Take Captive Every Thought (2 Cor 10:1-11)

PAUL RESPONDS TO A NEW CRISIS (10:1-13:14). A marked change in tone from ch. 1-9 to ch. 10-13. In 1-9 the tone is of relief and comfort, and of confidence in God and in them, while explaining his changed travel plans and stressing his integrity in ministry. Ch. 10-13 is marked by satire and sarcasm, spirited personal defense, reproaching them and a vigorous attack of outsiders who infiltrated and were influencing the church. [Recent commentators view 10-13 as written before or after 1-9. Or that 10-13 is Paul's 'severe letter' written after 1 Cor but before 1-9. Or that 10-13 were written after 1-9 and are the greater part of a 5th letter written by Paul to Corinth. The latter view is adopted as a working hypothesis for 10-13.]

Paul faces determined opposition in ch. 10-13 from Jewish Christians who regard themselves as apostles of Christ. They highly prized and boasted of their

• letters of recommendation (2 Cor 3:1),
• eloquent speech,
• displays of authority,
• visions and ecstatic experiences and revelations (2 Cor 5:13; 2:1), 
• distance travelled in coming to Corinth (2 Cor 10:13-18) and 
• the performance of mighty works as the signs of a true apostle. 

They earlier infiltrated the church, and their criticisms of Paul probably provided 'ammunition' used by the offender--the one who caused grief (2 Cor 2:5); who did the wrong (2 Cor 7:12)--in attacking Paul. In the 'severe letter,' Paul moved the church to discipline the offender, and then wrote 2 Cor 1-9 to express their love to the now presumably repentant offender and to reinstate him lest Satan gain the advantage (2 Cor 2:11). He also called upon them to fully open their hearts to him as his own heart was open towards them (2 Cor 6:11-12). With Paul reinstated in their affections, and his authority re-established, the infiltrators attacked the validity and integrity of Paul's apostleship. They won them over and got them to submit to their authority. With his authority usurped and his apostleship questioned, Paul, against his better judgment, strongly defended himself and vigorously counter-attacked his opponents. This crisis Paul faced was the most crucial in all his relationships with them, and this colors the tone and content of ch. 10-13.

Paul's response to the crisis precipitated by the infiltrators consists of 

• pleas and threats of disciplinary action, 
• personal defence and satirical attack against his opponents, 
• expressions of deep concern about the state of his converts, and 
• pointed contrasts between the nature of his own mission and that of his opponents. 

Reluctantly Paul adds his fool's speech' where he parades his apostolic credentials. He cites 

• his impeccable Jewish ancestry, 
• his apostolic sufferings and 
• the visions and revelations he had experienced, and 
• reminds them that he had performed the signs of a true apostle among them. 

He warns them about making his 3rd visit to them, and that he'll refuse once again to become a financial burden to them, despite criticisms that "proves" that he doesn't love his converts or that he's being crafty and intends to take advantage of them. His concern is that when he comes the 3rd time he might find some still caught up in immorality, and assures them that those who demand proof of his apostolic authority will get what they were asking for when he comes: he'll not spare them.

Paul's exercise of apostolic authority (10:1-18). Paul opens his response to this crisis by countering the criticisms that he lacks courage when present and that he conducts his ministry according to mere human standards. He insists that the 'weapons' he fights with have 'divine power'. He says he is ready to 'punish' disobedience, even though his ministry is essentially for building up, not tearing down (w. 1-11). He refuses to engage in pointless comparisons of his ministry with that of his opponents, and insists that he operates only in the sphere assigned to him by God. He does not boast of work done in another's territory, as his opponents were doing, as his aim is to preach in the 'regions beyond' (w. 12-18).

Paul responds to criticisms (10:1-11). Paul appeals to them so to act that when he comes on his 3rd visit he'll not need to take action against them as he is resolved to do against those who question the validity of his apostleship (10:1-2). He denies charges that he acts in a worldly fashion, assuring his audience that he conducts his ministry with 'weapons' that have divine power (10:3-5). He informs them that he's ready to punish his opponents, as soon as their own obedience is complete (2 Cor 10:6). He responds to the criticisms levelled against him by his opponents: 1st, that he was no true servant of Christ while they were (10:7-8), and 2nd, that while his letters were 'weighty and forceful', 'in person he is unimpressive', and 'his speaking amounts to nothing' (2 Cor 10:9-11).

"By the humility and gentleness of Christ, I appeal to you" (2 Cor 10:1). Humility [prautetos] is 'meekness' (nrsv); to Greeks 'mild and gentle friendliness,' a highly prized social virtue, and the opposite of brusqueness or sudden anger. It was regarded as virtuous to show mildness to one's own people and harshness to one's enemies. Mildness on the part of the judge meant sentencing offenders with more leniency than the law prescribed. Gentleness (epieikeias) is 'suitable' or 'fitting.' In a moral sense: 'reasonable' or 'fair.' Applied to rulers, it's kindness, equity and leniency (Ac 24:4). Here it's a hendiadys (2 words joined by 'and' to express one idea), and therefore its meaning here is defined by that of prautes, and is rendered gentleness (niv).

Meekness and gentleness as Jesus dealt with sinners (Mt 11:29). Paul begs them to act in a way that he'll be able to deal gently with them and not to be 'bold' in his use of apostolic authority (2 Cor 10:2). Christ's character can be understood either as Paul appealing to them to behave in a Christ-like manner towards him, or he's begging them not to compel him to abandon the Christ-like manner which he wishes to maintain towards them--the latter. Jesus' meekness and gentleness is not weakness. 'Far from timidity, his [Christ's] "meekness" is his slowness to anger, far from lacking conviction, his "gentleness" is his forbearance, in contrast to being vindictive.'

"I, Paul, who am 'timid'when face to face with you, but 'bold' towards you when away!" (2 Cor 10:1b) is an ironic reference to their criticism of him. Paul didn't acted authoritatively on his 2nd ('painful') visit, as previously threatened (1 Cor 4:18-21). So his opponents accused him of being timid when face to face with them, and bold only in letters at a safe distance (2 Cor 10:10-11).

"I beg you that when I come I may not have to be as bold as I expect to be towards some people who think that we live by the standards of this world" [lit. 'according to the flesh'--opposite of acting according to the Spirit] (2 Cor 10:2). To not show boldness is not 'unapostolic' timidity, as the meekness of Christ is not weakness. Paul did not wish to show boldness to them as he expects to show towards those who accused him of acting according to the standards of this world--the false apostles and those influenced by them. 

"For though we live in the world, we do not wage war as the world does [lit. 'For while we walk in the flesh, we are not waging war according to the flesh'] (2 Cor 10:3). Paul responds to criticisms with an extensive use of military terminology and metaphors to make his point (10:3-6). He refers to waging war (2 Cor 10:3), weapons and strongholds (2 Cor 10:4), things raised up (towers/ramparts), taking captives (2 Cor 10:5), and punishing disobedience ('court-martial') (2 Cor 10:6).

Waging war. Paul acknowledges that he lives in the world, but denies that he wages war as the world does. 'Live in the world' is to participate in normal human existence with all its limitations. 'To wage war as the world does' is to carry out ministry with mere human resources, and with the tendency to employ doubtful means (2 Cor 1:17; 4:2; 12:16-18) that itinerant orators did to make an impression, nor the things which his opponents regard as necessary in authentic ministry: impressive presence, exceptional speaking ability, self-commendation, Jewish pedigree, experience of visions and revelations, performance of signs and wonders, and an authoritarian manner (2 Cor 10:10, 12, 18; 11:20, 22; 12:1, 12).

"The weapons we fight with are not the weapons of the world. On the contrary, they have divine power" (2 Cor 10:4a). Paul doesn't wage war 'as the world does.' [Weak weapons of the world cf powerful weapons used in the service of God.] The weapons of the world are used by those who 'wage war as the world does.' What are the weapons that have divine power? It is proclaming the gospel through which the Holy Spirit releases his power to transform lives (2 Cor 4:1-6; Rom 1:16; 1 Cor 1:17 - 2:5; 1 Th 1:5; 2:13).

"To demolish strongholds" [found only here in the NT] (2 Cor 10:4b). Strongholds is literal in Prov 21:22 (lxx). Philo uses it figuratively of a stronghold of persuasive words against God's honour. The military practice of building strongholds is the imagery of Cynic and Stoic philosophers, and in particular Seneca, Paul's contemporary, describes the fortification of the soul by reasonable arguments to render it impregnable under adverse fortune. To destroy arguments against the knowledge of God (2 Cor 10:5) suggests that strongholds are intellectual arguments that have to be demolished so that the truth of the gospel might gain entry.

"We demolish arguments and every pretension [lit. 'every high thing lifted up'] that sets itself up against the knowledge of God" (2 Cor 10:5). "Every pretension" relates to ancient warfare and is a tower or raised rampart built to withstand the enemy. 'Strongholds' (2 Cor 10:4) and 'tower' (pretension) are intellectual arguments used in rejecting the gospel. Only gospel proclamation releases God's power to destroy these arguments ['the wisdom of the wise' (1 Cor 1:19)], and save those who believe (Rom 1:16; 1 Cor 1:17-25; 2:1-5; 1 Th 1:5; 2:13). Proclaming the gospel, like Jesus' preaching of the kingdom, was not bare declaration, but involved reasoning and arguing to remove barriers against the truth (Ac 18:4; 19:8-10). Here Paul has his rebuttal of arguments used by his opponents in Corinth.

"We take captive every thought to make it obedient to Christ" (2 Cor 10:5b). By defending the gospel, Paul destroys arguments to take every thought captive to obey Christ. The imagery is of a stronghold breached and those sheltering behind its walls taken captive. Paul's purpose was to demolish false arguments, and also to bring people's thoughts under the lordship of Christ. His mission as an apostle was 'to call all the Gentiles to the obedience that comes from faith' (Rom 1:5).

"And we will be ready to punish every act of disobedience, once your obedience is complete" (2 Cor 10:6). Being ready [an expression of military preparedness] is to punish every disobedience. What was the exact nature of the disobedience Paul stood ready to punish? That he pioneered Corinth gave him the apostolic authority, and any others claiming to be apostles ought to be in submission to him (10:13-16). But in light of the accusations Paul makes (ch. 11), it's more likely that the disobedience was far more serious--a tampering with the truth of the gospel (2 Cor 11:4), and thus its perpetrators are 'false apostles, deceitful workers,' even servants of Satan (2 Cor 11:13-15). Thus, the complete obedience from them for which Paul waited before taking action against the intruders would be the rejection of the message of his opponents and their claims, and the recognition of Paul's authority and the truth of his gospel.

What was the punishment Paul would inflict? That he was ready to do so once the majority of their obedience was complete suggests it was excommunication (1 Cor. 5:1-13), something that couldn't be done without their cooperation. Or, perhaps some manifestation of divine power on Ananias and Sapphira (death, Ac 5:1-10) and Elymas the magician (blindness, Ac 13:6-11).

"You are judging by appearances" (2 Cor 10:7a) [niv a statement of fact; nrsv a command: 'Look at what is before your eyes.'] Both are legitimate, as the verb can be an imperative ('Look!') or indicative ('You are looking/judging') or even an interrogative ('Are you looking?'). The imperative [nrsv] is preferred, for when used elsewhere in Paul's letters is always imperative (1 Cor 8:9; 10:12, 18; 16:10; Gal 5:15; Eph 5:15; Phil 3:2; Col 2:8), with one exception (1 Cor 1:26). Paul commands, 'Look at what is patently obvious!'

"If anyone is confident that they belong to Christ, they should consider again that we belong to Christ just as much as they do" (2 Cor 10:7b). It's patently obvious to them that, even granted for the sake of argument the claims of his opponents to be Christ's [he will deny this (2 Cor 11:13-15)], he himself (and his colleagues) are equally so.

"Belong to Christ" has been understood to mean: (a) to be a Christian, (b) to have been a disciple of the earthly Jesus, (c) to be a servant or apostle of Christ, and (d) to be part of Christ (understood along Gnostic lines). To be a servant of Christ or an apostle as in 'are they servants of Christ...I am more' (2 Cor 11:23) and that throughout ch. 10-13 Paul defends his apostleship. Paul's claim to be Christ's apostle rests on his conversion-commissioning experience.

"So even if I boast somewhat freely about the authority the Lord gave us" (2 Cor 10:8a). It may refer to the authoritative demands in his 'severe letter.' "The Lord" is Christ, who commissioned him as an apostle. He adds, "for building you up rather than tearing you down (2 Cor 10:8b 13:10; Jer 1:10; 24:6; 42:10; 45:4). The Lord gave him authority +ly (for building you up) and -ly (not for tearing you down). His use of authority may sometimes appear to tear people down (2 Cor 13:10), but it's intended to build them up through spiritual discipline.

Tear down arguments, build people up. Is there a contradiction with Paul saying that the authority he has is not for tearing down and that he uses 'weapons' to demolish strongholds [using the same Gk verb] (2 Cor 10:4)? The different contexts resolve the apparent contradiction. He tears down strongholds [intellectual resistance to the truth of the gospel (2 Cor 10:4)], which is part of his mission. cf. the authority God gave him is not for 'tearing you down' [but with the opposite intention of 'building you up' (2 Cor 10:8)]. 

"So even if I boast somewhat freely about the authority the Lord gave us...I will not be ashamed of it" (2 Cor 10:8). It will be apparent that his behavior when present is completely consistent with his bold use of authority by letter when absent (2 Cor 10:9-11), and so he'll be vindicated rather than put to shame as far as his boasting of authority is concerned. [Or that Paul will have no need to feel ashamed of his use of authority when he stands before the judgment seat of Christ (2 Cor 5:10), but less likely in this context.]

Apostolic authority is of great significance for Paul. He's an ambassador for Christ (2 Cor 5:20). So he passes on the message entrusted to him with the full authority of his Lord. Thus, Paul expects to be obeyed when speaking in the name of the Lord; anyone who rejects his instructions rejects the word of the Lord (1 Cor 14:37-38). Because he was entrusted with such authority, Paul was careful to distinguish the word of the Lord from his own good advice and from other statements he makes (1 Cor 7:10, 25; 2 Cor 11:17). His authority was not only in instructions he expects to be obeyed, but also in the power of God which could be demonstrated (2 Cor 13:2-3). But having such authority did not exempt him from experiencing weakness, persecution and suffering. In fact, as the bearer of Christ's authority he also shared in Christ's weakness, even while the power of God was at work through him (2 Cor 13:4).

"I do not want to seem to be trying to frighten you with my letters" (2 Cor 10:9 niv). Translated lit., reads, 'in order that I may not seem to terrify you by letters.' Paul was responding to criticisms by his opponents who accused him of writing strongly worded letters and claiming an authority he did not have.

Unimpressive. What his opponents say to Paul's sheep. "For some say, 'His letters are weighty and forceful, but in person he is unimpressive and his speaking amounts to nothing'" (2 Cor 10:10). His letters were regarded as intimidating (weighty and forceful), while lacking in authority when in person (lit. '[his] bodily presence is weak')--likely his opponents' reaction to a physical ailment which was never healed (2 Cor 12:7-9; Gal 4:15), or his unimpressive physical make-up--regarded as essential by students of rhetoric who wished to impress an audience. To his critics he lacked a commanding presence, for Paul didn't display authority and spiritual charisma.

"His speaking amounts to nothing" by Paul's opponents, because they disliked his unadorned style of speaking (1 Cor 2:1-2), or perhaps because they could not understand why one claiming to be an apostle of Christ had not spoken boldly in his own defence when attacked by the offender (2 Cor 2:5; 7:12), choosing rather to retire in humiliation and send a strongly worded letter from a safe distance.

To his critics, Paul says, "Such people should realise that what we are in our letters when we are absent, we will be in our actions when we are present" (2 Cor 10:11). That Paul chose not to act authoritatively on his 2nd "painful" visit doesn't mean he's unable to do so. He was prepared to stand up to his critics when he came on the 3rd visit. No-one should mistake his efforts to be conciliatory as evidence that he lacked authority (2 Cor 10:6; 13:1-4).

• (10:1-6) An earnest appeal. Their criticism: Paul's weapons are worldly. Christian consistency (10:1-11).
• (10:7-11) Responding to criticism. Paul's apostolic authority.
• (10:12-18) Boasting within proper limits. Missionary comparisons. God sets limits to Paul's work.
• (10:12) Comparisons are odious.
• (10:13-15a) Limits set.
• (10:15b-16) Evangelization expanded.
• (10:17-18) Commendation by God.
• (11:1-6) Their gullibility. Paul the 'jealous father.' I promise you to Christ (11:1-4). The super-apostles (11:5-6).
• (11:7-15) The matter of financial remuneration. Your money (11:7-11). False apostles masquerade as Satan (11:12-15).
• (11:16-13:14) The weak fool. The fool's speech (11:16-12:13).
• (11:16-33) Christ's fool. Paul's constant sufferings.
• (11:16-21a) Accept me as a fool.     
• (11:21b-33) Paul's Jewish ancestry and apostolic trials/sufferings. His weakness (11:30-33).
• (12:1-10) Visions and revelations. Paul's thorn. Really an apostle? (12:1-13).
• (12:1-6) A special experience.
• (12:7-10) A sore trial.
• (12:11-19) It's for you.
• (12:11-13) Signs of an apostle. Outward signs and inward character.
• (12:14-18) Paul refuses to burden them. His fatherly love for them.
• (12:20-13:10) The final visit: test yourselves.
• (12:19-21) The real purpose of Paul's fool's speech. Moral deterioration. Paul's concern for their holiness.
• (13:1-10) Paul threatens strong action on his 3rd visit. Power in weakness (13:1-4). Test yourselves (13:5-10).
• (13:11-14) A wonderful conclusion.
• (13:11-13) Final exhortations and greeting
• (13:14) The benediction. Final prayer.

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.