2 Corinthians 10:4

2Co_10:4

For the weapons of our warfare are not carnal, but mighty, to the pulling down of strongholds.

The moral power of Christianity

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 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.

I. 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, 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 man 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 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.

II. 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, B. D.)

Spiritual warfare

I. The warfare. It is--

1. 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.

2. A necessary contest. It is not optional. We must conquer or be conquered.

3. An arduous conflict. It cannot be maintained by an idle show on the parade, but only by actual and persevering service. Our enemies are--

(1) Numerous. We wrestle not against flesh and blood.

(2) Ever on the alert. We cannot with safety reckon on any cessation of hostilities.

4. A most momentous struggle. In it are involved interests the most solemn and interminable.

II. The weapons.

1. Every Christian is a soldier, and he puts on the whole armour of God (Eph_6:11, 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.

2. These weapons are not carnal. Men are not to be dragooned into Christianity. Errors are not to be cut to pieces by the sword.

3. But though they are not carnal, they are real and powerful. How mighty--

(1) 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.

(2) 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?

4. 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.

III. The issue.

1. 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?

2. 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!

3. The captivity of every thought to the obedience of Christ.

(1) 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.

(2) 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!

Conclusion: We may learn that our common Christianity--

1. Is not a system of seclusion and quietism. It is a warfare. Neutrality is out of the question here. Curse ye Meroz, etc.

2. 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!

3. Is destined ultimately to triumph. (R. Newton, D. D.)

True soldiership

I. Its weapons.

1. They are not carnal. They are not--

(1) Miraculous. Miracles were employed in the cause of truth; but they were never intended to be permanent.

(2) 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.

(3) Crafty. In nothing perhaps has the craftiness of men appeared more than in connection with the profession of extending Christianity.

2. Though not carnal, they are mighty--through God because--

(1) 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.

(2) 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.

II. Its victories.

1. 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.

2. They are corrective. They do not destroy the mind nor any of its native faculties, but certain evils that pertain to it.

(1) The evil fortifications of the mind. The depraved mind has its strongholds against truth and God--prejudices, worldly maxims, associations, passions, habits.

(2) 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.

(3) The antitheistic impulses of the mind: and everything that exalteth itself against the knowledge of God. Every feeling and passion that rise against God.

3. They are Christian. They are victories won for Christ. (D. Thomas, D. D.)

Weapons of warfare

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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, προς καθαιρεσιν οχυρωματων, 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2Co 10:4. Τὰ γὰρ ὅπλα, 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.—οὐ σαρκικὰ, ἀλλὰ δυνατὰ) not carnal and weak, but spiritual, and therefore mighty.—τῷ Θεῷ [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 ì 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.—ὈΧΥΡΩΜΆΤΩΝ, 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.]

[63] As the Accus. is often used adverbially, forming an adverbial epithet.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_10:4. Reason assigned for the assertion just made οὐ κ. σ. στρατευόμεθα, but not a parenthesis (Griesbach, Lachmann), since 2Co_10:5 is manifestly a further explanation of the preceding πρὸς καθαίρ. ὀχυρ., so that the participles in 2Co_10:5 f. are to be referred to the logical subject of the verse before (ἡμεῖς). Comp. 2Co_9:11; 2Co_9:13.

That the στρατεύεσθαι is not κατὰ σάρκα, is shown from the fact that the weapons of warfare are not σαρκικά; for, if the former were the case, so must the latter also. By the weapons (comp. 2Co_6:7; Rom_6:13; Rom_13:12) are to be understood the means, which the apostolic activity makes use of in the strife with the hostile power.

σαρκικά] which belong to the life-sphere of the σάρξ, so that the σάρξ, the sinfully inclined human nature, is their principium essendi, and they do not proceed from the Holy Spirit,[300] as e.g. σοφία σαρκική, 2Co_1:12, the νοῦς τῆς σαρκός, Col_2:18, the whole ἔργα τῆς σαρκ., Gal_5:19. Now, since fleshly weapons as such are weak (Mat_26:41; Rom_6:19), 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 ὅπλα πνευματικά), but at once according to their specific potency (comp. 2Co_2:4), as δυνατὰ τῷ θεῷ. By this the passage only gains in pith, since by virtue of the contrast so expressed in σαρκικά the quality of weakness, and in δυνατὰ τῷ θεῷ the pneumatic nature, are understood ex adjuncto. Hence the inference frequently drawn from δυνατὰ τῷ θεῷ, that σαρκικός here must mean weak, is too hast.

δυνατὰ τῷ θεῷ] mighty for God, i.e. 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 ἀστεῖος τῷ θεῷ, Act_7:20; Bernhardy, p. 83 f. Others, not following this current genuinely Greek usage (for the corresponding Hebrew usage, see Gesenius, Thesaur. I. p. 98), have explained it as: through God (Beza, Grotius, Cornelius a Lapide, Estius, Er. Schmid, Wolf, Bengel, and others; Erasmus has afflatu Dei), or for God, i.e. so that they are to God a means of showing His power (Billroth; comp. Chrysostom and Hofmann). But the former would be superfluous, since it is self-evident in the case of spiritual weapons, and the latter would import something into the words, especially as not God, but Christ (2Co_10:5), is conceived as the general; comp. 2Ti_2:3. For the mighty πανοπλία of the Christian, which, along with the special apostolic gifts, is also that of the apostles, see Eph_6:14 ff.

πρὸς καθαίρεσιν ὄχυρωμάτων] that, for which the weapons are mighty: to the pulling down of strongholds (Xen. Hell. iii. 2. 3; very frequent in the books of the Maccabees; comp. ὀχυρὸς πύργος, τόπος, ὀχυρὰ πόλις, φρουρά, and the like). The τύφος Ἑλληνικός and the ἰσχὺς τῶν σοφισμάτων καὶ τῶν διαλογισμῶν (Chrysostom) are included in the phrase. It does not, however, mean these alone, nor the old walls of the Jewish legal system (Klöpper), 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 use may be seen in Wetstein and Kypke, and from Philo in Loesner, p. 317. The pulling down depicts the making quite powerless and reducing to noughtthe καταργεῖν, 1Co_1:28, and καταισχύνειν, 1Co_1:27.

[300] Chrysostom reckons up such weapons: πλοῦτος, δόξα, δυναστεία, εὐγλωττία, δεινότης, περιδρομαὶ, κολακεῖαι, ὑποκρίσεις, τὰ ἅλλα τὰ τούτοις ἐοικότα.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 10:4 is an explanatory parenthesis, and the constr. of 2Co 10:5 is continuous with 2Co 10:3 , the metaphor of the destruction of the citadel being carried on.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Stand upon that infinite power of God.

Are not such as men get them authority withall one of another, and do great acts.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

A confutation of those who try to propagate their creed by force and persecution (compare Luk 9:54-56).

weapons--for punishing offending members (Co2 10:6; Co1 4:21; Co1 5:5, Co1 5:13); boldness of speech, ecclesiastical discipline (Co2 10:8; Co2 13:10), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit.

carnal--Translate, "fleshly," to preserve the allusion to Co2 10:2-3.

mighty through God--Greek, "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 (Act 7:20, Margin). Also above (Co2 2:15), "unto God a sweet savor." "The efficacy of the Christian religion proves its truth" [BENGEL].

pulling down--As the Greek is the same as in Co2 10:5, translate, "casting down." Compare Jer 1:10 : the inspired servants of God inherit the commission of the Old Testament prophets.

strongholds-- (Pro 21:22); namely, in which sinners entrench themselves against reproof; all that opposes itself to Christ; the learning, and eloquence, and philosophical subtleties on which the Corinthians prided themselves. So Joshua's trumpet blast was "mighty" under God to overthrow the walls of Jericho.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Are not carnal] 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.

But mighty through God] 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 holds-the apparently solid and cogent reasoning of the philosophers, we, by these doctrines, pull down; 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, 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.

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 What could be more ridiculous, if our judgment is to be formed in accordance with the rule here laid down by Paul!

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. 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.

In the demolishing of fortresses. He makes use of the term fortresses to denote contrivances, and every high thing that is exalted against God, 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.

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:

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, in order that God alone may shine forth, it is necessary that the glory of the world should vanish away.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) For the weapons of our warfare . . .—We learn from the earlier words of 1Th_5:8, yet more from the later ones of Eph_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 LXX. for the capture and destruction of fortresses (Lam_2:2; Pro_21:22); “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.) that the Apostle’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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, i.e. on behalf of Him, or perhaps (4) an Hebraistic construction, like the one in Act_7:20, where it is equal to exceeding, just as Nineveh is called ‘a great city of God’ (Jon_3:3 and notes).

strong holds] or fortifications, from a Greek word signifying to fortify.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For the weapons of our warfare,.... 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 "the warfare of the service", Num 8:25. 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

are not carnal; 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 Gen 6:3

but mighty through God: 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

to the pulling down of strong holds. 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) 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 Ecc 9:14

"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 "great bulwarks", or fortresses, , "these are iniquities".''

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.

(k) T. Bab. Nedarim, fol. 32. 2. (l) De Confusione Linguarum, p. 335.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)

Ver. 4. Are not carnal] i.e. 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, as Jerome hath it.

But mighty through God] 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 "1Co 15:10"}

To the pulling down of strong holds] Forts, munitions, trenches, cages of foul spirits inhabiting men’s hearts.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

Are not carnal - 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.

But mighty through God - 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, 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.

To the pulling down of strongholds - The word rendered here as “strongholds” (ὀχύρωμα ochurōma) 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 Christian’s 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For the weapons, &c. The powers with which we are endowed will easily overturn all obstacles, or fortifications which devils may raise against us. They will easily refute the pride, the learning, and the eloquent sophisms of philosophers, and reduce every height, or high-minded philosopher, to the obedience of Christ. (Calmet) --- Hence doth our Saviour pray, "I praise thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Yea, Father, for so hath it seemed good in thy sight." (Matthew xi. 25.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

As our end is spiritual, so are our means; the means by which we manage our spiritual fight are spiritual. Whether by these

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 men’s 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

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Carnal—Such as are used in secular and bodily wars. They are neither wood, nor iron, nor brass; neither shield, nor sword, nor spear.

But mighty—Let not the opposer triumph because these weapons are of no human armory. They are mighty; mighty enough to vanquish the mightiest material forces.

Through God—More exactly, to God. Material arms are mighty to man; these dim weapons are mighty to God. God knows how mighty they are, for they are God’s own weapons.

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

Strongholds—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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Weapons (see 2Co_6:7; Rom_6:13) Not carnal. He did not rely on the mere "arm of flesh," or on earthly sword or panoply. Mighty through God; literally, powerful for God; i.e. either

(1) powerful for the cause of God, or

(2) powerful in his estimate.

To the pulling down of strongholds. The word for "pulling down," which implies the entire clearance of an obstacle, is only found in the New Testament in this Epistle (vers. 4, 8; 2Co_13:10) The word for "strongholds" is found here alone. These "fortresses" were the opposition aroused by factious and hostile partisans, and he hoped to subdue them by the strong exercise of apostolic authority. (1Co_4:21 1Co_5:1-5) Dean Stanley suggests a reminiscence of the hundred and twenty Cilician fortresses pulled down by Pompey; but I think that these general allusions are often pressed too far.

HOMILIES BY J.R. THOMSON Ver. 4.

Spiritual weapons.

The Apostle Paul was naturally of a combative, soldier-like disposition. Before his conversion this temperament displayed itself in opposition to the cause of truth, to the Church of Christ. After his conversion his warfare was directed against the error, sin, and evil that afflicted and cursed mankind. As a soldier of Christ he fought a good fight and gained an honourable reputation. In the text we have, upon his own authority, the acknowledgment and explanation of his victories.

1. THE NATURE OF THE WEAPONS CHRISTIANITY EMPLOYS AND SANCTIONS. It is evident from this and other passages that Paul did not place his main reliance upon the miraculous and supernatural powers which he possessed, and sometimes wielded.

1. Carnal weapons are disclaimed; e.g. the appeal to force of arms or oflaw; the appeal to the superstitious fears of men; the address to interest and selfishness, in the use of worldly policy and craft.

2. Spiritual weapons are relied upon. The truth of God, the gospel ofChrist, this was the arm in which inspired apostles were wont to trust.

3. These weapons are mighty. In fact, there are no means of combatingerror and sin, of promoting the cause of truth and righteousness, so powerful as those which are taken from the armoury of the New Testament. They are "mighty through God," i.e. their power is of Divine origin, the Holy Spirit accompanying them to the souls of men.

II THE EFFICACY OF THE WEAPONS WHICH CHRISTIANITY EMPLOYS AND SANCTIONS.

1. They are mighty to demolish. As in warfare fortresses and cities are taken by a victorious army, and are then demolished, razed to the ground, so when the religion of Jesus went forth, conquering and to conquer, it attacked and brought low every high thing that exalteth itself against the knowledge of God. Thus sin, ignorance, error, superstition, vice, crime, bigotry, malice, were again and again vanquished by the victorious energy of the gospel.

2. They are mighty to subjugate. Captivity was the common lot of the conquered foe. And as thoughts are the motive power of life, the gospel attacked these; and rebellious, disobedient, indifferent, ungrateful thoughts were captured, and, by the gentle but mighty force of Divine truth, were brought into subjection to Christ, whom to obey is liberty, peace, and joy. T.

Our weapons.

I THEY ARE FOR USE IN THE GREATEST OF ALL CONFLICTS

1. Not a physical conflict. These are poor, of comparative unimportance,often very contemptible, can effect little.

2. Not for the destruction of men. What labour, thought, skill, genius, areexpended by man for man"s destruction!

3. Not a mere mental conflict. Intellectual battles are not chief.

4. A spiritual conflict.

5. A conflict in which the honour and glory of the Eternal are contendedfor.

6. A conflict in which man"s highest interests are sought.

7. A conflict against evil in every form.

II THEY ARE HERE DESCRIBED.

1. Negatively. They are not carnal.

(1) They are not physical. Physical weapons have often been used in the cause of religion, but always by mistake. Peter"s blunder in cutting off the ear of Malchus has had many repetitions.

(2) They are not carnal, for they are not of man. The apostle did not carry on his conflict by using

(a) cunning and trickery in order to secure converts. Some unwisely think that, if converts be obtained, it is no matter how. But Paul desired to "strive lawfully". (2Ti_2:5)

(b) Nor did he rely upon human eloquence. He came not with "wisdom of words". (1Co_1:17)

(c) Nor upon human reason. Philosophical subtleties he discarded. He had a revelation, and, whilst willing to demonstrate to human intelligence that this was a Divine revelation, he then employed it, and hoped for victory only as the Divine Spirit blessed his efforts. The apostle preached the gospel by his words, by his deeds, by his spirit, by his life; and using these weapons he relied pre-eminently upon that supreme weapon, Divine power, to secure the victory.

2. Positively. Carnal weapons seem strong. They impress men. Paul"s weapons, which are ours, are apt to excite ridicule on the part of fleshly men, who judge by outward appearance. But the apostle contends that these weapons are mighty. They have done what all others have failed to do.

(1) They cast down strongholds. By these Satan is hurled from his seats, from his fastnesses in the hearts of men.

(2) They triumph over sceptical human philosophies and false religions (ver. 5). This is the conflict between truth and error. Truth has won. Truth will win. Though these are high things exalted against the knowledge of God (ver. 5), they find something higher and mightier in the gospel and in the accompanying power of God. They are but Dagons; before the ark they must fall.

(3) They make captive human thought (ver. 5). Illustrated in a true conversion. Thought is then dominated by Christ no more a boastful foe, but a servant, a captive. The wise man becomes a fool that he may be truly wise. (1Co_3:18) Pride, boastful and arrogant in the realm of human thought, is smitten smitten to the death.

(4) They are mighty before God. Through God, but also before God, i.e. in his judgment. They come from his armoury. They are specially fashioned by him for this strife.

III WE SHOULD RELY ONLY UPON THESE WEAPONS IN THE GREAT CONFLICT. Our strength is here. There are many temptations to use others. The devil loves to furnish us with weapons wherewith to attack his kingdom! With what strange weapons has the Church fought! No wonder the strife has so often gone against her. With what weapons are we fighting?

IV WE SHOULD SEEK SKILL IS THEIR USE, "Tis not enough to have good weapons, we must know how to employ them. The best weapons are the worst in unwise hands. We must enter the military school of Christ. H.

HOMILIES BY D. FRASER Ver. 4.

Holy weapons.

One style of weapon for one kind of conflict, another for another. For the common battlefield, cannon and rifle with their horrid din, the bayonet, and the sword. For contests of opinion, weapons of argument and intellectual precision writings, lectures, and debates. For successes in the sphere of spiritual thought and life, spiritual weapons mighty through God. St. Paul was much addicted to the use of military metaphors. To him a zealous missionary was a good soldier of Christ; a well-equipped and disciplined Christian was a man armed in the panoply of God. His own course of service in combatting errors and publishing the truth of the gospel was as the march of a warrior, nay, of a victor, triumphing in every place. So be regarded both the ordering of things within the Church and the aggression of the Church on the world around as parts of his military duty, in which he was bound to war, but not according to the flesh. There is still need to make war. On every side are obstinate hindrances to the gospel of grace, and to the health and peace of the Church. The most formidable of these are in the region of thought and feeling; strongholds of prejudice and self-righteousness, and entrenchments of unbelief. And those who propagate the gospel, and guard the purity and peace of the Church, must surmount those obstacles, or pull down those strongholds, so as to lead away the convictions of the delivered ones as happy captives to the obedience of Christ.

I NOT BY CARNAL WEAPONS OR ANY FORM OF PHYSICAL COACTION. Though St. Peter drew his sword to defend his heavenly Master, he was bidden at once restore it to its sheath. When Pontius Pilate interrogated our Lord about his being King of the Jews, he received for answer, "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight." Extremists have inferred from this language that the followers of Christ may not, in any circumstances, wield a weapon of war; but this is mere folly. The subjects of the kingdom of Christ are also for the time subjects of an earthly kingdom also, or citizens in an earthly community, and have the same natural and civil rights as other men, and the same warrant and obligation to defend them. They may not delight in war; but even to that dire extremity they may proceed if there be no other way to keep order and secure justice and liberty. To do otherwise would be tamely to surrender the earth to the most unscrupulous and aggressive of its inhabitants. But weapons of worldly warfare do not advance that spiritual power which is the highest of all; nor is it permitted to use them for direct furtherance of Christ"s kingdom of the truth. This, of course, condemns all forms of persecution; and when we say, "all forms," we mean, not merely imprisonment, pillage, and death, but the imposition of civil disabilities, or social and educational penalties, or any abridgment of political rights. On all such coercive measures the gospel frowns. Equally inadmissible is the use of misrepresentation. Those "pious frauds" which have been practised and propagated for the supposed glory of God have been very carnal weapons. So are all the misleading phrases and cajoleries by which it is still attempted to draw men into adherence to some form of religion without conviction of the understanding or real allegiance of the heart.

II BUT BY WEAPONS THAT ARE AFTER THE MIND OF CHRIST. See the catalogue of such weapons as they had been used by St. Paul at Corinth: "In pureness, in knowledge," etc.. (2Co_6:6, 2Co_6:7) Come honour or dishonour in this world, good report or evil, with such weapons must all the soldiers of Christ be content in the warfare to which they are called. The strongholds they assail may make a formidable resistance, but nothing is gained by changing the spiritual weapons for the carnal. They are mighty in God"s sight and in God"s strength. Paul knew them to be so. With them, though he was but one man and a man reproached and afflicted, he had pulled down many strongholds and won many victories. It is not a simple question of conversion. The truth has many a struggle in the heart after conversion as well as before. When Jericho fell, the holy war of Israel was well begun; but there still remained many holds and fenced cities to be taken. So, when the first opposition is surmounted, and a sinner yields to the power of the saving truth as it is in Jesus, much is gained, but not everything. The work of grace has to be pressed further ere every thought is brought into captivity to the obedience of Christ. Little worldly stir or eclat attends the warfare of which we speak, but it awakens in heaven and through all the heavenly kingdom the liveliest interest and the noblest joy. There are shouts and Te Deums there, when evil is defeated and pulled down in the world, in the Church, in the breast of the individual man; when sinners repent; when rebels submit to God; when thoughts that were lifted up in scorn are cast down at the feet of Jesus, and affections that sin had beguiled and the pride of life enchanted, are fixed on truth, on duty, and on the things which are above. F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For the weapons of our warfare - Those we use in this war. Are not carnal - But spiritual, and therefore mighty to the throwing down of strong holds - Of all the difficulties which men or devils can raise in our way. Though faith and prayer belong also to the Christian armour, Eph. vi, 15, &c., yet the word of God seems to be here chiefly intended.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

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.

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.

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.

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

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.

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.

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.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

(for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds) ;

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4. For the weapons of our warfare. Since these were not carnal, the might was not in human strength, but in God who gave them power to overcome the strongholds of sin.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. στρατείας (B) = στρατίας (אCDFG), not στρατιᾶς. See Deissmann, Bible Studies, p. 181; Blass § 5.

4. Parenthetic proof of the truth of 2Co 10:3. If the Apostle’s campaign were conducted on worldly principles, the weapons used would be worldly and unsuccessful; but, in spite of the weakness of him who employs them, they are triumphantly victorious.

δυνατὰ τῷ θεῷ. The exact antithesis to σαρκικά would be πνευματικά. But as σάρξ connotes ‘weakness,’ so πνεῦμα connotes ‘power’ (1Co 2:4; 1Co 15:43; 2Ti 1:7); and it is the idea of power that is prominent here. But the exact meaning of τῷ θεῷ is doubtful. ‘Through God’ (A. V.) would probably have been expressed otherwise. ‘Before God’ (R.V.) is possible; but why have we not ἐνώπιον τοῦ θεοῦ (2Co 4:2, 2Co 7:12) or ἐν προσώπῳ (2Co 2:10)? More probably ‘for God,’ i.e. in His service (dat. com.), is the meaning. That it is a Hebraism for ‘exceeding,’ as both A.V. and R.V. in Act 7:10 for ἀστεῖος τῷ θεῷ, is also possible (Winer, p. 310); but this is not very different from ‘before God,’ ‘in His sight,’ and therefore ‘really, indeed.’ Comp. Jon 3:3.

πρὸς καθαίρεσιν ὀχυρωμάτων. To the casting down of strongholds: ‘casting’ rather than ‘pulling,’ because of καθαιροῦντες (2Co 10:5). Nowhere else in the N.T. does ὀχύρωμα occur, but it is very frequent in the LXX., especially in Maccabees: ὀχυρός (not in N.T.) is also common. The ὀχυρώματα are all things which are employed to withstand the onward march of the Gospel. Possibly the LXX. of Pro 21:22 is in S. Paul’s mind; πόλεις ὀχυρὰς ἐπέβη σοφὸς καὶ καθείλε τὸ ὀχύρωμα ἐφʼ ᾧ ἐπεποίθησαν οἱ ἀσεβεῖς. Thackeray points out a coincidence of wording with Philo (de Confus. Ling. 26): τὸ γὰρ κατεσκενασμένον ὀχύρωμα διὰ τῆς τῶν λόγων πιθανότητος, οὐδενὸς ἔνεκα ἑτέρου κατεσκευάζετο, ἣ τοῦ μετατραπῆναι διάνοιαν ἀπὸ τῆς τοῦ θεοῦ τιμῆς· ἀλλὰ πρός γε τὴν τοῦ ὀχυρώματος τούτου καθαίρεσιν ὁ πειρατὴς τῆς ἀδικίας … εὐτρέπισται.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] Enlargement of the idea in στρατευόμεθα. If the warfare were according to the flesh, its weapons would be carnal; whereas now, as implied, they are spiritual, δυνατὰ τῷ θεῷ,—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,’—God’s 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, τὸν ἐπιτειχισμὸν τῶν ἐναντίων δοξῶν καθαιρεῖν,—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.

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).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. In form this verse is a parenthesis to confirm the truth of the preceding statement, and καθαιροῦντες in v. 5 goes back in grammatical constr. to στρατευόμεθα in v. 3. But in idea καθαιροῦντες is obviously connected with πρὸς καθαίρεσιν in v. 4, and the const. of v. 3 seems to be forgotten.

τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν. ‘For the weapons of our campaign are not fleshly.’ He probably refers to the artifices which his critics said that he employed in gaining converts. Adopting στρατιᾶς as the right spelling (see below), we must treat it as equivalent to στρατείας, ‘campaign,’, not στρατιᾶς, ‘army’. “It is really superfluous to collect proofs of the fact that στρατεία could also be written στρατία’ (Deissmann, Bib. St. p. 132). For σαρκικά see on 1:2; for ὅπλα, on 6:7.

δυνατὰ τῷ Θεῷ. It is the idea of power that is wanted in opposition to the weakness of the flesh. The extraordinary effectiveness of the weapons is evidence that there is something more than mere human force in them; and hence perhaps the use of δυνατά rather than πνευματικά, the common antithesis to σαρκικά. The force of the dat. is uncertain; either ‘for God,’ ‘in God’s service’ (dat. com.), or ‘before God,’ ‘in His eyes’ (RV). From the latter the transition would be easy to the Hebraistic use for ‘exceeding,’ as in ἀστεῖος τῳ Θεῷ, ‘exceeding fair’ (Act 7:20). Erasmus has afflatu Dei, Beza divinitus, ‘divinely powerful.’

πρὸς καθαίρεσιν ὀχυρωμάτων. ‘ To the demolition of strongholds,’ the fortresses which hinder the success of the campaign, i.e. all the prejudices and evil practices which resist the influence of the Gospel. In 70, esp. in Maccabees (cf. 1 Macc. 5:65), ὀχύρωμα is freq., but occurs nowhere else in N.T., and possibly St Paul is thinking of Pro 21:22; πόλεις ὀχυρὰς ἐπέβη σοφὸς καὶ καθειλε τὸ ὀχύρωμα ἐφʼ ᾧ ἐπεποίθησαν οἱ ἀσεβεῖς. Thackeray (St Paul and Jewish Thought, p. 239) quotes πρός γε τὴν τοῦ ὀχυρώματος τούτου καθαίρεσιν from Philo, De Confus. Ling. 26. There is probably no special reference to the “fences about the Law,” or the Law itself, although the Law was often a great obstacle to the success of Christian missionaries.

It is difficult to decide between στρατίας (א C D G) and στρατείας (B).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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.

Through God [τω θεω] . Lit., mighty unto God, in God 's sight. See on exceeding fair, Act 7:20. Rev., before God.

Pulling down [καθαιρεσιν] . Only in this epistle. Compare Luk 1:52. Also used of taking down pride, or refuting arguments.

Of strongholds [οχυρωματων] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.