An exhortation founded on what is said in the preceding chapter, v. 1. Paul’s consolation derived from the favourable account which he had received from Corinth, vs. 2–16.
The effect produced on the church in Corinth by the apostle’s former letter, and his consequent satisfaction and joy.
AFTER in v. 1 exhorting them to live as became those to whom such precious promises had been given as he had just recited from the word of God, he in vs. 2–3 repeats his desire before expressed, 6:13, that they would reciprocate his ardent love. So far as he was concerned there was nothing in the way of this cordial reconciliation. He had not injured them, nor was he alienated from them. He had great confidence in them. His apprehensions and anxiety had been in a great measure removed by the account which he had received from Titus of the feelings of the Corinthians towards him, vs. 4–7. It is true that he did at one time regret having written that letter respecting the incestuous person; but he no longer regretted it, because he found that the sorrow which that letter occasioned was the sorrow of true repentance, redounding not to their injury, but to their good, vs. 8–9. It was not the sorrow of the world, but true godly sorrow, as was evident from its effects, vs. 10–12. Therefore the apostle was comforted, and delighted to find how much Titus had been gratified by his visit to Corinth. All that the apostle had told him of the good dispositions of the Corinthians had proved to be true, vs. 13–16.
- Having therefore these promises, dearly beloved let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
This verse properly belongs to the preceding chapter. 1 is the appropriate conclusion of the exposition there made. The promises referred to are, 1st. Of the indwelling of God 6:16, 2d. Of his favour, v. 17, 3d. That they should be his sons and daughters. Therefore, says the apostle, having these promises of intimate association with God, and this assurance of his love, let us purify ourselves; i.e. not merely keep our selves pure by avoiding contamination, but, as already defiled let us strive to become pure. Though the work of purification is so often referred to God as its author, Acts 15:9; Eph 5:26, this does not preclude the agency of his people. They are to work out their own salvation, because it is God who worketh in them both to will and to do. If God’s agency in sanctification does not arouse and direct ours; if it does no create the desire for holiness, and strenuous efforts to attain it, we may be sure that we are not its subjects. He is leaving us undisturbed in our sins. From all filthiness of the flesh and spirit. All sin is a pollution. There are two classes of sin here recognized; those of the flesh, and those of the spirit. By the former we are to understand those sins which defile the body, as drunkenness and debauchery; and by the latter those which affect only the soul, as pride and malice. By filthiness of the flesh, therefore, is not to be understood mere ceremonial uncleanness, nor the participation of the body in sinful acts, such as bowing down to an idol, or offering incense to false gods, but the desecration of the body as the temple of the Holy Ghost. See 1 Cor. 6:19. Perfecting holiness This expresses or indicates the way in which we are to purify ourselves. It is by perfecting holiness. The word ἐπιτελέο does not here mean simply to practise, but to complete, to carry on to perfection. Comp. 8:6, 11; Phil. 1:6. It is only by being completely or perfectly holy that we can attain the purity required of us as the temples of God. Holiness (ἁγιω σύνη, Rom. 1:3; 1 Thess. 3:13) includes not only the negative idea of purity, or freedom from all defilement, but also, positively, that of moral excellence. In the fear of God. This is the motive which is to determine our endeavours to purify ourselves. It is not regard to the good of others, nor our own happiness, but reverence for God. We are to be holy, because he is holy.
- Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.
Receive us; literally, make room for us, i.e. in your heart. It is a repetition or resumption of the request, “Be ye also enlarged,” contained in 6:13. Then follow the reasons, at least those of a negative kind, why they should thus receive the apostle. We have wronged no man, (ἠδικήσαμεν,) we have treated no one unjustly. The expression is perfectly general. It may refer either to his conduct as a man, or to the exercise of his apostolical authority. There is nothing to limit it, or to determine the kind of injustice which had been laid to his charge, or which he here had specially in view. We have corrupted no man. The word φθείρω, rendered to corrupt, means to injure or destroy, either in a moral or physical sense. It is used in a moral sense, 11:3; 1 Cor. 15:33; Eph. 4:22, and in 1 Cor. 3:17, it is used first in the one sense and then in the other. “If any defile the temple of God, him shall God destroy.” Which sense should be adopted here is uncertain. Paul may mean to say that he had corrupted no one’s morals by his example or arts of seduction; or that he had corrupted no man’s faith by his false teaching; or that he had ruined no man as to his estate. The only reason for preferring the latter interpretation is that the other words with which it is associated express external injuries. There is no ground for the assumption that Paul refers to his former letter and intends to vindicate himself from the charge of injustice or undue severity in his treatment of the incestuous person. That matter he has not yet adverted to; and the expressions here used are too general, and the last (“we have defrauded no man”) is inapplicable to that case. By defrauding he probably means acting unfairly in pecuniary affairs. The word πλεονεκτέω, in the New Testament, means either to have or take advantage of any one, 2:11, or, to make gain of to defraud. The usage of the word and of its cognates is in favour of the letter sense. 12:17–18; 1 Cor. 5:10, 6:10. Paul was specially careful to avoid all occasion of suspicion as to the disposition of the money which he raised from the churches for the relief of the poor. 8:19–20, and no doubt his enemies were ready enough to insinuate that he appropriated the money to his own use. He had therefore occasion to show that he had never made gain of them, that he had defrauded no man.