{"id":28921,"date":"2022-09-24T13:01:30","date_gmt":"2022-09-24T18:01:30","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-104\/"},"modified":"2022-09-24T13:01:30","modified_gmt":"2022-09-24T18:01:30","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-104","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-104\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 10:4"},"content":{"rendered":"

(For the weapons of our warfare [are] not carnal, but mighty through God to the pulling down of strongholds;) <\/i><\/b><\/h3>\n

4. carnal<\/em> ] See note on 2Co 10:2<\/em><\/span>. Also on 1Co 3:1<\/span>.<\/p>\n

mighty through God<\/em> ] Either (1) as in the text, or (2) mighty to<\/em> God, i.e. in His sight, or (3) mighty for<\/em> God, i.e. on behalf of Him, or perhaps (4) an Hebraistic construction, like the one in Act 7:20<\/span>, where it is equal to exceeding<\/em>, just as Nineveh is called ‘a great city of God’ (Jon 3:3<\/span> and notes).<\/p>\n

strong holds<\/em> ] or fortifications<\/em>, from a Greek word signifying to fortify<\/em>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

For the weapons of our warfare – <\/B>The means by which we hope to achieve our victory.<\/P>

Are not carnal – <\/B>Not those of the flesh. Not such as the people of the world use. They are not such as are employed by conquerors; nor are they such as people in general rely on to advance their cause. We do not depend on eloquence, or talent, or learning, or wealth, or beauty, or any of the external aids on which the people of this world rely. They are not such as derive advantage from any power inherent in themselves. Their strength is derived from God alone.<\/P>

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

To the pulling down of strongholds – <\/B>The word rendered here as strongholds (<\/SPAN><\/span> ochuroma) means properly a fastness, fortress, or strong fortification. It is here beautifully used to denote the various obstacles resembling a fortress which exist, and which are designed and adapted to oppose the truth and the triumph of the Christians cause. All those obstacles are strongly fortified. The sins of his heart are fortified by long indulgence and by the hold which they have on his soul. The wickedness of the world which he opposes is strongly fortified by the fact that it has seized on strong human passions; that one point strengthens another; that great numbers are united. The idolatry of the world was strongly fortified by prejudice, and long establishment, and the protection of laws, and the power of the priesthood; and the opinions of the world are entrenched behind false philosophy and the power of subtle argumentation. The whole world is fortified against Christianity; and the nations of the earth have been engaged in little else than in raising and strengthening such strongholds for the space of 6,000 years. The Christian religion goes forth against all the combined and concentrated powers of resistance of the whole world; and the warfare is to be waged against every strongly fortified place of error and of sin. These strong fortifications of error and of sin are to be battered down and laid in ruins by our spiritual weapons.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

2Co 10:4<\/span><\/p>\n

For the weapons of our warfare are not carnal, but mighty, to the pulling down of strongholds.<\/em><\/p>\n<\/p>\n

The moral power of Christianity<\/strong><\/p>\n

In the writings of St. Paul you meet with frequent military allusions, but you must not consider them as introduced by the apostles preference of the figurative style. We doubt whether it be altogether just to speak of these allusions as metaphorical. The Christian is not so much metaphorically as really a soldier, if by a soldier we understand one who is surrounded by enemies. You will at once perceive, by reference to the context, or, indeed, by observing the verse itself, that the apostle is here describing Christianity, not in its operations within the breast of an individual, but <\/strong>rather as the engine with which God was opposing, and would finally overthrow, the idolatry and the wickedness of the world. We admit, indeed, that it is perhaps unnecessary to separate altogether Christianity, as ruling in the individual, from Christianity as advancing to sovereignty. The weapons with which the preacher conquers himself must, in a measure, be those with which he conquers others. But still the points of view are manifestly different. St. Paul is describing himself as the champion of righteousness and truth, against the vices and errors of a profligate and ignorant world; and the point which he maintains is that the engine with which he prosecutes his championship, though not carnal, is mighty through God to the accomplishing the object proposed.<\/p>\n


I. <\/strong>We begin with Christianity as adapted to the converting individuals. And we fasten upon the expression of the apostle that his weapons were not carnal; they were not such weapons as a carnal policy would have suggested, or a carnal philosophy have approved. The doctrines advanced did not recommend themselves by their close appeal to reason; neither did they rely for their cogency on the eloquence with which they were urged. It seems implied that the virtue of the weapons lay in the fact of their not being carnal, for the apostle is put on his defence, and the not using carnal weapons is his self-vindication. And, beyond question, in this lies the secret of the power of Christianity, and of the thorough insufficiency of every other system. If Christianity demanded nothing more than confession of its truth, Christianity would be carnal, seeing that we satisfied ourselves of its evidences by a process of reasoning, and such process is quite at one with the carnal nature, <\/strong>flattering it by appealing to the native powers of man. If, again, Christianity depended for its reception on the eloquence of its teachers, so that it rested with them to persuade men into belief, then again Christianity would be carnal, its whole effectiveness being drawn from the energy of the tongue and the susceptibility of the passions. And if Christianity were thus carnal–as every system must be which depends not on a higher than human agency–it could not be mighty in turning sinners unto God. But Christianity, as not being carnal, brings itself straightway into collision with every passion, principle, and prejudice of a carnal nature, and must therefore either subdue, or be subdued by that nature. I do not think it possible to insist too strongly on the fact that the great work of Christianity, considered as an engine for altering character, is derived from its basing itself on the supposition of human insufficiency. If it did not set out with declaring man helpless, it would necessarily, we believe, leave <\/strong>man <\/strong>hopeless. It goes at once to the root of the disease by proclaiming man lost if left to himself. It will not allow man to take credit to himself for a single step in the course of improvement, and that it is which makes it mighty, inasmuch as being proud of the advance would ensure the falling back. Hence the stronghold of pride gives way, for there must be humility where there is a thorough feeling of helplessness, and with the stronghold of pride is overturned also the stronghold of fear, seeing that the lesson which teaches us our ruin, teaches us, with equal emphasis, our restoration. And the stronghold of indifference–this, too, is cast down; the <\/strong>message is a stirring one; it will not let the man rest till he flee impending wrath. Neither pan the stronghold of evil passions remain unattacked; for the gospel scheme in proffering happiness exacts the mortification of lusts.<\/p>\n


II. <\/strong>But we shall greatly corroborate this argument if we examine the power of Christianity in civilising nations. It admits of little question that paganism and barbarism go generally together, so that the worshippers of idols are ordinarily deficient in the humanities of life. We may not indeed affirm that heathenism and civilisation cannot co-exist; for undoubtedly some of the nations of antiquity, as they could be surpassed by no modern in superstition, so they could by few, if by any, in literature and arts. We shall not pretend to say that a vast revolution might not be wrought among a heathen population if you domesticated in their land the husbandman and the artificer, and thus awakened in them a taste for the comforts of civilised life, even though you left them undisturbed in their idolatry, and sent them no missionary to publish Christianity. So that we are not about to affirm that Christianity is the only engine of civilisation; but we venture to affirm that none can be compared with it as to effectiveness. You may introduce laws, but laws can only touch the workings, not the principles of evil; whereas every step made by Christianity is a step against the principles, and therefore an advance to the placing government on its alone secure basis. To civilise must be to raise man to his true place in the scale of creation, and who will affirm this done whilst he bows down to the inferior creatures as God? We have a confidence in the missionary which we should not have in any lecturer on political economy, or any instructor in husbandry and handicraft. You may think it a strange method of teaching the savage the use of the plough to teach him the doctrine of the atonement. But the connection lies in this–and we hold it to be strong and well defined–by instructing the savage in the truths of Christianity I set before him motives, such as cannot elsewhere be found, to the living soberly, industriously, and honestly; I furnish him at once with inducements whose strength it is impossible to resist, to the practising the duties and evading the vices which respectively uphold and obstruct the well-being of society. And, if this has been done, has not more been done towards elevating him to his right place in the human family than if I had merely taught him an improved method of agriculture? Shall not the mental process be deemed far superior to the mechanical? And shall it be denied that the savage who has learned industry in learning morality has gone onward with an ampler stride in the march of civilisation than another who has consented to handle the plough because perceiving that he shall thereby increase his animal comforts? This we conceive is the true order; not to attempt to civilise first, as though men in their savage state were not ready for Christianity, but to begin at once with the attempt to Christianise, computing that the very essence of the barbarism is the heathenism, and that in the train of the religion of Jesus move the arts which adorn and the charities which sweeten human life. And in this is Christianity mighty through God to the pulling down of strongholds. The missionary, with no carnal weapon at his disposal, with no engine but that gospel, has a far higher likelihood of improving the institutions of a barbarous tribe, introducing amongst them the refinements of polished society, increasing the comforts of domestic life, and establishing civil government on more legitimate principles, than if he were the delegate of philosophers who have made civilisation their study, or of kings who would bestow all their power on its promotion. We will ask the missionary who is moving, as the patriarch of the village, from cottage to cottage, encouraging and instructing the several families who receive him with smiles, and hear him with reverence. We will ask him by what engines he humanised the savages, by what influence he withdrew them from lawlessness, and formed them into a happy and well-disciplined community. Did he begin with essays on the constitution of society; on the undeveloped powers of the country; on the advantages derivable from the division of labour; or on those methods of civilisation which might be thought worthy the patronage of some philosophical board? Oh, the missionary will not tell you of such methods of assaulting the degradation of centuries; he will tell you that he departed from his distant home charged with the gospel of Christ, and that with this gospel he attacked the strongholds of barbarism; he will tell you that he preached Jesus to the savages, and that he found, as the heart melted at the tidings of redemption, the manners softened and the customs were reformed; he will tell you that he did nothing but plant the Cross in the waste, and that he had proved that beneath its shadow all that is ferocious will wither, and all that is gentle spring up and ripen. Such is Christianity, mighty in the converting individuals, mighty in the civilising nations. This is the engine through which we ourselves have risen to greatness, and from which each of us draws the means of grace and the hope of glory. This is the religion, thus effective in fertilising the waste places of the earth, and elevating the most degraded of our species. (H. Melvill,<\/em> B. D.<\/em>)<\/p>\n<\/p>\n

Spiritual warfare<\/strong><\/p>\n


I. <\/strong>The warfare. It is–<\/p>\n

1. <\/strong>A moral warfare. It is the cause of truth against error; of knowledge against ignorance and superstition; of liberty against vassalage; of holiness against sin. Its object is that the kingdom of darkness may be overthrown and the kingdom of Christ established.<\/p>\n

2. <\/strong>A necessary contest. It is not optional. We must conquer or be conquered.<\/p>\n

3. <\/strong>An arduous conflict. It cannot be maintained by an idle show on the parade, but only by actual and persevering service. Our enemies are–<\/p>\n

(1)<\/strong> Numerous. We wrestle not against flesh and blood.<\/p>\n

(2)<\/strong> Ever on the alert. We cannot with safety reckon on any cessation of hostilities.<\/p>\n

4. <\/strong>A most momentous struggle. In it are involved interests the most solemn and interminable.<\/p>\n


II. <\/strong>The weapons.<\/p>\n

1. <\/strong>Every Christian is a soldier, and he puts on the whole armour of God (Eph 6:11<\/span>, etc.). Those engaged in this warfare fight according to prescribed laws. Wherever they go they erect the standard of the King of kings. They fight and conquer by their faithful preaching, holy living, works of faith, and labours of love.<\/p>\n

2. <\/strong>These weapons are not carnal. Men are not to be dragooned into Christianity. Errors are not to be cut to pieces by the sword.<\/p>\n

3. <\/strong>But though they are not carnal, they are real and powerful. How mighty–<\/p>\n

(1)<\/strong> Compared with those used by the warriors of this world! What can they do?–they can wound the body; but the soul defies their power. But here are weapons which can take hearts prisoners, and carry them away in delightful captivity.<\/p>\n

(2)<\/strong> Compared with the weapons of those who oppose themselves to Christ–the jests of impiety–the subtleties of sophistry, the feathered arrows of sarcasm. When by the means of these has ever error been wrung from the heart?<\/p>\n

4. <\/strong>Whence arises this might? Let us take care not to attribute too much to our weapons. They are mighty through God. He furnishes and accompanies the right use of them with His presence and His power.<\/p>\n


III. <\/strong>The issue.<\/p>\n

1. <\/strong>The pulling down of strongholds. The enemy, after having been worsted in open conflict, flee to the strongholds; but we are to lay siege to and destroy the foe in their very fortresses. And what is any unregenerate heart but a stronghold? Men are under the influence of the spirit that worketh in the hearts of the children of disobedience. Is he not fortified there by ignorance, by pride, by corrupt passions, by unbelief?<\/p>\n

2. <\/strong>Casting down imaginations, and every high thing, etc. The allusion here is to those engines which are employed to destroy walls and towers of defence. The terms apply to philosophy, falsely so called. How many high things are there still in the world which must be cast down!<\/p>\n

3. <\/strong>The captivity of every thought to the obedience of Christ.<\/p>\n

(1)<\/strong> The enemy has been pursued, his fortresses have been thrown down, his citadel has been taken, and every individual within has been carried away in triumph. The whole man with all his powers is overcome. A victory this such as the warriors of this world never achieved. Bodies may be taken captive, still the thoughts are free. But here is a conquest over the thoughts.<\/p>\n

(2)<\/strong> And this captivity is as honourable and delightful as it is complete. What can be more degrading than to be a captive of sin and Satan?–but to be taken captive by Christ, and to be obedient to Him, what an honour, a joy!<\/p>\n

Conclusion: We may learn that our common Christianity–<\/p>\n

1. <\/strong>Is not a system of seclusion and quietism. It is a warfare. Neutrality is out of the question here. Curse ye Meroz, etc.<\/p>\n

2. <\/strong>Is not only defensive, but aggressive. The principal reason why the gospel has not made more progress in the world is this: we have contented ourselves with a defensive rather than an aggressive warfare. What are we doing–defending the outworks, showing our dexterity in distinguishing nice points, and sometimes wounding a fellow-soldier, perhaps, because his habiliments differed from our own? This we have done, instead of uniting in one broad phalanx against the common foe!<\/p>\n

3. <\/strong>Is destined ultimately to triumph. (R. Newton, D. D.<\/em>)<\/p>\n<\/p>\n

True soldiership<\/strong><\/p>\n


I. <\/strong>Its weapons.<\/p>\n

1. <\/strong>They are not carnal. They are not–<\/p>\n

(1)<\/strong> Miraculous. Miracles were employed in the cause of truth; but they were never intended to be permanent.<\/p>\n

(2)<\/strong> Coercive. The civil magistrate has sought by penalties to force Christianity upon the consciences of men. Such means misrepresent it, and were proscribed by its Founder.<\/p>\n

(3)<\/strong> Crafty. In nothing perhaps has the craftiness of men appeared more than in connection with the profession of extending Christianity.<\/p>\n

2. <\/strong>Though not carnal, they are mighty–through God because–<\/p>\n

(1)<\/strong> They are His productions. Gospel truths are the ideas of God–remedial ideas embodied in His Son; and they are the power of God. The gospel has proved itself the greatest power in the social world.<\/p>\n

(2)<\/strong> They are the instruments of God. When we put our ideas in a book we cannot personally accompany them. We know not their effects, and then we die, and must leave them behind. But God goes with His ideas, and works by them.<\/p>\n


II. <\/strong>Its victories.<\/p>\n

1. <\/strong>They are mental. There is not much glory in destroying the bodily life of man. Wild beasts, a poisonous gust of air, will excel man in this. And then you do not conquer the man unless you conquer his mind.<\/p>\n

2. <\/strong>They are corrective. They do not destroy the mind nor any of its native faculties, but certain evils that pertain to it.<\/p>\n

(1)<\/strong> The evil fortifications of the mind. The depraved mind has its strongholds against truth and God–prejudices, worldly maxims, associations, passions, habits.<\/p>\n

(2)<\/strong> The corrupt thinking of the mind: Casting down imaginations (marg. reasoning). It is against evil thinkings, whether of a poetic, a philosophic, or any other character.<\/p>\n

(3)<\/strong> The antitheistic impulses of the mind: and everything that exalteth itself against the knowledge of God. Every feeling and passion that rise against God.<\/p>\n

3. <\/strong>They are Christian. They are victories won for Christ. (D. Thomas, D. D.<\/em>)<\/p>\n<\/p>\n

Weapons of warfare<\/strong><\/p>\n

The last idea that occurs to some professing Christians is that Christianity or that Christian life is a warfare. It has been noticed by discerning persons that almost as soon as a man joins the Church he settles down into indifference or selfish enjoyment–as if a man should enlist into the army, and then go home and sit down all the rest of his days on the sunny side of his house and in the favourite spot of his garden. What kind of enlistment is that? In addition to this the next mistake that is made is that persons who enter the Christian service imagine that all the fighting is to be done outside. You cannot fight outside until you have fought inside. The first man you have to kill is yourself. It is possible to be a magnificently grand philanthropist in public, and to let your own family starve for want of sympathy. On the other hand, it is possible for men to be so generous at home as to have no larger charity, not to care about those who are far off and at present unknown; possible for a man to be so pottering about his own little affairs in a little four-cornered house, as to forget that God has made constellations, universes, infinite spaces, and countless myriads multiplied by countless myriads of mankind. Are we at war? If the Church is not at war, it is unfaithful to Christ. Was Christ the Prince of Peace? Truly He was, yet the Prince of Peace, for the very reason that He was the Prince of Peace, never ceased from war. No such soldier ever lived as Christ. Christ is against every bad thing; against foul air; against false weights and measures and balances; against all trickery in trade, all insincerity in social life; against all show, fashion, glitter, that has not behind it the bullion of eternal truth and everlasting grace. Christ never met evil without smiting it in the face. Supposing the Church to be at war; has the Church the right instruments or weapons in hand? I think not. The metal is bad, the forging is faulty, the whole conception of the panoply is vicious. There are many wrong weapons in the Church. There is disputativeness. That is a miserable weapon, and never brings home any prey. Some people want to legislate men into goodness. Why does not the State take up this matter? Because the State has no right to the use of such weapons. The State is not necessarily a soldier of Christ. The State cannot make people sober, it can only punish them for having been drunk. All this, therefore, points to the necessity of something other. What is that something other? It is the spiritual element. You can only get at men by getting at their souls. How will Paul, chief of the soldiers of the Cross, deport himself in this war? Hear him: Now I Paul myself beseech you. Is that the fighting tone? Yes, in the Church it is the only fighting tone. But here are men who want to conquer hearts, souls; and they lie down, beseech, and make their meekness part of their panoply; and their gentleness is the very strength of their sword. Then there is the beautiful life. What a sturdy old weapon is that! The mother converts the children without saying much to them. Her patience is an argument; her night-and-day love wins in the issue. Then there must be spiritual conviction and spiritual persuasion, and you must get a hold upon the heart. The pastor who has hold of his peoples hearts can never be dethroned. Let our war, therefore, be according to our capacity and our opportunity. Let us go steadily forward with quiet work, steady giving, constant sympathy, perpetual readiness to do the very next thing that is to be done, though it be of the very simplest character. Only get up something romantic, and you may command any amount of attention, and any amount of response for the time being. But romance has no deepness of earth, and therefore it soon withers away. When will men be steady workers? (J. Parker, D. D.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 4<\/span>. The weapons of our warfare<\/B><\/I>] The apostle often uses the metaphor of a warfare<\/I> to represent the life and trials of a Christian minister. See Eph 6:10-17<\/span>; 1Ti 1:18<\/span>; 2Ti 2:3-5<\/span>.<\/P>

<\/P>

Are not carnal<\/B><\/I>] Here he refers to the means used by the false apostle in order to secure his party; he calumniated St. Paul, traduced the truth, preached false and licentious doctrines, and supported these with sophistical reasonings.<\/P>

<\/P>

But mighty through God<\/B><\/I>] Our doctrines are true and pure, they come from God and lead to him, and he accompanies them with his mighty power to the hearts of those who hear them; and the strong<\/I> holds<\/I>-the apparently solid and cogent reasoning of the philosophers, we, by these doctrines, pull down<\/I>; and thus the fortifications of heathenism are destroyed, and the cause of Christ triumphs wherever we come; and we put to flight the armies of the aliens.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

As our end is spiritual, so are our means; the means by which we manage our spiritual fight are spiritual. Whether by these <\/P>

weapons he meaneth the word of God, and his preaching the gospel, or the censures of the church duly administered, it is true, they are not of a carnal nature, or fitted to the subduing of mens bodies, and bringing them into subjection; they are of a spiritual nature, and have their effects upon the mind and inward part of a man; yet, through the concurrence of Divine grace, there is in them a mighty force and power, to pull down <\/P>

strong holds: by which metaphorical expression he understands whatsoever opposeth the gospel, and seemeth to defend and uphold men in their sinful courses; subduing the will of man, which is so strong a hold that all the power of hell cannot storm it. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

4.<\/B> A confutation of those whotry to propagate their creed by force and persecution (compare Lu9:54-56<\/span>). <\/P>

weapons<\/B>for punishingoffending members (2Co 10:6<\/span>;1Co 4:21<\/span>; 1Co 5:5<\/span>;1Co 5:13<\/span>); boldness of speech,ecclesiastical discipline (2Co 10:8<\/span>;2Co 13:10<\/span>), the power of theword, and of the sacraments, the various extraordinary gifts of theSpirit. <\/P>

carnal<\/B>Translate,”fleshly,” to preserve the allusion to 2Co 10:2<\/span>;2Co 10:3<\/span>. <\/P>

mighty through God<\/B>Greek,<\/I>“mighty to God,” that is, mighty before God: not humanly,but divinely powerful. The power is not ours, but God’s. Compare”fair to God,” that is, divinely fair (Ac7:20<\/span>, Margin<\/I>). Also above (2Co2:15<\/span>), “unto God<\/I> a sweet savor.” “Theefficacy of the Christian religion proves its truth” [BENGEL].<\/P>

pulling down<\/B>As theGreek<\/I> is the same as in 2Co10:5<\/span>, translate, “casting down.” Compare Jer1:10<\/span>: the inspired servants of God inherit the commission of theOld Testament prophets. <\/P>

strongholds<\/B> (Pr21:22<\/span>); namely, in which sinners entrench themselves againstreproof; all that opposes itself to Christ; the learning, andeloquence, and philosophical subtleties on which the Corinthiansprided themselves. So Joshua’s trumpet blast was “mighty”under God to overthrow the walls of Jericho.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

For the weapons of our warfare<\/strong>,…. By “warfare” is here meant, not that which is common to all believers, who are enlisted as volunteers under the captain of their salvation, and fight his battles, and are more than conquerors through him; but what is peculiar to the ministers of the Gospel; and designs the ministerial function, or office, and the discharge of it. So the Levitical function, or the ministerial service of the Levites, is called <\/p>\n

, “the warfare of the service”, Nu 8:25<\/span>. The ministry of the word is so styled, because that as war is waged in defence of men’s rights, properties, and liberties, and for the weakening of an enemy’s power and possessions, and for the enlargement of kingdoms and dominions; so this is in defence of the truths and liberty of the Gospel, that they may continue and abide; for the weakening of Satan’s kingdom, by delivering the lawful captives, taking the prey from the mighty, turning souls from the power of Satan to God, and translating them from the kingdom of darkness into the kingdom of Christ Jesus; and so for the enlargement of his kingdom, by spreading the Gospel far and near. The “weapons” with which this warfare is managed are the Scriptures of truth, the sword of the Spirit, the word of God; and which indeed are an armoury, out of which may be taken weapons of all sorts, both offensive and defensive; such as serve both to establish and secure the doctrines of the Gospel, and to refute the errors of the wicked: to which may be added all those gifts which Christ has received for, and gives to men, qualifying them for the work of the ministry, and for the understanding of the sacred writings; together with all those means made use of by them for their improvement in spiritual knowledge; such as diligent reading the word of God, and the labours of his faithful servants, frequent meditation thereon, and earnest prayer to God for more light and experience. Also the various graces of the Spirit, with which they are endued, may be taken into the account; such as the breast plate of faith in Christ, and love to himself, his people, word, ordinances, cause, and interest; the helmet of salvation, hope, the girdle of truth and faithfulness, and the excellent grace of patience to endure all hardships, reproaches, insults, afflictions, and persecutions, cheerfully; and finally, all the acts of their ministration, such as preaching, prayer, the administration of ordinances, and laying on of censures, with the consent of the church. Now these weapons<\/p>\n

are not carnal<\/strong>; such as the men of the world fight with, not the temporal sword; for Christ sent forth his apostles without that, naked and unarmed amidst their enemies, his kingdom not being of this world, and so not to be defended and propagated in such a way; or as the weapons the false apostles used, such as natural eloquence, fleshly wisdom, carnal reason, cunning craftiness, the hidden things of dishonesty, and great swelling words of vanity; or they were not weak and impotent, which is sometimes the signification of “flesh”; see Ge 6:3<\/span><\/p>\n

but mighty through God<\/strong>: powerful and effectual through the blessing of God, and the influences of his grace and Spirit for the conversion of sinners, the edification of saints, the defence of truth, the confutation of error, the destruction of Satan’s kingdom, and the enlargement of Christ’s: for these weapons are not powerful of themselves; they are passive instruments, which are only efficacious when used by a superior hand; when the Gospel ministration is attended with “the demonstration of the Spirit, and of power”; and then they are serviceable<\/p>\n

to the pulling down of strong holds<\/strong>. The allusion seems to be to the falling of the walls of Jericho, at the sound of ram’s horns, which must be ascribed not to those instruments, which were in themselves weak and despicable, but to the power of God that went along with the sound of them. By strong holds are meant, the strong holds of sin and Satan; such as unbelief, pride, hardness of heart, c. with which the heart of man is walled (so , “the walls of the heart”, Jer 4:19<\/span>) against God and Christ, and the Gospel of the grace of God, and by which Satan fortifies himself, and keeps the palace and goods in peace, until the everlasting doors are thrown open, which were bolted and barred and these walls of defence are pulled down by the King of glory, who enters in, which is usually done by the power of God, in the ministry of the Gospel: so sins are called strong holds, fortresses, and bulwarks, by the Talmudists k, who give this as the sense of Ec 9:14<\/span><\/p>\n

“a little city, this is the body; “and few men in it”, these are the members; “and there came a great king against it, and besieged it”, this is the evil imagination, lust, or concupiscence; and built against it<\/p>\n

, “great bulwarks”, or fortresses, , “these are iniquities”.”<\/p>\n

And so Philo the Jew l speaks of , “the firm munitions of vice” being broken down. Or else by them may be meant the fortresses of a man’s own righteousness, holiness, good works, and moral duties, in which he entrenches, and thinks himself safe: which the Spirit of God, in the ministry of the word, blows a blast upon, and which are cast down by it, that revealing a better righteousness, even the righteousness of Christ; or else the fleshly wisdom, rhetorical eloquence, and sophisms of false teachers, with which they endeavoured to fortify themselves against the doctrines of the Gospel, but in vain.<\/p>\n

k T. Bab. Nedarim, fol. 32. 2. l De Confusione Linguarum, p. 335.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The weapons of our warfare <\/B> ( <\/SPAN><\/span>). <\/SPAN><\/span> (old word, in N.T. only here and 1Ti 1:18<\/span>) is<\/P>

campaign <\/B> and not army as some MSS. have (<\/SPAN><\/span>). But both <\/SPAN><\/span> and <\/SPAN><\/span> occur in the papyri for the same word (Deissmann, Bible Studies<\/I>, p. 181f.). For <\/SPAN><\/span> (Latin arma<\/I>) see on 2Cor 6:7<\/span>; Rom 6:13<\/span>; Rom 13:12<\/span>.<\/P>

Of the flesh <\/B> (<\/SPAN><\/span>). See on 1Cor 3:3<\/span>; 2Cor 1:12<\/span>. They had accused him of artifices and craft.<\/P>

Mighty before God <\/B> ( <\/SPAN><\/span>). This dative of personal interest (ethical dative) can be like <\/SPAN><\/span> (Ac 7:20<\/span>), in God’s eyes, as it looks to God.<\/P>

To the casting down of strongholds <\/B> ( <\/SPAN><\/span>). <\/SPAN><\/span> is old word from <\/SPAN><\/span>, to take down, to tear down walls and buildings. Carries on the military metaphor. <\/SPAN><\/span> is old word, common in the Apocrypha, from <\/SPAN><\/span>, to fortify, and that from <\/SPAN><\/span> (from <\/SPAN><\/span>, to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Carnal. Rev., better, of the flesh, thus preserving the play on the words. The idea of weakness attaches to that of fleshliness. See on sarx flesh, sec. 4, Rom 7:5<\/span>. <\/P>

Through God [ ] <\/SPAN><\/span>. Lit., mighty unto God, in God ‘s sight. See on exceeding fair, Act 7:20<\/span>. Rev., before God. <\/P>

Pulling down [] <\/SPAN><\/span>. Only in this epistle. Compare Luk 1:52<\/span>. Also used of taking down pride, or refuting arguments. <\/P>

Of strongholds [] <\/SPAN><\/span>. Only here in the New Testament. From ecw to hold, so that holds is an accurate rendering. Compare keep, a dungeon. The word is not common in classical Greek, but occurs frequently in the Apocrypha. In its use here there may lie a reminiscence of the rock – forts on the coast of Paul ‘s native Cilicia, which were pulled down by the Rom. in their attacks on the Cilician pirates. Pompey inflicted a crushing defeat upon their navy off the rocky stronghold of Coracesium on the confines of Cilicia and Pisidia.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

CHRISTIAN WEAPONS AND VICTORIES<\/p>\n

<\/strong><\/p>\n

1) “For the weapons of our warfare are not carnal <\/strong>(ta gar hopla tes strateias hemon ou sarkika ) “For the weapons of our warfare are not fleshly,” according to the old nature, but spiritual and divinely furnished, Eph 6:13<\/span>; 1Th 5:8<\/span>; warriors, struggling soldiers of the cross we are to be, 1Ti 1:18<\/span>; 1Ti 6:12<\/span>; 2Ti 2:3<\/span>; 2Ti 4:7<\/span>.<\/p>\n

2) “But mighty through God,”<\/strong> (alla dunata to theo) “But powerful (dynamic) toward God;” the might of our strength is from God thru salvation, then to or toward God’s glory through our lives of obedient service, Rom 1:16<\/span>; as Jesus and as Moses were mighty in word and deed, so are we to be Act 7:22<\/span>; Luk 24:19<\/span>.<\/p>\n

3) “To the pulling down of strongholds,”<\/strong> (pros Kathairesin ochuromaton)” toward overthrow or tearing down of strongholds;” to keep primary fleshly impulses, passions, and the fleshly will and desires under subjection, as Paul did, 1Co 9:26-27<\/span>; Jer 1:9-10<\/span>; to rule one’s self is the first priority step in leading others well, Pro 16:22<\/span>.<\/p>\n

4) “Casting down imaginations<\/strong> (logismous kathairountes) “overthrowing reasonings of the fleshly man,” or imaginations of the flesh, which is inclined to evil, continually, or everyday; Gen 6:5<\/span>; Gen 8:21<\/span>; Deu 29:19<\/span>; Pro 6:18<\/span>; Mat 15:19<\/span>.<\/p>\n

Christian warfare must begin with and pursue subjection of the body by the power of the spirit to be victorious and overcoming in Christ, Rom 12:1-2<\/span>; 1Co 6:19-20<\/span>; 1Jn 5:4<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

4. For the weapons of our warfare. The warfare corresponds with the kind of weapons. He glories in being furnished with spiritual weapons. The warfare, accordingly, is spiritual. Hence it follows by way of contraries, (755) that it is not according to the flesh In comparing the ministry of the gospel to a warfare, he uses a most apt similitude. The life of a Christian, it is true, is a perpetual warfare, for whoever gives himself to the service of God will have no truce from Satan at any time, but will be harassed with incessant disquietude. It becomes, however, ministers of the word and pastors to be standard-bearers, going before the others; and, certainly, there are none that Satan harasses more, that are more severely assaulted, or that sustain more numerous or more dreadful onsets. That man, therefore, is mistaken, who girds himself for the discharge of this office, and is not at the same time furnished with courage and bravery for contending; for he is not exercised otherwise than in fighting. For we must take this into account, that the gospel is like a fire, by which the fury of Satan is en-kindled. Hence it cannot but be that he will arm himself for a contest, whenever he sees that it is advanced. <\/p>\n

But by what weapons is he to be repelled? It is only by spiritual weapons that he can be repelled. Whoever, therefore, is unarmed with the influence of the Holy Spirit, however he may boast that he is a minister of Christ, will nevertheless, not prove himself to be such. At the same time, if you would have a full enumeration of spiritual weapons, doctrine must be conjoined with zeal, and a good conscience with the efficacy of the Spirit, and with other necessary graces. Let now the Pope go, and assume to himself the apostolic dignity (756) What could be more ridiculous, if our judgment is to be formed in accordance with the rule here laid down by Paul! <\/p>\n

Mighty through God. Either according to God, or from God. I am of opinion, that there is here an implied antithesis, so that this strength is placed in contrast with the weakness which appears outwardly before the world, and thus, paying no regard to the judgments of men, he would seek from God approbation of his fortitude. (757) At the same time, the antithesis will hold good in another sense — that the power of his arms depends upon God, not upon the world. <\/p>\n

In the demolishing of fortresses. He makes use of the term fortresses to denote contrivances, and every high thing that is exalted against God, (758) as to which we shall find him speaking afterwards. It is, however, with propriety and expressiveness that he so designates them; for his design is to boast, that there is nothing in the world so strongly fortified as to be beyond his power to overthrow. I am well aware how carnal men glory in their empty shows, and how disdainfully and recklessly they despise me, as though there were nothing in me but what is mean and base, while they, in the mean time, were standing on a lofty eminence. But their confidence is foolish, for that armor of the Lord, with which I fight, will prevail in opposition to all the bulwarks, in reliance upon which they believe themselves to be invincible. Now, as the world is accustomed to fortify itself in a twofold respect for waging war with Christ — on the one hand, by cunning, by wicked artifices, by subtilty, and other secret machinations; and, on the other hand, by cruelty and oppression, he touches upon both these methods. For by contrivances he means, whatever pertains to carnal wisdom. <\/p>\n

The term high thing denotes any kind of glory and power in this world. There is no reason, therefore, why a servant of Christ should dread anything, however formidable, that may stand up in opposition to his doctrine. Let him, in spite of it, persevere, and he will scatter to the winds every machination of whatever sort. Nay more, the kingdom of Christ cannot be set up or established, otherwise than by throwing down everything in the world that is exalted. For nothing is more opposed to the spiritual wisdom of God than the wisdom of the flesh; nothing is more at variance with the grace of God than man’s natural ability, and so as to other things. Hence the only foundation of Christ’s kingdom is the abasement of men. And to this effect are those expressions in the Prophets: <\/p>\n

The moon shall be ashamed, and the sun shall be confounded, when the Lord shall begin to reign in that day; (Isa 24:23<\/span>.) <\/p>\n

Again, <\/p>\n

The loftiness of man shall be bowed down, and the high looks of mortals shall be abased, and the Lord alone shall be exalted in that day.(Isa 5:15<\/span>, and Isa 2:17<\/span>) <\/p>\n

Because, in order that God alone may shine forth, it is necessary that the glory of the world should vanish away. <\/p>\n

(755) “ Par vn argument prins (comme on appelle) des choses contraires;” — “By an argument taken (as the expression is) from things contrary.” <\/p>\n

(756) “ Qu’il s’attribue tant qu’il voudra le titre de dignite Apostolique;” — “Let him assume to himself, as much as he pleases, the title of Apostolic dignity.” <\/p>\n

(757) “ Aiusi le sens seroit, que laissant la tousles jugemens des hommes, il se retireroit vers Dieu pour auoir approbation de sa force;” — “Thus the meaning would be, that, disregarding all the judgments of men, he would direct his view God-ward to have approbation of his fortitude.” <\/p>\n

(758) “The word here rendered strongholds ( ὀχυρώματα) means properly — fastnesses, fortresses, or strong fortifications. It is here beautifully used to denote the various obstacles, resembling a fortress, which exist, and which are designed and adapted to oppose the truth and the triumph of the Christian’s cause. All these obstacles are strongly fortified […] The whole world is fortified against Christianity; and the nations of the earth have been engaged in little else, than in raising and strengthening such strongholds for the space of six thousand years. The Christian religion goes forth against all the combined and concentrated powers of resistance of the whole world; and the warfare is to be waged against every strongly fortified place of error and of sin. These strong fortifications of error and of sin are to be battered down and laid in ruins by our spiritual weapons.” — Barnes. — Ed. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

(4) For the weapons of our warfare . . .<\/strong>We learn from the earlier words of 1Th. 5:8<\/span>, yet more from the later ones of Eph. 6:11-16<\/span>, what these werethe energies of spiritual powers given by the Eternal Spirit.<\/p>\n

To the pulling down of strong holds.<\/strong>The phrase is essentially military, used in the LXX. for the capture and destruction of fortresses (Lam. 2:2<\/span>; Pro. 21:22<\/span>); casting down the strength (1Ma. 5:65); pulled down the fortress (8:10). He speaks as if leading an attack on the strong defences of the powers of evil, possibly thinking of the great system of idolatry and impurity enthroned at Corinth and throughout the Empire, possibly of those of pride and obstinate rebellion in the hearts of his individual opponents. The context favours the latter interpretation. It has been suggested (Stanley, in loc.<\/em>) that the Apostles language may have been coloured by national memories of the wars against the Cilicians carried on by Pompeius, which ended in the reduction of one hundred and twenty fortresses and the capture of more than 10,000 prisoners.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

4<\/strong>. <\/strong> Carnal<\/strong> Such as are used in secular and bodily wars. They are neither wood, nor iron, nor brass; neither shield, nor sword, nor spear. <\/p>\n

But mighty<\/strong> Let not the opposer triumph because these weapons are of no human armory. They are mighty; mighty <\/strong> enough to vanquish the mightiest material forces. <\/p>\n

Through God<\/strong> More exactly, to God. <\/em> Material arms are mighty <\/strong> to man; <\/em> these dim weapons <\/strong> are mighty <\/strong> to God. <\/em> God knows how mighty they are, for they are God’s own weapons<\/strong>. <\/p>\n

Pulling down<\/strong> One implement of ancient war was called the crow, <\/em> (see next page,) and its use was to pull down the walls of an assaulted city. But the weapons <\/strong> of divine truth are often mightier than the crow<\/em> pulling down false philosophies, false religions, great systems, and great empires. <\/p>\n

Strongholds<\/strong> Military positions with massive walls, and, perhaps, inaccessible, by nature, to the assailant. Cilicia, the hilly province of the apostle’s birth, had been the locality of powerful tribes of pirates, who, entrenching themselves in the mountain fastnesses, were able, for a while, to defy the power of Roman arms. Cicero, the Roman orator, led an army against them with some success, and was honoured on his return to Rome with a triumph. The pirates were finally destroyed by Pompey a generation before St. Paul was born, but he was, doubtless, familiar with not only the story of the war, but with its traditional localities and strongholds<\/strong>.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

2Co 10:4<\/span><\/em><\/strong>. <\/strong>For the weapons of our warfare, <\/em><\/strong>&c.<\/strong> What are the carnal weapons, <\/em>and those opposed to them, which he calls mighty through God, <\/em>may be seen, if we read and compare 1Co 1:23-24<\/span> with the 2nd. chap. 1-13 and 2Co 4:2-6<\/span>. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

2Co 10:4<\/span> . Reason assigned for the assertion just made . . , but not a parenthesis<\/em> (Griesbach, Lachmann), since 2Co 10:5<\/span> is manifestly a further explanation of the preceding . ., so that the participles in 2Co 10:5<\/span> f. are to be referred to the logical<\/em> subject of the verse before ( ). Comp. 2Co 9:11<\/span> ; 2Co 9:13<\/span> .<\/p>\n

That the is not , is shown from the fact that the weapons<\/em> of warfare are not ; for, if the former were the case, so must the latter also. By the weapons<\/em> (comp. 2Co 6:7<\/span> ; Rom 6:13<\/span> ; Rom 13:12<\/span> ) are to be understood the means<\/em> , which the apostolic activity makes use of in the strife with the hostile power.<\/p>\n

] which belong to the life-sphere of the , so that the , the sinfully inclined human nature, is their principium essendi<\/em> , and they do not proceed from the Holy Spirit, [300] as e.g<\/em> . , 2Co 1:12<\/span> , the , Col 2:18<\/span> , the whole ., Gal 5:19<\/span> . Now, since fleshly weapons as such are weak (Mat 26:41<\/span> ; Rom 6:19<\/span> ), and not in keeping with the aims of the apostolic work, the weapons opposed to them are not designated according to their nature (for it is self-evident that they are ), but at once according to their specific potency (comp. 2Co 2:4<\/span> ), as . By this the passage only gains in pith, since by virtue of the contrast so expressed in the quality of weakness, and in the pneumatic nature, are understood ex adjuncto<\/em> . Hence the inference frequently drawn from , that here must mean weak<\/em> , is too hast.<\/p>\n

] mighty for God, i.e<\/em> . passing with God as mighty, which denotes the true reality of the being mighty, without, however, being a Hebraistic periphrasis for the superlative (Vorstius, Glass, Emmerling, Vater, Flatt). See on , Act 7:20<\/span> ; Bernhardy, p. 83 f. Others, not following this current genuinely Greek usage (for the corresponding Hebrew usage, see Gesenius, Thesaur<\/em> . I. p. 98), have explained it as: through God<\/em> (Beza, Grotius, Cornelius a Lapide, Estius, Er. Schmid, Wolf, Bengel, and others; Erasmus has afflatu Dei<\/em> ), or for God, i.e<\/em> . so that they are to God a means of showing His power (Billroth; comp. Chrysostom and Hofmann). But the former would be superfluous<\/em> , since it is self-evident in the case of spiritual weapons, and the latter would import<\/em> something into the words, especially as not God, but Christ (2Co 10:5<\/span> ), is conceived as the general; comp. 2Ti 2:3<\/span> . For the mighty of the Christian, which, along with the special apostolic gifts, is also that of the apostles, see Eph 6:14<\/span> ff.<\/p>\n

] that, for which<\/em> the weapons are mighty: to the pulling down of strongholds<\/em> (Xen. Hell<\/em> . iii. 2. 3; very frequent in the books of the Maccabees; comp. , , , , and the like). The and the (Chrysostom) are included<\/em> in the phrase. It does not, however, mean these alone<\/em> , nor the “old walls of the Jewish legal system” (Klpper), but generally everything, which may be included as belonging to the category of humanly strong and mighty means of resistance to the gospel. Examples of this figurative<\/em> use may be seen in Wetstein and Kypke, and from Philo in Loesner, p. 317. The pulling down<\/em> depicts the making quite powerless and reducing to nought the , 1Co 1:28<\/span> , and , 1Co 1:27<\/span> .<\/p>\n

[300] Chrysostom reckons up such weapons: , , , , , , , , .<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

(4) (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds;) (5) 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; (6) And having in a readiness to revenge all disobedience, when your obedience is fulfilled.<\/p>\n<\/p>\n

The Apostle hath inclosed what he saith of the weapons of his warfare, within a parenthesis. But evidently not with an intention, that the Church might read them, or not; for they are very highly expressive of the Christian character. And those weapons, are too mighty, and too much needed, by every regenerated child of God, to be overlooked, or forgotten, in this day of conflict. Reader! look at a few of them only, and judge for yourself. They are, the Scriptures of God, the sword of the Spirit, and the promises of the covenant; yea, all those gifts, and strengthenings, and communications, from Christ, as an head to his body the Church. And, also the graces of the Holy Ghost. Paul hath more largely dwelt upon them, in his Epistle to the Church at Ephesus (Eph 6:10<\/span> &c), which I refer. But here it is very, blessed to observe, with what firmness the Apostle rests upon them, as not carnal, but perfectly distinguished from them; and being sure of success in the mighty hand of God, for throwing to the ground, all the strong holds of sin, and Satan; and bringing everything under subjection, in, and to, Christ.<\/p>\n<\/p>\n

Reader! while reviewing the holy armory, let us not lose sight of the great Captain of our salvation. It is not our armor, nor our use of it, which bringeth victory. We may be clad with the whole; but unless the Lord himself goeth forth, for the salvation of his people, our strength will be very weakness. Oh! how blessed, and how profitable it is, to behold Christ, fighting our battles, conquering sin, death, hell, and the grave, for his redeemed. Proclaiming war with all the foes of his people, until he hath brought the whole under their feet. Oh! for grace to eye Christ in all the way through; and for ourselves to stand still, and see the salvation of God. I pray the Reader to seek for grace in order to a right apprehension of the glorious subject, for it is most glorious. Paul indeed, calls the weapons of warfare, our weapons; because, in fact, they are ours, when put into our hands by Christ. But the war is wholly his, the victory his, the blessedness, and the triumphs, his. I make a nice distinction between those things I and yet not more nice than scriptural. The Son of God it is, that brings his captives out of the prison-house, and destroys all that would keep them in bondage. No weapons, no warfare of theirs, contributes an atom towards the victory. And all their joy ariseth from what Christ hath done for them, not by them. It is Christ’s interest in us for the recovery of his spouse the Church; not our interest in him, which is the first, and predisposing cause of all. The comfort of a child of God, is not from the victories, which at times the Lord helps him to accomplish; over this foe, and that enemy; but in the full, and complete triumphs and victories of Christ himself, in destroying the very nature of sin, and death; by destroying him that had the power of death, and forever rooting out misery from among his people, Heb 2:14-15<\/span> ; Eph 1:10<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

4 (For the weapons of our warfare are<\/em> not carnal, but mighty through God to the pulling down of strong holds;)<\/p>\n<\/p>\n

Ver. 4. Are not carnal<\/strong> ] i.e.<\/em> Weak, opposed here to mighty. The flesh is weak as water, therefore called the old man, old leaven, &c. These weak weapons of the false apostles (here intimated and taxed) are human eloquence, artificial composures, &c., of those verbalists, Qui exceptis verbis tinnulis et emendicatis nihil loquuntur, <\/em> as Jerome hath it.<\/p>\n<\/p>\n

But mighty through God<\/strong> ] Note here the apostle’s modesty. Not we, saith he, but our weapons are mighty; and not through us that wield them, but through God that works by and with them. See Trapp on “<\/em> 1Co 15:10 “<\/p>\n<\/p>\n

<\/em><\/p>\n

To the pulling down of strong holds<\/strong> ] Forts, munitions, trenches, cages of foul spirits inhabiting men’s hearts. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

4.<\/strong> ] Enlargement of the idea in<\/em> <\/strong> . If the warfare were according to the flesh, its weapons would be carnal; whereas now, as implied, they are spiritual, , powerful in the sight of God<\/strong> (i.e. ‘ in His estimation,’ ‘after His rule of warfare<\/em> .’ It is not a Hebraism: see on ref. Acts; and for the dat., Winer, edn. 6, 31. 4. Some render it, ‘ by means of God<\/em> ,’ Beza, Grot., Estius, Bengel, al.: others, ‘ for God<\/em> ,’ God’s means of shewing his power, Billroth, al., but wrongly) in order to pulling down of strongholds<\/strong> (see ref. Prov. So Philo de Abrah. 38, vol. ii. p. 32, , see also de Confus. ling. 26, vol. i. p. 424. Cf. Stanley: who thinks that recollections of the Mithridatic and piratical wars may have contributed to this imagery.<\/p>\n

The second of these, not more than sixty years before the Apostle’s birth, and in the very scene of his earlier years, was ended by the reduction of 120 strongholds, and the capture of more than 10,000 prisoners).<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

2Co 10:4<\/span> is an explanatory parenthesis, and the constr. of 2Co 10:5<\/span> is continuous with 2Co 10:3<\/span> , the metaphor of the destruction of the citadel being carried on.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

weapons. Greek. hoplon. See 2Co 6:7. <\/p>\n

warfare. Greek. atrateia. Only here and 1Ti 1:18. <\/p>\n

carnal. Greek. sarkikos. See Rom 7:14 and 1Pe 2:11. <\/p>\n

mighty. Greek. dunatos. Same as “able”, 2Co 9:8. <\/p>\n

through = by. No preposition. Dative case. <\/p>\n

God. App-98. <\/p>\n

to. Greek. pros. App-104. <\/p>\n

pulling down = destruction. Greek. kathairesis. Only here, 2Co 10:8, and 2Co 13:10. The verb in 2Co 10:5. <\/p>\n

strong holds. Greek. ochuroma. Only occurance. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

4.] Enlargement of the idea in . If the warfare were according to the flesh, its weapons would be carnal; whereas now, as implied, they are spiritual, ,-powerful in the sight of God (i.e. in His estimation, after His rule of warfare. It is not a Hebraism: see on ref. Acts; and for the dat., Winer, edn. 6, 31. 4. Some render it, by means of God,-Beza, Grot., Estius, Bengel, al.: others, for God,-Gods means of shewing his power,-Billroth, al., but wrongly) in order to pulling down of strongholds (see ref. Prov. So Philo de Abrah. 38, vol. ii. p. 32, ,-see also de Confus. ling. 26, vol. i. p. 424. Cf. Stanley: who thinks that recollections of the Mithridatic and piratical wars may have contributed to this imagery.<\/p>\n

The second of these, not more than sixty years before the Apostles birth, and in the very scene of his earlier years, was ended by the reduction of 120 strongholds, and the capture of more than 10,000 prisoners).<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

2Co 10:4. , for the arms [weapons]) From the paternal rod, 1Co 4:21 [shall I come unto you with a rod?], he now proceeds to arms, with increasing severity; comp. presently 2Co 10:6; also 1Co 5:5; 1Co 5:13.- , ) not carnal and weak, but spiritual, and therefore mighty.- [Engl. Vers., through God,] to God) This is virtually an accusative case.[63] So ch. 2Co 2:15, to God. In like manner, Act 7:20; in the same way as the preposition is used as a prefix, Jon 3:3 [an exceeding great city, lit. a city of God]. The power is not ours, but of God. The efficacy of the Christian religion is an argument of its truth.-, of strongholds) A grand expression. [The human understanding may here suspect inflated language; but it is no common force and power, to wit, the force and power of those things, which in the case of the soul are brought out on both sides (both on the carnal and on the spiritual side).-V. g.]<\/p>\n

[63] As the Accus. is often used adverbially, forming an adverbial epithet.-ED.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

2Co 10:4<\/p>\n

2Co 10:4 <\/p>\n

(for the weapons of our warfare are not of the flesh,-This shows that he was not actuated by fleshly motives, nor seeking fleshly good, nor did he use weapons of carnal strife.<\/p>\n

but mighty before God to the casting down of strongholds);-Many think the miraculous powers by which he was enabled to cast out demons, and demonstrate superiority to the wicked one, are meant; others think it means the sound scriptural reasoning, teaching, and motives used in turning men from Satan to God. It probably means both. The spiritual weapons are the only ones the child of God can use, and they, through the power of God that goes with and is in them, are mighty to the overturning of the strongholds of sin. The Christian can lawfully use no other. And Gods power to overturn the strongholds of sin cannot go with one using fleshly or carnal weapons. For a Christian to use these is to drive God out of the battle he wages. These things are true if there is truth in the Bible. We weaken our strength in appealing to the civil power. There is not one word in the New Testament giving man direction as ruler or participator in the management of human government. That means he has no place in this work. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

the weapons: 2Co 6:7, Rom 6:13, *marg. Rom 13:12, Eph 6:13-18, 1Th 5:8 <\/p>\n

our: 1Ti 1:18, 2Ti 2:3 <\/p>\n

mighty: 2Co 3:5, 2Co 4:7, 2Co 13:3, 2Co 13:4, Jdg 7:13-23, Jdg 15:14-16, 1Sa 17:45-50, Psa 110:2, Isa 41:14-16, Zec 4:6, Zec 4:7, Act 7:22, 1Co 1:18-24, 1Co 2:5, 2Co 13:3, Heb 11:32, Heb 11:33 <\/p>\n

through God: or, to God <\/p>\n

to the: Jos 6:20, Isa 30:25, Jer 1:10, Heb 11:30 <\/p>\n

Reciprocal: Num 4:3 – enter Num 8:24 – wait upon Num 32:27 – armed Jos 6:5 – and the wall Jdg 7:2 – too many Jdg 7:15 – Arise 1Sa 17:39 – put them off Psa 144:1 – teacheth Ecc 12:11 – as goads Son 6:4 – terrible Isa 25:12 – the fortress Isa 41:15 – thou shalt Jer 3:17 – walk Jer 23:29 – like as Lam 2:2 – he hath thrown Eze 32:27 – their weapons of war Eze 38:20 – steep places Dan 2:45 – without hands Zec 9:10 – I will Zec 9:14 – blow Zec 10:4 – of him came forth Zec 10:5 – as Mat 20:26 – it Mat 26:51 – General Luk 4:32 – General Luk 22:38 – It Luk 22:50 – General Joh 2:15 – he drove Joh 18:11 – Put Act 13:12 – being Rom 1:5 – for obedience to the faith Rom 1:16 – for it is Rom 15:18 – to make 1Co 1:17 – not 1Co 1:27 – General 1Co 4:20 – General 1Co 9:7 – goeth 2Co 10:3 – we do Gal 3:5 – worketh Eph 3:7 – by Eph 6:11 – the whole 1Th 1:5 – but 2Ti 2:24 – must Heb 4:12 – is quick<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

CHRISTIAN WARFARE<\/p>\n

Mighty through God to the pulling down of strongholds.<\/p>\n

2Co 10:4<\/p>\n

There are times when the Gospel of Christ must assert itself as a destructive power. Would we seek to excel in building up the Church of Christ, we must not be slow to take part in pulling down what is not the Church.<\/p>\n

I. All the military language St. Paul here uses was his own choice.It was not that these disobedient and self-willed Corinthians challenged him as from the battlements of a fortress high up on some precipitous rock. In their own judgment they needed no stronghold against him. They despised him as a weak, wellnigh solitary man. Nothing is commoner than to mistake gentleness for weakness. The forces of Christianity are always despised by those who do not understand them. We must not mind being despised and ridiculed in attacking great evils. Goliath laughed at the stripling who came against him with a sling and a stone. One deep, intelligent, loving conviction in your heart is worth all the strength of the other side.<\/p>\n

II. Victory may be certain, but that does not make it easy.Give what the Apostle calls its full force. The things that have to be pulled down are indeed strongholds. A first principle in all warfare is not to undervalue the enemy. It is the folly of the world that it despises the Church militant; let it be the wisdom of the Church militant that it does not despise the world. These two letters of St. Paul are full of agonising struggle. He does not trifle through them. No consideration is left unemployed. The great fortress of worldliness is citadel within citadel, and the outward may be broken down while the inward remains without a breach. What a gigantic task to bring every thought into captivity to the obedience of Christ! We may be more or less captive to something that looks like Christ and yet is not Christ. The unsubdued can only come under the real dominion of Christ by a hearty and unremitting employment of all our spiritual resources.<\/p>\n

III. It is not enough to expel them that hold; that which they hold must be utterly destroyed. The end of war is peace; nothing else can justify war. All those separations and hostilities which the Gospel of Christ has produced, which Christ foresaw would be produced, are to end in a deeper, holier peace than mere natural associations can ever afford.<\/p>\n

Illustration<\/p>\n

War, it has been said of the Romans by Montesquieu, was their only art, and they gave all the energy of their intellect to perfect it. Not only in the camp and on the march did they exercise themselves, but in Rome itself there was a Campus Martius, a field of Mars. Everything was subservient to war. And so with us, conflict, unceasing conflict, is the condition of spiritual success. The brave old hero, Bernal Diaz, who fought in the conquest of Mexico, wore his armour so long and so constantly that afterwards he could not sleep comfortably without it. And in like manner our armour is to become part of ourselves.<\/p>\n

Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

2Co 10:4. Weapons . . . not carnal. This statement has been perverted to mean that Christians should not engage in warfare in defence of their country. It has nothing to do with that subject, but means that carnal or temporal weapons are not to be used in support of the Gospel. However, the apostle uses some of the terms of such warfare to illustrate that of the spiritual conflict against the enemy of righteousness. In carnal warfare it is necessary to pull down strongholds or barricades of the foe, and it means that Christians must attack sin in its strongest forms.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Observe here, 1. That as the life of every Christian is a continual warfare, so the ministers of the gospel are more eminently men of war; they fight against principalities and powers; and the devil draws up his full strength to pull down the office of the ministry, which is erected for the pulling down the strong holds of him and his kingdom. <\/p>\n

Observe, 2. The weapons which these spiritual warriors, the ministers of the gospel, do make use of in their conflict and combat with sin and Satan: The weapons of our warfare are not carnal but spiritual. They are not carnal or fleshly weapons that we use, neither fraud nor flattery, nor force; but spiritual armour, with which we batter the fortresses of sin and Satan; namely, the sword of the Spirit, the word of God, the plain and persuasive preaching of the gospel, the Holy Spirit, miracles of all sorts, eminent wisdom and patience, exemplary zeal and courage in executing and inflicting the censures of the church upon the disobedient.<\/p>\n

Observe, 3. These weapons are called mighty; but mighty through God; that is, as quickened by the power and presence of God’s Spirit. Then is our ministry mighty, when made mighty through God. The spirits of darkness cannot be conquered but by spiritual weapons. It is as possible to make an impression with your finger upon a wall of brass, as for the best sermon in the world to make an effectual impression upon a sinner’s will, without the cooperation and concurring assistance of the Holy Spirit: The weapons of our warfare are spiritual and mighty through God. It is the Spirit that gives them their success and efficacy: There is a real spiritual power and energetical presence of Christ in his own institutions and appointments. When the sword of the Spirit is taken into the hand of the Spirit, it works wonders.<\/p>\n

Observe, 4. The great and good execution which these spiritual weapons do effect and accomplish when thus accompanied with the power of God; they are mighty to the pulling down of strong holds.<\/p>\n

By which some do understand a particular beloved lust; a special sin, by which Satan keeps and holds possession of the sinner’s heart.<\/p>\n

Others understand it more generally of every thing that opposeth, resisteth, and hindereth the success of the gospel; and particularly the stubborn will of the sinner, which is so strong an hold, that no power short of an Almighty power can influence it to surrender: Casting down imaginations or reasonings, and proud conceits, and particularly unbelief, in which sinners fortify themselves against the convictions of the word, disdaining to submit themselves to the abasing, humble, and self-denying way of the gospel.<\/p>\n

But behold the glorious conquest which the gospel of Christ obtains over sinners thus fortified against it: It casts down imaginations, and pulls down every strong hold. Thus the ministry of the gospel spoils Satan of his armour, in which he trusted by shewing the sinner, that all this can be no defence to his soul against the wrath of God.<\/p>\n

Observe, 5. The improvement of the victory: The gospel doth not only lead away these enemies spoiled, but brings them into captivity and obedience to itself.<\/p>\n

Oh happy and blessed conquest! Sinners do not only lay down their arms, and fight no more against Christ, but they repair to his camp, and fight for him with those reasonings of theirs which before were employed against him. Oh! blessed victory! where the conqueror and conquered both triumph together.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Verse 4<\/strong> <\/strong> All of Paul’s power was from God and based on His word ( 1Co 4:19-21 ; 1Co 5:5 ). This is a possible reference to the “crow” that was a great claw used to pull down strongholds and castles. <\/p>\n

Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n

2Co 10:4. For the weapons of our warfare Those we use in this war; are not carnal But spiritual. As they were not aided in their endeavours to Christianize the world by human power and authority, so neither did they rely on learning or eloquence, or any thing which could recommend them to human regard: but our weapons are mighty through God Namely, the word of God and prayer, attended with the influence of the Divine Spirit, in his various gifts and graces, giving efficacy to their preaching in public, their converse in private, and their holy, exemplary, and beneficent lives. The means they used to enlighten, reform, regenerate, and save the world, were effectual, because the Lord wrought with them, and confirmed their word with signs following, Mar 16:20. Pulling down strong holds Ignorance, prejudice, unbelief, fleshly lusts, worldly affections, desires of wealth, honour, pleasure, errors and vices of all sorts, and whatever was opposed by the wit, or wisdom, or power, or malice, or cruelty of men or devils, against the progress of the gospel in the world, and the influence of divine grace in the souls of men. In the original expression, , the apostle appears to allude to the beating down of fortresses by means of military engines, to which engines he compares their spiritual weapons above mentioned. And as the strong holds of which he speaks were demolished chiefly by preaching the gospel, by plain and simple men, without wisdom of words, or, as he expresses himself, (1Co 1:21,) by the foolishness of preaching, there is, perhaps, also an allusion to the beating down of the walls of Jericho by the priests blowing their trumpets, and by the people shouting, Jos 6:20.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

(for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds);<\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

10:4 (For the weapons of our warfare [are] not {c} carnal, but mighty through {d} God to the pulling down of strong holds;)<\/p>\n

(c) Are not those weapons that men get authority over one another with, and do great acts.<\/p>\n

(d) Stand upon the foundation of God’s infinite power.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

(For the weapons of our warfare [are] not carnal, but mighty through God to the pulling down of strongholds;) 4. carnal ] See note on 2Co 10:2. Also on 1Co 3:1. mighty through God ] Either (1) as in the text, or (2) mighty to God, i.e. in His sight, or (3) mighty for God, … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 10:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28921","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28921","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28921"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28921\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28921"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28921"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28921"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}