1Cor 6:9-10, Gal 5:19-21 | Barnes | STEP | Verse 9. Know ye not ", etc. The apostle introduces the declaration in this verse to show the evil of their course, and especially of the injustice which they did one to another, and their attempt to enforce and maintain the evil by an appeal to the heathen tribunals. He assures them, therefore, that the unjust could not be saved. The unrighteous . The unjust αδικοι--such as he had just mentioned--they who did injustice to others, and attempted to do it under the sanction of the courts. Shall not inherit . Shall not possess; shall not enter into. The kingdom of heaven is often represented as an inheritance, ; . The kingdom of God . Cannot be saved; cannot enter into heaven. . This may refer either to the kingdom of God in heaven, or to the church on earth--most probably the former. But the sense is the same essentially, whichever is meant. The man who is not fit to enter into the one, is not fit to enter into the other. The man who is fit to enter the kingdom of God on earth, shall also enter into that in heaven. Be not deceived . A most important direction to be given to all. It implies, (1.) that they were in danger of being deceived. (a) Their own hearts might have deceived them. (b) They might be deceived by their false opinions on these subjects. (c) They might be in danger of being deceived by their leaders , who perhaps held the opinion that some of the persons who practised these things could be saved. (2.) It implies, that there was no necessity of their being deceived. They might know the truth. They might easily understand these matters. It might be plain to them that those who indulged in these things could not be saved. (3.) It implies that it was of high importance that they should not be deceived. For (a) the soul is of infinite value. (b) To lose heaven--to be disappointed in regard to that, will be a tremendous loss. (c) To inherit hell and its woes will be a tremendous curse. Oh, how anxious should all be that they be not deceived, and that while they hope for life, they do not sink down to everlasting death! Neither fornicators . See . . Nor effeminate , μαλακοι. This word occurs in , and , where it is applied to clothing, and translated " soft raiment;" that is, the light, thin garments worn by the rich and great. It occurs nowhere else in the New Testament except here. Applied to morals, as it is here, it denotes those who give themselves up to a soft, luxurious, and indolent way of living; who make self-indulgence the grand object of life; who can endure no hardship, and practise no self-denial in the cause of duty and of God. The word is applied in the classic writers to the Cinaedi, the Pathics, or Catamites; those who are given up to wantonness and sensual pleasures, or who are kept to be prostituted to others. Diog. Laer. vii. 5, 4; Xenoph. Mem. iii. 7, 1; Ovid, Fast. iv. 342. The connexion here seems to demand such an interpretation, as it occurs in the description of vices of the same class--sensual and corrupt indulgences. It is well known that this vice was common among the Greeks--and particularly prevailed at Corinth. Abusers of themselves with mankind . αρσενοκοιται. Paederastae, or Sodomites. Those who indulged in a vice that was common among all the heathen. . (b) "fornicators"

1 Corinthians 6:9-10

Verse 9. Know ye not", etc. The apostle introduces the declaration in this verse to show the evil of their course, and especially of the injustice which they did one to another, and their attempt to enforce and maintain the evil by an appeal to the heathen tribunals. He assures them, therefore, that the unjust could not be saved.

The unrighteous. The unjust αδικοι--such as he had just mentioned--they who did injustice to others, and attempted to do it under the sanction of the courts.

Shall not inherit. Shall not possess; shall not enter into. The kingdom of heaven is often represented as an inheritance, Mt 9:29; Mt 25:34, Mk 10:17, Lk 10:25, 18:18, 1Cor 15:50, Eph 1:11,14, 5:5.

The kingdom of God. Cannot be saved; cannot enter into heaven. Mt 3:2. This may refer either to the kingdom of God in heaven, or to the church on earth--most probably the former. But the sense is the same essentially, whichever is meant. The man who is not fit to enter into the one, is not fit to enter into the other. The man who is fit to enter the kingdom of God on earth, shall also enter into that in heaven.

Be not deceived. A most important direction to be given to all. It implies,

(1.) that they were in danger of being deceived.

(a) Their own hearts might have deceived them.

(b) They might be deceived by their false opinions on these subjects.

(c) They might be in danger of being deceived by their leaders, who perhaps held the opinion that some of the persons who practised these things could be saved.

(2.) It implies, that there was no necessity of their being deceived. They might know the truth. They might easily understand these matters. It might be plain to them that those who indulged in these things could not be saved.

(3.) It implies that it was of high importance that they should not be deceived. For

(a) the soul is of infinite value.

(b) To lose heaven--to be disappointed in regard to that, will be a tremendous loss.

(c) To inherit hell and its woes will be a tremendous curse. Oh, how anxious should all be that they be not deceived, and that while they hope for life, they do not sink down to everlasting death!

Neither fornicators. See Gal 5:19-21, Eph 5:4,5, Heb 12:14, 13:4. Rom 1:29.

Nor effeminate, μαλακοι. This word occurs in Mt 11:8, and Lk 7:25, where it is applied to clothing, and translated "soft raiment;" that is, the light, thin garments worn by the rich and great. It occurs nowhere else in the New Testament except here. Applied to morals, as it is here, it denotes those who give themselves up to a soft, luxurious, and indolent way of living; who make self-indulgence the grand object of life; who can endure no hardship, and practise no self-denial in the cause of duty and of God. The word is applied in the classic writers to the Cinaedi, the Pathics, or Catamites; those who are given up to wantonness and sensual pleasures, or who are kept to be prostituted to others. Diog. Laer. vii. 5, 4; Xenoph. Mem. iii. 7, 1; Ovid, Fast. iv. 342. The connexion here seems to demand such an interpretation, as it occurs in the description of vices of the same class--sensual and corrupt indulgences. It is well known that this vice was common among the Greeks--and particularly prevailed at Corinth.

Abusers of themselves with mankind. αρσενοκοιται. Paederastae, or Sodomites. Those who indulged in a vice that was common among all the heathen. Rom 1:27.

(b) "fornicators" Gal 5:19-21, Eph 5:4,5, Heb 12:14,18, 13:4, Rev 22:15 Verse 10. Nor covetous 1Cor 5:10. It is remarkable that the apostle always rank the covetous with the most abandoned classes of men.

Nor revilers. The same word, which, in 1Cor 5:11 is rendered railer. 1Cor 5:11.

Nor extortioners. 1Cor 5:11.

Shall inherit. Shall enter; shall be saved, 1Cor 6:9.

(*) "extortioners" "Oppressors"

Galatians 5:19-21

Verse 19. Now the works of the flesh. What the flesh, or what corrupt and unrenewed human nature produces.

Are manifest. Plain, well-known. The world is full of illustrations of what corrupt human nature produces; and as to the existence and nature of those works, no one can be ignorant, It is evident here that the word σαρξ, flesh, is used to denote corrupt human nature, and not merely the body; since many of the vices here enumerated are the passions of the mind, or the soul, rather than of the body. Such are "wrath," "strife," "heresies," "envyings," etc., which cannot be said to have their seat in the body. If the word, therefore, is used to denote human nature, the passage furnishes a sad commentary on its tendency, and on the character of man. It is closely parallel to the declaration of the Saviour in Mt 15:19. Of the nature of most of these sins, or works of the flesh, it is unnecessary to offer any comment. They are not so rare as not to be well known, and the meaning of the words requires little exposition. In regard to the existence of these vices as the result of human nature, Rom 1:1 and following; a single glance at the history of the past, or at the present condition of the heathen and a large part of the Christian world, would furnish an ample and a painful demonstration.

(g) "flesh" Mt 15:19, Eph 5:3-6, Col 3:5,6, Rev 22:15 Verse 20. Witchcraft. Pretending to witchcraft. The apostle does not vouch for the actual existence of witchcraft; but he says that what was known as such was a proof of the corrupt nature of man, and was one of the fruits of it. No one can doubt it. It was a system of imposture and falsehood throughout; and nothing is a better demonstration of the depravity of the human heart than an extended and systematized attempt to impose on mankind. The word which is here used, (φαρμακεια, whence our word pharmacy, from φαρμακον a medicine, poison, magic potion,) means, properly, the preparing and giving of medicine. Then it means also poisoning, and also magic art, or enchantment; because in savage nations, pharmacy or medicine consisted much in magical incantations. Thence it means sorcery or enchantment, and it is so used uniformly in the New Testament. It is used only in Gal 5:20, Rev 9:21; Rev 18:23, 21:8. Some have supposed that it means here poisoning, a crime often practised; but the more correct interpretation is, to refer it to the black art, or to pretensions to witchcraft, and the numerous delusions which have grown out of it, as a striking illustration of the corrupt and depraved nature of man.

Hatred. Gr., hatreds--in the plural. Antipathies, and want of love, producing contentions and strifes.

Variance. Contentions. Rom 1:29.

Emulations, ζηλοι In a bad sense, meaning heart-burning, or jealousy, or perhaps inordinate ambition. The sense is, ardour or zeal in a bad cause, leading to strife, etc.

Wrath. This also is plural in the Greek, θυμοι, meaning passions, bursts of anger. 2Cor 12:20.

Strife. Also plural in the Greek. 2Cor 12:20.

Seditions. Rom 16:17.

Heresies. Acts 5:17; 1Cor 11:19

(*) "witchcraft" "sorcery" (+) "emulations" "rivalries" (++) "strife" "disputes" (**) "seditions" "factions" (|) "heresies" "sects" Verse 21. Envyings. 2Cor 12:20.

Revellings. 2Cor 12:20, Rom 13:13.

And such like. This class of evils, without attempting to specify all.

Of the which I tell you before. In regard to which I forewarn you.

As I have also told you in time past. When he was with them.

Shall not inherit the kingdom of God. Cannot possibly be saved. 1Cor 6:9; 1Cor 6:10-11. In regard to this passage we may remark,

(1.) that it furnishes the most striking and unanswerable proof of human depravity. Paul represents these things as "the works of the flesh"-- the works of the unrenewed nature of man. They are such as human nature, when left to itself, everywhere produces. The world shows that such is the fact; and we cannot but ask, is a nature producing this to be regarded as pure? Is man an unfallen being? Can he save himself? Does he need no Saviour?

(2.) This passage is full of fearful admonition to those who indulge in any or all of these vices. Paul, inspired of God, has solemnly declared that such cannot be saved. They cannot enter into the kingdom of heaven as they are. Nor is it desirable that they should. What would heaven be if filled up with adulterers, and fornicators, and idolaters, with the proud and envious, and with murderers and drunkards? To call such a place heaven, would be an abuse of the word. No one could wish to dwell there; and such men cannot enter into heaven.

(3.) The human heart must be changed, or man cannot be saved. This follows, of course. If such is its tendency, then there is a necessity for such a change as that in regeneration, in order that man may be happy and be saved.

(4.) We should rejoice that such men cannot, with their present characters, be admitted to heaven. We should rejoice that there is one world where these vices are unknown--a world of perfect and eternal purity. When we look at the earth; when we see how these vices prevail; when we reflect that every land is polluted, and that we cannot traverse a continent or an island, visit a nook or corner of the earth, dwell in any city or town, where these vices do not exist, oh how refreshing and invigorating is it to look forward to a pure heaven! How cheering the thought that there is one world where these vices axe unknown; one world, all whose ample plains may be traversed, and the note of blasphemy shall never fall on the ear; one world, where virtue shall be safe from the arts of the seducer; one world, where we may for ever dwell, and not one reeling and staggering drunkard shall ever be seen; where there shall be not one family in want and tears, from the vice of its unfaithful head! With what joy should we look forward to that world! With what ardour should we pant that it may be our own!