---

It is too customary for religions of human origin and authority to lay stress upon merely external and ceremonial purity. Many such religions pay not the slightest attention to the higher claims of morality. Now, Judaism used all its ceremonial cleansings as means for developing the idea of true morality. And Christianity is emphatically a religion of holiness. This appears from considering the unique and sinless character of Christ, the spirituality of his teaching; and further, from the atonement he has made for sin, and the provision for true purity made in the dispensation of the Holy Spirit.

I. THE NEGATIVE VIEW OF HOLINESS. The text assumes that man's state is naturally impure, that his heart is defiled and polluted by sin, that his life is stained and dyed with its moral blackness. Hence the admonition to cleanse:

1. From all filthiness of the flesh. There was a special reason why this should be made prominent in addressing the Corinthians, inasmuch as not only was their city celebrated for its licentiousness, but the Church itself had tolerated a flagrant case of immorality. The sins of the flesh are indeed the especial fault of those who have lately been rescued from the corruptions of paganism; yet we shall mislead ourselves if we suppose that, in any state of civilization or Christian privilege, men are free from temptations to offences of this kind.

2. From all filthiness of the spirit. Our Lord himself has been careful and faithful to warn against these; the heart may sin as well as the body. In fact, it is the heart that needs to be the first and chief seat of purification.

II. THE POSITIVE VIEW OF HOLINESS. The expression is noticeable, "perfecting holiness." Such language implies:

1. That there are degrees of moral purity, and that it is expected of the Christian that he should go forward, from one stage to another, conquering sin, achieving new degrees of virtue, and leaving infirmities behind.

2. It is implied also that this is to be the result of effort. No sanction can be found here for that quietism which represents holiness as acquired without effort, struggle, and conquest.

3. Yet it is to be understood that in this process we stand in need of the gracious influences of the Holy Spirit, whose distinctive work is a work of sanctification.

III. THE CHRISTIAN MOTIVES TO HOLINESS. They are represented here as two.

1. The fear of God, by which we understand a reverence for his holy character, respect for his holy Law, and a proper dread lest we should by disobedience incur his displeasure and indignation.

2. The promises of God. The promises here adduced are indeed sufficient to animate us to the most ardent efforts. The favour and indwelling of the Eternal, his most tender representations of his fatherhood, and his assured consideration and treatment of us as his beloved children, - these surely are promises which should and will exercise a mighty influence over the heart and urge to a cheerful and consecrated obedience. - T.

---

---

KJV: 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.

WEB: Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.