Isa 52:11, 2Cor 7:1, Rev 18:4 | Barnes

Isaiah 52:11

2 Corinthians 7:1

Introduction to 2nd Corinthians Chapter 7

THE first verse of this chapter properly belongs to the previous chapter, and should have been attached to that. It is an exhortation made in view of the promises there referred to, to make every effort to obtain perfect purity, and to become entirely holy.

In 2Cor 7:2,3, he entreats the Corinthians, in accordance with the wish which he had expressed in 2Cor 6:13, to receive him as a teacher and a spiritual father; as a faithful apostle of the Lord Jesus. To induce them to do this, he assures them that he had given them, at no time, any occasion of offence. He had injured no man; he had wronged no man. Possibly some might suppose that he had injured them by the sternness of his requirements in forbidding them to contract friendships and alliances with infidels; or in the case of discipline in regard to the incestuous person. But he assures them that all his commands had been the fruit of most tender love for them, and that he was ready to live and die with them.

The remainder of the chapter (2Cor 7:4-15) is occupied mainly in stating the joy which he had at the evidence which they had given that they were ready to obey his commands. He says, therefore, (2Cor 7:4,) that he was full of comfort and joy; and that in all his tribulation, the evidence of their obedience had given him great and unfeigned satisfaction. In order to show them the extent of his joy, he gives a pathetic description of the anxiety of mind which he had on the subject; his troubles in Macedonia, and particularly his distress on not meeting with Titus as he had expected, 2Cor 7:5. But this distress had been relieved by his coming, and by the evidence which was furnished through him that they were ready to yield obedience to his commands, 2Cor 7:6,7. This joy was greatly increased by his hearing from Titus the effect which his former epistle to them had produced, 2Cor 7:8-13. He had felt deep anxiety in regard to that. He had even regretted, it would seem, (2Cor 7:8,) that he had sent it. He had been deeply pained at the necessity of giving them pain, 2Cor 7:8. But the effect had been all that he had desired; and when he learned from Titus the effect which it had produced--the deep repentance which they had evinced, and the thorough reformation which had occurred, (2Cor 7:9-11,) he had great occasion to rejoice that he had sent the epistle to them. This new and distinguished instance of their obedience had given him great joy, and confirmed him in the proof that they were truly attached to him. The apostle adds, in the conclusion of the chapter, that his joy was greatly increased by the joy which Titus manifested, and his entire satisfaction in the conduct of the Corinthians, and the treatment which he had received from them, 2Cor 7:13 so that though he Paul, had often had occasion to speak in the kindest terms of the Corinthians, all that he had ever said in their favour Titus had realized in his own case 2Cor 7:14 and the affection of Titus for them had been greatly increased by his visit to them, 2Cor 7:15. The whole chapter, therefore, is eminently adapted to produce good feeling in the minds of the Corinthians toward the apostle, and to strengthen the bonds of their mutual attachment.

Verse 1. Having therefore these promises. The promises referred to in 2Cor 6:17,18; the promise that God would be a Father, a Protector, and a Friend. The idea is, that as we have a promise that God would dwell in us, that he would be our God, that he would be to us a Father, we should remove from us whatever is offensive in his sight, and become perfectly holy.

Let us cleanse ourselves. Let us purify ourselves. Paul was not afraid to bring into view the agency of Christians themselves in the work of salvation. He therefore says, "let us purify ourselves," as if Christians had much to do; as if their own agency was to be employed; and as if their purifying was dependent on their own efforts. While it is true that all purifying influence and all holiness proceed from God, it is also true that the effect of all the influences of the Holy Spirit is to excite us to diligence, to purify our own hearts, and to urge us to make strenuous efforts to overcome our own sins. He who expects to be made pure without any effort of his own, will never become pure; and he who ever becomes holy, will become so in consequence of strenuous efforts to resist the evil of his own heart, and to become like God. The argument here is, that we have the promises of God to aid us. We do not go about the work in our own strength. It is not a work in which we are to have no aid. But it is a work which God desires, and where he will give us all the aid which we need.

From all filthiness of the flesh. The noun here used (μολυσμου) occurs nowhere else in the New Testament. The verb occurs in 1Cor 8:7, Rev 3:4, 14:4; and means to stain, defile, pollute, as a garment; and the word here used means a soiling, hence defilement, pollution, and refers to the defiling and corrupting influence of fleshly desires and carnal appetites. The filthiness of the flesh here denotes, evidently, the gross and corrupt appetites and passions of the body, including all such actions of all kinds as are inconsistent with the virtue and purity with which the body, regarded as the temple of the Holy Ghost, should be kept holy--all such passions and appetites as the Holy Spirit of God would not produce.

And spirit. By "filthiness of the spirit," the apostle means, probably, all the thoughts or mental associations that defile the man. Thus the Saviour (Mt 15:19) speaks of evil thoughts, etc., that proceed out of the heart, and that pollute the man. And probably Paul here includes all the sins and passions which appertain particularly to mind or to the soul rather than to carnal appetites--such as the desire of revenge, pride, avarice, ambition, etc. These are in themselves as polluting and defiling as the gross sensual pleasures. They stand as much in the way of sanctification, they are as offensive to God, and they prove as certainly that the heart is depraved, as the grossest sensual passions. The main difference is, that they are more decent in the external appearance; they can be better concealed; they are usually indulged by a more elevated class in society; but they are not the less offensive to God. It may be added, also, that they are often conjoined in the same person; and that the man who is defiled in his "spirit"is often a man most corrupt and sensual in his "flesh." Sin sweeps with a desolating influence through the whole frame; and it usually leaves no part unaffected, though some part may be more deeply corrupted than others.

Perfecting. This word (επιτελουντες) means, properly, to bring to an end, to finish, complete. The idea here is, that of carrying it out to the completion. Holiness had been commenced in the heart; and the exhortation of the apostle is, that they should make every effort that it might be complete in all its parts. He does not say that this work of perfection had ever been accomplished--nor does he say that it had not been. He only urges the obligation to make an effort to be entirely holy; and this obligation is not affected by the inquiry whether any one has been or has not been perfect. It is an obligation which results from the nature of the law of God, and his unchangeable claims on the soul. The fact that no one has been perfect does not relax the claim; the fact that no one will be in this life, does not weaken the obligation. It proves only the deep and dreadful depravity of the human heart, and should humble us under the stubbornness of guilt. The obligation to be perfect is one that is unchangeable and eternal. See Mt 5:48, 1Pet 1:15. Tindal renders this, "And grow up to full holiness in the fear of God." The unceasing and steady aim of every Christian should be perfection--perfection in all things--in the love of God, of Christ, of man; perfection of heart, and feeling, and emotion; perfection in his words, and plans, and dealings with men; perfection in his prayers, and in his submission to the will of God. No man can be a Christian who does not sincerely desire it, and who does not constantly aim at it. No man is a friend of God who can acquiesce in a state of sin, and who is satisfied and contented that he is not as holy as God is holy. And any man who has no desire to be perfect as God is, and who does not make it his daily and constant aim to be as perfect as God, may set it down as demonstrably certain that he has no true religion, How can a man be a Christian who is willing to acquiesce in a state of sin, and who does not desire to be just like his Master and Lord? In the fear of God. Out of fear and reverence of God. From a regard to his commands, and a reverence for his name. The idea seems to be, that we are always in the presence of God; we are professedly under his law; and we should be awed and restrained by a sense of his presence from the commission of sin, and from indulgence in the pollutions of the flesh and spirit. There are many sins that the presence of a child will restrain a man from committing; and how should the conscious presence of a holy God keep us from sin! If the fear of a man or of a child will restrain us, and make us attempt to be holy and pure, how should the fear of the all-present and the all-seeing God keep us, not only from outward sins, but from polluted thoughts and unholy desires!

(a) "these promises" 2Cor 6:17,18, 1Jn 3:3 (b) "filthiness" Ps 51:10, Eze 36:25,26, 1Jn 1:7,9 (*) "filthiness" "defilement"

Revelation of John 18:4

Verse 4. And I heard another voice from heaven. He does not say whether this was the voice of an angel, but the idea seems rather to be that it is the voice of God.

Come out of her, my people. The reasons for this, as immediately stated, are two:

(a) that they might not participate in her sins; and

(b) that they might not be involved in the ruin that would come upon her. The language seems to be derived from such passages in the Old Testament as the following: Isa 48:20, "Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing." Jer 51:6, "Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity." Jer 51:45, "My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the Lord." Compare Jer 1:8.

That ye be not partakers of her sins. For the meaning of this expression, 1Timm 5:22. It is implied here that by remaining in Babylon they would lend their sanction to its sins by their presence, and would, in all probability, become contaminated by the influence around them. This is an universal truth in regard to iniquity, and hence it is the duty of those who would be pure to come out from the world, and to separate themselves from all the associations of evil.

And that ye receive not of her plagues. Of the punishment that was to come upon her--as they must certainly do if they remained in her. The judgment of God that was to come upon the guilty city would make no discrimination among those who were found there; and if they would escape these woes, they must make their escape from her. As applicable to Papal Rome, in view of her impending ruin, this means

(a) that there might be found in her some who were the true people of God;

(b) that it was their duty to separate wholly from her--a command that will not only justify the Reformation, but which would have made a longer continuance in communion with the Papacy, when her wickedness was fully seen, an act of guilt before God;

(d) that if they remain, they must expect to be involved in the calamities that will come upon her. There never was any duty plainer than that of withdrawing from Papal Rome; there never has been any act attended with more happy consequences than that by which the Protestant world separated itself for ever from the sins and the plagues of the Papacy.

(f) "Come out of her" Isa 48:20, 52:11, Jer 50:8, 51:6,45, 2Cor 6:17