This verse is closely connected to the preceding one. It does not introduce a new main idea, but concludes the section that began with [2Cor 6:14].
The "promises" referred to in this verse correspond to those mentioned in [Verse 17-18] of the previous chapter: "I will receive you, … be a father to you, and you … shall be sons and daughters to me." In light of these wonderful "promises," we should "cleanse ourselves from every defilement of body and spirit." The defilement "of the flesh" concerns all forms of physical impurity, while "defilement of the spirit" pertains to our inner life, our motives, and thoughts.
But God does not only prohibit, He also provides an alternative: "… perfecting holiness in the fear of God." We are to not only lay aside everything that contaminates us but also become more like our Lord Jesus Christ in everyday life. This verse does not suggest that it is possible to become completely holy on earth. Practical sanctification is a process that lasts our entire lives. We are increasingly transformed into the image of our Lord Jesus Christ, until we see Him face to face one day and then be like Him for all eternity. It is about having a worshipful reverence or veneration for God, so we feel the desire in our hearts to become holy. May we all be able to say with Robert McCheyne, a godly servant of God, "Lord, make me as holy as possible on this side of heaven."
The "promises" referred to in this verse correspond to those mentioned in [Verse 17-18] of the previous chapter: "I will receive you, … be a father to you, and you … shall be sons and daughters to me." In light of these wonderful "promises," we should "cleanse ourselves from every defilement of body and spirit." The defilement "of the flesh" concerns all forms of physical impurity, while "defilement of the spirit" pertains to our inner life, our motives, and thoughts.
But God does not only prohibit, He also provides an alternative: "… perfecting holiness in the fear of God." We are to not only lay aside everything that contaminates us but also become more like our Lord Jesus Christ in everyday life. This verse does not suggest that it is possible to become completely holy on earth. Practical sanctification is a process that lasts our entire lives. We are increasingly transformed into the image of our Lord Jesus Christ, until we see Him face to face one day and then be like Him for all eternity. It is about having a worshipful reverence or veneration for God, so we feel the desire in our hearts to become holy. May we all be able to say with Robert McCheyne, a godly servant of God, "Lord, make me as holy as possible on this side of heaven."
 | Author: William MacDonald Rank: Author Posted on: 2024-05-05 Source: Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck |
Let him that offers himself to baptism learn these and the like things during the time that he is a catechumen; and let him who lays his hands upon him adore God, the Lord of the whole world, and thank Him for His creation, for His sending Christ His only begotten Son, that He might save man by blot-ring out his transgressions, and that He might remit ungodliness and sins, and might "purify him from all filthiness of flesh and spirit".
Es in His law day and night; strengthen them in piety, unite them to and number them with His holy flock; vouchsafe them the layer of regeneration, and the garment of in corruption, which is the true life; and deliver them from all ungodliness, and give no place to the adversary against them; "and cleanse them from all filthiness of flesh and spirit, and dwell in them, and walk in them, by His Christ; bless their goings out and their comings in, and order their affairs for their good.".
cleanse them from all filthiness of flesh and spirit.
And let the bishop say: O God, who art great, and whose name is great, who art great in counsel and mighty in works, the God and Father of Thy holy child Jesus, our Saviour; look down upon us, and upon this Thy flock, which Thou hast chosen by Him to the glory of Thy name; and sanctify our body and soul, and grant us the favour to be "made pure from all filthiness of flesh and spirit".
who didst not disdain that Thy only begotten Son should be born of a woman; who also in the tabernacle of the testimony, and in the temple, didst ordain women to be keepers of Thy holy gates,-do Thou now also look down upon this Thy servant, who is to be ordained to the office of a deaconess, and grant her Thy Holy Spirit, and "cleanse her from all filthiness of flesh and spirit"
 | Author: The Apostolic Constitutions AD: 375 |
When also he (in a later passage) enjoins us "to cleanse ourselves from all filthiness of flesh and blood".
This (thread of discourse) also you spin out, O apostle, when at the very moment you yourself are offering your hand to so huge a whirlpool of impurities; nay, you super add yet further, 'Having therefore this promise, beloved, cleanse we ourselves out from every defilement of flesh and spirit, perfecting chastity in God's fear.'"
 | Author: Tertullian of Carthage Rank: Author AD: 220 |
Not touching unclean things is not enough to make us clean. Something else is needed for us to become holy—earnestness in faith, heedfulness and piety.
 | Author: John Chrysostom Rank: Bishop AD: 407 |
Having therefore these promises, beloved. What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father. Let us cleanse ourselves from all defilement of flesh and spirit. Let us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. Yet he is not content with this only, but adds also, Perfecting holiness in the fear of God. For not to touch the unclean thing does not make clean, but there needs something else besides to our becoming holy; earnestness, heedfulness, piety. And he well said, In the fear of God. For it is possible to perfect chasteness, not in the fear of God but for vainglory. And along with this he implies yet another thing, by saying, In the fear of God; the manner, namely, whereafter holiness may be perfected. For if lust be even an imperious thing, still if you occupy its territory with the fear of God, you have stayed its frenzy. 4. Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure. Now one will become pure, not if he be free from fornication only, but if from covetousness also, and envy, and pride , and vainglory, yea especially from vainglory which in every thing indeed it behooves to avoid, but much more in almsgiving; since neither will it be almsgiving, if it have this distemper, but display and cruelty. For when thou dost it not out of mercy, but from parade , such deed is not only no alms but even an insult; for you have put your brother to open shame. Not then the giving money, but the giving it out of mercy, is almsgiving. For people too at the theatres give, both to prostitute boys and to others who are on the stage; but such a deed is not almsgiving. And they too give that abuse the persons of prostitute women; but this is not lovingkindness, but insolent treatment. Like this is the vainglorious also. For just as he that abuses the person of the harlot, pays her a price for that abuse; so too do you demand a price of him that receives of you, your insult of him and your investing him as well as yourself with an evil notoriety. And besides this, the loss is unspeakable. For just as a wild beast and a mad dog springing upon us might, so does this ill disease and this inhumanity make prey of our good things. For inhumanity and cruelty such a course is; yea, rather more grievous even than this. For the cruel indeed would not give to him that asked; but thou dost more than this; you hinder those that wish to give. For when you parade your giving, you have both lowered the reputation of the receiver, and hast pulled back him that was about to give, if he be of a careless mind. For he will not give to him thenceforth, on the ground of his having already received, and so not being in want; yea he will often accuse him even, if after having received he should draw near to beg, and will think him impudent. What sort of almsgiving then is this when thou both shamest yourself and him that receives; and also in two ways Him that enjoined it: both because while having Him for a spectator of your alms, you seek the eyes of your fellow-servants besides Him, and because you transgress the law laid down by Him forbidding these things. I could have wished to carry this out into those other subjects as well, both fasting and prayer, and to show in how many respects vainglory is injurious there also; but I remember that in the discourse before this I left unfinished a certain necessary point. What was the point? I was saying, that the poor have the advantage of the rich in the things of this life, when I discoursed concerning health and pleasure; and this was shown indistinctly. Come then, today let us show this, that not in the things of this life only, but also in those that are higher, the advantage is with them. For what leads unto a kingdom, riches or poverty? Let us hear the Lord Himself of the heavens saying of those, that it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven: Matthew 19:24 but of the poor the contrary, If you will be perfect, sell that you have, and give to the poor; and come, follow Me; and you shall have treasure in heaven. Matthew 19:21 But if you will, let us see what is said on either side. Narrow and straitened is the way, He says, that leads unto life. Matthew 7:14 Who then treads the narrow way, he that is in luxury, or that is in poverty; that is independent, or that carries ten thousand burdens; the lax and dissolute, or the thoughtful and anxious? But what need of these arguments, when it is best to betake one's self to the persons themselves. Lazarus was poor, yea very poor; and he that passed him by as he lay at his gateway was rich. Which then entered into the kingdom, and was in delights in Abraham's bosom? And which of them was scorched, with not even a drop at his command? But, says one, 'both many poor will be lost, and [many] rich will enjoy those unspeakable goods.' Nay rather, one may see the contrary, few rich saved, but of the poor far more. For, consider, making accurate measure of the hindrances of riches and the defects of poverty, (or rather, neither of riches nor of poverty are they, but each of those who have riches or poverty; howbeit,) let us at least see which is the more available weapon. What defect then does poverty seem to possess? Lying. And what, wealth? Pride, the mother of evils; which also made the devil a devil, who was not such before. Again, the love of money is a root of all kinds of evil. 1 Timothy 6:10 Which then stands near this root, the rich man, or the poor? Is it not very plainly the rich? For the more things anyone surrounds himself with, he desires so much the more. Vainglory again damages tens of thousands of good deeds, and near this too again the rich man has his dwelling. But, says one, you mention not the [evils] of the poor man, his affliction, his straits. Nay, but this is both common to the rich, and is his more than the poor man's; so that those indeed which appear to be evils of poverty are common to either: while those of riches are riches' only. 'But what,' says one, 'when for want of necessaries the poor man commits many horrible things?' But no poor man, no, not one, commits as many horrible things from want, as do the rich for the sake of surrounding themselves with more, and of not losing what stores they have. For the poor man does not so eagerly desire necessaries as the rich does superfluities; nor again has he as much strength to put wickedness in practice as the other has power. If then the rich man is both more willing and able, it is quite plain that he will rather commit such, and more of them. Nor is the poor man so much afraid in respect of hunger, as the rich trembles and is anxious in respect of the loss of what he has, and because he has not yet gotten all men's possessions. Since then he is near both vainglory and arrogance, and the love of money, the root of all evils, what hope of salvation shall he have except he display much wisdom? And how shall he walk the narrow way? Let us not therefore carry about the notions of the many, but examine into the facts. For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer this to figures and calculation; but in calculating upon facts we are lightly drawn aside by the notions of others; and that too, though we possess an exact balance , and square and rule for all things, the declaration of the divine laws? Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learned what are the true riches, let us pursue after them that we may obtain also the eternal good things; which may we all obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit, be glory, might, and honor, now and ever, and world without end. Amen.
| Author: John Chrysostom Rank: Bishop AD: 407 |
Has ergo habentes promissiones, mundemus nos ipsos ab omni inquinamento carnis et spiritus, perficientes sanctitatem in timore Dei.".
""And I "He says, "will receive you; and I will be to you for a Father, and ye shall be to Me for sons and daughters, saith the Lord Almighty.".
For this same thing that ye sorrowed after a godly sort, what earnestness it wrought in you; yea, what clearing of yourselves; yea, what compunction; yea, what fear; yea, what desire; yea, what zeal; yea, revenge! In all things ye have showed yourselves clear in the matter."
 | Author: Clement Of Alexandria Rank: Author AD: 215 |
Here we are instructed to marvel at the unspeakable benevolence of God in Christ Jesus and with the greater fear to cleanse ourselves of every defilement of the flesh and the spirit.
 | Author: Basil the Great Rank: Bishop AD: 379 |
What Paul is saying is clear, but “defilement of the flesh” is to be interpreted in a complex way. Notice that he did not say “from defilement of the flesh” but “from every defilement of the flesh” in order to encourage us to flee from all carnal vices—everything which the law prohibits—so that we might perfect holiness of the Spirit in the fear of God. We do this by pursuing the things which are right in the fear of God and which are therefore holy, abstaining from sins in the name of Christ. People who restrain themselves from vices without professing Christ may seem to be set apart according to the world but not according to the Spirit of God. Only those who believe are made clean. Others, whatever they may be like, remain unclean. Commentary on Paul’s Epistles.
 | Author: Ambrosiaster Rank: Author AD: 400 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
