Paul begins to build a defense for his apostleship and ministry. False teachers in Corinth have slandered him and gained some influence over the Corinthian believers. Paul encourages the Corinthians to get rid of the deception and deceivers through setting their minds on truth and obedience to Jesus. He would prefer for them to deal with the false teaching themselves, but if they do not by the time he arrives, Paul will take care of it. He reminds his readers that our enemies aren’t truly other people, but sin. God has given us the ability to obey as Christ obeyed, and thus destroy spiritual fortresses of sin and deceit in our hearts.
In 2 Corinthians 10:1-62 Corinthians 10:1-6 commentary, commentary Paul begins a preamble to a direct defense of his apostolic integrity. He will prepare the Corinthians for his personal visit, encouraging them to adopt a new perspective/attitude toward him and toward their walk. The Corinthians will be exhorted to clean up the mess among them that is due to false teaching.
Paul begins by expressing a desire for the Corinthians to look at him through a spiritual rather than a physical lens and focus on Christ rather than men:
Now I, Paul, myself urge you by the meekness and gentleness of Christ—I who am meek when face to face with you, but bold toward you when absent! 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 (vs. 1-2).
After discussing the collection of a financial offering to aid needy believers in Judea in Chapters 8-9, Paul resumes his response to an attack on his apostleship in Chapters 10-13. He mentioned in the early part of the letter that he delayed coming to see them in person to spare them sorrow, apparently due to corrective action needed (2 Corinthians 2:12 Corinthians 2:1 commentary).
Paul has already defended his apostleship in this letter. For example, he asserted “For we are not like many, peddling the word of God” (2 Corinthians 2:172 Corinthians 2:17 commentary). He spoke of “beginning to commend ourselves” in 2 Corinthians 3:12 Corinthians 3:1 commentary. He said, “For we do not preach ourselves but Christ Jesus as Lord” in 2 Corinthians 4:52 Corinthians 4:5 commentary, commentary and “we wronged no one, we corrupted no one, we took advantage of no one” in 2 Corinthians 7:22 Corinthians 7:2 commentary.
We can infer from the earlier chapters and Chapters 10-12 that Paul’s opponents were, as usual, attempting to undermine and delegitimize his authority as an apostle. Their goal was to thwart his gospel message of God’s grace and replace it with another (2 Corinthians 11:42 Corinthians 11:4 commentary).
Paul does not walk according to the flesh. This means he is not living according to the ways of the world. He is not peddling the word of God, seeking financial gain as his primary motive. In 1 Corinthians 91 Corinthians 9 commentary, commentary Paul had to defend himself against criticism that he was not a legitimate apostle because he did not take money, rather choosing to pay his own way (1 Corinthians 9:3-41 Corinthians 9:3-4 commentary). Apparently, the critics claimed he was an “amateur” rather than a “pro.” He will again defend against this argument in this letter (2 Corinthians 11:7-82 Corinthians 11:7-8 commentary).
But in this letter, he also appears to have to defend the opposite claim; accusers in political fights like these are not typically bound by consistency. In 2 Corinthians 2:172 Corinthians 2:17 commentary, commentary he asserted he is not using his position of authority for financial gain. In 2 Corinthians 8:18-202 Corinthians 8:18-20 commentary, commentary Paul appointed a group of trusted brothers to collect an offering, so that Paul would be above reproach, demonstrating “None of this money is coming to me.” This again infers that he was under suspicion from claims he was a profiteer. He will say in 2 Corinthians 12:142 Corinthians 12:14 commentary “I do not seek what is yours,” again insisting that he is not seeking funds to go into his pocket.
In verse 2, Paul has a request: I ask that when I am present I need not be bold with the confidence with which I propose to be courageous against some.
The some people in their midst who regard us as if we walked according to the flesh would seem to refer to those who regard Paul merely as a peddler of the gospel, a profiteer seeking personal gain. They might regard that Paul is primarily seeking money for himself.
We can also presume that the some that Paul wants them to deal with prior to his visit includes dealing with the competing Jewish “authorities” who are seeking to displace Paul and pull the Corinthians under their authority. Paul speaks of them as presenting another Jesus and a different gospel (2 Corinthians 11:42 Corinthians 11:4 commentary).
Paul calls his competing Jewish opponents “false apostles” (2 Corinthians 11:132 Corinthians 11:13 commentary) who are pulling the Corinthians into an abusive and exploitative relationship (2 Corinthians 11:202 Corinthians 11:20 commentary). It might be that the some includes these false apostles who might be in their midst. It could also be disciples of these false apostles who need to be dealt with. In either case, Paul’s desire is that the Corinthian leadership properly deal with these things prior to his arrival.
Carrying forward the context of Chapters 8 and 9 which speak of money, we can infer that a part of what Paul is asking the Corinthians to take care of includes a controversy about his financial integrity. He will say later that he will deal with all issues if they don’t (2 Corinthians 13:22 Corinthians 13:2 commentary). But he makes it clear here that his strong preference is that they deal with it themselves.
Paul appears to be requesting them to put the controversies about his financial integrity, apostolic authority, and other criticisms behind them before he arrives. He will spend much of this chapter and the following chapters setting forth a case that ought to settle the point. Paul will lay out a case for the legitimacy and integrity of his apostleship that is exceedingly compelling. He will demonstrate that his primary earthly “reward” for his apostolic service has been intense suffering for the gospel—the precise opposite of financial prosperity. This should give them sufficient information to settle the matter.
Paul begins his admonition to be spared from defending his apostleship and financial integrity in person. He began Chapter 10 with the phrase I, Paul, myself. He uses repetition to emphasize that this is a very personal request. This is something that matters much to Paul. What he desires is to urge you by the meekness and gentleness of Christ—I who am meek when face to face with you to not have to refute the allegations of his apostolic integrity when he comes to see the Corinthians in person.
Paul uses the word urge, the same Greek word he uses in Romans 12:1Romans 12:1 commentary when he says “I urge you” to present their bodies as a living sacrifice. He makes an appeal (urge) to the Corinthians and that appeal does not come as a command. This will be the choice of the Corinthians. Paul will present facts that ought to inform that choice. The facts will demonstrate his intense suffering. 2 Corinthians 10:12 Corinthians 10:1 commentary through 2 Corinthians 11:212 Corinthians 11:21 commentary can be viewed as a prelude to Paul’s direct defense of his apostolic integrity. His direct defense, beginning in 2 Corinthians 11:222 Corinthians 11:22 commentary, commentary will feature a listing of the intense suffering he has endured for sharing the gospel.
A possible scenario is that these final chapters, 10-13, were written considerably later than the previous chapters. We would expect that a lengthy letter like this might be written over a period of time. We can imagine that something took place that caused Paul to add these chapters with a somewhat sharper defense of his apostolic integrity than he had previously given.
Paul’s assertion in 2 Corinthians 11:222 Corinthians 11:22 commentary provides a clue that the controversy is between he, who is a Jew, and other Jews who claim apostolic authority; men he calls “false apostles” (2 Corinthians 11:132 Corinthians 11:13 commentary). Just prior to listing the intense suffering he has endured, Paul says:
“Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.” (2 Corinthians 11:222 Corinthians 11:22 commentary)
We can infer from this verse that Paul’s adversaries are fellow Jews who are competing “authorities.” This is the same scenario he addressed in his letters to Roman and Galatian Gentile believers (Romans 2:17Romans 2:17 commentary, 2424 commentary, Galatians 5:12-13Galatians 5:12-13 commentary). The competing Jewish “authorities” desired to gain followers for themselves while Paul desired them to follow Christ. As is typical in such political battles, Paul’s opponents accused Paul of the very wrong they were practicing.
This is why Paul urges rather than commands. He is seeking to point the Corinthians to follow Christ and walk in the Spirit.
He urge(s) by the meekness and gentleness of Christ.
Meekness in modern culture tends to evoke an image of conflict avoidance. We know this is not intended in the Bible, as the Greek word “praiotes” (meekness) is used in two verses where believers are exhorted to engage in confrontation. Galatians 6:1Galatians 6:1 commentary exhorts those who are spiritual to confront sinners with meekness (“praiotes”) so that they might not be tempted and also sin.
We can infer from this that meekness is seeking to understand the perspective of the other person, to speak to them in a manner where they can see what is true and receive benefit. The focus is upon seeking their good. The alternative would be to seek to dominate, condemn, or control (like the competing “authorities”). This is sin.
Likewise, in 2 Timothy 2:252 Timothy 2:25 commentary, commentary Paul advises Timothy to instruct those “who are in opposition” to sound teaching “with gentleness [“praiotes”] correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth.”
Timothy must not avoid confrontation. He is to confront wrong with truth, something only the strong do. However, his confrontation is not to be for the purpose of domination or control. The purpose is to seek “repentance” and “knowledge of the truth.” So, again, “praiotes” is approaching a potentially contentious situation with an intent to benefit the other person and serve what is right and true.
To be meek in this manner is not a sign of weakness, but strength. Paul lists meekness “praiotes” as a fruit of the Holy Spirit (Galatians 5:23Galatians 5:23 commentary). It takes a person exceedingly strong in character to confront someone, risking rejection, in order to seek benefit for the other person by aligning them with what is true and right. Thus, the term urge connects with the term meekness. Paul is not coercing the Corinthians. Rather, he is presenting them with truth that they might make choices that lead to their greatest benefit.
Paul is asking the Corinthians to believe what is true about his apostleship and authority in the gospel. But he is also asking them to read, understand, and agree with his letter so that he does not have to dispute with them further when he sees them in person. When he visits in person, he desires to engage in constructive activities that result in shared ministry.
As we saw in Galatians 5:23Galatians 5:23 commentary, commentary “praiotes” is sometimes translated as gentleness rather than meekness. But in this instance, another Greek word “epieikeia” is translated as gentleness.
“Epieikeia” is only used here and in Acts 24:4Acts 24:4 commentary and commentary carries with it the sense of gentle restraint. It is translated in Acts 24:4Acts 24:4 commentary as “kindness” or “courtesy.” An orator named “Tertullus” uses “epieikeia” when addressing the governor Felix to accuse Paul. There, Tertullus asks Felix to please grant him some of his valuable time in order to consider his argument. Tertullus asked the authority (Felix, the governor) for the courtesy of hearing his case. In that instance, it was the subordinate asking favor of the authority.
Paul reverses this here in 2 Corinthians. He is an authority, an apostle of Jesus Christ. He could exercise his authority with sternness and power. But he is, rather, exercising a gentle constraint, that they might hear and decide of their own accord, which is for their best.
Even though Paul will state strongly his defense against charges against his person and his ministry beginning in Chapter 11, he wants the Corinthians to know he is writing and coming in the spirit of Christ. I who am meek when face to face with you, but bold toward you when absent! (v. 1b).
In saying this, Paul appears to be using tongue-in-cheek irony, most likely stating one of the charges against him in verse 1, namely that he is meek when face to face but bold toward them in his letters. The Greek word translated meek in this sentence is from the same Greek root word he previously used for meekness. This meek translates “tapeinos” which can also be translated as “lowly” or “base.” The idea is to contrast an unimpressive, perhaps even feeble in-person presence with a bold and impressive written presence.
Since Paul is likely repeating a criticism and twisting it into an irony, meek might be better translated as “lowly.” If stemming from a criticism, it would have been intended by detractors in a negative sense. We can take from this that Paul, as a brilliant scholar, might have been stereotypical in that sense, coming across face to face in person more like an introverted academic than a powerful orator. We can infer that Paul’s personal presence was unimpressive. This is something he came to embrace as a strength, because he realized he is perfected in weakness (2 Corinthians 12:92 Corinthians 12:9 commentary).
Paul’s request that when I am present I need not be bold with the confidence with which I propose to be courageous against some indicates Paul is planning a visit to Corinth. He does not want a repeat of the previous, painful visit. He is asking, pleading, urging, that the Corinthian believers would receive this letter, confront and confirm the facts, and get on the same page with him before he visits them in person.
Paul is hoping that he will not need to be as bold with the confidence with which I propose to be. He is giving them every opportunity to understand the facts and deal with things themselves. However, if there are those who regard us as if we walked according to the flesh (v. 2b), whose views remain ascendant, then when he comes, he will be bold and courageous against some. Although he greatly desires the church in Corinth to address their concerns themselves prior to his coming, if things are still awry when he gets to Corinth he will apply his apostolic authority to deal with them.
He will say something similar near the end of the letter, urging them to clean up the mess before he comes so that they can use their time together “building up” what is true and right rather than “tearing down” falsehoods and “fortresses.”
“For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority which the Lord gave me for building up and not for tearing down.” (2 Corinthians 13:102 Corinthians 13:10 commentary)
To walk according to the flesh would be to walk according to the world’s standards and values. If true, the accusation that Paul was using his authority primarily for self-benefit, including to line his own pocket, would be according to the flesh (certainly a common occurrence in the world’s system). Paul responds to this allegation, For though we walk in the flesh we do not war according to the flesh (v. 3).
When Paul says For though we walk in the flesh, he is merely saying that we live in a physical body while in this world. The word flesh translates the Greek word “sarx.” We can see that this term is used to refer to a physical body in many verses. An example is Matthew 24:22Matthew 24:22 commentary, commentary where Jesus says if God had not shortened the coming great tribulation then no “life [‘sarx’] would be saved.”
But it is the physical body (“sarx”) that houses the sinful nature. Paul describes this in Romans 7:18Romans 7:18 commentary, 21-2321-23 commentary. He also describes this reality in Galatians 5Galatians 5 commentary, commentary urging “walk by the Spirit, and you will not carry out the desire of the flesh” (Galatians 5:16Galatians 5:16 commentary). The “flesh” here is the physical body. The “desire of the flesh” is the sinful nature we are born with due to the Fall.
Accordingly, Paul uses the term “sarx” to refer both to a physical body, as in verse 3, as well as to the characteristics native to our physical bodies, which includes the sinful nature, as in verse 2. We can tell which is being referred to by the context.
Here, Paul is declaring that we live in this world in a physical body, but we do not war according to the flesh. In saying we do not war according to the flesh, Paul seems to mean “This is not a physical battle but a spiritual one.” He could also be saying “I am not going to use fleshly means of combatting this attack against me.” He probably means both.
Paul will not go tit for tat. He recognizes that his true enemy is Satan rather than people (Ephesians 6:12Ephesians 6:12 commentary). He is going to follow his own teaching, recognizing that warring in a fleshly manner is self-destructive, dividing us from God’s good design for us, which is to serve and live in harmony with others. We can see the counterproductive and self-destructive outcomes of fleshly behavior in Paul’s listing in Galatians 5:19-21Galatians 5:19-21 commentary. The antidote for the poison of sin and the flesh is the Spirit. It is God’s divinely powerful truth that destroys fortresses of falsehood.
The we here in the phrase we do not war according to the flesh likely refers to Paul and all who join him in walking in the Spirit rather than the flesh. Paul is urging the Corinthians to be among that number. Paul continues the thought that we do not war according to the flesh, adding for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses (v. 4).
Paul acknowledges that this dispute with these competing Jewish “authorities” is a version of warfare. But this is not a physical battle, according to the flesh. The true contest is a battle for the mind. It is a contest for the souls/lives of the Corinthian believers. Paul will say later of his adversaries—the competing Jewish “authorities”—that they are striving to lead the Corinthians into falsehood, and in doing so are serving Satan:
“For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. No wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds.” (2 Corinthians 11:13-152 Corinthians 11:13-15 commentary)
These false apostles are doing the deeds of Satan, spreading darkness. This is, indeed, war. But it is not a physical war. This is not a war fought with clubs. It is not a war where one group of physical bodies is trying to inflict physical death on another group of bodies. It is a much greater battle! It is a spiritual war over whether these believers will walk in the Spirit (that leads to consequences of life) or the flesh (which leads to consequences of death).
It is a war where Paul’s battle objective is the destruction of fortresses.
Paul now describes the spiritual fortresses:
We are destroying speculations and every lofty thing raised up against the knowledge of God (v. 5a).
A “fortress” is an obstacle that prevents passage. We can picture a wall around a city. The wall’s purpose is to prevent passage. A fortress creates a path of least resistance into the city: the gate.
Spiritual fortresses are wrong ways of thinking. They are speculations or opinions rather than truth. The speculations become an obstacle that prevents truth from passing into the mind. In this case it does not appear there is a gate. To gain passage for truth the wall must be destroyed.
Paul’s desire is to destroy the high wall of speculations altogether. He desires there to be no obstacle to truth; truth should have free passage into the mind. We can infer from this the observable reality that false mental models/perspectives stand in the way of us seeing what is true.
The Greek word translated speculations also appears in Romans 2:15Romans 2:15 commentary where it is translated “thoughts.” The particular thoughts Paul wants to destroy in spiritual warfare are every lofty thing raised up against the knowledge of God. The Greek word translated lofty can also be rendered “high.” This fits with the idea of a high-walled fortress. The higher the wall, the greater the obstacle to passage. The reason for knocking down the fortresses is to allow free passage of the knowledge of God.
The Apostle Peter also uses the term “knowledge of God” in his second letter. He says there that part of the “knowledge of God and of Jesus our Lord” is knowing that “His divine power has granted to us everything pertaining to life and godliness” (2 Peter 1:2-32 Peter 1:2-3 commentary). This infers that the fortresses that are raised up against the knowledge of God would bring death and ungodliness.
Death is separation. In physical death, the human spirit separates from the body (James 2:26James 2:26 commentary). Sin separates us from God’s good design, for us to live in service and harmony with one another. When we walk in the Spirit, we love our neighbors and when we walk in the flesh we bite and devour them (Galatians 5:14-15Galatians 5:14-15 commentary). To walk in our design is to walk in life and to walk apart from our design separates us from life (and is therefore a kind of death).
To destroy fortresses built in our minds that prevent passage of the truth is to replace darkness in our minds with light. And the knowledge of God leads to life and godliness. Paul’s intent to wage this war against fortresses in our minds is through use of the weapons of our warfare that are divinely powerful (v. 4).
It appears that the means of destroying speculations and every lofty thing and seeing the destruction of fortresses and strongholds of the enemy is the same for any category of falsehood. Paul gives us his battle plan: we are taking every thought captive to the obedience of Christ (v. 5b). Any operation of war requires weapons.
This infers that the spiritual weapons Paul will use revolve around truth, facts. To take a thought captive to the obedience of Christ is to capture any thought and align it with what is true. In Ephesians 6Ephesians 6 commentary, commentary Paul tells believers that their daily routine should include preparing for spiritual battle. Most of the preparation is defensive. The offensive weapon Paul urges us to use is the “sword of the Spirit, which is the word of God” (Ephesians 6:17Ephesians 6:17 commentary).
The “sword” is a hand-to-hand weapon. Since Paul is thinking here of destroying fortresses we might imagine we could substitute “battering ram, which is the word of God” to adapt the metaphor of Ephesians 6Ephesians 6 commentary to that of 2 Corinthians 102 Corinthians 10 commentary. We might also imagine that since Paul shifts to language like “taking captive” in his war metaphor, that the “sword of the Spirit, which is the word of God” might also be used to capture and imprison false beliefs. In each case the enemy is falsehood, and the means of defeating falsehood is truth, since God’s word is truth (John 17:17John 17:17 commentary).
As we have seen, context indicates that speculations are untrue thoughts or beliefs. The untrue thoughts we see Paul battling against in this letter fit into two categories: 1) speculations concerning the gospel of grace that Paul has preached to them and 2) speculations or arguments that have been given against Paul, his character, his ministry, and his apostolic integrity.
The speculations concerning the gospel of grace are answered through taking every thought captive to the obedience of Christ. This would involve aligning any thought to the truth of God and rejecting any thought that does not align with His truth. Similarly, the speculations concerning Paul’s apostolic authority are also taken care of through taking every thought captive to the obedience of Christ. Again, what is true should be accepted and what is false rejected. But the focus is not to secure obedience to Paul, or anyone else. The focus is to secure the obedience of Christ.
We will see in 2 Corinthians 11:23-312 Corinthians 11:23-31 commentary that Paul will set forth a résumé of suffering that makes a compelling fact-case that he has lived his life fully obedient to Christ and in service of the gospel. Chapter 10 and the first part of Chapter 11 lead up to this fact-case.
We will also see that his opponents, the competing Jewish “authorities,” are countering his gospel of grace. Speaking of the “false apostles” (2 Corinthians 11:132 Corinthians 11:13 commentary), Paul says:
“For you tolerate it if anyone enslaves you, anyone devours you, anyone takes advantage of you, anyone exalts himself, anyone hits you in the face.” (2 Corinthians 11:202 Corinthians 11:20 commentary)
The inference is that the competing Jewish “authorities” are seeking to place the Corinthians under their control, likely through legalism, and in doing so extract benefit from them, possibly including financial benefit. The phrase “hits you in the face” would indicate a severe measure of control. Conversely, Paul desires them to live freely in Christ rather than be enslaved by men (2 Corinthians 3:172 Corinthians 3:17 commentary, commentaryGalatians 5:13Galatians 5:13 commentary). The gospel of grace sets us free from sin and the Law (Romans 8:2Romans 8:2 commentary).
We can explore how to take every thought captive to the obedience of Christ by first exploring the word thought. This word appears in five verses in 2 Corinthians:
In 2 Corinthians 2:112 Corinthians 2:11 commentary, commentary the Greek word translated thought is rendered “schemes” and refers to the mind or thoughts of Satan.
In 2 Corinthians 3:142 Corinthians 3:14 commentary, commentary the Greek word translated thought is rendered “mind” and refers to the hardened minds of unbelieving Jews.
In 2 Corinthians 4:42 Corinthians 4:4 commentary, commentary the Greek word translated thought is rendered “minds” and refers to unbelievers who have had their minds blinded by Satan.
Here in 2 Corinthians 10:52 Corinthians 10:5 commentary, commentary we see thought referring to every thought of our mind being actively captured by and made submissive to the obedience of Christ.
In 2 Corinthians 11:32 Corinthians 11:3 commentary, commentary the Greek word translated thought is rendered “minds” and refers to the minds of the Corinthian believers. Paul expresses concern that they have been deceived, as Eve was deceived, and are following a false gospel.
We can see that Satan has “schemes” that corrupt the mind with the goal of stealing the freedom of a believer and placing them into captivity. We know believers can do the will of Satan and still be children of God. We saw this with the Apostle Peter. Just after Jesus pronounced him blessed of God for having the truth of His identity revealed to him, Jesus spoke to Peter, saying “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s” (Matthew 16:23Matthew 16:23 commentary).
We see in this episode with Jesus and Peter that we can know the truth and still have our minds on man’s interests rather than God’s. This shows the appropriateness of Paul’s metaphor that gaining the truth requires ongoing, strenuous effort to battle against the devil’s schemes and take every thought captive to the obedience of Christ.
The word every emphasizes that until every thought is held captive to the obedience of Christ we remain at risk to fall into the schemes of the enemy of our souls. This would urge us to be continually diligent in seeking to take every thought captive, not just some thoughts, but every thought.
The obedience of Christ would mean following the commands of Jesus. Jesus’s crowning command was a new one: to love one another as He loved us (John 13:34John 13:34 commentary). To love one’s neighbor is a pillar of the Old Testament Law (Leviticus 19:18Leviticus 19:18 commentary, commentaryMatthew 22:37-39Matthew 22:37-39 commentary). To love as Jesus loved is to give our lives in service, an exceedingly higher standard of love.
To take a thought captive to the obedience of Christ would include rejecting a thought that “I should pay this person back with bitterness” and choose rather to forgive (Matthew 6:14Matthew 6:14 commentary). This would pave the way to love others.
To take a thought captive to the obedience of Christ would include rejecting a thought of temptation, as Jesus rejected, and obeying His will for us to be sanctified (1 Thessalonians 4:31 Thessalonians 4:3 commentary). To reject sexual temptation is to reject exploiting others for our own pleasure and paves the way to love others.
To take every thought captive to the obedience of Christ is to supplant all self-seeking thoughts and replace them with thoughts that seek to love others as Christ loved us. If we take every thought captive to the obedience of Christ we should have the mind of Christ.
Paul wrote in his first letter to the Corinthians, “For who has known the mind of the Lord, that he will instruct Him? But we have the mind of Christ” (1 Corinthians 2:161 Corinthians 2:16 commentary). That we have the “mind of Christ” tells us that we have the truth within us because we are in Christ. The Spirit is connected with our mind and will lead us into all truth if we choose it. To choose the truth and reject what is false, then to act upon what is true, is to take every thought captive to the obedience of Christ.
But our old nature is also connected to our mind. Thus, we have an internal battle between the flesh, which desires to lead us into what is false, and the mind of the Lord which desires to lead us into truth. We have a will that evaluates and chooses. Paul exhorts us to choose to follow the Spirit rather than the flesh (Galatians 5:16-17Galatians 5:16-17 commentary).
This is why Paul will assert at the end of this letter “Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you fail the test?” (2 Corinthians 13:52 Corinthians 13:5 commentary). Paul tests himself. In 1 Corinthians 4:4-51 Corinthians 4:4-5 commentary, commentary he asserts that he has tested himself and has a clear conscience. But he also emphasizes that it will be God who judges, not him (nor anyone else).
In Romans, Paul wrote,
“For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” (Romans 8:6-7Romans 8:6-7 commentary)
A mind captured by God will result in obedience to Christ. A mind set on the flesh leads to death (James 1:15James 1:15 commentary). Death is separation; for example, physical death is a human spirit separating from a body (James 2:26James 2:26 commentary). A mind set on the flesh separates us from walking in God’s good design. It leads to addiction and loss of mental health (Romans 1:26Romans 1:26 commentary, 2828 commentary).
In Ephesians 6:11Ephesians 6:11 commentary, commentary Paul instructed believers to “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.”
This is the same basic idea. Putting on armor is something a Roman centurion would do daily, prior to showing up for work. Paul further stated, “in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one” (Ephesians 6:16Ephesians 6:16 commentary).
The picture that emerges is that we, as believers in Jesus:
Are a new creation in Christ (2 Corinthians 5:172 Corinthians 5:17 commentary)
With the mind of Christ (1 Corinthians 2:161 Corinthians 2:16 commentary)
With the Spirit of Christ (2 Corinthians 3:32 Corinthians 3:3 commentary)
And accordingly are equipped to take every thought captive and walk in the obedience of Christ.
But we also have:
A sin nature with a fleshly bent (2 Corinthians 7:12 Corinthians 7:1 commentary)
A need for every thought to be taken captive to the obedience of Christ on a daily basis.
A need to continually examine ourselves, comparing our thoughts to scripture and the leading of the Spirit to ensure all fortresses are being leveled by the truth of the knowledge of God.
When Jesus was praying just before His arrest and crucifixion, He prayed for His disciples and said, “They are not of the world, even as I am not of the world.” (John 17:16John 17:16 commentary) This is Paul’s thought here, that while we are in the world we walk in the flesh, meaning we are physical beings in a physical world. At the same time, we are not of the world, because our true citizenship is in heaven (Philippians 3:20Philippians 3:20 commentary).
This is why our greatest battle is not a war according to the flesh. The greatest battle is in the spiritual realm. The weapons of our warfare are not the weapons that the world uses. He has said earlier in the letter that our weapons are “the weapons of righteousness” (2 Corinthians 6:72 Corinthians 6:7 commentary).
Paul gives a vivid description of these weapons in his letter to the Ephesians,
“Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm.” (Ephesians 6:11-14Ephesians 6:11-14 commentary)
He goes on in that chapter to describe the armor and weaponry (Ephesians 6:14-17Ephesians 6:14-17 commentary).
The power in the phrase divinely powerful for the destruction of fortresses is power from God. In 2 Corinthians 4:72 Corinthians 4:7 commentary, commentary Paul speaks of the “power” from “God and not of ourselves” being housed in our bodies, which he calls “this treasure in earthen vessels.”
Paul believes, preaches, and teaches that we are dependent on the Spirit to live in a manner that is divinely powerful. We cannot accomplish this in any manner by our ability or station or place in the world. It is the transforming gospel of Jesus Christ, who through His death on the cross and resurrection from the dead triumphed over sin and death.
Paul completes the sentence that began in verse 5, “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” by adding and we are ready to punish all disobedience, whenever your obedience is complete (v. 6).
Paul is hoping that his letter to the Corinthian believers will be instructive from them to come to the place of obedience to Christ. He has already received the information from Titus of the repentance of many of the Corinthians concerning Paul and his apostleship (2 Corinthians 7:92 Corinthians 7:9 commentary). He implored the Corinthians to set all things right prior to his next visit (2 Corinthians 10:1-22 Corinthians 10:1-2 commentary).
He now appears to be asking the Corinthians to take another step and confront the continuing agitation from his enemies against his apostolic authority to pull them away from freedom in Christ and place them under their sway (2 Corinthians 11:132 Corinthians 11:13 commentary, 19-2019-20 commentary).
We would naturally expect the phrase we are ready to punish all disobedience to apply to a looming confrontation. But Paul qualifies this by saying: whenever your obedience is complete. The Greek word translated complete carries the notion of being filled to the brim. We recall that at the beginning of this chapter, Paul said, “Please take care of all this before I come in person.” Then he said, “I will deal with it if you won’t.” Now he seems to be saying, “I will see the extent to which you obey the commands of Christ, and I will punish all disobedience that remains.”
He does not explain what the punishment (punish all disobedience) will be. Under his apostolic authority it could include excommunication from the church. This is what he prescribed in 1 Corinthians for the church member openly practicing sexual sin (1 Corinthians 1:11 Corinthians 1:1 commentary, 55 commentary, 77 commentary).
Set to dark mode
2 Corinthians 10:1-6 meaning
In 2 Corinthians 10:1-62 Corinthians 10:1-6 commentary, commentary Paul begins a preamble to a direct defense of his apostolic integrity. He will prepare the Corinthians for his personal visit, encouraging them to adopt a new perspective/attitude toward him and toward their walk. The Corinthians will be exhorted to clean up the mess among them that is due to false teaching.
Paul begins by expressing a desire for the Corinthians to look at him through a spiritual rather than a physical lens and focus on Christ rather than men:
Now I, Paul, myself urge you by the meekness and gentleness of Christ—I who am meek when face to face with you, but bold toward you when absent! 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 (vs. 1-2).
After discussing the collection of a financial offering to aid needy believers in Judea in Chapters 8-9, Paul resumes his response to an attack on his apostleship in Chapters 10-13. He mentioned in the early part of the letter that he delayed coming to see them in person to spare them sorrow, apparently due to corrective action needed (2 Corinthians 2:12 Corinthians 2:1 commentary).
Paul has already defended his apostleship in this letter. For example, he asserted “For we are not like many, peddling the word of God” (2 Corinthians 2:172 Corinthians 2:17 commentary). He spoke of “beginning to commend ourselves” in 2 Corinthians 3:12 Corinthians 3:1 commentary. He said, “For we do not preach ourselves but Christ Jesus as Lord” in 2 Corinthians 4:52 Corinthians 4:5 commentary, commentary and “we wronged no one, we corrupted no one, we took advantage of no one” in 2 Corinthians 7:22 Corinthians 7:2 commentary.
We can infer from the earlier chapters and Chapters 10-12 that Paul’s opponents were, as usual, attempting to undermine and delegitimize his authority as an apostle. Their goal was to thwart his gospel message of God’s grace and replace it with another (2 Corinthians 11:42 Corinthians 11:4 commentary).
Paul does not walk according to the flesh. This means he is not living according to the ways of the world. He is not peddling the word of God, seeking financial gain as his primary motive. In 1 Corinthians 91 Corinthians 9 commentary, commentary Paul had to defend himself against criticism that he was not a legitimate apostle because he did not take money, rather choosing to pay his own way (1 Corinthians 9:3-41 Corinthians 9:3-4 commentary). Apparently, the critics claimed he was an “amateur” rather than a “pro.” He will again defend against this argument in this letter (2 Corinthians 11:7-82 Corinthians 11:7-8 commentary).
But in this letter, he also appears to have to defend the opposite claim; accusers in political fights like these are not typically bound by consistency. In 2 Corinthians 2:172 Corinthians 2:17 commentary, commentary he asserted he is not using his position of authority for financial gain. In 2 Corinthians 8:18-202 Corinthians 8:18-20 commentary, commentary Paul appointed a group of trusted brothers to collect an offering, so that Paul would be above reproach, demonstrating “None of this money is coming to me.” This again infers that he was under suspicion from claims he was a profiteer. He will say in 2 Corinthians 12:142 Corinthians 12:14 commentary “I do not seek what is yours,” again insisting that he is not seeking funds to go into his pocket.
In verse 2, Paul has a request: I ask that when I am present I need not be bold with the confidence with which I propose to be courageous against some.
The some people in their midst who regard us as if we walked according to the flesh would seem to refer to those who regard Paul merely as a peddler of the gospel, a profiteer seeking personal gain. They might regard that Paul is primarily seeking money for himself.
We can also presume that the some that Paul wants them to deal with prior to his visit includes dealing with the competing Jewish “authorities” who are seeking to displace Paul and pull the Corinthians under their authority. Paul speaks of them as presenting another Jesus and a different gospel (2 Corinthians 11:42 Corinthians 11:4 commentary).
Paul calls his competing Jewish opponents “false apostles” (2 Corinthians 11:132 Corinthians 11:13 commentary) who are pulling the Corinthians into an abusive and exploitative relationship (2 Corinthians 11:202 Corinthians 11:20 commentary). It might be that the some includes these false apostles who might be in their midst. It could also be disciples of these false apostles who need to be dealt with. In either case, Paul’s desire is that the Corinthian leadership properly deal with these things prior to his arrival.
Carrying forward the context of Chapters 8 and 9 which speak of money, we can infer that a part of what Paul is asking the Corinthians to take care of includes a controversy about his financial integrity. He will say later that he will deal with all issues if they don’t (2 Corinthians 13:22 Corinthians 13:2 commentary). But he makes it clear here that his strong preference is that they deal with it themselves.
Paul appears to be requesting them to put the controversies about his financial integrity, apostolic authority, and other criticisms behind them before he arrives. He will spend much of this chapter and the following chapters setting forth a case that ought to settle the point. Paul will lay out a case for the legitimacy and integrity of his apostleship that is exceedingly compelling. He will demonstrate that his primary earthly “reward” for his apostolic service has been intense suffering for the gospel—the precise opposite of financial prosperity. This should give them sufficient information to settle the matter.
Paul begins his admonition to be spared from defending his apostleship and financial integrity in person. He began Chapter 10 with the phrase I, Paul, myself. He uses repetition to emphasize that this is a very personal request. This is something that matters much to Paul. What he desires is to urge you by the meekness and gentleness of Christ—I who am meek when face to face with you to not have to refute the allegations of his apostolic integrity when he comes to see the Corinthians in person.
Paul uses the word urge, the same Greek word he uses in Romans 12:1Romans 12:1 commentary when he says “I urge you” to present their bodies as a living sacrifice. He makes an appeal (urge) to the Corinthians and that appeal does not come as a command. This will be the choice of the Corinthians. Paul will present facts that ought to inform that choice. The facts will demonstrate his intense suffering. 2 Corinthians 10:12 Corinthians 10:1 commentary through 2 Corinthians 11:212 Corinthians 11:21 commentary can be viewed as a prelude to Paul’s direct defense of his apostolic integrity. His direct defense, beginning in 2 Corinthians 11:222 Corinthians 11:22 commentary, commentary will feature a listing of the intense suffering he has endured for sharing the gospel.
A possible scenario is that these final chapters, 10-13, were written considerably later than the previous chapters. We would expect that a lengthy letter like this might be written over a period of time. We can imagine that something took place that caused Paul to add these chapters with a somewhat sharper defense of his apostolic integrity than he had previously given.
Paul’s assertion in 2 Corinthians 11:222 Corinthians 11:22 commentary provides a clue that the controversy is between he, who is a Jew, and other Jews who claim apostolic authority; men he calls “false apostles” (2 Corinthians 11:132 Corinthians 11:13 commentary). Just prior to listing the intense suffering he has endured, Paul says:
“Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.”
(2 Corinthians 11:222 Corinthians 11:22 commentary)
We can infer from this verse that Paul’s adversaries are fellow Jews who are competing “authorities.” This is the same scenario he addressed in his letters to Roman and Galatian Gentile believers (Romans 2:17Romans 2:17 commentary, 2424 commentary, Galatians 5:12-13Galatians 5:12-13 commentary). The competing Jewish “authorities” desired to gain followers for themselves while Paul desired them to follow Christ. As is typical in such political battles, Paul’s opponents accused Paul of the very wrong they were practicing.
This is why Paul urges rather than commands. He is seeking to point the Corinthians to follow Christ and walk in the Spirit.
He urge(s) by the meekness and gentleness of Christ.
Meekness in modern culture tends to evoke an image of conflict avoidance. We know this is not intended in the Bible, as the Greek word “praiotes” (meekness) is used in two verses where believers are exhorted to engage in confrontation. Galatians 6:1Galatians 6:1 commentary exhorts those who are spiritual to confront sinners with meekness (“praiotes”) so that they might not be tempted and also sin.
We can infer from this that meekness is seeking to understand the perspective of the other person, to speak to them in a manner where they can see what is true and receive benefit. The focus is upon seeking their good. The alternative would be to seek to dominate, condemn, or control (like the competing “authorities”). This is sin.
Likewise, in 2 Timothy 2:252 Timothy 2:25 commentary, commentary Paul advises Timothy to instruct those “who are in opposition” to sound teaching “with gentleness [“praiotes”] correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth.”
Timothy must not avoid confrontation. He is to confront wrong with truth, something only the strong do. However, his confrontation is not to be for the purpose of domination or control. The purpose is to seek “repentance” and “knowledge of the truth.” So, again, “praiotes” is approaching a potentially contentious situation with an intent to benefit the other person and serve what is right and true.
To be meek in this manner is not a sign of weakness, but strength. Paul lists meekness “praiotes” as a fruit of the Holy Spirit (Galatians 5:23Galatians 5:23 commentary). It takes a person exceedingly strong in character to confront someone, risking rejection, in order to seek benefit for the other person by aligning them with what is true and right. Thus, the term urge connects with the term meekness. Paul is not coercing the Corinthians. Rather, he is presenting them with truth that they might make choices that lead to their greatest benefit.
Paul is asking the Corinthians to believe what is true about his apostleship and authority in the gospel. But he is also asking them to read, understand, and agree with his letter so that he does not have to dispute with them further when he sees them in person. When he visits in person, he desires to engage in constructive activities that result in shared ministry.
As we saw in Galatians 5:23Galatians 5:23 commentary, commentary “praiotes” is sometimes translated as gentleness rather than meekness. But in this instance, another Greek word “epieikeia” is translated as gentleness.
“Epieikeia” is only used here and in Acts 24:4Acts 24:4 commentary and commentary carries with it the sense of gentle restraint. It is translated in Acts 24:4Acts 24:4 commentary as “kindness” or “courtesy.” An orator named “Tertullus” uses “epieikeia” when addressing the governor Felix to accuse Paul. There, Tertullus asks Felix to please grant him some of his valuable time in order to consider his argument. Tertullus asked the authority (Felix, the governor) for the courtesy of hearing his case. In that instance, it was the subordinate asking favor of the authority.
Paul reverses this here in 2 Corinthians. He is an authority, an apostle of Jesus Christ. He could exercise his authority with sternness and power. But he is, rather, exercising a gentle constraint, that they might hear and decide of their own accord, which is for their best.
Even though Paul will state strongly his defense against charges against his person and his ministry beginning in Chapter 11, he wants the Corinthians to know he is writing and coming in the spirit of Christ. I who am meek when face to face with you, but bold toward you when absent! (v. 1b).
In saying this, Paul appears to be using tongue-in-cheek irony, most likely stating one of the charges against him in verse 1, namely that he is meek when face to face but bold toward them in his letters. The Greek word translated meek in this sentence is from the same Greek root word he previously used for meekness. This meek translates “tapeinos” which can also be translated as “lowly” or “base.” The idea is to contrast an unimpressive, perhaps even feeble in-person presence with a bold and impressive written presence.
Since Paul is likely repeating a criticism and twisting it into an irony, meek might be better translated as “lowly.” If stemming from a criticism, it would have been intended by detractors in a negative sense. We can take from this that Paul, as a brilliant scholar, might have been stereotypical in that sense, coming across face to face in person more like an introverted academic than a powerful orator. We can infer that Paul’s personal presence was unimpressive. This is something he came to embrace as a strength, because he realized he is perfected in weakness (2 Corinthians 12:92 Corinthians 12:9 commentary).
Paul’s request that when I am present I need not be bold with the confidence with which I propose to be courageous against some indicates Paul is planning a visit to Corinth. He does not want a repeat of the previous, painful visit. He is asking, pleading, urging, that the Corinthian believers would receive this letter, confront and confirm the facts, and get on the same page with him before he visits them in person.
Paul is hoping that he will not need to be as bold with the confidence with which I propose to be. He is giving them every opportunity to understand the facts and deal with things themselves. However, if there are those who regard us as if we walked according to the flesh (v. 2b), whose views remain ascendant, then when he comes, he will be bold and courageous against some. Although he greatly desires the church in Corinth to address their concerns themselves prior to his coming, if things are still awry when he gets to Corinth he will apply his apostolic authority to deal with them.
He will say something similar near the end of the letter, urging them to clean up the mess before he comes so that they can use their time together “building up” what is true and right rather than “tearing down” falsehoods and “fortresses.”
“For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority which the Lord gave me for building up and not for tearing down.”
(2 Corinthians 13:102 Corinthians 13:10 commentary)
To walk according to the flesh would be to walk according to the world’s standards and values. If true, the accusation that Paul was using his authority primarily for self-benefit, including to line his own pocket, would be according to the flesh (certainly a common occurrence in the world’s system). Paul responds to this allegation, For though we walk in the flesh we do not war according to the flesh (v. 3).
When Paul says For though we walk in the flesh, he is merely saying that we live in a physical body while in this world. The word flesh translates the Greek word “sarx.” We can see that this term is used to refer to a physical body in many verses. An example is Matthew 24:22Matthew 24:22 commentary, commentary where Jesus says if God had not shortened the coming great tribulation then no “life [‘sarx’] would be saved.”
But it is the physical body (“sarx”) that houses the sinful nature. Paul describes this in Romans 7:18Romans 7:18 commentary, 21-2321-23 commentary. He also describes this reality in Galatians 5Galatians 5 commentary, commentary urging “walk by the Spirit, and you will not carry out the desire of the flesh” (Galatians 5:16Galatians 5:16 commentary). The “flesh” here is the physical body. The “desire of the flesh” is the sinful nature we are born with due to the Fall.
Accordingly, Paul uses the term “sarx” to refer both to a physical body, as in verse 3, as well as to the characteristics native to our physical bodies, which includes the sinful nature, as in verse 2. We can tell which is being referred to by the context.
Here, Paul is declaring that we live in this world in a physical body, but we do not war according to the flesh. In saying we do not war according to the flesh, Paul seems to mean “This is not a physical battle but a spiritual one.” He could also be saying “I am not going to use fleshly means of combatting this attack against me.” He probably means both.
Paul will not go tit for tat. He recognizes that his true enemy is Satan rather than people (Ephesians 6:12Ephesians 6:12 commentary). He is going to follow his own teaching, recognizing that warring in a fleshly manner is self-destructive, dividing us from God’s good design for us, which is to serve and live in harmony with others. We can see the counterproductive and self-destructive outcomes of fleshly behavior in Paul’s listing in Galatians 5:19-21Galatians 5:19-21 commentary. The antidote for the poison of sin and the flesh is the Spirit. It is God’s divinely powerful truth that destroys fortresses of falsehood.
The we here in the phrase we do not war according to the flesh likely refers to Paul and all who join him in walking in the Spirit rather than the flesh. Paul is urging the Corinthians to be among that number. Paul continues the thought that we do not war according to the flesh, adding for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses (v. 4).
Paul acknowledges that this dispute with these competing Jewish “authorities” is a version of warfare. But this is not a physical battle, according to the flesh. The true contest is a battle for the mind. It is a contest for the souls/lives of the Corinthian believers. Paul will say later of his adversaries—the competing Jewish “authorities”—that they are striving to lead the Corinthians into falsehood, and in doing so are serving Satan:
“For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. No wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds.”
(2 Corinthians 11:13-152 Corinthians 11:13-15 commentary)
These false apostles are doing the deeds of Satan, spreading darkness. This is, indeed, war. But it is not a physical war. This is not a war fought with clubs. It is not a war where one group of physical bodies is trying to inflict physical death on another group of bodies. It is a much greater battle! It is a spiritual war over whether these believers will walk in the Spirit (that leads to consequences of life) or the flesh (which leads to consequences of death).
It is a war where Paul’s battle objective is the destruction of fortresses.
Paul now describes the spiritual fortresses:
We are destroying speculations and every lofty thing raised up against the knowledge of God (v. 5a).
A “fortress” is an obstacle that prevents passage. We can picture a wall around a city. The wall’s purpose is to prevent passage. A fortress creates a path of least resistance into the city: the gate.
Spiritual fortresses are wrong ways of thinking. They are speculations or opinions rather than truth. The speculations become an obstacle that prevents truth from passing into the mind. In this case it does not appear there is a gate. To gain passage for truth the wall must be destroyed.
Paul’s desire is to destroy the high wall of speculations altogether. He desires there to be no obstacle to truth; truth should have free passage into the mind. We can infer from this the observable reality that false mental models/perspectives stand in the way of us seeing what is true.
The Greek word translated speculations also appears in Romans 2:15Romans 2:15 commentary where it is translated “thoughts.” The particular thoughts Paul wants to destroy in spiritual warfare are every lofty thing raised up against the knowledge of God. The Greek word translated lofty can also be rendered “high.” This fits with the idea of a high-walled fortress. The higher the wall, the greater the obstacle to passage. The reason for knocking down the fortresses is to allow free passage of the knowledge of God.
The Apostle Peter also uses the term “knowledge of God” in his second letter. He says there that part of the “knowledge of God and of Jesus our Lord” is knowing that “His divine power has granted to us everything pertaining to life and godliness” (2 Peter 1:2-32 Peter 1:2-3 commentary). This infers that the fortresses that are raised up against the knowledge of God would bring death and ungodliness.
Death is separation. In physical death, the human spirit separates from the body (James 2:26James 2:26 commentary). Sin separates us from God’s good design, for us to live in service and harmony with one another. When we walk in the Spirit, we love our neighbors and when we walk in the flesh we bite and devour them (Galatians 5:14-15Galatians 5:14-15 commentary). To walk in our design is to walk in life and to walk apart from our design separates us from life (and is therefore a kind of death).
To destroy fortresses built in our minds that prevent passage of the truth is to replace darkness in our minds with light. And the knowledge of God leads to life and godliness. Paul’s intent to wage this war against fortresses in our minds is through use of the weapons of our warfare that are divinely powerful (v. 4).
It appears that the means of destroying speculations and every lofty thing and seeing the destruction of fortresses and strongholds of the enemy is the same for any category of falsehood. Paul gives us his battle plan: we are taking every thought captive to the obedience of Christ (v. 5b). Any operation of war requires weapons.
This infers that the spiritual weapons Paul will use revolve around truth, facts. To take a thought captive to the obedience of Christ is to capture any thought and align it with what is true. In Ephesians 6Ephesians 6 commentary, commentary Paul tells believers that their daily routine should include preparing for spiritual battle. Most of the preparation is defensive. The offensive weapon Paul urges us to use is the “sword of the Spirit, which is the word of God” (Ephesians 6:17Ephesians 6:17 commentary).
The “sword” is a hand-to-hand weapon. Since Paul is thinking here of destroying fortresses we might imagine we could substitute “battering ram, which is the word of God” to adapt the metaphor of Ephesians 6Ephesians 6 commentary to that of 2 Corinthians 102 Corinthians 10 commentary. We might also imagine that since Paul shifts to language like “taking captive” in his war metaphor, that the “sword of the Spirit, which is the word of God” might also be used to capture and imprison false beliefs. In each case the enemy is falsehood, and the means of defeating falsehood is truth, since God’s word is truth (John 17:17John 17:17 commentary).
As we have seen, context indicates that speculations are untrue thoughts or beliefs. The untrue thoughts we see Paul battling against in this letter fit into two categories: 1) speculations concerning the gospel of grace that Paul has preached to them and 2) speculations or arguments that have been given against Paul, his character, his ministry, and his apostolic integrity.
The speculations concerning the gospel of grace are answered through taking every thought captive to the obedience of Christ. This would involve aligning any thought to the truth of God and rejecting any thought that does not align with His truth. Similarly, the speculations concerning Paul’s apostolic authority are also taken care of through taking every thought captive to the obedience of Christ. Again, what is true should be accepted and what is false rejected. But the focus is not to secure obedience to Paul, or anyone else. The focus is to secure the obedience of Christ.
We will see in 2 Corinthians 11:23-312 Corinthians 11:23-31 commentary that Paul will set forth a résumé of suffering that makes a compelling fact-case that he has lived his life fully obedient to Christ and in service of the gospel. Chapter 10 and the first part of Chapter 11 lead up to this fact-case.
We will also see that his opponents, the competing Jewish “authorities,” are countering his gospel of grace. Speaking of the “false apostles” (2 Corinthians 11:132 Corinthians 11:13 commentary), Paul says:
“For you tolerate it if anyone enslaves you, anyone devours you, anyone takes advantage of you, anyone exalts himself, anyone hits you in the face.”
(2 Corinthians 11:202 Corinthians 11:20 commentary)
The inference is that the competing Jewish “authorities” are seeking to place the Corinthians under their control, likely through legalism, and in doing so extract benefit from them, possibly including financial benefit. The phrase “hits you in the face” would indicate a severe measure of control. Conversely, Paul desires them to live freely in Christ rather than be enslaved by men (2 Corinthians 3:172 Corinthians 3:17 commentary, commentary Galatians 5:13Galatians 5:13 commentary). The gospel of grace sets us free from sin and the Law (Romans 8:2Romans 8:2 commentary).
We can explore how to take every thought captive to the obedience of Christ by first exploring the word thought. This word appears in five verses in 2 Corinthians:
We can see that Satan has “schemes” that corrupt the mind with the goal of stealing the freedom of a believer and placing them into captivity. We know believers can do the will of Satan and still be children of God. We saw this with the Apostle Peter. Just after Jesus pronounced him blessed of God for having the truth of His identity revealed to him, Jesus spoke to Peter, saying “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s” (Matthew 16:23Matthew 16:23 commentary).
We see in this episode with Jesus and Peter that we can know the truth and still have our minds on man’s interests rather than God’s. This shows the appropriateness of Paul’s metaphor that gaining the truth requires ongoing, strenuous effort to battle against the devil’s schemes and take every thought captive to the obedience of Christ.
The word every emphasizes that until every thought is held captive to the obedience of Christ we remain at risk to fall into the schemes of the enemy of our souls. This would urge us to be continually diligent in seeking to take every thought captive, not just some thoughts, but every thought.
The obedience of Christ would mean following the commands of Jesus. Jesus’s crowning command was a new one: to love one another as He loved us (John 13:34John 13:34 commentary). To love one’s neighbor is a pillar of the Old Testament Law (Leviticus 19:18Leviticus 19:18 commentary, commentary Matthew 22:37-39Matthew 22:37-39 commentary). To love as Jesus loved is to give our lives in service, an exceedingly higher standard of love.
To take every thought captive to the obedience of Christ is to supplant all self-seeking thoughts and replace them with thoughts that seek to love others as Christ loved us. If we take every thought captive to the obedience of Christ we should have the mind of Christ.
Paul wrote in his first letter to the Corinthians, “For who has known the mind of the Lord, that he will instruct Him? But we have the mind of Christ” (1 Corinthians 2:161 Corinthians 2:16 commentary). That we have the “mind of Christ” tells us that we have the truth within us because we are in Christ. The Spirit is connected with our mind and will lead us into all truth if we choose it. To choose the truth and reject what is false, then to act upon what is true, is to take every thought captive to the obedience of Christ.
But our old nature is also connected to our mind. Thus, we have an internal battle between the flesh, which desires to lead us into what is false, and the mind of the Lord which desires to lead us into truth. We have a will that evaluates and chooses. Paul exhorts us to choose to follow the Spirit rather than the flesh (Galatians 5:16-17Galatians 5:16-17 commentary).
This is why Paul will assert at the end of this letter “Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you fail the test?” (2 Corinthians 13:52 Corinthians 13:5 commentary). Paul tests himself. In 1 Corinthians 4:4-51 Corinthians 4:4-5 commentary, commentary he asserts that he has tested himself and has a clear conscience. But he also emphasizes that it will be God who judges, not him (nor anyone else).
In Romans, Paul wrote,
“For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.”
(Romans 8:6-7Romans 8:6-7 commentary)
A mind captured by God will result in obedience to Christ. A mind set on the flesh leads to death (James 1:15James 1:15 commentary). Death is separation; for example, physical death is a human spirit separating from a body (James 2:26James 2:26 commentary). A mind set on the flesh separates us from walking in God’s good design. It leads to addiction and loss of mental health (Romans 1:26Romans 1:26 commentary, 2828 commentary).
In Ephesians 6:11Ephesians 6:11 commentary, commentary Paul instructed believers to “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.”
This is the same basic idea. Putting on armor is something a Roman centurion would do daily, prior to showing up for work. Paul further stated, “in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one” (Ephesians 6:16Ephesians 6:16 commentary).
The picture that emerges is that we, as believers in Jesus:
But we also have:
When Jesus was praying just before His arrest and crucifixion, He prayed for His disciples and said, “They are not of the world, even as I am not of the world.” (John 17:16John 17:16 commentary) This is Paul’s thought here, that while we are in the world we walk in the flesh, meaning we are physical beings in a physical world. At the same time, we are not of the world, because our true citizenship is in heaven (Philippians 3:20Philippians 3:20 commentary).
This is why our greatest battle is not a war according to the flesh. The greatest battle is in the spiritual realm. The weapons of our warfare are not the weapons that the world uses. He has said earlier in the letter that our weapons are “the weapons of righteousness” (2 Corinthians 6:72 Corinthians 6:7 commentary).
Paul gives a vivid description of these weapons in his letter to the Ephesians,
“Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm.”
(Ephesians 6:11-14Ephesians 6:11-14 commentary)
He goes on in that chapter to describe the armor and weaponry (Ephesians 6:14-17Ephesians 6:14-17 commentary).
The power in the phrase divinely powerful for the destruction of fortresses is power from God. In 2 Corinthians 4:72 Corinthians 4:7 commentary, commentary Paul speaks of the “power” from “God and not of ourselves” being housed in our bodies, which he calls “this treasure in earthen vessels.”
Paul believes, preaches, and teaches that we are dependent on the Spirit to live in a manner that is divinely powerful. We cannot accomplish this in any manner by our ability or station or place in the world. It is the transforming gospel of Jesus Christ, who through His death on the cross and resurrection from the dead triumphed over sin and death.
Paul completes the sentence that began in verse 5, “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” by adding and we are ready to punish all disobedience, whenever your obedience is complete (v. 6).
Paul is hoping that his letter to the Corinthian believers will be instructive from them to come to the place of obedience to Christ. He has already received the information from Titus of the repentance of many of the Corinthians concerning Paul and his apostleship (2 Corinthians 7:92 Corinthians 7:9 commentary). He implored the Corinthians to set all things right prior to his next visit (2 Corinthians 10:1-22 Corinthians 10:1-2 commentary).
He now appears to be asking the Corinthians to take another step and confront the continuing agitation from his enemies against his apostolic authority to pull them away from freedom in Christ and place them under their sway (2 Corinthians 11:132 Corinthians 11:13 commentary, 19-2019-20 commentary).
We would naturally expect the phrase we are ready to punish all disobedience to apply to a looming confrontation. But Paul qualifies this by saying: whenever your obedience is complete. The Greek word translated complete carries the notion of being filled to the brim. We recall that at the beginning of this chapter, Paul said, “Please take care of all this before I come in person.” Then he said, “I will deal with it if you won’t.” Now he seems to be saying, “I will see the extent to which you obey the commands of Christ, and I will punish all disobedience that remains.”
He does not explain what the punishment (punish all disobedience) will be. Under his apostolic authority it could include excommunication from the church. This is what he prescribed in 1 Corinthians for the church member openly practicing sexual sin (1 Corinthians 1:11 Corinthians 1:1 commentary, 55 commentary, 77 commentary).