2Cor 10:3-6 | Barnes | STEP | Verse 3. For though we walk in the flesh . Though we are mortal, like other men; though we dwell, like them, in mortal bodies, and necessarily must devote some care to our temporal wants; and though, being in the flesh, we are conscious of imperfections and frailties like others. The sense is, that he did not claim exemption from the common wants and frailties of nature. The best of men are subject to these wants and frailties; the best of men 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 actuated by worldly views or policy, or by such ambitious and interested aims as controlled the men of this world. This refers primarily to the warfare in which Paul was himself engaged as an apostle; and the idea is, that he went forth as a soldier under the great Captain of his salvation, to fight his battles, and to make conquests for him. A similar allusion occurs in . 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 not maintain their conflict "after the flesh," or on the principles which govern the men 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 internal corruption and depravity; with the remaining unsubdued propensities of a fallen nature. (2.) With the powers of darkness--the mighty spirits of evil that seek to destroy us. See . (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 is the 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 all forms of evil. But his warfare is not conducted on worldly principles. Mohammed propagated his religion with the sword; and the men of this world seek for victory by arms and violence. The Christian looks for his conquests only by the force and power of truth, and by the agency of the Spirit of God. (a) "after the flesh"

2 Corinthians 10:3-6

Verse 3. For though we walk in the flesh. Though we are mortal, like other men; though we dwell, like them, in mortal bodies, and necessarily must devote some care to our temporal wants; and though, being in the flesh, we are conscious of imperfections and frailties like others. The sense is, that he did not claim exemption from the common wants and frailties of nature. The best of men are subject to these wants and frailties; the best of men 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 actuated by worldly views or policy, or by such ambitious and interested aims as controlled the men of this world. This refers primarily to the warfare in which Paul was himself engaged as an apostle; and the idea is, that he went forth as a soldier under the 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 not maintain their conflict "after the flesh," or on the principles which govern the men 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 internal corruption and depravity; with the remaining unsubdued propensities of 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 is the 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 all forms of evil. But his warfare is not conducted on worldly principles. Mohammed propagated his religion with the sword; and the men of this world seek for victory by arms and violence. The Christian looks for his conquests only by the force and power of truth, and by the agency of the Spirit of God.

(a) "after the flesh" Rom 8:13 Verse 4. For the weapons of our warfare. The means by which we hope to achieve our victory.

Are not careful. Not those of the flesh. Not such as the men of the world use. They are not such as are employed by conquerors; nor are they such as men 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 the men of this world rely. They are not such as derive advantage from any power inherent in themselves. Their strength is derived from God alone.

But mighty through God. Marg., "to" They are rendered mighty or powerful by the agency of God. They depend on him for their efficacy. Paul has not here specified the weapons on which he relied; but he had before specified them, 2Cor 6:6,7, so that there was no danger of mistake. The weapons were such as were furnished by truth and righteousness, and these were rendered mighty by the attending agency of God. The sense is, that God is the Author of the doctrines which we preach, and that he attends them with the agency of his Spirit, and accompanies them to the hearts of men. It is important for all ministers to feel that their weapons are mighty ONLY through God. Conquerors and earthly warriors go into battle depending on the might of their own arm, and on the wisdom and skill which plans the battle. The Christian goes on his warfare, feeling that however well adapted the truths which he holds are to accomplish great purposes, and however wisely his plans are formed, yet that the efficacy of all depends on the agency of God. He has no hope of victory but in God. And if God does not attend him, he is sure of inevitable defeat.

To the pulling down of strong holds. The word here rendered "strongholds" (οχυρωμα) means, properly, a fastness, fortress, or strong fortification. It is here beautifully used to denote the various obstacles resembling a fortress which exist, and which are designed and adapted to oppose the truth and the triumph of the Christian's cause. All those obstacles are strongly fortified. The sins of his heart are fortified by long indulgence, and by the hold which they have on his soul. The wickedness of the world which he opposes is strongly fortified by the fact 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 by prejudice, and long establishment, and the protection of laws, and the power of the priesthood; and the opinions of the world are entrenched behind false philosophy and the power of subtle argumentation. The whole world is fortified against Christianity; and the nations of the earth have been engaged in little else than in raising and strengthening such strongholds for the space of six thousand years. The Christian religion goes forth against all the combined and concentrated powers of resistance of the whole world; and the warfare is to be waged against every strongly fortified place of error and of sin. These strong fortifications of error and of sin are to be battered down and laid in ruins by our spiritual weapons.

(b) "weapons of our warfare" Eph 6:13, 1Thes 5:8 (c) "are not carnal" 1Timm 1:18 (1) "mighty" or "to" (d) "through God" 2co 13:3,4 (e) "strong holds" Jer 1:10 Verse 5. Casting down imaginations. Marg., reasonings. The word is probably used here in the sense of device, and refers to all the plans of a wicked world--the various systems of false philosophy, and the reasonings of the enemies of the gospel. The various systems of false philosophy were so entrenched, that they might be called the stronghold of the enemies of God. The foes of Christianity pretend to a great deal of reason, and rely on that in resisting the gospel.

And every high thing, etc. Every exalted opinion respecting the dignity and purity of bunyan nature; all the pride of the human heart and of the understanding. All this is opposed to the knowledge of God, and all exalts itself into a vain self-confidence. Men entertain vain and unfounded opinions respecting their own excellency, and they feel that they do not need the provisions of the gospel, and are unwilling to submit to God.

And bringing into captivity, etc. The figure here is evidently taken from military conquests. The idea is, that all the strongholds of heathenism, and pride, and sin, would be demolished; and that when this was done, like throwing down the walls of a city, or making a breach, all the plans and purposes of the soul, the reason, the imagination, and all the powers of the mind, would be subdued or led in triumph by the gospel, like the inhabitants of a captured city. Christ was the great Captain in this warfare. In his name the battle was waged, and by his power the victory was won. The captives were made for him, and under his authority; and all were to be subject to his control. Every power of thought in the heathen world; all the systems of philosophy, and all forms of opinion among men; all the purposes of the soul; all the powers of reason, memory, judgment, fancy, in an individual, were all to come under 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 of Christ. All the plans of life should be controlled by the will of Christ, and formed and executed under his control--as captives are led by a conqueror. All the emotions and feelings of the heart should be controlled by him, and led by him as a captive is led by a victor. The sense is, that it was the aim and purpose of Paul to accomplish this, and that it would certainly be done. The strongholds of philosophy, heathenism, and sin should be demolished, and all the opinions, plans, and purposes of the world should become subject to the all-conquering Redeemer.

(2) "imaginations" "reasonings" (f) "every high thing" 1Cor 1:19 (g) "thing" Ps 18:27, Eze 17:24 (h) "captivity" Mt 11:29,30 (i) "to the obedience" Gen 8:21, Mt 15:19, Heb 4:12 Verse 6. And having in a readiness, etc. I am ready to punish all disobedience, notwithstanding all that is said to the contrary. 2Cor 10:1, 2Cor 10:2.

Clothed as I am with this power; aiming to subdue all things to Christ, though the weapons of my warfare are not carnal, and though I am modest or timid 2Cor 10:1 when I am with you, I am prepared to take any measures of severity required by my apostolic, office, in order that I may inflict deserved punishment on those who have violated the laws of Christ. The design of this is to meet the objection of his enemies, that he would not dare to execute his threatenings.

When your obedience is fulfilled. Doddridge renders this, "Now your obedience is fulfilled, and the sounder part of your church restored to due order and submission." The idea seems to be, that Paul was ready to inflict discipline when the church had shown a readiness to obey his laws, and to do its own duty--delicately intimating that the reason why it was not done was the want of entire promptness in the church itself, and that it could not be done on any offender as long as the church itself was not prepared to sustain him. The church was to discountenance the enemies of the Redeemer; to show an entire readiness to sustain the apostle, and to unite with him in the effort to maintain the discipline of Christ's house.

(k) "obedience is fulfilled" 2Cor 7:15