is properly immoderate getting, as that of the covetous consists in pinching and saving. So 1Ti 3:3.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Nor covetous; - See the note at 1Co 5:10. It is remarkable that the apostle always ranks “the covetous” with the most abandoned classes of people.

Nor revilers - The same word which in 1Co 5:11, is rendered railer; see the note at that place.

Nor extortioners - See the note at 1Co 5:11.

Shall inherit - Shall enter; shalt be saved, 1Co 6:9.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Nor thieves; nor such as take away the goods of their neighbours clandestinely, or by violence, without their consent or any just authority.

Nor covetous; nor persons who discover themselves excessively to love money, by their endeavours to get it into their hands any way, by oppression, cheating, or defrauding others.

Nor drunkards; nor persons that make drinking their business, and use it excessively, without regard to the law and rules of temperance and sobriety.

Nor revilers; nor persons that use their tongues intemperately, railing at others, and reviling them with reproachful and opprobrious names.

Nor extortioners; nor any such as by violence wring out of people’s hands what is not their due. None of these, not repenting of these sinful courses, and turning from them into a contrary course of life, shall ever come into heaven.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Nor thieves, etc.. (see Rev_22:15)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

10. “Neither shall thieves, nor covetous people, nor drunkards, nor scolds, nor extortioners inherit the kingdom of God.” Oh, how would these Scriptures depopulate the registers of modern churches! Doubtful whether a tithe would be left. Sad to say that scolding women, lecherous men and extortioners in business transactions, and covetous people generally, scarcely receive a rebuke from the modern pulpit. Yet the Word of God is true, and not one of these shall ever inherit the kingdom.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God . [Paul here accords with James that faith without works is dead ( Jam_2:17 ). Our highest privileges may be abrogated by sin.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10. πλεονέκται. See note on ch. 1Co 5:10.

μέθυσοι, λοίδοροι. Here, as in ch. 1Co 5:11, where the latter word is translated railer in A.V., we have the inevitable conjunction between drunkenness and strife. μέθυσος was applied only to women until Menander’s time.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.