Charles Ellicott Commentary 2 Corinthians 10

Now I Paul myself beseech you.—His thoughts, as has been said, have travelled back to Corinth. The stinging words that Titus had reported to him (see Note on 2 Corinthians 10:10) trouble his soul. He speaks in the tone of suppressed indignation, which shows itself in keen, incisive irony. The opening formula is one that he reserves for emphasizing an exceptionally strong emotion (Galatians 5:2; Ephesians 3:1; Philemon 1:19).

By the meekness and gentleness of Christ.—On the precise ethical significance of the former word, see Note on Matthew 5:5; on that of the second, on Acts 24:4. The disposition described by the latter is that of one who does not press his rights but acts in the spirit of equitable concession. The use of the formula of adjuration implies:

1. that he felt how the opponents about whom he is about to speak were lacking in these two excellencies;
2. that he could appeal to what they knew of the personal character of Jesus as possessing them.

This knowledge, it is obvious, must have rested on a general acquaintance with the facts of the Gospel history, like that implied in his treatment of the Lord’s Supper (1 Corinthians 11:23–25), the Resurrection (1 Corinthians 15:1–7), and his reference to our Lord’s teaching (Acts 20:35).

Who in presence am base among you.—Literally, in person—that is, in personal appearance. Possibly, however, the translators may have used the word “presence” in this sense. For example, Bacon speaks of “dignity of presence.”

The fact that “outward appearance” is given in the margin as an alternative reading suggests, however, that although they changed the word, they meant what Cranmer and the Geneva version had expressed by “when I am present with you.” For “base,” read downcast, or of low estate. We have already seen a reference to this offensive word in 2 Corinthians 7:6.

But being absent am bold toward you.—This also was one of the taunts: “It was easy to be bold at a distance, but would he have the courage to face them? Was not his delay in coming a proof that he was shirking that encounter?”

But I beseech you . . .—There is, of course, an implied warning, almost a menace, in the entreaty. He would gladly be spared the necessity for boldness when he and those of whom he speaks meet face to face; but if the necessity comes it will be the worse for them.

They “reckon” him as walking “after the flesh,” with low and selfish aims and deceitful methods. (Compare to 2 Corinthians 1:17; Romans 8:12–13; 1 Corinthians 1:26.) He “reckons” that he has daring enough to confront those who take that estimate of him.

For though we walk in the flesh.—The phrase is generally used by St. Paul for the simple fact of bodily existence, with all its incidental infirmities and trials, but, commonly, without implying sin, as “after the flesh” does (Galatians 2:20; Philippians 1:22–24; 1 Timothy 3:16). The thought of participating in the sin of which the body is the occasion is, however, very close to that of sharing its weakness; and the phrase appears with this sense in Romans 8:8-9.

We do not war after the flesh.—Strictly, we are not carrying on our campaign. See Note on Luke 3:14, where the same word is used. As so often in St. Paul’s style, the word—especially any word like this, connected with the soldier’s life—becomes the germ of an elaborate figurative imagery, almost of a parable.

For the weapons of our warfare . . .—We learn from the earlier words of 1 Thessalonians 5:8, yet more from the later ones of Ephesians 6:11-16, what these were—the energies of spiritual powers given by the Eternal Spirit.

To the pulling down of strong holds.—The phrase is essentially military, used in the Septuagint for the capture and destruction of fortresses (Lamentations 2:2; Proverbs 21:22); “casting down the strength” ; “pulled down the fortress” .

He speaks as if leading an attack on the strong defenses of the powers of evil, possibly thinking of the great system of idolatry and impurity enthroned at Corinth and throughout the Empire, or possibly of the pride and obstinate rebellion in the hearts of his individual opponents. The context favors the latter interpretation.

It has been suggested (Stanley, on this passage) that the Apostle’s language may have been colored 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.

Casting down imaginations.—The participle is in agreement with the “we war not” of 2 Corinthians 10:3. In the Greek word rendered “imaginations,” we have the noun derived from the verb rendered “think,” or reckon, in 2 Corinthians 10:2. It would be better, perhaps, to carry on the continuity by rendering it thoughts, or even reckonings.

Every high thing that exalts itself.—The noun probably belongs, like “stronghold,” to the language of military writers, and indicates one of the rock fortresses, the “Tot congesta manu præruptis oppida saxis,”
[“Towns piled high on rocks precipitous,”] (Virgil, Georgics 1.156), which were so conspicuous in all ancient systems of defence.

Against the knowledge of God.—The parable and the interpretation are here obviously blended. The thoughts of men resist the knowledge of God as the stronghold of rebels resists the armies of the rightful king.

Bringing into captivity every thought.—The verb is used by St. Paul again in Romans 7:23; 2 Timothy 3:6. There can be no doubt that “the obedience of Christ” means “obedience to Christ,” and it should, therefore, be translated that way.