let us cleanse
ourselves from all filthiness of the flesh and spirit / let us purify ourselves
from every defilement of the flesh and spirit: The verb καθαριζω (katharizō), “cleanse, purify,” is
found here as an aorist hortatory subjunctive and, because of the aorist
aspect, expresses and urgent desire for the results of something that is
contingent on an action. Here it is that the Christian becomes morally pure.
Paul’s use of the first-person plural “let us” shows his willingness to be
identified with his readers and emphasizes his loving relationship with them.
The verb, in a religious sense, refers to purifying an object, thus making it
acceptable to God. In the broader biblical context, it most often refers to
ritual cleansing, through which one is prepared for temple worship by being
freed from the defilement of sin. Through this act, in the Pauline context, the
person makes himself or herself right before God through the sanctification of
the heart and soul. This state comes through obedience to the great commandment
to love God and neighbor. Though there is a strong connection between this act
and baptism, with its total remission of sins, in the present context Paul is
referring more to the repentance process after baptism.
The noun μολυσμος (molysmos), “defilement,” in the
figurative sense as here strongly implies befoulment of something that should
have been kept morally clean, pure, and especially sacred. It can refer to a condition
that results from evil acts or intentions, and often through heathen associations.
The noun σαρξ (sarx), “body,” figuratively
refers to “the outward side of life,” while πνευμα (pneuma), “spirit,” figuratively represents
the inner self. Thus, the phrase “body and spirit” refers to “the whole personality,
in its inner and outer aspects.”
perfecting holiness
in the fear of God / and thereby complete our sanctification through reverence for
God: The verb επιτελεω (epiteleō), found here as a plural
present participle, has the root sense of bringing something to an end, but
here the nuance is to “complete, accomplish, perform, bring about.” It is used
as a circumstantial participle of manner; hence we have translated it as “thereby,
complete.” It suggests the cooperative need for the Christian to be engaged in
a process that brings about the desired result. For Paul, that result is αγιωουνη (hagiōsynē), “holiness.” In the
present context, the noun denotes that aspect of moral purity that comes not
through cultic practices but by being led by the Holy Spirit (Rom. 1:4). Its result
is sanctification, wherein one receives the qualities and characteristics of
the divine. Paul’s admonition should not be taken not suggest an advocation of instant
holiness in this life, for that would be contrary to his teachings in other
places. Rather, he is advocating an ever-advancing holiness that is derived
through repeated acts of self-consecration.
Paul refers to the instrument or means
for doing so as εν φοβω θεου (en phobō
theou), “through reverence for God.” This noun φοβος (phobos), “fear,” “reverence,” denotes
the very strong emotional reaction when one is confronted by overpowering
might. That reaction can be either positive or negative depending on how one
sees oneself in relation to that power. If negative, the result would be terror
with a desire to flee. If positive, the result would be deep reverence with the
desire to worship. Due to the sense of worship that the noun carried, it became
exclusively associated with the faithful’s reaction toward the Divine. In the
New Testament, it describes the motivational factor that drives each Christian
to follow God. Though it never fully lost its sense of dread in displeasing
God, it came more and more to denote the respect and awe that the believer had
toward the Father and Son. That respect was generated by Deity’s graciousness
and mercy, especially as expressed in the Atonement of Christ.
The phrase εν φοβω
(en phobō), “through reverence,”
in the dative case expresses the instrument or means through which holiness is
derived. For Paul, the driving force of his ministry was his deep and abiding
awe and feelings of love generated by all that the Savior had done not just for
him but for many others. His hope appears to be that, for his followers, it was
reverence, awe, or love, not the fear of provoking God, that provided the instrument
and power to follow the way of the Father, no matter the cost. (Richard D.
Draper and Michael D. Rhodes, Paul’s Second Epistle to the Corinthians [Brigham
Young University New Testament Commentary; Provo, Utah: BYU Press, 2023], 372-74)
