We now find the warm and friendly tone of 2 Corinthians 8-9 change. Having dealt with the misunderstandings between the Corinthians and he and Timothy (1:12-7:16), and having requested the Corinthian congregation to participate in the collection for the Jerusalem saints (8:1-9:15), Paul now focuses on the unrepentant minority who have embraced the “super-apostles” (11:13).
Paul will move to unmask the illegitimacy of these “super-apostles” (11:5, 12:11). He starts this by using a military analogy: The Church is also called to battle, and so order and discipline are needed within the congregation, with Christ as the Church’s commander (10:1-6).
The Church Militant
Read 2 Corinthians 10:1a (up to “gentleness of Christ”)
Paul opens this chapter with a gentle appeal. He says “I entreat you” (Greek, parakaleo, to call to one’s side, often to comfort). Here, it’s a polite request in the language of diplomacy. Paul will not and cannot force anyone to recognize his authority as an Apostle. He only can call for it to be recognized.
- In what two ways does Paul approach the Corinthian congregation?
- In whose meekness and gentleness does he approach the Corinthians congregation?
“meekness” “gentleness”: Both words have similar meanings. Meekness, prautas, and gentleness, epieikeia, both mean being kind and gentle. Unless Paul is being repetitive for emphasis, we should recognize their differences in meaning. Prautas can also mean reverent submission to God’s will, which is what a “meek” person does in relation to God. Epieikeia also means forbearance, which is how Paul used the word in Philippians 4:5; 1 Timothy 3:3, and Titus 3:2.
- Discuss Christ’s meekness (submitting to God’s will) and gentleness (forbearing through persecution) as the model for Christian meekness and gentleness.
Read 2 Corinthians 10:1b-2
- What does Paul wish that he does not have to do when he visits the Corinthians?
- What do the “super-apostles” accuse Paul and Timothy of doing?
Read 2 Corinthians 10:3-5a (to “arguments”)
In these verses, “we” refers to Paul and Timothy. It is true that God calls all Christians to battle in this spiritual war. But the contrast between “we” [Paul and Timothy] and “you” [the Corinthian congregation, vs. 6], show that the “we” in these verse does not refer to the Corinthian congregation.
- Discuss the distinction here between “walking according to the flesh” and “walking in the flesh.”
- What are the weapons in this warfare?
Excursus: God’s People Using God’s Weapons in the Spiritual War
Paul mentions that “the weapons of our warfare… have divine power to destroy strongholds.” Here, he adapts Proverbs 21:22 from the Septuagint.
| 2 Corinthians 10:4-5a | Proverbs 21:22 (Septuagint, LXX) | Proverbs 21:22 (MT) |
| …divine power to destroy strongholds, destroying their arguments | …destroy the strongholds in which the ungodly [nonreligious] trusted | …bring down strength [and] trust
[the implication is in what they trusted] |
The power of the Church Militant is not based on human power and its methods of war, but on God’s power. Paul further draws on battle imagery from the Old Testament to make his case.
Prophet Isaiah described God as the redeemer of His people. God saw that no one who could intercede (MT) or help (LXX). So, God brought His “salvation,” putting on “righteousness as his breastplate,” salvation “as the helmet on his head,” “garments of vengeance,” and “a cloak of zeal” (59:16-17).
The Apocrypha book of Wisdom, however, develops this imagery further:
The Lord… will put on righteousness as a breastplate, and for a helmet, wear his impartial justice; he will take holiness as an invincible shield, and sharpen stern wrath for a sword. God’s created will join to fight against his frenzied foes. [Wisdom 5:17-20]
It’s in the book of Wisdom where God’s creation (His people) join in warfare in this divine battle. Paul takes this imagery from Wisdom, exhorting Christians to fight against any forces that draw them away from following Christ.
In his other epistles, Paul encouraged the Roman Christians to “put on the armor of light” (Romans 13:12), which is “the breastplate of faith and love, and the hope of salvation as a helmet” (1 Thessalonians 5: 8). Paul developed this imagery most fully in Ephesians 6:11-17, where he referred to “the armor of God,” “the belt of truth around your waist,” “righteousness as a breastplate,” “faith as a shield,” “the helmet of salvation,” and “the sword of the Spirit.”
But Paul also adapts Roman military strategy. Roman armies followed a time-honored battle plan, consisting of three stages: (1 demolishing fortifications, (2 taking prisoners, and (3 punishing resistance. Paul uses this line to thinking—but we need to notice the nouns he uses and also the verbs, especially those in the passive voice.
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Read 2 Corinthians 10:4b-6
Pastor’s literal translation:
…divine power to destroy strongholds, destroying their arguments and every exalted thing raised up against the knowledge of God, and captivating all thought into the obedience of Christ and, in readiness, having to punish all disobedience, when your obedience is filled.
Excursus: Paul’s Use of Rhyme
Paul uses a form of rhyme (homoeoteleuton, meaning “similar ending”) to help emphasize what God does in His divine power. Through them (the “we” of the text), God destroys “strongholds” (ochyroma, vs. 4b), destroying every exalted thing (hupsoma, vs. 5a), and captivating all thought (noema, v. 5b) into the obedience of Christ.
Of the three words, only “thought” was part of Paul’s usual vocabulary. This shows that, here, he chose his words with care, for rhetoric effect.
————
“every lofty opinion”: literally, “every exalted thing.” It’s not only opinions but everything and anything that goes against “the knowledge of God.”
“to obey Christ”: Here, the Greek says, “into the obedience [a noun, not a verb] of Christ.” It’s not to “obey” Christ but to be brought into His obedience for us!
“disobedience”: not being properly ordered; here, in relation to Christ. This can be someone claiming to be an apostle when he is not or someone thinking he knows better than Christ and acts accordingly. This “disobedience” stems from not understanding one’s place in relation to Christ.
- How do Paul and Timothy destroy the false apostles’ arguments?
- How do they captivate all thoughts into the obedience of Christ?
- Notice the passive in “when your obedience is filled.” Who, then, “fills” the Corinthians’ obedience?
Paul and Timothy’s Claim of Authority
Read 2 Corinthians 10:7
This verse emphasizes “look.” Translated more literally, it reads, “At that which is before you—look!” We would express this by saying, “Face the facts!”
- If someone is “of Christ,” what will he also recognize?
- When Paul writes that he and Timothy (the “we”) are also “of Christ,” what is he implying about the Corinthian congregation being “of Christ” if it does not include them?
The apostolic claim to be “of Christ” does not exclude, but includes, the understanding that Christ is given to His Church through His pastors (“we,” the Apostle Paul and Pastor Timothy). To reject them is to reject the Christ who sent them.
Read 2 Corinthians 10:8
- On whose authority does the Apostle Paul and Pastor Timothy act?
- Why does the Lord give pastors to His Church?
Excursus: Building Up and Tearing Down
The Lord gives pastors to His Church to build up His people, not tear them down. And, yet, Paul says this after saying that both he and Timothy stand “in readiness, having to punish all disobedience” (vs. 6). So, how does this make sense?
Having earlier spoke of “destroying strongholds,” Paul still has the imagery of a military siege in mind. Paul also taps into Prophet Jeremiah’s use of building up and tearing down language to announce judgment (punishment, vs. 6) and salvation (your obedience if filled, vs. 6). See Jeremiah 1:10, 24:6, 31:28, 42:10, and 45:4.
In the Old Covenant, judgment and destruction came to God’s people because of their unfaithfulness. But from His grace, God promised to rebuild Jerusalem and plant His people again in their land. Like God Himself, Paul and Timothy (and by extension, all pastors in Christ’s Church) are to carry out God’s alien work of destroying false teaching. But that’s not the goal; that’s just something needed to do to get to their real work—the building up God’s people.
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Read 2 Corinthians 10:9-11
- What do we learn here about Paul’s writing skills versus his speaking skills?
- If Paul appears “weak” and his speech is “of no account,” then what can Paul and Timothy (“we”) do when they are present with the Corinthians, which they’ve also written by letter?
Notice that the “super-apostles” accused Paul of being strong in the written word but weak in the spoken word. This testifies to Paul’s care in writing his epistles (and/or wisely using good editors). It also reveals that he was probably a “poor” preacher when it came to his speaking abilities.
The “super-apostles” focused more on Paul’s “style.” Nonetheless, Paul stayed on track, focusing instead on “substance.” When Paul and Timothy arrive, they will still bring the “what” (the substance that they are to deliver), even if the how (their style) may not satisfy everyone. They will come to build up, hoping that they won’t have to tear down.
But if Paul and Timothy are to mete out “punishment,” it will take place without force, by the power of the Word. But it will still require decisive action, which they are prepared to take. Paul hopes that by the time he arrives, the letter will have its intended effect (2 Corinthians 13:10).
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