‘Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.'
The result of these promises should be that they set about separating themselves to God by cleansing themselves. Here Paul firmly exhorts them to do so. The aorist tense speaks of a specific act of cleansing. He is speaking to those who have become aware that they have been falling short and hopes they will desire a renewal. This imperative, following the previous indicative, is an indication of the importance of the command. The promises in the previous verses will be fulfilled if they obey the injunction. Note the defilement is in both flesh and spirit. In this he is simply speaking of the outward man and the inward man seen as one person.
‘Let us cleanse ourselves.' Note his exquisite tact. He includes himself in the words. ‘Together let us cleanse ourselves with a view to going forward.' Let them be yoked with him, not with what is ‘unclean'. But how are they to cleanse themselves? The first act must surely be to come to God's light and call on the blood of Christ for cleansing, admitting their sin openly to God (1 John 1:7-10). The second must then be to determine that from this day on their lives will be lived differently in accordance with God's requirements and to act accordingly (compare James 4:8 and see Isaiah 1:16-17). They are to seek forgiveness and cleansing and commence positive living, abandoning what is ‘unclean'. They are to live lives of purity and truth (1 Peter 2:11).
‘All defilement of flesh and spirit.' There is no good cause for the reference to flesh being seen as signifying ‘irremediable' sinful flesh as in Romans 6-8; Galatians 5-6, either here or in the remainder of the Corinthian letters. Here it is rather both flesh and spirit seen together, which, as representing the whole person, have sinned and need cleansing.
While the idea of ‘the flesh' as being defiled and in need of cleansing, and possible of cleansing, does not occur elsewhere in Paul, the general idea of the human flesh conveyed here is consistent with all other references in the Corinthian letters. In 1 Corinthians flesh regularly just indicates the human being (see 1Co 1:26; 1 Corinthians 1:29; 1 Corinthians 5:5; 1Co 6:16; 1 Corinthians 7:28; 1 Corinthians 10:18; 1 Corinthians 15:35; 1 Corinthians 15:50), although 1 Corinthians 5:5 may be the exception. In 2 Corinthians 1:17 and elsewhere it refers to the human being in contrast with being spiritual, and sometimes as weak flesh, but with no inference of ‘sinful flesh' (2Co 4:11; 2 Corinthians 5:16; 2 Corinthians 7:5; 2Co 10:2-3; 2 Corinthians 11:18; 2 Corinthians 12:7). In Philippians 3:3; Colossians 2:5 (see also Galatians 3:3) flesh and spirit are contrasted but without flesh being seen as ‘sinful flesh', although in Colossians 2:5 it is seen as weak flesh. Thus there is no good reason to see the reference here as meaning any other than the human body, or as being non-Pauline. His use of ‘flesh' is clearly varied.
Elsewhere in Paul the use of ‘flesh' as specifically sinful flesh which must be put to death is in fact limited to Romans 6-8 (eleven times); 2 Corinthians 13:14; Galatians 5:16-17; Galatians 6:8. (1 Corinthians 5:5 is possible).
In contrast in Romans 1:3 Jesus was made of the seed of David ‘according to the flesh'. Circumcision can be ‘outward in the flesh' (Romans 2:28). In Romans 3:20 flesh simply indicates the person. In Romans 4:1 he speaks of Abraham as being our father ‘pertaining to the flesh'. In 2Co 9:3; 2 Corinthians 9:5; 2 Corinthians 9:8; 2 Corinthians 11:14 he speaks again neutrally of his ‘brothers according to the flesh' (that is, the Jews) and similar usages, are also found in Galatians 3:3; Galatians 4:29; Ephesians 6:12; Philippians 3:3; Colossians 2:5; 1 Timothy 3:16. In all these cases ‘flesh' is neutral and refers to humanness. Thus its use here as defiled simply refers to the fact that such human beings can be defiled by sin.
Parallel with the unique usage of the flesh as being defiled is the unique usage of ‘the spirit' as being defiled. But there is again nothing in his general usage of the term ‘spirit' (except when it means the Holy Spirit) to suggest that it could not be so. It is just that as with ‘flesh' the question never elsewhere arises. Thus while the usage could not be called typically Pauline there is no reason to suggest it is non-Pauline.
‘Beloved.' A typical Pauline way of introducing a critical statement. He wants to press home his words by a stress on their relationship.
‘Perfecting holiness in the fear of God.' The reason for being cleansed from defilement of flesh and spirit is that they might perfect holiness in the fear of God. This is seen as a continuing process until that day when we are presented holy before God. Those who are designated as holy in Christ Jesus (1 Corinthians 1:2) have to perfect holiness, ever deepening their separation to God as holy (2 Corinthians 3:18; compare Ephesians 4:13), recognising the holiness of the God Whom they serve and worship. They are to be holy as He is holy (1 Peter 1:15-16). The thought is that if they continue their compromise with idolatry the process will be hindered, and that they may then sadly discover that they have received the grace of God in vain (2 Corinthians 6:1), because they have not allowed it to work within their lives.
‘In the fear of God.' Walking in the fear of God resulting in their being obedient to Him is an Old Testament theme (Deuteronomy 4:10; Job 28:28; Psalms 2:11; Psalms 5:7; Psalms 111:10; Proverbs 1:7; Proverbs 1:29; Proverbs 8:13; Ecclesiastes 12:13). It is a loving awe and reverence that produces righteousness.