For though we walk in the flesh, we don’t wage war according to the flesh;
Parallel Translations
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For though we walk in the flesh, we don’t wage war according to the flesh;
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Neverthelesse though we walke compased with the fleshe yet we warre not flesshlye
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Neuerthelesse, though wee walke in the flesh, yet we doe not warre after the flesh.
Cross-references (8)
Passages linked to 2 Corinthians 10:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 10:4 for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds,
- Galatians 2:20 I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself up for me.
- 1 Peter 4:1-2 Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin, that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God.
- Romans 8:13 For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live.
- 2 Timothy 2:3-4 You therefore must endure hardship as a good soldier of Christ Jesus. No soldier on duty entangles himself in the affairs of life, that he may please him who enrolled him as a soldier.
- 1 Timothy 1:18 I commit this instruction to you, my child Timothy, according to the prophecies which were given to you before, that by them you may wage the good warfare,
- 2 Timothy 4:7 I have fought the good fight. I have finished the course. I have kept the faith.
- Hebrews 12:1 Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let’s run with perseverance the race that is set before us,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain 3. For though we walk in the flesh. Walking…
3. For though we walk in the flesh. Walking in the flesh means here — living it the world; or, as he expresses it elsewhere,
being at home in the body. (2 Corinthians 5:6.)
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For he was shut up in the prison of his body. This, however, did not prevent the influence of the Holy Spirit from showing itself marvelously in his weakness. There is here again a kind of concession, which, at the same time, is of no service to his adversaries.
Those war according to the flesh, who attempt nothing but in dependence upon worldly resources, in which alone, too, they glory. They have not their confidence placed in the government and guidance of the Holy Spirit. Paul declares that he is not one of this class, inasmuch as he is furnished with other weapons than those of the flesh and the world. Now, what he affirms respecting himself is applicable, also, 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 with the infirmities of the flesh, the spiritual power of God, nevertheless, shines forth resplendently in them.
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.
Geneva Bible translators 1599 · Public Domain Secondly he witnesseth, that although he be like unto…
Secondly he witnesseth, that although he be like unto other men, yet he cometh furnished with that strength, which no holds of man can match, whether they resist by craft and deceit, or by force and might, because he warrioreth with divine weapons.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 3 For though we walk in the flesh, we…
3 For though we walk in the flesh, we do not war after the flesh:
Ver. 3. We do not war, &c.] The ministry is a kind of militia, 1Ti 1:18. Christ rideth on ministers, as his white horses, conquering and to conquer, Rev 6:2.
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.
Matthew Poole 1685 · Public Domain There is a great difference between walking in the…
There is a great difference between walking in the flesh, and warring after the flesh. The best of men in this life walk in the flesh, as their souls are not in a state of separation from, but union with, the body; but they do not walk after the flesh, as their fleshly appetite is not the principle of their actions, nor the satisfaction of it the end of their actions. The apostle, in the latter part of the verse changeth the verb; in the former part he called our conversation, a walking; in the latter part he calleth it a warring; which he describeth negatively in this verse, positively in the following verses. In calling it a warring, he lets us know that it is, and will be, a life of opposition, in which a Christian will have many enemies; though his hand be against none, yet many hands will be against him. But though they be men of strife and contention, in a passive sense, yet they are not so in an active sense, according to the usual notion of warring; for they war not after the flesh, neither as fleshly men, nor in a carnal, fleshly manner, nor yet for fleshly ends. The men of the world war for their honour and glory, or for revenge and satisfaction of their lusts, or for the enlarging of their territories and dominions; but
we do not thus war after the flesh.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain That is, "Although I yet dwell in the body,…
That is, "Although I yet dwell in the body, and consequently am not free from human infirmities and weaknesses; yet neither my ministry nor my life are from fleshly principles, by fleshly means, or fleshly ends." The best and holiest of men in this life walk in the flesh; they are clothed with a mortal body, but they do not war after the flesh, they do not fight under the banner of corrupt nature.
Here note, The Christian life described; it is a warfare; we war; It is a life of vigorous opposition. The Christian has many enemies to conflict with, and to contend against, both outward and inward enemies; in a passive sense, he is a man of strife and contention, his hand is against many, and many hands against him; he doth not manage a war for the flesh, but against the flesh: And in the next verse, he tells us with what weapons he managed this war.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For though we walk in the flesh,.... The apostle…
For though we walk in the flesh,.... The apostle removes the calumny of walking after the flesh, by owning that they were in the flesh, in the body, in a state of imperfection, attended with many weaknesses and infirmities, and surrounded with a variety of afflictions and sorrows; in this sense they were, and lived and walked in the flesh; but then he denies the charge exhibited against them,
we do not war after the flesh: every Christian's life is a warfare with Satan, and his principalities and powers, with the world, the men and lusts of it, and with the corruptions of their own hearts; and much more is the life of a minister of the Gospel, who is called forth to meet the adversary in the gate; to stand in the hottest place of the battle, and sustain the whole fire and artillery of the enemy; to fight the good fight of faith, endure hardness as a good soldier of Christ, and with the weapons he is furnished with to war a good warfare: which is not done "after the flesh"; in such a manner as the men of the world wage war with one another; or upon carnal principles; or with carnal selfish views; or in a weak way and manner; but in a spiritual way, with all simplicity and disinterested views, with great courage and intrepidity of mind.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Though we walk in the flesh - In mortal…
Though we walk in the flesh - In mortal bodies, and, consequently, are not free from human weakness. Yet we do not war - Against the world and the devil. After the flesh - By any carnal or worldly methods. Though the apostle here, and in several other parts of this epistle, speaks in the plural number, for the sake of modesty and decency, yet he principally means himself. On him were these reflections thrown, and it is his own authority which he is vindicating.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. Though we walk in the flesh] That…
Verse 3. Though we walk in the flesh] That is: Although I am in the common condition of human nature, and must live as a human being, yet I do not war after the flesh-I do not act the coward or the poltroon, as they insinuate. I have a good cause, a good captain, strength at will, and courage at hand. I neither fear them nor their master.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For though we walk in the flesh - Though…
For though we walk in the flesh - Though we are mortal like other people; though we dwell like them in mortal bodies, and necessarily must devote some care to our temporal needs; and though, being in the flesh, we are conscious of imperfections and frailties like others. The sense is, that he did not claim exemption from the common needs and frailties of nature. The best of people are subject to these needs and frailties; the best of people are liable to err.
We do not war after the flesh - The warfare in which he was engaged was with sin, idolatry, and all forms of evil. He means that in conducting this he was not actuated by worldly views or policy, or by such ambitious and interested aims as controlled the people of this world. This refers primarily to the warfare in which Paul was himself engaged as an apostle; and the idea is, that he went forth as a soldier under the great Captain of his salvation to fight his battles and to make conquests for him. A similar allusion occurs in 2Ti 2:3-4. It is true, however, that not only all ministers, but all Christians are engaged in a warfare; and it is equally true that they do not maintain their conflict “after the flesh,” or on the principles which govern the people of this world. The warfare of Christians relates to the following points:
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(1) It is a warfare with the corrupt desires and sensual propensities of the heart; with eternal corruption and depravity, with the remaining unsubdued propensities of a fallen nature.
(2) With the powers of darkness; the mighty spirits of evil that seek to destroy us; see Eph 6:11-17.
(3) With sin in all forms; with idolatry, sensuality, corruption, intemperance, profaneness, wherever they may exist. The Christian is opposed to all these, and it is the aim and purpose of his life as far as he may be able to resist and subdue them. He is a soldier enlisted under the banner of the Redeemer to oppose and resist all forms of evil. But his warfare is not conducted on worldly principles. Muhammed propagated his religion with the sword; and the people of this world seek for victory by arms and violence; The Christian looks for his conquests only by the force and the power of truth, and by the agency of the Spirit of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For--Reason why they should regard him "beseeching" them (Co2…
For--Reason why they should regard him "beseeching" them (Co2 10:2) not to oblige him to have recourse to "bold" and stern exercise of authority. "We walk IN the flesh," and so in weakness: but not "ACCORDING TO the flesh" (Co2 10:2). Moreover, though we WALK in it, we do not WAR according to it. A double contrast or antithesis. "They who accuse us of walking after the flesh, shall find [to their cost] that we do not war after the flesh; therefore compel us not to use our weapons" [ALFORD].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3. In the flesh—In the human body.
3. In the flesh—In the human body.
War—The gospel of peace is engaged in a holy war. Let not these assailants anticipate in its apostolic leader any cowardice.
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After the flesh—I am engaged in a warfare; but not of self-interest, nor with material armour.
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. in the flesh] To walk in the flesh…
3. in the flesh] To walk in the flesh is to possess the fleshly nature with its many infirmities (see Romans 7). To walk after the flesh is to neglect the dictates of the higher spiritual nature, and to live as though the desires of the body were the only ones that needed satisfying.
war after the flesh] The metaphor of a warfare, as applied to the Christian life, is a common one with St Paul, though it is more usually used of the internal conflict of the Christian soul than of the external warfare waged against the evil around. See 1Co_9:26; Eph_6:10-17; 1Th_5:8; 1Ti_1:18; 1Ti_6:12; 2Ti_2:3-4; 2Ti_4:7. Bp Wordsworth remarks on the fact that “the armies of Imperial Rome, her camps and her campaigns,” and the rest, were “objects that presented themselves to St Paul in his travels, and were very familiar to his readers.” Cf. ch. 2Co_2:14-16.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) For though we walk in the flesh.—The phrase…
(3) 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 (Gal_2:20; Php_1:22-24; 1Ti_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 Rom_8:8-9.
We do not war after the flesh.—Strictly, we are not carrying on our campaign. See Note on Luk_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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain We walk in the flesh. St. Paul does not…
We walk in the flesh. St. Paul does not disclaim the possession of human infirmities, but maintains that such trials and temptations were not the guiding force of his life. We do not war after the flesh. His campaigns (Luk_3:14) were fought with spiritual weapons. The metaphor is a constant one with St. Paul (2Co_2:14-16; 1Co_9:26; Eph_6:10-17, etc.)
Vers. 3-6.
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The true soldiership.
though," etc. The passage leads us to notice the weapons and victories of a true soldiership.
I THE WEAPONS OF TRUE SOLDIERSHIP. The apostle states two things concerning these weapons.
1. They are not carnal. The word "carnal" here may be regarded as standing in contradiction to three things.
(1) To miraculous agency. Miracles, though employed at first, are not the regular weapons by which Christianity fights her battles.
(2) To all coercive instrumentality. The civil magistrate now for fifteen centuries has sought by exactions and penalties to force Christianity upon the consciences of men. Such weapons disgrace and misrepresent it.
(3) To all crafty inventions. In nothing, perhaps, has the craftiness of men appeared more than in connection with the profession of extending Christianity. What are the tricks of rhetoric, the assumptions of priests, and the claptrap of sects but craft?
2. Though not carnal, they are mighty. "Mighty through God.
(1) They are mighty through God because they are his productions. Gospel truths, the weapons of which the apostle speaks, are God"s ideas, and those ideas are mighty mighty with truth and love.
(2) They are mighty through God because they are his instruments. God goes with his ideas and works by them.
II THE VICTORIES OF TRUE SOLDIERSHIP. What are the victories?
1. They are mental. Paul is speaking about imaginations and things pertaining to mind. They are not over body. There is not any glory in destroying the bodily life of man. The lion, the bear, a poisonous gust of air, will excel man in this. The victories of a true soldiership are over mind. And indeed you do not conquer the man unless you conquer his mind. If there be a future world, then the men you slay upon the battlefield may hate you in the great eternity with a profounder hatred than ever.
2. They are corrective. These victories do not involve the destruction of the mind nor any of its native faculties, but certain evils that pertain to it. What are they?
(1) The evil fortifications of the mind. "The pulling down of strongholds." What are they? Prejudices, worldly maxims, associations, passions, habits; behind these "strongholds" the mind entrenches itself against God.
(2) The corrupt thinking of the mind. "Casting down imaginations." The word "thinking" comprehends this, for the faculty which we call imagination thinks as well as the intellect. It is against evil thinkings, therefore.
(3) The antitheistic impulses of the mind. "And every high thing that exalteth itself against the knowledge of God." Every feeling and passion that rises against God. These are the victories of true soldiership.
3. They are Christian. They "bring into captivity every thought to the obedience of Christ." Thought is everything to man. Now, the work of a true soldier is to bring this fontal force into entire subjection to Christ.
In the flesh, but not of it.
though we walk in the flesh, we do not war after the flesh." This expression recalls the corresponding words of our Lord, with which we may assume that St. Paul was familiar. Addressing his disciples during thorn closing hours of communion with them in the "upper room," Jesus had said, "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." And, in his sublime high priestly prayer, Jesus spoke thus: "They are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." The thought expressed m the passage now before us seems to have been a cherished one with the apostle. He enlarges upon it in writing to the Romans. (Rom_8:4-9) He speaks of "us, who walk not after the flesh, but after the Spirit." He explains that "to be carnally minded is death; but to be spiritually minded is life and peace." And he firmly declares, "So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." By "living in the flesh" we are to understand, simply our possessing this fleshly, bodily nature, with its frailties, limitations, and infirmities. By "living, or warring, after the flesh," we are to understand neglecting the higher dictates of the higher spiritual nature, and living as though the desires of the body were the only ones that needed satisfying. But the precise thought of the apostle here may be that he will not be moved against the evil party at Corinth by those natural feelings of indignation which their conduct towards him had aroused, but will reprove and exhort only upon the great Christian principles, and only in the Christly spirit. Self shall not rule even his warfare with such unreasonable foes. Christ shall rule.
I THE CHRISTIAN POSSIBILITIES OF OUR FLESHLY CONDITION. "We walk in the flesh." God is pleased to set us in this human body, to give us this vehicle of communication with other men and with the surrounding world; and it is possible for us to win this body for Christ, to possess and rule it so that all its powers shall be used, and all its relations sustained, only in Christly service. In fact, the work of human life may be spoken of as this winning our bodies and our life spheres for Christ. Our bodies, our fleshly natures, include
(1) natural faculties, such as eating and drinking;
(2) passions, affecting the relationship of the sexes;
(3) mental emotions; and
(4) powers of acquiring knowledge.
It is possible to dominate the whole machinery of the body with the sanctified and Christly will.
II THE LIMITATIONS OF OUR FLESHLY CONDITION. It is not a merely dead machine that we have to move by the force of the regenerate life. Nor is it a machine in full efficiency and repair. If the figure may be used, the body is a machine of too limited capacity for the work which the renewed soul wants done; and even taking it for what it is, it is sadly out of repair, rusted and worn, so that we have continually to complain that "we cannot do the things that we would." Illustrate in St. Paul"s case. The body would have so affected him, if he had yielded to it, that he could not have been noble towards his traducers at Corinth. The body would have urged a passionate reply. So we find the body such a drag upon the high and holy aims, purposes, and endeavours of the soul, that we are often saying, "O wretched man that I am! who shall deliver me from the body of this death?
III THE CHRISTIAN MASTERY OF FLESHLY CONDITIONS. This is precisely the discipline of life. Christ wins our soul. Christ regenerates our will. Christ assures us of his own spiritual presence as our inspiration and strength; and then seems to say, "Go forth, win your flesh, your mind, your body, your associations, for me, so that henceforth no fleshly ends are sought, and no carnal, self-seeking tone rests on any of your doings and relations." It is inspiring to find how fully St. Paul could enter into Christ"s thought for him, but it is comforting to observe how very near he was to failure in his endeavour to gain the mastery over self, again and again. Through much tribulation and conflict only can any one of us gain the mastery of the spirit over the flesh. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For though we walk in the flesh, we do…
2Co_10:3-6
For though we walk in the flesh, we do not war after the flesh
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The distinctions between the good and the bad
What is conceded by the apostle in the text as to the general state of the servants of Christ; or, in other words, what is meant by the expression, we walk in the flesh?
I. It is evident that this expression does not mean the same thing as walking after the flesh; for, in the Epistle to the Romans, it is expressly said that the servant of God does not walk after the flesh, but after the Spirit. The expression plainly refers, not to the corruptions of the bad, but to the infirmities of the good. Consider in what respects a real Christian may sometimes be found to walk in the flesh.
1. He walks in the flesh in that he is subject to all the infirmities of the body. It is said, for instance, of Hezekiah, that he was sick even unto death. The same fact is stated with regard to Onesiphorus. And Timothy is commanded to take a little wine, on account of his often infirmities.
2. In the next place, the servant of God is liable to error in judgment and opinion.
3. In like manner the real Christian, as long as the connection of the flesh, or of the body and soul, continues, is subject to the assaults of temptation. Abraham was tempted; Job was tempted; Peter was tried by his natural impetuosity; Paul, by a thorn in the flesh.
4. In like manner the real servant of God is subject to infirmities of temper and conduct. Look, for example, into the history of the Old Testament saints, and see their deviations from holiness.
5. The real Christian is subject to infirmities even as to those great principles and affections which are nevertheless the governing powers of his soul. What infirmity, for instance, is there in his faith! Look again at the love of the real servant of Christ. At times how ardent and active are his feelings, and at other times how cold and sluggish! Thus, also, the hope of the real Christian is often characterised by much infirmity. To-day every promise is bright in his eyes; the next day, perhaps, the consciousness of his guilt seizes upon his mind; his sky is clouded. But does it follow, as some would pretend, that there is no distinction between the servants of God and the servants of the world, between religion and irreligion? By no means. Though we walk in the flesh, yet we do not war after the flesh.
II. Consider in what the distinction between the good and the bad consists; or, in other words, what is the meaning of the expression we do not war after the flesh?
1. The Christian, says St. Paul, does not war after the flesh; in other words, he does not contend with his opposers in the spirit or in the manner in which they contend with him. Look, for instance, at the great Head of the Christian Church, when suffering under the cruelty of His countrymen: He returns silence for insults; deeds of mercy for deeds of blood. Look again at the first martyr to the religion of the Cross: I pray God that it may not be laid to their charge. And such will be the distinction of temper and conduct in every case of conflict between the servant of Christ and of the world.
2. But it is my wish to extend this inquiry to the more general points of distinction between the real Christian and the followers of the world.
And it is not too much to affirm, that as to no one point will the real servant of God habitually walk, think, live after the flesh.
1. In the first place, holiness in a servant of God is habitual; sin is occasional and rare. Hezekiah was betrayed into an act of vanity; Herod, we may conceive, was habitually vain.
2. The real Christian alone mourns over his sins as so many acts of ingratitude and disobedience to God. It is almost a folly to speak of the man of the world as mourning for sin at all.
3. The Christian, and the Christian alone, carries his sins to the Cross of Christ for pardon.
4. The Christian, and the Christian alone, is carrying his corruptions to the Spirit of God for correction and sanctification.
5. The Christian is obtaining a daily and visible conquest over his corruptions.
The corruptions of the men of the world, because left to themselves, or nursed up in the cradle of self-indulgence, are daily gaining strength.
1. Conclusion: If such are the infirmities even of the acknowledged servants of God, how necessary is it that men, in every stage of their religious progress, should acknowledge their weakness and worthlessness, and cast themselves on the compassion of God for pardon and grace!
2. If the points of distinction between a servant of God and a servant of the world are as many and great as we have seen, let no man who has not the marks of a Christian lay any claim to his name and to his privileges. (J. W. Cunningham, A. M.)
Our warfare
I. The enemy against whom this warfare is directed.
1. That enemy is Satan.
2. The position of these hosts of darkness.
3. The kingdom of Satan is represented as fortified by numerous strongholds.
(1) Of these some are intellectual. There is the stronghold of--
(a) Wilful ignorance (2Co_4:4).
(b) Infidelity, in which revealed truth is scornfully rejected and bitterly reviled.
(c) Prejudice, under which multitudes refuse the doctrines of Evangelical religion.
(d) Superstition and idolatry.
(2) There is the stronghold of moral depravity in every heart. When every other fortress is broken down, man finds a refuge here.
II. The weapons with which this warfare is prosecuted.
1. The weapons of our warfare are not carnal--neither force nor intrigue. False religions have been thus propagated; but Christianity repudiates all such aid.
2. What those weapons are, Paul has stated in Eph_6:1-24. Now these weapons, though not carnal, are nevertheless mighty.
(1) For defence.
(2) For conquest. For the overthrow of Satans kingdom, and the disenthralment of the human race from his iron yoke, we need no other weapons.
(3) In their source--God; not any skill, or strength, or courage in us.
(a) It is God who summons us to this glorious conflict.
(b) He equips us for the contest.
(c) He is graciously present with us by His good Spirit, inspiring us with Divine energy, and giving us the victory.
III. The triumphs we anticipate.
1. The total downfall of the strongholds of Satan.
(1) The stronghold of ignorance. The darkness which for so many centuries has covered the earth shall be dispelled. Many shall run to and fro, and knowledge shall be increased.
(2) The strongholds of superstition and idolatry. The truth as it is in Jesus shall be universally triumphant.
(3) Those earthly governments which obstinately withstand Christianity. The kingdoms of the earth will become the kingdoms of our God and of His Christ.
2. The casting down of imaginations, and of every high thing that exalteth itself against the knowledge of God--bold speculations, sophistical reasonings, false philosophies, which either deny His existence or distort His character and misinterpret His will. Now such things are made high things by learning, genius, rank, wealth, and popular applause. But the things which promote the knowledge of God have for the most part been low, humble, obscure. But these matters will be reversed. The knowledge of God will make its way.
3. The subjugation of human hearts to the sceptre of Jesus. (W. Horton.)
Christianity a warfare
I. A warfare illustrating the character of Christianity.
1. Christianity cannot get into any mans heart but it makes a warrior of him. The grace of God is completely at variance with the spirit and practice of the world. What does Paul call his life as he looks back on it? An extended scene of unbroken serenity and enjoyment? No--a good fight.
2. But observe, is it not of a defensive warfare that the text speaks? Pulling down, casting down, bringing into captivity are the operations of an aggressive army. A religion of benevolence is an amiable and useful thing, but if it is unaccompanied with a hatred of sin and a striving against it, we must not call it Christianity.
II. The object of this warfare.
1. The demolition of evil. For this purpose the Son of God was manifested, that He might destroy the works of the devil. And that must be ours too. Think of a country so strong in its natural defences as to be impregnable--there is a picture of Satans dominion. No created power can wrest it out of his hand. But there is One before whom natural obstacles are all as nothing, and so Satan strengthens them with fortifications and citadels. These in one age or country are of one kind, in another of another kind. Satan accommodates himself to the nature of the ground. There is--
(1) Superstition, one of Satans oldest fortresses. In the apostles days it appeared as paganism. When Christianity began to triumph, it assumed a new character, paganising Christianity in the form of error.
(2) Infidelity, no longer, however, coarse and scoffing, but cultured and professedly reverent.
2. The entire subjugation of the human mind to Christ. When soldiers besiege a fortress, and, battering down its walls, take possession of it, the men within it become their prisoners. And Christ aims His gospel at the strongholds of Satan, and calls upon His followers to beat them down in order to rescue men from Satans bondage and to make them captives to Himself. Bringing every thought into captivity to the obedience of Christ. How low are our ideas of Christianity when compared with St. Pauls. Such texts as these make us feel sometimes as though we had never yet learnt anything of it.
III. The weapons.
1. What are the carnal weapons?
2. What then will do the work? This the apostle does not say. We are, however, at no loss. We preach Christ crucified, says this apostle; and what does he immediately call that? a carnal weapon? No, the power of God and the wisdom of God. I do not say, lay all other means aside. Form societies, build schools, erect churches, circulate books--but remember still, all these will not damage materially one bulwark of Satan among us unless our one main object in them is to make known the gospel. (C. Bradley, M. A.)
The spiritual conflict, weapons, and victory
I. The conflict in which Christianity and its advocates are engaged.
1. The world must be regarded as the scene of universal strife and rebellion against God. Before the creation of our race some of the powers of heaven revolted from their allegiance. By the chief of these fallen spirits, man was successfully tempted to the perpetration of evil; and the whole history of the world since has only presented the annals of unbroken rebellion against God.
2. The conduct of the warfare on behalf of God was confided to a temporary dispensation; but in the fulness of time it was finally committed to the dispensation of the gospel. When the gospel went forth there was a vast amount of individual opposition. But, besides this, there were opposing systems. There was, for example, Judaism, which, now that its shadows were fulfilled, had no right to the exercise of authority over men. There were also various modifications of the grand apostasy of heathenism.
3. This gospel is still to be the instrument of the spiritual conflict.
II. The weapons with which this conflict is conducted. Note--
1. The denial expressed. We do not war after the flesh. The weapons of our warfare are not carnal--not penalties, prison-houses, or swords. Christianity is absolutely incompatible with those means of propagation. Never did the penalties of law or the horrors of armies urge forward the cause of redemption one single step.
2. The affirmative implied.
(1) The instrumentality that the advocates of Christianity are to employ. Evangelical truth, along with the evidence by which that truth is attested and confirmed. The preaching of the Cross of Christ involves in it all those high and delightful topics which are so well adapted to produce a powerful impression on the intellect and the affections of mankind; and we therefore rely upon it to secure the progress of Christianity.
(2) The agency upon which they are to depend. God has been pleased to provide the agency of His own Spirit to work in connection with the gospel. The Word of God is the sword of the Spirit. Man draws the bow at a venture, God wings the arrow, and makes it sharp in the hearts of the Kings enemies. Not by might, nor by power.
III. The victory in which this conflict will terminate.
1. The nature of this victory will be accordant with infinite benevolence. Our contemplations of victory in human war are always connected with many causes of sorrow; but who can contemplate the victories of the gospel without rapture?
2. The extent of this victory will be commensurate with the boundaries of the world. (J. Parsons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 3–6. We walk in the flesh. He is in…
3–6. We walk in the flesh. He is in the body, but though in the flesh does not use fleshly weapons in his warfare.
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.
J. W. McGarvey 1914 · Public Domain For though we walk in the flesh, we do…
For though we walk in the flesh, we do not war according to the flesh
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 we walk in the flesh
we walk in the flesh
Here "walk" is an metaphor for "live" and "flesh" is a metonym for physical life. AT: "we live our lives in physical bodies"
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we do not wage war ... we fight
Paul speaks of his trying to persuade the Corinthians to believe him and not the false teachers as if he were fighting a physical war. These words should be translated literally. (See: Metaphor)
wage war according to the flesh
Possible meanings are 1) the word "flesh" is a metonym for physical life. AT: "fight against our enemies using physical weapons" or 2) the word "flesh" is a metonym for sinful human nature. AT: "wage war in sinful ways" (See: Metonymy)
the weapons we fight with ... bring to nothing misleading arguments
Paul speaks of godly wisdom showing human wisdom to be false as if it were a weapon with which he was destroying an enemy stronghold. AT: "the weapons we fight with ... show people that what our enemies say is completely wrong" (See: Metaphor)
are not fleshly
Possible meanings are 1) the word "fleshly" is a metonym for merely physical. AT: "are not physical" or 2) the word "fleshly" is a metonym for sinful human nature. AT: "are not sinful" or "do not enable us to do wrong" (See: Metonymy)
translationWords
walk
flesh
divine
power
stronghold
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 10:3-5 A military metaphor enforces Paul’s rebuttal: Paul’s weapons…
10:3-5 A military metaphor enforces Paul’s rebuttal: Paul’s weapons have divine power over spiritual strongholds (see 4:3-4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.