1Cor 6:11, Rev 1:5 | JFB | STEP | 11. ye are washed —The Greek middle voice expresses, "Ye have had yourselves washed." This washing implies the admission to the benefits of Christ's salvation generally; of which the parts are; (1) Sanctification, or the setting apart from the world, and adoption into the Church: so "sanctified" is used . Compare , where it rather seems to mean the setting apart of one as consecrated by the Spirit in the eternal purpose God. (2) Justification from condemnation through the righteousness of God in Christ by faith ( ). So PARÆUS . The order of sanctification before justification shows that it must be so taken, and not in the sense of progressive sanctification. "Washed" precedes both, and so must refer to the Christian's outward new birth of water, the sign of the inward setting apart to the Lord by the inspiration of the Spirit as the seed of new life ( ). Paul (compare the Church of England Baptismal Service), in charity, and faith in the ideal of the Church, presumes that baptism realizes its original design, and that those outwardly baptized inwardly enter into vital communion with Christ ( ). He presents the grand ideal which those alone realized in whom the inward and the outward baptism coalesced. At the same time he recognizes the fact that this in many cases does not hold good ( ), leaving it to God to decide who are the really "washed," while he only decides on broad general principles. in the name of . . . Jesus, and by the Spirit —rather, "in the Spirit," that is, by His in -dwelling. Both clauses belong to the three—"washed, sanctified, justified." our God —The "our" reminds the that amidst all his reproofs God is still the common God of himself and them. . REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO.

1 Corinthians 6:11

11. ye are washed—The Greek middle voice expresses, "Ye have had yourselves washed." This washing implies the admission to the benefits of Christ's salvation generally; of which the parts are; (1) Sanctification, or the setting apart from the world, and adoption into the Church: so "sanctified" is used 1Co 7:14; Joh 17:19. Compare 1Pe 1:2, where it rather seems to mean the setting apart of one as consecrated by the Spirit in the eternal purpose God. (2) Justification from condemnation through the righteousness of God in Christ by faith (Ro 1:17). So PARÆUS. The order of sanctification before justification shows that it must be so taken, and not in the sense of progressive sanctification. "Washed" precedes both, and so must refer to the Christian's outward new birth of water, the sign of the inward setting apart to the Lord by the inspiration of the Spirit as the seed of new life (Joh 3:5; Eph 5:26; Tit 3:5; Heb 10:22). Paul (compare the Church of England Baptismal Service), in charity, and faith in the ideal of the Church, presumes that baptism realizes its original design, and that those outwardly baptized inwardly enter into vital communion with Christ (Ga 3:27). He presents the grand ideal which those alone realized in whom the inward and the outward baptism coalesced. At the same time he recognizes the fact that this in many cases does not hold good (1Co 6:8-10), leaving it to God to decide who are the really "washed," while he only decides on broad general principles.

in the name of . . . Jesus, and by the Spirit—rather, "in the Spirit," that is, by His in-dwelling. Both clauses belong to the three—"washed, sanctified, justified."

our God—The "our" reminds the that amidst all his reproofs God is still the common God of himself and them.

1Co 6:12-20. REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO.

Revelation of John 1:5

5. the faithful witness—of the truth concerning Himself and His mission as Prophet, Priest, and King Saviour. "He was the faithful witness, because all things that He heard of the Father He faithfully made known to His disciples. Also, because He taught the way of God in truth, and cared not for man, nor regarded the persons of men. Also, because the truth which He taught in words He confirmed by miracles. Also, because the testimony to Himself on the part of the Father He denied not even in death. Lastly, because He will give true testimony of the works of good and bad at the day of judgment" [RICHARD OF ST. VICTOR in TRENCH]. The nominative in Greek standing in apposition to the genitive, "Jesus Christ," gives majestic prominence to "the faithful witness."

the first-begotten of the dead— (Col 1:18). Lazarus rose, to die again. Christ rose to die no more. The image is not as if the grave was the womb of His resurrection-birth [ALFORD]; but as Ac 13:33; Ro 1:4, treat Christ's resurrection as the epoch and event which fulfilled the Scripture, Ps 2:7, "This day (at the resurrection) have I begotten Thee." It was then that His divine Sonship as the God-man was manifested and openly attested by the Father. So our resurrection and our manifested sonship, or generation, are connected. Hence "regeneration" is used of the resurrection-state at the restitution of all things (Mt 19:28).

the prince—or Ruler. The kingship of the world which the tempter offered to Jesus on condition of doing homage to him, and so shunning the cross, He has obtained by the cross. "The kings of the earth" conspired against the Lord's Anointed (Ps 2:2): these He shall break in pieces (Ps 2:9). Those who are wise in time and kiss the Son shall bring their glory unto Him at His manifestation as King of kings, after He has destroyed His foes.

Unto him that loved us—The oldest manuscripts read the present, ". . . loveth us." It is His ever-continuing character, He loveth us, and ever shall love us. His love rests evermore on His people.

washed us—The two oldest manuscripts read, "freed (loosed as from a bond) us": so ANDREAS and PRIMASIUS. One very old manuscript, Vulgate, and Coptic read as English Version, perhaps drawn from Re 7:4. "Loosed us in (virtue of) His blood," being the harder reading to understand, is less likely to have come from the transcribers. The reference is thus to Greek, "lutron," the ransom paid for our release (Mt 20:28). In favor of English Version reading is the usage whereby the priests, before putting on the holy garments and ministering, washed themselves: so spiritually believers, as priests unto God, must first be washed in Christ's blood from every stain before they can serve God aright now, or hereafter minister as dispensers of blessing to the subject nations in the millennial kingdom, or minister before God in heaven.