Albert Barnes Commentary 2 Corinthians 7:1

"Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." — 2 Corinthians 7:1 (ASV)

Introduction to Second Corinthians Chapter 7

The first verse of this chapter properly belongs to the previous chapter and should have been attached to it. It is an exhortation, made in view of the promises referred to there, to make every effort to obtain perfect purity and to become entirely holy.

In 2 Corinthians 7:2–3, he entreats the Corinthians, in accordance with the wish he had expressed in 2 Corinthians 6:13, to receive him as a teacher and a spiritual father, and as a faithful apostle of the Lord Jesus. To induce them to do this, he assures them that he had, at no time, given them any occasion for offence. He had injured no one; he had wronged no one. Possibly some might suppose that he had injured them by the sternness of his requirements in forbidding them to contract friendships and alliances with unbelievers, or in the case of discipline regarding the incestuous person. But he assures them that all his commands had been the fruit of the most tender love for them and that he was ready to live and die with them.

The remainder of the chapter (2 Corinthians 7:4–15) is occupied mainly with stating the joy he experienced at the evidence they had given of their readiness to obey his commands. He says, therefore (2 Corinthians 7:4), that he was full of comfort and joy, and that in all his tribulation, the evidence of their obedience had given him great and unfeigned satisfaction.

To show them the extent of his joy, he gives a pathetic description of the anxiety of mind he had on the subject: his troubles in Macedonia, and particularly his distress at not meeting Titus as he had expected (2 Corinthians 7:5). But this distress was relieved by Titus's coming and by the evidence furnished through him that they were ready to yield obedience to his commands (2 Corinthians 7:6–7).

This joy was greatly increased by his hearing from Titus the effect his former epistle to them had produced (2 Corinthians 7:8–13). He had felt deep anxiety regarding that. He had even regretted, it would seem (2 Corinthians 7:8), that he had sent it. He had been deeply pained at the necessity of causing them pain (2 Corinthians 7:8).

But the effect had been all that he desired. When he learned from Titus the effect it had produced—the deep repentance they had evinced and the thorough reformation that had occurred (2 Corinthians 7:9–11)—he had great occasion to rejoice that he had sent the epistle to them.

This new and distinguished instance of their obedience had given him great joy and confirmed him in the proof that they were truly attached to him. The apostle adds, in the conclusion of the chapter, that his joy was greatly increased by the joy Titus manifested, his entire satisfaction with the conduct of the Corinthians, and the treatment he had received from them (2 Corinthians 7:13).

So, although Paul had often had occasion to speak in the kindest terms of the Corinthians, Titus had realized all that Paul had ever said in their favour in his own experience (2 Corinthians 7:14). Furthermore, Titus's affection for them had been greatly increased by his visit to them (2 Corinthians 7:15).

The whole chapter, therefore, is eminently adapted to produce good feeling in the minds of the Corinthians toward the apostle and to strengthen the bonds of their mutual attachment.

Having therefore these promises. This refers to the promises mentioned 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, and that He would be a Father to us, we should remove from ourselves whatever is offensive in His sight and become perfectly holy.

Let us cleanse ourselves. This means, 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 purification was dependent on their own efforts.

While it is true that all purifying influence and all holiness proceed from God, it is also true that the effect of all the influences of the Holy Spirit is to motivate us to diligence, to purify our own hearts, and to urge us to make strenuous efforts to overcome our own sins.

Anyone who expects to be made pure without any effort of their own will never become pure; and anyone who becomes holy will do so as a consequence of strenuous efforts to resist the evil of their 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. Instead, it is a work that God desires and for which He will give us all the aid we need.

From all filthiness of the flesh. The noun used here (molusmou) occurs nowhere else in the New Testament. The verb occurs in 1 Corinthians 8:7, Revelation 3:4, and Revelation 14:4, and means to stain, defile, or pollute, like a garment. The word used here means a soiling—hence defilement or pollution—and refers to the defiling and corrupting influence of fleshly desires and carnal appetites.

The "filthiness of the flesh" here evidently denotes the gross and corrupt appetites and passions of the body. This includes all actions of any kind that are inconsistent with the virtue and purity with which the body—regarded as the temple of the Holy Ghost—should be kept holy. It encompasses all such passions and appetites as the Holy Spirit of God would not produce.

And spirit. By "filthiness of the spirit," the apostle probably means all the thoughts or mental associations that defile a person. Thus the Saviour (Matthew 15:19) speaks of evil thoughts, etc., that proceed out of the heart, and that pollute a person. And Paul here probably includes all the sins and passions that appertain particularly to the mind or to the soul rather than to carnal appetites—such as the desire of revenge, pride, avarice, ambition, and so on.

These are in themselves as polluting and defiling as the gross sensual pleasures. They stand just as much in the way of sanctification, are as offensive to God, and prove as certainly that the heart is depraved, as the grossest sensual passions. The main difference is that they are more decent in their external appearance; they can be better concealed, and they are usually indulged by a more elevated class in society, but they are no less offensive to God.

It may also be added that they are often conjoined in the same person, and that the one who is defiled in their "spirit" is often most corrupt and sensual in their "flesh." Sin sweeps with a desolating influence through the whole frame, and it usually leaves no part unaffected, though some parts may be more deeply corrupted than others.

Perfecting. This word (epitelountes) properly means to bring to an end, to finish, or complete. The idea here is that of carrying it out to completion. Holiness had been commenced in the heart, and the apostle's exhortation is that they should make every effort so 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 that results from the nature of God's law 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 perfect in this life does not weaken the obligation. It only proves the deep and dreadful depravity of the human heart and should humble us under the stubbornness of guilt.

The obligation to be perfect is unchangeable and eternal (1 Peter 1:15). Tindal 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 humanity; perfection of heart, feeling, and emotion; perfection in words, plans, and dealings with others; perfection in prayers and in submission to the will of God.

No one can be a Christian who does not sincerely desire it and who does not constantly aim at it. No one is a friend of God who can acquiesce in a state of sin and who is satisfied and contented that they are not as holy as God is holy.

And anyone who has no desire to be perfect as God is, and who does not make it their daily and constant aim to be as perfect as God, may consider it demonstrably certain that they have no true religion. How can someone be a Christian who is willing to acquiesce in a state of sin and who does not desire to be just like their Master and Lord?

In the fear of God. This means out of fear and reverence for God, from a regard for 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 committing sin and from indulging in the pollutions of the flesh and spirit.

There are many sins that the presence of a child will restrain a person from committing; and how much more should the conscious presence of a holy God keep us from sin! If the fear of another person or of a child will restrain us and make us attempt to be holy and pure, how much more should the fear of the all-present and all-seeing God keep us not only from outward sins but also from polluted thoughts and unholy desires!

Related to "filthiness": Psalms 51:10; Ezekiel 36:25–26; 1 John 1:7, 9.

Regarding "filthiness," an alternative term is "defilement."