2 Corinthians 6:17Meaning & Commentary from the Church Fathers

That we have become temples for God, His sons and daughters, that He dwells and abides in us, and that we have become His people.

Also, that we name Him as our God and Father.

“Let us cleanse ourselves from every defilement of flesh and spirit.” Let us not touch impurity. This is precisely what “defilement of flesh” means.

And let us not touch what stains the soul. This is precisely what “defilement of spirit” means.

Yet he is not satisfied with this alone, and therefore adds, “perfecting holiness in the fear of God.”

Merely not touching what is impure does not yet make one clean.

For us to become holy, something else is also required: zeal, watchfulness, and piety.

And he rightly said, “in the fear of God,” because one may preserve chastity not in the fear of God, but for vain glory.

Yet he had something else in mind when he said “in the fear of God,” namely, the means by which holiness is attained.

Indeed, however great the power of desire may be, if you fortify yourself with the fear of God, you will overcome its frenzy.

By “holiness” here he means not only chastity, but also withdrawal from every sin.

For holy is one who is pure. But pure is not merely one who does not commit fornication.

Pure is one who is at the same time alien to love of money, envy, arrogance, and vainglory, especially vainglory.

This must always be fled, and most of all in giving alms.

Almsgiving infected by this disease ceases to be almsgiving and becomes boasting and hardheartedness.

Indeed, when you give alms not from mercy, but to show yourself, then it is not only not almsgiving, but even an injury.

For you expose your brother to shame. Almsgiving consists not merely in giving money, but in giving with a feeling of mercy.

At the spectacles people also give money, both to wanton boys and to others who appear on the stage. But this is not almsgiving.

Fornicators also give money to prostitutes. But this is not an act of love for mankind, but drunken disorder.

The one who gives alms from vainglory is like them.

Just as one who defiles himself with a prostitute gives her a reward for the injury he inflicts on her, so you also, when giving alms from vainglory, only reward the recipient for the injury you cause him.

Through this you create an evil reputation both for yourself and for him, and from this comes inexpressible harm.

As a savage beast and a mad dog attack everyone, so this evil disease of inhumanity snatches away our good things.

Such almsgiving is truly inhumanity and cruelty, or something still worse.

The hardhearted man simply does not give to the one who asks. But you do something worse than he does: you hinder those who wish to give.

Indeed, when you display your gift before everyone, you bring the poverty of the recipient into doubt.

By this you hold back the one who intended to give, especially if he is a superficial man.

Such a man no longer gives to the beggar, as to one who has already received alms and is not especially in need.

And not only this. He will even reproach him and accuse him of shamelessness when, after receiving alms from you, he comes to ask from him also.

A bad school companion, or one met during early home upbringing, can corrupt a child's direction for a long time, if not forever. Therefore, according to these sad observations, parents and educators should watch children very closely. They should watch their occupations, amusements, games, and their sympathy for this or that companion.

Lazy, lying, slanderous companions must not be in friendly communion with our children. Yes, the same caution must also be possessed by all adults in the development and education of their own souls.

Many of us, even as adults, do not have character as a constant good rule in life. Because of a lack of firm will, throughout life we are mostly carried away by the examples and advice of others who live freely.

The contagion of evil is strong. In the company of the corrupt, we first only listen to their words. Then we grow cold in our impulses toward virtue and prayer. The remembrance of God weakens in us. The promptings of conscience are gradually stifled.

We already begin to do the same things as our companions. We sin more boldly, even without evil friends. Finally, we even draw others into sin and perhaps dispose a young soul, still inexperienced in grave sins, toward it.

For this reason we adults also need the warnings and the fatherly admonition of the holy Apostle today. "Come out from among them and be separate from them, says the Lord, and touch no unclean thing" (Is 52:11).

For whoever touches pitch will be blackened. Bad or good society sets its seal on our outward manner of life and on the structure of our convictions. But because of his corrupted nature, man is more receptive to evil impressions, and therefore he must distance himself from them.

Such is human weakness: a good man, entering the company of the evil, himself becomes evil. Meanwhile they rarely, very rarely, become good. Illness enters a man's life much more quickly than health. Diseases may be widespread and universal, but health is never bestowed on everyone.

Separate yourselves, then, from the corrupt, and have no communion with them. Despise vice while pitying sinners, your neighbors. And cleanse and free yourselves, at least gradually, from that growth and crust of defilements which has covered and disfigured your soul.

If you withdraw from evil and sinful darkness and go toward the light, then I, says the Lord, will receive you (Is 52:11).

The divine Paul uses these prophetic words in his discourse in the same way as we said above. He omits some of them for brevity, and expresses the words "and the Lord of Israel gathers you" interpretively in this way: "and I will receive you."

Who are those of whom he says, "Come out from among them and be separate"? They are impious and corrupt people. He commands us to withdraw from their teachings and conversations, "because evil conversations corrupt good morals" (1 Cor 15:33).

By the word "uncleanness" he means sin, because it defiles the soul. By the words "touch no uncleanness," he means complete abstinence not only from sinful acts themselves, but also from sinful thoughts.

When we flee unbelief and sin, and when, having come to Christ, we are counted worthy through divine baptism of the great gift of adoption, then He will be a Father to us. We shall be His sons and heirs of His eternal Kingdom.

What was accomplished outwardly in ancient Israel is accomplished inwardly in the new Israel, in souls and hearts. For the Lord says: 'If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our dwelling with him' (Jn 14:23).

Ancient Israel was fenced off from the pagans and everything pagan by its outward manner of life and legal ordinances. In the new Israel this must be accomplished inwardly, by moral changes and resolutions. What idolatry was there, self-pleasing with all the passions is here.

What coming out from among the pagans was there, leaving all works done to please oneself and the passions is here. What touching no uncleanness was there, the rejection and refusal of passionate thoughts is here.

See what broad use is given to free will. The promise has been given and proclaimed. But to obtain it, one must make the required movement by free will. God's receiving will not be delayed" (Bishop Theophan).

But what was then accomplished and preserved outwardly must be accomplished inwardly in the new Israel, through moral changes and resolutions. What idolatry was there, self-pleasing with all the passions is here. What coming out from among the pagans was there, leaving all works done to please oneself and the passions is here. What touching no uncleanness was there, the rejection and non-admission of passionate thoughts and self-pleasing feelings is here.

Here the condition is this: "If anyone would come after Me, let him deny himself" (Mt 16:24). Or: "Those who are Christ's have crucified the flesh with its passions and desires" (Gal 5:24).

Chrysostom says: "He did not say, 'Do not commit uncleanness.' Rather, requiring greater exactness from them, he said, 'Do not touch it or come near it.' He means every uncleanness, both fleshly and spiritual.

Fleshly uncleanness consists in fornication, adultery, and every indulgence of the flesh. Spiritual uncleanness consists in impure thoughts, a lustful gaze, remembrance of wrongs, deceits, and the like. He wishes us to be pure from both kinds of uncleanness. See, here is the reward for this: union with God."

"And I will receive you." First He promised, "They shall be Mine." Then, after setting forth the conditions, He says: if you fulfill them, "I will receive you." You will become Mine. "I will receive you" both into My protection and into kinship with Me. I will take you into My arms, warm you, and cherish you, as a mother cherishes her beloved child.

So it is: whoever rejects everything and belongs to God, God also appropriates to Himself and guards as the apple of His eye. See what broad use is given to free will. The promise has been given and proclaimed. But to obtain it, one must make the required movement by free will.

As soon as this movement follows, the fulfillment of the promise immediately comes upon it. This is visibly presented in the parable of the prodigal son. The father saw his son approaching from afar, ran to meet him, fell upon his neck, and kissed him.

Thus God receives sinners who flee to Him in repentance. But He receives them when they flee. To flee is their work. When it is accomplished, God's receiving will not be delayed.