1Cor 6:11

“No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness, for this is not expedient. And again he says, "Speak ye every man truth with his neighbour." And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord." If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.”

“[The apostle], foreseeing the wicked speeches of unbelievers, has particularized the works which he terms carnal; and he explains himself, lest any room for doubt be left to those who do dishonestly pervert his meaning, thus saying in the Epistle to the Galatians: "Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God." Thus does he point out to his hearers in a more explicit manner what it is [he means when he declares], "Flesh and blood shall not inherit the kingdom of God." For they who do these things, since they do indeed walk after the flesh, have not the power of living unto God. And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, "But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law." As, therefore, he who has gone forward to the better things, and has brought forth the fruit of the Spirit, is saved altogether because of the communion of the Spirit; so also he who has continued in the aforesaid works of the flesh, being truly reckoned as carnal, because he did not receive the Spirit of God, shall not have power to inherit the kingdom of heaven. As, again, the same apostle testifies, saying to the Corinthians, "Know ye not that the unrighteous shall not inherit the kingdom of God? Do not err," he says: "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor revilers, nor rapacious persons, shall inherit the kingdom of God. And these ye indeed have been; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God." He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, [he points out] through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God.”

“"And such were some of you"-such manifestly as those still are whom you do not forgive; "but ye are washed," not simply as the rest, but with knowledge; ye have cast off the passions of the soul, in order to become assimilated, as far as possible, to the goodness of God's providence by long-suffering, and by forgiveness "towards the just and the unjust," casting on them the gleam of benignity in word and deeds, as the sun.”

“"And such were some of you: but ye were washed, but ye were sanctified." In a way to abash them exceedingly, he adds this: as if he said, "Consider from what evils God delivered us; how great an experiment and demonstration of loving-kindness He afforded us! He did not limit His redemption to mere deliverance, but greatly extended the benefit: for He also made thee clean. Was this then all? Nay: but He also "sanctified." Nor even is this all: He also "justified." Yet even bare deliverance from our sins were a great gift: but now He also filled thee with countless blessing. And this He hath done, "In the Name of our Lord Jesus Christ;" not in this name or in that: yea also, "In the Spirit of our God." Knowing therefore these things, beloved, and bearing in mind the greatness of the blessing which hath been wrought, let us both continue to live soberly, being pure from all things that have been enumerated; and let us avoid the tribunals which are in the forums of the Gentiles; and the noble birth which God hath freely given us, the same let us preserve to the end.”

“For it is not as if God were fed by our torments: but He heals the diseases of our transgressions by medicines opposed to them that we, who have departed from Him delighted by pleasures, may return to Him embittered by tears; and that, having fallen by running loose in unlawful things, we may rise by restraining ourselves even in lawful ones; and that the heart which mad joy had flooded may be burnt clean by wholesome sadness: and that what the elation of pride had wounded may be cured by the dejection of a humble life. For hence it is written, I said unto the wicked, Deal not wickedly; and to the transgressors, lift not up the horn. For transgressors lift up the horn, if they in no wise humble themselves to penitence after knowledge of their iniquity. Hence again it is said, A bruised and humbled heart God doth not despise. For whosoever mourns his sins yet forsakes them not bruises indeed his heart, but scorns to humble it. But he who forsakes his sins yet mourns them not does indeed already humble his heart, but refuses to bruise it. Hence Paul says, "And such indeed were ye; but ye are washed, but ye are sanctified;" because, in truth, amended life sanctifies those whom the ablution of the affliction of tears cleanses through penitence.”

“Consider, he says, from what evils He freed you and what blessings God bestowed upon you. You too were subject to all the vices enumerated above, but He cleansed you from them, and not only cleansed you, but also sanctified you. In what way? By justifying you; first He washed you, then, having justified you, He sanctified you, not in the name of this or that teacher, but in the name of Christ and by the Holy Spirit. That is, the Trinity bestowed these blessings upon you; for in saying that God sanctified in the name of Christ and by the Holy Spirit, he expresses nothing other than precisely the Trinity.”

“Then when he says, And such were some of you, he shows how they escaped from the above-mentioned danger. First, he reminds them of their past state, saying: And such were some of you, namely, fornicators and idolaters, etc. He makes particular mention of these vices, because they abounded in them, as it says in Eph (5:8): "For once you were darkness, but now you are light in the Lord." Secondly, he shows how they were freed of them inwardly, saying: But you were washed by the power of Christ's blood in baptism, as it says in Rev (1:5): "He freed us from our sins in his blood." You were sanctified by the power of Christ's blood and consecrated in grace, as it says in Heb (13:12): "So Jesus also suffered outside the gate, in order to sanctify the people through his own blood"; you were justified, i.e., raised to the state of justice, according to Rom (8:30): "Those whom he called he also justified." Then he mentions the cause of these blessings: first, on the part of the humanity of Christ when he says: In the name of the Lord Jesus Christ, i.e., in believing and calling on that name, as it says in Acts (4:12): "There is no other name under heaven given among men by which they must be saved." Secondly, on the part of the divinity when he adds: and in the Spirit of our God, as it says in Ez (37:14): "Behold, I shall cause breath to enter you and you shall live." Therefore, since you have been freed by such great power, you should not return to the same former ways.”

“The Corinthians had received all the benefits of purity in their baptism, which is the foundation of the truth of the gospel. In baptism the believer is washed clean from all sins and is made righteous in the name of the Lord, and through the Spirit of God he is adopted as God's child. With these words, Paul is reminding them how great and how special is the grace which they have received in the true tradition. But afterward, by thinking which is contrary to this baptismal rule of faith, they had stripped themselves of these benefits. For this reason he is trying to bring them back to their original way of thinking, so that they can recover what they had once received.”