the Week of Proper 20 / Ordinary 25
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2 Corinthians 7:1
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Bible Verse Review
from Treasury of Scripure Knowledge
therefore: 2 Corinthians 1:20, 2 Corinthians 6:17, 2 Corinthians 6:18, Romans 5:20, Romans 5:21, Romans 6:1-11, Hebrews 4:1, 2 Peter 1:4-8
let: Psalms 51:10, Psalms 119:9, Proverbs 20:9, Proverbs 30:12, Isaiah 1:16, Jeremiah 13:27, Ezekiel 18:30-32, Ezekiel 36:25, Ezekiel 36:26, Matthew 5:8, Matthew 12:33, Matthew 23:25, Matthew 23:26, Luke 11:39, Luke 11:40, Titus 2:11-14, James 4:8, 1 Peter 1:22, 1 Peter 2:11, 1 John 1:7, 1 John 1:9, 1 John 3:3
filthiness: Isaiah 55:7, Jeremiah 4:14, 1 Corinthians 6:20, Ephesians 2:3, 1 Thessalonians 5:23
perfecting: Matthew 5:48, Ephesians 4:12, Ephesians 4:13, Philippians 3:12-15, 1 Thessalonians 3:13, 1 Thessalonians 4:7, Hebrews 12:23, 1 Peter 5:10
in: 2 Chronicles 19:9, Psalms 19:9, Proverbs 8:13, Proverbs 16:6, Acts 9:31, Hebrews 12:28
Reciprocal: Genesis 35:2 - clean Leviticus 6:27 - wash Leviticus 8:35 - the tabernacle Leviticus 13:6 - wash Leviticus 13:58 - be washed Leviticus 14:14 - General Leviticus 15:13 - wash Leviticus 15:16 - General Leviticus 15:21 - General Leviticus 19:2 - Ye shall Numbers 8:6 - cleanse them Numbers 19:9 - a water of separation 1 Kings 8:61 - perfect 2 Chronicles 29:5 - sanctify the house Ezra 6:21 - all such Ezra 9:11 - the filthiness Job 22:3 - thou makest Psalms 14:3 - filthy Psalms 24:4 - pure Psalms 45:10 - Hearken Psalms 53:3 - filthy Psalms 119:40 - I have Proverbs 23:17 - be thou Ecclesiastes 11:10 - and put Ezekiel 24:13 - thy filthiness Ezekiel 36:28 - be people Daniel 12:10 - shall be John 13:10 - needeth Acts 10:35 - feareth Romans 6:15 - shall we 1 Corinthians 10:14 - my 1 Corinthians 15:58 - Therefore 2 Corinthians 7:11 - fear 2 Corinthians 12:19 - dearly 2 Corinthians 13:9 - even Galatians 5:16 - and Ephesians 5:21 - in Colossians 3:22 - fearing 2 Timothy 2:19 - depart 2 Timothy 2:21 - purge Titus 2:12 - denying Hebrews 6:1 - let Hebrews 10:22 - our bodies Hebrews 12:1 - let us lay Hebrews 12:14 - and holiness James 1:21 - filthiness James 2:18 - and I will 1 Peter 1:15 - so 1 Peter 1:17 - in fear 1 Peter 2:17 - Fear 1 Peter 3:21 - the putting
Cross-References
This is the account of Noah. Noah was a righteous man, blameless among the people of his time, and he walked with God.
This is the account of Noah and his family. Noah was a righteous man, blameless among the people of his time, and he walked faithfully with God.
These are the generations of Noah. Noah was a righteous man, blameless among those in his generations; Noah walked with God.
These are the records of the generations of Noah. Noah was a righteous man, blameless in his time; Noah walked with God.
These are the generations of Noah: Noah [was] a iust man, and perfect in his generations: And Noah walked with God.
This is the history of Noah's family. He was a good man all his life, and he always followed God.
These are the generations of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God.
These ben the generaciouns of Noe. Noe was a iust man and perfit in hise generaciouns; Noe yede with God,
These are the generations of Noah: Noah was a iust man, and perfect in his generations, and Noah walked with God.
These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.
Gill's Notes on the Bible
Having therefore these promises,.... That God will walk in his temple, and dwell in his churches, be their God, and they his people, that he will receive them, and be their Father, and they his sons and daughters; which promises they had not in hope, as Old Testament saints had the promises of the Messiah and his kingdom, and as New Testament saints have of the resurrection, the new heavens and new earth, and of appearing with Christ in glory; but in hand, in actual possession; for God was really become their God and Father, and they were his people and children; they had had communion with him, and were received, protected, and preserved by him; which promises and blessings of grace, and which are absolute and unconditional, the apostle makes use of to engage them to purity and holiness; and is a clear proof, that the doctrine of an absolute and unconditional covenant of grace has no tendency to licentiousness, but the contrary: and that his following exhortation might be attended to, and cheerfully received, he uses a very affectionate appellation,
dearly beloved; so they were of God, being his people, his sons and daughters, adopted, justified, called, and chosen by him; and so they were by the apostle and his fellow ministers, who, as he says in a following verse, were in their hearts to die and live with them; some copies read brethren, and so the Ethiopic version. The exhortation he urges them to, and, that it might be the better received, joins himself with them in it, is,
let us cleanse ourselves from all filthiness of the flesh and spirit: by "the filthiness of the flesh" is meant external pollution, defilement by outward actions, actions committed in the body, whereby the man is defiled; such as all impure words, filthiness, and foolish talking, all rotten and corrupt communication, which defile a man's own body; as the tongue, a little member, when so used does, and corrupts the good manners of others; all filthy actions, as idolatry, adultery, fornication, incest, sodomy, murder, drunkenness, revellings, c. and everything that makes up a filthy conversation, which is to be hated, abhorred, and abstained from by the saints: by "filthiness of the spirit" is meant internal pollution, defilement by the internal acts of the mind, such as evil thoughts, lusts, pride, malice, envy, covetousness, and the like: such a distinction of טומאת הגוף, "the filthiness of the body", and טומאת הנפש, "the filthiness of the soul", is to be met with among the Jews who say r, that when a man has taken care to avoid the former, it is fit he should take care of the latter; they also call the evil imagination, or corruption of nature, "the filth of the body" s. Now when the apostle says, "let us cleanse ourselves", this does not suppose that men have a power to cleanse themselves from the pollution of their nature, or the defilement of their actions; for this is God's work alone, as appears from his promises to cleanse his people from their sins; from the end of Christ's shedding his blood, and the efficacy of it; from the sanctifying influences of the Spirit; and from the prayers of the saints to God, to create in them clean hearts, to wash them thoroughly from their iniquity, and cleanse them from their sin: besides, the apostle is not here speaking either of the justification of these persons, in which sense they were already cleansed, and that thoroughly, from all their sins and iniquities; nor of the inward work of sanctification, in respect of which they were sprinkled with clean water, and were washed in the layer of regeneration; but what the apostle respects is the exercise of both internal and external religion, which lies in purity of heart and conversation, the one not being acceptable to God without the other; he is speaking of, and exhorting to the same thing, as in the latter part of the preceding chapter; and suggests, that it becomes those who have received such gracious promises to be separate from sin and sinners, to abstain from all appearance of sin, and to have no fellowship with sinners; to lay apart all filthiness and superfluity of haughtiness, and, under a sense of either external or internal pollution, to have recourse to the fountain opened; to deal by faith with the blood of Christ, which cleanses from all sin, of heart, lip, and life; and which is the only effectual method a believer can make use of, to cleanse himself from sin; namely, by washing his garments, and making them white in the blood of the Lamb:
perfecting holiness in the fear of God; by "holiness" is not meant the work of sanctification upon the heart, for that is wholly the work of the Spirit of God, and not of man; he begins it, carries it on, and perfects it of himself; but holiness of life and conversation is here designed, which in conversion the people of God are called unto, and which highly becomes them: and this they are to be "perfecting"; not that a believer is able to live a life of holiness, without sin being in him, or committed by him; this is in, possible and impracticable in the present life; but the sense of the word επιτελουντες is, that he is to be carrying on a course of righteousness and holiness to the end; to the end of his life, he is to persevere as in faith, so in holiness; as he is to go on believing in Christ, so he is to go on to live soberly, righteously, and godly, to the end of his days; which requires divine power to preserve him from sin, and keep him from falling; and the grace of God, the strength of Christ, and the assistance of the Spirit, to enable him to perform acts of holiness, and the several duties of religion, and to continue in well doing: all which is to be done, "in the fear of God"; not in a servile slavish fear, a fear of hell and damnation, but in a filial fear, a reverential affection for God, an humble trust in him, and dependence on him, for grace and strength; it is that fear which has God for its author, is a blessing of the new covenant, is implanted in regeneration, and is increased by discoveries of pardoning grace; and it has God for its object, not his wrath and vindictive justice, but his goodness, grace, and mercy. This shows from what principle, and upon what views believers act in a course of righteousness and holiness; not from the fear of hell, nor from the fear of men, or with a view to gain their applause, but as in the sight of God, from a reverential affection to him, a child like fear of him, and with a view to his glory.
r Tzeror Hammor, fol. 111. 2. s Zohar in Lev. fol. 43. 2.
Barnes' Notes on the Bible
Having therefore these promises - The promises referred to in 2 Corinthians 6:17-18; the promise that God would be a Father, a protector, and a friend The idea is, that as we have a promise that God would dwell in us, that he would be our God, that he would be to us a Father, we should remove from us whatever is offensive in his sight, and become perfectly holy.
Let us cleanse ourselves - Let us purify ourselves. Paul was not afraid to bring into view the agency of Christians themselves in the work of salvation. He, therefore, says, ‘let us purify ourselves,’ as if Christians had much to do; as if their own agency was to be employed; and as if their purifying was dependent on their own efforts. While it is true that all purifying influence and all holiness proceeds from God, it is also true that the effect of all the influences of the Holy Spirit is to excite us to diligence to purify our own hearts, and to urge us to make strenuous efforts to overcome our own sins. He who expects to be made pure without any effort of his own, will never become pure; and he who ever becomes holy will become so in consequence of strenuous efforts to resist the evil of his own heart, and to become like God. The argument here is, that we have the promises of God to aid us. We do not go about the work in our own strength. It is not a work in which we are to have no aid. But it is a work which God desires, and where he will give us all the aid which we need.
From all filthiness of the flesh - The noun used here (μολυσμὸς molusmos) occurs nowhere else in the New Testament. The verb occurs in 1 Corinthians 8:7; Revelation 3:4; Revelation 14:4, and means to stain, defile, pollute, as a garment; and the word used here means a soiling, hence, defilement, pollution, and refers to the defiling and corrupting influence of fleshly desires and carnal appetites. The filthiness of the flesh here denotes evidently the gross and corrupt appetites and passions of the body, including all such actions of all kinds as are inconsistent with the virtue and purity with which the body, regarded as the temple of the Holy Spirit, should be kept holy - all such passions and appetites as the Holy Spirit of God would not produce.
And spirit - By “filthiness of the spirit,” the apostle means, probably, all the thoughts or mental associations that defile the man. Thus, the Saviour Matthew 15:19 speaks of evil thoughts, etc. that proceed out of the heart, and that pollute the man. And probably Paul here includes all the sins and passions which pertain particularly to mind or to the soul rather than to carnal appetites, such as the desire of revenge, pride, avarice, ambition, etc. These are in themselves as polluting and defiling as the gross sensual pleasures. They stand as much in the way of sanctification, they are as offensive to God, and they prove as certainly that the heart is depraved as the grossest sensual passions. The main difference is, that they are more decent in the external appearance; they can be better concealed; they are usually indulged by a more elevated class in society; but they are not the less offensive to God. It may be added, also, that they are often conjoined in the same person; and that the man who is defiled in his “spirit” is often a man most corrupt and sensual in his” flesh.” Sin sweeps with a desolating influence through the whole frame, and it usually leaves no part unaffected, though some part may be more deeply corrupted than others.
Perfecting - This word (ἐπιτελοῦντες epitelountes) means properly to bring to an end, to finish, complete. The idea here is, that of carrying it out to the completion. Holiness had been commenced in the heart, and the exhortation of the apostle is, that they should make every effort that it might be complete in all its parts. He does not say that this work of perfection had ever been accomplished - nor does he say that it had not been. He only urges the obligation to make an effort to be entirely holy; and this obligation is not affected by the inquiry whether anyone has been or has not been perfect. It is an obligation which results from the nature of the Law of God and his unchangeable claims on the soul. The fact that no one has been perfect does not relax the claim; the fact that no one will be in this life does not weaken the obligation. It proves only the deep and dreadful depravity of the human heart, and should humble us under the stubbornness of guilt.
The obligation to be perfect is one that is unchangeable and eternal; see Matthew 5:48; 1 Peter 1:15. Tyndale renders this: “and grow up to full holiness in the fear, of God.” The unceasing and steady aim of every Christian should be perfection - perfection in all things - in the love of God, of Christ, of man; perfection of heart, and feeling, and emotion; perfection in his words, and plans, and dealings with people; perfection in his prayers, and in his submission to the will of God. No man can be a Christian who does not sincerely desire it. and who does not constantly aim at it. No man is a friend of God who can acquiesce in a state of sin, and who is satisfied and contented that he is not as holy as God is holy. And any man who has no desire to be perfect as God is, and who does not make it his daily and constant aim to be as perfect as God, may set it down as demonstrably certain that he has no true religion, How can a man be a Christian who is willing to acquiesce in a state of sin, and who does not desire to be just like his Master and Lord?
In the fear of God - Out of fear and reverence of God. From a regard to his commands, and a reverence for his name. The idea seems to be, that we are always in the presence of God; we are professedly under His Law; and we should be awed and restrained by a sense of his presence from the commission of sin, and from indulgence in the pollutions of the flesh and spirit. There are many sins that the presence of a child will restrain a man from committing; and how should the conscious presence of a holy God keep us from sin! If the fear of man or of a child will restrain us, and make us attempt to be holy and pure, how should the fear of the all-present and the all-seeing God keep us not only from outward sins, but from polluted thoughts and unholy desires!
Clarke's Notes on the Bible
CHAPTER VII.
The apostle's inference from the preceding exhortation, 1.
He presses them to receive him with affection, because of his
great love towards them, 2-4.
He tells them what distress he felt on their account in
Macedonia, till he had met with Titus, and heard of their
prosperity, 6-7.
He rejoices that his first epistle was made the means of their
reformation, 8, 9.
States how they were affected by his letter, and the process of
their reformation, 10, 11.
Shows why he had written to them, 12.
Rejoices that his boasting of them to Titus is found to be a
truth; and takes occasion to mention the great affection of
Titus for them, and his own confidence in them, 13-16.
NOTES ON CHAP. VII.
Verse 2 Corinthians 7:1. Having therefore these promises — The promises mentioned in the three last verses of the preceding chapter, to which this verse should certainly be joined.
Let us cleanse ourselves — Let us apply to him for the requisite grace of purification; and avoid every thing in spirit and practice which is opposite to the doctrine of God, and which has a tendency to pollute the soul.
Filthiness of the flesh — The apostle undoubtedly means, drunkenness, fornication, adultery, and all such sins as are done immediately against the body; and by filthiness of the spirit, all impure desires, unholy thoughts, and polluting imaginations. If we avoid and abhor evil inclinations, and turn away our eyes from beholding vanity, incentives to evil being thus lessened, (for the eye affects the heart,) there will be the less danger of our falling into outward sin. And if we avoid all outward occasions of sinning, evil propensities will certainly be lessened. All this is our work under the common aids of the grace of God. We may turn away our eyes and ears from evil, or we may indulge both in what will infallibly beget evil desires and tempers in the soul; and under the same influence we may avoid every act of iniquity; for even Satan himself cannot, by any power he has, constrain us to commit uncleanness, robbery, drunkenness, murder, c. These are things in which both body and soul must consent. But still withholding the eye, the ear, the hand, and the body in general, from sights, reports, and acts of evil, will not purify a fallen spirit it is the grace and Spirit of Christ alone, powerfully applied for this very purpose, that can purify the conscience and the heart from all dead works. But if we do not withhold the food by which the man of sin is nourished and supported, we cannot expect God to purify our hearts. While we are striving against sin, we may expect the Spirit of God to purify us by his inspiration from all unrighteousness, that we may perfectly love and magnify our Maker. How can those expect God to purify their hearts who are continually indulging their eyes, ears, and hands in what is forbidden, and in what tends to increase and bring into action all the evil propensities of the soul?
Perfecting holiness — Getting the whole mind of Christ brought into the soul. This is the grand object of a genuine Christian's pursuit. The means of accomplishing this are,
1. Resisting and avoiding sin, in all its inviting and seducing forms.
2. Setting the fear of God before our eyes, that we may dread his displeasure, and abhor whatever might excite it, and whatever might provoke him to withhold his manna from our mouth. We see, therefore, that there is a strong and orthodox sense in which we may cleanse ourselves from all filthiness of the flesh and of the spirit, and thus perfect holiness in the fear of God.
