John Calvin Commentary 2 Corinthians 10

Having finished his exhortation, he now proceeds partly to refute the slanders with which he had been defamed by the false apostles, and partly to restrain the insolence of certain wicked people, who could not tolerate being restrained. Both parties, in order to destroy Paul’s authority, interpreted the vehemence with which he thundered in his Epistles to be θρασοδειλίαν — (mere bravado,) because when present he was not as impressive in appearance and speech, but was insignificant and contemptible.

“See,” they said, “here is a man who, aware of his inferiority, is so very modest and timid, but now, when at a distance, makes a fierce attack! Why is he less bold in speech than in letters? Will he terrify us, when he is at a distance, who, when present, is the object of contempt? How does he come to have such confidence as to imagine that he is free to do anything with us?” They circulated speeches of this kind in order to disparage his strictness and even make it odious. Paul replies that he is not bold except insofar as he is compelled by necessity, and that the insignificance of his physical presence, for which he was held in contempt, did not diminish his authority in any way, since he was distinguished by spiritual excellence, not by outward display. Therefore, those who mocked his exhortations, his rebukes, or his threats would not escape punishment. The words I myself are emphatic; as if he had said that however much malicious people might blame him for inconstancy, he was in reality not changeable, but remained uniformly the same.

I exhort you. The speech is abrupt, as is frequently the case with speeches uttered under the influence of strong feeling. The meaning is this: “I beseech you, or rather, I earnestly entreat you by the gentleness of Christ, not to compel me, through your obstinacy, to be more severe than I would desire to be, and than I will be, towards those who despise me on the grounds that I have nothing excellent in external appearance, and do not recognize that spiritual excellence with which the Lord has distinguished me, and by which I ought rather to be judged.”

The form of entreaty he uses is taken from the subject at hand, when he says—by the meekness and gentleness of Christ. Slanderers took the opportunity to find fault with him because his physical presence lacked dignity, and because, on the other hand, when at a distance, he thundered in his Epistles. He fittingly refutes both slanders, as has been said, but he declares here that nothing delights him more than gentleness, which is fitting for a minister of Christ, and of which the Master himself provided an example.

Learn of me, he says, for I am meek and lowly.
My yoke is easy and my burden is light. (Matthew 11:29–30).

The Prophet also says of him, His voice will not be heard in the streets:
a bruised reed he shall not break, etc. (Isaiah 42:2–3).

Therefore, that gentleness which Christ showed, he also requires from his servants. Paul, in mentioning it, intimates that he is no stranger to it. “I earnestly beseech you not to despise that gentleness, which Christ showed us in his own person, and shows us every day in his servants, indeed, which you see in me.”

Who in presence: he repeats this, as if speaking in the character of his adversaries, by way of imitating them. Now he confesses, as far as words go, what they reproached him for, yet, as we shall see, in such a way as to concede nothing to them in reality.

I beseech you, that I may not be bold, when I am present. Some think that the discourse is incomplete, and that he does not express the matter of his request. It is rather my opinion, however, that what was lacking in the former clause is here completed, so that it is a general exhortation.

“Show yourselves docile and tractable towards me, that I may not be constrained to be more severe.” It is the duty of a good pastor to draw his sheep peacefully and kindly, so that they may allow themselves to be governed, rather than to constrain them by violence. Severity, it is true, is—I acknowledge—sometimes necessary, but we must always set out with gentleness, and persevere in it, as long as the hearer shows himself tractable.

Severity must be the last resort. “We must,” he says, “try all methods before resorting to rigor; furthermore, let us never be rigorous unless we are constrained to it.” Meanwhile, as for their considering him pusillanimous and timid when he had to confront them directly, he indicates they were mistaken about this, declaring that he will stoutly resist the contumacious face to face. “They despise me,” he says, “as if I were a pusillanimous person, but they will find that I am braver and more courageous than they could have wished when they come to contend in earnest.”

From this we see when it is time to act with severity: after we have found, through trial, that persuasion and mildness have no good effect. “I shall do it with reluctance,” says Paul, “but still I have determined to do it.” Here is an admirable balance; for as we must, as far as we can, draw men rather than drive them, so, when mildness has no effect in dealing with those that are stern and refractory, rigor must necessarily be used. Otherwise, it will not be moderation or evenness of temper, but criminal cowardice.

Who account of us. Erasmus renders it — “Those who think that we walk, as it were, according to the flesh.” The Old Interpreter, in my opinion, came nearer to Paul’s true meaning — “Qui nos arbitrantur, tanquam secundum carnem ambulemus;” (“Those who think of us as though we walked according to the flesh; ”) though, at the same time, the phrase is not exactly in accordance with the Latin idiom, nor does it altogether bring out the Apostle’s full meaning. For λογίζεσθαι is taken here to mean — reckoning or esteeming. “They think of us,” says Paul, “or they take this view of us, as though we walked according to the flesh.”

Chrysostom explains To walk according to the flesh to mean — acting unfaithfully, or conducting oneself improperly in his office; and certainly, it is taken in this sense in various instances in Paul’s writings. However, I rather understand the term flesh to mean — outward pomp or show, by which alone the false Apostles are accustomed to recommend themselves.

Paul, therefore, complains of the unreasonableness of those who looked for nothing in him except the flesh—that is, visible appearance, so to speak, or in the usual manner of persons who devote all their efforts to ambition. For as Paul did not by any means excel in such endowments that ordinarily procure praise or reputation among the children of this world (Luke 16:8), he was despised as though he had been one of the common herd. But by whom? Certainly, by the ambitious, who estimated him from mere appearance, while they paid no regard to what lay concealed within.

For though we walk in the flesh. Walking in the flesh means here — living in the world; or, as he expresses it elsewhere,

being at home in the body (2 Corinthians 5:6).

For he was confined in the prison of his body. This, however, did not prevent the influence of the Holy Spirit from showing itself marvelously in his weakness. Here again, there is a kind of concession, which, at the same time, is of no service to his adversaries.

Those who war according to the flesh attempt nothing but rely on worldly resources, and in these alone they also boast. They do not place their confidence in the governance and guidance of the Holy Spirit. Paul declares that he is not one of this class, since he is equipped with weapons other than those of the flesh and the world. Now, what he affirms about himself also applies to all true ministers of Christ, for they carry an inestimable treasure in earthen vessels, as he had previously said (2 Corinthians 4:7).

Hence, however they may be surrounded by the weaknesses of the flesh, the spiritual power of God, nevertheless, shines forth resplendently in them.

For the weapons of our warfare. The warfare corresponds with the kind of weapons. He glories in being equipped with spiritual weapons. The warfare, accordingly, is spiritual. Therefore, it follows conversely, that it is not according to the flesh. In comparing the ministry of the gospel to a warfare, he uses a most apt comparison.

The life of a Christian, it is true, is a perpetual warfare, for whoever devotes himself to God's service will never have a truce from Satan, but will be harassed with constant turmoil. However, it is fitting for ministers of the word and pastors to be standard-bearers, leading the way for others; and certainly, Satan harasses no one more, assaults no one more severely, or subjects anyone to more numerous or dreadful attacks.

Therefore, anyone who prepares himself for this office is mistaken if he is not also equipped with courage and bravery for the struggle; for his work involves nothing but fighting. For we must realize that the gospel is like a fire that ignites Satan's fury. Therefore, it is inevitable that Satan will arm himself for a conflict whenever he sees the gospel advancing.

But with what weapons is Satan to be repelled? He can only be repelled by spiritual weapons. Therefore, whoever is not armed with the power of the Holy Spirit, no matter how much he may boast of being a minister of Christ, will not prove himself to be one.

Furthermore, if you want a complete list of spiritual weapons, doctrine must be combined with zeal, a good conscience with the effectiveness of the Spirit, and with other necessary graces. Let the Pope now go and claim apostolic dignity for himself! What could be more ridiculous, if we are to judge according to the rule Paul lays down here!

Mighty through God. Either according to God, or from God. I believe there is an implied antithesis here, so that this strength is contrasted with the weakness that appears outwardly to the world, and so, paying no attention to human judgments, he would seek God's approval for his fortitude. At the same time, the antithesis also holds true in another sense—that the power of his weapons depends on God, not on the world.

In the demolishing of fortresses. He uses the term fortresses to mean schemes and every high thing that exalts itself against God, about which we will find him speaking later. However, he designates them this way appropriately and expressively, for his purpose is to declare boldly that nothing in the world is so strongly fortified that he cannot overthrow it.

I am well aware how worldly people boast in their empty displays, and how disdainfully and recklessly they despise me, as if there were nothing in me but what is insignificant and contemptible, while they, meanwhile, stand on a lofty perch. But their confidence is foolish, for the armor of the Lord with which I fight will prevail against all the strongholds on which they rely, believing themselves to be invincible.

Now, since the world is accustomed to fortify itself in two ways for waging war against Christ—on the one hand, by cunning, wicked schemes, subtlety, and other secret plots; and, on the other hand, by cruelty and oppression—he addresses both these methods. For by schemes he means whatever pertains to worldly wisdom.

The term high thing refers to any kind of glory and power in this world. Therefore, there is no reason why a servant of Christ should fear anything, however formidable, that may oppose his doctrine. Let him persevere in spite of it, and he will scatter every plot of whatever kind to the winds.

Indeed, the kingdom of Christ cannot be established except by overthrowing everything in the world that is exalted. For nothing is more opposed to God's spiritual wisdom than the wisdom of the flesh; nothing is more contrary to God's grace than human natural ability, and so it is with other things. Therefore, the only foundation of Christ’s kingdom is the humbling of humanity.

And expressions from the Prophets speak to this effect:

The moon shall be ashamed, and the sun shall be confounded,
when the Lord shall begin to reign in that day (Isaiah 24:23).

Again,

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 (Isaiah 5:15 and Isaiah 2:17).

Because, so that God alone may shine forth, it is necessary for the world's glory to vanish.

And bring into captivity: I am of the opinion that, having previously spoken more particularly of the conflict of spiritual armor, along with the hindrances that rise up in opposition to the gospel of Christ, he now, on the other hand, speaks of the ordinary preparation by which people must be brought into subjection to Him. For as long as we rest in our own judgment and are wise in our own estimation, we are far from having made any approach to the doctrine of Christ. Hence, we must begin with this: that

he who is wise must become a fool (1 Corinthians 3:18).

That is, we must give up our own understanding, renounce the wisdom of the flesh, and thus present our minds to Christ empty so that He may fill them. Now, the form of expression must be observed when he says that he brings every thought into captivity. For it is as though he had said that the liberty of the human mind must be restrained and bridled, so that it may not be wise apart from the doctrine of Christ; and further, that its audacity cannot be restrained by any other means than by its being carried away, as it were, captive. Now, it is by the guidance of the Spirit that it is brought to allow itself to be placed under control and remain in a voluntary captivity.