Holiness Requires Decontamination (2 Cor 6:14-7:4)

Be holy...but living a holy life doesn't sound inviting, but restrictive. Does God want us to suffer with no fun by commanding that we live a holy life (2 Cor 7:1)?

 

A call for holy living (6:14-7:1). [Connection to what precedes and follows isn't obvious. A later interpolation raises more problems than it solves, for it's difficult to explain why it's inserted here.] How does 6:14-7:1 relate to the letter? Its immediate context? Structure:

1. Introduction: exhortation not to be 'yoked' with unbelievers (2 Cor 6:14a);
2. 5 rhetorical questions which heeds this exhortation (2 Cor 6:14b-16a);
3. Affirm believers' unique relationship with God (2 Cor 6:16b);
4. OT quotations highlighting the privilege in this relationship and reiterate the content of the exhortation (2 Cor 6:16c-18);
5. Conclusion: be cleansed 'from everything that contaminates body and spirit, perfecting holiness out of reverence for God' (2 Cor 7:1).

"Do not be yoked together with unbelievers" (2 Cor 6:14a). "Be yoked together" has the idea of being unevenly yoked. The verb is found only here in the NT, but is used in Lev 19:19 (lxx) to prohibit yoking different animals together. Also, 'Do not plough with an ox and a donkey yoked together' (Dt 22:10). Paul uses language reminiscent of these prohibitions, and exhorts them not to enter into 'partnerships' with unbelievers. What sort of partnerships? Marriage partnerships (1 Cor 7:39)? Or partnerships in pagan practices (1 Cor 10:14-22)? The latter is more likely in light of what follows (2 Cor 6:15-16). This exhortation was particularly applicable to the Corinthian believers, since Paul had to charge them not to eat in idol temples (1 Cor 10:7, 14-22). It's not to have no contact with unbelievers (1 Cor 5:9-10; 7:12- 15; 10:27; 14:22-24), only that they shouldn't participate with them in idolatrous worship.

5 rhetorical questions to support the exhortation. "For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness" (2 Cor 6:14b)? Righteousness and wickedness, light and darkness are found frequently in the Dead Sea Scrolls (1QH 1:26-27; 1QM 3:19). "What harmony is there between Christ and Belial" [the chief of demons or Satan] (2 Cor 6:15a)? is also found frequently in the Dead Sea Scrolls (1QM 1:1, 5, 13, 15; 4:2; 11:8) and in intertestamental literature (T. Levi 3:3).

Salvation is the deliverance 'from the dominion of darkness' into the kingdom of God's Son, where they share in 'the inheritance of his holy people in the kingdom of light' (Col 1:12-14). Those transferred into the kingdom of Christ and light must have no fellowship with Satan and the dominion of darkness. Participation in idol worship is to fellowship with demons (1 Cor 10:14-22) reflected by 2 Cor 6:15a). 4th rhetorical question, "Or what does a believer have in common with an unbeliever" (2 Cor 6:15b)? is best interpreted also in relation to worship. So the call for separation is not to the day-to-day contacts with unbelievers (1 Cor 5:9-10), but to participation in idol worship.

"What agreement is there between the temple of God and idols" (2 Cor 6:16a)? This temple imagery offers supports the earlier questions to have no involvement in worship in idol temples. The temple of God background imagery is that of the Jerusalem shrine, but in the foreground is the church as God's temple. "For we are the temple of the living God" (2 Cor 6:16b). The incompatibility of "the temple of God and idols (2 Cor 6:16a) shows that the church must not be involved in idol worship because Christians constitute the temple of the living God. There's both the individual Christian's body (1 Cor 6:16-20) and the church as a whole (1 Cor 3:16-17) as God's temple. Paul employs the latter sense here. "The living God" (Rom 9:26; 2 Cor 3:3; 1 Th 1:9; 1 Tim 3:15; 4:10) has its background in the OT contrasting the living God of Israel and the lifeless idols of pagan nations. In the present context the same contrast is implied. Though idols are nothing, the involvement with demonic powers in idolatry provokes the Lord to jealousy (1 Cor 8:4-6; 10:19-22).

"I will live with them and walk among them, and I will be their God, and they will be my people" (2 Cor 6:16c) freely quotes Lev 26:11-12, Eze 37:26-27. These promises are repeated again and again in the OT (Exo 25:8; 29:45; Jer 31:1). The final bliss of the redeemed: 'Look! God's dwelling-place is now among the people, and he will dwell with them' (Rev 21:3). God's people enjoy no greater privilege than to belong to God and him dwelling with them. In OT times God was present in tabernacle and temple. Since Pentecost, he dwells with his people in a far more intimate way through his Spirit, a foretaste of the final bliss. In the OT, God was the speaker, and the people of Israel were addressed. But Paul applies these words of God to the church.

In light of such great privileges: "Therefore, 'Come out from them and be separate, says the Lord. Touch no unclean thing' (2 Cor 6:17a). In Isa 52:11, the appeal is for the Jewish exiles in Babylon to leave their pagan place of exile and return to Judea and Jerusalem. To the Corinthians, it's to separate themselves from idolatry in Corinth. God welcomes those who turn to him: "and I will receive you" (2 Cor 6:17c; Eze 20:34). It was to the exiles returning from Babylon, which Paul applies again to the Corinthians to abandon involvement with idolatry.

"I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty" (2 Cor 6:18). [Temple imagery (16-17) to family.] The original promise is to King David (2 Sam. 7:8, 14). Paul substitutes 2nd-person plural pronouns ('you') and adding daughters (Isa 43:6). This further emphasizes the immense privilege of belonging to God's people. What greater incentive is there to abandon all idolatrous practices than a welcome from the Lord Almighty who will treat them as his children? The Lord as the Almighty (pantokrator) is only here in Paul's letters, 9x in Revelation (1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22), and nowhere else in the NT. It means the all-powerful, omnipotent One, the Creator and Lord of history.

"Therefore, since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit" (2 Cor 7:1a). With such great promises (6:16c-18), Paul reiterates his call for holy living. "Dear friends" reveals his affection for them. "Let us purify" and "ourselves" shows Paul including himself with them as those who must purify themselves. Ritual cleanliness was required in the OT, but to Paul it's defilement by participation in idol worship, which advesely affects the 'whole person,' or that both a person's body (external) and spirit (internal) can be defiled, akin to sex with prostitutes as a sin 'against their own body' (1 Cor 6:15-18) [where sacred prostitution was part of idol worship in Corinth]. Also, idolatrous worship involves partnership with demons [i.e. contamination of spirit] (1 Cor 10:19-21). To cleanse oneself from such contamination means abandoning all participation in idol worship.

"Everything that contaminates" [Gk molysmos found only here in the NT and only 3 times in the lxx (Jer 23:15; 1 Esdr 8:80; 2 Macc 5:27) denotes religious defilement.

"Perfecting holiness out of reverence for God" ends on a + note. Noun 'holiness' (hagiosyne): 'the Spirit of holiness' by whom Christ was designated Son of God with power (Rom 1:4), and as part of a benediction: 'so that you will be blameless and holy [lit. 'in holiness'] in the presence of our God and Father when our Lord Jesus comes with all his holy ones' (1 Th 3:13). Complete perfection in holiness is only at the parousia. Here, to make their holiness perfect means to abandon involvement in idolatry. This they must do themselves. But in all growth in holiness, they must depend upon God's grace mediated through the Spirit of holiness (Phil 2:12-13).

Every Christian's exhortation: Have nothing to do with idol worship and perfect holiness out of reverence for God (6:14-17). Why, if it's not an interpolation, is this included at this point in the letter? Various suggestions:

1. To 'not receive God's grace in vain' (2 Cor 6:1), they must not become involved again in idolatry.
2. To re-establish full restoration of fellowship (2 Cor 6:11-13; 7:2-4) can happen only if they cease all involvement with idol worship.
3. Joining the opposition to him/his gospel is to side with Satan/Belial. They must not do so and be reconciled with their true apostle.

A further appeal for reconciliation (7:2-4). After exhorting against idolatry (6:14 - 7:1), Paul renews his appeal to open their hearts to him: "Make room for us in your hearts" (2 Cor 7:2a; 6:11-13). The aorist imperative verb seeks some specific action, not a general exhortation, which suggests there was still some reticence on their part to open their hearts to him. In the earlier appeal (6:11-13) he stressed that his own heart was open wide towards them and that the remaining restriction in the relationship was on their side. In this renewed appeal, Paul asserts his integrity on 3 levels.

1. "We have wronged no one" (2 Cor 7:2b). In their relationship, Paul had been wronged (2 Cor 7:12) and not vice versa.
2. "We have corrupted no one" (2 Cor 2:2c).  Paul has caused the church no harm. His teaching and example have not corrupted or encouraged immoral behavior. [To corrupt' [phtheiro], is used 3x. In building the church on the foundation of Christ by various ministers, their work will be tested, and anyone who 'destroys [phtheirei] God's temple,' that person God will 'destroy' [phtheirei] (1 Cor 3:17). Bad company which 'corrupts' [phtheirousin] good character (1 Cor 15:33). The 'old self' is 'being corrupted' [phtheiromenon] by deceitful desires (Eph 4:22).]
3. "We have exploited no one" (2 Cor 7:2d). Paul claims personal integrity in financial matters. He did not use his position for personal gain, and he certainly did not use the collection for the poor in Jerusalem as an opportunity to line his own pockets (cf. 12:14-18). [4x 'to exploit' (pleonekteo) is used. We will be 'outwitted' (pleonektethomen) by Satan if he's allowed to rob the church of one of its members (2 Cor 2:11). Also, the idea of 'exploiting' people for financial gain (2 Cor 12:17, 18).]

"I do not say this to condemn you" (2 Cor 7:3a). Paul's strong defence of his own integrity (2 Cor 7:2) could imply a criticism of their integrity, and there were certainly aspects of their attitude to Paul that deserves censure. But Paul denies such an attitude on his part. Rather, his attitude towards them was positive: "I have said before that you have such a place in our hearts that we would live or die with you" (2 Cor 7:3b). Paul says that his heart was open wide to them (2 Cor 6:11-12), and he reinforces that affirmation. To live and die together is where mutual friendship and loyalty exists. Such friendship will be sustained throughout life and keep friends together even in the face of death (Mk 14:31).

"I have spoken to you with great frankness; I take great pride in you" (2 Cor 7:4a)--despite reticence on their part to embrace him fully in their affections. Paul expressed this pride to assure Titus when he sent him to Corinth (2 Cor 7:14, 16). Despite the offender's attack on his integrity (2 Cor 7:12), Paul still believed in their loyalty. They needed to overcome their criticisms concerning his integrity. Paul saying, "I am greatly encouraged; in all our troubles my joy knows no bounds" (2 Cor 7:4b) is his great relief and joy when he heard of their obedience to the demands in the 'severe letter' and reported to him by Titus when they met in Macedonia (2 Cor 7:5-7). Paul was "greatly encouraged" by their loyalty to their apostle, despite the afflictions he was experiencing (2 Cor 7:5).

If you enjoyed the benefits of the gospel, ensure that you do not 'receive God's grace in vain' (2 Cor 6:1-2). Paul warned them against entertaining criticisms of the gospel / of him as its messenger. Pastors must not become a stumbling-block hindering people from embracing the gospel (2 Cor 6:3). Rather, they need to commend themselves by the way in which they endure hardships, by godly living and truthful speech in whatever situation they find themselves (2 Cor 6:4-10).

Preaching reconciliation requires practising it in their relationships in the church. This involves frankness in speaking and sincere declarations of affection and open-heartedness toward others, and earnest appeals that they respond by opening their hearts (2 Cor 6:11-13; 7:2-4). But full reconciliation involves abandoning things which hinder it--idolatrous worship. This threatens full reconciliation between believers, and their relationship with God, for there can be no fellowship between 'Christ and Belial,' nor was there any 'agreement between the temple of God and idols' (2 Cor 6:14-7:1).

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.