2 Coríntios 10
John MacArthur · Citado em PreceptAustin
2 Coríntios 10
MacArthur - Paul would not unleash his formidable apostolic power on anyone until each had taken his stand. That way, it would be clear who accepted the truth and who rejected it. Paul would be compassionate to the former, but the latter would find him to be a courageous and highly competent opponent. (2 Corinthians Commentary)
2 Coríntios 10
MacArthur addresses why in the final 4 chapters Paul's tone abruptly changes, and his language becomes strong, authoritative, and confrontational -- After founding the congregation and building it up for about twenty months (Acts 18:1–18), Paul left to minister elsewhere. Following his departure, word reached him that serious problems had arisen in the Corinthian assembly, motivating him to write a (noncanonical) letter to correct them (1Co 5:9+). Reports of further difficulties (1Co 1:11), as well as some questions about which the Corinthians wrote him (cf. 1Co 7:1), prompted Paul to write a second letter (1 Corinthians) to them. Soon, however, an even greater problem arose. Self-styled false apostles invaded the Corinthian church, vigorously assaulting Paul’s ministry, apostolic credentials, and character. They sought to destroy his reputation and set themselves up as the authoritative teachers, so the Corinthians would believe their damning lies. Paul responded to the threat with a sternly worded letter, known as the severe letter (2Co 2:3–4+), which brought about the repentance of the majority in the Corinthian assembly. (The severe letter, like the letter Paul refers to in 1Corinthians 5:9+, was not included in Scripture, and the letters have never been found. They are known to have been written only by the apostle’s references to them.)....(ED: THINK ABOUT DR MACARTHUR'S COMMENTS IN THE CONTEXT OF A VERY REAL AND DEADLY "SPIRITUAL WAR") To stamp out the last traces of the rebellion, the apostle launched a search-and-destroy mission to root out the remaining pockets of resistance at Corinth. His attack was two pronged. The preliminary bombardment, as it were, came in the last four chapters of this epistle; the final assault came when Paul visited Corinth a couple of months later (2Co 12:14; 13:1). The last section of this epistle, then, is addressed to the recalcitrant minority; namely, the false apostles and their remaining deluded followers. (2 Corinthians Commentary) Irving Jensen entitles 2Co 10:1-18 Authority and Approval of a True Ministry and introduces this chapter with these comments - Paul devotes the remainder of his letter, beginning at 2Co 10:1, to vindicating his apostolic ministry. At one point in this section he states why such vindication is necessary: “Since ye seek a proof of Christ speaking in me” (2Co 13:3). Not all the Corinthians were guilty of such suspicion or antagonism. In fact, most of them were with Paul and were anxious to support his ministry in every way. (Read 2Co 7:16+ again.) The instigators of opposition were men from without the Corinthian fellowship (cf. 2Co 11:4) who were trying to lure some of those Christians away from their loyalties. As long as there was this thorn in the group, Paul would do everything he could to remove it and the festering that it threatened. The fact that four chapters (or 30 percent) of the entire epistle are devoted to this theme tells us that Paul did not think lightly of this problem at Corinth. Besides this, we can understand the urgency of such an apologetic stand before the entire Christian world of the first century. A false gospel (2Co 11:4) as well as the true was being broadcast around the “world,” and people were asking, “Who are the gospel’s true ministers, and who are the false?” Paul’s second letter to the Corinthians gave the answer not only to the church at Corinth but to people everywhere, of all time. As you study these four chapters, look especially for the credentials of a true witness for Christ in the work of the gospel. (2 Corinthians - A Self-Study Guide) Here is a summary of the accusations against Paul as deduced from Paul's own words... that he was not a true apostle since he lacked credentials from the Jerusalem church that his motives were insincere; that his physical presence was so weak that he deserved no respect; that his letters were bold but he would never back them up in person; that his promises could not be depended upon. Alfred Plummer comments that "Having with much tenderness and affection effected a complete reconciliation between himself and his rebellious converts at Corinth (Chapters 1–7), and having felt his way, with diffidence amounting almost to misgiving, to an urgent request for bountiful support to the collection for the poor Christians at Jerusalem (Chapters 8, 9), he now, without any explanation of the change of topic and tone, suddenly begins a vehement assertion of his Apostolic authority as superior to that of those who oppose him, ending with something which is almost a declaration of war against those who shall have failed to submit when he pays his next visit to them, which will be soon. (2 Corinthians 10) Simon Kistemaker - The tone in the last four chapters of this epistle differs from that of the first nine chapters. Now Paul is much more personal than in the first part, where he uses both the plural and the singular personal pronouns: we and I; us and me; ours and mine. In chapters 10–13 the first person singular is much more prominent than the plural pronoun. Even when Paul uses the plural pronoun in 2Co 10:1-11:6, he refers to himself, as is evident from, for instance, 2Co 10:3, 7, 11, 13. (2 Corinthians Commentary) Bruce Barton - In the first nine chapters, Paul was careful to congratulate the Corinthians for their obedience to his latest directives (2Co 2:5-11; 2Co 7:2-15). The last four chapters, however, warn the Corinthians in no uncertain terms to reform their ways (2Co 10:6, 11; 13:2, 5). The first half of the letter uses diplomatic language (see 2Co 3:1; 5:12), while the second half contains scathing sarcasm (2Co 11:7-8, 19). Because of this drastic change in tone, some commentators have asserted that the last four chapters of 2 Corinthians are in reality the "severe letter" spoken of in 7:8 (see the introduction). Even though this theory has gained popularity, there are other ways to explain the differences in tone. First, Paul may have been using the time-honored strategy of complimenting a person before criticizing him or her. In 2 Corinthians, Paul first commended the Corinthians for their obedience to his recent instructions so they would be open to changing their behavior in other areas. The commendation would prepare them to accept the more harsh aspects of what he had to say: for example, the fact that on his next visit he would discipline those who oppose his authority (see 2 Corinthians 13:1-3). Another way to explain the change of tone is to assume that there was an extended pause in the writing of 2 Corinthians at 10:1. During this pause, Paul received distressing news of what was occurring in Corinth, and he appropriately addressed those issues with a more severe tone. ...Whatever the exact cause of Paul's change of tone in chapter 10, it is obvious that certain difficulties in the Corinthian church deserved a more harsh tone. Paul had already cautiously defended his authority (2Co 3:1-6), his ministry (2Co 5:19-21), and his integrity (8:20). He had already commended the Corinthians for their hospitality (2Co 7:13) and their eagerness to give (2Co 9:2). At this point in 2 Corinthians, Paul was ready to admonish the Corinthians to change their ways (2Co 11:3-4, 12-14; 13:5) (1 & 2 Corinthians Life Application Bible Commentary) Now (de) I, Paul, myself (present tense - continually) urge you - Plummer paraphrases Paul's opening as "Now this is an intensely personal matter." Using the phrase "I, Paul" he is making a very emphatically as he launches his defense. However, understand that he is not so much defending his own personal self as he is defending his role as God's appointed apostle. The content of Paul's urging begins in the following verse (2Co 10:2). The unique phrase "I, Paul" - 8x - 2Co 10:1; Gal. 5:2; Eph 3:1; Col. 1:23; Col. 4:18; 1Th. 2:18; 2Th. 3:17; Philemon 1:19 So only rarely does Paul use his own name in a letter Barton - Paul commonly identified himself at the beginning and the end of his letters (see 1Co 1:1;16:21; Cols 1:1; 4:18; 2Th 1:1;3:17). But he identified himself at this point in 2 Corinthians because his own reputation and the truth of what he preached were under attack. (1 & 2 Corinthians Life Application Bible Commentary) James Denney comments that I, Paul, myself “is not only the grammatical subject of the sentence, but, if one may say so, the subject under consideration; it is the very person whose authority is in dispute who puts himself forward deliberately in this authoritative way”. (2 Corinthians 9) Alfred Plummer The preceding topic (COLLECTIONS - 2Co 8-9) is now dropped and another one is begun. Three elements which are conspicuous in the four chapters find expression in these two introductory verses; (1) the strong personal feeling, (2) indignation at the calumnies of his opponents, and (3) the intimation that, if the opposition continues, he will not spare (WORDS AGAINST HIS OPPONENTS). (2 Corinthians 10) Barton on urge - Paul used the Greek verbparakalo for "plead" that officials within the Roman Empire, who had full authority to order and command, used to ask someone in a polite way to do something. By using this word, Paul was in no way conceding anything to his opponents: He did have the authority to command. Yet Paul consciously refused to exercise his authority in an overbearing manner. Instead of commanding, he asked. (Paul used this same strategy in2:8; 6:1; 12:18; see also Romans 12:1; 1 Corinthians 1:10;4:13, 16; 16:15; 1 Thessalonians 4:1.) Because he refused to act authoritatively, his opponents accused him of being timid and cowardly....Following Christ's example, the apostle Paul, who possessed full authority from Jesus (2Co 2:17; 2Co 5:19), merely pleaded with the Corinthians. In this way, Paul was showing them Christ's gentleness and kindness. (1 & 2 Corinthians Life Application Bible Commentary) Warren Wiersbe suggests "These lies were being furthered by the false teachers who had visited Corinth and won over part of the church to their false doctrine, which was a mixture of Judaism and the Gospel (Judaizers). Paul was not merely answering critics; he was answering Satan himself (2Co 11:13–15). When Paul speaks of “boasting,” it is with a touch of sarcasm. “Your favorite teachers like to boast,” he said, “so I will try to win your love by doing some boasting of my own!” Of course, Paul’s boasting was in the Lord (2Co 10:17) and not in himself. Here in chapter 10, Paul gives several answers to the accusation that his presence was weak while his letters were powerful.(Wiersbe's Expository Outlines on the New Testament) If we keep in mind that Paul is preparing to write the most difficult words in either of the Corinthian letters (which is one reason some think this is the "severe letter." - see John MacArthur's refutation of this theory) it is notable that he begins with a Spirit energized spirit of deference and a Christ-like attitude. By the meekness (prautes) and gentleness (epieikeia) of Christ (Christos) - Paul will soon launch into conflict in chapters 10-14, but before he does he begins with compassion. (A good practice for leaders in conflict resolution). This passage makes it clear that Paul had taught the Corinthians about the character of Christ, since the Gospels were not yet written. In his first letter Paul had called for his readers "Be (present imperative see our need to depend on the Holy Spirit to obey) imitators of me (cf 1 Peter 2:19ff), just as I also am of Christ." (1Cor 11:1+) Now we see Paul imitating the meekness and gentleness of Christ. There is a longer discussion of meekness below but in essence it speaks of one who gently, patiently endures offences without bitterness or a desire for revenge. Only the Holy Spirit could energize such a Christ-like attitude (Gal 5:23+ - gentleness = prautes), once again underscoring the important truth that Paul was a Spirit filled man (Eph 5:18+). Arnot - The gentleness of Christ is the comeliest ornament that a Christian can wear. Colin Kruse on meekness - Among the Greeks from classical times onwards meekness (prautēs) denoted a ‘mild and gentle friendliness’, a highly prized social virtue, and the opposite of brusqueness or sudden anger. It was regarded as virtuous to show mildness to one’s own people and harshness to one’s enemies. Mildness on the part of the judge meant sentencing offenders with more leniency than the law prescribed. The meekness to which Paul appeals is that exemplified in the life and ministry of Christ. His meekness was not a condescending softness by which the demands of God’s law were lowered. He showed meekness when he dealt gently and compassionately with sinners, but without in any way minimizing their sin (cf. Mt 11:29). It is in the light of this meekness of Christ that the apostle makes his appeal. (Online Tyndale NT Commentary on 2 Corinthians 10) Hafemann comments, ‘Far from timidity, his [Christ’s] “meekness” is his slowness to anger, far from lacking conviction, his “gentleness” is his forbearance, in contrast to being vindictive.’ (2 Corinthians: NIV Application Commentary) Meekness could be described as moderation in regard to anger. Aristotle said prautes is the middle standing between two extremes, getting angry without reason and not getting angry at all. Therefore, prautes is getting angry at the right time, in the right measure, and for the right reason. Prautes is not readily expressed in Eng. (since the term “meekness” suggests weakness), but it is a condition of mind and heart which demonstrates gentleness, not in weakness, but in power. It is a balance born in strength of character It is the serenity and the power, not to be lead away by emotion, but to control emotion as right reason dictates. Meekness and weakness are not synonymous. But meekness simply says, "God, in this situation, You have a purpose. You're in control." God is sovereign, that He rules over all. And that in this situation, He has a purpose, and that purpose is to make you more like Christ. Meekness is seeing everything as coming from God and accepting it without murmuring and without disputing. The Greek word for meekness was used to describe a soothing wind, a healing medicine, and a colt that had been broken. In each instance, there is power: a wind can become a storm; too much medicine can kill; a horse can break loose. But this power is under control. The meek person does not have to fly off the handle because he has everything under control. Meekness is not weakness or spinelessness, but rather the willingness to suffer injury instead of inflicting it. The gentle person knows he is a sinner among sinners and is willing to suffer the burdens others’ sin may impose on him. This gentleness can only be produced by the Holy Spirit (cf. Gal. 5:22–23) and should mark the Christian’s behavior at all times, even when restoring a sinning brother (Gal. 6:1), or defending the faith against attacks from unbelievers (2 Tim. 2:25; 1 Pet. 3:15). It is a grace inwrought by the Holy Spirit, and its exercise is first and chiefly toward God. Being so, however, it is also shown toward men, even evil men, in the realization that their insults and injuries are His means of disciplining His sons. MacArthur remarks on Paul's spirit of gentleness (epieikeia) noting that "When applied to those in authority, it means “leniency” and describes those who graciously refuse to insist on the full measure of their legal rights." (2 Corinthians Commentary) Plummer on meekness (prautes)...of Christ - That the Messiah would be praus (root of prautes) had been foretold (Zech. 9:9 - "lowly" in Lxx = praus), and He had proclaimed Himself to be so (Mt. 11:29+), and had declared the blessedness of those who are so (Mt 5:5+ - meek = Lxx = praus) (and He exemplified praus on the Cross in Luke 23:34+). The appeal reads somewhat strangely as a prelude to one of the most bitter and vehement paragraphs in the writings of St Paul. What follows reads rather like an echo of the wrath of the Lamb. (2 Corinthians 10) Lowery - Gentleness (epieikeia , “graciousness”) is the active corollary to this meek disposition. This was the attitude in which Paul ministered, a spirit which could easily be construed as weakness and timidity by the world’s standards. His opponents, the false apostles (2Co 11:13), acknowledged his “bark.” In a letter (cf. 1Cor. 4:19) and through a delegate like Titus, Paul appeared bold. But his “bite,” they said, lacked teeth, at least by worldly standards. (The Bible Knowledge Commentary) NET Note has an interesting comment on meekness and gentleness - Or “leniency and clemency.” D. Walker, “Paul’s Offer of Leniency of Christ: Populist Ideology and Rhetoric in a Pauline Letter Fragment” (Ph.D. diss., University of Chicago, 1998), argues for this alternative translation for three main reasons: (1) When the two Greek nouns πραΰτης and ἐπιείκεια (prautēs and epieikeia) are used together, 90% of the time the nuance is “leniency and clemency.” (2) “Leniency and clemency” has a military connotation, which is precisely what appears in the following verses. (3) 2 Cor 10–13 speaks of Paul’s sparing use of his authority, which points to the nuance of “leniency and clemency.” (2 Corinthians 10)
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MacArthur has a great comment noting that "The allegation that Paul was bold when absent but weak when present was a clever contrivance. Any way Paul answered could be twisted. If he reaffirmed his strength in his letters, or defended his meekness in their presence, he would seemingly confirm one of the false allegations. Therefore, to answer his opponents’ charges, Paul shows in the closing section of this epistle how his life and words weld strength to weakness, proving that one can be a bold warrior for the truth, while at the same time compassionate." (2 Corinthians Commentary) COURSES in English composition teach us to avoid the use of the pronoun I as much as possible when we write. After all, it's neither good style nor good manners to make ourselves the center of attention. But there are times when the softening of the pronoun I can be bad spiritual grammar. For example, it's easy and vague to say, "Our church suffers from apathy. We need a new devotion to the Lord." It's tougher to confess, "I suffer from apathy. I need greater devotion to the Lord." The next time you're talking with friends about living for Christ, avoid using we or us when you point out how Christians can be more effective in serving Christ. Too often we—oops! I mean I—have said, "We should be doing something more creative in our youth department." What a difference it would make if instead I had the courage to say "I've been too critical of our youth leaders. I should help lighten their load so they'll have more time to plan creative activities." Smith - Handfuls of Purpose - GOD’S GENTLE FOLK 2. CORINTHIANS 10:1 There were two law lords, judges, who were dining with some other men one day. One was the son of a very rich man, Westbury. The other, St. Leonards, was the son of a poor man. During dinner, Westbury, who had the knack of saying bitter things, said, “Oh, by-the by, St. Leonards, what was your father?” “Well, my father was a barber.” “A pity he didn’t make you one.” A few minutes later, St. Leonards turned to him and said, “What was your father, by-the-way?” “My father was a gentleman.” “Ah, a pity he didn’t make you one.” Not every one who is rich and high-born is necessarily a gentleman, nor if he is well dressed. Our Heavenly Father can make every one of His children His good gentlemen and gentlewomen. Andrew Marvell had a fine saying: “Jesus Christ was the first true gentleman that ever lived.” And when that true Gentleman comes to dwell in our hearts, what a wonderful change He accomplishes. Tennyson, of his friend Hallam, wrote: “He bore without abuse The grand old name of gentleman.” The Lord Jesus can make us true gentlemen and gentlewomen. Urge (appeal)(3874) paraklesis from parakaleo = beseech <> pará = side of + kaléo = call) has a basic meaning calling someone to oneself (a call for help) and here it describes a strong and persistent request, appeal or entreaty. It means to ask for something earnestly and with propriety. Meekness (4240) prautes from praus = gentle) describes the quality of gentleness or meekness. It denotes the humble and gentle attitude which expresses itself, in particular, in a patient submissiveness to offense, free from malice and desire for revenge. It is the ability to bear reproaches and slights without bitterness and resentment, It indicates an obedient submissiveness to God's will, with unwavering faith and enduring patience displaying itself in a gentle attitude and kind acts toward others, and this often in the face of opposition. Ultimately prautes is a fruit of the Holy Spirit (Gal 5:23+ - gentleness = prautes). NT uses - 1Co 4:21; 2Co 10:1; Gal 5:23; Gal 6:1; Ep 4:2; Col. 3:12; 2Ti 2:25; Titus 3:2; Jas 1:21; Jas 3:13; 1Pe 3:15 Gentleness (1932)(epieikeia from epieikes seemly, equitable, yielding) refers to gentleness, reasonableness, fairness, equity, graciousness (2Co 10:1); as a commendable attribute for a ruler forbearance, clemency (Acts 24:4) BDAG has "the quality of making allowances despite facts that might suggest reason for a different reaction." Found only in Acts 24:4, 2Co 10:1. It refers to one’s mild and kind and gracious manner even in the face of those who come at him. It’s a person who knows how to walk in the Spirit and the qualities of the Spirit are always there. It’s a divine sense of timing is with this word “gentleness.” They know when to confront, they know how much to confront, and they know how to go about confronting somebody. So it’s totally the character of Christ. Once this character is in place what it will do is it produces a conduct that is responsible. Now conduct that is responsible is conduct that doesn’t take matters into your own hands. (Barber) Meek (humble)(5011) tapeinos means low, not high, not rising far from the ground. It speaks of one's condition as lowly or of low degree. It described what was considered base, common, unfit, and having little value. It pictures one brought low, as for example by grief. Tapeinos is descriptive particularly of attitude and social positions. Note that while most of the uses are positive (humility is a Christ-like attribute), the use in 2Co 10:1 is used in a negative or bad sense meaning servile, abject, subservient. All NT uses - Mt. 11:29; Lk. 1:52; Rom. 12:16; 2 Co. 7:6; 2 Co. 10:1; Jas. 1:9; Jas. 4:6; 1 Pet. 5:5 Face (presence, partial) (4383) prosopon from pros = towards + ops = eye, the part around the eye and so the face) means literally toward the eye or face. Of the face of Jesus transfigured (Mt 17:2), of His face spat in (Mt 26:67) and slapped (Mk 14:65). Most of the uses of prosopon refer to one's face ("toward the eye"). Bold (confident) (2292) tharrheo from thársos = boldness) means to display or have courage, an attitude of confidence or firmness of purpose in face of danger or testing. be courageous, have courage, be bold, be of good cheer. "To have certainty in a matter." (BDAG). 2 Co. 5:6; 2 Co. 5:8; 2 Co. 7:16; 2 Co. 10:1; 2 Co. 10:2; Heb. 13:6 Christ (5547) Christos from chrio = to rub or anoint, consecrate to an office) describes one who has been anointed with oil, one who has been consecrated, symbolizing appointment to a task. The majority of the NT uses refer to Jesus Hamilton suggests a fourfold significance to such anointing (“māshach,” Theological Wordbook of the Old Testament, 1:530): (1) separation unto God, (2) authorization by God, (3) divine enablement, and (4) the coming Deliverer. Uses in Corinthians - 1 Co. 1:1; 1 Co. 1:2; 1 Co. 1:3; 1 Co. 1:4; 1 Co. 1:6; 1 Co. 1:7; 1 Co. 1:8; 1 Co. 1:9; 1 Co. 1:10; 1 Co. 1:12; 1 Co. 1:13; 1 Co. 1:17; 1 Co. 1:23; 1 Co. 1:24; 1 Co. 1:30; 1 Co. 2:2; 1 Co. 2:16; 1 Co. 3:1; 1 Co. 3:11; 1 Co. 3:23; 1 Co. 4:1; 1 Co. 4:10; 1 Co. 4:15; 1 Co. 4:17; 1 Co. 5:7; 1 Co. 6:11; 1 Co. 6:15; 1 Co. 7:22; 1 Co. 8:6; 1 Co. 8:11; 1 Co. 8:12; 1 Co. 9:12; 1 Co. 9:21; 1 Co. 10:4; 1 Co. 10:16; 1 Co. 11:1; 1 Co. 11:3; 1 Co. 12:12; 1 Co. 12:27; 1 Co. 15:3; 1 Co. 15:12; 1 Co. 15:13; 1 Co. 15:14; 1 Co. 15:15; 1 Co. 15:16; 1 Co. 15:17; 1 Co. 15:18; 1 Co. 15:19; 1 Co. 15:20; 1 Co. 15:22; 1 Co. 15:23; 1 Co. 15:31; 1 Co. 15:57; 1 Co. 16:24; 2 Co. 1:1; 2 Co. 1:2; 2 Co. 1:3; 2 Co. 1:5; 2 Co. 1:19; 2 Co. 1:21; 2 Co. 2:10; 2 Co. 2:12; 2 Co. 2:14; 2 Co. 2:15; 2 Co. 2:17; 2 Co. 3:3; 2 Co. 3:4; 2 Co. 3:14; 2 Co. 4:4; 2 Co. 4:5; 2 Co. 4:6; 2 Co. 5:10; 2 Co. 5:14; 2 Co. 5:16; 2 Co. 5:17; 2 Co. 5:18; 2 Co. 5:19; 2 Co. 5:20; 2 Co. 6:15; 2 Co. 8:9; 2 Co. 8:23; 2 Co. 9:13; 2 Co. 10:1; 2 Co. 10:5; 2 Co. 10:7; 2 Co. 10:14; 2 Co. 11:2; 2 Co. 11:3; 2 Co. 11:10; 2 Co. 11:13; 2 Co. 11:23; 2 Co. 12:2; 2 Co. 12:9; 2 Co. 12:10; 2 Co. 12:19; 2 Co. 13:3; 2 Co. 13:5; 2 Co. 13:14; 2 Corinthians 10:2 I ask that when I am present I need not be bold with the confidence with which I propose to be courageous against some, who regard us as if we walked according to the flesh. Amplified - I entreat you when I do come [to you] that I may not [be driven to such] boldness as I intend to show toward those few who suspect us of acting according to the flesh [on the low level of worldly motives and as if invested with only human powers].
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MacArthur adds that "Because of his compassionate desire to spare the rebels, Paul called on them to repent." When I am present alludes to the fact that Paul would be making another visit to Corinth (2Co 12:20+). Recall he has been accused of being wimpy when absent, but here Paul reverses that and is hopeful things can be set in order so that he would not be forced on arrival to show them he is fully capable of not just "severe" letters but stern words in their presence! He did not want to be bold (stern) but gentle and meek in their presences. Note Paul's play on the verb logizomai saying he would propose (logizomai)(to speak the truth) but they would regard (logizomai)(speaking false accusations). The phrase I propose to be courageous against some is not so just the idea of courage but also the idea of being daring and acting without fear toward these smooth talkers regardless of threats they might make against him. Paul is saying he would be bold enough to defy danger or opposition. As if we walked according to the flesh alludes to the accusations that he was living and conducting themselves (aka "walk") according to the fallen, sinful flesh inherited from Adam, continually setting his mind on the things of the flesh (controlled by the sinful desires inherited from Adam) rather than setting his mind on the things of the Spirit (see Ro 8:5+). They were accusing Paul of being guided by worldly motives energized by natural powers. In fact as an apostle he had access to supernatural power and the allusion is that he may have to utilize his authority to demonstrate that he did not walk according to the flesh but according to the Spirit! As MacArthur says "The apostle pleaded with them not to force him to display the confrontive courage of which he was capable." Wiersbe on according to the flesh - Simply because Paul did not use carnal methods and exert the power of a “strong personality,” the believers thought he was a weakling! (Bible Exposition Commentary) P E
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MacArthur on fortresses - That term would convey to the New Testament reader the thought of a formidable stronghold. Corinth, like most major cities in Greece, had an acropolis. Located on a mountain near the city, the acropolis was a fortified place into which the inhabitants could retreat when attacked. Ochuroma (fortresses) was also used in extra biblical Greek to refer to a prison. People under siege in a fortress were imprisoned there by the attacking forces. The word was also used to refer to a tomb. (2 Corinthians Commentary) Tony Evans explains that "Paul says our spiritual weapons can destroy Satan’s fortresses. Weapons such as prayer, reading the Word, obedience, meditation on Scripture, fasting, and service can blow up the devil’s strongholds. And that’s what we must do. These fortresses don’t need to be remodeled. God doesn’t tell us to capture them, change the locks, and use them for Him. Satan’s fortresses must be torn down. (The Battle is the Lord's : Waging Victorious Spiritual Warfare. Chicago, Ill.: Moody Press) David
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MacArthur - Preventing Desire - So many things in our evil society attempt to capture our attention: movies, television, books, music, clothing, advertisements, and now the Internet—all designed to capture the emotions. For example, advertising executives know that buying is ultimately an emotional decision. Few people know or even care about the mechanics of the car being advertised, yet they are impressed if it looks like a race car, or if a pretty girl is behind the wheel, or if other kinds of emotional bait are included in the ad. We need to guard our minds, emotions, and wills. We need to seek God’s will by meditating on His Word and letting His will become ours. An unprotected, uncontrolled, and unyielded mind is going to be filled with evil desires that will result in evil deeds. We must control how our emotions and minds respond to the tempting bait they encounter. (Truth for Today: A Daily Touch of God's Grace) Rick Renner - Fortresses in you Mind - Once while I was ministering in southern England, I had a few free hours between services, so I asked the local church leaders to take me to see a famous old castle that was nearly one thousand years old. As I approached the castle, its tall, thick stone walls loomed upward overhead. After climbing to the top of the ancient tower, I stopped to enjoy a view of the entire valley below that was simply beautiful. This particular castle was famous for its history because its lofty position on top of the small mountain had made it impenetrable for hundreds of years. Although many aggressors had attempted to attack and overtake it, its high position on top of the mountain, coupled with its tall, thick walls, had kept those who resided inside secure from outward attack. Over the years, enemies who tried to attack and conquer the fortress had been perpetually frustrated as a result of these advantages that prohibited such a victory. As I stood in the top tower of that ancient fortress, looking down at the valley below and hearing the stories of all the foreign armies who had unsuccessfully tried to take this stronghold captive, I thought of Paul's words in Second Corinthians 10:4. He wrote, "(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds.)" What are the "strongholds" Paul is talking about in this verse? Whatever they are, Paul lets us know that they are so reinforced and resistant that they can only be eradicated by the power of God and the weapons supplied by the Holy Spirit. The word "stronghold" comes from the Greek word ochuroma. It is one of the oldest words in the New Testament, originally used to describe a fortress, such as the one described above. It depicted a fortress, a castle, or a citadel. Ancient fortresses had exceptionally thick, very high, impregnable walls that were designed to keep outsiders from scaling the walls or from breaking inside. Such walls were intended to keep intruders outside. But by the time of the New Testament, the word ouhuroma also came to be the very same Greek word used to describe a prison. Since the most secure, highly guarded prisons were usually constructed deep inside such fortresses, it makes sense that the word for a fortress or stronghold is the same identical Greek word used to picture a prison. Whereas a fortress keeps outsiders from getting in, a prison keeps insiders from getting out. Prisons are places of detention or holding tanks. They also have fortified walls, as well as bars of steel, that are designed to hold a prisoner in captivity. The "strongholds" Paul refers to are lies that the devil has ingrained so deeply in your mind and in your belief system that they now exert power over certain areas of your life. Just as ancient rulers liked to build their castles perched high on a mountainside, the devil attempts to build strong lies in your mind so he can rule you from a lofty position in your thoughts and emotions. Although you may know logically that the lies the enemy speaks to your mind are untrue, these lies still wage war in your soul, attempting to sabotage your sense of self-worth and your self-image. You see, when a person has a stronghold in his mind or emotions, he has thick, invisible walls around him that act like both a fortress and a prison in his life. Like the walls of a fortress, these lies insulate him from people who may try to break in to help him see the truth. Although others may want to help this person, they often find it impossible to break through the invisible barriers that surround his mind and emotions. As a result, the person under mental and emotional assault is held captive like a prisoner to those lies. He sits behind mental and emotional bars, viewing life through the illusion of bondage that Satan has put into his mind. He looks at others, sadly wishing he could be free like them, not realizing that he has already been set free by the blood of Jesus Christ. The lies that operate in his soul keep him bound in an inner "prison" that he can't seem to break out of by himself. So when you read Paul's words about "strongholds" in Second Corinthians 10:4, you need to picture both a fortress and a prison in your mind and then apply this picture to your own life. Are there any areas of your mind that are currently controlled by the enemy's lies of fear, doubt, and worry? Do you find yourself being repeatedly attacked in the areas of your self-worth and self-image? Are these attacks debilitating and crippling? Do you feel like a hostage to these areas of your mind and emotions? If you answered yes to any of these questions, you have probably allowed the devil to build strongholds in your mind and emotions that are hindering you from stepping out to do something God has purposed for you to do in your life. If that's your situation, first recognize and repent for permitting those strongholds to develop in the first place. Then go back and see how the devil gained this foothold in your life. After you discover how the devil was able to work so deeply in your mind and emotions, ask the Lord to forgive you and to cleanse you from this devilish operation in your soul. Once you have received this divine cleansing, it is time for you to arise in the power of the Spirit with the weapons of God and the name of Jesus Christ. Reject the devil's claim on your mind and emotions, and command him to leave in Jesus' name! Then get back on the path to right believing and right thinking by renewing your mind daily with the Word of God. If you truly want to be permanently set free from the lies that have controlled you for so long, you will have to use the weapons of the Spirit to pull down every stronghold the devil has erected in your life! (Sparkling Gems From The Greek ) THOUGHT “The Lord knoweth the thoughts of man, that they are vanity” (Ps. 94:11). “I hate vain thoughts: but thy law do I love” (Ps. 119:113). “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isa. 55:7). Jesus warned, “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies” (Matt. 15:19). “The weapons of our warfare are … mighty through God to the pulling down of strong holds … bringing into captivity every thought to the obedience of Christ” (II Cor. 10:4b–5b). “For the word of God is quick, and powerful, and sharper than any twoedged sword, … and is a discerner of the thoughts and intents of the heart” (Heb. 4:12). MacArthur - Drawing Near Keep your spiritual armor on at all times. Every battle has an offensive and defensive strategy. Paul outlines the Christian’s offensive strategy in 2 Corinthians 10:3–5: “Though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ.” Our defensive strategy is to rely on Christ’s strength and put on our spiritual armor (Eph. 6:10–11). Paul was probably chained to a Roman soldier when he wrote to the Ephesians; so he had a ready illustration of spiritual armament at hand. But unlike Roman soldiers, who removed their armor when off-duty, Christians must remain fully protected at all times. That thought is captured in the Greek word translated “put on” in Ephesians 6:11, which carries the idea of permanence—putting it on once and for all. “Stand firm” in verse 11 translates a military term that speaks of holding your ground while under attack. When properly employed, your spiritual armor serves as a lifelong companion that enables you to fight against the forces of evil and to do so without retreat. Just as Jesus personally instructed the churches in Thyatira and Philadelphia to hold fast until He returns (Rev. 2:25; 3:11), so He also instructs us to stand our ground without wavering. Similar New Testament exhortations call us to hold fast to Biblical truth (1 Cor. 15:2), to that which is good (1 Thess. 5:21), to our confidence in Christ (Heb. 3:6), and to our confession of faith (Heb. 4:14). Those are marks of a strong and stable believer against whom the schemes of Satan have little effect. David Guzik (ref) has some excellent comments on this section writing that... The carnal (Ed: Pertaining to flesh; fleshly; sensual; opposed to spiritual; describes that which is like the natural, unregenerate state) weapons Paul refuses were not material weapons like swords and spears. The carnal weapons he renounced were the manipulative and deceitful ways his opponents used. Paul would not defend his apostolic credentials with the carnal weapons others might use. In Ephesians 6 (see notes Eph 6:10ff), Paul lists the kind of spiritual weapons he did use: the belt of truth (Ep 6:14), the breastplate of righteousness (Ep 6:14), the shoes of the gospel (Ep 6:15), the shield of faith (Ep 6:16), the helmet of salvation (Ep 6:17), and the sword of the Spirit (Ep 6:17). To rely on these weapons took faith in God instead of carnal methods. But truly, these weapons are mighty in God for pulling down strongholds! The Corinthian Christians tended to rely on and admire carnal weapons for the Christian battle. Instead of the belt of truth, they fought with manipulation. Instead of the breastplate of righteousness, they fought with the image of success. Instead of the shoes of the gospel, they fought with smooth words. Instead of the shield of faith, they fought with the perception of power. Instead of the helmet of salvation, they fought with lording over authority. Instead of the sword of the Spirit, they fought with human schemes and programs. Jesus relied on spiritual weapons when He fought for our salvation. Philippians 2:6,7-note, Php 2:8-note describes this: "Who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross." This kind of victory through humble obedience (cp 1Sa 15:22, 23, Lk 1:52, 18:14, 14:11, James 4:6-note, 1Pe 5:5-note, 2Co 12:9-note,2Co 12:10-note) offended the Corinthian Christians because it seemed so "weak." The carnal, human way is to overpower and dominate and manipulate and out-maneuver. The spiritual, Jesus-way is to humble yourself, die to yourself (Mark 8:34, "daily" Lk 9:23), and let God show His resurrection power (Php 3:10-note) through you. Our spiritual weapons are scorned by the world, but feared by demonic powers. When we fight with truth, righteousness, evangelism, faith, salvation, the Word of God, and prayer, no principality or power can stand against us. "As the spittle that comes out of a man's mouth slayeth serpents, so doth that which proceedeth out of the mouths of God's faithful ministers quell and kill evil imaginations, carnal reasonings, which are the legion of domestic devils, that hold near intelligence with the old serpent." (
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MacArthur says speculations (logismos) is "a general word referring to any and all human or demonic thoughts, opinions, reasonings, philosophies, theories, psychologies, perspectives, viewpoints, and religions. The fortresses in view here are not demons, but ideologies. The notion that spiritual warfare involves direct confrontation with demons is foreign to Scripture. Christians who verbally confront demons waste energy and demonstrate ignorance of the real war. We are not called to convert demons, but sinners. The battle is rather with the false ideologies men and demons propagate so that the world believes them. Doomed souls are inside their fortresses of ideas, which become their prisons and eventually their tombs—unless they are delivered from them by belief in the truth. (2 Corinthians Commentary) Henry Morris on speculations (KJV = imaginations) - The spiritual panoply of weapons ordained by God may not appear impressive outwardly to a humanistically oriented society, but it is only these that can pull down the strong holds of Satan in this world, casting down the humanistic "reasonings" (literal meaning of "imaginations") of the leaders of this world's educational and political systems. Otherwise, the enemy will "spoil" us--that is, defeat us and despoil us of the carnal weapons we have tried to use (Colossians 2:8). (Defender's Study Bible) Kruse - The arguments (speculations logismos) Paul destroys are the ‘strongholds’ in which people fortify themselves against the invasion of the knowledge of God (the gospel). (Online Tyndale NT Commentary on 2 Corinthians - chapter 10) Murray Harris asks "What are these fortified positions that crumble before the weapons of the Spirit? Fanciful human sophistry and intellectual pretensions, or as Paul expresses it in 1 Corinthians 3:19, "the wisdom of this world." The phrase pan hypsoma (translated "every pretension" ED: LOFTY THING) refers to any human act or attitude that forms an obstacle to the emancipating knowledge of God contained in the gospel of Christ crucified and therefore keeps men in oppressive bondage to sin. (1 and 2 Corinthians The Expositor's Bible Commentary) And every lofty thing (hupsoma) raised up (epairo) against the knowledge (gnosis) of God - Lofty thing literally referred to a tower or raised rampart but in context refers to "lofty" human thinking which is falsely thought to be superior (more "lofty") to God's thinking as revealed in His Word and in the Gospel. In context it is likely similar to Paul's warning description in Col 2:8+ of "philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world rather than according to God." Adrian Rogers on lofty thing - These are towers of intellectualism that must topple. It is not intelligence but intellectualism - high-minded attitudes and sophistication. R Kent
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MacArthur - Paul further defined sinners’ strongholds of ideas as every lofty thing—that is, any unbiblical system of thought exalted as truth—that is raised up against the knowledge of God. There is the key. Spiritual warfare is not a battle with demons. It is a battle for the minds of people who are captive to lies that are exalted in opposition to Scripture.....Like Paul, before salvation, all unbelievers have a fortress in which they attempt to hide from the true knowledge of God. Those fortresses take endless forms in philosophy, psychology, world religions, cults, apostate forms of Christianity, or evolutionary naturalism—a predominant fortress in Western culture today (2 Corinthians Commentary) THOUGHT - Paul is teaching that the battlefield in spiritual warfare is our MIND. How important then it is to continually renew our mind with the Word of Truth the only effective "antidote" for the "world of lies!" Kruse - Both the stronghold of v. 4 and the tower (proud obstacle) of this verse stand for the intellectual arguments, the reasonings erected by human beings against the gospel. It is by the proclamation of the gospel, however, that God has chosen to release his power by which these very arguments (‘the cleverness of the clever’, 1 Cor. 1:19) will be destroyed, and by which those who believe will be saved (cf. Rom. 1:16; 1 Cor. 1:17–25; 2:1–5; 1 Thess. 1:5; 2:13). It should be added that Paul’s proclamation of the gospel, like our Lord’s preaching of the kingdom, was not bare declaration, but involved reasoning and arguing with his hearers in an effort to remove false barriers thrown up against the truth (cf. Acts 18:4; 19:8–10). (Online Tyndale NT Commentary on 2 Corinthians - chapter 10) TDNT says that here in 2Cor 10:5 hupsoma is used by Paul to present "the image of a “fortress with high towers” for the attitude which proudly resists the true knowledge of God but which the apostle overcomes with the gospel. And we are taking every thought (noema) captive (aichmalotizo) to the obedience (hupakoe) of Christ (cf "court-martial") NLT = "We capture their rebellious thoughts and teach them to obey Christ." In this passage Paul gives his "military objective" so to speak and that was for every person to become obedient to the Captain of the Lord's Host (Josh 5:15+), the Captain of their salvation (Heb 2:10KJV+)(cf Acts 6:7+). He was not seeking to make them obedient to himself but to the Lord Jesus Christ. Taking...captive is a combination of the words for spear and capture in battle, in this case referring to a spiritual battle in the battlefield of their mind. Taking...captive is in the present tense, so Paul is saying this is their continual activity, indicating they are always on alert for "enemy intruders" (thoughts, ideas) and pointing the spear at them (so to speak). Note also that is in the active voice, indicating we must make a choice of our will to carry out "spearing" the intruding thoughts! The implication is that we have the ability to do so, and indeed Php 2:13NLT says "it is God Who is in us giving us the desire and the power" to take these intruding thoughts captive at "spearpoint." In Paul's day when a fortress was captured and the ramparts torn down, prisoners were taken by the victors. In spiritual terms, energized by the Spirit giving us the desire and the power, we take the "sword of the Spirit" (like a "spear") and use it to capture the intruding thought (Eph 6:17+). THOUGHT - Have you had any "enemy intruders" today, thoughts like "I can't forgive that person," "I need to gratify my flesh," "I am angry at that person," etc, etc. Did you take them captive? If you are filled with the Word and the Spirit, you can successfully corral those thoughts beloved! If you do not take these enemy intruders captive, guess what? Our spiritual enemies (the world, the flesh and the devil) will use them to take us captive! R Kent
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MacArthur - To assault and throw down the fortresses of false religions, opinions, beliefs, and philosophies, only one weapon will suffice: the truth. That is so obvious that Paul does not mention it. Only one thing exposes and corrects lies—the truth. Thus, the only offensive weapon in the Christian soldier’s armor is “the sword of the Spirit, which is the word of God” (Eph. 6:17). Spiritual warfare is an ideological conflict, fought in the mind by assaulting the proud fortresses of ideas that sinners erect against the truth. Aichmalōtizō (taking captive) literally means, “to take captive with a spear.” Using God’s truth, believers smash enemy fortresses to the ground, march the prisoners out, and bring them into subjection (obedience) to the Lord Jesus Christ. They rescue sinners from the domain of darkness, “snatching them out of the fire” (Jude 23). After being taken prisoner by Jesus Christ on the Damascus Road, Paul immediately asked, “What shall I do, Lord?” (Acts 22:10). The rebellion of his sinful, proud heart was ended; the walls of his fortress crashed down in ruin, and the Lord Jesus Christ conquered his heart. Such is the experience of all the redeemed; the term the obedience of Christ is a synonym for salvation (cf. Acts 6:7; Rom. 1:5; 15:18; 16:26; Heb. 5:9).....The key to being successful in spiritual warfare is becoming proficient at wielding the sword of the Word of God against the lies people believe. It is impossible to fight error without knowing the truth. Just as soldiers train constantly in the use of their weapons, so also must Christian soldiers constantly study the Scriptures. Only the power of God’s truth can smash the lies of satanic false systems; to those “who are being saved it is the power of God” (1 Cor. 1:18). The gospel “is the power of God for salvation to everyone who believes” (Rom. 1:16; cf. 2 Cor. 6:7; Heb. 4:12). (2 Corinthians Commentary) David
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MacArthur writes that "There aren’t any fleshly techniques or words that can win a spiritual war. We must depend on spiritual weaponry and a spiritual battle plan. Our sufficiency in Christ includes weapons that are divinely powerful, that can destroy the fortresses of the spirit world and all its lofty thoughts that are raised up against the knowledge of God. What are those weapons? They are not mystical phrases or verbal formulas. They are not the power to scold or command demons. There’s nothing secret or mysterious about these weapons. They are not tricky or complicated. What are they? Ephesians 6:13-18 is perhaps the most familiar text on the Christian’s spiritual weaponry...observe carefully the nature of this arsenal. The pieces of armor are all spiritual commodities: truth, righteousness, faith, the gospel, God’s Word, and prayer. They are not cryptic formulas, but the simple assets every believer inherits in Christ. How can we use those weapons? Technique is not the issue; personal character is. Look once again at 1Ti 1:18, 19... That sheds some light on how we are to fight the devil. Rather than chasing demons around, trying to figure out their names and shooing them away, Paul told Timothy to focus on keeping the faith (sound doctrine) and a clear conscience (righteous living so the conscience cannot accuse). Again, in 2Ti 2:3, 4, (describes) another very crucial principle for success in the war against the powers of darkness: disentangle yourself from worldly things, and commit yourself to doing the will of the Commander. Do you see what Scripture is saying? If we do not use the truth, live the truth, believe the truth—if we do not have clear consciences that come from holy living, and if we are not disentangled from the world, doing the will of God—it doesn’t matter what we say to the powers of darkness. Winning against Satan is not a question of claiming some kind of imagined authority over him; we simply need to pursue righteousness, avoid sin, and stand firm in the truth. Satan cannot defeat any believer who lives that way. Conversely, weak doctrine and sinful living will make a person vulnerable no matter what verbiage he may spit into the air thinking Satan is listening. (MacArthur, J. Our Sufficiency in Christ) F B Meyer Our Daily Homily Bringing every thought into … the obedience of Christ. The apostle is planning a campaign; his words glow with the fire of military enthusiasm: but, as one has eloquently said, the weapons of his warfare are not carnal; the standard under which he fights is a more sacred sign than that of Caesar; the territory he invades is more difficult of conquest than any which kept the conquerors of the world at bay. He sees rising before him the lofty fortresses of hostile error; they must be reduced or razed. Every mountain fastness to which the enemy can retreat must be scaled and destroyed; and every thought of the soul, which is hostile to the authority of the Divine Truth, must become a prisoner of war in the camp of Christ. Be sure to distinguish between the proper use of the intellect by the man who recognizes its necessary limitations and uses it in the humble and reverent inquiry after truth, and that undue exaltation of the intellect, which sets itself on high as the ultimate judge of truth, or which roams wildly, unheeding the Divine control. There are vain thoughts, sensual thoughts, cynical and self-reliant thoughts, sceptical thoughts, proud thoughts, wandering and wayward thoughts; but the apostle says that, however strongly they fortify themselves against Christ, they should and must be brought into captivity. Paul once thought he ought to do many things contrary to Jesus, but became his humble disciple. The intellect has its province, but faith has hers; and while the intellect tends to exalt man, faith humbles him and leads him captive in the chains of love. We must come with absolute obedience to Christ, that every vail may be torn away, and whatever blurs the clear surface of the mirroring intellect may be removed. VIRUS [Bring] every thought into captivity to the obedience of Christ. —2 Corinthians 10:5 Recently I’ve had to contend with a virus that invaded my computer. What bothers me most is that viruses are created maliciously. What’s worse, I permitted the virus to enter my machine by opening what I thought was an innocent e-mail. Sin resembles a computer virus. Satan wants to destroy Christians by infecting their minds. But the apostle Paul urged the believers at Corinth to bring “every thought into captivity to the obedience of Christ” (2 Cor. 10:5). Just as we let a virus into our computers, we also let darkness into our lives when we thoughtlessly open ourselves unthinkingly to the godless messages that permeate our culture. We let down our guard and hardly notice the sin that enters our lives. GUARD YOUR THOUGHTS AS YOU WOULD YOUR WALLET. Oswald Chambers - Do it yourself Determinedly Demolish some Things. Casting down imaginations and every high thing that exalteth itself against the knowledge of God. 2 Cor. 10:5. Deliverance from sin is not deliverance from human nature. There are things in human nature, such as prejudices, which the saint has to destroy by neglect; and other things which have to be destroyed by violence, i.e., by the Divine strength imparted by God’s Spirit. There are some things over which we are not to fight, but to stand still in and see the salvation of God; but every theory or conception which erects itself as a rampart against the knowledge of God is to be determinedly demolished by drawing on God’s power, not by fleshly endeavour or compromise (v. 4). It is only when God has altered our disposition and we have entered into the experience of sanctification that the fight begins. The warfare is not against sin; we can never fight against sin: Jesus Christ deals with sin in Redemption. The conflict is along the line of turning our natural life into a spiritual life, and this is never done easily, nor does God intend it to be done easily. It is done only by a series of moral choices. God does not make us holy in the sense of character; He makes us holy in the sense of innocence, and we have to turn that innocence into holy character by a series of moral choices. These choices are continually in antagonism to the entrenchments of our natural life, the things which erect themselves as ramparts against the knowledge of God. We can either go back and make ourselves of no account in the Kingdom of God, or we can determinedly demolish these things and let Jesus bring another son to glory. Determinedly Discipline other Things. Bringing into captivity every thought to the obedience of Christ. 2 Cor. 10:5. This is another aspect of the strenuous nature of sainthood. Paul says—“I take every project prisoner to make it obey Christ.” (Moffatt.) How much Christian work there is to-day which has never been disciplined, but has simply sprung into being by impulse! In Our Lord’s life every project was disciplined to the will of His Father (John 5:30). There was not a movement of an impulse of His own will as distinct from His Father’s—“The Son can do nothing of Himself.” (Jn 5:19) Then take ourselves—a vivid religious experience, and every project born of impulse put into action immediately, instead of being imprisoned and disciplined to obey Christ. This is a day when practical work is over-emphasized, and the saints who are bringing every project into captivity are criticized and told that they are not in earnest for God or for souls. True earnestness is found in obeying God, not in the inclination to serve Him that is born of undisciplined human nature. It is inconceivable, but true nevertheless, that saints are not bringing every project into captivity, but are doing work for God at the instigation of their own human nature which has not been spiritualized by determined discipline. We are apt to forget that a man is not only committed to Jesus Christ for salvation; he is committed to Jesus Christ’s view of God, of the world, of sin and of the devil, and this will mean that he must recognize the responsibility of being transformed by the renewing of his mind. (My Utmost For His Highest) A W Tozer - GUIDANCE IS BY THE SPIRIT Bringing into captivity every thought to the obedience of Christ. 2 Corinthians 10:5 We can always trust the moving and the leading of the Holy Spirit in our lives and experiences, but we cannot always trust our human leanings and our fleshly and carnal desires. That calls for another word of balance. We know that the emotional life is a proper and noble part of our total personality. But by its very nature, it is of secondary importance, for religion lies in the will, and so does righteousness. God never intended that such a being as mankind should become the mere plaything of his or her feelings. The only good that God recognizes is the willed good. The only valid holiness is a willed holiness. That is why I am always a little suspicious of the overly bubbly Christian who talks too much about himself or herself—and not enough about Jesus. That is also why I am more than a little concerned about the professing Christian whose experience does not seem to have resulted in a true inner longing to be more like Jesus every day in thought, word and deed! Related Resources: What is metaphysical naturalism? | GotQuestions.org What is naturalism? | GotQuestions.org - "Naturalism attempts to fortify itself against God by altogether shutting Him out of public life, social policy, the courts, and eliminating all biblical influence in morality and ethics. This and all the other deceptive and deadly ideologies must be destroyed and the incarcerated sinners rescued." (MacArthur) Destroying (2507) (kathaireo from kata = down + haireo = to take for oneself) means to cause something or someone to be lowered. To take or bring down (Of our Lord Jesus from the Cross - Mark 15:36, 46, Lk 23:53, Acts 13:29; of buildings - Lk12:18) or to bring something down from one point to another. Figuratively kathaireo speaks of bringing down rulers (Lk 1:52 - overthrowing them, taking away their power) or destroying evil nations (Acts 13:19), evil idols (Acts 19:27) or evil thoughts (2Co 10:4). TDNT writes that kathaireo has "four main senses a. “to take down,” b. “to tear down,” c. “to destroy,” and d. “to dethrone.” The LXX uses it in all these senses for various Hebrew equivalents, e.g., taking down the brazen sea, tearing down houses etc., destroying cities, and dethroning rulers. Speculations (3053) (logismos from logizomai = process of careful study or reasoning and arriving at a conclusion) represents the product of cognition and thus means consideration, reasonings, reflections, calculations. The Greeks used logismos to describe the consideration and thought which preceded and determined one's conduct. In the present context logismos speaks of reasonings (sophistries) that are contrary to or hostile to the truth of God. Lofty thing (5313) (hupsoma from hupsoo = to elevate, lift up, raise high) literally meant height, high place, something elevated. Hupsoma ("the exaltation") was a term in Greek which referred to the sphere above the earth. It is used of “a height,” as a mountain or anything definitely termed a “height". Thayer says hupsoma referred to an elevated structure, a barrier, a rampart, or a bulwark. Chrysostom says it meant something like "towering fortress". The figurative meaning of hupsoma in the present passage is that of an arrogant or proud obstacle which pictures these thoughts as "high towers". In the Septuagint it conveyed the idea of arrogance. Zodhiates says hupsoma is used here... Figuratively of a proud adversary, a lofty tower or fortress built up proudly by the enemy (Complete Word Study Dictionary: New Testament) Raised up (raise)(1869) epairo means to lift up, hold up ("lifting up holy hands" = 1 Ti 2:8, cf Lk 24:50 as a gesture of blessing; Lxx = Ps 134:2), in Lxx of Moses lifting up his hands and Israel prevailing in the battle (Ex 17:11), lift up a sail (hoist) (Acts 27:40). Figuratively, to rise up against, to be in opposition (2 Cor 10:5, cf Lxx = Ezra 4:19 "that city has risen up against the kings", Da 11:14 "many will rise up against the king of the South"). To lift up or exalt oneself (be arrogant, put on airs) (2 Cor 11:20; Lxx - Jer 13:15 - "do not be haughty"). Knowledge (1108) (gnosis from ginosko = to know especially by experience) is the comprehension or intellectual grasp of something and speaks of information acquired through experience or education. It can describe experiential knowledge rather than a mere passing acquaintance. On the other hand gnosis can reflect only intellectual comprehension without affecting one's character. Gnosis was a favorite word of the Gnostics, the most formidable enemy of the Church of the second century. The Gnostics claimed a superior knowledge peculiar to an intellectual caste and specifically they claimed a superior, private knowledge over and above that of the Bible. Certainly the Gnostics were arrogantly opposed to the knowledge of God, and sadly modern day counterparts have subtlety infiltrated the church of Jesus Christ. Taking...captive (163) (aichmalotizo from aichme = a spear + halotós = to be taken or conquered) was a military term which mean to take captive as a prisoner or be led away captive (eg Lk 21:24). Paul uses this verb figuratively to describe the power of indwelling Sin to take one captive or make them a prisoner in a spiritual sense (Ro 7:23-note). This verb is used by Paul in 2Ti 3:6 (note) to refer to subjecting or captivating "weak women" by teaching unsound doctrine (error). Kittel has the following note on this word group...1. Proper Use. The “prisoner of war” is a miserable person in special need of divine aid (cf. Lk. 21:24). The exile gave the term a religious reference (cf. Ps 126:1). The messenger of Is. 61:1 proclaims freedom to captives, and Jesus accepts this as a messianic task (Lk. 4:18). Visiting prisoners is a loving duty (Mt. 25:36ff.), and working and praying for release is enjoined (cf. Philemon 1: 22). God himself grants liberation in Acts 5:19. 2. Figurative Use. Imprisonment may be used to denote subjection to error (2Ti 3:6-note) or sin (Rom. 7:23), but also to Christ (Ep 4:8-note; 2Co 10:5). Paul calls his helpers “fellow-prisoners,” probably not in a literal sense but in the sense of being similarly subject to Christ (cf. “fellow-servants,” Col 1:7-note; Col 4:7-note). (Theological Dictionary of the New Testament. Eerdmans) Thought (3540) (noema from noeo = perceive in turn from noús = mind) is literally the result of the activity of the "nous" or mind, that part of man which thinks. Noema means that which is thought (a thought), perceived with the mind (a mental perception), understood, pondered, or considered. A thought is that which one has in mind as product of an intellectual process. Thought is either the act or operation of the mind, when attending to a particular subject or thing, or it is the idea consequent on that operation. Note especially 2Co 2:11 where noema describes the "schemes" of the devil. Webster says a scheme is a project; a contrivance; a plan of something to be done; a design. Scheme is a method devised for making or doing something or achieving an end and stresses the calculation of the end in view which in the devil's case describes his (or his minion's) plan which is motivated by craftiness and self-interest. Beware! Take up the shield of faith to deflect demonic "fiery missiles" (Ep 6:16-note). Noema - 6x in 6v - 2Cor 2:11; 3:14; 4:4; 10:5; 11:3; Phil 4:7 Obedience (5218) (hupakoe from hupó = under + akoúo = hear) (Click study of related verb hupakouo) literally means "hearing under", that is, listening from a subordinate position in which compliance with what is said is expected and intended. Hupakoe speaks of the one hearing as being under the authority of some one else. Thus, hupakoe comes to mean compliance (disposition to yield to another) with the demands or requests of someone over us. Obedience is submission or hearkening to a command. Obedience is the carrying out the word and will of another person, especially the will of God. Illustration - A missionary translator was endeavoring to find a word for “obedience” in the native language. This was a virtue seldom practiced among the people into whose language he wanted to translate the New Testament. As he returned home from the village one day, he whistled for his dog and it came running at full speed. An old man, seeing this, said, admiringly in the native tongue, “Your dog is all ear.” Immediately the missionary knew he had his word for obedience. (Encyclopedia of 7700 Illustrations by Paul Lee Tan) Hupakoe conveys the picture of one listening and following instructions. Submitting to that which is heard involves a change of attitude, forsaking the tendency of the fallen nature to rebel against Divine instructions and commands and seeking God's will, not self will. Someone has said that a "proof" that we are of the elect is not an empty prating about how secure we are once we believed, but rather how sensitive we are to the principle and practice of obedience to Jesus. Hupakoe - 15x in 14v - Ro 1:5; 5:19; 6:16; 15:18; 16:19, 26; 2Co 7:15; 10:5, 6; Philemon 1:21; Heb 5:8; 1Pe 1:2, 14, 22 Diadochos, a fifth-century writer included in The Philokalia, writes that "those pursuing the spiritual way must always keep the mind free from agitation in order that the intellect, as it discriminates among the thoughts that pass through the mind, may store in the treasuries of its memory those thoughts which are good and have been sent by God, while casting out those which are evil and come from the devil Taking Music "Captive" - Music can clearly impact our minds and therefore must be included among those thoughts we take "captive...to the obedience of Christ" (2 Cor. 10:5). What should be our "filter"? Ultimately the music should inspire a greater love for God and appreciation for what He has done and if it fails to do so take it "captive". When you hear a song, ask yourself if the lyrics fulfill the criteria in Phil. 4:8. This will cause you to reject many songs because their lyrics are untrue, dishonorable, impure, etc. Second, how does the thoughts generated by the music affect your mind and heart? Some music for example may stimulate the memory of an unhealthy past experience and thus must be taken captive. Timothy Warner - Satan is also called "the accuser of our brothers" (Rev 12:10). He accuses us to God and he accuses us to ourselves. God convicts us of sin by showing us how to deal with it through the Cross. Satan accuses us to discourage us and make us want to give up. He will sometimes put an evil thought in our minds and then say, "And you say you are a Christian—look what you're thinking!" I've talked with ministers and missionaries who've struggled with this. It's one of the reasons Paul tells us to "take captive every thought to make it obedient to Christ" (2Cor. 10:5). (Discipleship Journal) C H
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MacArthur- The false apostles' claim to belong to Christ can be understood in 4 ways: 1) that they were Christians; 2) that they had known Jesus during His earthly life; 3) that they had an apostolic commission from Him; or 4) that they had an elevated, secret knowledge of Him. Their claim that some or all of those things were true about themselves implies that they denied all of them to be true of Paul. (MacArthur Study Bible) Murray Harris points out Paul's opponents supported their claims by their "commendatory letter (3:1), the authoritarian manner (11:20), the spectacular vision, the remarkable ecstatic experience (cf. 12:1-7), rhetorical skill (11:6), and "pure" Jewishness (11:22). (1 and 2 Corinthians The Expositor's Bible Commentary) Warren
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MacArthur - The apostle again demonstrated his humility by refusing to boast of his own accomplishments, preferring to speak only of what Christ had done through him (Ro 15:18; Col 1:29). (MacArthur Study Bible) P E
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MacArthur - After Martin Luther's death, his friends found a scrap of paper in his pocket on which the great Reformer had written, “We are all beggars.” Humble men of God realize that they have nothing to boast about. If they preach the gospel, it is because God's Word is a fire in their bones (Jer. 20:9) and they are compelled to preach (1 Cor. 9:16). They serve the church only because Christ puts them into service (1 Tim. 1:12), and any success they have is attributable solely to the grace of God at work in them (1 Cor. 15:10). They cry out with the psalmist, “Not to us, O Lord, not to us, but to Your name give glory” (Ps. 115:1). (2 Corinthians Commentary) Broomall on in the Lord - In Paul's epistles, the in (en) in the phrase, in the Lord, always expresses an intimate and mystical relation with Christ. The phrase is somewhat like a spiritual trademark (e.g., Ro 16:12, 13, 22; Phil 4:1, 2, 4, 10; Phm 20). No other NT writer uses it. (2 Corinthians 10) King Of The Apes He who glories, let him glory in the Lord. —2 Corinthians 10:17 Today's Scripture: 2 Corinthians 10:1-18 Studies conducted by the National Geographic Society provide some fascinating insights into the behavior of chimpanzees. Observers noted how the leadership of a chimp community changed because of a dramatic bluff used by one of the lowliest members of the colony. Mike, as he was affectionately known, learned to dominate his chimp establishment with the aid of some empty kerosene cans and a heavy steel box. Hooting loudly, he would bang the metal objects together as he pushed them over the ground. This clamorous behavior frightened the apes so much that the leader surrendered his sovereignty to Mike. Unfortunately, similar situations may be seen in the church. Those who generate the most activity often receive the greatest attention and honor. But a big program and a flashy personality are not sure evidence of divine blessing. Paul warned against looking “at things according to the outward appearance” (2 Cor. 10:7). The real measure of our labor is whether it is in keeping with God’s Word and reflects His glory rather than our own. Help us not to cloud God's glory, Nor with self His light to dim; May each thought to Christ be captive, Emptied to be filled with Him. —Anon. You can't glorify self and Christ at the same time. A Glimpse Of God’s Love He who glories, let him glory in the Lord. —2 Corinthians 10:17 Today's Scripture: John 9:24-34 Nadine was in the last stages of cancer when I met her. The doctor said chemotherapy would no longer help. She was a dedicated Christian and had a wonderful peace from God. She spent her last weeks making scrapbooks for her adult daughters and planning her memorial service. Nadine’s joyful spirit was inviting to be around, and people looked forward to spending time with her. She kept her sense of humor and always shared the ways that the Lord was meeting her needs. She gave everyone around her a glimpse of God’s loving character. When a man who had been born blind was healed by Jesus, he too had the opportunity to show others a glimpse of who God is (John 9:1-41). Neighbors asked, “How were your eyes opened?” (v.10). He told them about Jesus. When Pharisees questioned him, he told them how Jesus had given him sight, and concluded, “If this Man were not from God, He could do nothing” (v.33). We may wonder how we can show others what God is like. God can be clearly seen in the way we handle life’s difficulties, such as problems at work or home, or perhaps a serious illness. We can share with others how He is comforting us—and let them know that the Lord cares for them too. Believers who are Spirit-filled Are unaware that God may be Revealing through their Christlike ways A glimpse of His reality. —Hess You can be a glimpse of God’s love to someone. They Are The Problem He who glories, let him glory in the Lord. —2 Corinthians 10:17 Today's Scripture: 2 Corinthians 10:12-18 Researchers from Virginia Tech University, along with police administrators, recently determined that distracted drivers put others in more danger than aggressive drivers. Drivers who eat, discipline children in the backseat, or talk on the phone are the most hazardous. When residents in Grand Rapids, Michigan, were asked about the bad habits of drivers that made the highways unsafe, most felt that others caused more problems than they themselves. One woman said that she talked on her cell phone a little, but at least she didn’t dial the phone numbers while on the road. She concluded her comments by stating that others “aren’t following the rules of the road . . . . They put us all at risk.” It’s our nature to point a finger at others. The apostle Paul talked about fellow teachers who avoided looking at their own behavior and instead attacked him (2 Cor. 10:12-18). He wrote, “They, measuring themselves by themselves, . . . are not wise” (v.12). The faults I see in others’ lives Are often true of me; So help me, Lord, to recognize My own hypocrisy. —Sper If you must compare yourself with someone, compare yourself with Christ. 2 Corinthians 10:18 For it is not he who commends himself that is approved, but he whom the Lord commends. Phillips It is not self-commendation that matters, it is winning the approval of God. AMP For [it is] not [the man] who praises and commends himself who is approved and accepted, but [it is the person] whom the Lord accredits and commends. NLT When people commend themselves, it doesn’t count for much. The important thing is for the Lord to commend them. NET For it is not the person who commends himself who is approved, but the person the Lord commends. The Living Bible When someone boasts about himself and how well he has done, it doesn’t count for much. But when the Lord commends him, that’s different! CJB because it is not the one who recommends himself who is worthy of approval, but the one whom the Lord recommends. NJB For it is not through self-commendation that recognition is won, but through commendation. The Message What you say about yourself means nothing in God’s work. It’s what God says about you that makes the difference. not: 2Co 10:12 3:1 5:12 Pr 21:2 27:2 Lu 16:15 18:10-14 who commends : 2Co 6:4 2Co 13:7 Ac 2:22 Ro 14:18 16:10 1Co 11:19 2Ti 2:15 but: Mt 25:20-23 Joh 5:42-44 12:43 Ro 2:29 1Co 4:5 1Pe 1:7 Related Passage: 2 Corinthians 5:9-10+ (OUR GOAL IN THIS LIFE) Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him. 10 For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad. 1 Corinthians 4:3-5+ (DESIRE FOR DIVINE COMMENDATION) But to me it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself. 4 For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord. 5 Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God. Matthew 25:21 “His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.’ SEEK ONLY GOD'S COMMENDATION A man is really approved when the Lord thinks well of him, not when he thinks well of himself (2Co 10:18TEV). THOUGHT - Spiritual principle from this passage = seek only to please God and her His commendation! For it is not he who commends (sunistemi/sunistao) himself that is approved (dokimos), but he whom the Lord commends (sunistemi/sunistao) - Here Paul underscores the most important "seal of approval" in this short lifetime - "A.U.G." Approved unto God. There is no higher approval. There can be no greater goal for every child of God, than to have His "seal of approval" eternally "stamped on our lives!" MacArthur - False teachers are totally focused on the here and now (ED: FOR THEIR "THEN AND THERE" WILL BE HOT AND LONG!), as they pursue fame, accolades, notoriety, prestige, wealth, and power. But true servants of Christ look toward their heavenly reward (Matt. 5:12; Luke 6:23; Col. 3:24; Heb. 11:26). They understand that worldly self-commendation is meaningless (2 Corinthians Commentary) Broomall - Paul infinitely preferred Christ's "Well done!" (Mt 25:21, 23) to all the plaudits of self-appointed scholars (cf. 2 Cor 10:12). (2 Corinthians 10) Warren