2 Corinthians 7:1

2 Corinthians 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.

a. NLT: Because we have these promises, dear friends, let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God.

b. NIV: Therefore, since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.

c. YLT: Having, then, these promises, beloved, may we cleanse ourselves from every pollution of flesh and spirit, perfecting sanctification in the fear of God;

d. Amplified Bible Classic: Therefore, since these [great] promises are ours, beloved, let us cleanse ourselves from everything that contaminates and defiles body and spirit, and bring [our] consecration to completeness in the [reverential] fear of God.

e. Worrell Translation: Having, therefore, these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.

f. Wuest Translation: Having therefore these promises, beloved ones, let us cleanse ourselves from all contamination which may defile the flesh[the human body] and the [human] spirit, progressively accomplishing holiness in the fear of the Lord.

1. “Having therefore these promises dearly beloved…”

a. Having [Strong: 2192 echo ekh'-o, including an alternate form scheo skheh'-o; (used in certain tenses only) a primary verb; to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition):--be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use.]

b. therefore [Strong: 3767 oun oon apparently a primary word; (adverbially) certainly, or (conjunctionally) accordingly:--and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore.]

c. these [Strong: 5025 tautais tow'-taheece, and tautas tow'-tas dative case and accusative case feminine plural respectively of 3778; (to or with or by, etc.) these:--hence, that, then, these, those.]

d. promises [Strong: 1860 epaggelia ep-ang-el-ee'-ah from 1861; an announcement (for information, assent or pledge; especially a divine assurance of good):--message, promise.]

e. [dearly] beloved [Strong: 27 agapetos ag-ap-ay-tos' from 25; beloved:--(dearly, well) beloved, dear.]

1). As the plain meaning of the previous verses declare, the promises of God are conditional.

a). 1 Corinthians 6:9-11 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

6:10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

6:11 And such were some of you: 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.

b). Galatians 5:19-21 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

5:20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

5:21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

2. “…let us cleanse ourselves from all filthiness of the flesh and spirit…”

a. [let us] cleanse [Strong: 2511 katharizo kath-ar-id'-zo from 2513; to cleanse (literally or figuratively):--(make) clean(-se), purge, purify.]

b. ourselves [Strong: 1438 heautou heh-ow-too' from a reflexive pronoun otherwise obsolete and the genitive case (dative case or accusative case) of 846; him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etc.:--alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves).]

c. from [Strong: 575 apo apo' a primary particle; "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative):--(X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as a prefix) it usually denotes separation, departure, cessation, completion, reversal, etc.]

d. all [Strong: 3956 pas pas including all the forms of declension; apparently a primary word; all, any, every, the whole:--all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever.]

e. filthiness [Strong: 3436 molusmos mol-oos-mos' from 3435; a stain; i.e. (figuratively) immorality:--filthiness.]

f. flesh [Strong: 4561 sarx sarx probably from the base of 4563; flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such):--carnal(-ly, + -ly minded), flesh(-ly).]

g. and [Strong: 2532 kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

h. spirit [Strong: 4151 pneuma pnyoo'-mah from 4154; a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit:--ghost, life, spirit(-ual, -ually), mind.]

1). Although I believe that in the above definition of clean and unclean from a Jewish perspective, here in this verse the weightier meaning is our sin. The initial cleansing is done by the sacrifice of Christ, which we partake of when we get born again.

a). 1 John 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

b). 1 Corinthians 6:11 And such were some of you: 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.

2). After the new birth we have to walk out by grace and faith and obedience what God has already done for and in us through Jesus Christ.

a). Psalm 119:9 Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.

3). In our obedience to the word of God we are cleansing our lives.

a). Hebrews 10:22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

b). Ephesians 5:26 That he might sanctify and cleanse it with the washing of water by the word.

c). John 17:17 Sanctify them through thy truth: thy word is truth.

3. “…perfecting holiness...”

a. perfecting [2005 epiteleo ep-ee-tel-eh'-o from 1909 and 5055; to fulfill further (or completely), i.e. execute; by implication, to terminate, undergo:--accomplish, do, finish, (make) (perfect), perform(X -ance).] [Zodhiates: to finish, complete, perfect.]

b. holiness [Strong: 42 hagiosune hag-ee-o-soo'-nay from 40; sacredness (i.e. properly, the quality):--holiness.]

1). This is the same sense that James was writing about in his inspired text about faith and works.

a). James 2:21, 22 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?

2:22 Seest thou how faith wrought with his works, and by works was faith made perfect?

2). Paul writes of obedience to the faith.

a). Romans 16:26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

b). Romans 1:5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

3). A good example of this is in Matthew.

a). Matthew 9:2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

4. “…in the fear of God.”

a. in [Strong: 1722 en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

b. the fear [Strong: 5401 phobos fob'-os from a primary phebomai (to be put in fear); alarm or fright:--be afraid, + exceedingly, fear, terror.]

c. of God [2316 theos theh'-os of uncertain affinity; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

1). There has been much discussion on what the phrase “the fear of God” really means.

a). In these scriptures, Proverbs 1:7; 9:10; Psalm 2:11; 19:9; 34:11 the word “fear” is yir’ah and it means fear, terror, and dread.

b). In Psalm 33:8; 86:11; Jeremiah 5:22; and Ecclesiastes 12:13 the Hebrew word is yare’, and it means fear, terror, and dread.

c). In Job 23:15 the Hebrew word is pachad and it means “fear,” “terror,” or “dread.”

d). Included in these definitions is also a holy reverence.

2). Overall, the fear of the LORD produces healthy bones and medicine, Proverbs 3:7, 8; confidence, refuge, life and protection, Proverbs 14:26, 27; longer life, Proverbs 10:27.

2 Corinthians 6:17

2 Corinthians 6:17

Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.

a. NLT: Therefore, come out from among unbelievers, and separate yourselves from them, says the LORD. Don’t touch their filthy things, and I will welcome you.

b. NIV: Therefore, “Come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you.

c. YLT: Wherefore, come ye forth out of the midst of them, and be separated, saith the Lord, and an unclean thing do not touch, and I -- I will receive you,

d. Amplified Bible Classic: So, come out from among [unbelievers], and separate (sever) yourselves from them, says the Lord, and touch not [any] unclean thing; then I will receive you kindly and treat you with favor,

e. Worrell Translation: Wherefore, “Come ye out from among them, and be ye separate,” saith the Lord, “and touch no unclean thing, and I will receive you.

f. Wuest Translation: Wherefore, come out at once from their midst andseparate yourselves at once, says the LORD, and stop touching that which is unclean. And, as for myself, I willreceive you kindly and treat you with favor.

1. “Wherefore come out from among them…”

a. Wherefore [Strong: 1352 dio dee-o' from 1223 and 3739; through which thing, i.e. consequently:--for which cause, therefore, wherefore.]

b. come out [Strong: 1831 * exerchomai ex-er'-khom-ahee from 1537 and 2064; to issue (literally or figuratively):--come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad.]

c. from [Strong: 1537 ek ek or ex ex a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote):--after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out). Often used in composition, with the same general import; often of completion.]

d. among [Strong: 3319 mesos mes'-os from 3326; middle (as an adjective or (neuter) noun):--among, X before them, between, + forth, mid(-day, -night), midst, way.]

e. them [Strong: 846 autos ow-tos' from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

1). Come out from among whom? The unbelievers, the unrighteous, the darkness, Beliah, idolatry.

2. “…and be ye separate, saith the Lord,

a. and [Strong: 2532 kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. [be ye] separate [Strong: 873 aphorizo af-or-id'-zo from 575 and 3724; to set off by boundary, i.e. (figuratively) limit, exclude, appoint, etc.:--divide, separate, sever.]

1). Isaiah 52:11 Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.

2). Revelation 18:4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partaker of her plagues.

c. saith [Strong: 3004   lego leg'-o a primary verb; properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas 2036 and 5346 generally refer to an individual expression or speech respectively; while 4483 is properly to break silence merely, and 2980 means an extended or random harangue)); by implication, to mean:--ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.]

d. the Lord [Strong: 2962 kurios koo'-ree-os from kuros (supremacy); supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title):-- God, Lord, master, Sir.]

3. “…and touch not the unclean thing;…”

a. and [Strong: 2532 kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. touch [Strong: 680 haptomai hap'-tom-ahee reflexive of 681; properly, to attach oneself to, i.e. to touch (in many implied relations):--touch.]

c. not [Strong: 3361 me may a primary particle of qualified negation (whereas 3756 expresses an absolute denial); (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas 3756 expects an affirmative one)) whether:--any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without. Often used in compounds in substantially the same relations.]

d. the unclean [thing] [Strong: 169 akathartos ak-ath'-ar-tos from 1 (as a negative particle) and a presumed derivative of 2508 (meaning cleansed); impure (ceremonially, morally (lewd) or specially, (demonic)):--foul, unclean.]

1). Chana Safrai: “In discussing Jewish regulations of ritual purity, one should not forget that this system of laws is biblically based. Scripturally, there are five causes of uncleanness: Contact with a dead body (Num. 19:11-22). Contact with the carcasses of living creatures (Lev. 11:23-44). Bodily discharges, including emission of semen, menstrual flow (Lev. 15) and the woman’s bleeding at childbirth (Lev. 12). Skin diseases (Lev. 13-14). Contact with sanctified space or objects. Those who prepared the ashes of the red heifer became ceremonially unclean as a result of their holy labor (Num. 19:1-10); the high priest was required to bathe himself with water between his various duties on the Day of Atonement (Lev. 16:4, 23-24). The Hebrew expressions tohoRAH (cleanness, purity) and tumAH (uncleanness, impurity) are technical terms that have no positive or negative connotations. Scripturally, one is either in a state of purity, or not in a state of purity. Uncleanness is a human phenomenon, almost commonplace, and one must view the contrast between clean and unclean as a contrast between that which is holy and that which is not (Lev. 11:47), between that which is divine and that which is human. Ritual cleanness and uncleanness should not be thought of as a contrast between good and evil. Furthermore, regulations pertaining to cleanness and uncleanness do not single out women. There are types of uncleanness specific to men, and there are types specific to women, but most apply to both sexes. Feminists have often failed to recognize these distinctions. Biblical regulations pertaining to ceremonial cleanness do not negate a woman’s religious experience; they emphasize unique feminine life experiences (gender appreciation). Thus, after giving birth, a woman made a pilgrimage to the temple in Jerusalem to bring the prescribed sacrifice and to purify herself. She did not come with a sense of guilt, but came celebrating a distinctive feminine experience. Her religious ceremony in the temple was a celebration of femininity. www.jerusalemperspective.com

2). Joseph Frankovic : “It is nearly impossible in English to find a one-word equivalent that adequately expresses the sense of the biblical and rabbinic technical term taME. Most one-word equivalents used to translate taME, such as “unclean” or “impure,” carry a conspicuous negative prefix. However, the term does not convey a sense of moral judgment unless the state of impurity has been achieved by an act proscribed by Torah. The term may simply mean incompatibility with or unreadiness to enter God’s sphere (e.g., the temple sanctuary). Perhaps a helpful way to grasp one nuance of the term’s meaning is by analogy. In designing a house, one does not put the dining room next to the bathroom. The activities of the bathroom do not complement those of the dining room. Neither bathroom nor dining room activities are, however, sinful, just incompatible. Also, note carefully Saul’s assumption about David’s absence at the royal meal (1 Sam. 20:26). He seems to arrive at his conclusion about David with no hint of alarm or disgust. Joseph of Arimathea (Lk. 23:53, and parallels) took Jesus’ body down from the cross, wrapped it and laid it in a rock-hewn tomb. He became ceremonially unclean through this contact with a corpse. His ritual state was a result of his righteous behavior. If one is to take Jesus’ humanity seriously, then one must assume that Jesus went through cycles of being ceremonially clean and unclean. Whether Jesus, at a given moment, was “clean” or “unclean” said nothing about his moral character. The vast majority of New Testament scholars believe that Joseph (Mary’s husband) died before Jesus began his public ministry. Did Jesus participate at his father’s funeral? Did he come in contact with Joseph’s corpse? If he did, then he too, through this caring deed, would have become ritually impure. www.jerusalemperspective.com

3). In this verse I believe both of the meanings are included

4. “…and I will receive you.”

a. and I [Strong: 2504 kago kag-o' from 2532 and 1473; so also the dative case kamoi kam-oy', and accusative case kame kam-eh' and (or also, even, etc.) I, (to) me:--(and, even, even so, so) I (also, in like wise), both me, me also.]

b. will receive [Strong: 1523 eisdechomai ice-dekh'-om-ahee from 1519 and 1209; to take into one's favor:--receive.]

c. you [Strong: 5209 humas hoo-mas' accusative case of 5210; you (as the objective of a verb or preposition):--ye, you (+ -ward), your (+ own).]