Exegetical and Hermeneutical Commentary of 2 Corinthians 10:3
For though we walk in the flesh, we do not war after the flesh:
3. in the flesh ] To walk in the flesh is to possess the fleshly nature with its many infirmities (see Romans 7). To walk after the flesh is to neglect the dictates of the higher spiritual nature, and to live as though the desires of the body were the only ones that needed satisfying.
war after the flesh ] The metaphor of a warfare, as applied to the Christian life, is a common one with St Paul, though it is more usually used of the internal conflict of the Christian soul than of the external warfare waged against the evil around. See 1Co 9:26; Eph 6:10-17; 1Th 5:8; 1Ti 1:18; 1Ti 6:12; 2Ti 2:3-4 ; 2Ti 4:7. Bp Wordsworth remarks on the fact that “the armies of Imperial Rome, her camps and her campaigns,” and the rest, were “objects that presented themselves to St Paul in his travels, and were very familiar to his readers.” Cf. ch. 2Co 2:14-16.
Fuente: The Cambridge Bible for Schools and Colleges
For though we walk in the flesh – Though we are mortal like other people; though we dwell like them in mortal bodies, and necessarily must devote some care to our temporal needs; and though, being in the flesh, we are conscious of imperfections and frailties like others. The sense is, that he did not claim exemption from the common needs and frailties of nature. The best of people are subject to these needs and frailties; the best of people are liable to err.
We do not war after the flesh – The warfare in which he was engaged was with sin, idolatry, and all forms of evil. He means that in conducting this he was not actuated by worldly views or policy, or by such ambitious and interested aims as controlled the people of this world. This refers primarily to the warfare in which Paul was himself engaged as an apostle; and the idea is, that he went forth as a soldier under the great Captain of his salvation to fight his battles and to make conquests for him. A similar allusion occurs in 2Ti 2:3-4. It is true, however, that not only all ministers, but all Christians are engaged in a warfare; and it is equally true that they do not maintain their conflict after the flesh, or on the principles which govern the people of this world. The warfare of Christians relates to the following points:
(1) It is a warfare with the corrupt desires and sensual propensities of the heart; with eternal corruption and depravity, with the remaining unsubdued propensities of a fallen nature.
(2) With the powers of darkness; the mighty spirits of evil that seek to destroy us; see Eph 6:11-17.
(3) With sin in all forms; with idolatry, sensuality, corruption, intemperance, profaneness, wherever they may exist. The Christian is opposed to all these, and it is the aim and purpose of his life as far as he may be able to resist and subdue them. He is a soldier enlisted under the banner of the Redeemer to oppose and resist all forms of evil. But his warfare is not conducted on worldly principles. Muhammed propagated his religion with the sword; and the people of this world seek for victory by arms and violence; The Christian looks for his conquests only by the force and the power of truth, and by the agency of the Spirit of God.
Fuente: Albert Barnes’ Notes on the Bible
2Co 10:3-6
For though we walk in the flesh, we do not war after the flesh
The distinctions between the good and the bad
What is conceded by the apostle in the text as to the general state of the servants of Christ; or, in other words, what is meant by the expression, we walk in the flesh?
I. It is evident that this expression does not mean the same thing as walking after the flesh; for, in the Epistle to the Romans, it is expressly said that the servant of God does not walk after the flesh, but after the Spirit. The expression plainly refers, not to the corruptions of the bad, but to the infirmities of the good. Consider in what respects a real Christian may sometimes be found to walk in the flesh.
1. He walks in the flesh in that he is subject to all the infirmities of the body. It is said, for instance, of Hezekiah, that he was sick even unto death. The same fact is stated with regard to Onesiphorus. And Timothy is commanded to take a little wine, on account of his often infirmities.
2. In the next place, the servant of God is liable to error in judgment and opinion.
3. In like manner the real Christian, as long as the connection of the flesh, or of the body and soul, continues, is subject to the assaults of temptation. Abraham was tempted; Job was tempted; Peter was tried by his natural impetuosity; Paul, by a thorn in the flesh.
4. In like manner the real servant of God is subject to infirmities of temper and conduct. Look, for example, into the history of the Old Testament saints, and see their deviations from holiness.
5. The real Christian is subject to infirmities even as to those great principles and affections which are nevertheless the governing powers of his soul. What infirmity, for instance, is there in his faith! Look again at the love of the real servant of Christ. At times how ardent and active are his feelings, and at other times how cold and sluggish! Thus, also, the hope of the real Christian is often characterised by much infirmity. To-day every promise is bright in his eyes; the next day, perhaps, the consciousness of his guilt seizes upon his mind; his sky is clouded. But does it follow, as some would pretend, that there is no distinction between the servants of God and the servants of the world, between religion and irreligion? By no means. Though we walk in the flesh, yet we do not war after the flesh.
II. Consider in what the distinction between the good and the bad consists; or, in other words, what is the meaning of the expression we do not war after the flesh?
1. The Christian, says St. Paul, does not war after the flesh; in other words, he does not contend with his opposers in the spirit or in the manner in which they contend with him. Look, for instance, at the great Head of the Christian Church, when suffering under the cruelty of His countrymen: He returns silence for insults; deeds of mercy for deeds of blood. Look again at the first martyr to the religion of the Cross: I pray God that it may not be laid to their charge. And such will be the distinction of temper and conduct in every case of conflict between the servant of Christ and of the world.
2. But it is my wish to extend this inquiry to the more general points of distinction between the real Christian and the followers of the world.
And it is not too much to affirm, that as to no one point will the real servant of God habitually walk, think, live after the flesh.
1. In the first place, holiness in a servant of God is habitual; sin is occasional and rare. Hezekiah was betrayed into an act of vanity; Herod, we may conceive, was habitually vain.
2. The real Christian alone mourns over his sins as so many acts of ingratitude and disobedience to God. It is almost a folly to speak of the man of the world as mourning for sin at all.
3. The Christian, and the Christian alone, carries his sins to the Cross of Christ for pardon.
4. The Christian, and the Christian alone, is carrying his corruptions to the Spirit of God for correction and sanctification.
5. The Christian is obtaining a daily and visible conquest over his corruptions.
The corruptions of the men of the world, because left to themselves, or nursed up in the cradle of self-indulgence, are daily gaining strength.
1. Conclusion: If such are the infirmities even of the acknowledged servants of God, how necessary is it that men, in every stage of their religious progress, should acknowledge their weakness and worthlessness, and cast themselves on the compassion of God for pardon and grace!
2. If the points of distinction between a servant of God and a servant of the world are as many and great as we have seen, let no man who has not the marks of a Christian lay any claim to his name and to his privileges. (J. W. Cunningham, A. M.)
Our warfare
I. The enemy against whom this warfare is directed.
1. That enemy is Satan.
2. The position of these hosts of darkness.
3. The kingdom of Satan is represented as fortified by numerous strongholds.
(1) Of these some are intellectual. There is the stronghold of–
(a) Wilful ignorance (2Co 4:4).
(b) Infidelity, in which revealed truth is scornfully rejected and bitterly reviled.
(c) Prejudice, under which multitudes refuse the doctrines of Evangelical religion.
(d) Superstition and idolatry.
(2) There is the stronghold of moral depravity in every heart. When every other fortress is broken down, man finds a refuge here.
II. The weapons with which this warfare is prosecuted.
1. The weapons of our warfare are not carnal–neither force nor intrigue. False religions have been thus propagated; but Christianity repudiates all such aid.
2. What those weapons are, Paul has stated in Eph 6:1-24. Now these weapons, though not carnal, are nevertheless mighty.
(1) For defence.
(2) For conquest. For the overthrow of Satans kingdom, and the disenthralment of the human race from his iron yoke, we need no other weapons.
(3) In their source–God; not any skill, or strength, or courage in us.
(a) It is God who summons us to this glorious conflict.
(b) He equips us for the contest.
(c) He is graciously present with us by His good Spirit, inspiring us with Divine energy, and giving us the victory.
III. The triumphs we anticipate.
1. The total downfall of the strongholds of Satan.
(1) The stronghold of ignorance. The darkness which for so many centuries has covered the earth shall be dispelled. Many shall run to and fro, and knowledge shall be increased.
(2) The strongholds of superstition and idolatry. The truth as it is in Jesus shall be universally triumphant.
(3) Those earthly governments which obstinately withstand Christianity. The kingdoms of the earth will become the kingdoms of our God and of His Christ.
2. The casting down of imaginations, and of every high thing that exalteth itself against the knowledge of God–bold speculations, sophistical reasonings, false philosophies, which either deny His existence or distort His character and misinterpret His will. Now such things are made high things by learning, genius, rank, wealth, and popular applause. But the things which promote the knowledge of God have for the most part been low, humble, obscure. But these matters will be reversed. The knowledge of God will make its way.
3. The subjugation of human hearts to the sceptre of Jesus. (W. Horton.)
Christianity a warfare
I. A warfare illustrating the character of Christianity.
1. Christianity cannot get into any mans heart but it makes a warrior of him. The grace of God is completely at variance with the spirit and practice of the world. What does Paul call his life as he looks back on it? An extended scene of unbroken serenity and enjoyment? No–a good fight.
2. But observe, is it not of a defensive warfare that the text speaks? Pulling down, casting down, bringing into captivity are the operations of an aggressive army. A religion of benevolence is an amiable and useful thing, but if it is unaccompanied with a hatred of sin and a striving against it, we must not call it Christianity.
II. The object of this warfare.
1. The demolition of evil. For this purpose the Son of God was manifested, that He might destroy the works of the devil. And that must be ours too. Think of a country so strong in its natural defences as to be impregnable–there is a picture of Satans dominion. No created power can wrest it out of his hand. But there is One before whom natural obstacles are all as nothing, and so Satan strengthens them with fortifications and citadels. These in one age or country are of one kind, in another of another kind. Satan accommodates himself to the nature of the ground. There is–
(1) Superstition, one of Satans oldest fortresses. In the apostles days it appeared as paganism. When Christianity began to triumph, it assumed a new character, paganising Christianity in the form of error.
(2) Infidelity, no longer, however, coarse and scoffing, but cultured and professedly reverent.
2. The entire subjugation of the human mind to Christ. When soldiers besiege a fortress, and, battering down its walls, take possession of it, the men within it become their prisoners. And Christ aims His gospel at the strongholds of Satan, and calls upon His followers to beat them down in order to rescue men from Satans bondage and to make them captives to Himself. Bringing every thought into captivity to the obedience of Christ. How low are our ideas of Christianity when compared with St. Pauls. Such texts as these make us feel sometimes as though we had never yet learnt anything of it.
III. The weapons.
1. What are the carnal weapons?
2. What then will do the work? This the apostle does not say. We are, however, at no loss. We preach Christ crucified, says this apostle; and what does he immediately call that? a carnal weapon? No, the power of God and the wisdom of God. I do not say, lay all other means aside. Form societies, build schools, erect churches, circulate books–but remember still, all these will not damage materially one bulwark of Satan among us unless our one main object in them is to make known the gospel. (C. Bradley, M. A.)
The spiritual conflict, weapons, and victory
I. The conflict in which Christianity and its advocates are engaged.
1. The world must be regarded as the scene of universal strife and rebellion against God. Before the creation of our race some of the powers of heaven revolted from their allegiance. By the chief of these fallen spirits, man was successfully tempted to the perpetration of evil; and the whole history of the world since has only presented the annals of unbroken rebellion against God.
2. The conduct of the warfare on behalf of God was confided to a temporary dispensation; but in the fulness of time it was finally committed to the dispensation of the gospel. When the gospel went forth there was a vast amount of individual opposition. But, besides this, there were opposing systems. There was, for example, Judaism, which, now that its shadows were fulfilled, had no right to the exercise of authority over men. There were also various modifications of the grand apostasy of heathenism.
3. This gospel is still to be the instrument of the spiritual conflict.
II. The weapons with which this conflict is conducted. Note–
1. The denial expressed. We do not war after the flesh. The weapons of our warfare are not carnal–not penalties, prison-houses, or swords. Christianity is absolutely incompatible with those means of propagation. Never did the penalties of law or the horrors of armies urge forward the cause of redemption one single step.
2. The affirmative implied.
(1) The instrumentality that the advocates of Christianity are to employ. Evangelical truth, along with the evidence by which that truth is attested and confirmed. The preaching of the Cross of Christ involves in it all those high and delightful topics which are so well adapted to produce a powerful impression on the intellect and the affections of mankind; and we therefore rely upon it to secure the progress of Christianity.
(2) The agency upon which they are to depend. God has been pleased to provide the agency of His own Spirit to work in connection with the gospel. The Word of God is the sword of the Spirit. Man draws the bow at a venture, God wings the arrow, and makes it sharp in the hearts of the Kings enemies. Not by might, nor by power.
III. The victory in which this conflict will terminate.
1. The nature of this victory will be accordant with infinite benevolence. Our contemplations of victory in human war are always connected with many causes of sorrow; but who can contemplate the victories of the gospel without rapture?
2. The extent of this victory will be commensurate with the boundaries of the world. (J. Parsons.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Though we walk in the flesh] That is: Although I am in the common condition of human nature, and must live as a human being, yet I do not war after the flesh-I do not act the coward or the poltroon, as they insinuate. I have a good cause, a good captain, strength at will, and courage at hand. I neither fear them nor their master.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There is a great difference between walking in the flesh, and warring after the flesh. The best of men in this life walk in the flesh, as their souls are not in a state of separation from, but union with, the body; but they do not walk after the flesh, as their fleshly appetite is not the principle of their actions, nor the satisfaction of it the end of their actions. The apostle, in the latter part of the verse changeth the verb; in the former part he called our conversation, a walking; in the latter part he calleth it a warring; which he describeth negatively in this verse, positively in the following verses. In calling it a warring, he lets us know that it is, and will be, a life of opposition, in which a Christian will have many enemies; though his hand be against none, yet many hands will be against him. But though they be men of strife and contention, in a passive sense, yet they are not so in an active sense, according to the usual notion of warring; for they war not after the flesh, neither as fleshly men, nor in a carnal, fleshly manner, nor yet for fleshly ends. The men of the world war for their honour and glory, or for revenge and satisfaction of their lusts, or for the enlarging of their territories and dominions; but
we do not thus war after the flesh.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. ForReason why they shouldregard him “beseeching” them (2Co10:2) not to oblige him to have recourse to “bold” andstern exercise of authority. “We walk IN the flesh,” and soin weakness: but not “ACCORDINGTO the flesh” (2Co10:2). Moreover, though we WALKin it, we do not WARaccording to it. A double contrast or antithesis. “They whoaccuse us of walking after the flesh, shall find [to their cost] thatwe do not war after the flesh; therefore compel us not to useour weapons” [ALFORD].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For though we walk in the flesh,…. The apostle removes the calumny of walking after the flesh, by owning that they were in the flesh, in the body, in a state of imperfection, attended with many weaknesses and infirmities, and surrounded with a variety of afflictions and sorrows; in this sense they were, and lived and walked in the flesh; but then he denies the charge exhibited against them,
we do not war after the flesh: every Christian’s life is a warfare with Satan, and his principalities and powers, with the world, the men and lusts of it, and with the corruptions of their own hearts; and much more is the life of a minister of the Gospel, who is called forth to meet the adversary in the gate; to stand in the hottest place of the battle, and sustain the whole fire and artillery of the enemy; to fight the good fight of faith, endure hardness as a good soldier of Christ, and with the weapons he is furnished with to war a good warfare: which is not done “after the flesh”; in such a manner as the men of the world wage war with one another; or upon carnal principles; or with carnal selfish views; or in a weak way and manner; but in a spiritual way, with all simplicity and disinterested views, with great courage and intrepidity of mind.
Fuente: John Gill’s Exposition of the Entire Bible
In the flesh ( ). But that is a very different thing from walking according to the standards of the flesh as his enemies charged. It is easy enough to make insinuations.
We war (). Literary plural again after in verse 2. Old word to lead an army (). In N.T. only in the middle as here. Paul admits that he fights, but only the devil and his agents even if wearing the livery of heaven. Paul knew the Roman army well. He knows how to use the military metaphor.
Fuente: Robertson’s Word Pictures in the New Testament
In the flesh. Being human, and subject to human conditions.
War [] . Serve as soldiers : carry on our campaign. See on Luk 3:14; Jas 4:1.
After the flesh. Or according to (Rev.). Quite a different thing from being in the flesh.
Fuente: Vincent’s Word Studies in the New Testament
1) “For though we walk in the flesh,” (en sarki gar peripatountes) “For though we are continually walking in the flesh;” the body of depravity of -our natural birth, with it’s passions, weaknesses, and impulses; Paul did, Rom 7:18-25; John did, 1Jn 1:8-9.
2) “We do not war after the flesh.” (ou kata sarka strateuometha) “We do not war after the manner of the flesh;” or struggle after or according to the passions and desires of the flesh; 2Co 1:12. The redeemed, sanctified, righteous believers are motivated, empowered, to walk after the Spirit of Christ, by the new nature within them, 2Co 5:17; Eph 2:10; Gal 5:16; Gal 5:22; Gal 5:25.
Fuente: Garner-Howes Baptist Commentary
3. For though we walk in the flesh. Walking in the flesh means here — living it the world; or, as he expresses it elsewhere,
being at home in the body. (2Co 5:6.)
For he was shut up in the prison of his body. This, however, did not prevent the influence of the Holy Spirit from showing itself marvelously in his weakness. There is here again a kind of concession, which, at the same time, is of no service to his adversaries.
Those war according to the flesh, who attempt nothing but in dependence upon worldly resources, in which alone, too, they glory. They have not their confidence placed in the government and guidance of the Holy Spirit. Paul declares that he is not one of this class, inasmuch as he is furnished with other weapons than those of the flesh and the world. Now, what he affirms respecting himself is applicable, also, to all true ministers of Christ. (754) For they
carry an inestimable treasure in earthen vessels,
as he had previously said. (2Co 4:7.) Hence, however they may be surrounded with the infirmities of the flesh, the spiritual power of God, nevertheless, shines forth resplendently in them.
(754) “ Tous vrais seruiteurs et ministres de Jesus Christ;” — “All true servants and ministers of Jesus Christ.”
Fuente: Calvin’s Complete Commentary
(3) For though we walk in the flesh.The phrase is generally used by St. Paul for the simple fact of bodily existence, with all its incidental infirmities and trials, but, commonly, without implying sin, as after the flesh does (Gal. 2:20; Php. 1:22-24; 1Ti. 3:16). The thought of participating in the sin of which the body is the occasion is, however, very close to that of sharing its weakness; and the phrase appears with this sense in Rom. 8:8-9.
We do not war after the flesh.Strictly, we are not carrying on our campaign. See Note on Luk. 3:14, where the same word is used. As so often in St. Pauls style, the wordespecially any word like this, connected with the soldiers lifebecomes the germ of an elaborate figurative imagery, almost of a parable.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. In the flesh In the human body.
War The gospel of peace is engaged in a holy war. Let not these assailants anticipate in its apostolic leader any cowardice.
After the flesh I am engaged in a warfare; but not of self-interest, nor with material armour.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For 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 mighty before God to the casting down of strongholds, casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ.’
This is Paul’s reply. It is a play on what his opponents are saying. Yes, he says, we do walk in human bodies, but it is not with those, or with fleshly aims and methods, that we fight the spiritual warfare. ‘We do not war according to the flesh.’ We do not fight as men do, or use fleshly weapons, or with fleshly purposes in mind. Our aims and our weapons are spiritual. Thus weapons like intimidation, manipulation, half truths, trickery, being double-tongued, and using hypocritical behaviour, all things of which Paul had been accused, are ineffective in spiritual warfare
For, he says, the weapons of their warfare are not of the flesh, ‘but are mighty through God to the destroying of strongholds.’ Compare Pro 21:22 LXX, ‘A wise man assaults strong cities, and demolishes the fortress in which the ungodly trusted.’ God has through His Spirit given them mighty power against all strongholds, both of men and of Satan (compare Zec 4:6-7). The stronghold was the strongpoint within a city that could continue to hold out even when the city had fallen. It was the last to fall and its fall indicated total victory. And there are many strongholds that have to be brought crashing down. The strongholds of men’s imaginations and (false) reasonings. The strongholds of men’s exalted opinions of themselves, and of their exaltation of themselves. The strongholds of high thoughts which are not really high thoughts at all, which claim superior knowledge of Christ but are not really in obedience to Christ, which claim special illumination by the Spirit, but are not of the Spirit at all. These he will bring down.
‘Casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ.’ Indeed the Spirit working through them breaks down men’s imaginations and arguments, He breaks down men’s pride and arrogance, He breaks down men’s refusal to face the truth of the knowledge of God, and breaks down the blinding force of Satan that blinds their minds to it (2Co 4:4), He brings men’s minds captive in obedience to Christ (Joh 16:8-11). Thus Paul’s weapons are the weapons of the power of God which apply the truth of the cross and of the crucified One to men and women (1Co 1:18; 1Co 2:2; 1Co 2:4-5). And these are the weapons available to all who are truly His.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 10:3. For though we walk, &c. “For though we inhabit mortal bodies, and are obliged, in some respects, to stoop to the care of them; yet we do not manage that important war in which we are engaged according to the flesh, by carnal methods, or with worldly or interested views.” Mr. Cradock explains this somewhat differently: “Though we are not free from a mixture of human infirmities, yet I do not exercise my apostolical power in a weak manner, as either fearing or flattering men; but use such spiritual weapons as Christian fortitude, zeal, freedom in speaking the truths of God, and courage in administering the censures of the church; which, through the divine concurrence, are very effectual.”An ingenious critic would render the verse thus: For walking IN the flesh, not ACCORDING TO the flesh, we carry on our warfare.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 10:3 does not introduce the refutation of the previous accusation (so that, with Estius and Billroth, we should have to supply a quod falsum est ), since may quite naturally find its logical reference in what was expressed before. Nor does it assign the reason for . , since there is nothing whatever against the reference, which first and most naturally suggests itself, to the chief thought of the previous verse. Hence it assigns the reason of the . . .: “I entreat, let me not become bold, etc.; for the position of matters with us is quite different from what the opponents believe: we do not march to the field ,” etc. Do not therefore run the risk of this!
.] Paul wishes to express the thought: for it by no means stands with us so as those think, and hence says: For, though we walk in the flesh , for although the existent form of the sinful bodily human nature is the organ , in which our conduct of life has its course ( , Chrysostom), still we do not take the field according to the flesh , the is not the standard, according to which our official working, which resembles a campaigning, is carried on. Observe that even in the notion of the is not indifferent , expressing the mere life of the body (comp. Gal 2:20 ; Phi 1:22 ): this is forbidden by what goes before and follows. If taken in this way, . would contain something very insignificant, because self-evident, and would form no adequate contrast to a contrast, which only results when the notion of is alike in both clauses. For the stress of this contrast lies in and ( in the flesh, not according to the flesh); instead of , however, there comes in , because it was highly appropriate to the context (2Co 10:1-2 ) to give thus a military character to the apostle’s in presence of his enemies (comp. 2Co 6:7 ). On the idea, comp. 1Ti 1:18 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2037
EFFICACY OF THE GOSPEL
2Co 10:3-5. Though we walk in the flesh, we do not war after the flesh: (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.
EVERY thing, however good, may be made to appear in a disadvantageous light, if we choose to put a perverse construction upon it: and the more diligent any person is in approving himself to God, the more must he expect to suffer from misrepresentation and calumny. His humility will be called superstition; his zeal, ostentation; his devotion, enthusiasm; and his whole deportment, hypocrisy. No man ever laboured to do what was right more than the Apostle Paul; yet no man was ever more calumniated. There was no self-denial which he did not exercise, no suffering which he did not cheerfully endure, for the good of others: yet through the artifices of false teaches, who sought to establish their own influence on the ruins of his, every thing he did became to him an occasion of reproach. There were great disorders in the Corinthian Church, which he sought to rectify. He in the first instance adopted the mildest methods: when these were ineffectual, he threatened to exert his apostolic authority: when still he could not prevail, he was extremely averse to use the necessary seventy; and forbore to do it, in hopes that his lenity might conciliate their regards, and reduce them to a willing obedience. But they construed all this change of conduct as the result of guile, or timidity. They considered him as influenced by a view to his own carnal interests, and as being unworthy of their respect in proportion as he strove to merit it. Of this he complains in the passage before us. He assures his adversaries that, though like other men he was still encompassed with infirmities, he was not actuated by any considerations of ease, or honour, or interest, but was intent on mortifying every evil thought in himself, as well as of checking it in them: and that, as he was impelled by a sense of duty in the whole of his conduct towards them, so, if his present kind entreaties should be without effect, he was ready and determined to exert his apostolic authority in casting out of the Church all obstinate offenders, and in inflicting on them also, by his miraculous powers, some heavy judgment.
This seems to be the import of the text as it stands connected with the context. But if we divest it of the peculiarities arising from the occasion, we shall find in it a summary view of the effects produced by the Gospel in the Apostles own mind, and, through his instrumentality, on the minds of others also. In discoursing upon it we shall be led to shew,
I.
The opposition which sinners make to God
We might here lay open the actions of men, and shew their contrariety to the commands of God. But the text speaks of imaginations and of high things which exalt themselves, not merely against the authority, but even against the knowledge, of God. We must therefore mark the rebellion of men as it shews itself in their thoughts which serve as strong-holds in which they are intrenched and fortified, and by means of which they exclude God from their hearts.
They fortify themselves then,
1.
By proud thoughts
[It is scarcely credible that such an insect as man should exalt himself with such impious presumption in the presence of his God. If we assert the authority of God, and vindicate his claim to their hearts, they reply, like Pharaoh, Who is the Lord that I should obey his voice? I know not the Lord; neither will I obey his voice [Note: Exo 5:2. See also Psa 12:4 and Jer 44:16.].]
2.
By unbelieving thoughts
[We declare what will certainly be the issue of the contest; and that, if they will not bow to the sceptre of his grace, they shall be broken in pieces with a rod of iron [Note: Psa 2:9.]: and that, if they will not have Christ to reign over them, he will call forth his executioners to slay them before him [Note: Luk 19:27.]. But not one word of this will they believe. They deny that God will ever execute his threatenings, or that they have any thing to fear at his hands [Note: Psa 94:7. with Mal 2:17.].]
3.
By worldly thoughts
[When we summon them to surrender themselves up to God, they tell us, that at some more convenient season they may listen to us; but at present they are so occupied with the cares or pleasures of life, that they cannot find leisure for such concerns as these. To all our pressing invitations, they either answer, more civilly, I pray thee have me excused, or, more rudely, I cannot come [Note: Luk 14:18-20.].]
4.
By self-righteous thoughts
[When they are driven, as it were, from their out-posts, they raise interior fortifications with great zeal and industry: they encompass themselves with works of righteousness, and there insist upon stipulations and agreements with God. They will pay him such a tribute; they will perform such services; they will surrender up a portion of their hearts, provided their old friends and allies may be permitted to continue unmolested in the remainder. The terms of the Gospel are too humiliating for them: and rather than they will come like Benhadad, trusting solely on the mercy of the king of Israel [Note: 2 Kings 20:31, 32.], they will die in the breach, and be buried in the ruins of their citadel.]
5.
By desponding thoughts
[Gods entrance into the heart is not unfrequently obstructed by these, as much as by any other thoughts whatever. And it is surprising to see with what obstinacy they are defended. Sinners will even bring Scripture itself to support them against God, and to justify their rejection of his proffered mercy. They are as studious to persuade themselves that there is no hope for them, as once they were to assure themselves that there was no ground for fear [Note: Eze 37:11. Jer 2:25.].]
But impregnable as these strong-holds appear, God can cast them down. To evince this, we proceed to shew,
II.
The means by which God overcomes them
God in this warfare does not make use of carnal weapons
[The sword of the civil magistrate is not wanted in it. It may indeed be properly used to suppress any evils which injure society, and to protect the godly in the free enjoyment of religious liberty [Note: Rom 13:3-4.]: but it must not be put forth to propagate the truth [Note: Zec 4:6.]. Let Mahometans bathe their swords in blood, and Papists kindle their fires, to make proselytes to their religion; but God abhors such measures; and has declared, that they who take the sword shall perish with the sword [Note: Mat 26:52.].
Neither are his servants to call in artifice to their aid. They are indeed, in some sense, to become all things to all men, that by all means they may save some [Note: 1Co 9:22.]: but they are not to make any sinful compliances: they are to stand upon their own ground: they must have their conversation in the world, not with fleshly wisdom, but with simplicity and godly sincerity [Note: 2Co 1:12.]; they must not attempt to exercise craft, or to catch men by guile [Note: 2Co 12:16.]; but, renouncing the hidden things of dishonesty, they must commend themselves to every mans conscience in the sight of God [Note: 2Co 4:2.].
Nor is oratory of any use in this warfare. St. Paul was qualified beyond most to fight with this weapon, if he had judged it expedient: but he laid it aside as an incumbrance: he knew that, instead of advancing the interests of his Lord, it would render the cross of Christ of none effect [Note: 1Co 1:17.]: and therefore he determined to preach not with the enticing words of mans wisdom [Note: 1Co 2:4.], or in the words which mans wisdom teacheth, but in those only which the Holy Ghost teacheth [Note: 1Co 2:13.].]
That which he renders effectual, is the simple preaching of the Gospel
[The law is usually that which first shakes the foundations of the citadel, and batters down the fortifications with which it was encompassed: yea, the Gospel itself also is at first alarming, because it proposes a remedy to persons perishing in their sins, and consequently apprises them of their danger, which they were not before aware of. But when it has convinced them of their guilt and misery, then it speaks peace unto their souls; and sweetly constrains them to yield up themselves unreservedly to God, as their reconciled God and Saviour [Note: 2Co 5:14-15.]
Not that it has this power in itself: it is in itself as weak as was the sound of rams horns which cast down the walls of Jericho [Note: Jos 6:20.]: but it is mighty through God; and, when accompanied by the operations of his Spirit, it compels the stoutest rebel to deliver up the keys of his citadel, and surrender at discretion.]
The victories gained by this are perfect and complete
[The victories obtained by carnal weapons, may be followed by the subjugation of the vanquished people: but no conqueror could expect his newly acquired subjects to become instantly his active and faithful allies. Yet this invariably follows the triumphs of the Gospel: the vanquished sinner begins to fight as zealousy for God as ever he fought against him. Moreover, as his thoughts and imaginations were the strongholds and fortifications whereby he maintained his stand against God, so now they are employed in his service, and are instrumental in repelling all the attacks of his enemies: they are brought, not only into captivity, but also into obedience to Christ.
Now he entertains humble thoughts, abhorring himself for ever rebelling against so gracious a God and Saviour; and detesting the base servitude to which he submitted under the government of Satan. These, in proportion as they are entertained, form a very strong rampart around his soul.
Now he cherishes also jealous thoughts, aware of the subtilty of his great adversary, and of the traitors which yet remain within his own bosom. He stands upon his watch-tower, and guards every avenue whereby his enemy may again approach to hurt him.
Now also he raises up grateful thoughts, magnifying and adoring that love wherewith his blessed Lord has loved him, and that grace whereby his God and Father has distinguished him [Note: 1Jn 3:1.]. These form a bulwark that may defy all the confederate hosts of earth and hell.
Now moreover he forms resolute thoughts. He is menaced by an ungodly world; but he sets them all at defiance. Is he told that he shall be imprisoned and put to death for his adherence to Christ? He answers, None of these things move me, neither count I my life dear unto myself [Note: Act 20:24.]; I am willing not only to be bound, but also to die for my Lords sake [Note: Act 21:13.]: Yea, if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all, and desire that you also will joy and rejoice with me [Note: Php 2:17-18.].
In short, he labours that every thought which can give advantage to the enemy, may be cast down, and every thought which can maintain the authority and promote the honour of God, may be established in the soul: so entirely does Christ overcome the strong man, and convert to his own use all his spoils [Note: Luk 11:21-22.].]
We may learn from hence,
1.
How to judge of our conversion
[Our words or actions are a very inadequate criterion whereby to judge: for, though they must of necessity be good if we are converted, and a want of piety in them will incontestably prove us unconverted, yet there may be nothing manifestly exceptionable in them, while we are still ignorant of Christ and of his salvation. But the thoughts will form an infallible rule of judgment. As a man thinketh in his heart, says Solomon, so is he [Note: Pro 23:7.]. Examine therefore whether proud, unbelieving, worldly, self-righteous, and desponding thoughts are subdued within you; and whether humble, jealous, grateful, and resolute thoughts are in habitual exercise. Far be it from us to say, that men are not to employ their thoughts about worldly things; for their duties in social life absolutely require that they should do so: but, to whatever point our thoughts lead us when they are wholly unconfined, that will shew the real disposition of our minds: if we are carnal and worldly, our thoughts will be running out after things of a carnal and worldly nature: if, on the contrary, we are spiritual, then will our thoughts, which are known to God only, be spiritual and heavenly.]
2.
How to act when we are converted
[What is spoken proverbially in reference to the expenditure of money, may very fitly be applied to this subject; Take care of little things; and great ones will take care of themselves. Be attentive to your thoughts; and we shall have no fear about your actions. There is not any thing done, but it has been previously transacted in the thoughts. The heart is the womb in which every thing is first conceived, whether it be good or evil [Note: Jam 1:15.]. Out of the abundance that is there, will the mouth speak, and the members act [Note: Mat 12:34-35.]. Let us then attend to the advice of Solomon, Keep thy heart with all diligence, for out of it are the issues of life [Note: Pro 4:23.]. Let us endeavour to train the thoughts for God. Let us not suffer them to roam without restraint; but frequently arrest them, and inquire into their nature and tendency. Then shall we become ornaments to our holy profession, and acquire an increasing meetness for heaven, where every thought will indeed be captivated to the obedience and enjoyment of Christ.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
For though we walk in the flesh, we do not war after the flesh:
The Scriptures of God do not unfrequently make use of similitudes, to represent divine things by. And among the many, the figure of a Warrior, is often referred to, by way of illustration. And it is very striking. For the whole life of a child of God, from the moment of regeneration, until grace is finished in glory, is nothing but one continued warfare. And the holy warrior is never unclad of his spiritual armour, until he is undressed at death.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
3 For though we walk in the flesh, we do not war after the flesh:
Ver. 3. We do not war, &c. ] The ministry is a kind of militia, 1Ti 1:18 . Christ rideth on ministers, as his white horses, conquering and to conquer, Rev 6:2 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. ] The here shews that this verse is not the refutation of the charge , but a reason rendered for the above; and and allude only to the charge just mentioned. This indeed is shewn by the use, and enlargement in 2Co 10:4-6 , of , instead of : they who accuse us of walking after the flesh, shall find that we do not war after the flesh: therefore compel us not to use our weapons.
. . .] Although we walk in the flesh , i.e. are found in the body, yet we do not take our apostolic weapons from the flesh do not make its rule our rule of warfare.
Fuente: Henry Alford’s Greek Testament
2Co 10:3 . . . .: for though we walk in the flesh, sc. , as all men must do (see reff.), we do not war, i.e. , carry on our campaign against evil and the enemies of God, according to the flesh ( cf. Joh 17:15 ) for the weapons of our warfare (see on 2Co 6:7 ) are not carnal (see on 2Co 1:12 ), but are mighty before God, i.e. , in God’s sight, in His estimation (or, perhaps, “ exceeding mighty,” which is the force of at Jon 3:3 , Act 7:20 ; the A.V. “mighty through God,” i.e. , “by His aid,” cannot be right), to the casting down of strongholds , which is the ultimate object of every campaign, and which, being achieved, is the seal of victory; is the regular LXX phrase for the reduction of a fortress (see Pro 21:22 , Lam 2:2 , 1Ma 5:65 ; 1Ma 8:10 ).
Fuente: The Expositors Greek Testament by Robertson
in. Greek. en. App-104.
not. Greek. ou. App-105.
war. Greek. strateuomai Seo 1Co 9:7.
after = according to, as above.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] The here shews that this verse is not the refutation of the charge , but a reason rendered for the above; and and allude only to the charge just mentioned. This indeed is shewn by the use, and enlargement in 2Co 10:4-6, of , instead of :-they who accuse us of walking after the flesh, shall find that we do not war after the flesh: therefore compel us not to use our weapons.
. . .] Although we walk in the flesh, i.e. are found in the body,-yet we do not take our apostolic weapons from the flesh-do not make its rule our rule of warfare.
Fuente: The Greek Testament
2Co 10:3. , in the flesh) with weakness. See the following verse.-[62] , we war) By this word he opens the way for a transition to what follows; and the reason of the boldness, [2Co 10:2], is included.
[62] – , in the flesh-not according to the flesh) There is a great difference.-V. g.
Fuente: Gnomon of the New Testament
2Co 10:3
2Co 10:3
For though we walk in the flesh, we do not war according to the flesh-Though he lived and walked in the flesh, he was not led by the fleshly feelings and lusts. He was not under human leadership; it was no human war in which he was engaged.
Fuente: Old and New Testaments Restoration Commentary
walk: Gal 2:20, 1Pe 4:1, 1Pe 4:2
we do: 2Co 10:4, Rom 8:13, 1Ti 1:18, 2Ti 2:3, 2Ti 2:4, 2Ti 4:7, Heb 12:1
Reciprocal: Num 4:3 – enter Num 4:23 – to perform the service Zec 9:13 – against Mat 12:20 – till Luk 22:38 – It Rom 8:5 – For they 1Co 1:17 – not 2Co 1:17 – according 2Co 12:16 – being 2Co 13:4 – we also Phi 1:22 – live Col 2:20 – living 1Ti 6:12 – Fight 2Pe 2:10 – that Rev 6:2 – and he went Rev 12:11 – they overcame
Fuente: The Treasury of Scripture Knowledge
2Co 10:3. Paul will show that he is bound to walk in the flesh in that he is living in the fleshly body while on the earth, but that his activities are not after or according to the flesh.
Fuente: Combined Bible Commentary
2Co 10:3-4. For 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 mighty before God (in Gods estimation) to the casting down of strongholds):[1]Because our weapons are not carnal, they are despised by carnal men; but just on that account are they mighty to overthrow what carnal weapons cannot reach;
[1] The phrase is essentially a military one, and is used in the LXX. for the capture and destruction of fortresses (Lam 2:2; Pro 21:22; 1Ma 5:65; 1Ma 8:10). The apostle speaks as if leading an attack upon the strong defences of the workers of evil, perhaps having his eye on the great systems of idolatry and impurity enthroned at Corinth and throughout the Empire; possibly, too, of the pride and obstinate rebellion of his individual opponents (Plumptre).
Fuente: A Popular Commentary on the New Testament
That is, “Although I yet dwell in the body, and consequently am not free from human infirmities and weaknesses; yet neither my ministry nor my life are from fleshly principles, by fleshly means, or fleshly ends.” The best and holiest of men in this life walk in the flesh; they are clothed with a mortal body, but they do not war after the flesh, they do not fight under the banner of corrupt nature.
Here note, The Christian life described; it is a warfare; we war; It is a life of vigorous opposition. The Christian has many enemies to conflict with, and to contend against, both outward and inward enemies; in a passive sense, he is a man of strife and contention, his hand is against many, and many hands against him; he doth not manage a war for the flesh, but against the flesh: And in the next verse, he tells us with what weapons he managed this war.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 3 He admitted that he was a man, but denied using human tactics (slander to destroy enemies; adjusting speech to please others) to satisfy personal desires.
Fuente: Gary Hampton Commentary on Selected Books
For though we walk in the flesh, we do not war according to the flesh
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 3
Walk in the flesh; have our sphere of labor and warfare in this world.
Fuente: Abbott’s Illustrated New Testament
10:3 {2} For though we walk in the flesh, we do not war after the flesh:
(2) Secondly, he witnesses that although he is similar to other men, yet he comes furnished with that strength which no defence of man can match, whether they resist by craft and deceit, or by force and might, because he battles with divine weapons.
Fuente: Geneva Bible Notes
Paul admitted that he walked in the flesh (was only human) but denied that he worked according to the flesh (as carnal Christians and unbelievers do). He was contrasting living in the world and living as a worldling. Carnal weapons like intimidation, manipulation, trickery, double-talk, rumor, and hypocritical behavior are ineffective in spiritual warfare. Reliance on the working of God, however, results in supernatural victories. The spiritual Christian’s weapons are those that Paul later enumerated in Eph 6:11-17. The "fortresses" or "strongholds" (Gr. ochuroma, used only here in the New Testament) probably refer to the false arguments of Paul’s opponents (cf. 2Co 10:5).