Albert Barnes Commentary 2 Corinthians 10

INTRODUCTION to 2 Corinthians Chapter 10

Paul, having finished the subject of the duty of almsgiving in the previous chapter, in this chapter enters on a vindication of himself from the charges of his enemies. His general design is to vindicate his apostolic authority and to show that he had a right, as well as others, to regard himself as sent from God.

This vindication is continued through chapters 11 and 12. In this chapter, the stress of the argument is that he did not depend on anything external to recommend him—on any carnal weapons, on anything that commended itself by outward appearance, or on anything that was so much valued by the admirers of human eloquence and learning.

He seems willing to admit all that his enemies could say of him on that point and to rely on other proofs that he was sent from God. In chapter 11, he pursues the subject and shows, by a comparison of himself with others, that he certainly had as good a right as they to regard himself as sent by God. In chapter 12, he appeals to another argument, to which none of his accusers were able to appeal: that he had been permitted to see the glories of the heavenly world and had been favored in a manner unknown to other men.

It is evident that there was one or more false teachers among the Corinthians who called in question the Divine authority of Paul. These teachers were native Jews (2 Corinthians 11:13, 22) and boasted much of their own endowments. It is impossible, except from the epistle itself, to ascertain the nature of their charges and objections against him.

From the chapter before us, it would seem that one principal ground of their objection was that, though he was bold enough in his letters and had threatened to exercise discipline, he would not dare to do it. They accused him of being, when present with them, timid, weak, mild, pusillanimous, and of lacking the moral courage to inflict the punishment he had threatened in his letters. To this, he replies in this chapter.

1. He appeals to the meekness and gentleness of Christ, thus indirectly and delicately vindicating his own mildness from their objections, and entreats them not to give him occasion to show the boldness and severity which he had intended to do. He had no wish to be bold and severe in the exercise of discipline (2 Corinthians 10:1–2).

2. He assures them that the weapons of his warfare were not carnal, but spiritual. He relied on the truth of the gospel and on the power of motives; and these weapons were mighty, by the aid of God, to cast down all that offended him. Yet he was ready to revenge and punish all disobedience by severe measures, if it were necessary (2 Corinthians 10:3–6).

3. They looked on the outward appearance. He cautioned them to remember that he had as good claims to be regarded as belonging to Christ as they had (2 Corinthians 10:7). He had given proofs that he was an apostle, and the false teachers should look at those proofs, lest they should be found to be opposing God. He assured them that if he had occasion to exercise his power, he would have no reason to be ashamed of it (2 Corinthians 10:8). It would be found to be ample to execute punishment on his foes.

4. The false teachers had said that Paul was terrible only in his letters. He boasted of his power, but it was, they supposed, only epistolary bravery. He would not dare to execute his threats. In reply to this, Paul, in a strain of severe irony, says that he would not seem to terrify them by mere letters; it would be by something far more severe. He advised such objectors, therefore, to believe that he would prove himself to be as he had shown himself in his letters. Since they boasted of their talent for reasoning, they should look at the evidence that he would indeed show himself to be what he had threatened (2 Corinthians 10:9–12).

5. He pursues the strain of severe irony by secretly comparing himself with them (2 Corinthians 10:12–16). They boasted much, but it was only by comparing themselves with one another, and not with any elevated standard of excellence. Paul admitted that he did not have the courage to do that (2 Corinthians 10:12).

   Nor did he dare to boast of things wholly beyond his ability, as they had done. He was contented to act only within the proper limits prescribed to him by his talents and by the appointment of God. Not so with them. They had the boldness and courage to go far beyond that, and to boast of things wholly beyond their ability and beyond the proper measure (2 Corinthians 10:13–14).

   Nor did he have the courage to boast of entering into other men's labours. It required more courage than he possessed to boast of what he had done if he had availed himself of things made ready to his hand, as if they were the fruit of his own labours. This implies that they had done this: they had come to Corinth, a church founded by his labours, and had quietly settled themselves there. Then, instead of going into other fields of labour, they had called in question the authority of him who had founded the church and who was labouring indefatigably elsewhere (2 Corinthians 10:15–16).

   Paul adds that such was not his intention; he aimed to preach the gospel beyond, to carry it to regions where it had not yet been spread. Such was the nature of his courage, such the kind of boldness he had, and he was not ambitious to join them in their boasting.

6. He concludes this chapter with a very serious admonition. Leaving the strain of irony, he seriously says that if any man were disposed to boast, it should be only in the Lord. He should glory not in self-commendation, but in the fact that he had evidence that the Lord approved him; not in his own talents or powers, but in the excellence and glory of the Lord (2 Corinthians 10:17–18).

Now I Paul myself beseech you. I entreat you who are members of the church not to give me occasion for the exercise of severity in discipline. I have just expressed my confidence in the church in general and my belief that you will act in accordance with the rules of the gospel. But I cannot speak this way of all. There are some among you who have spoken with contempt of my authority and my claims as an apostle. Of them I cannot speak in this manner; but instead of commanding them, I entreat them not to give me occasion for the exercise of discipline.

By the meekness and gentleness of Christ. In view of the meekness and mildness of the Redeemer; or desiring to imitate His gentleness and kindness. Paul wished to imitate that. He did not wish to have occasion for severity; he desired at all times to imitate and to exhibit the gentle feelings of the Saviour. He had no pleasure in severity, and he did not desire to exhibit it.

Who in presence. Margin: in outward appearance. It may either mean that when present among them he appeared, according to their representation, to be humble, mild, or gentle (2 Corinthians 10:10), or that in his external appearance he had this aspect. (See Barnes on 2 Corinthians 10:10).

Most probably it means that they had represented him as timid when among them, and afraid to exercise discipline, however much he had threatened it.

Am base among you. The word here used (tapeinos) usually means low, humble, or poor. Here it means timid, modest—the opposite of boldness.

Such was formerly the meaning of the English word base. It was applied to those of low degree or rank, of humble birth, and stood opposed to those of elevated rank or dignity. Now it is commonly used to denote that which is degraded or worthless, of mean spirit, vile, and stands opposed to that which is manly and noble.

But Paul did not mean to use it here in that sense. He meant to say that they regarded him as timid and afraid to execute the punishment which he had threatened, and as manifesting a spirit that was the opposite of boldness. This was doubtless a charge they brought against him, but we are not necessarily to infer that it was true. All that it proves is that he was modest and unobtrusive, and that they interpreted this as timidity and lack of spirit.

But being absent am bold toward you. That is, in my letters. (See Barnes on 2 Corinthians 10:10).

This was the charge they made against him: that he was bold enough when away from them, but that he would be tame enough when he met them face to face, and that they had nothing to fear from him.

That I may not be bold. I urge you to act in such a way that I may not have reason to exercise the severity I fear I will be forced to use against those who accuse me of being governed entirely by worldly motives and policy. The goal is that I may not be compelled by your improper conduct to be bold and decisive in my measures.

Which think of us (in the margin, reckon). They suppose this; or, they accuse me of it. By the word "us" here, Paul means himself, though it is also possible that he speaks in the name of his fellow apostles and fellow workers who were associated with him, and the objections may have referred to all who acted with him.

As if we walked. This means as if we lived or acted. The word "walk" in the Scriptures is often used to denote the course or manner of life. See Barnes on Romans 4:12; see also Barnes on 2 Corinthians 5:7.

According to the flesh. See Barnes on 2 Corinthians 1:17.

As if we were governed by the weak and corrupt principles of human nature. As if we had no higher motive than carnal and worldly policy. As if we were seeking our own advantage and not the welfare of the world. The charge was probably that he was not governed by high and holy principles, but by the principles of mere worldly policy; that he was guided by personal interests and by worldly views—by ambition, or the love of dominion, wealth, or popularity—and that he was lacking every supernatural endowment and any evidence of a divine commission.

For though we walk in the flesh. Though we are mortal like other people; though we dwell, like them, in mortal bodies and must necessarily devote some care to our temporal needs; and though, being in the flesh, we are conscious of imperfections and frailties like others. The meaning 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 motivated by worldly views or policy, or by such ambitious and self-interested aims as controlled the people of this world. This refers primarily to the warfare in which Paul himself was engaged as an apostle; and the idea is that he went out 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 2 Timothy 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 that 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 internal corruption and depravity; with the remaining unsubdued propensities of a fallen nature.
2. With the powers of darkness—the mighty spirits of evil that seek to destroy us. .
3. With sin in all forms; with idolatry, sensuality, corruption, intemperance, and profanity, 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 is able, to resist and subdue them. He is a soldier, enlisted under the banner of the Redeemer, to oppose and resist all forms of evil. But his warfare is not conducted on worldly principles. Mohammed propagated his religion with the sword, and the people of this world seek victory by arms and violence. The Christian looks for his conquests only by the force and power of truth and by the agency of the Spirit of God.

For the weapons of our warfare. The means by which we hope to achieve our victory.

Are not carnal. Not 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, talent, learning, wealth, 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.

But mighty through God. The margin notes '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 specified them before (2 Corinthians 6:6–7), so that there was no danger of mistake.

The weapons were such as were furnished by truth and righteousness, and these were rendered mighty by the attending agency of God. The sense is that God is the Author of the doctrines which we preach, and that he attends them with the agency of his Spirit and accompanies them to the hearts of 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 the efficacy of all depends on the agency of God. He has no hope of victory but in God. And if God does not attend him, he is sure of inevitable defeat.

To the pulling down of strong holds. The word here rendered "strongholds" (ocurwma) properly means a fastness, fortress, or strong fortification. It is here beautifully used to denote the various obstacles resembling a fortress which exist and which are designed and adapted to oppose the truth and the triumph of the Christian's cause.

All those obstacles are strongly fortified. The sins of one's heart are fortified by long indulgence and by the hold which they have on the soul. The wickedness of the world which one 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, long establishment, the protection of laws, and the power of the priesthood. 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 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.

Casting down imaginations. A marginal note says, reasonings. The word is probably used here in the sense of device and refers to all the plans of a wicked world—the various systems of false philosophy and the reasonings of the enemies of the gospel. The various systems of false philosophy were so entrenched, that they might be called the stronghold of the enemies of God. The foes of Christianity pretend to a great deal of reason and rely on that in resisting the gospel.

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

And bringing into captivity, and so on. The figure here is evidently taken from military conquests. The idea is that all the strongholds of heathenism, pride, and sin would be demolished; and that when this was done (like throwing down the walls of a city or making a breach), all the plans and purposes of the soul—the reason, the imagination, and all the powers of the mind—would be subdued or led in triumph by the gospel, like the inhabitants of a captured city.

Christ was the great Captain in this warfare. In his name the battle was waged, and by his power the victory was won. The captives were made for him and under his authority; and all were to be subject to his control. Every power of thought in the heathen world; all the systems of philosophy, and all forms of opinion among people; all the purposes of the soul; all the powers of reason, memory, judgment, fancy, in an individual, were all to come under the laws of Christ.

All doctrines were to be in accordance with his will; philosophy should no longer control them, but they should be subject to the will of Christ. All the plans of life should be controlled by the will of Christ and formed and executed under his control—as captives are led by a conqueror.

All the emotions and feelings of the heart should be controlled by him and led by him as a captive is led by a victor. The sense is that it was Paul's aim and purpose to accomplish this, and that it would certainly be done. The strongholds of philosophy, heathenism, and sin should be demolished, and all the opinions, plans, and purposes of the world should become subject to the all-conquering Redeemer.