Introduction The apostle's inference from the preceding exhortation, 2Cor 7:1. He presses them to receive him with affection, because of his great love towards them, 2Cor 7:2-4. He tells them what distress he felt on their account in Macedonia, till he had met with Titus, and heard of their prosperity, 2Cor 7:6-7. He rejoices that his first epistle was made the means of their reformation, 2Cor 7:8, 2Cor 7:9. States how they were affected by his letter, and the process of their reformation, 2Cor 7:10, 2Cor 7:11. Shows why he had written to them, 2Cor 7:12. Rejoices that his boasting of them to Titus is found to be a truth; and takes occasion to mention the great affection of Titus for them, and his own confidence in them, 2Cor 7:13-16. Verse 1 Having therefore these promises - The promises mentioned in the three last verses of the preceding chapter, to which this verse should certainly be joined. Let us cleanse ourselves - Let us apply to him for the requisite grace of purification; and avoid every thing in spirit and practice which is opposite to the doctrine of God, and which has a tendency to pollute the soul. Filthiness of the flesh - The apostle undoubtedly means, drunkenness, fornication, adultery, and all such sins as are done immediately against the body; and by filthiness of the spirit, all impure desires, unholy thoughts, and polluting imaginations. If we avoid and abhor evil inclinations, and turn away our eyes from beholding vanity, incentives to evil being thus lessened, (for the eye affects the heart), there will be the less danger of our falling into outward sin. And if we avoid all outward occasions of sinning, evil propensities will certainly be lessened. All this is our work under the common aids of the grace of God. We may turn away our eyes and ears from evil, or we may indulge both in what will infallibly beget evil desires and tempers in the soul; and under the same influence we may avoid every act of iniquity; for even Satan himself cannot, by any power he has, constrain us to commit uncleanness, robbery, drunkenness, murder, etc. These are things in which both body and soul must consent. But still withholding the eye, the ear, the hand, and the body in general, from sights, reports, and acts of evil, will not purify a fallen spirit; it is the grace and Spirit of Christ alone, powerfully applied for this very purpose, that can purify the conscience and the heart from all dead works. But if we do not withhold the food by which the man of sin is nourished and supported, we cannot expect God to purify our hearts. While we are striving against sin, we may expect the Spirit of God to purify us by his inspiration from all unrighteousness, that we may perfectly love and magnify our Maker. How can those expect God to purify their hearts who are continually indulging their eyes, ears, and hands in what is forbidden, and in what tends to increase and bring into action all the evil propensities of the soul? Perfecting holiness - Getting the whole mind of Christ brought into the soul. This is the grand object of a genuine Christian's pursuit. The means of accomplishing this are, 1. Resisting and avoiding sin, in all its inviting and seducing forms. 2. Setting the fear of God before our eyes, that we may dread his displeasure, and abhor whatever might excite it, and whatever might provoke him to withhold his manna from our mouth. We see, therefore, that there is a strong and orthodox sense in which we may cleanse ourselves from all filthiness of the flesh and of the spirit, and thus perfect holiness in the fear of God.

Now for a recompence of the same - Of my parental tenderness. I speak as to my children - I ask nothing hard or grievous. Be ye also enlarged - Open your hearts, first to God, and then to us, so 2Cor 8:5, that God may "dwell in you," 2Cor 6:16; 7:1; and that ye may "receive us," 2Cor 7:2.

2Co 7:1

Having then these promises. The promises of God’s indwelling and fatherly love (2Co 6:16-18). Dearly beloved. Perhaps the word is added to soften the sternness of the preceding admonition. Let us cleanse ourselves. Every Christian, even the best, has need of daily cleansing from his daily assoilment (Joh 13:10), and this cleansing depends on the purifying activity of moral effort maintained by the help of God’s grace. Similarly St. John (1Jn 3:1-3), after speaking of God’s fatherhood and the hopes which it inspires, adds, "And every man that hath this hope in him purifieth himself even as he is pure" (comp. Jas 4:8). From all filthiness; rather, from all defilement. Sin leaves on the soul the moral stain of guilt, which was typified by the ceremonial defilements of the Levitical Law (comp. Eze 36:25, Eze 36:26). The word used for "filth" in 1Pe 3:21 is different. Of the flesh and spirit. From everything which outwardly pollutes the body and inwardly the soul; the two being closely connected together, so that what defiles the flesh inevitably also defiles the soul, and what defiles the spirit degrades also the body. Uncleanness, for instance, a sin of the flesh, is almost invariably connected with pride and hate and cruelty, which degrade the soul. Perfecting holiness. This is the goal and aim of the Christian, though in this life it cannot be finally attained (Php 3:12). In the fear of God. There is, indeed, one kind of fear, a base and servile fear, which is cast out by perfect love; but the fear of reverential awe always remains in the true and wisely instructed Christian, who will never be guilty of the profane familiarity adopted by some ignorant sectarians, or speak of God "as though he were some one in the next street" (Heb 12:28; 1Pe 3:15).

Verse 13. Now for a recompence, in the same. "By way of recompense, open your hearts m the same manner towards me as I have done toward you. It is all the reward or compensation which I ask of you; all the return which I desire. I do not ask silver or gold, or any earthly possessions. I ask only a return of love, and a devotedness to the cause which I love, and which I endeavour to promote." I speak as unto my children. I speak as a parent addressing children. I sustain toward you the relation of a spiritual father, and I have a right to require and expect a return of affection. Be also enlarged. Be not straitened in your affections. Love me as I love you. Give to me the same proofs of attachment which I have given you. The idea in this verse is, that the only compensation or remuneration which he expected for all the love which he had shown them, and for all his toils and self-denials in their behalf, (2Cor 6:4,5,) was, that they would love him, and yield obedience to the laws of the gospel requiring them to be separate from the world, (2Cor 6:14-18.) One ground of the claim which he had to their affection was, that he sustained toward them the relation of a father, and that he had a right to require and to expect such a return of love. The Syriac renders it well, "Enlarge your love towards me." Tindal renders it, "I speak unto you as unto children, which have like reward with us; stretch yourselves therefore out; bear not the yoke with unbelievers."