2 Corinthians 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit… 1. The tender compellation by which these Corinthians are here addressed — "dearly beloved." However deficient some of them were in affection for this apostle (1 Corinthians 4:14, 15), and with all their faults, he retained a paternal affection for them. How careful should both ministers and people be to guard against everything that tends to impair their mutual affection. 2. The duty to which the Corinthians are here exhorted, and we together with them. 3. The manner in which the apostle urges the exhortation. He speaks not in the second person, but in the first, "let us cleanse." The same exhortation that he gives to them he also takes to himself. We must recommend by our example the duties which we doctrinally inculcate. 4. The manner in which the exhortation is to be complied with, and the duty performed: "in the fear of God." Not slavish fear. 5. The motive by which this exhortation is enforced: "Having these promises," etc. It is the duty of public teachers in the Church to make known to their hearers both the precepts and threatenings of the law, as well as the promises of the gospel. I. The first thing to be spoken of is THE DUTY HERE ENJOINED. This, in general, is self-sanctification. 1. Because the law of God necessarily requires it. That law, even before sin entered into the world, prohibited every species of moral pollution, and required the utmost perfection of holiness in heart and life, in nature and practice. Through the entrance of sin God neither lost His authority to command, nor did the law of God lose its binding obligation. 2. Because, when the Holy Ghost comes to accomplish this work, He always does it in a way of stirring up the person to diligence in the duty which is incumbent upon him in this respect. Thus we are made a kind of instruments in promoting His gracious design in ourselves. In justification we are wholly passive; because, this being a judicial deed, none can be active in it but He whose prerogative it is to forgive sins. In regeneration also, which, indeed, is the beginning of sanctification, we must be passive; because we can perform none of the functions of spiritual life while we continue dead in trespasses and sins. But the moment that the principle of life is implanted the soul begins to be active; and it continues to be a co-worker with God in every part of its own sanctification. Now, sanctification consists of two parts, usually called mortification and vivication; and we must be active in both. (1) To the duty of mortification, which is here expressed by our cleansing ourselves from all filthiness of the flesh and spirit. By all sin we contract filthiness as well as guilt. The guilt of sin exposes us to condemnation and punishment; and the filth of it renders us hateful in the sight of God. This filthiness has infected every part of human nature. Both body and soul are polluted. With regard to the body, being a piece of matter, it may be thought incapable of spiritual or moral pollution. And doubtless so it would if it subsisted by itself. But, being united to a rational soul, it is a part of a human person, who is a subject of moral government; and every part of the rational person is defiled. A great part of the filthiness of our corrupt nature consists in a disposition to gratify our appetites in a manner prohibited by the law of God, and ruinous to the dearest interests of the immortal soul. With regard to the soul or rational spirit, that also is become altogether filthy. Its whole constitution is depraved, its extensive desires are all perverted, being set upon sinful and vain objects. All its faculties are depraved. Though the cleansing of the whole man from this spiritual filthiness must be a work beyond the power of any mere creature, yet there are various things incumbent upon us by which we may actively contribute to the gaining of this desirable end. To this purpose let us betake ourselves, by renewed actings of faith, to the blood of Jesus Christ, in its sanctifying as well as in its justifying efficacy. Let us carefully abstain from all those outward acts of sin by which our corruptions might be gratified. Let us earnestly pray to God for His sanctifying Spirit. Let us confidently trust in God, that, according to His promise, He will cleanse us from all our filthiness. And if we are favoured with the motions of the Holy Ghost to this effect, let us cherish them with the utmost care. (2) We are exhorted to the duty of vivication, or living unto righteousness, here expressed by "perfecting holiness." Concerning this we may observe the following things. Holiness is that perfection which is opposed to moral impurity. In Scripture it is represented as the glory of the Divine nature (Exodus 15:11). Among creatures it is that which renders a rational being agreeable in the sight of God, and fit to be employed in His service. It consists not barely in freedom from spiritual filthiness, but is opposed to it, as light is opposed to darkness. Every corruption has an opposite grace. And grace does not barely consist in freedom from corruption, but includes something positive in opposition to it. Thus holiness is not only something required of us by the law of God, it is something highly ornamental to our nature. Hence we read of the beauty of holiness (Psalm 29:2). This holiness is not only a thing absolutely necessary to the happiness of a rational being, but is itself a principal branch of happiness. That it is necessary to happiness is clear from various considerations. There is no happiness adequate to the desires of a rational soul without the enjoyment of God; and this can never be attained without holiness. As happiness can never be perfect without the gratification of all the person's desires, it is manifest that an unholy person never can be happy. While he continues possessed of a rational soul his desires must be infinite; nor can anything satisfy them but an infinite object. Impure desires can never find an infinite object to fix upon; for nothing unholy can be infinite. The original standard of all holiness is in the nature of God. What is conformable to that infinite nature is holy; and what is contrary to it must be impure and unholy. But as the nature of God is not perfectly understood by any creature, nor is capable of being so, it is impossible for us to judge of our holiness immediately by that standard. For this reason God has given us in His holy law a transcript of His nature adapted to our capacities; and this is the rule of all holiness to mankind. As broad as that law is, so extensive is holiness. It must reach to the inward as well as the outward man. To perfect holiness every genuine Christian will aspire. In the text we are expressly required to "perfect holiness." "But why require of us an impossibility? For us to perfect holiness is not only impossible by any strength of our own, but it is impossible by the help of any grace that we can expect in this world?" Every argument that enforces holiness at all pleads equally for the perfection of it. The broad law of God requires it; and without it we never can be conformable to that unerring rule. It is absolutely necessary to perfect happiness; and as no man can satisfy himself with an imperfect happiness, no man can act as becomes a rational creature without aiming at perfect holiness. As much as our holiness is imperfect, so much pollution must remain about us, and it must be so far unfit for the full enjoyment of God. As our cleansing from filthiness, so, more especially, the perfecting of holiness in us must be the work of God. There are various things which you ought to do in order to your making progress in holiness. Make continual application by faith and prayer to that infinite fulness of grace and strength, that God has made to dwell in Christ, for all those supplies that are necessary to enable you to be holy. Strive to live in the constant exercise of all those graces which constitute that inward holiness of heart in which you wish to grow. The weapon that is seldom used gathers rust. Continue in the exercise of that love to God which is the principle of all practical holiness, and is therefore called the fulfilling of the holy law of God. Attend carefully and regularly upon all the ordinances of God's worship in their appointed seasons. Frequent the society of holy persons, and maintain communion with them in holy duties. Think much of the obligations that you lie under to be holy. Of all the different species of spiritual filthiness none is more hateful to God than the filth of legality. Bear it always in mind that no holiness of yours can ever be a righteousness to answer the demands that the law of works has upon you. II. THE MANNER IN WHICH THIS DUTY IS TO BE PERFORMED — "In the fear of the Lord." 1. There is a slavish fear of God, such as a slave entertains of the whip in the hand of a rigorous master. Though this is not the fear mentioned in the text, it is in danger of being mistaken for it; and therefore it is proper that Christians should know something of the nature of it. It may be distinguished by the following marks. It is always the fruit of a legal principle, i.e., a disposition to seek righteousness as it were by the works of the law. It is always accompanied with a servile hope. In proportion as his fear prevails when he is under the conviction of sin, his hope preponderates when he can persuade himself that his services are regular. In proportion as he fears the punishment of his sin, he vainly hopes for happiness as a reward for his obedience. Where it reigns the person is neither affected with God's displeasure nor the dishonour done to him by sin. He fears for himself only. In a word, it is always accompanied with torment; and the degree of torment is always in proportion to the measure of fear. 2. There is a holy filial fear that God puts into the hearts of His people when He implants every other gracious habit in the day of regeneration. It includes a holy reverence of God and a profound awe of His omniscient eye. There may be reverence where there is no fear; but this fear cannot subsist without reverence. Neither can there be due reverence to God in any person who has sin about him without a mixture of fear. It includes a holy caution and circumspection in the person's walk. Knowing how ready he is to turn aside, he examines every step of his way before he takes it, and reflects upon it after he has taken it, comparing it with the Word of God. If it is asked, What influence this fear of God may be expected to have in exciting us to sanctify and purge ourselves? we answer, much every way. Where no fear of God is all manner of wickedness is indulged in the heart, and all kinds of immorality abound in the person's life. The fear of God impresses our minds with a sense of God's presence, which is always with us, and of His omniscient eye upon us in all that we do. III. THE ARGUMENT BY WHICH THIS EXHORTATION IS ENFORCED — "Having therefore these promises." And here two things are to be inquired: 1. What promises are they to which the Spirit of God here refers? All the promises of the gospel are left to all that hear it. And there is no promise belonging to the covenant of grace that may not have influence to excite us to the duty here enjoined. And particularly — (1) We have a promise of God's gracious presence in the Church and in the hearts of believers — I will dwell in them, and walk in them, or among them, as some read it. In the literal temple there was but one particular apartment where God was peculiarly said to dwell, viz., the most holy place within the veil. But He dwells in every part of this spiritual temple, and is as really present in the heart of every Christian as He was upon the mercy-seat between the cherubim. His presence in the Church is neither inactive on His part nor unprofitable to her or to her members. He not only dwells, but walks in her, and among them. If a man sits still in any place and does nothing, His presence can be of little use. But if he walks up and down he sees everything as he passes. (2) We have a promise that He will be our God, and we shall be His people. This imports that God will graciously bring us within the bond of that covenant by which alone He can be so related to any of mankind, bringing us into a state of union to Christ, and of favour with God through Him. That He will do all that for us, which any people expects their God to do for them; subduing our enemies, delivering us from spiritual bondage, guiding us through the wilderness of this world, and bringing us at last to possess a city that hath foundations, whose builder and maker is God. By the same promise we have security that His propriety in us, as His people, shall be acknowledged both on His part and on ours; on our part by a solemn dedication of ourselves to Him, and on His part by a gracious acceptance of that dedication; for, as He will have none to be His people but such as are made willing in the day of His power, so neither could our consent make us His peculiar property without His acceptance. (3) We have a promise that God will graciously receive us. By nature we are all unclean and hateful in the sight of God. This promise is conditionally expressed, though the others run in an absolute form. It is upon our coming out from among a wicked world, and abstaining from the practice of sin, here called touching the unclean thing, that we may hope to be graciously accepted of God. If any man, therefore, thinks that he is accepted of God, and yet indulges himself in the practice of sin, or in keeping society with sinners, or hopes to be accepted, while that continues to be the case he deceives himself, and the truth is not in him. (4) We have a promise of being received into God's family and made His sons and daughters. To be the people of God is much, but to be the children of God is more. Yet this honour have all His saints. Adam was the son of God, in his original estate as being created by Him, after His own image and likeness. But Christians, after having been the children of the devil in their natural estate, are created anew in Christ Jesus after the image of Him that made them. 2. What influence these promises, and others connected with them, should have in exciting us to comply with the exhortation in the text. Our having such promises left us is itself a benefit calling for such a return. The promises of men, especially of great men, are often made without any resolution to perform them. And often where there was such a resolution it is changed or forgotten. Hence the making of such promises, instead of being a benefit, proves a very great injury to those who trust in them. But none of these things can take place with God. Never did He make a promise without an unfeigned intention to perform it to all who trusted in it. Never did any change of circumstances produce a change of mind in Him. And surely our warmest gratitude is due to Him who has given us this security. We ought to be grateful for what we hope to enjoy, as well as for what we already possess. And there is no way in which we can express our gratitude to God acceptably, without endeavouring to cleanse ourselves and be holy; for there is nothing else in which He has so much pleasure. Besides, by the promises of God we are furnished with security that, if we are sincerely employed in what is here recommended, our endeavours shall be crowned with success. God has graciously promised to make you both willing and able to do what He requires of you in every other respect. He is ready to accomplish His promise. In a word, every particular promise contained in the gospel of Christ furnishes a corresponding argument for the study of holiness in both its branches. If we have a promise of God's dwelling in us and walking among us, shall we not endeavour to prepare Him a habitation? Being infinitely holy Himself, He cannot dwell with pollution. The promise that He will be our God, and that we shall be His people includes an engagement that we shall serve Him, and live to Him as our God, and shall walk as becomes His people. This we cannot do without being holy. We are now to conclude with some application of the subject. The subject affords us much useful information. It sets before us the polluted state in which all mankind are by nature. We could have no need of cleansing if we were not defiled. From this subject it appears that the doctrine of salvation by Divine grace through faith is so far from being inimical to holiness, that it sets the necessity of it in the clearest light, and affords the most powerful motives to it. (J. Young.) Parallel Verses 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. |
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