Monday, October 23, 2023

Richard D. Draper and Michael D. Rhodes on 2 Corinthians 7:1

  

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)