The Epistle of Second Corinthians
Lesson Number 29
TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ESV=English Stand Version (2001), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publicatrion Society (1917), KJV=King James Version (1611), LIVING = Living Bible (1971), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985), NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TNK = JPS Tanakh (1985), TYNDALE= Tyndale’s Bible (1526), WYCLIFFE= Wycliffe New Testament (1382), YLT=Young’s Literal Translation (1862).
LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon
A PROPER RESPONSE
“ 7:1 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. 2 Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. 3 I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you. 4 Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.” (2 Cor 7:1-4)
INTRODUCTION
Speaking through the Spirit, Paul is in the midst of a powerful call to holiness – to separation from the world TO the living God. This is only reasonable, for Christ “died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again” (2 Cor 5:15). There is no place for self-centeredness in the kingdom of God – the kingdom which we have “received” (Heb 12:28), and the place to which we “are come!” Christ is the heart and core of everything. Whatever is not, in some way, connected to Him, is destined to perish, passing away with the world. That is the reasoning behind our call to holy separation. That is why Jesus, according to the will of God, “delivered us from this present evil world” (Gal 1:4). We have now been joined to a kingdom that is eternal. As it is written, “But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Heb 12:22-24). Those are all things that are not in any way characterized by mortality! They are all free from taint, corruption, and the curse of God. Ponder the magnitude of the environment into which you are come in Christ Jesus.
☛ Mount Zion. This is the heavenly parallel to Sinai, the mountain from which the Law was given (Deut 4:48). Here the Lamb of God is seen with the saved, governing His kingdom (Rev 14:1).
☛ The City of the living God. This is a term denoting the realm where God remains. It is compared with earthly Jerusalem, which was called “the city of God” (Psa 46:4; 87:3). But this is the “city of the LIVING God” – His permanent abode, around and within which nothing corrupting can be found.
☛ The heavenly Jerusalem. This is the Jerusalem “which is above” (Gal 4:26), that is free and unencumbered with the entailments of the flesh. It is the place of heavenly commerce and fellowship.
☛ An innumerable company of angels. These are spirits that “cannot die” (Lk 20:36). As compared with men, they “excel in strength,” always “doing His commandments,” and “hearkening to the voice of His word” (Psa 103:20).
☛ The general assembly and church of the Firstborn, which are written in heaven. This is the church from heaven’s point of view. It is comprised of all of the redeemed. They are recognized and honored in heaven, their names being recorded on the register of heavenly citizens.
☛ God the Judge of all. This is the one true God who not only has “created us” (Mal 2:10), but to whom we will ultimately give a full and untainted account (Rom 14:12).
☛ The spirits of just men made perfect. These are the redeemed that are no longer “in the body” – they are “absent from the body” and “present with the Lord” (2 Cor 5:6,8). They no longer live under the constraints of mortality.
☛ Jesus the Mediator of the New Covenant. This is the Savior who is presently administrating the New Covenant. Through the Holy Spirit, He is putting the laws of God into our hearts, and writing them upon our minds. He is acquainting us with God, so that we “know” Him. In Him God becomes our God, and we become His people (Heb 8:10-13' 1 Tim 2:5; Heb 8:6; 9:15).
☛ The blood of sprinkling that speaks better things than that of Abel. This is the effective blood of Christ that brings justification (Rom 5:9), redemption (Eph 1:7), nearness to God (Eph 2:13), forgiveness (Col 1:14), peace (Col 1:20), boldness to enter God’s presence (Heb 10:19), and redemption from vain living (1 Pet 1:18-19).
Is there any room for “flesh” or “self” in these realities? What is there in them that would make for placing a high value on the things of this world, or fleshly gratification, or living for ourselves? How does self-indulgence, fulfilling the lust of the flesh, and the love of the world blend with them? It is abundantly evident that all of these realities are in separation from this world. That is precisely why we must be delivered from the world to obtain them. Further, if we do not obtain them, there is no hope of being saved.
This is the fellowship to which we have come. This is precisely where every person who is “born again” is brought. There are no “saved” people who have not come to these things. How can carnality possibly fit in with this situation? And, who is able to conceive of a salvation that is unrelated to all of these realities?
Because we have now been united with an eternal order, we must sever any permanent bond with the temporal order. That is the reasoning that permeates our text. Although it is enough to simply declare these things, we are also told of the nature and effects of “the flesh” in order to give us a greater incentive to crucify its affections and lusts (Gal 5:24).
☛ The “flesh” is associated with “the motions of sin” (Rom 7:5).
☛ “Carnal” involves being “sold under sin” (Rom 7:14).
☛ The “carnal mind is enmity against God” (Rom 8:7a).
☛ The “carnal mind . . . is not subject to the law of God, neither indeed can be” (Rom 8:7b).
☛ They “that are in the flesh cannot please God” (Rom 8:8).
☛ If we live after “the flesh,” we “will die” (Rom 8:13).
☛ The “flesh lusts against the Spirit” (Gal 5:17).
☛ The “works of the flesh” exclude one from “the kingdom of God” (Gal 5:19-21).
☛ Those who “sow to the flesh shall of the flesh reap corruption” (Gal 6:8).
☛ Fleshly lusts “war against the soul” (1 Pet 2:11).
When Paul writes, he does so with these things in mind – knowing the total unacceptability of the flesh, and the vanity of living for its gratification. This is not a call to a higher form of discipleship – like a “full-time servant.” This is a call to the only kind of discipleship that Christ receives. If a person does not “forsake all,” he cannot even be a disciple of Christ. Thus Jesus says, “So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple” (Luke 14:33).
This is not a matter in which men are to become judges of one another, and the teaching of this section will make that quite clear. This responsibility is laid upon everyone who claims identity with Christ – everyone who wears His name. Each person is to take these words and work our their own “salvation with fear and trembling.” This is to be done knowing that their efforts are not theirs alone, “For it is God which worketh in you both to will and to do of his good pleasure” (Phil 2:12-13).
These words will also be presented as something more than mere duty – although we are obligated, by the very nature of God and His salvation, to do them. There will also be a strong appeal to our reasoning – reasoning that has been sanctified by faith, and thus is not after the manner of this world. The Spirit will confirm that this is, in fact, the only reasonable and good thing to do. He will also hold before us the precious promises of God in order to pull us into the holy activity of cleansing ourselves from all manner of defilement in flesh and spirit.
HAVING THESE PROMISES
“ 7:1a Having therefore these promises, dearly beloved . . . ”
The Apostle is now moved by the Spirit to exhort us upon the basis of the truth that he has just declared. That is the Divine manner: affirm the truth, then move the people to come into accord with that truth. The “truth” as it “is in Jesus” (Eph 4:20) is not primarily addressed to the human intellect. It is not intended to merely increase our scope of knowledge, or provide us with a ground for speculation and wandering thoughts. The “truth of God” targets the freedom of humanity from the intellectual, moral, and spiritual shackles imposed upon it by sin. The extent of this bondage is staggering to consider.
Circumstances Introduced by Sin
Ponder what happened when “sin entered into the world” (Rom 5:12). Every indication is that it “entered” very early in human history – perhaps right after the seventh day. It removed men from the presence of God and His enriching fellowship. Precious little was heard from Him from that point to Abraham – and even with Abraham, the revelations of God were quantitatively small, and very limited in detail.
It is never said that Adam “walked with God,” although I do not question that He did to some limited extent. However, a point is never made of this in Scripture. He is noted more for sin than anything else (Job 31:33; Isa 43:27; Rom 5:14,16,20,21). Additionally we read of the following.
☛ God’s intention to make man (Gen 1:26).
☛ The actual creation of Adam (Gen 1:27; 2:7; 5:1-2).
☛ God brought the beasts and fowls of the air to Adam to “see what he would call them” (Gen 2:19-20).
☛ The creation of Eve from Adam’s rib (Gen 2:21-22).
☛ God gave Adam and Eve coats of skin to cover their nakedness (Gen 3:21).
☛ God expelled them from the garden (Gen 3:22-24).
☛ Adam fathered Cain, Abel, and many others (Gen 4:1-2,25).
☛ When he was 130 years old, Adam beget Seth in his own likeness (Gen 5:3).
☛ Adam lived 800 years after he had begotten Seth, and begat “sons and daughters” (Gen 5:4).
☛ Adam lived 930 years (Gen 5:5).
Ponder the recorded words that God spoke TO Adam.
☛ “And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth” (Gen 1:28).
☛ “And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so” (Gen 1:29-30).
☛ “And the LORD God called unto Adam, and said unto him, Where art thou?” (Gen 3:9).
☛ “And He said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?” (Gen 3:11).
☛ “And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Gen 3:17-19).
Ponder the record of the words spoken BY Adam.
☛ “And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. And they were both naked, the man and his wife, and were not ashamed” (Gen 2:25).
☛ “And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself” (Gen 3:10).
☛ “And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat” (Gen 3:12).
This is all we know of a man that lived seventy years short of a millennium – nine hundred and thirty years! How does it compare with what we know of Abraham (who lived 175 years), or David (who lived seventy years)? Comparatively, how very little from God was actually possessed by Adam and succeeding generations!
However, this is emphatically not the case now! When Jesus entered into the world, He was “full of grace and truth” (John 1:14). Now the children of God are becoming familiar with “life more abundantly” (John 10:10), “full assurance” (Col 2:2; Heb 6:11; 10:22), “the riches of His grace” (Eph 1:7), “the riches of His glory” (Eph 3:16), an “abundance of grace” (Rom 5:17), and “the treasures of wisdom and knowledge” (Col 1:3). There is a Divine plentitude realized in Christ Jesus that becomes the basis for fervent admonitions and exhortations. We have just such an exhortation before us.
HAVING THEREFORE
“Having therefore . . . ” Other versions read, “Since we have,” NIV “Because God, then,” BBE “Seeing then we have,” GENEVA “Seeing, therefore, we have,” MRD “have been made for us,” NJB “Because we have,” NLT and “with.” PHILLIPS
In Christ Jesus, we have entered the place of possession – “having.” It is not possible to make too much of this.
Owing to the influence of spiritual Babylon, Satan’s fabrication of the church of God, a form of preaching and teaching has been introduced that sharply conflicts with that of the Apostles, in whose “doctrine” we are to “continue” (Acts 2:42). Because it handily blends with the psychological approaches of the day, believers are often addressed as though they had never been born again, were never reconciled to God, never received new hearts, and as though, for them, all things had not become new. They are spoken to as though they were at a fundamental variance with God, had recalcitrant natures like the Israelites, were frolicking and undisciplined children, and required rigid rules and accountability relationships to keep them in line. I do not question that there are people like this within the professed church, but they are certainly not examples of the “new creation.” They do not represent the generation that God has created in Christ Jesus – a generation created “unto good works.”
To be sure, the Apostles dealt with waywardness and woeful deficiencies within the church. It is the WAY they did it that particularly appeals to me. They appealed to the “new man,” showing what had actually been received in Christ Jesus, and urging the people to avail themselves of those things. They called the people higher. Here are some of the realities believers are said to possess.
☛ “Therefore being justified by faith, we HAVE peace with God through our Lord Jesus Christ” (Rom 5:1).
☛ “By whom also we HAVE access by faith into this grace wherein we stand, and rejoice in hope of the glory of God” (Rom 5:2).
☛ “And not only so, but we also joy in God through our Lord Jesus Christ, by whom we HAVE now received the atonement” (Rom 5:11).
☛ “For who hath known the mind of the Lord, that he may instruct him? But we HAVE the mind of Christ” (1 Cor 2:16).
☛ “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye HAVE of God, and ye are not your own?”(1 Cor 6:19).
☛ “But we HAVE this treasure in earthen vessels, that the excellency of the power may be of God, and not of us” (2 Cor 4:7).
☛ “For we know that if our earthly house of this tabernacle were dissolved, we HAVE a building of God, an house not made with hands, eternal in the heavens” (2 Cor 5:1).
☛ “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” (2 Cor 7:1).
☛ “And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we HAVE in Christ Jesus, that they might bring us into bondage” (Gal 2:4).
☛ “In whom we HAVE redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph 1:7).
☛ “In whom also we HAVE obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will” (Eph 1:11).
☛ “Seeing then that we HAVE a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession” (Heb 4:14).
☛ “Which hope we HAVE as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil” (Heb 6:19).
☛ “We HAVE an altar, whereof they have no right to eat which serve the tabernacle” (Heb 13:10).
☛ “Pray for us: for we trust we HAVE a good conscience, in all things willing to live honestly” (Heb 13:18).
☛ “We HAVE also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts” (2 Pet 1:19).
☛ “But if we walk in the light, as he is in the light, we HAVE fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7).
☛ “My little children, these things write I unto you, that ye sin not. And if any man sin, we HAVE an Advocate with the Father, Jesus Christ the righteous” (1 John 2:1).
☛ “But the anointing which ye HAVE received of Him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him” (1 John 2:27).
☛ “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye HAVE eternal life, and that ye may believe on the name of the Son of God” (1 John 5:13)
It is the solemn obligation of all who take it upon themselves to address the saints of God to do so within the proper context of who they are in Christ Jesus. No matter what is required – whether edification, comfort, exhortation, rebuke, or instruction in righteousness – it is never in order to speak to those who are in Christ Jesus as though they were primarily of Adam. Whatever is thought of wayward tendencies, they are not found in Christ, or the “new man” who is joined to Him. If we expect those tendencies to be crucified, as they must be (Rom 8:13), the saints must be reminded that they have in their possession “all things pertaining to life and godliness,” and can do what the Lord requires of them. They CAN “do all things through Christ,” who strengthens them (Phil 4:13).
THESE PROMISES
“ . . . these promises . . . ” Other versions read, “such great rewards,” BBE “such promises,” TNT “such great promises,” LIVING “such promises as these,” WILLIAMS “these [great] promises,” AMPLIFIED and “these promises ringing in our ears.” PHILLIPS
The Spirit now reminds us of the particular promises that have been placed before us – conditional promises.
The Conditions
The conditions have been clearly articulated. They have been reasonable, and in strict harmony with the nature and intent of God’s great salvation.
☛ “Come out from among them.” That is, sever unequal yokes with unbelievers, and come away from close and unprofitable associations with them.
☛ “Be separate.” That is, be separate from the world and those who are living in consonance with it, becoming sanctified unto God.
☛ “Touch not the unclean thing.” That is, have no unnecessary contact with defiling things – things that contaminate the spirit, stain the soul, and make us reprehensible to God.
Until these conditions are taken seriously, the promises that follow have no meaning whatsoever. They will not be perceived as “exceeding great and precious” (2 Pet 1:4), and will exert no power upon the individual.
The Promises are remarkably personal, and laden with benefits that are obvious to the tender heart.
☛ “I will receive you.” That is, God Himself will extend a hearty welcome to us, and not be ashamed to be called our God.
☛ “I will be a Father unto you.” That is, He will supply all of our need according to His riches in glory. We will have ready access to Him, His eye will be upon us, and His ear will be open to our cries.
☛ “Ye shall be my sons and daughters.” That is, we will have access to the household benefits and privileges. All the plentitude of Divine provision will become ours.
When the individual is immersed in “this present evil world,” none of these promises appear to have any value. The “world and the lusts thereof” cause a spiritual stupor to envelop the soul, so that all awareness of Divine benefits fades from view. This is the great jeopardy of unduly investing oneself in the things that are passing away.
However, when the heart is tender, and the world is seen for what it really is, these promises are like honey from the honeycomb, and are strongly desired. There is no price that is too great to pay in order to experience them. That is precisely why such a strong appeal is made to them in this text.
DEARLY BELOVED
“ . . . dearly beloved . . . ” Other versions read, “beloved,” NKJV “dear friends,” NIV “dear brothers,” BBE “my beloved,” MRD and “beloved friends.” WEYMOUTH
Paul does not speak to the Corinthians as though they were primarily of the world – even though, in some ways, that may have appeared to be the case. Instead, he shouts into their inward parts, and refers to who they are in Christ Jesus: i.e.“dearly beloved.”
This is not a term of fleshly endearment, but of spiritual affinity. They were not “beloved” to Paul because they had the same temperament as him, or because they had especially assisted him during times of duress. It was their association with Christ that so endeared them to Paul. In his epistles to them, Paul often referred to this association.
☛ “That in every thing ye are enriched by Him, in all utterance, and in all knowledge” (1 Cor 1:5)
☛ “But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor 1:30).
☛ “ . . . ye are God's husbandry, ye are God's building” (1 Cor 3:9).
☛ “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor 3:16).
☛ “ . . . but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor 6:11).
☛ “Now ye are the body of Christ, and members in particular” (1 Cor 12:27).
☛ “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart” (2 Cor 3:3).
In NOT knowing the children of God “after the flesh” (2 Cor 5:16), it is equally essential that they be known for what they ARE in Christ Jesus, for that is who they REALLY are. The failure to so consider the people of God is the mother of all manner of division, inconsideration, and, lack of fervent love for one another. Where a preference for the people of God is not found, hearts have been contaminated with the virus of unbelief.
These were the things that made the Corinthians “beloved” to Paul. The thing that made them “dear” to him was that they were the results of his own labors. They were his own “children” in the faith (2 Cor 6:13), his own “work” (1 Cor 9:1), and an epistle of Christ that he himself had “ministered” (2 Cor 3:3).
Thus the apostle now addresses them as those who have been “washed,” “sanctified,” and “justified.” He also speaks to them as those in whom, he has invested considerable of his own person. This is no casual plea, but is driven by an awareness of who these people were in Christ Jesus, and how they had been the products of the Gospel he himself had preached. Judging from outward appearances, and the miserable things that existed among them, one might never have supposed these things were true. But Paul knew they were, and thus speaks within the greater context of God’s work.
LET US CLEANSE OURSELVES
“ 1b . . . let us cleanse ourselves from all filthiness of the flesh and spirit . . . ”
The exhortation that follows is a summons to bring their lives into conformity with the salvation they professed to have. Initial salvation is not an end of itself, and is not to be treated as though it was. Following our entrance into Christ, much remains to be done. It is something like Israel entering the promised land. At that time, the land was not empty, but was actually filled with inhabitants – inhabitants that had to be driven out. Each tribe was given an inheritance, as the land was divided by lot. Larger tribes received a larger portion, and smaller tribes a smaller one. As it is written, “And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man's inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit” (Num 33:54).
However, whether the inheritance was large or small, the mandate was to drive the existing inhabitants out of the land. If they failed to do this, these inhabitants would become a source of pain to them, and eventually cause Israel themselves to be driven from the land. Thus, when they entered into the land, it was said to them: “But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell. Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them” (Num 33:55-56).
Very rarely will you hear such an exhortation today. Yet, this is precisely the kind of admonition that is now before us. This is not a mere suggestion, or a summons for a selected few to rise to greater prominence within the body of Christ. This has to do with God receiving us, being a Father to us, and we being his sons and daughters. I hardly see how anything could be more relevant, or require a more diligent response. Divine acceptance and recognition. What could possibly rank higher?
LET US “ . . . let us . . . ” Other versions read, “we should,” NJB and “may we.” YLT
In order to confirm that this is not a special word for the Corinthians, Paul uses the expression “let us.” This is family language, and applies to all of the members of the “household of faith” (Gal 6:10). It is imperative that we embrace a “let us” mentality.
☛ “The night is far spent, the day is at hand: LET US therefore cast off the works of darkness, and let us put on the armor of light” (Rom 13:12).
☛ “LET US therefore follow after the things which make for peace, and things wherewith one may edify another” (Rom 14:19).
☛ “If we live in the Spirit, LET US also walk in the Spirit” (Gal 5:25).
☛ “LET US US not sleep, as do others; but let us watch and be sober” (1 Thess 5:6).
☛ “LET US labor therefore to enter into that rest, lest any man fall after the same example of unbelief” (Heb 4:11).
☛ “Therefore leaving the principles of the doctrine of Christ, LET US go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God” (Heb 6:1).
☛ “Wherefore seeing we also are compassed about with so great a cloud of witnesses, LET US lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us” (Heb 12:1).
We have not been called out of the world into a state of spiritual inactivity. We must therefore zealously avoid any teaching that leaves us imagining there is nothing left for us to do. While there is a sense in which everything has been accomplished by Jesus, it is equally true that there is a sense in which it has not. The basis, or foundation, of our acceptance has been accomplished by Jesus. However, as we will see, we have been called into the work as well as into the realm.
When we are born again, “all things become new” (2 Cor 5:17), and yet the remnants of sin remain in us, like the Canaanites remained in Canaan. There is the “old man” as well as the “new man” (Col 3:9-10), and the “flesh” as well as “the Spirit” (Gal 5:16-17). There is “the law of sin” within us (Rom 7:23), as well as “the law of the spirit of life in Christ Jesus” (Rom 8:2). This complication introduces the potential of sin – and it had taken hold of the Corinthians.
Because the Corinthians were not alone in this condition, the word is addressed to all believers down through the ages. We must rid ourselves of the remnants of sin – the fruit of the “old man,” or the expressions of “the flesh.”
CLEANSE OURSELVES
“ . . . cleanse ourselves . . . ” Other versions read, “purify ourselves,” NIV “make ourselves clean,” BBE “wash ourselves clean,” NJB “turn away,” LIVING and “let us keep clear of.” PHILLIPS
The children of God must not learn to live with contamination. They began “newness of life” by having their sins “washed away” (Acts 22:16). Their condition was appropriately described as “washed” (1 Cor 6:11). That condition is to be maintained throughout the entirety of our lives. If being unclean separated us from the Lord in the first place, who would imagine that it would not do so again? No person of sound mind would say that life in Christ sanctifies uncleanness, or makes defilement acceptable. Yet, the person who does not purge himself from defilement is actually making a statement that this is what he believes, whether he acknowledges it or not.
Who would dare to say that the death, burial, resurrection, and intercession of Jesus makes sin acceptable? Where is the one willing to affirm that life in Christ Jesus allows for the expression of iniquity, and the presence of impurity?
This is a matter that must be pressed upon us, for there is too much at stake to ignore it. We are speaking of something having to do with God receiving us, being a Father unto us, and we being His sons and daughters. Here, the word is to “purify ourselves,” NIV “make ourselves clean,” BBE and “wash ourselves clean.” NJB
First, this is spoken to believers, not unbelievers. It presumes an initial cleansing, and subsequent access to all of the resources required for this work. Let it be clear, that this is essential if we are to enjoy Divine fellowship – something without which we cannot be saved. David had a sense of this when he wrote, “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psa 24:3-4).
As I will develop later, this is in perfect harmony with “The apostles’ doctrine.”
There are at least three ways in which this personal cleansing is approached in Scripture. I only intend for the following to be representative of our personal involvement.
Putting Away From Us
First, we are to put “put away,” or “lay aside” the encumbrances of sin. Thus it is written, “Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another” (Eph 4:25). And again, “Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice” (Eph 4:31). And again, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us” (Heb 12:1). And finally, “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings” (1 Pet 2:1).
That is, the expression of such things is to stop. We are to cease allowing the outbreak of these things in our lives. It is obvious that this will require a hearty effort. It is also obvious that there is grace to help us in this matter. This can be like stretching out a withered hand, or like a paralyzed man picking up his bed and walking. However, when we reconcile ourselves to the fact that this must be done, the Spirit will assist us in “mortifying the deeds of the body” (Rom 8:13). A very real cleansing us to result from our efforts in this matter.
Confessing Our Sins
Personal cleansing also involves the confession of sin – a confession that is made to God through Jesus Christ. Thus it is written, “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). Note that the effects of true confession go beyond forgiveness, or the expiation of guilt: “AND to purify us from all unrighteousness.” NIV That is the protection against the reoccurrence of the sins for which we receive forgiveness. This is essential to the cleansing of ourselves. In this case, we are said to do the cleansing, not by personally scrubbing ourselves, so to speak, but by acknowledging our sin to God.
Walking in the Light
Note the three levels to which we are exposed in this matter. First, we personally enter into the work by ridding ourselves of sinful expressions. Second, we address the matter less directly by going to the Father and confessing our sins. Now we see a cleansing that takes place indirectly – as a result of devoting ourselves to the proper emphasis. “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7).
Those who do, in fact, walk in fellowship with Christ – a fellowship into which they were “called” (1 Cor 1:9) – experience a continual cleansing. That is one of the marvelous benefits of salvation.
Thus, by these means, and any other ones that are available in redemption, the child of God is to maintain cleanliness before the Lord. This is sustained while we are in a defiled world, yet walking with Him who is the embodiment of all purity – Jesus Christ.
Living In Hope
Hope plays a critical role in the matter of cleansing ourselves. We are, after all, “saved by hope” – by the anticipation what we shall be. It is written, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope in Him purifieth himself, even as He is pure” (1 John 3:2-3). This is, then, the manner of those who live in anticipation of the coming of the Lord. Should we imagine that this does not impact directly upon our eternal destiny, we are reminded Jesus will “appear the second time without sin unto salvation” only to those who are looking for Him (Heb 9:28).
ALL FILTHINESS
“ . . . from all filthiness of the flesh and spirit . . . ” Other versions read, “all defilement of flesh and spirit,” NASB “everything that contaminates body and spirit,” NIV “every defilement of body and spirit,” NRSV “all evil of flesh and spirit,” BBE “every pollution of flesh and spirit,” DARBY “everything that can defile our body or spirit,” NLT “from everything wrong, whether of body or spirit,” LIVING “from anything that might pollute the body or the spirit,” IE “from everything that contaminates and defiles body and spirit,” AMPLIFIED and “of anything that smirches body or soul.” PHILLIPS
An understanding of the concept of “filthiness” is not common in the modern church. There appears to be an underlining supposition that purity, or cleanliness, is merely a gracious view of redeemed humanity by God. Somehow He sees us as being undefiled, even though the condition does not really exist. This is the perception that some have of the grace of God. Therefore we hear such trite sayings as: “All men are sinners, but those in Christ are forgiven.” There is an element of truth to this thoughtless enunciation, but it is, at the best, only the fringe of the truth, and not the heart of it.
Two Different Views
There are two different views of the saints in Scriptures. One has to do with them being in a corruptible body, and the other with being in Christ Jesus.
In the Body
In the former view – “in the body” – we are seen as those who have not yet “apprehended that for which” we “have been apprehended.” We have not yet “attained,” neither are we yet “perfect” (Phil 2:12-13). In this state, the saints cannot truthfully say, “We have no sin.” To do so reveals we have deceived ourselves, and the truth is not in us (1 John 1:7). Although we do not desire the condition, we presently “find another law” in our members, “warring against the law of” our “mind, and “bringing” us “into captivity to the law of sin which is in” our “members” (Rom 7:23). Therefore, we still need a Savior, an Intercessor, the help of the Spirit, the grace of God, and all of the spiritual amenities required to get us from earth to glory, and from time to eternity.
In Christ Jesus
The latter view – “in Christ Jesus” – declares us to be separate from sinners. This is owing to a very real new birth, in which a nature was received from God that cannot sin (1 John 3:9), and which the devil cannot touch (1 John 5:18). Therefore, we are to have served sin formerly, and not presently (Rom 6:17,20). We “were dead in trespasses and sins,” for have now been made alive in Christ Jesus (Eph 2:1). We “were sometime alienated and enemies in” our minds “by wicked works, yet NOW hath He reconciled” (Col 1:21).
Our text takes both of these conditions into consideration. We are being addressed as saints who have been “made accepted in the Beloved” (Eph 1:6), yet dwell within a frail tabernacle that is morally and spiritually weak. We are in a fallen world, walking about in a “vile body” (Phil 3:20-21), and hounded by a fierce and crafty adversary who walks about, “seeking whom he may devour” (1 Pet 5:8-9). We have a “new man” that was “created after the image of Him that created him” and “in righteousness and true holiness” (Eph 4:24; Col 3:10). But that is not presently our only part. We also have an “old man, which is corrupt according to deceitful lusts” (Eph 4:22). He has certain “deeds” that must be “put off” (Col 3:9). Indeed, there is a part of us, called “the flesh,” in which “dwelleth no good thing” (Rom 7:18).
No believer can afford to be naive about this situation. To be simple-minded in this area makes one vulnerable to the devil. In our time, in an supposed effort to reach the people, overly simplistic theologies have been developed that understate the real condition of the person who is in Christ Jesus. Some affirm our present condition unalterable, so that no matter what we do, God will still receive us because He loves us. Others concede there are certain things about us that are not ideal, but declare that God understands, and is able to tolerate us in a weakened moral and spiritual state, even though it is not the best condition. Therefore, things like anger – even being angry with God – and outbursts of carnality not of any real concern. It is all covered by a sympathetic God who views us something like a frolicking infant in the playpen of life.
In both of these views, no extensive effort is made to properly portray the devil, principalities, powers, the rulers of the darkness of this world, spiritual wickedness in high places, “the flesh,” the “carnal mind,” or “the law of sin” with which those in Christ grapple (Eph 4:27; 6:11-12; 1 Pet 5:8; Rom 7:25; 8:13; 7:23). As a direct result of this failure, a high premium is not placed upon faith, and the grace of God is largely nothing more than a theological novelty.
Like a surgical spiritual knife, our text cuts through all of this religious sham, and goes strait the matter of dealing with personal sin. Sin – personal sin – is always to be viewed with alarm. It always introduces the potential of being thrust from the presence of the Lord.
The objective is to rid ourselves of “all filthiness” – everything that contaminates. Nothing – absolutely nothing – that has a polluting impact upon our persons is to be allowed to remain. It is quite possible that, owing to neglect or spiritual slovenliness, such defilements will be found in us. But they must not stay, being received as friends, and nurtured and fed as though they brought benefit to us.
Of Flesh
The filthiness of the “flesh” is contamination that has worked itself out in deeds, or action. It is when Achan took a golden wedge, a garment, and some pieces of silver from Jericho (Josh 7:21). It is when David committed adultery with Bathsheba (2 Sam 11:4). It is when Ananias and Saphirra conspired to lie to the Holy Spirit about what they were giving to the Lord’s cause (Acts 5:1-8). It is when Demas forsakes the work of the Lord because of a love for “this present world” (2 Tim 4:10).
This is what James referred to as “the superfluity of naughtiness” (James 1:21). “Superfluity” is an “overflow” NKJV of sin – when what is inside boils over into outward deeds. It is the outgrowth of sin, which begins as a seed within, and finally sprouts and blooms into outward expressions: words, and/or deeds.
And what is to done with these bodily, or fleshly, expressions? We are to “cleanse ourselves” from them ALL! Thus we are solemnly admonished: “But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds” (Col 3:8-9). All of these are outward expressions, and they are to be abruptly halted among God’s people.
We are told to “put away lying” (Eph 4:22), and all “clamor, and evil speaking” (Eph 4:31). “Fornication,” “foolish talking” and “jesting, which are not convenient,” are not to be named a single time among us– “let it not be once named among you, as becometh saints” (Eph 5:3-4). Peter reminds us that “all . . . hypocrisies and evil speakings” are to be laid aside (1 Pet 2:1).
None of us are to be simple in this matter. The expression of sin is strictly forbidden among those who are in Christ Jesus. When such expressions occur, they are to be “put off,” “put away,” and “cleansed.” We are not seeking to merely correct human behavior, but to eliminate “all filthiness” of “ the “flesh.” No honest person is ready to admit that he is beyond the need for this. This is an ongoing work, and we will not be finished with it until we are “absent from the body.” As long as we are “in the body” (Heb 13:3), we are solemnly charged to keep it clean, not allowing sin to erupt through its members. There is grace to do this, and it will surely be given “in the time of need” when we diligently seek to appropriate it (Heb 4:16).
Of Spirit
“Filthiness of the spirit” is inward contamination. If defilement is not cleansed within, it will eventually express itself outwardly. Jesus told the Pharisees that this was the secret to being clean without – to first cleanse within. “Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also” (Matt 23:26). This is also equivalent to making the tree good, so that good fruit may result: “Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit” (Matt 12:33). James referred to it as purifying the heart: “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (James 4:8).
There are inward defilements that must be addressed and cleansed. Considerable is said concerning this matter. “Let all bitterness, and wrath, and anger . . . be put away from you, with all malice” (Eph 4:31). And again, “But now ye also put off all these; anger, wrath, malice . . . ” (Col 3:8). “Mortify therefore your members which are upon the earth . . . inordinate affection, evil concupiscence, and covetousness, which is idolatry” (Col 3:5). And again, “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Heb 3:12). And again, “Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled” (Heb 12:15).
These are all inward contaminants, and have the potential of causing enslavement to sin, and the eventual fall into an irretrievable state. It must ever be remembered that all sin has the potential of bringing us into a state from which we cannot recover. That is precisely why the solemn warning of Hebrews 6:1-8 is issued.
In summary, all “filthiness of spirit” comes under the heading of carnal mindedness, or the mind of the flesh. It is said of such a mind, “For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom 8:6-7). For this reason, all manner of lusts, or unlawful desires, are resident in such a mind, which readily receives and nurtures them. Such things are to be “mortified,” or put to death in the power of the Holy Spirit (Rom 8:13). The reason for this mandate is not simply that they are wrong – although they surely are precisely that. However, these inward contaminates have a separating effect, driving a wedge between man and God, shutting off heavenly resources, and opening the floodgates to things that exclude people from the kingdom of heaven.
This is not intended to produce fleshly fear, so that the individual lives more in dread of falling away than of in anticipation of the coming of the Lord. Rather, this is intended to produce sobriety and alertness among believers, so that Satan does not catch them unawares, subverting them.
AN OBSERVATION
One of the serious deficiencies of current modern religious trends toward entertainment and carnal joy, is their lack of sobriety and spiritual alertness. This is precisely why there are such difficulties in the church with outbreaks of immorality, and a general disinterest in the insightful and stabilizing expositions of the Gospel. It is why so many counselors are needed. It is why there is so much emphasis on the “how-to” aspects of religion.
What has happened is that, instead of the Lord Jesus Christ, man has become the locus of religious emphasis. The resolution of his difficulties has now become the preeminent thing. Instead of seeking those with an excellent understanding of Christ and His accomplishments, men are being trained to be imagined experts in humanity and its failings and potentials.
Religious men are being taught that if they can understand the human constitution, both mentally and physiologically, they will be able to solve the problems of men and women – or at least lead them in that direction. We therefore hear much about the distinctions between men and woman, various ethnic groups, and those who are impacted by their social circumstances.
However, this is a wholly erroneous assessment. You cannot draw living water from a polluted well – and human nature is a contaminated well. In fact, that is the very reason for salvation, and its premier exhibit, which is the “new creature” (2 Cor 5:17). The critical factor that is somehow overlooked, is that none of the distinctions, upon which the emphasis is being placed, even exist in Christ Jesus. They only are extant outside of Him. As it is written, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal 3:28).
This whole manner of thought has been popularized by the religiously educated, who have been married to the world in their thoughts. Borrowing their knowledge from corrupt men like Sigmond Freud, August Comte, Herbert Spencer, and the likes, these corrupters have spued their perceptions within the church. Their views and their thrust have even spawned new religious careers and not-for-profit institutions. However, what they have actually done is brought in things from which the church must now be cleansed – something involving considerable effort. They have only complicated an already difficult life. It all falls into the category of “filthiness of spirit,” and that is something from which we are admonished to “cleanse ourselves.”
If this all seems to be too strong, let me assure you that it is really too weak. The contaminating effects of this outrageous flood of carnal thinking nearly transcends all ability of expression. The respect that is being given to this trend boggles the mind of the thoughtful, and grieves the heart of the godly. I hardly believe a person who is “strong in faith” can be found who is not troubled by this circumstance, even though they may not be able to express it in satisfactory words. The whole thing is evidence of tares that have been sown among the wheat. How well the words of Jesus are fulfilled: “An enemy hath done this.” Now, in living by faith and walking in the Spirit, we must cleanse ourselves of what is left.
PERFECTING HOLINESS
“ 1c . . . perfecting holiness in the fear of God.”
The nature of spiritual life demands more than the removal of what is not acceptable. It is not enough to simply stop doing what is wrong. That is why small and limited thinking is always revealed when people ask, “Is there anything wrong with . . . ” People tend to think if something is not wrong, it must be right. But this is too simplistic a notion to be found in our minds. There are things that are not wrong, yet neither are they right. As it is written, “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any” (1 Cor 6:12). It is wrong to be dominated by anything or any one other than Jesus. And again, “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not” (1 Cor 10:23). When we are among God’s people, whatever does not “edify” is inappropriate.
Here, however, we rise to an even higher level. After we have cleansed ourselves of “all filthiness of flesh and spirit,” our work is not finished. That cleansing work, however arduous it may be, is only preparatory. True fruitfulness does not proceed from what we are NOT, but from what we are. God is not served by NOT doing certain things, but by engaging in matters pertaining to life and godliness. In fact, the new birth is in order to our involvement in the works of God. As it is written, “For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph 2:10). What follows is included in those “good works” for which we have been created, and which were Divinely ordained for our involvement.
PERFECTING
“ . . . perfecting . . . ” Other versions read, “making . . . perfect,” NRSV “becoming completely,” BBE “bringing . . . to completion,” ESV “and finish,” GENEVA “and let us work,” MRD “work toward complete,” NLT “grow up to full,” PNT “our consecration,” AMPLIFIED and “let us prove” PHILLIPS
The verb “perfecting” is translated from the Greek word evpitelou/ntej (ep-ee-tel–oon-tes), which means, “to bring to an end, accomplish, perfect, execute, complete,” THAYER “to finish, end, successfully complete what has been begun,” FRIBERG and “bring an activity to a successful finish, to end, to accomplish.” LOUW-NIDA Here are some illustrations of an ongoing work – something started by God, in which He went on to involve men.
☛ God “planted a garden Eastward in Eden,” then placed man in it to “dress and keep it” (Gen 2:8,15).
☛ God revealed to Noah the dimensions, material, method of preparing the wood, and the levels of the ark, then had Noah build it “to the saving of his house” (Gen 6:14-16; Heb 11:7).
☛ God revealed the dimensions, materials, and furniture of the tabernacle, then gifted men to build it (Ex 25:1-40:38).
☛ God gave Israel a land for their own, told them He was going to drive out the inhabitants of it, then had them drive out those who were occupying it at the time (Ex 23:28, 31; 33:2; 34:11; Deut 9:3).
☛ God provided the means for a widow to pay a debt that was greater than her resource, then had her fill her house with all manner of vessels, and fill them from a miraculous supply of oil (2 Kgs 4:3-7).
This is, then, a Divine manner – to call His people into the work He has begun, using their own efforts to complete it, and thereby bring Him glory. It is quite true that the strength and ability came from the Lord, but it was made effective by means of the involvement of His people.
Thus, when the Spirit says, “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil 1:6), and that He, “after that ye have suffered a while,” will “make you perfect, stablish, strengthen, settle you” (1 Pet 5:10), He does not mean the work will be performed independently of our involvement. He has never represented Himself as doing such a thing. It is in the process of our participation by faith that the work is brought to its intended completion. Thus it is written, “work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of His good pleasure” (Phil 2:13).
We carry the fight forward to completion by putting on the whole armor of God, resisting the devil, fighting the good fight of faith, and standing fast in the faith (Eph 6:11; James 4:7; 1 Tim 6:12; 1 Cor 16:13).
In this case, “perfecting” has to do with using the resources provided in Christ Jesus (Eph 1:3; 2 Pet 1:3), and growing up into Christ “in all things” (Eph 4:15). Just as surely as Jesus left some “sufferings” in which we participate (Col 1:24), so He has also assigned us some work related to our own preparation for glory. We do well to heed this admonition, which focuses on one of the great essentials in spiritual life.
HOLINESS
“ . . . holiness . . . ” Other versions read, “become completely holy,” BBE “sanctification,” DOUAY “work righteousness,” MRD “purity,” NLT and “consecration.” WILLIAMS
Here we must distinguish between the holiness which God gives us, and that which we perfect. While they are related, they are not synonymous. The “new man” is “created in righteousness and true holiness” (Eph 4:24). We played no active role in this creation. The creation was wholly of God, for creating is beyond our ability.
The “holiness” of this text has to do with bringing the “holiness” inherent in the new man to dominate all of our expressions. That is involved in the admonition to “put on the new man” (Eph 4:24). This “perfection” of holiness is referred to in the sixth chapter of Romans. “ . . . as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness” (Rom 6:19). That is, this effort is to be characterized by the same willingness and initiative with which we devoted ourselves to sin. Perfecting holiness in the fear of the Lord is also expressed as a benefit we reap by serving the Lord. “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life” (Rom 6:22). Holiness, in turn, results in eternal life – that is, eternal life in its fulness.
How essential is this perfection of holiness – i.e. through the Spirit, and in the energy of faith, bringing holiness to the point of maturity, where God intends that it should be? Is there any provision in God’s “so great salvation” (Heb 2:3) for ignoring this word? Once God has created the “new man” in “righteousness and true holiness,” has His “eternal purpose” really been fully served? Is the objective of the redemption that is in Christ Jesus to merely get us into Christ, with everything following that being nothing more than an option, or something special that is not really integral to the redemption itself? When Jesus said “I will build My church” (Matt 16:18), was He only speaking of increasing its numbers? Are the spiritual caliber and attainments of the members of no consequence?
If all we have to consider is the professed church, one might be led to suppose such conclusions are the truth. However, that is not all that we have to consider! There is also this word: “Follow peace with all men, and holiness, without which no man shall see the Lord” (Heb 12:14).
If, in God’s “eternal purpose,” He has chosen us in Christ to the end “that we should be holy and without blame before Him in love” (Eph 1:4), how than can those who do not “perfect holiness” expect to be in that number? If the people of God are, by Divine design, growing into “a holy temple in the Lord” (Eph 2:21), precisely what place is there for a person who is not perfecting holiness? If the God of heaven has said, “But as He which hath called you is holy, so be ye holy in all manner of conversation; because it is written, ‘Be ye holy; for I am holy’” (1 Pet 1:15-16), what will be said to the person who ignores that word, quenches the Spirit, and refuses to “perfect holiness.”
The answers to these questions are all obvious, and require no further elaboration. If God demands this from us, and has supplied everything required to do it, together with the personal involvement of the Holy Spirit (Rom 8:13), and the tutelage of His own matchless grace (Tit 2:11-12), the failure to heed this word is a monumental act of stupidity, and confirms the dominance of unbelief. It negates any and all profession, and throws the whole matter of one’s salvation into question.
IN THE FEAR OF GOD
“ . . . in the fear of God.” Other versions read, “reverence for God,” NIV “in God’s fear,” DARBY “showing respect for God,” IE and “in the [reverential] fear of God.” AMPLIFIED
What is to be our frame of mind as we go about perfecting holiness – working it out into all of our expressions? It is to be done “in the fear of God.” When there is “no fear of God before their eyes” (Psa 36:1; Rom 3:18), men become wanton, catering to the lusts of the flesh, the lust of the eyes, and the pride of life (1 John 2:15-17). That is a condition in which people conduct their lives just as though there was no God. If men were really intended not to die or ever stand before the judgment seat of Christ, such people would live no differently than they are right now.
Whatever one may think about being reconciled to God, being His child, having their name written io the Lamb’s book of life, and having access to God, the “fear of God” is indispensable to spiritual life, especially while we remain in this world. Solemnly we are told to work out our own salvation “with fear and trembling” (Phil 2:12). Servants are admonished to serve their masters “with fear and trembling, in singleness of heart, as unto Christ” Eph 6:5). If we “call on the Father,” we are admonished to “pass the time of your sojourning here in fear” (1 Pet 1:17). Those in the body of Christ are exhorted to submit themselves “one to another in the fear of God” (Eph 5:21). Pondering the experience of the Israelites of old we are told, “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it” (Heb 4:1). And again we hear the word, “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear” (Heb 12:28). All believers are urged, “Fear God” (1 Pet 2:17). Even when we answer those who inquire concerning the reason for our hope, we are to so “with meekness and fear” (1 Pet 3:15).
It is understood that, from another perspective, God has not “given us the spirit of fear” (2 Tim 1:7). It is also true that perfect love “casteth out fear” (1 John 4:18). Also, we read “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Rom 8:15). This is not the fear that is mentioned in this text. The “fear” we have not received pertains to us being afraid to draw near to God. The “fear” we are to have is related to living in this world. It is prompted by our sensitivity to the corrupting influences of this world, the weakness of our own flesh, and the fierceness of our adversary. It is the result of knowing if God does not hold us up, we will not stand, and if He does not sustain us through our faith, we will revert to the state from which we were delivered.
The failure to live in this manner – perfecting holiness “in the fear of God” – is owing to a lack of awareness of the Lord, and a deficiency in ones knowledge of the Lord’s Person and ways. That such an awareness and knowledge has a restraining effect upon men cannot be denied. Even the awareness of a small child can cause a person to alter their conduct, so as not to lead the child astray. Often, the presence of ones mother, or a woman who is held in high regard, will cause one to approach certain matters with great caution. How much more will the consideration of the Almighty and holy God of heaven impact our conduct. Knowing that we are going to confront God, and be judged by Him, will most certainly have a calculated effect upon our manner of life.
WHEN RELIGION IS A HANDICAP
There is no greater handicap than a religion that leaves one with an improper view of the Lord. When the Lord is represented as tolerant of aberrant behavior, or lenient toward a life that is not lived unto and for Him, sin is at once given the advantage. When our involvement with God is primarily emotional, and our understanding of Him is childish, we are tottering on the precipice of eternal disaster.
When the primary aim is to recruit disciples, rather than to “know” Christ, the fear of God recedes into the background, and personal holiness is not perceived as essential. In order to emphasize what I am saying, I will purposefully distort some Scriptural texts to read in such a way as to fit in with current church thrusts. They will, of course, be most absurd.
☛ Corruption #1: “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I am endeavoring to win as many souls as I can” – rather than “I press toward the mark for the prize of the high calling of God in Christ Jesus” (Phil 3:13-14).
☛ Corruption #2: “Wherefore the rather, brethren, give diligence to win as many souls as you can” – rather than “to make your calling and election sure” (2 Pet 1:10).
☛ Corruption #3: “God is faithful, by whom ye were saved to save others, and won to win others – rather than “were called unto the fellowship of his Son Jesus Christ our Lord” (1 Cor 1:9).
☛ Corruption #4: “And beside this, giving all diligence, reach the community, stablize the families, and have a ministry for the youth” – rather than “add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity(2 Pet 1:7).
☛ Corruption #5: “So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord; thou knowest that I love Thee. He saith unto him, let the community know you are there to help them – rather than Feed my lambs . . . Feed my sheep . . . Feed my sheep” (John 21:17).
☛ Corruption #6: “But if I tarry long, that thou mayest know how to reach and keep the youth, for they are the church of tomorrow” – rather than “know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Tim 3:15).
Of course, all of this sounds ridiculous, because it is. Yet, these are precisely the things the modern church is emphasizing. Our text places the stress on what really counts – preparing yourself for the Lord – to stand before Him, be judged by Him, and hear His final word concerning your eternal destiny.
For those who think this approach does not cover matters like preaching the Gospel to every creature (Mk 16:15), letting your light shine before men (Matt 5:16), being salt and light in the world (Matt 5:14), and properly influencing the young (1 Tim 4:12; 2 Tim 3:15; Tit 2:6), let them think again! True spiritual life successfully addresses all of those matters.
How is it possible to be in right relation with God, and yet conduct our lives wrongly in this world? How can one give attendance to holiness, and yet live in an unholy manner? How is it possible to walk in fellowship with Christ, and yet not be involved in what He is doing? How can you “walk in the Spirit,” and yet contract Him in your life? Our text stands precisely as it is stated!
RECEIVE US!
“ 2 Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.”
To me, this is a very difficult text – not because it is hard to understand, or challenging to the intellect, but because it reveals the deplorable attitude of the Corinthians toward the apostle Paul. Their own approach to religion had brought gross deficiency to their spirits. There was a certain arrogance in them that moved them to question, and even despise, the very one who was used by Christ to open the door of faith to them.
Divisions Among Them
The Corinthians were a classic example of sectarianism. Paul said of them, “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” (1 Cor 3:3). And again, “For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it” (1 Cor 11:18).
Division is a “work of the flesh” – a product of carnality, and the effect of the carnal mind. As it is written, “Now the works of the flesh are manifest, which are these . . . seditions [divisions], heresies [sects]” (Gal 5:19-20). For this reason we are admonished, “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them” (Rom 16:17). But alas, Corinth had not done this, and, as a result, eventually shut Paul out of their lives. He has already challenged them to open their hearts to him, enlarging themselves to take him in (2 Cor 6:11).
How tragic that any man of God should have to speak in this manner, especially in view of his willingness to “gladly spent and be spent” for the people (2 Cor 12:15). Let no one imagine for a moment that servants of God lose sensitivity toward how they themselves are received. The fact that they will not alter their message to please the people, or that they must often speak with sternness, does not mean they have no inward feelings.
When Jesus beheld the rejecting city of Jerusalem, He did not grow angry, but wept: “And when He was come near, he beheld the city, and wept over it” (Luke 19:41). Their rejection of Himself was going to bring great judgment upon them. As He wept, Jesus lamented, “Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation” (Luke 19:42-44).