- 1. 2 CORITHIAS 10 COMMETARYEdited by Glenn PeaseITRODUCTIO1.
Calvin wrote, Having finished his exhortation, he now proceeds
partly to refutethe calumnies with which he had been defamed by the
false apostles, and partly torepress the insolence. The insolence
and audacity. of certain wicked persons, whocould not bear to be
under restraint. Both parties, with the view of destroying
Paulsauthority, construed the vehemence with which he thundered in
his Epistles to be (mere bravado,) The boldness of a braggadocio.
is acompound of ( boldness ) and ( timidity. ) because when present
hewas not equally prepared to show himself off in respect of
appearance, and address,but was mean and contemptible. See, said
they, here is a man, that, under aconsciousness of his inferiority,
is so very modest and timid, but now, when at adistance, makes a
fierce attack! Why is he less bold in speech than in letters? Will
heterrify us, when he is at a distance, who, when present, is the
object of contempt?How comes he to have such confidence as to
imagine, that he is at liberty to doanything with us? That he
thinks he has entire authority over us. They putspeeches of this
kind into circulation, with the view of disparaging his strictness,
andeven rendering it odious. Paul replies, that he is not bold
except in so far as he isconstrained by necessity, and that the
meanness of his bodily presence, for which hewas held in contempt,
detracted nothing from his authority, inasmuch as he
wasdistinguished by spiritual excellence, not by carnal show. Hence
those would notpass with impunity, who derided either his
exhortations, or his reproaches, or histhreatening. The words I
myself are emphatic; as though he had said, that howeverthe
malevolent might blame him for inconstancy, he was in reality not
changeable,but remained uniformly the same.2. Henry wrote, There
was no place in which the apostle Paul met with moreopposition from
false apostles than at Corinth; he had many enemies there. Let
notany of the ministers of Christ think it strange if they meet
with perils, not only fromenemies, but from false brethren; for
blessed Paul himself did so. Though he was soblameless and
inoffensive in all his carriage, so condescending and useful to
all, yetthere were those who bore him ill-will, who envied him, and
did all they could toundermine him, and lesson his interest and
reputation. Therefore he vindicateshimself from their imputation,
and arms the Corinthians against their insinuations.In this chapter
the apostle, in a mild and humble manner, asserts the power of
hispreaching, and to punish offenders, 2 Corinthians 10:1-6 . He
then proceeds toreason the case with the Corinthians, asserting his
relation to Christ, and his
2. authority as an apostle of Christ (2 Corinthians 10:7-11 ),
and refuses to justifyhimself, or to act by such rules as the false
teachers did, but according to the betterrules he had fixed for
himself, 2 Corinthians 10:12-18 .Paul's Defense of His Ministry1.
By the meekness and gentleness of Christ, Iappeal to youI, Paul,
who am timid whenface to face with you, but bold when away!1.
Jamison, by the meekness and gentleness of Christ--He mentions
these graces ofChrist especially (Ps 18:35; Mt 11:29 ), as on
account of his imitation of them inparticular he was despised
[GROTIUS]. He entreats them by these, in order to showthat though
he must have recourse to more severe measures, he is naturally
inclinedto gentle ones after Christ's example [MEOCHIUS]. Meekness
is more in themind internally; gentleness in the external behavior,
and in relation to others; forinstance, the condescending
yieldingness of a superior to an inferior, the former notinsisting
on his strict rights [TRECH]. BEGEL explains it, By the meeknessand
gentleness derived by me from Christ, not from my own nature: he
objects tounderstanding it of Christ's meekness and gentleness,
since nowhere else isgentleness attributed to Him. But though the
exact Greek word is not applied toHim, the idea expressed by it is
(compare Isa 40:11; Mt 12:19, 20 ). in presence--inpersonal
appearance when present with you. base--Greek, lowly; timid,
humblydiffident: opposed to bold. Am stands here by ironical
concession for amreputed to be (compare 2Co10:10 ).2. Robertson, By
the meekness and gentleness of Christ (dia tev prauthtov
kaiepieikiav tou Xristou). This appeal shows (Plummer) that Paul
had spoken to theCorinthians about the character of Christ. Jesus
claimed meekness for himself(Matthew 11:29 ) and felicitated the
meek (Matthew 5:5 ) and he exemplified itabundantly (Luke 23:34 ).
See on Matthew 5:15 ; 1 Corinthians 4:21 for this greatword that
has worn thin with us. Plutarch combines prauthv with epieikia as
Pauldoes here. Matthew Arnold suggested sweet reasonableness for
epieikeia in Plato,Aristotle, Plutarch. It is in the .T. only here
and Acts 24:4 (to epieikev inPhilippians 4:5 ). In Greek Ethics the
equitable man was called epieikhv , a manwho does not press for the
last farthing of his rights (Bernard). Lowly among you(tapeinov en
umin). The bad use of tapeinov , the old use, but here alone in .T.
in 3. that meaning. Socrates and Aristotle used it for littleness
of soul. Probably Paul hereis quoting one of the sneers of his
traducers in Corinth about his humble conductwhile with them (1Co
2:23; 2 Corinthians 7:6 ) and his boldness (apwn tarrw) whenaway (1
Corinthians 7:16 ). It was easy to satirize and misrepresent a
depression ofspirits, a humility of demeanour, which were either
the direct results of some bodilyaffliction, or which the
consciousness of this affliction had rendered habitual(Farrar). The
words stung Paul to the quick.3. Gill, by the meekness and
gentleness of Christ, not to regard their reproaches,and join with
them in them; for did they but consider the meek and
gentledeportment of Christ, so worthy of his and their imitation,
they would see there wasno reason to reflect on him for that part
of his conduct, in which he followed hisLord and master; whose
meekness was to be seen in the assumption of humannature, in the
whole of his life and conversation, and in his sufferings and
death;and his gentleness of Spirit to be observed in his coming
into this world, not tojudge and condemn it, but that the world
might be saved; in bearing all indignitiesand insults, without
being provoked to wrath and revenge; in rebuking his disciplesfor
the severity of their spirits, declaring he came to save, and not
take away thelives of men; in praying for his enemies, and in his
silence under all the ill treatmenthe met with from the worst of
men. As the apostle had this excellent example beforehim, which
served both to regulate his conduct, and support him under the
hardmeasures he met with, so he was desirous to direct others to
the observance of it,which might be a check upon the ill usage of
him. He here speaks of himself in thelanguage of his adversaries,
who meant by these characters to expose him to scornand contempt: I
Paul myself; whose name the false teachers played upon,
itsignifying little; and he being of little stature, they
reproached him for it, andwould insinuate, that as his name was
little, and his person mean, his bodilypresence weak, and his
speech contemptible, that he had a little soul, was a man ofsmall
knowledge, mean parts, and a very insignificant minister. ow it is
as if theapostle should say, I am not ashamed of my name, nor of my
person, and I amwilling to own myself the least of the apostles,
yea, less than the least of all saints;but I beg of you by the mild
and gentle Spirit of my Lord and master, whom I amnot ashamed to
imitate, that you would not join in those sneers. I am Paul,
(autov) ,the same in my principles and practice, in my doctrine and
life, when present andabsent; though my enemies say the contrary,
as that I am such an one,who in presence am base,or humble among
you: they suggested, that when he was at Corinth he washumble and
modest in his conversation, mild and gentle in all his expressions
and 4. deportment; and which they interpreted of a meanness and
baseness of spirit, asthough he crept and cringed to curry favour
with men, to avoid offence, and gainand keep an interest among
them:but being absent, am bold toward you;wrote blustering,
hectoring, terrifying letters, threatening to come with his
apostolicrod and deliver them up to Satan, to fright them into a
compliance with him.4. Clarke, He seems to quote these as the words
of his calumniator, as if he had said;This apostle of yours is a
mere braggadocio; when he is among you, you know howbase and
contemptible he is; when absent, see how he brags and boasts. The
word, which we render base, signifies lowly, and, as some think,
short ofstature. The insinuation is, that when there was danger or
opposition at hand, St.Paul acted with great obsequiousness,
fearing for his person and authority, lest heshould lose his
secular influence.5. Barnes, ow I Paul myself beseech you - I
entreat you who are members of thechurch not to give me occasion
for the exercise of severity in discipline. I have justexpressed my
confidence in the church in general, and my belief that you will
act inaccordance with the rules of the gospel. But I cannot thus
speak of all. There aresome among you who have spoken with contempt
of my authority and my claims asan apostle. Of them I cannot speak
in this manner; but instead of commanding themI entreat them not to
give me occasion for the exercise of discipline.By the meekness and
gentleness of Christ - In view of the meekness and mildnessof the
Redeemer; or desiring to imitate his gentleness and kindness. Paul
wished toimitate that. He did not wish to have occasion for
severity. He desired at all times toimitate, and to exhibit the
gentle feelings of the Saviour. He had no pleasure inseverity; and
he did not desire to exhibit it.Who in presence - Margin, In
outward appearance. It may either mean that whenpresent among them
he appeared, according to their representation, to be humble,mild,
gentle 2Co_10:10; or that in his external appearance he had this
aspect; see on2Co_10:10. Most probably it means that they had
represented him, as timid whenamong them, and afraid to exercise
discipline, however much he had threatened it.Am base among you -
The word used here ( tapeinos) usuallymeans low, humble, poor. Here
it means timid, modest, the opposite of boldness.Such was formerly
the meaning of the English word base. It was applied to those oflow
degree or rank; of humble birth; and stood opposed to those of
elevated rank ordignity. ow it is commonly used to denote that
which is degraded or worthless; ofmean spirit; vile; and stands
opposed to that which is manly and noble. But Paul didnot mean to
use it here in that sense. He meant to say that they regarded him
astimid and afraid to execute the punishment which he had
threatened, and asmanifesting a spirit which was the opposite of
boldness. This was doubtless a chargewhich they brought against
him; but we are not necessarily to infer that it was true.All that
it proves is, that he was modest and unobtrusive, and that they
interpreted 5. this as timidity and lack of spirit.But being absent
am bold toward you - That is, in my letters; see on 2Co_10:10.
Thisthey charged him with, that he was bold enough when away from
them, but that hewould be tame enough when he should meet them face
to face, and that they hadnothing to fear from him.6. Henry, ote,
When we find ourselves tempted or inclined to be rough and
severetowards any body, we should think of the meekness and
gentleness of Christ, thatappeared in him in the days of his flesh,
in the design of his undertaking, and in allthe acts of his grace
towards poor souls. How humbly also does this great apostlespeak of
himself, as one in presence base among them! So his enemies spoke
of himwith contempt, and he seems to acknowledge it; while others
thought meanly, andspoke scornfully of him, he had low thoughts of
himself, and spoke humbly ofhimself. ote, We should be sensible of
our own infirmities, and think humbly ofourselves, even when men
reproach us for them.7. Calvin, I exhort you. The speech is abrupt,
as is frequently the case withspeeches uttered under the influence
of strong feeling. The meaning is this: Ibeseech you, nay more, I
earnestly entreat you by the gentleness of Christ, not tocompel me,
through your obstinacy, to be more severe than I would desire to
be, andthan I will be, towards those who despise me, on the ground
of my having nothingexcellent in external appearance, and do not
recognize that spiritual excellence, withwhich the Lord has
distinguished me, and by which I ought rather to be judged
of.Editors of Calvin, Learn of me, says he, for I am meek and
lowly.My yoke iseasy and my burden is light.(Matthew 11:29, 30 .)
The Prophet also says of him,His voice will not be heard in the
streets: a bruised reed he shall not break, etc.(Isaiah 42:2, 3
.)That gentleness, therefore, which Christ showed, he requiresalso
from his servants. Paul, in making mention of it, intimates that he
is nostranger to it. He is no stranger to the practice of it. I
earnestly beseech younot to despise that gentleness, which Christ
showed us in his own person, andshows us every day in his servants,
nay more, which ye see in me. Who inpresence He repeats this, as if
in the person of his adversaries, by way ofimitating them. By
imitating the speeches that they uttered respecting him.ow he
confesses, so far as words go, what they upbraided him with, yet,
as weshall see, in such a way as to concede nothing to them in
reality.8. Intervarsity Press, Paul Tackles His Opponents: Paul
rarely identifies himself byname in the body of his letters (2 Cor
10:1; Gal 5:2; Eph 3:1; Col 1:23; 1 Thess 2:18;Philem 9 are the
sole exceptions). When he does, it inevitably carries
specialsignificance. I, Paul, . . . beg you that when I come I may
not have to be as bold as Iexpect to be (10:1-2). This rather
startling comment at 10:1 marks the transition tothe last of the
letter's three major sections (1:1--7:16; 8:1--9:15;
10:1--13:13[14]). 6. Indeed, so startling is Paul's statement,
coming after his plea for the Corinthians'affection (chapter 6),
his expressions of joy and confidence (chapter 7) and
hisfundraising appeal (chapters 8--9), that many today find it hard
to believe that 1:1--9:15 and 10:1--13:13 originally coexisted in
the same letter.This is not the only difficulty. There are other
aspects of chapters 10--13 that seemto be at odds with the rest of
the letter. For one, Paul's remarks about his criticsbecome much
more pointed and strident. The some who peddle the word of Godfor
profit (2:17) and carry letters of recommendation (3:1-3) are now
called falseapostles, deceitful workmen and [Satan's] servants
(11:13-15) who are out toenslave, exploit and slap the Corinthians
in the face (11:20). Also, Paul's defensebecomes much more
impassioned: What anyone else dares to boast about . . . I alsodare
to boast about (11:21)--so much so that he admits to being out of
his mind totalk as he is doing (11:23). Moreover, his tone is
marked by biting sarcasm andscathing irony (for example, 11:19: You
gladly put up with fools since you are sowise!). Indeed,
translations average six exclamation points in rendering the
Greekof chapters 10--12. Finally, Paul's attitude toward the
Corinthians becomesthreatening: On my return, he warns, I will not
spare those who sinned earlier(13:2). Examine yourselves, he
commands, to see whether you are in the faith(13:5; see the
introduction).2. I beg you that when I come I may not have tobe as
bold as I expect to be toward some peoplewho think that we live by
the standards of thisworld.1. Clarke, As it is customary for
cowards and overbearing men to threaten the weakand the timid when
present; to bluster when absent; and to be very obsequious in
thepresence of the strong and courageous. This conduct they appear
to have chargedagainst the apostle, which he calls here walking
after the flesh- acting as a man whohad worldly ends in view, and
would use any means in order to accomplish them.2. Guzik, I intend
to be bold against some: Some reminds us that we shouldn'tthink
that all the Corinthian Christians had a bad opinion or Paul. It
may have beenmerely a vocal minority.3. GILL, But I beseech you,
that I may not be bold when I am present,.... Thatis, he entreated
them that they would so behave for the future, that he might have
no 7. occasion, when he came among them, to use that power and
authority they calledboldness, which he had received from Christ
for edification, and not destruction; as forthat asperity and
roughness with which he wrote, and which was thought to be
toosevere, it was in order to reclaim them, and so prevent that
sharpness he wasempowered by Christ to use: for though he had said
in his former epistle, 1Co_4:21shall I come unto you with a rod or
in love? and in the spirit of meekness? he chose tocome in the
latter, rather than with the former; namely, notwith that
confidence wherewith, says he,I think to be bold: by confidence he
means the faith of miracles he was possessed of,and particularly
the power he, and other apostles had, of striking dead or
blindincorrigible offenders, or of delivering them to Satan to
undergo some corporealpunishment; which he had been thinking of,
and reasoning about in his own mind, andwas almost come to a
conclusion concerning it, to inflict it upon, and with it to be
bold,against some which think of us as if we walked according to
the flesh; whonot barely thought so within themselves, but reasoned
the matter with others, and wouldfain persuade them to believe that
they did walk in a carnal manner; not that they hadthe face to say,
that they walked after the dictates of corrupt nature, or lived in
open viceand profaneness; but that they walked in craftiness, had
their conversation in the worldwith fleshly wisdom, seeking their
own worldly interest and secular advantage; which isdenied by the
apostle, 2Co_1:12 and was the real case, and true picture of the
falseteachers themselves.4. Henry, He is desirous that no occasion
may be given to use severity,2 Corinthians 10:2 . He beseeches them
to give no occasion for him to be bold, or toexercise his authority
against them in general, as he had resolved to do against somewho
unjustly charged him as walking according to the flesh, that is,
regulating hisconduct, even in his ministerial actions, according
to carnal policy or with worldlyviews. This was what the apostle
had renounced, and this is contrary to the spiritand design of the
gospel, and was far from being the aim and design of the apostle.5.
Barnes, That I may not be bold - I entreat you so to act that I may
not haveoccasion to exercise the severity which I fear I shall be
compelled to use againstthose who accuse me of being governed
wholly by worldly motives and policy. Inother words, that I may not
be compelled to be bold and decisive in my measures byyour improper
conduct.Which think of us - Margin, reckon. They suppose this; or,
they accuse me of it.By the word us here Paul means himself, though
it is possible also that he speaksin the name of his fellow
apostles and laborers who were associated with him, andthe
objections may have referred to all who acted with him.As if we
walked - As if we lived or acted. The word walk in the Scriptures
is oftenused to denote the course or manner of life; see the
Rom_4:12, note; 2Co_5:7, note.According to the flesh - see the note
on 2Co_1:17. As if we were governed by theweak and corrupt
principles of human nature. As if we had no higher motive
thancarnal and worldly policy. As if we were seeking our own
advantage and not the 8. welfare of the world. The charge was,
probably, that he was not governed by highand holy principles, but
by the principles of mere worldly policy; that he was guidedby
personal interests, and by worldly views - by ambition, or the love
of dominion,wealth, or popularity, and that he was destitute of
every supernatural endowmentand every evidence of a divine
commission.6. Calvin, Some think, that the discourse is incomplete,
and that he does notexpress the matter of his request. And the
meaning would be, I beseech you, inorder that I may not have
occasion to use boldness. I am rather of opinion,however, that what
was wanting in the former clause is here completed, so that it isa
general exhortation. Show yourselves docile and tractable towards
me, that I maynot be constrained to be more severe. It is the duty
of a good pastor to allure hissheep peacefully and kindly, that
they may allow themselves to be governed, ratherthan to constrain
them by violence. Severity, it is true, is, I acknowledge,
sometimesnecessary, but we must always set out with gentleness, and
persevere in it, so long asthe hearer shews himself tractable.
Teachable and tractable. Severity must be thelast resource. We
must, says he, try all methods, before having recourse to rigor;nay
more, let us never be rigorous, unless we are constrained to it. In
the meantime, as to their reckoning themselves pusillanimous and
timid, when he had tocome to close quarters, he intimates that they
were mistaken as to this, when hedeclares that he will stoutly
resist face to face the contumacious The rebellious andobstinate.
They despise me, says he, as if I were a pusillanimous person,
butthey will find that I am braver and more courageous than they
could have wished,when they come to contend in good earnest. From
this we see, when it is time to actwith severity after we have
found, on trial being made, that allurements andmildness have no
good effect. I shall do it with reluctance, says Paul, but still
Ihave determined to do it. Here is an admirable medium; for as we
must, in so far asis in our power, draw men rather than drive them,
so, when mildness has no effect, indealing with those that are
stern and refractory, rigor must of necessity be resortedto:
otherwise it will not be moderation, nor equableness of temper, but
criminalcowardice.Who account of us. Erasmus renders it Those who
think that we walk, as itwere, according to the flesh. The Old
Interpreter came nearer, in my opinion,to Pauls true meaning.
(Those who think of us as though we walkedaccording to the flesh;
Wiclif (1380) renders it: that demen (i.e., judge ) us as if we
wandren aftir the fleisch. Tyndale (1534,) Cranmer (1539,)
andGeneva (1557,) read as follows: which repute us as though we
walkedcarnally. Rheims (1582) which thinke us as though we walke
according tothe flesh. Ed. ) though, at the same time, the phrase
is not exactly inaccordance with the Latin idiom, nor does it
altogether bring out the Apostlesfull meaning. For is taken here to
mean reckoning oresteeming. The sense is, I entreat, I say, that I
may not have to be bold when I 9. am present, with that confidence,
wherewith I intend to be bold against certain,who regard me as
walking after the flesh, i.e., guided by worldly principles.There
seems to be a paraniomasia in and, which, if introduced into
English, may perhaps bebest expressed by reckon. Bloomfield. Ed.
They think of us, saysPaul, or they take this view of us, as though
we walked according to the flesh.To walk according to the flesh,
Chrysostom explains to mean actingunfaithfully, or conducting ones
self improperly in his office; or is italtogether with propriety,
in my opinion, that Chrysostom has explained, as if the Apostle
were accused on this ground that hewas not led by the Spirit of
God, but by the depraved affections of the flesh. Beza Ed. and,
certainly, it is taken in this sense in various instances inPauls
writings. The term flesh, however, I rather understand to mean
outward pomp or show, by which alone the false Apostles are
accustomed torecommend themselves. Paul, therefore, complains of
the unreasonableness ofthose who looked for nothing in him except
the flesh, that is, visibleappearance, as they speak, or in the
usual manner of persons who devote alltheir efforts to ambition.
For as Paul did not by any means excel in suchendowments, as
ordinarily procure praise or reputation among the children ofthis
world, (Luke 16:8 ,) he was despised as though he had been one of
thecommon herd. But by whom? But who are those that despised him
thus?Certainly, by the ambitious, who estimated him from mere
appearance, whilethey paid no regard to what lay concealed
within.7. ow what some in Corinth did was to confuse his meekness
with cowardice andPaul in this verse and following warned them not
to push him to the place where hehad to implement his apostolic
authority in their presence. Or as Wesley states: Ibeseech you not
to compel me when present to make a bold display of the
confidencewith which I reckon I shall show my courage against some
who reckon that we areguided by worldly principles. In this verse
however, Paul made it clear that when hedid come back to Corinth,
which this letter preceded his journey, he DID intent tobe very
courageous towards the some even if they would think that he was
actingas if he were in the flesh because he would use his apostolic
power to deal with them.ow as to the words, as if we were walked
(should be walking) according to theflesh, many men disagree to the
nuances of the meaning. Some say that Paul wasbeing described
simply as a worldly man, a man who used carnal tactics toaccomplish
his goals and that is a good interpretation. I take a more
radicalapproach and believe that the accusers were saying that more
than that. I believethat they were saying that Paul was a lost
individual, that he was a man who wasjust another of the religious
hucksters that blanketed the religious country side ofthe
Corinthian culture. It would seem rather foolish for the false
teachers to say asmuch hateful things against Paul and then say
that he was a saved man, but just aswayward from the truth in his
teaching, motives and behavior as all of the otherhucksters in the
land. To me that makes no sense at all. The slander was cruel and
10. merciless. Its design was to destroy, not to produce sympathy.
Its intent was tosever, to end the relationship that Paul had with
the church at Corinth, not just hurtit a little. They wanted Paul
gone from their affections and spiritual life. I believethat a
failure to see this as the motives for those who slander is in
great part thechurchs failure to deal properly with false teachers
are trouble-makers. It seems tome that the prevailing mentality by
many today is that there seems to be someredeeming quality when the
bible clearly spells out their intent, and also how Godsees them.
It is never favorable, and yet in spite of what the bible clearly
teachesconcerning these people, very few people have the courage to
stand against these evilpeople. Our failure to see people for who
they really are, based on their actions andspeech, will indeed
destroy the lives of many Christians and open doors for
satansservants to infiltrate the church through their presence,
their lies, as well as theirinfluence on duped believers. Paul said
that he had every intention to deal withthose who failed to repent
of their rebellion with the full God-ordained power thatwas his as
an apostle. author unknown3For though we live in the world, we do
not wagewar as the world does.1. Clarke, That is: Although I am in
the common condition of human nature, andmust live as a human
being, yet I do not war after the flesh-I do not act the cowardor
the poltroon, as they insinuate. I have a good cause, a good
captain, strength atwill, and courage at hand. I neither fear them
nor their master.2. Guzik, For though we walk in the flesh: Paul
will admit that he walks accordingto the flesh in the sense that we
all do. He is a flesh and blood human being, and hestruggles with
the same things the Corinthian Christians struggled with. But
Paulwants to make it clear that he does not war according to the
flesh.3. Jamison, For--Reason why they should regard him beseeching
them (2Co 10:2) not to oblige him to have recourse to bold and
stern exercise of authority. Wewalk I the flesh, and so in
weakness: but not ACCORDIG TO the flesh (2Co10:2 ). Moreover,
though we WALK in it, we do not WAR according to it. A
doublecontrast or antithesis. They who accuse us of walking after
the flesh, shall find [totheir cost] that we do not war after the
flesh; therefore compel us not to use ourweapons [ALFORD].4.
Calvin, For though we walk in the flesh. Walking in the flesh means
hereliving it the world; or, as he expresses it elsewhere, being at
home in the body. 11. (2 Corinthians 5:6 .) For he was shut up in
the prison of his body. This,however, did not prevent the influence
of the Holy Spirit from showing itselfmarvelously in his weakness.
There is here again a kind of concession, which, atthe same time,
is of no service to his adversaries.Those war according to the
flesh, who attempt nothing but in dependence uponworldly resources,
in which alone, too, they glory. They have not theirconfidence
placed in the government and guidance of the Holy Spirit.
Pauldeclares that he is not one of this class, inasmuch as he is
furnished with otherweapons than those of the flesh and the world.
ow, what he affirms respectinghimself is applicable, also, to all
true ministers of Christ. All true servants andministers of Jesus
Christ. For they carry an inestimable treasure in earthenvessels,
as he had previously said. (2 Corinthians 4:7 .) Hence, however
theymay be surrounded with the infirmities of the flesh, the
spiritual power of God,nevertheless, shines forth resplendently in
them.5. Henry, The power of his preaching, 2 Corinthians 10:3,5 .
Here observe, (1.)The work of the ministry is a warfare, not after
the flesh indeed, for it is aspiritual warfare, with spiritual
enemies and for spiritual purposes. Andthough ministers walk in the
flesh, or live in the body, and in the commonaffairs of life act as
other men, yet in their work and warfare they must not goby the
maxims of the flesh, nor should they design to please the flesh:
this mustbe crucified with its affections and lusts; it must be
mortified and kept under.(2.) The doctrines of the gospel and
discipline of the church are the weapons ofthis warfare; and these
are not carnal: outward force, therefore, is not themethod of the
gospel, but strong persuasions, by the power of truth and
themeekness of wisdom. A good argument this is against persecution
forconscience' sake: conscience is accountable to God only; and
people must bepersuaded to God and their duty, not driven by force
of arms. And so theweapons of our warfare are mighty, or very
powerful; the evidence of truth isconvincing and cogent. This
indeed is through God, or owing to him, becausethey are his
institutions, and accompanied with his blessing, which makes
allopposition to fall before his victorious gospel. We may here
observe, [1.] Whatopposition is made against the gospel by the
powers of sin and Satan in thehearts of men. Ignorance, prejudices,
beloved lusts, are Satan's strong-holds inthe souls of some; vain
imaginations, carnal reasoning, and high thoughts, orproud
conceits, in others, exalt themselves against the knowledge of God,
that is,by these ways the devil endeavors to keep men from faith
and obedience to thegospel, and secures his possession of the
hearts of men, as his own house orproperty. But then observe, [2.]
The conquest which the word of God gains.These strong-holds are
pulled down by the gospel as the means, through thegrace and power
of God accompanying it as the principal efficient cause. ote,The
conversion of the soul is the conquest of Satan in that soul.6.
Barnes, For though we walk in the flesh - Though we are mortal like
other 12. people; though we dwell like them in mortal bodies, and
necessarily must devotesome care to our temporal needs; and though,
being in the flesh, we are conscious ofimperfections and frailties
like others. The sense is, that he did not claim exemptionfrom the
common needs and frailties of nature. The best of people are
subject tothese needs and frailties; the best of people are liable
to err.We do not war after the flesh - The warfare in which he was
engaged was with sin,idolatry, and all forms of evil. He means that
in conducting this he was not actuatedby worldly views or policy,
or by such ambitious and interested aims as controlledthe people of
this world. This refers primarily to the warfare in which Paul
washimself engaged as an apostle; and the idea is, that he went
forth as a soldier underthe great Captain of his salvation to fight
his battles and to make conquests for him.A similar allusion occurs
in 2Ti_2:3-4. It is true, however, that not only all ministers,but
all Christians are engaged in a warfare; and it is equally true
that they do notmaintain their conflict after the flesh, or on the
principles which govern thepeople of this world. The warfare of
Christians relates to the following points:(1) It is a warfare with
the corrupt desires and sensual propensities of the heart;with
eternal corruption and depravity, with the remaining unsubdued
propensitiesof a fallen nature.(2) With the powers of darkness; the
mighty spirits of evil that seek to destroy us;see Eph_6:11-17.(3)
With sin in all forms; with idolatry, sensuality, corruption,
intemperance,profaneness, wherever they may exist. The Christian is
opposed to all these, and it isthe aim and purpose of his life as
far as he may be able to resist and subdue them.He is a soldier
enlisted under the banner of the Redeemer to oppose and resist
allforms of evil. But his warfare is not conducted on worldly
principles. Muhammedpropagated his religion with the sword; and the
people of this world seek for victoryby arms and violence; The
Christian looks for his conquests only by the force andthe power of
truth, and by the agency of the Spirit of God.7. Gill, For though
we walk in the flesh,.... The apostle removes the calumny ofwalking
after the flesh, by owning that they were in the flesh, in the
body, in a stateof imperfection, attended with many weaknesses and
infirmities, and surroundedwith a variety of afflictions and
sorrows; in this sense they were, and lived andwalked in the flesh;
but then he denies the charge exhibited against them,we do not war
after the flesh: every Christian's life is a warfare with Satan,
and hisprincipalities and powers, with the world, the men and lusts
of it, and with thecorruptions of their own hearts; and much more
is the life of a minister of theGospel, who is called forth to meet
the adversary in the gate; to stand in the hottestplace of the
battle, and sustain the whole fire and artillery of the enemy; to
fight thegood fight of faith, endure hardness as a good soldier of
Christ, and with theweapons he is furnished with to war a good
warfare: which is not done after theflesh; in such a manner as the
men of the world wage war with one another; orupon carnal
principles; or with carnal selfish views; or in a weak way and
manner;but in a spiritual way, with all simplicity and
disinterested views, with great courage 13. and intrepidity of
mind.4.The weapons we fight with are not the weaponsof the world.
On the contrary, they have divinepower to demolish strongholds.1.
Guzik, In Ephesians 6, Paul lists the kind of spiritual weapons he
did use: thebelt of truth, the breastplate of righteousness, the
shoes of the gospel, the shield offaith, the helmet of salvation,
and the sword of the Spirit. To rely on these weaponstook faith in
God instead of carnal methods. But truly, these weapons are mighty
inGod for pulling down strongholds! Pulling down strongholds:
Strongholds in thiscontext are wrong thoughts and perceptions,
contradicting the true knowledge ofGod and the nature of God. These
strongholds are expressed in arguments andevery high thing that
exalts itself against the knowledge of God.Redpath writes of a
practical way to battle with spiritual weapons and break downa
stronghold: When the thought comes and the person is reported to
have saidwhat he has said, and the unkindness has been passed over
to us, and the criticismhas been made, whereas carnality would say,
'Counterattack!' spiritualityrecognizes that nothing that any
person could ever say about any one of is really onehundredth part
as bad as the truth if he only knew it. Therefore, we have no
reasonto counterattack, but one good reason to submit and to
forget.Arguments and every high thing that exalts itself against
the knowledge of God:Carnal, worldly ways of thinking and doing are
arguments against the mind andmethods of God. They want to debate
God, saying they have a better way. Theyexalt themselves against
the knowledge of God. They think of themselves as smarter,more
sophisticated, more effective, more powerful than God's ways.
Carnal, worldlyminds think they know more than God does!We must
remind ourselves that Paul is speaking to carnal, worldly thinking
amongChristians. He isn't talking about the world here, but the
Corinthian Christians.They were the ones with the strongholds in
their minds and hearts. They made thearguments against God's mind
and methods. They held on to every high thing thatexalts itself
against the knowledge of God. We miss it entirely if we think the
love of 14. manipulation the image of success, smooth words, the
perception of power, lordingover authority, and human schemes and
programs are just problems with the world.Paul was dealing with
this heart and mind in the church.When we start to think in this
carnal way, we must stop our thoughts, takedominion over them in
Jesus, and not be conformed to this world, but be transformedby the
renewing of your mind (Romans 12:2).Paul's first application is
towards thecarnal, worldly thinking of the Corinthian Christians
that made them despise Pauland his weakness, doubting his apostolic
credentials. But Paul's principle has amuch broader application. We
are not helpless victims or recipients of our thoughts.We can
choose to stop our thoughts, and bring every thought into captivity
to theobedience of Christ. Thoughts of lust, thoughts of anger,
thoughts of fear, thoughtsof greed, bitter thoughts, evil thoughts
they are part of every thought that may be,must be brought thought
into captivity to the obedience of Christ.2. Clarke, The apostle
often uses the metaphor of a warfare to represent the lifeand
trials of a Christian minister. See Ephesians 6:10-17 ; ; 1 Timothy
1:18 ; ;2 Timothy 2:3-5 . Are not carnal. Here he refers to the
means used by the falseapostle in order to secure his party; he
calumniated St. Paul, traduced the truth,preached false and
licentious doctrines, and supported these with
sophisticalreasoning. But mighty through God. Our doctrines are
true and pure, they comefrom God and lead to him, and he
accompanies them with his mighty power to thehearts of those who
hear them; and the strong holds-the apparently solid and
cogentreasoning of the philosophers, we, by these doctrines, pull
down; and thus thefortifications of heathenism are destroyed, and
the cause of Christ triumphswherever we come; and we put to flight
the armies of the aliens.3. Jamison, A confutation of those who try
to propagate their creed by force andpersecution (compare Lu
9:54-56 ). weapons--for punishing offending members(2Co 10:6; 1Co
4:21; 5:5, 13 ); boldness of speech, ecclesiastical discipline (2Co
10:8;2Co 13:10 ), the power of the word, and of the sacraments, the
variousextraordinary gifts of the Spirit. carnal--Translate,
fleshly, to preserve theallusion to 2Co 10:2, 3 . mighty through
God--Greek, mighty to God, that is,mighty before God: not humanly,
but divinely powerful. The power is not ours, butGod's. Compare
fair to God, that is, divinely fair (Ac 7:20 , Margin). Also
above(2Co 2:15 ), unto God a sweet savor. The efficacy of the
Christian religion provesits truth [BEGEL].pulling down--As the
Greek is the same as in 2Co 10:5 , translate, casting down.Compare
Jer 1:10 : the inspired servants of God inherit the commission of
the OldTestament prophets. strongholds-- (Pr 21:22 ); namely, in
which sinners entrenchthemselves against reproof; all that opposes
itself to Christ; the learning, andeloquence, and philosophical
subtleties on which the Corinthians prided themselves.So Joshua's
trumpet blast was mighty under God to overthrow the walls of 15.
Jericho.4. Calvin, For the weapons of our warfare. The warfare
corresponds with the kindof weapons. He glories in being furnished
with spiritual weapons. The warfare,accordingly, is spiritual.
Hence it follows by way of contraries, By an argumenttaken (as the
expression is) from things contrary. that it is not according to
the fleshIn comparing the ministry of the gospel to a warfare, he
uses a most apt similitude.The life of a Christian, it is true, is
a perpetual warfare, for whoever gives himself tothe service of God
will have no truce from Satan at any time, but will be harassedwith
incessant disquietude. It becomes, however, ministers of the word
and pastorsto be standard-bearers, going before the others; and,
certainly, there are none thatSatan harasses more, that are more
severely assaulted, or that sustain morenumerous or more dreadful
onsets. That man, therefore, is mistaken, who girdshimself for the
discharge of this office, and is not at the same time furnished
withcourage and bravery for contending; for he is not exercised
otherwise than infighting. For we must take this into account, that
the gospel is like a fire, by whichthe fury of Satan is en-kindled.
Hence it cannot but be that he will arm himself for acontest,
whenever he sees that it is advanced.But by what weapons is he to
be repelled? It is only by spiritual weapons thathe can be
repelled. Whoever, therefore, is unarmed with the influence of
theHoly Spirit, however he may boast that he is a minister of
Christ, willnevertheless, not prove himself to be such. At the same
time, if you would havea full enumeration of spiritual weapons,
doctrine must be conjoined with zeal,and a good conscience with the
efficacy of the Spirit, and with other necessarygraces. Let now the
Pope go, and assume to himself the apostolic dignity Lethim assume
to himself, as much as he pleases, the title of Apostolic
dignity.What could be more ridiculous, if our judgment is to be
formed in accordancewith the rule here laid down by Paul!Mighty
through God. Either according to God, or from God. I am of opinion,
thatthere is here an implied antithesis, so that this strength is
placed in contrast with theweakness which appears outwardly before
the world, and thus, paying no regard tothe judgments of men, he
would seek from God approbation of his fortitude. Thusthe meaning
would be, that, disregarding all the judgments of men, he would
directhis view God-ward to have approbation of his fortitude. At
the same time, theantithesis will hold good in another sense that
the power of his arms dependsupon God, not upon the world.In the
demolishing of fortresses. He makes use of the term fortresses to
denotecontrivances, and every high thing that is exalted against
God, 758 758 The wordhere rendered strongholds ( ) means properly
fastnesses,fortresses, or strong fortifications. It is here
beautifully used to denote the variousobstacles, resembling a
fortress, which exist, and which are designed and adapted to 16.
oppose the truth and the triumph of the Christians cause. All these
obstacles arestrongly fortified [...] The whole world is fortified
against Christianity; and thenations of the earth have been engaged
in little else, than in raising andstrengthening such strongholds
for the space of six thousand years. The Christianreligion goes
forth against all the combined and concentrated powers of
resistance ofthe whole world; and the warfare is to be waged
against every strongly fortifiedplace of error and of sin. These
strong fortifications of error and of sin are to bebattered down
and laid in ruins by our spiritual weapons. Barnes. Ed. as towhich
we shall find him speaking afterward. It is, however, with
propriety andexpressiveness that he so designates them; for his
design is to boast, that there isnothing in the world so strongly
fortified as to be beyond his power to overthrow. Iam well aware
how carnal men glory in their empty shows, and how disdainfullyand
recklessly they despise me, as though there were nothing in me but
what ismean and base, while they, in the mean time, were standing
on a lofty eminence. Buttheir confidence is foolish, for that armor
of the Lord, with which I fight, willprevail in opposition to all
the bulwarks, in reliance upon which they believethemselves to be
invincible. ow, as the world is accustomed to fortify itself in
atwofold respect for waging war with Christ on the one hand, by
cunning, bywicked artifices, by subtlety, and other secret
machinations; and, on the other hand,by cruelty and oppression, he
touches upon both these methods. For by contrivanceshe means,
whatever pertains to carnal wisdom.The term high thing denotes any
kind of glory and power in this world. There is noreason,
therefore, why a servant of Christ should dread anything,
howeverformidable, that may stand up in opposition to his doctrine.
Let him, in spite of it,persevere, and he will scatter to the winds
every machination of whatever sort. aymore, the kingdom of Christ
cannot be set up or established, otherwise than bythrowing down
everything in the world that is exalted. For nothing is more
opposedto the spiritual wisdom of God than the wisdom of the flesh;
nothing is more atvariance with the grace of God than mans natural
ability, and so as to other things.Hence the only foundation of
Christs kingdom is the abasement of men. And to thiseffect are
those expressions in the Prophets:The moon shall be ashamed, and
the sun shall be confounded,when the Lord shall begin to reign in
that day; (Isaiah 24:23 .)Again,The loftiness of man shall be bowed
down, and the high looks of mortals shallbe abased, and the Lord
alone shall beexalted in that day.(Isaiah 5:15 , and Isaiah 2:17
)Because, in order that God alone may shine forth, it is necessary
that the gloryof the world should vanish away. 17. And bring into
captivity I am of opinion, that, having previously spoken
moreparticularly of the conflict of spiritual armor, along with the
hinderances thatrise up in opposition to the gospel of Christ, he
now, on the other hand, speaksof the ordinary preparation, by which
men must be brought into subjection tohim. For so long as we rest
in our own judgment, and are wise in our ownestimation, we are far
from having made any approach to the doctrine ofChrist. Hence we
must set out with this, that he who is wise must become a fool,(1
Corinthians 3:18 ,) that is, we must give up our own understanding,
andrenounce the wisdom of the flesh, and thus we must present our
minds toChrist empty that he may fill them. ow the form of
expression must beobserved, when he says, that he brings every
thought into captivity, for it is asthough he had said, that the
liberty of the human mind must be restrained andbridled, that it
may not be wise, apart from the doctrine of Christ; and
farther,that its audacity cannot be restrained by any other means,
than by its beingcarried away, as it were, captive. ow it is by the
guidance of the Spirit, that itis brought to allow itself to be
placed under control, and remain in a voluntarycaptivity.And are in
readiness to avenge. This he adds, lest insolent men
shouldpresumptuously lift themselves up in opposition to his
ministry, as if they could doso with impunity. Hence he says, that
power had been given him not merely forconstraining voluntary
disciples to subjection to Christ, but also for inflictingvengeance
upon the rebellious, Upon the rebellious and obstinate. and that
histhreats were not empty bugbears, To frighten (as they say)
little children. but hadthe execution quite in readiness to use the
customary expression. ow thisvengeance is founded on Christs word
whatsoever ye shall bind on earth shall bebound also in heaven.
(Matthew 18:18 .)For although God does not thunder forth
immediately on the ministerspronouncing the sentence, yet the
decision is ratified, Firm and stable. and willbe accomplished in
its own time. Let it, however, be always understood, that it iswhen
the minister fights with spiritual armor. Some understand it as
referring tobodily punishments, by means of which the Apostles
inflicted vengeance uponcontumacious and impious persons; as for
example, Peter struck Ananias andSapphira dead, and Paul struck
Elymas the sorcerer blind. (Acts 5:1-10 , and Acts13:6-11 .) But
the other meaning suits better, for the Apostles did not make use
ofthat power invariably or indiscriminately. Paul, however, speaks
in general termsthat he has vengeance ready at hand against all the
disobedient.When your obedience shall be fulfilled How prudently he
guards against alienatingany by excessive severity! For as he had
threatened to inflict punishment upon therebellious, that he may
not seem to provoke them, he declares that another duty hadbeen
enjoined upon him with regard to them simply that of making them
18. obedient to Christ. And, unquestionably, this is the proper
intention of the gospel, ashe teaches both in the commencement and
in the close of the Epistle to the Romans.(Romans 1:5 , and Romans
16:26 .) Hence all Christian teachers ought carefully toobserve
this order, that they should first endeavor with gentleness to
bring theirhearers to obedience, so as to invite them kindly before
proceeding to inflictpunishment upon rebellion. Before proceeding
to threaten them, and denounceupon them the punishment of
rebellion. Hence, too, Christ And for this reasonJesus Christ
himself. has given the commandment as to loosing before that
ofbinding. Calvin manifestly alludes here to John 20:23 , in
commenting on which hesays, As the embassy of salvation and of
eternal life has been committed to theApostles, so, on the other
hand, they have been armed with vengeance against all theungodly,
who reject the salvation offered to them, as Paul teaches. ( 2 Cor.
10:6 .)But this is placed in last order, because it was proper that
the true and real design ofpreaching the gospel should be first
exhibited. That we are reconciled to Godbelongs to the nature of
the gospel; that believers are adjudged to eternal life may besaid
to be accidentally connected with it. For this reason, Paul, in the
passage whichI lately quoted, when he threatens vengeance against
unbelievers, immediately adds after that your obedience shall have
been fulfilled; ( 2 Cor 10:6; ) for he means,that it belongs
peculiarly to the gospel to invite all to salvation, but that it
isaccidental to it that it brings destruction to any. Calvin on
John, vol. 2, p. 273 . Ed.6. Barnes, For the weapons of our warfare
- The means by which we hope toachieve our victory. Are not carnal
- ot those of the flesh. ot such as the people ofthe world use.
They are not such as are employed by conquerors; nor are they
suchas people in general rely on to advance their cause. We do not
depend on eloquence,or talent, or learning, or wealth, or beauty,
or any of the external aids on which thepeople of this world rely.
They are not such as derive advantage from any powerinherent in
themselves. Their strength is derived from God alone.But mighty
through God - Margin, to. They are rendered mighty or powerful
bythe agency of God. They depend on him for their efficacy. Paul
has not herespecified the weapons on which he relied; but he had
before specified them 2Co_6:6-7, so that there was no danger of
mistake. The weapons were such as were furnishedby truth and
righteousness, and these were rendered mighty by the
attendingagency of God. The sense is, that God is the author of the
doctrines which wepreach, and that he attends them with the agency
of his Spirit, and accompaniesthem to the hearts of people. It is
important for all ministers to feel that theirweapons are mighty
only through God. Conquerors and earthly warriors go intobattle
depending on the might of their own arm, and on the wisdom and
skill whichplans the battle. The Christian goes on his warfare,
feeling that however welladapted the truths which he holds are to
accomplish great purposes, and howeverwisely his plans are formed,
yet that the efficacy of all depends on the agency of 19. God. He
has no hope of victory but in God. And if God does not attend him,
he issure of inevitable defeat.To the pulling down of strongholds -
The word rendered here as strongholds( ochuroma) means properly a
fastness, fortress, or strongfortification. It is here beautifully
used to denote the various obstacles resembling afortress which
exist, and which are designed and adapted to oppose the truth
andthe triumph of the Christians cause. All those obstacles are
strongly fortified. Thesins of his heart are fortified by long
indulgence and by the hold which they have onhis soul. The
wickedness of the world which he opposes is strongly fortified by
thefact that it has seized on strong human passions; that one point
strengthens another;that great numbers are united. The idolatry of
the world was strongly fortified byprejudice, and long
establishment, and the protection of laws, and the power of
thepriesthood; and the opinions of the world are entrenched behind
false philosophyand the power of subtle argumentation. The whole
world is fortified againstChristianity; and the nations of the
earth have been engaged in little else than inraising and
strengthening such strongholds for the space of 6,000 years.
TheChristian religion goes forth against all the combined and
concentrated powers ofresistance of the whole world; and the
warfare is to be waged against every stronglyfortified place of
error and of sin. These strong fortifications of error and of sin
areto be battered down and laid in ruins by our spiritual
weapons.7. Gill, For the weapons of our warfare,.... By warfare is
here meant, not thatwhich is common to all believers, who are
enlisted as volunteers under the captain oftheir salvation, and
fight his battles, and are more than conquerors through him;but
what is peculiar to the ministers of the Gospel; and designs the
ministerialfunction, or office, and the discharge of it. So the
Levitical function, or theministerial service of the Levites, is
called , the warfare of the service,um_8:25. The ministry of the
word is so styled, because that as war is waged indefense of men's
rights, properties, and liberties, and for the weakening of
anenemy's power and possessions, and for the enlargement of
kingdoms anddominions; so this is in defense of the truths and
liberty of the Gospel, that they maycontinue and abide; for the
weakening of Satan's kingdom, by delivering the lawfulcaptives,
taking the prey from the mighty, turning souls from the power of
Satan toGod, and translating them from the kingdom of darkness into
the kingdom of ChristJesus; and so for the enlargement of his
kingdom, by spreading the Gospel far andnear. The weapons with
which this warfare is managed are the Scriptures oftruth, the sword
of the Spirit, the word of God; and which indeed are an armory,out
of which may be taken weapons of all sorts, both offensive and
defensive; suchas serve both to establish and secure the doctrines
of the Gospel, and to refute theerrors of the wicked: to which may
be added all those gifts which Christ hasreceived for, and gives to
men, qualifying them for the work of the ministry, and forthe
understanding of the sacred writings; together with all those means
made use ofby them for their improvement in spiritual knowledge;
such as diligent reading theword of God, and the labors of his
faithful servants, frequent meditation thereon,and earnest prayer
to God for more light and experience. Also the various graces ofthe
Spirit, with which they are endued, may be taken into the account;
such as the 20. breast plate of faith in Christ, and love to
himself, his people, word, ordinances,cause, and interest; the
helmet of salvation, hope, the girdle of truth andfaithfulness, and
the excellent grace of patience to endure all hardships,
reproaches,insults, afflictions, and persecutions, cheerfully; and
finally, all the acts of theirministration, such as preaching,
prayer, the administration of ordinances, andlaying on of censures,
with the consent of the church. ow these weaponsare not carnal;
such as the men of the world fight with, not the temporal sword;
forChrist sent forth his apostles without that, naked and unarmed
amidst theirenemies, his kingdom not being of this world, and so
not to be defended andpropagated in such a way; or as the weapons
the false apostles used, such as naturaleloquence, fleshly wisdom,
carnal reason, cunning craftiness, the hidden things ofdishonesty,
and great swelling words of vanity; or they were not weak and
impotent,which is sometimes the signification of flesh; see
Gen_6:3but mighty through God: powerful and effectual through the
blessing of God, andthe influences of his grace and Spirit for the
conversion of sinners, the edification ofsaints, the defence of
truth, the confutation of error, the destruction of Satan'skingdom,
and the enlargement of Christ's: for these weapons are not powerful
ofthemselves; they are passive instruments, which are only
efficacious when used by asuperior hand; when the Gospel
ministration is attended with the demonstration ofthe Spirit, and
of power; and then they are serviceableto the pulling down of
strong holds. The allusion seems to be to the falling of thewalls
of Jericho, at the sound of ram's horns, which must be ascribed not
to thoseinstruments, which were in themselves weak and despicable,
but to the power ofGod that went along with the sound of them. By
strong holds are meant, the strongholds of sin and Satan; such as
unbelief, pride, hardness of heart, c. with whichthe heart of man
is walled (so , the walls of the heart, Jer_4:19) againstGod and
Christ, and the Gospel of the grace of God, and by which Satan
fortifieshimself, and keeps the palace and goods in peace, until
the everlasting doors arethrown open, which were bolted and barred;
and these walls of defense are pulleddown by the King of glory, who
enters in, which is usually done by the power ofGod, in the
ministry of the Gospel: so sins are called strong holds,
fortresses, andbulwarks, by the Talmudists (k), who give this as
the sense of Ecc_9:14a little city, this is the body; and few men
in it, these are the members; andthere came a great king against
it, and besieged it, this is the evil imagination, lust,or
concupiscence; and built against it , great bulwarks, or
fortresses, , these are iniquities.''And so Philo the Jew (l)
speaks of , the firm munitions of vice being broken down. Or else
bythem may be meant the fortresses of a man's own righteousness,
holiness, goodworks, and moral duties, in which he entrenches, and
thinks himself safe: which theSpirit of God, in the ministry of the
word, blows a blast upon, and which are cast 21. down by it, that
revealing a better righteousness, even the righteousness of
Christ;or else the fleshly wisdom, rhetorical eloquence, and
sophisms of false teachers, withwhich they endeavoured to fortify
themselves against the doctrines of the Gospel,but in vain.8.
Henry, gHe asserts the power of his preaching and his power to
punish offenders.1. The power of his preaching, 2Co_10:3, 2Co_10:5.
Here observe, (1.) The work ofthe ministry is a warfare, not after
the flesh indeed, for it is a spiritual warfare, withspiritual
enemies and for spiritual purposes. And though ministers walk in
the flesh,or live in the body, and in the common affairs of life
act as other men, yet in theirwork and warfare they must not go by
the maxims of the flesh, nor should theydesign to please the flesh:
this must be crucified with its affections and lusts; it mustbe
mortified and kept under. (2.) The doctrines of the gospel and
discipline of thechurch are the weapons of this warfare; and these
are not carnal: outward force,therefore, is not the method of the
gospel, but strong persuasions, by the power oftruth and the
meekness of wisdom. A good argument this is against persecution
forconscience' sake: conscience is accountable to God only; and
people must bepersuaded to God and their duty, not driven by force
of arms. And so the weaponsof our warfare are mighty, or very
powerful; the evidence of truth is convincing andcogent. This
indeed is through God, or owing to him, because they are
hisinstitutions, and accompanied with his blessing, which makes all
opposition to fallbefore his victorious gospel. We may here
observe, [1.] What opposition is madeagainst the gospel by the
powers of sin and Satan in the hearts of men. Ignorance,prejudices,
beloved lusts, are Satan's strong-holds in the souls of some;
vainimaginations, carnal reasoning, and high thoughts, or proud
conceits, in others,exalt themselves against the knowledge of God,
that is, by these ways the devilendeavors to keep men from faith
and obedience to the gospel, and secures hispossession of the
hearts of men, as his own house or property. But then observe,
[2.]The conquest which the word of God gains. These strong-holds
are pulled down bythe gospel as the means, through the grace and
power of God accompanying it as theprincipal efficient cause. ote,
The conversion of the soul is the conquest of Satan inthat soul.
h9. Intervarsity Press, The exercise of discipline is never an easy
matter. Because ofthe painful nature of the process, there is the
temptation to put as much distance aspossible between yourself and
the person receiving the discipline. Written, asopposed to verbal,
communication can be a less directly confrontational route,
andhence more appealing. Where the tongue might get away from us in
a face-to-faceexchange, a letter permits a certain degree of
perspective and objectivity. Butavoidance of a face-to-face
encounter can leave one open to the charge ofcowardice--a charge
that Paul tackles head-on in chapter 10: I, Paul, who amtimid when
face to face with you, but bold when away! Paul is quoting
theopposition, as the quotation marks around the terms timid and
bold indicate (IV,Phillips, REB). The word for timid (tapeinos) is
commonly used in Hellenistic Greekto indicate a low social status,
but it can also refer, as here, to the cringing, 22. subservient
attitude that sometimes accompanies humble circumstances. The
LivingBible's afraid to raise his voice when he gets here catches
the thought. But whenPaul addresses the Corinthians at a distance
(in writing), he becomes bold.Tharreo (bold) was used earlier to
speak of Paul's cheerfulness in the face of death(5:6, 8) and his
confidence in the Corinthians (7:16). In this verse it connotes
self-confidenceor self-assurance of an unwarranted kind. In
essence, Paul's critics aresaying that he talks big in his letters
(e.g., the severe letter) but is weak-kneed inperson (e.g., the
painful visit).Indeed, in the minds of Paul's critics to resort to
the pen is to live by the standards ofthis world (v. 2). The phrase
is literally to walk according to the flesh. Walk(peripateo) is one
of Paul's favorite expressions to describe the Christian life
(itoccurs thirty-one times). Here it denotes a settled pattern of
behavior. This patternof behavior is described as flesh, a term
that ranges in meaning from what isphysical, mortal or human to
what is sinful or even sexual in nature. In this contextit refers
to a purely human way of doing things--which, for Paul's
opponents,amounted to a weak way of doing things. They, by
contrast, claimed to be spiritualpeople, boasting of their
extraordinary experiences (visions and revelations, 12:1)and
Spirit-empowered ministry (signs, wonders and miracles, 12:12).
This wouldappeal to a congregation like Corinth, whose members
thought they had arrivedspiritually (they are full, rich, even
kings--1 Cor 4:8). Paul's critics alsoasserted that he adopted
human strategies of warfare (wage war as the world does,10:3).
Strateuomai means to advance with an army or fleet (Liddell, Scott
andJones 1978). His rivals claimed to fight with the armies of the
Spirit, while Paul, theymaintained, relied purely on ineffective,
beggarly methods and resources to carryout his ministry. Cowardly,
weak and ineffectual--not an appealing pastoral portraitby any
stretch of the imagination, and one that Paul dismisses out of
hand. Hisintroductory statement deserves careful attention. He
begins with a warning. Yet itis a warning phrased in terms of a
request, rather than a command: I appeal to you .. . that when I
come I may not have to be as bold as I expect to be (vv. 1-2). The
verb(parakaleo) is one commonly used by someone who has the
authority to commandbut chooses not to.5. We demolish arguments and
every pretensionthat sets itself up against the knowledge of
God,and we take captive every thought to make itobedient to
Christ.1. Jamison, imaginations rather, reasonings. Whereas thought
expresses 23. mens own purpose and determination of living after
their own pleasure [Tittmann].high thing So it ought to be
translated (Rom_8:39). A distinct Greek word fromthat in Eph_3:18,
height, and Rev_21:16, which belongs to God and heaven fromwhence
we receive nothing hurtful. But high thing is not so much height
assomething made high, and belongs to those regions of air where
the powers ofdarkness exalt themselves against Christ and us
(Eph_2:2; Eph_6:12; 2Th_2:4).exalteth itself 2Th_2:4 supports
English Version rather than the translation ofEllicott, etc., is
lifted up. Such were the high towers of Judaic
self-righteousness,philosophic speculations, and rhetorical
sophistries, the knowledge so muchprized by many (opposed to the
knowledge of God), which endangered a sectionof the Corinthian
Church. against the knowledge of God True knowledge makesmen
humble. Where there is exaltation of self, there knowledge of God
is wanting[Bengel]. Arrange the words following thus: Bringing
every thought (that is, intentof the mind or will) into captivity
to the obedience of Christ, that is, to obey Christ.The three steps
of the apostles spiritual warfare are: (1) It demolishes what
isopposed to Christ; (2) It leads captive; (3) It brings into
obedience to Christ (Rom_1:5; Rom_16:26). The reasonings (English
Version, imaginations) are utterlycast down. The mental intents
(English Version, thoughts) are taken willingcaptives, and tender
the voluntary obedience of faith to Christ the Conqueror.2. Clarke,
Casting down imaginations . Reasoning or opinions.The Greek
philosophers valued themselves especially on their ethic systems,
in whichtheir reasoning appeared to be very profound and
conclusive; but they were obligedto assume principles which were
either such as did not exist, or were false inthemselves, as the
whole of their mythologic system most evidently was: truly,
fromwhat remains of them we see that their metaphysics were
generally bombast; and asto their philosophy, it was in general
good for nothing. When the apostles cameagainst their gods many and
their lords many with the OE SUPREME andETERAL BEIG, they were
confounded, scattered, annihilated; when they cameagainst their
various modes of purifying the mind-their sacrificial and
mediatorialsystem, with the LORD JESUS CHRIST, his agony and bloody
sweat, his cross andpassion, his death and burial, and his glorious
resurrection and ascension, they sunkbefore them, and appeared to
be what they really were, as dust upon the balance,and lighter than
vanity.Every high thingEven the pretendedly sublime doctrines, for
instance, of Plato, Aristotle, and theStoics in general, fell
before the simple preaching of Christ crucified.The knowledge of
GodThe doctrine of the unity and eternity of the Divine nature,
which was opposed by theplurality of their idols, and the
generation of their gods, and their men-made deities.It is amazing
how feeble a resistance heathenism made, by argument or
reasoning,against the doctrine of the Gospel! It instantly shrunk
from the Divine light, andcalled on the secular power to contend
for it! Popery sunk before Protestantism in 24. the same way, and
defended itself by the same means. The apostles destroyedheathenism
wherever they came; the Protestants confuted popery wherever
theirvoice was permitted to be heard.Bringing into captivity every
thoughtHEATHEISM could not recover itself; in vain did its
thousands of altars smokewith reiterated hecatombs, their demons
were silent, and their idols were proved tobe nothing in the world.
POPERY could never, by any power of self-reviviscence,restore
itself after its defeat by the Reformation: it had no Scripture,
consecutivelyunderstood; no reason, no argument; in vain were its
bells rung, its candles lighted,its auto da fe's exhibited; in vain
did its fires blaze; and in vain were innumerablehuman victims
immolated on its altars! The light of God penetrated its
hiddenworks of darkness, and dragged its three-headed Cerberus into
open day; themonster sickened, vomited his henbane, and fled for
refuge to his native shades.The obedience of ChristSubjection to
idols was annihilated by the progress of the Gospel among
theheathens; and they soon had but one Lord, and his name one. In
like manner thedoctrines of the reformation, mighty through God,
pulled down-demolished andbrought into captivity, the whole papal
system; and instead of obedience to the pope,the pretended vicar of
God upon earth, obedience to Christ, as the sole almightyHead of
the Church, was established, particularly in Great Britain, where
itcontinues to prevail. Hallelujah! the Lord God Omnipotent
reigneth! h3. Barnes, gCasting down imaginations - Margin,
reasonings. The word is probablyused here in the sense of device,
and refers to all the plans of a wicked world; thevarious systems
of false philosophy; and the reasonings of the enemies of the
gospel.The various systems of false philosophy were so intrenched
that they might be calledthe stronghold of the enemies of God. The
foes of Christianity pretend to a greatdeal of reason, and rely on
that in resisting the gospel.And every high thing ... - Every
exalted opinion respecting the dignity and purityof human nature;
all the pride of the human heart and of the understanding. All
thisis opposed to the knowledge of God, and all exalts itself into
a vain self-confidence.People entertain vain and unfounded opinions
respecting their own excellency, andthey feel that they do not need
the provisions of the gospel and are unwilling tosubmit to God.And
bringing into captivity ... - The figure here is evidently taken
from militaryconquests. The idea is, that all the strongholds of
paganism, and pride, and sinwould be demolished; and that when this
was done, like throwing down the walls ofa city or making a breach,
all the plans and purposes of the soul, the reason, theimagination,
and all the powers of the mind would be subdued or led in triumph
bythe gospel, like the inhabitants of a captured city. Christ was
the great Captain inthis warfare. In his name the battle was waged,
and by his power the victory waswon. The captives were made for him
and under his authority; and all were to be 25. subject to his
control. Every power of thought in the pagan world; all the systems
ofphilosophy and all forms of opinion among people; all the
purposes of the soul; allthe powers of reason, memory, judgment,
fancy in an individual, were all to comeunder the laws of Christ,
All doctrines were to be in accordance with his will;philosophy
should no longer control them, but they should be subject to the
will ofChrist. All the plans of life should be controlled by the
will of Christ, and formedand executed under his control - as
captives are led by a conqueror. All the emotionsand feelings of
the heart should be controlled by him, and led by him as a captive
isled by a victor. The sense is, that it was the aim and purpose of
Paul to accomplishthis, and that it would certainly be done. The
strongholds of philosophy, paganism,and sin should be demolished,
and all the opinions, plans, and purposes of the worldshould become
subject to the all-conquering Redeemer. h4. Gill, gCasting down
imaginations,.... Or reasonings; the carnal reasonings ofthe minds
of natural men against God, his providences and purposes, against
Christ,and the methods of salvation, and every truth of the Gospel;
which are alldisproved, silenced, and confounded, by the preaching
of the word, which thoughreckoned the foolishness and weakness of
God, appears to be wiser and strongerthan men; and whereby the
wisdom of the wise is destroyed, and the understandingof the
prudent brought to nothing:and every high thing that exalteth
itself against the knowledge of God; every proudthought of the
heart, every great swelling word of vanity, every big look, even
all thelofty looks and haughtiness of men, with every airy flight,
and high toweringimagination, reasoning, and argument advanced
against the Gospel of Christ; whichis here meant by the knowledge
of God, and so called, because it is the means ofleading souls into
the knowledge of God, even into a better knowledge of him thancan
be attained to, either by the light of nature, or law of Moses; to
a knowledge ofhim, and acquaintance with him in Christ the
Mediator, in whom the light of theknowledge of the glory of God is
given; and with which knowledge of God eternallife is connected,
yea, in this it consists; it is the beginning of it, and will issue
in it.And bringing into captivity every thought to the obedience of
Christ; or carryingcaptive the whole understanding; that is, so
illustrating it with divine light, that itclearly sees Christ to be
the alone, able, willing, full, and suitable Saviour, and sobecomes
obedient to him, both as a Saviour and a King; such an enlightened
soullooks to him alone for life and salvation, ventures on him, and
relies upon him, andis desirous and willing to be saved by him in
his own way; he receives and embracesall his truths and doctrines
with faith and love, and obeys them from the heart, andcheerfully
and willingly submits to all his commands and ordinances; for
though heis taken by the grace of God, and all his strong holds,
reasonings, and high thoughtsare demolished by the power of God in
the Gospel, and he himself is carried captive,yet not against, but
with his will, to be a voluntary subject of Christ, and
cheerfullyto submit to the sceptre of his kingdom. 26. 6. And we
will be ready to punish every act ofdisobedience, once your
obedience is complete.1. Clarke, And having in a readiness to
revenge all disobedience - I amready, through this mighty armor of
God, to punish those opposers of the doctrine ofChrist, and the
disobedience which has been produced by them.When your obedience is
fulfilled - When you have in the fullest manner,discountenanced
those men, and separated yourselves from their communion.
Theapostle was not in haste to pull up the tares, lest he should
pull up the wheat also.All the terms in these two verses are
military. Allusion is made to a strongly fortifiedcity, where the
enemy had made his last stand; entrenching himself about the
walls;strengthening all his redoubts and ramparts; raising castles,
towers, and various enginesof defense and offense upon the walls;
and neglecting nothing that might tend to renderhis strong hold
impregnable. The army of God comes against the place and attacks
it; thestrong holds , all the fortified places, are carried. The
imaginations, ,engines, and whatever the imagination or skill of
man could raise, are speedily taken anddestroyed. Every high thing,
, all the castles and towers are sapped, throwndown and demolished;
the walls are battered into breaches; and the besieging
army,carrying every thing at the point of the sword, enter the
city, storm and take the citadel.Every where defeated, the
conquered submit, and are brought into captivity,, are led away
captives; and thus the whole government is destroyed.It is easy to
apply these things, as far as may be consistent with the apostles
design.The general sense I have given in the preceding notes.2.
Jamison, gTranslate, Having ourselves (that is, being) in readiness
to exactpunishment for all disobedience, c. We have this in store
for the disobedient: itwill be brought into action in due time.
when your obedience, c.--He charitablyassumes that most of the
Corinthian Church will act obediently; therefore he saysYOUR
obedience. But perhaps some will act otherwise; in order,
therefore, togive all an opportunity of joining the obedient, he
will not prematurely exactpunishment, but wait until the full
number of those gathered out to Christ has beencompleted, and the
remainder have been proved incorrigible. He had actedalready so at
Corinth (Ac 18:6-11 ; compare Ex 32:34; Mt 13:28-30 ).3. Henry,
gThe apostle's power to punish offenders (and that in an
extraordinarymanner) is asserted in 2 Corinthians 10:6 . The
apostle was a prime-minister in thekingdom of Christ, and chief
officer in his army, and had in readiness (that is, hehad power and
authority at hand) to revenge all disobedience, or to punish
offendersin a most exemplary and extraordinary manner. The apostle
speaks not of personal 27. revenge, but of punishing disobedience
to the gospel, and disorderly walking amongchurch-members, by
inflicting church-censures. ote, Though the apostle showedmeekness
and gentleness, yet he would not betray his authority; and
thereforeintimates that when he would commend those whose obedience
was fulfilled ormanifested others would fall under severe censures.
h4. Barnes, gAnd having in a readiness ... - I am ready to punish
all disobedience,notwithstanding all that is said to the contrary;
see the notes on 2Co_10:1-2. Clothedas I am with this power; aiming
to subdue all things to Christ, though the weaponsof my warfare are
not carnal, and though I am modest or timid 2Co_10:1 when I amwith
you, I am prepared to take any measures of severity required by my
apostolicoffice, in order that I may inflict deserved punishment on
those who have violatedthe laws of Christ. The design of this is,
to meet the objection of his enemies, that hewould not dare to
execute his threatening.When your obedience is fulfilled -
Doddridge renders this: gnow your obedience isfulfilled, and the
sounder part of your church restored to due order andsubmission. h
The idea seems to be, that Paul was ready to inflict discipline
when thechurch had showed a readiness to obey his laws, and to do
its own duty - delicatelyintimating that the reason why it was not
done was the lack of entire promptness inthe church itself, and
that it could not be done on any offender as long as the
churchitself was not prepared to sustain him. The church was to
discountenance theenemies of the Redeemer; to show an entire
readiness to sustain the apostle, and tounite with him in the
effort to maintain the discipline of Christ fs house. h5. Gill,
gAnd having in a readiness to revenge all disobedience,.... ot with
thetemporal sword, as the civil magistrate, but with the spiritual
one; meaning eithercensures and excommunication, which a faithful
minister of the Gospel, with thesuffrage of the church, has at
hand, and a power to make use of, for the reclaimingof disobedient
persons; or rather that extraordinary power which was peculiar
tothe apostles, of inflicting punishments on delinquents, such as
what was exercised byPeter upon Ananias and Sapphira, by the
Apostle Paul on Elymas the sorcerer, theincestuous person, and
Hymenaeus and Philetus, and which still continued withhim; it was
ready at hand, he could exercise it whenever he pleased, he only
waited aproper time:when your obedience is fulfilled: till they
were thoroughly reformed from theseveral abuses, both in doctrine
and practice, they had fallen into, and were broughtinto a better
order and decorum, and appeared to have been in all things obedient
tothe directions he had given; being unwilling, as yet, to use the
awful authority hehad from Christ, lest any of the dear children of
God, who were capable of beingrestored by gentler methods, should
suffer with the refractory and incorrigible. h 28. 7. You are
looking only on the surface of things. Ifanyone is confident that
he belongs to Christ, heshould consider again that we belong to
Christjust as much as he.1. Clarke, g Do ye look on things after
the outward appearance?Do not be carried away with appearances; do
not be satisfied with show and parade.If any man trust to himself
that he is Christ'sHere, as in several other places of this and the
preceding epistle, the , any orcertain, person, most evidently
refers to the false apostle who made so muchdisturbance in the
Church. And this man trusted to himself-assumed to himself thathe
was Christ's messenger: it would not do to attempt to subvert
Christianity atonce; it had got too strong a hold of Corinth to be
easily dislodged; he thereforepretended to be on Christ's side, and
to derive his authority from him.Let him of himselfWithout any
authority, certainly, from God; but, as he arrogates to himself
thecharacter of a minister of Christ, let him acknowledge that even
so we are Christ'sministers; and that I have, by my preaching, and
the miracles which I havewrought, given the fullest proof that I am
especially commissioned by him.2. Guzik, gDo you look at things
according to the outward appearance? Pauldiagnoses the problem with
the Corinthian troublemakers. They are looking only atthe outward
appearances, and by outward appearances, Paul was weak
andunimpressive. By outward appearance, it seems that Paul was
indeed unimpressive.This is a description of Paul from an early
Christian writing, perhaps from aboutthe year 200: a man of small
stature, with a bald head and crooked legs, in a goodstate of body,
with eyebrows meeting and nose somewhat hooked. (Cited in
Kruse)Hardly magnetic good looks!But this knew Paul only on an
outward, surface level. 29. The people who criticized Paul, and
said that there were two Pauls, one reflectedin his letters and one
evident in person, really didn't know Paul, except on a
surfacelevel.So we are Christ's: Paul is saying, If you claim to
belong to Jesus, look at yourself.You may not be mighty in outward
appearance, yet you belong to Jesus. Well, so weare Christ's as
well. one of us want to be judged on mere outward appearance.We
often want people to see our heart. Yet the Corinthian Christians
would notgrant to Paul what they wanted for themselves. Paul
doesn't say that it is wrong totest an apostle's credentials, but
that the Corinthians were using the wrong test.They were judging
only by outward appearance. h3. Calvin, gThat are according to
appearance. In the first place, the clause accordingto appearance,
may be taken in two ways: either as meaning the reality itself,
visibleand manifest, or an outward mask, An outward mask and
appearance. thatdeceives us. The sentence, too, may be read either
interrogatively or affirmatively:nay more, the verb may be taken
either in the imperative mood, orin the subjunctive. I am rather of
opinion, however, that it is expressive of chiding,and that the
Corinthians are reaproved, because they suffered their eyes to
bedazzled with empty show. gYou greatly esteem others who swell out
with mightyairs of importance, while you look down upon me, because
I have nothing of showand boasting. h For Christ himself contrasts
the judgment that is according toappearance with righteous
judgment. (John 7:24 , and John 8:15 .) Hence hereproves the
Corinthians, because, contenting themselves with show, or
appearance,they did not seriously consider, what kind of persons
ought to be looked upon as theservants of Christ.If any one
trusteth in himselfan expression that is full of great confidence,
forhe takes it, as it were, for granted, that he is so certainly a
minister of Christ,that this distinction cannot be taken from him.
gWhoever, h says he, gis desirousto be looked upon as a minister of
Christ, must necessarily count me in alongwith himself. h For what
reason? gLet him, h says he. gthink for himself, forwhatever things
he may have in himself, that make him worthy of such anhonor, the
same will he find in me. h By this he hinted to them, that
whoeverthey might be that reviled him, ought not to be looked upon
as the servants ofChrist. It would not become all to speak thus
confidently, for it might certainlyhappennay, it happens every day,
that they same claim is haughtily advancedby persons, that are of
no reputation, and are nothing else than a dishonor toChrist. A
band of profligates. Paul, however, affirmed nothing respecting 30.
himself but what he had openly given proof of by clear and sure
evidencesamong the Corinthians. ow should any one, while destitute
of all proof of thereality, recommend himself in a similar manner,
what would he do but exposehimself to ridicule? To trust in one fs
self is equivalent to assuming to one fs selfpower and authority on
the pretext that he serves Christ, while he is desirous tobe held
in estimation. h4. Henry, gIn these verses the apostle proceeds to
reason the case with theCorinthians, in opposition to those who
despised him, judged him, and spoke hardlyof him: Do you, says he,
look on things after the outward appearance?2 Corinthians 10:7 . Is
this a fit measure or rule to make an estimate of things orpersons
by, and to judge between me and my adversaries? In outward
appearance,Paul was mean and despicable with some; he did not make
a figure, as perhaps someof his competitors might do: but this was
a false rule to make a judgment by. Itshould seem that some boasted
mighty things of themselves, and made a fair show.But there are
often false appearances. A man may seem to be learned who has
notlearned Christ, and appear virtuous when he has not a principle
of grace in hisheart. However, the apostle asserts two things of
himself:--I. His relation to Christ: If any man trust to himself
that he is Christ's, even so are weChrist's, 2 Corinthians 10:7 .
It would seem by this that Paul's adversaries boastedof their
relation to Christ as his ministers and servants. ow the apostle
reasonsthus with the Corinthians: Suppose it to be so, allowing
what they say to be true(and let us observe that, in fair arguing,
we should allow all that may be reasonablygranted, and should not
think it impossible but those who differ from us very muchmay yet
belong to Christ, as well as we), allowing them, might the apostle
say,what they boast of, yet they ought also to allow this to us,
that we also are Christ's.ote, 1. We must not, by the most
charitable allowances we make to others whodiffer from us, cut
ourselves off from Christ, nor deny our relation to him. For,
2.There is room in Christ for many; and those who differ much from
one another mayyet be one in him. It would help to heal the
differences that are among us if wewould remember that, how
confident soever we may be that we belong to Christ,yet, at the
same time, we must allow that those who differ from us may belong
toChrist too, and therefore should be treated accordingly. We must
not think that weare the people, and that none belong to Christ but
ourselves. This we may plead forourselves, against those who judge
us and despise us that, how weak soever we are,yet, as they are
Christ's, so are we: we profess the same faith, we walk by the
samerule, we build upon the same foundation, and hope for the same
inheritance.5. Jamison, gDo ye regard mere outward appearance (mere
external 31. recommendations, personal appearance, voice, manner,
oratory of teachers presentface to face, such as they admired in
the false teachers to the disparagement of Paul,2Co 10:10; see on
2Co 5:12)? Even in outward bearing when I shall be present withyou
(in contrast to by letters, 2Co 10:9) I will show that I am more
really armedwith the authority of Christ, than those who arrogate
to themselves the title of beingpeculiarly Christ's (1Co 1:12). A
Jewish emissary seems to have led this party.let him of himself
think this again--He may of himself, without needing to betaught it
in a more severe manner, by thinking again, arrive at this
conclusion,that even as, c. Paul modestly demands for himself only
an equal place withthose whom he had begotten in the Gospel
[BEGEL]. h6. Barnes, gDo ye look on things after the outward
appearance? - This is addressedevidently to the members of the
church, and with reference to the claims which hadbeen set up by
the false teachers. There can be no doubt that they valued
themselveson their external advantages, and laid claim to special
honor in the work of theministry, because they were superior in
personal appearance, in rank, manners, oreloquence to Paul. Paul
reproves them for thus judging, and assures them that thiswas not a
proper criterion by which to determine on qualifications for the
apostolicoffice. Such things were highly valued among the Greeks,
and a considerable part ofthe effort of Paul in these letters is to
show that these things constitute no evidencethat those who
possessed them were sent from God.If any man trust to himself ... -
This refers to the false teachers who laid claims to bethe
followers of Christ by way of eminence. Whoever these teachers
were, it isevident that they claimed to be on the side of Christ,
and to be appointed by him.They were probably Jews, and they
boasted of their talents and eloquence, andpossibly that they had
seen the Saviour. The phrase gtrust to himself, h seems toimply
that they relied on some special merit of their own, or some
special advantagewhich they had - Bloomfield. It may have been that
th