2 Corinthians 10

OGC

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**Butler’s Commentary

Chapter Ten**

THE PROBLEM OF MINISTERIAL METHODS

(2 Corinthians 10:1-18)

IDEAS TO INVESTIGATE:

Paul uses sarcasm in 2 Corinthians 10:1 should sarcasm be used in service to the Lord?

Is it right to think of Christian service as a warfare?

Is frightening people a proper ministerial method?

What’s wrong with human beings comparing themselves with one another?

When should preachers (or missionaries) move on to other fields?

APPREHENSION:

What were some in the Corinthian church saying about Paul’s different expressions toward them? Why were they saying this?

What is the meaning of the word sarcasm? Who uses it?

Did Paul threaten to be bold toward the Corinthians? Why?

If Christians are not carrying on a worldly war, where is their war?

Where are the other references in the Bible to the believer’s warfare?

What are worldly weapons of warfare?

What are spiritual weapons of warfare?

Who are to use the spiritual weapons? When? On whom?

What power is in the Christian’s spiritual weapons?

How did Paul prove that his ministerial methods were sanctioned by God?

Why did Paul boast of his authority?

Does the Bible tell preachers (other than apostles) to preach with authority? Where? Who?

What were Paul’s detractors saying about his speech?

What did Paul mean when he wrote, … they measure themselves by one another?

Why is such measuring said to be, without understanding?

What was the limit beyond which Paul would not boast?

What were the lands beyond where Paul planned to preach?

APPLICATION:

Do you ever use sarcasm, irony, satire, when you want to get across some helpful information to someone? Where? Would you ever use it in teaching a Sunday School lesson? How do you respond to the use of sarcasm?

In your experience, is living the Christian life like a war?

Do you think Christians ought to be made more aware of the war-like nature of the Christian struggle? Or is being a Christian not a struggle?

Should teen-age Christians be taught that being a Christian is fighting a war? Who should teach them? How often?

Do you think preachers and teachers are seriously, and expertly, waging the Christian battle for the minds of people today? Why?

What could be done to improve the war for the mind of man by the church?

Do you really believe the Bible (the sword of the Spirit) is sufficient to overthrow every fortified and exalted argument which stands as an obstacle to man’s knowing God today?

Will the Bible overthrow the theory of evolution? Eastern mysticism? Mormonism, Moonies, indifference, materialism, humanism?

Could you use the Bible to do so? Have you?

What other spiritual weapons might be used with the Bible to overthrow obstacles to knowing God?

Does Christ really expect every thought of a human being to be taken captive and imprisoned to the direction of God? Do we have to think every thought like God tells us to think?

Is it right to frighten people into obeying Christ? How do you respond to the preaching of judgment, hell, the fear of God?

Do you know people who play the game of measuring themselves by themselves to commend themselves? Have you ever played this game?

How does one quit the game of measuring self with others to commend oneself?

Do you think there is a competitive spirit in Christianity? Should there be?

Do you have any opportunities to extend your ministry into the lands beyond the USA? How? Are you? Will you?

Special Study THE RESTORATION MOVEMENT Introduction

WHAT AN ASSIGNMENT!

What is the Restoration Movement? This is like being asked to teach American History in 30 minutes! The two are, after all, chronological contemporaries, and to a great extent, philosophical brothers.

I would love to go into the history of the Movement. It is inspiring. And I love history anyway. Besides, I have a family heritage in this movement. My great grandfather and one of my great uncles were preachers in the Movement in the early days of the State of Missouri. My grandfather was a leader in the Christian Church in Dallas County, Mo., at the turn of the century, and my father and mother have been instrumental in starting several new Christian churches in Missouri. The history of the Restoration Movement takes 64 hours of classroom lectures at OBC to teach. I know you don-’t want to stay here that long!

I have reproduced a one-page chart showing the persons, circumstances and principles of the Movement’s origins. Perhaps that will whet your appetite to buy a book or two on the history and learn more about it.

Let me recommend some books on the history of the Movement:

The Memoirs of Alexander Campbell, by Robert Richardson, pub. Gospel Advocate Co., Nashville, Tenn.

2*.

The Stone Campbell Movement,* by Leroy Garrett, pub. College Press

3*.

Christians Only,* by James DeForest Murch, pub. Standard Pub. Co.

4*.

Concerning the Disciples,* by P.H. Welshimer, Standard Pub. Co.

I have chosen not to deal with history, but with TWO fundamental principles. I believe that all who believe in Christ can, if they will, relate to these principles and seek to restore them in the church whether they believe and relate to the history of the movement or not.

II.

WHAT THE RESTORATION MOVEMENT IS NOT!

It is not a Reformation movement

In a series of articles in the Christian Baptist beginning in 1825, Alexander Campbell, writing under the title Restoration of the Ancient Order of Things, said human systems are properly subjects of reformthey may be formed, reformed and re-reformed, but Christianity is not subject to reformation.

Christianity was given by the authority of Jesus Christ. It cannot be reformed because it was given in the beginning in the way in which Christ wanted it given. Christianity can only be restored.

It is not a Church or a Denomination

The Restoration Movement is not a new denominationit is not a new church. The church of Christ existed long before this movement to return to apostolic Christianity began. It is a conviction that modern Christianity has deviated drastically from the pattern of worship, doctrine and polity of the church as outlined in the divine Word of God; it is a conviction that Christianity as outlined in the Word ought to be and can be practiced by believers of this age or any age, and an attempt to do so!

It is not Ecumenismit is not a unity-at-any-price-movement. It is not an attempt to be interdenominational.

This seems to be the limits of Christendom’s categories. The religious world apparently does not believe the church can be restored to N.T. purity and practice and so we are constantly placed in one of the foregoing categories or anotherBUT THE RESTORATION MOVEMENT IS NONE OF THE ABOVE. III.

MY DEFINITION OF THE RESTORATION MOVEMENT

I think of it as a Repentance Movement

The Repentance (or, if you prefer, Restoration) Movement began long before Alexander and Thomas Campbell.

It began with the writers of the N.T. epistles

It was being carried on in the last of the first century A.D. when Paul wrote to the Corinth, and when John wrote to the seven churches of Asia Minor and his epistles.

The Epistles are exhortations to restore apostolic pattern and doctrine which had been proclaimed earlier through preaching

There is a concept (rather superficial, I think) which says that since the N.T. scriptures were written after the church had existed for some 20-30 years, we cannot claim there is an apostolic pattern in the N.T.

This view claims the N.T. was written only for correcting abuses.

First, this view makes a difference between oral apostolic word and written apostolic wordand there is no difference, in content or authority.

Second, it would seem to me that if the written apostolic word was for the correction of abuses of apostolic pattern, we should expect to find the pattern in these corrections.

We certainly won-’t find the pattern in the O.T. or in extra-Biblical writings, nor in the practice (at least not the divinely inspired pattern) of the church of the 2nd century.

And that is just the point of this misconceived concept it says there is no divinely inspired and recorded pattern for the N.T. church, especially in worship and polity.

I believe there is a pattern for the church to follow in every age in the N.T.

Pattern for prayer

Pattern for stewardship

Pattern for church discipline

Pattern for observing the Lord’s Supper

Pattern for singing

Pattern for evangelism

Pattern for political and social relationships

Pattern for church government

Even a pattern for sermon content and delivery! (Reasoning from the scriptures about the Messiahship, Lordship, Deity of Christ)

Pattern for membership in the church

Pattern for training and support of a ministry (evangelists)

I believe this pattern can be deduced from clear and unequivocal apostolic commands and/or precedents.

It is not the fault of the New Testament that all who profess to believe in Christ have not tried to return to the apostolic pattern

It is the fault of those who profess to believe Christ!

They have been unwilling to exert the hard effort to study the N.T.

They have been unwilling to make the sacrifice necessary to give up preconceived and traditional notions Or some have been unwilling to surrender to the arbitrary pattern of the apostles.

Let all who profess to believe in Christ and trust him for salvation, whether they have strayed away from the structure of the N.T. pattern or whether they have never admitted there is a N.T. patternlet them focus their minds on the New Testament alone and surrender to its arbitrary authority, and they will find the apostolic pattern. TAKE HEED HOW YOU HEARTHE RESPONSIBILITY IS WITH THE HEARER!

Discussion

FIRST PRINCIPLE, THE ARBITRARY AND EXCLUSIVE AUTHORITY OF THE BIBLE

The Bible all the way through, and especially the N.T., is emphatic in its declaration that God’s Word through his messengers is the only rule of faith and practice for believers.

It is the Word, not men’s traditions or opinions, which produces the life of the Holy Spirit, gives new birth, and matures people in Christ (Luke 8:11; John 6:63)

Jesus made it plain to his apostles that they should proclaim and bind on believers nothing more and nothing less than what the Holy Spirit would reveal to them. They would be led into all truth.

Paul warned the Ephesian elders that false teachers would arise from among the believers attempting to lead the church astray, but as shepherds they should feed the flock of God on the Word. Paul commended them to God and the word of his grace which alone is able to build them up and give them an inheritance among the saints, Acts 20:29-32.

Paul said preachers and teachers are not to tamper with God’s Word (Gr. dolountes, means to mix or adulterate or water down) 2 Corinthians 4:2.

Paul pronounced the curse of God upon any man or angel who should preach or teach any message other than the apostolic gospel (Galatians 1:8-9). THAT IS SERIOUS. ETERNALLY SERIOUS!

Jude wrote that the faith was once for all delivered unto the saints, Jude 1:3, faith here has to mean doctrine-to-be believed.

If it was delivered once for all when Jude wrote (before 80 A.D.) whatever gave theologians and denominations the authority to change it centuries afterward?

The apostle John wrote clearly that every teacher should be tested against the apostolic doctrine, for many false teachers would go out, and whoever did not listen to the apostles was not of God (1 John 4:1-6).

John closed the last book of the whole Bible (Revelation) with these words.. Anyone who adds or takes away from these words. Revelation 2:18 will receive the judgment of God as it is pictured in the Revelation.

It is the Word that is:

to judge men in the last day (John 12:48; Romans 2:16)

to be obeyed (2 Thessalonians 1:8)

instrumental in the new birth (1 Peter 1:20-23)

equips the man of God for every good work (2 Timothy 3:16-17)

to be preached in season and outall the time (2 Timothy 4:2)

It is by keeping Christ’s commandments that we; (I John)

love God

know we are in Christ and are born anew

know Christ is in us

know the spirit of truth vs. the spirit of error.

Paul makes it clear in 1 Corinthians 2:1-16 that only the apostles received the mind of the Spirit in revelation and the apostles communicated it to men in human language. What therefore is not in the words of the apostles is not acceptable as a rule of faith and practice for the apostolic church.

But, you see, this is precisely where the church (in its majority, anyway) deviated. Most of post-apostolic Christianity began to think it could not survive unless it broke out of the arbitrary exclusiveness of apostolic revelation. The church, to survive, thought it had to accommodate its doctrine and practices to those who preferred less discipline, less sacrifice, less sanctification and thereby it would gain more adherents. MOST DECLARED THE CHURCH SHOULD, IN DOCTRINE AND PRACTICE, MODERNIZE, PROGRESS, LIBERALIZE TO KEEP UP WITH MAN’S EDUCATIONAL AND SOCIAL PROGRESSION AND LIBERALIZATION. The ironic thing about this view, besides it perverseness, is it inevitably polarizes Christendom! Accommodation of the Gospel to the world polarizes rather than unifies!

The Movement to Restore Biblical Authority

One may trace attempts to accomplish this from the earliest days of post-apostolic Christianity down to today in the history of Christendom. There is a constant golden thread of individuals and small, persecuted, oppressed groups of restorationists through the centuries. Even in the Dark Ages there were people laying down their lives to restore the Bible as authoritative in the life of the church.

The Movement to Restore the church to apostolic pattern really began in America with James O-‘Kelly in 1792 in an attempt of his to gain some religious freedom from Methodist hierarchicalism. He held his N.T. aloft and said, Brethren, hearken unto me, put away all other books and forms, and let this be the only criterion and that will satisfy me. (The Stone-Campbell Movement, p. 78, by Garrett). In Surry County, Va., August, 1794, at a meeting of people who could no longer conscientiously abide Methodism, the Christian Church was formed with 5 Cardinal Principles (Ibid, p. 81). No. 3 being: The Holy Bible. our only creed, and a sufficient rule of faith and practice. Rice Haggard joined O-‘Kelly at this time and became one of the Movement’s leaders.

THIS WAS A DECADE BEFORE AMERICA EVER HEARD OF STONE-CAMPBELL MOVEMENT. THIS WAS WHEN ALEXANDER CAMPBELL WAS STILL IN ENGLAND, A BOY OF 10.

Barton W. Stone, also a leader in Restorationism long before the Campbells, told the Kentucky Presbytery at his ordination he would believe and practice the Westminster Confession … as far as I see it consistent with the word of God. As a result, later, he had to withdraw from the Presbyterian church and form the Christian Church in Kentucky. (Ibid, p. 99)

It was the practice of Thomas Campbell, even when a preacher in the Presbyterian church in Ireland, to consult only the Bible. (Memoirs of Alexander Campbell, by Robert Richardson, p. i. 39).

Alexander Campbell wrote in his personal diary, Jan. 29, 1809, The word of God, which is contained in the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. (Ibid, p. 143).

After Thomas Campbell had seceded from the Seceders (Presby. branch) he held a meeting near Washington, Pa. with those who were interested in his preaching, 1808, he announced to the gathering the basic rule upon which he and those joining him would henceforth actWhere the Scriptures speak, we speak; and where the Scriptures are silent, we are silent.

Upon this announcement a solemn silence pervaded the assembly. Never before (acc. to Richardson) had religious duty been presented to them in so simple a form. (Ibid, p. i. 236)

A. Campbell said in a sermon before the Washington Association, 1 Nov. 1810: Do not the Scriptures of truth furnish the only established law or way for Christians, whether in an individual or church capacity, to walk to heaven in? (Ibid, p. i. 340)

Samuel Rogers (Restoration preacher) born in Virginia, 1789, said that all the preaching he ever heard until he was a grown man was the reading of the Bible by his mother to her children, was converted by Barton W. Stone, who invited all to lay aside their creeds and take the Bible as the only rule of faith and practice. I was pleased with his preaching; it sounded like the truth like the religion I had read of. He then gave me a Bible, saying, -Preach its facts, obey its commands and enjoy its promises,-’ (Ibid, ii. 332).

As late as 1842, A. Campbell said, The Bible alone must always decide every question involving the nature, the character or the designs of the Christian institution.

THIS IS THE FUNDAMENTAL PRINCIPLE. ALL THE REST OF THE RESTORATION MOVEMENT REVOLVES UPON THIS HUB, THIS FULCRUM!

The Reason for Declaring this as an Emphatic Principle

First, because it is the revealed truth of God.

As a safeguard against Theologianism

The Campbell’s abhorred the clergy-laity system of the denominations (not because they did not believe in a trained ministry) because of its prideful attempts to make clergymen exclusive interpreters of the Scriptures. Keeping the laity ignorant helped perpetuate sectarianism.

Thomas Campbell put after his name, V.D.M. (Verbi Divini Minister or minister of the Word of God.) A. Campbell used, V.D.S. (Verbi Divini Servus, or Servant of the Word of God). They preferred, Brother.

Campbell found the clergy in both Europe and America opposed to reforms; ever on the alert to repress inquiry; ever seeking to exercise complete control over men’s opinions, and ever ready to employ against opposition to their authority the unchristian weapons of detraction and persecution. Richardson, p. ii, 28.

The clergy of each denomination arrogated to themselves the claim of being the Bible’s divinely-authorized expounders.

THE RESTORATION MOVEMENT MUST BE CONSTANTLY ON GUARD IN THIS AREA. LET US NOT SAY IT CAN-‘T HAPPEN HERE IT HAS HAPPENED HERE, RIGHT WITHIN THE MOVEMENT! LEADERS IN OUR BIBLE COLLEGES, IN OUR BROTHERHOOD PERIODICALS AND CONVENTIONS MUST FERVENTLY EXAMINE THEMSELVES AND PURGE OUT ANY TENDENCY TOWARD THIS.

The membership of the churches have a responsibility in this. Their responsibility is to not be Biblical illiterates but to be students of the Word.

Here is where the Campus Ministry must shine. You should be impressing this fundamental upon the hearts of a future leadership from the pews and Sunday School classes of our brotherhood.

As a safeguard against Experientialism

Experientialism is the theology of Main Street, USA. It is flooding our Christian music; it is flooding our Christian books; it is permeating our preaching. It is the same old Calvinism that the Restoration Movement leaders came out of and had to struggle mightily to call others out of.

The first century church reasoned from the Scriptures with their audiences!

The Restoration fathers had a mania for expository preaching and deductive logic from the Scriptures.

Articles in the Christian Baptist by Campbell and Stone were constantly calculated to show that faith comes through testimony of the facts rather than through some subjective or mystical experience.

In a sermon delivered on April 7, 1811, A. Campbell said, All the promises in the sacred Scriptures are addressed to the understanding, and through it to the will. They appear to the understanding true, to the will as good. (Richardson, p. i. 377).

Faith is not a mysterious and undefined spiritual operation, or an instantaneous and miraculous illumination; it is simply a trusting in Christ, a sincere belief in the testimony and truth of God. revealing itself in a willingness to keep God’s commandments, and a readiness to make before the world the acknowledgment of the Messiahship of Jesus. (Ibid, p. i. 408).

A case in point was good old brother Samuel Rogers. One of the sweetest, humblest, most sacrificing of all the early preachers. He had joined the Stone movement. Born in 1789, he was christened a Methodist, but was immersed into Christ in 1812. He began to preach, but he was still leaving hundreds of mourners at the bench, as perplexed as they were by the subjective nature of his approach to religion.

He heard A. Campbell preach a 2 hour sermon in 1825 when he was 37 years old and old Sam said as he spoke, cloud after cloud rolled away from my mind. letting in upon my soul light and joy and hope that no tongue can express, (Garrett, p. 300). Sam told Robert Richardson that he thought he might have gone crazy but for A. Campbell. .who taught him how to read it (Bible) in its connection, (Ibid, 300).

Now there is a literal flood of existential, experientialism about to sweep away true faith and replace the content of the Biblical message and practice with the autonomy of human feelings. It’s sources are human preoccupation with fadismwhat is religiously chic is what attracts people; faulty hermeneuticsBible teachers and preachers are simply too lazy or pre-occupied to take the time or make the effort necessary to produce sound reasoning from the Scriptures; and a spiritual schizophrenia that doesn-’t want to face the hard realities of personal responsibility to do right but wants to make some subjective, outside agent (like the Holy Spirit) culpable for one’s disobediences.

As a safeguard against Pragmatism.

There is also a pernicious cancer creeping into the Restoration Movement today that says, If it works, it must be Biblical. I do not know whether the early Restorationists had to contend with it or notI suspect they did. Later one’s certainly did in connection with missionary organizations, evangelistic methods, etc.

I do know it is a philosophy practiced today in practically every area of the life of the church: evangelistic methods which are unethical and not in harmony with precepts and principles taught in Scripture; methods in fund raising; music; attendance; etc. (Let us read 2 Corinthians 2:17 about peddlers of God’s word and 2 Corinthians 4:2 about disgraceful, underhanded ways, practicing cunning and tamper with God’s word..)

As a safeguard against Latitudianarism.

Proposition 1 of the Declaration and Address reads: That the Church of Christ upon earth is essentially, intentionally and constitutionally one; consisting of all those in every place that profess their faith in Christ and obedience to him in all things according to the Scriptures, and that manifest the same by their tempers and conduct; and of none else can be truly and properly called Christians.

Early Restorationists knew Christian union could be accomplished only in one of two wayseither in and through the truth and upon principle, or by compromise and accommodation.

Thomas Campbell said, Let us do as we are there expressly told they did (the apostles), say as they said; that is, profess and practice as therein expressly enjoined by precept and precedent, in every possible instance, after their approved example.

But there is a contagion of compromise infecting the Movement today. Clear commands and practices of the N.T. church are being either disregarded or disarranged for the sake of numerical growth or the favor of those opposed to Restoration principles.

Brethren, the Bible alone as the sufficient rule of faith and practice for Christians is not just a principle of the Restoration MovementIT IS A DIVINE IMPERATIVEIt is incontrovertible and inescapable! AND WE HAVE NOT YET ATTAINED! YOU ARE IN A CRUCIAL POSITION TO PASS THE TORCH TO THE NEXT GENERATION OF CHRISTIAN THINKERS AND LEADERS. MAKE SURE THIS LIGHT OF THE BIBLE ALONE IS BURNING BRIGHTLY! II.

SECOND PRINCIPLE, THE UNITY OF ALL BELIEVERS IN CHRIST

The New Testament commands the unity of all believers (as a matter of fact, even the O.T. forbids division within the brotherhood of believersPsa 133:1; Genesis 13:8).

Christ poured out his deepest feelings and longings in prayer for such unity. John 17:1 ff

ONENESS, such as Christ and the Father manifested is the goal our Lord seeks in His church.

It is not simply cooperation, toleration, or agreeableness the Lord desires, but ONENESS. Man’s proper relationship to Christ is portrayed in both O.T. and N.T. as a marriage, the joining of two into one!

Informed of quarreling and partyism in the church at Corinth, Paul wrote by the authority of the Lord Jesus Christ that there be no dissensions among them, but that they be united (Gr. katartizo, jointed, fitted together) completely in the same mentality and same knowledge (opinion), (1 Corinthians 1:1-31).

IS CHRIST DIVIDED? WOULD CHRIST FIGHT OR QUARREL WITH HIMSELF? Spiritual, mental oneness in the body of Christ is not optionalit is demanded!

Paul wrote the Ephesian Church that unity was their calling as the body of Christ. To answer this call would take all lowliness, meekness, patience, forbearance and love. The Ephesians are instructed to give diligence (Gr. spoudazo, see to it; take care of it; be eager; do it now), to keep the unity (Gr. henotes, oneness) of the Spirit in the bond (Gr. desmos, string, rope, chain, band or binding) of peace.

The peace which Christ obtained for us from God (reconciliation to God) is that which binds us to every other reconciled brother.

WE ARE NOT TO BE BOUND TOGETHER BECAUSE WE DESERVE IT, OR BECAUSE WE ARE INNATELY CAPABLE OF IT, BUT BECAUSE WE ARE BOUND IN THE MERIT OF CHRIST.

We are to receive (Gr. proslambano, take to oneself) one another as Christ has received usby grace and forgiveness, Romans 15:1 ff. Paul told the Ephesians, there is one body and one Spirit, one hope, one Lord, one faith, one baptism, one God. THE PRIMARY FUNCTIONING OF THE SEVERAL PARTS OF THE BODY IS TO DEVELOP (GROW IN) THIS ONENESS! Spiritual coordination must be developedit is there but it must be exercised to grow.

IT REQUIRES: TEACHING, MINISTRY, KNOWLEDGE, MATURATION, STATURE, SPEAKING THE TRUTH IN LOVE, AND THE WORKING OF EVERY PART OF THE BODY OF CHRIST NOT JUST A FEW!

When honest-hearted and spiritually-minded people get disgusted with the frustrations, contradictions and insecurities of religious sectarianismand when they decide to turn to the Bible and the Bible alone for the answerTHEY ARE FORCED TO THE CONCLUSION THAT THE ONENESS OF ALL MEN IN CHRIST IS THE ONE GREAT MISSION OF THE CHURCH! It was God’s plan that in Christ He would unite all things in heaven and earth in Him (Ephesians 1:9-10).

UNITY IS EVANGELISM, MISSIONS, STEWARDSHIP, WORSHIP, EDIFICATION.

The Restoration Movement is dedicated to proclaiming and practicing this command of Christ for the oneness of all men who shall believe in Him.

Thomas Campbell found that when he wanted to restore the authority of God’s word in faith and practice for believers, sectarian jealousy was bitter in opposition and protective of divisions.

T. Campbell decided to do something about that. He wrote his Declaration and Address for the Washington Association. Its objective, described in the first article, was for the sole purpose of promoting simple, evangelical Christianity, free from all mixture of human opinions and inventions of men.

The Address concerns itself first with pointing out that the grand design and native tendency of the Christian religion is toward unity. That is what Paul said in Ephesians 1:9-10!

If the church is essentially one, then to speak of a divided church is a contradiction of terms. If it is intentionally one, to divide it is to disobey the intentions of Christ. If it is constitutionally one, it implies conformity to a plan or constitutional (Biblical) organization which must be inherent in it.

Robert Richardson says in Memoirs of A. Campbell: … it is not upon any general principle, or even by the adoption of a few particular truths, that a real Christian union can be established. that alone which unites the human soul to Christ can unite Christians to one another. a sincere determination to follow the truth withersoever it would lead, (p. i. 401).

THREE FUNDAMENTALS TO UNITY

In matters of faith (that which is clearly commanded by Christ or practiced by the church in the divine record as a matter necessary to be joined to Christ and his church) the Bible and the Bible alone! In matters of opinion (that which is not commanded by Christ or clearly practiced by the church in the divine record as a matter necessary to be joined to Christ and his church)liberty!

In all things love (even the love that would give up one’s own liberties and opinions for the sake of a brother’s edification).

It was in 1832 when Campbell and Stone agreed to unite their movements that Raccoon John Smith stood up to speak at Lexington, Ky. He spoke concerning the desirability and practicality of unity. Desirable because Jesus prayed for it and the apostles enjoined it. Practical in that God has but one family upon earth and that family is to be united upon the one Book. But union in Jesus is not an amalgamation of sects, and a union of sects would never bless either the church or the world. Since unity upon any system of human inventions is both impossible and undesirable, the only union that is practical and desirable must be based upon the Word of God as the only rule of faith and practice.

Raccoon Smith said he was willing to surrender any opinion for the sake of unity, but he would not surrender one fact, commandment, or promise of the gospel for the whole world.

The Restoration Movement leaders believed that people (sincerely believing in Christ) can all agree on the general truths and facts of Christianity, and it is only here that unity is possible. That alone which saves men can unite them.

Clearly, the Restoration Movement made spectacular progress in calling sincere believers to oneness on these themes 150 years ago. But in the last 70-80 years the Movement to bring oneness to all believers has settled into a rut and is actually losing ground. Why?

Christian church people generally speaking are Biblically illiterate.

There are some happy exceptions to this. And, by and large, Christian church people are better students of the Bible than many other church people.

But compared with people of olden days of the Movement, we are illiterate.

There are many forces contributing to this illiteracymaterialistic affluence and gadgets that occupy the time people used to devote to reading their Bibles. The Uniform Lesson practice of jerking scriptures out of context and churches and Sunday Schools not studying the Bible properly.

Hermeneutically lazy preachers and Sunday School teachers. Richardson says: To put an end to religious controversy had been one of the chief aims of the Restoration proposed by Thomas Campbell. It was his conviction that, if men would adopt the Bible as the only standard of religious truth, and accept the meaning of its words as determined simply by the rules of language, its true sense would be sufficiently obvious, and there would be universal agreement in relation to the things which is revealed.

A. Campbell in his debate with McCalla said: The infallible rule of interpretation of Scripture is the Scripture itself. and there is but one meaning in every passage of Scripture, and that one meaning must be always found from its context. Campbell believed that by means of these two principles, that Scripture is comprehensible even by the unlearned, and that its sense is always One, all believers could be united in One body in Christ. BUT FOR SOME REASON MANY CHRISTIAN CHURCH PEOPLE TODAY HAVE BEEN SEDUCED WITH THE MODERN CALVINSIM THAT ANY SCRIPTURE MAY MEAN ONE THING TO ONE PERSON AND ANOTHER THING TO ANOTHER PERSON, DEPENDING UPON THEIR EMOTIONS OR NEEDS OR BACKGROUNDS. THUS THE RESTORATION MOVEMENT, TO WHICH PROPER HERMENEUTICS AND EXPOSITORY PREACHING ARE LIFEBLOOD, IS LOSING ITS LIFE!

Christian church people are almost totally ignorant (except for its trained ministry) of the heritage and history of the Restoration Movement.

Not that our salvation comes from the Restoration Movement

But those fundamental principles which are so uniquely appealing to a denominational world frustrated and enslaved by division are not being proclaimed.

Christians are being seduced by a laissez faire attitude toward denominationalism. Do not interfere; let them alone; they are alright to keep on setting themselves apart by their distinctive names, structures, non-Biblical doctrines and practices.

Of course, most people trying to follow Christ in denominational structures are not enemies, but, as Carl Ketcherside says, they are hostages needing to be freednot enemies to be destroyed.

BRETHREN, THIS IS A CHALLENGE TO YOU AND TO US (HERE AT THE BIBLE COLLEGE). IT IS A CHALLENGE TO OUR CHURCHES, ESPECIALLY, THAT MORE TEACHING AND PREACHING NEEDS TO BE DONE EMPHASIZING THESE GREAT PRINCIPLES AND THE HERITAGE OF THE RESTORATION MOVEMENT. SOMETHING PRACTICAL SHOULD BE DONE IN EVERY CHRISTIAN CHURCH IN THE WORLD. A CLASS, OR A SERIES OF SERMONS OR LESSONS, EVERY YEAR, OUGHT TO BE GIVEN TO ALL AGES OF CHRISTIANS, FROM HIGH SCHOOL UP, ON THE RESTORATION MOVEMENT AND ITS PRINCIPLES.

Then there is the division within this Movement itself which presents to the world and to denominationalists an easy source of ammunition by which to disparage the cause of Christian oneness.

One part of the division has its roots in liberalism, modernism and unbelief.

Christian oneness with those who disavow the deity of Christ and the Scriptures as the arbitrary and final authority is impossible until they become believers.

Another part of the division is over a matter of opinion. W.K. Pendleton said that error alone, however gross, is not heresy; but heresy is rather malignity or perverseness of disposition. Heresy is more of a behavioral problem than a doctrinal one.

Heresy is the tyranny of opinionism, the attitude that you must accept my opinion and swear by it as your faith. It is not the error of the opinion that is heresy, but what you seek to make of ita test of fellowship, and faith.

How can the Restoration Movement ever hope to convince the denominational world that a return to the Bible alone will produce the oneness of all believers Christ prayed for unless the Movement itself practices what it professes?! IN SOME PLACES THE RESTORATION MOVEMENT HAS BECOME A DENOMINATIONAL RETRENCHMENT!

THERE IS MUCH FOR US TO DO WITHIN OUR OWN BACKYARD!

Conclusion

Alexander Campbell, Address to Reformers, in Millennial Harbinger, Sept. 1831

The ground assumed in the proposed reformation (restoration) is the highest ground which can be assumed at any time or under any circumstances, and it is the only rational and lawful ground which human ingenuity and Christian integrity can propose. It is not a restoration of primitive Methodism, Lutheranism, Calvinism, Quakerism; but a restoration of primitive Christianity in faith, sentiment, and practicein religion, morality, economy, manners, and customs. If we fail it cannot be in the object proposed; for in this no people can excel usnone can claim higher, more rational, or more Scriptural ground. The gospel we preach is not that which is defined by the Campbells, or even that which was practiced in evangelism by Walter Scott, except as they were restoring divine truth. The gospel is that message and action delivered and declared by apostolic and prophetic messengers. We are restoring Scriptural truths, not some nineteenth-century theory or theology. We should love the brotherhood of believersnot simply a movement.

Restoration is more than a movement. It is the Scriptural means of producing spiritual unity among men. It is the basis of returning the sinner to God. It is the means of reinstating the wayward Christian. It is a way of life, a Christian commitment, a Spirit-guided devotion that moved men in the 19th century and is still moving men in the 20th century. The Restoration Movement is a calling of all who take the name of Christ to constant repentanceto a discipleship of learning and returning in heart and mind to the faith once for all delivered to the saints. The Restoration movement does not have a monopoly on truth. It does profess that the movement is doing its best to restore divine names and Scriptural practice. The ideal is still needed today and we must commit our lives and our churches to the privilege of restoration. A. Campbell had one theme which, it is said, continually consumed his thinking processes: Christianityits foundation is facts, not theory; its design, the conversion of the world; and its great moving principles, faith and love. Walter Scott wrote in his book, The Messiahship, or Great Demonstration, pp. 13-14.

In Christianity, the two great generalizations are Christ and His religion. His Messiahship rests on power, and His religion on authority. The former is, of course, the problem; the latter, the dogma. In the Scriptures, the Messiahship is never placed on authority, but on proof; and the doctrine, on the contrary, is never placed on proof, but on authority; the reason for which is this: It being there proved that Jesus is the Christ, the Son of God, it is consequently assumed that nothing He teaches can possibly be false. The strongest argument which can possibly be offered for the truth of His doctrine is, therefore, this: Magister dixitChrist taught it.

John Oxenham’s Bees In Amber

Not what, but WHOM, I do believe,

That in my darkest hour of need,

Hath comfort that no mortal creed to mortal man may give

Not what, but WHOM! For Christ is more than all the creeds And His full life of gentle deeds Shall all the creeds outlive.

Not what I do believe, but WHOM!

**Applebury’s Comments

CHAPTER TEN**

Analysis

Paul appealed to the Corinthians for understanding in his defense of his apostolic authority (2 Corinthians 10:1-6).

He made it a personal appeal (2 Corinthians 10:1-2).

It was made in the meekness and gentleness of Christ (2 Corinthians 10:1 a).

Parenthetically, he let them know that he was aware of the charge that he was meek when present but bold when he was absent (2 Corinthians 10:1 b).

He begged that he might not have to deal boldly with some who assumed that he was acting in mere human manner (weak and fearful before the enemy) (2 Corinthians 10:2).

He corrected the false notion about the nature and effectiveness of his kind of warfare (2 Corinthians 10:3-6).

Although he was living in the world, he was not waging war in a worldly manner (2 Corinthians 10:3-4).

(1)

His weapons were not of this worldnot spears of slander, nor arrows of defamation and lies, etc., but the truth of God’s Word!

(2)

They were powerful before Godthat is, as God considers them.

(3)

They effectively destroyed strongholds.

He described the stronghold which his weapons were capable of destroying (2 Corinthians 10:5 a).

(1)

Imaginations or speculations.

(2)

Every high thing that is exalted against the knowledge of God.

He explained the effectiveness of his warfare (2 Corinthians 10:5 b - 2 Corinthians 10:6).

(1)

Every thought was made captive to obedience to Christ (2 Corinthians 10:5 b).

(2)

He was prepared to punish all disobedience when their obedience was completethat is, when they had been given ample time to obey (2 Corinthians 10:6).

Paul defended his boasting about the authority which the Lord had given him (2 Corinthians 10:7-12).

He charged the Corinthians with taking a superficial view of the issues before them (2 Corinthians 10:7-8).

They were looking at the things that were before them but failing to see that the basis of another’s claim to belong to Christ was the same as Paul’S.

He reminded them that his authority about which he may have boasted too much (from the view point of his critics) was from the Lord.

He intended to use this authority to build up and not to cast down.

He answered those who had criticized his letters (2 Corinthians 10:10-12).

The critics said his letters were weighty and strong, but his bodily presence was weak (2 Corinthians 10:10).

He declared that his action when present would match his words by letter (2 Corinthians 10:11).

He was not like those who compared themselves with themselves and measured themselves with themselvesthat is, by their own standardsand consequently were without true understanding (2 Corinthians 10:12).

He defended the standard by which his boasting was to be judged (2 Corinthians 10:13-18).

He boasted only in the limits God had set for his work that reached even to Corinth (2 Corinthians 10:13).

He did not overextend himself but reached even to Corinth in the work of the gospel of Christ (2 Corinthians 10:14).

In doing so, he had not been boasting in other men’s labors (2 Corinthians 10:15-16).

He kept within the appointed measure which the Lord had set.

He hoped for further progress of the gospel through their mature faith.

This would mean preaching the gospel in areas beyond Corinth and still not boasting in another’s field of effort.

He explained his basic principle in boasting (2 Corinthians 10:17-18).

It was to the glory of the Lord.

In boasting, he sought the approval of the Lordnot men.

Questions

Why did Paul turn to the defense of his apostleship in this third and last section of the epistle?

Why was it necessary to again mention his forthcoming visit?

Why is there such a distinct change in Paul’s attitude in this section of the letter?

What defense is there for the unity of the epistle in view of the harsher tone expressed in this section?

Why did he use the expression I Paul myself instead of his usual we?

When Paul uses the plural pronoun, to whom does he usually refer?

What is meant by the meekness and gentleness of Christ?

Why would the Corinthians be expected to understand it?

Why did Paul first appeal to them in this manner?

Why did he assume a somewhat harsh manner in his later effort to get them to look at the facts before them?

Why did he speak of himself as lowly in their presence but courageous when he was absent from them?

How did he confidently expect to use his apostolic authority upon his arrival? Against whom?

Who had been making these disparaging remarks about Paul?

How did Paul indicate that his critics had misjudged him?

What did he mean when he said that he did not war according to the flesh?

What had been the tactics of those who arrayed themselves against Paul?

What weapons did Paul use in carrying on his campaign for Christ?

How had he demonstrated their effectiveness to the Corinthians?

How did Paul describe the whole armor of God when he wrote to the Ephesians?

What stronghold were standing in way to victory for the gospel?

What was Paul’s view of the outcome of the clash which he anticipated with the false teachers upon his arrival?

What did he mean by the expression, when your obedience shall be made full?

What did he mean when he said, Ye look at the things that are before your face? To whom did he refer?

What is the only way by which anyone can belong to Christ?

How did this apply to Paul as well as those who were claiming to be His?

How had Paul demonstrated the meaning of this standard to the Corinthians?

Measured by that standard, what could be said of the super-apostles who were attempting to discredit Paul?

What had it become necessary for Paul to boast somewhat about his authority?

From whom had he received his authority? When?

What could the false apostles at Corinth say about any commission they may have claimed as a reason for their being there?

What proof did he give that the Lord had commissioned him as an apostle?

What was the purpose of this authority?

Why, then, did he say that it was not for tearing down?

Why did he say, I shall not be put to shame?

How did all this answer the charge that he was attempting to terrify them by his letters?

If Paul had written only one letter to the Corinthians prior to this one, how explain the reference of his critics to his letters?

What possible evidence could the critics present to establish their claim that Paul was weak?

What did they mean when they said that his speech was of no account?

How does this compare with what Paul had written to the Corinthians? See 1 Corinthians 2:1-5.

How had the Athenians looked upon his preaching about Jesus and the resurrection?

By what standard had the false teachers been measuring themselves? With what result?

By what standard was Paul’s work to be judged?

Who authorized Paul’s mission to Corinth?

What was Paul’s policy in his missionary work?

How was this seen in the work that he and Apollos had done at Corinth?

What, then was the basic difference between the work of Apollos and the false teachers at Corinth?

What was Paul implying when he said that he had not encroached upon other men’s labors?

What did Paul hope that the Corinthians might do to help him?

Whose approval was Paul seeking?

From what Scripture did he take this basic principle?

For Discussion

How can the light of the Word of God be turned on some of the widely accepted views of men that ignore God and His Word?

What can be done about the duplication of effort to preach Christ that is occasioned by division among His followers?

2 Corinthians 10:1-6

**Butler’s Commentary

SECTION 1

Spiritual **(2 Corinthians 10:1-6)

10 I, Paul, myself entreat you, by the meekness and gentleness of ChristI who am humble when face to face with you, but bold to you when I am away!2I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some who suspect us of acting in worldly fashion. 3For though we live in the world we are not carrying on a worldly war, 4for the weapons of our warfare are not worldly but have divine power to destroy strongholds. 5We destroy arguments and every proud obstacle to the knowledge of God, and take every thought captive to obey Christ, 6being ready to punish every disobedience, when your obedience is complete.

2 Corinthians 10:1-3 Supernatural: In an age gone wild on pragmatism, relativism and situation ethics, the devil is not adverse to tempting preachers to use ministerial methods befitting these philosophies. With gimmickry, media manipulation, emotionalism, and PR rampant and working for so many institutions and individuals, the preacher is tempted to justify the same methods for his ministry. Why? Because the church has succumbed to measuring itself by worldly standards of success and has brought ungodly pressure on its preachers to produce numbers in attendance, financial income, buildings, staff, and programs. But the Lord never, in all the word of God, approves of insincere, underhanded, or cunning methods of ministering his truth to sinful men (see 2 Corinthians 2:17; 2 Corinthians 4:2).

Some, in the Corinthian congregation, had evidently accused Paul of inadequate, and improper methodology in his ministries to them. The first thing he deals with is their accusation that he is a phony. They were saying that when he was with them, face to face, he was humble (Gr. tapeinos, lowly-minded), but when he was away, writing letters to them, he was bold (Gr. tharro, courageous, confident). They were accusing him of being inconsistent in his methods of approach. They were (probably urged on by the Judaizers) charging him of being a pseudo apostle because of his methods.

Paul appeals to them on behalf of the meekness (Gr. prautetos, same word as is used in the Sermon on the MountBlessed are the meek. .) and the gentleness (Gr. epieikeias, reasonable, suitable, fair, patient) of Christ that they not force him to come to them face to face and be as bold as he is capable! Their evaluation of his methods wasworldly! The Greek word is really, kata sarka peripatountas, according to flesh walking. According to them, Paul was using the methods the heathen teachers and philosophers used. Thus, according to them, he was not commissioned by God not an apostle with a spiritual ministry. Paul’s method of appeal was to use a little sarcasm. He says, apparently quoting what he had heard some were saying of him in Corinth, I who am humble when face to face with you, but bold to you when I am away! The Old Testament prophets used much sarcasm; God speaks in the O.T. in the first person with sarcasm; Jesus used sarcasm; all the writers of the N.T. used it. Practically every preacher, writer, communicator, politician or person with any cause to proclaim uses sarcasm. The word sarcasm comes from the Greek word sarkasmos which means to tear flesh like dogs, biting, cutting, stinging. Satire is akin to sarcasm and both are speech methods used in the scriptures to rebuke what is wrong and direct the erring to what is right. Ecclesiastes, Proverbs, Job, and even Psalms are filled with sarcasms and satirisms. So sarcasm definitely has its place in methods of ministering God’s word to sinful men. Sarcasm can be spiritual! It all depends on the motives for using it.

J.B. Phillips translates 2 Corinthians 10:2: I am begging you to make it unnecessary for me to be outspoken and stern in your presence. For I am afraid otherwise that I shall have to do some plain speaking to those of you who will persist in reckoning that our activities are on the purely human level. Paul was fully capable of using the sternest of methods, but he did not want to do so. Paul’s preference for methods of edifying Christians was an approach of gentleness and kindness. The Corinthians were in his heart (2 Corinthians 7:3; 2 Corinthians 6:11). He wanted to spare them any necessity to feel the sting of the apostolic tongue because he was fearful they would shut him out of their hearts (2 Corinthians 1:15 to 2 Corinthians 2:4).

The sharp words of the remainder of II Corinthians were not addressed directly to the whole church, but to a small segment of false teachers and their followers who were destroying the spiritual stability of the church by disparaging Paul’s apostolic authority. Paul is fully capable of showing boldness with such confidence (Gr. pepoithesei, to be persuasive, give assurance) as was necessary to persuade them of the propriety of his methods and the authority of his apostleship. He counted on (Gr. logizomai, to reckon, to make a record, to put on account) having to put on record his boldness face to facebut he did not desire to have to do so. Some of the Corinthians had been led to suspect (Gr. logizomenous, were reckoning, were recording) Paul of acting in a worldly fashion (Gr. kata sarka peripatountas, literally, walking around according to flesh). Ancient Greek teachers were peripatetics (walkers-around). That was their methodology of teaching. Thus the accusation against Paul is that he uses non-spiritual, non-apostolic, non-sanctioned methods. The apostle uses two different Greek words to promise boldness toward those who think he is a phony apostle. The first word is tharro (2 Corinthians 10:1) (courageous, confident) which we have already discussed. The second word is tolmesai (2 Corinthians 10:2) which means daring and denotes boldness in undertaking some forbidding task.

His answer is, While it is true, we all do live and walk around in the flesh, the battle we are fighting is in the realm of the spiritual. One can be in the flesh but not fleshly-minded (worldly in mentality and motives) (see Romans 8:9; Galatians 2:20; John 17:11-19). He replies to their accusations by affirming that he, like all Christians (and other apostles), is carrying on (walking around in) an other-worldly war. His war is not of this world. Therefore, his methods are not carnal (worldly). The Greek word for warfare is strateuometha. It is also the word used for soldier and army. Strateuo or strateia is the word from which we get the English word strategy. Paul claimed his strategy or warfare (or method) was not on the level of the world. His strategy was spiritual (gentle and meek, like that of Christ).

There is still a problem in the minds of some religious people about ministerial methods. While preachers are often tempted to practice worldly methods of ramroding or lording it over the flock under pressures to succeed or to stroke their own insecurity, some church members think preachers ought to be pastors (dictatorial, one-man executives), sort of arbitrary, autocratic superintendents of the congregation. They think a preacher who does not assert himself, make himself theologically and ministerially above the rest of the flock, and run things, is a phony. Paul refused to lord it over anyone’s faith (see 2 Corinthians 1:24 ff). But that did not mean he was a phony spiritual leader. His ministry was as supernatural as that of any servant of Godand he would demonstrate it if necessary. He would rather they would accept the credentials he had already shown.

The office of apostle ceased with the death of the last apostle appointed by Christ. It was no longer needed when the church matured into one body from the two (Jew and Gentile) (see Ephesians 4:11-16). But there is a sense in which every ministry of the gospel (whether by preacher, elder, deacon, S.S. teacher, Christian neighbor or Christian parent) is supernatural. All ministries of the word of God are strategies (warfares) or methods of fighting in the spiritual realm. Fundamentally and ultimately, the daily struggles of every Christian are in the realm of the Spirit, against the spiritual host of wickedness in the heavenly places Galatians 5:16-17; Ephesians 6:10-20). The church is not in a war to conquer geographical territory or to capture human bodies or to amass worldly loot. It is aiming primarily at capturing people’s hearts (minds) and spirits. It is struggling for the victory of righteousness over wickedness, for the surrender to grace by faith. The kingdom of God is entered into voluntarily, through the peace Christ has made between God and man. It is not populated by coercion, by dictatorial methods. It is true, human beings are temporarily residing in earthen vessels (fleshly bodies). It is also true that the Lord wants his creatures to use those bodies only for his service and glory. But they cannot be coerced or manipulated into holy use. Therefore, the methods (strategies) of the Christian’s warfare is spiritual (mental, rational, persuasive, evangelistic); Not by might, nor by power, but by my Spirit, says the Lord of hosts (Zechariah 4:6; 2 Chronicles 32:7; Acts 26:17-18; 1 Timothy 1:18; James 4:1-4; 1 Peter 2:11, etc.). The highly symbolized message of the book of Revelation discloses that the Christian’s warfare (although the wicked world wars against the flesh) is really against the spiritual hosts of wickedness in the physically-invisible world of view-points and ideas.

**2 Corinthians 10:4-6 Strong: **Paul now appeals to the weapons he has used as a demonstration he is carrying on a warfare that is equally spiritual to that of any other true apostle of Christ! The Greek word hopla is translated, weapons, and is sometimes translated instruments (see Romans 6:13). The point is that the Corinthians must think of Paul as properly armed by God with implements capable of fighting a true, apostolic spiritual war and winning the victory! The same is true of every Christian in a non-apostolic sense. The Christian’s weapons are:

Not fleshly (Gr. sarkika), not oriented or aimed at worldly ends or goals which all perish with the world.

But have divine power (Gr. dunata to theo), powerful because of God

To destroy strongholds (Gr. kathairesin ochuromaton), overthrow fortresses, or that which is fortified.

To destroy arguments (Gr. logismos kathairountes), overthrow rationales or rationalizations.

To destroy every proud obstacle (Gr. pan hupsoma epairomenon), overthrow every mountainous thing hoisted up

Against the knowledge of God (Gr. kata tes gnoseos tou theou)

Able to bring every thought captive (Gr. aichmalotizontes pan noema), able to make every perception a prisoner of warimprisoned to the control of the revealed mind of Christ (the Bible).

To obey Christ (Gr. eis tev hupakoen tou Christou), unto the obedient hearing of Christ.

The instruments or weapons in the Christian strategy for conquest are all, without exception, mental (spiritual). They are not made of matter. They have to do with thought and with knowledge; specifically, the thoughts and knowledge of God! One has only to compare this text with that of Eph 6:14-20; to see that the Christian is to arm his mind with the mentality of God for his spiritual struggle (e.g. truth, righteousness, gospel, faith, salvation, word of God, prayerall are implements of the mind and spirit). That is why there are so many exhortations for the believer to set his mind on the things of God (Romans 8:5-11; Romans 12:1-2; 2 Corinthians 5:14-17; Philippians 4:8-9; Colossians 3:1-4; 1 Peter 1:13, etc.). When Christ engaged the devil in that great battle of the temptations in the wilderness (Matthew 4:1-11; Luke 4:1-12) he fought with his mind and spirit focused on the word of God. He used no worldly strategies (no human philosophy, no psychology, no emotional appeals, no material things, exaltation of self, nothing mystical or subjective); he needed only knowledge of and faith in the objective, propositional revelation of God.

The revealed word of God (the Bible), because it is an inerrant and infallible record of the ultimate Truth (the person of God), has the power (dynamic) to defeat, cast aside, conquer, depose, pull down every argument (or rationalization) that stands in the way of any one who honestly wants to know God and live with him forever. There is no argument, from any source, no matter how erudite or sophisticated, no matter who or how many propound it, that can stand up to God’s word honestly studied. His word is able to take captive every thought of the human mind and direct it (idea, concept, precept) to the Source of all reality. Every human thought is to be taken captive to the mind of Christ, imprisoned to the constraint of Christ’s grace and love (2 Corinthians 5:14-21).

The word of God, captured the minds of kings, philosophers, rabbis, fishermen, army officers, doctors, scientists, carpenters, financiers, merchants, murderers, homosexuals, adulterers, thieves, drunkards, slaves, freedmen, rich, poor, learned, ignorantall kinds of people from all races, cultures, languages, geographical locations, for millenniums. It continues to this day to overthrow the proud and arrogant rationalizations of human beings. It continues to this day to confirm that all humanly discovered information, honestly recorded, has its origins and its meanings in a Divine Being. There is no philosophy (argument) so well fortified or exalted against God that it cannot be overthrown and captured and brought under obedience to the control and redemptive purpose of God. There is no human mind so well fortified or exalted against God that it (or, he) cannot be overthrown, captured and brought into obedience to the will of God and his redemptive salvation. The word of God is living and powerful, able to discern the thoughts and intentions of the heart (Hebrews 4:12-13; Isaiah 55:10-11; Jeremiah 17:9-10; 1 Peter 1:23; 1 Thessalonians 2:13; John 8:31-32).

This is one of the greatest texts in all the Bible! It promises the Christian that he has at his disposal divinely powerful weapons with which he may conquer for Christ every obstacle to the knowledge of God! There really is, therefore, no excuse for an evangelistic entrenchment of the church. The church, as Paul saw it, was to be militant, aggressive, on the offensive, capturing even the strongest and highest opposition to the knowledge of God. Yes! The church should be attacking false doctrines, false ideologies, immoral ethical philosophies, and deceitful hermeneutics. Remember, however, the Christian’s warfare is not against human beings but against thoughts and ideas that stand in opposition to people’s opportunity to know God. Christians hate falsehood, but love people. Falsehood has its origin in the devil, who is the father of lies and liars (John 8:43-47).

One of the most frustrating problems a preacher faces is that of getting the members of his congregation to believe these weapons are for their use. Every Christian should arm himself with these weapons. Every Christian should be drilling and practicing and sharpening his expertise in the use of the divine weapons. The moment any person becomes a Christian, he has enlisted in the army of the Lord (see 1 Corinthians 9:7; 2 Timothy 2:3-4; Revelation 19:19; Romans 13:12; 2 Corinthians 6:7; Ephesians 6:11; Ephesians 6:13; 2 Timothy 4:7). His life has been committed to militant assault upon falsehood. Christians are not to take a defensive position, but an offensive campaign against evil imaginations and anti-Biblical philosophies. He must speak up, speak out, debate, teach, argue (as did the early Christians) from the Scriptures, until the King calls him to his reward. As he does, using the divinely powerful weapons promised here, he will overthrow every opposition to the knowledge of God.

The fact is, however, even preachers are being seduced into waging the Christian warfare with weapons of the flesh. These are the weapons the world uses to try to solve the problems it recognizes in society. They are coercion, manipulation, legislation, pressure groups, compromises and demonstrations that ultimately result in raised voices, clenched fists and outbreaks of violenceboycotts, pickets and strikesall attempts to pressure people into doing what others want. The universal testimony of history is, these do not work. The world still has the same problems it has had since Eden. With fleshly weapons, the world will never get rid of its problemsit only rearranges them so that they seem to take another form for a little while. Vance Packard, in his frightening book, The Hidden Persuaders, p. 3), reveals that public-relations experts are advising churchmen how they can become more effective manipulators of their congregations.

The Church has no business focusing its energies, talents and funds on legislation and enforcement. Those are fleshly weapons. They are inadequate at best, and ultimately doomed to failure. Incarceration is only a temporary expediency. Bringing every thought into captivity to the mind of Christ so that people see one another no longer from a human point of view is the only divine and eternal solution. Ray C. Stedman writes:

The problem of history is not the world. It is the church. It is we who do not use the weapons at our disposal. Instead, we give way and go along with worldly approaches, using pressure-group tactics and petitions to seek to overcome with legislation the wrongs of our day. May God help us to understand the nature of spiritual warfare. The weapons of our warfare are not those worldly tactics. But, our weapons are mighty. They will destroy strongholds and bring into captivity every thought to the obedience of Christ.. The cause is not hopeless. We are not helpless; there is much we can do. Let a Christian act along the lines of the revelation of Scripture in this regard and things will begin to change. Any one of us can change things, in our lives individually, in our homes, in our communities, where we work, in our nation itself. Let us begin to learn the truth about life from the Scriptures.. We will find tremendous changes beginning to occur quickly as God uses these weapons to destroy the strongholds of darkness and evil around us.

Do not forget! The mighty weapons of the Spirit overthrew fortified and exalted opposition to God in the Roman empire such as our modern world has never experienced! The book of Revelation predicted itand it came to pass! And the history of the church has testified ever since, that when she uses the weapons God provides she conquers and captures.

Applebury’s Comments

Defense of Paul’s Apostolic Authority Scripture

2 Corinthians 10:1-6. Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you: 2 yea, I beseech you, that I may not when present show courage with the confidence wherewith I count to be bold against some, who count of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war according to the flesh 4 (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds); 5 casting down imaginations, and every high thing that is exalted against the knowledge of God, and bring every thought into captivity to the obedience of Christ; 6 and being in readiness to avenge all disobedience, when your obedience shall be made full.

*Comments

Now I Paul myself.*This chapter begins the third and last section of the epistle. It is Paul’s defense of his apostolic authority which had been given him to build up and not to tear down. In it he answers the false charges of the super-apostles who in his absence had come to Corinth and were seeking to undermine his influence and destroy the work which he had done.

There is a distinct change in the tone in this part of the letter. Since his apostolic authority was under attack and since this was the very foundation of the relation of the church to the Lord, it became necessary for him to deal sharply with the enemy and to remind all that unless false teachers were abandoned he would necessarily deal harshly with them on his forthcoming visit. Some have imagined that Paul could not have changed his mood so abruptly. As a result they have also imagined that this rebuke must have been from some other epistle. But the change of his mood is perfectly understandable in the light of the change of subject matter. There is no good reason for assuming that Second Corinthians is a synthetic epistle made up of sections from several other epistles of Paul. In the light of the sound reasons for Paul’s change of mood as well as complete lack of manuscript support for the theory that attacks the unity of the epistle, we may be assured that we now have the epistle as Paul wrote it to the Corinthians. In a most emphatic manner Paul lets his readers know that this defense is coming from him. He has frequently used the plural in his writings. In doing so, he is usually considering himself in connection with the rest of the apostolic group. But since this is an answer to the attack that had been made on him and his apostolic authority he emphatically declared that the appeal he was making to them was his own personal appeal. And since he wrote as an apostle, this was written under the control of the Holy Spirit as were all of his writings.

*by the meekness and gentleness of Christ.*Although Paul’s tone grew harsh as he dealt with the false teachers who had wrought such havoc in Corinth and had so unfairly attacked his apostleship, he began this section in the same gracious manner in which he had sought to win the approval of the Corinthians on all the issues about which he had written.

We note the exalted view of the church which is presented in the opening words of First Corinthians, but which had to be followed by severe condemnation of the sinful practices that had been permitted to go on. The temple of God was being destroyed by them. In this section, Paul does not suddenly lash out at the enemy, but by gracious reasoning and encouraging appeal he urged his readers to look at the real facts of the case. Finally, he warned them of the result of failure to heed his appeal. He was coming to them a third time, and just as he had promised in his first letter (1 Corinthians 4:18-21) so he made it clear again that he would not spare the wrong doer when he arrived.

Paul proceeded in all his dealings with man in the courteous and gracious manner that had characterized the ministry of our Lord. Isaiah prophesied of Him in these words He shall not strive, nor cry aloud; neither shall anyone hear his voice in the streets. A bruised reed shall he not break, and a smoking flax shall he not quench, till he send for judgment unto victory (Matthew 12:19-20). He was gentle in dealing with the erring, urging them to sin no more. He reasoned with His critics who condemned Him for receiving sinners. But when compelled to do so by hardhearted hypocrisy on the part of those who would not listen to reason, He did not hesitate to pronounce severe judgment upon the willfully disobedient.

The Corinthians were familiar with our Lord’s methods of dealing with men. Paul had preached nothing among them save Jesus Christ and Him crucified. He had upheld the Word of the Cross which is a symbol both of the love of God expressed toward those who repent and of awful judgment upon those who persisted in willful disobedience.

*I who in your presence am lowly among you.*Paul, parenthetically, reminded his readers that he was fully aware of the attitude of the false teachers toward him. It was they who were saying that Paul was lowly when he was with them but when he was absent he made a show of courage. Genuine humility is to be commended on the part of anyone at any time. Paul did not lack this virtue. The thought that is implied by the remark of his critics was that he was a person of low status and not to be compared with those whom he later designated as super-apostles. They considered themselves elevated above such as Paul because of their professional status as orators and teachers of wisdom. Paul prepared his readers to anticipate his answer to such unfair insinuations.

*that I may not when present show courage.*Now Paul’s plea becomes more intense as he begs his readers to listen to his gracious appeal that he might not have to show boldness which he fully intended to do on his arrival against those who were claiming that he was conducting himself according to flesh. He did not conduct himself on the same basis as worldly-minded human beings. The description of his weapons of warfare shows how mistaken his enemies were.

*we do not war according to the flesh.*Paul never claimed to be other than a human being, but he did not conduct himself in the manner of the false teachers who were disturbing the brethren at Corinth. He did not carry on a campaign nor wage a war in the manner of men. While he does not specify at this point the nature of that warfare, it is easy to see what he meant by the description of the action of those who had arrayed themselves against him. They had resorted to unfair tactics. They had not hesitated to stoop to falsehood, boastful claims of importance, and hypocritical pretense of relation to Christ while in reality they were servants of Satan.

*the weapons of our warfare.*In carrying on his campaign for Christ, Paul did not use such weapons. By contrast, they were powerful in the sight of God. His mighty weapon, as the Corinthians well knew, was the truth of the revealed wisdom of God (1 Corinthians 2:6-16). They had seen it demolish the claims of Greeks who placed their confidence in their own wisdom and of Jews who demanded signs. But both of these had rejected the Word of the Cross that exalted Christ who was made unto us wisdom from God.

Paul wrote to the Ephesians about the warfare against the spiritual hosts of wickedness in the heavenly places. He urged them to take up the whole armor of God that they might be able to withstand the attack of the devil. He named the elements of that armor: truth, righteousness, peace, faith, salvation, and the Word of God. See Ephesians 6:10-18.

*casting down strongholds.*The Corinthians were familiar with the engines of war in use in their day. They enabled conquering armies to demolish fortresses that stood in the pathway of their progress toward victory. Paul likened the gospel to such instruments of victory.

*casting down imaginations.*The gospel which Paul preached was able to demolish the clever systems of thought that had been devised by the Greeks.

We need to turn the light of that same gospel upon the systems of thought devised by men in our day, for some have disregarded God’s wisdom which came down from above. Too frequently we strive to test the message of God’s Word by the theories of men. A careful reading of the first chapter of Romans in the light of the tragic things that are happening all over the world today will show the folly of such procedure. And a careful reading of the third chapter of Romans will indicate the remedy which we so desperately need. Paul wrote to the Philippians reminding them that he had at one time been led astray from the truth, but had long since considered everything loss that he had once held dear that he might gain Christ and know Him and the power of His resurrection. See Philippians 3:10-11.

*every thought into captivity to the obedience of Christ.*With full confidence in the truth of the knowledge of God with which he was armed, Paul expected to capture the thought of men as a victorious army would take prisoners in battle and lead those thoughts to obedience to Christ.

*and being in readiness to avenge all disobedience.*Paul knew that there were those who would not submit to the truth of God and he was prepared to deal with such disobedience. This was a direct reference to the false teachers who had been disturbing the church at Corinth as well as those in the congregation who had sided with them. All disobedience would be punished as he had warned in 1 Corinthians 4:18-21 and as he was about to repeat the warning in 2 Corinthians 13:2. Paul was not bluffing; he intended to punish those who were attempting to destroy the church of God at Corinth.

*when your obedience shall be made full.*Once again he is indicating what he had plainly stated before that he had delayed coming to Corinth in order to give them ample time to comply with all that he had instructed them to do. He is now anticipating the necessity of dealing with the super-apostles. Those who had insinuated that his absence implied lack of courage to deal with the situation were reminded that he would delay sufficiently long for them to correct their ways, but that he would punish the disobedient upon his arrival.

2 Corinthians 10:7-11

**Butler’s Commentary

SECTION 2

Sanctioned **(2 Corinthians 10:7-11)

7 Look at what is before your eyes. If any one is confident that he is Christ’S, let him remind himself that as he is Christ’S, so are we. 8For even if I boast a little too much of our authority, which the Lord gave for building you up and not for destroying you, I shall not be put to shame. 9I would not seem to be frightening you with letters. 10For they say, His letters are weighty and strong, but his bodily presence is weak, and his speech of no account. Let such people understand that what we say by letter when absent, we do when present.

2 Corinthians 10:7-9 Viewed: Paul warned (2 Corinthians 10:6) that he was ready to punish (Gr. ekdikesai, vindicate, or bring to justice) every disobedience of those at Corinth who refused to complete obedience like the majority of the church was doing. There was a minority (perhaps only one) not repenting with the rest of the church. This minority was ridiculing Paul’s reputation as a preacher of the gospel, and especially as an apostle. They were saying he was a great pretender. Paul writes, Look at what is before your eyes. The Greek Verb, blepete, can be either present active indicative, or present active imperative. It if is imperative, it would be translated, Look (a command) at what is before your eyes. If it is indicative, it would be, You are looking at things as they are outwardly (on the face of things). We think the context indicates the imperative translation. It might be paraphrased, Look at things which stare you in the face!

Paul then begins to cite visible credentials for his prior ministry among the Corinthians, which they had seen and might continue to see if they would compare his credentials with the slanderous insinuations of the one stirring up the church against him. First, he reminds the Corinthians that if the troublemaker among them has persuaded himself he has authority because he in some special way belongs to Christ, so does Paul! And Paul had proved it to the Corinthian church. And his detractor should remind himself (Gr. logizestho, reckon, reason, think through) of the facts of Paul’s special relationship to Christ. Paul is not referring here to the ordinary manifestations of being in Christhe refers to a relationship involving authority to give apostolic direction to the church. What Paul’s opponent was persuading himself (Gr. pepoithen heauto, perfect tense verb) about his own authority from Christ, Paul really was authorized to do, and had done before the very eyes of the Corinthians (see 2 Corinthians 12:12). And it was not only miraculous evidence Paul gave of his apostleship, he also wielded the weapons of Christian warfare with special Christ-like effectiveness overthrowing the fortresses and strongholds of Greek philosophy as well as Judaizing legalism. Had his slanderer done that? No! He was tearing down the church!

And that is Paul’s second vindication of his ministerial methodology. He says, The Lord gave us our authority for building you up and not for tearing you down. So if I should appear to be boasting too much about it, I have done nothing for which I should be ashamed as if I were a pretentious bully seeking only to scare people.

Certainly, Paul had spoken authoritatively (and sternly) in his letters to the Corinthians. Evidently he had not felt it necessary to speak with such direct authority when he had been among them in person. But the authority (Gr. exousias) he had expressed in his letters was geared toward the spiritual maturation of the Christians. He exercised his apostolic office and issued commands to direct their lives into paths of righteousness. He waged a warfare with authoritative words of truth in order to overthrow all obstacles to their knowing God. It was not his intention to merely frighten (Gr. ekphobein, lit. fear-away, terrify). There was no threat to his own self-esteem if they did not obey him. He was warning themand doing so authoritatively!

Preaching the fear of God and the fear of eternal damnation is a scripturally sanctioned method! There is a difference between frightening people and warning people. Some people need to learn that distinction. The difference is in the motive, or in the end sought. Preachers who frighten people as a method to obtain decisions for the sake of building their own ego or glorifying themselves should repent. But warning people about hell by the authority of the Scriptures for the glory of God and the salvation of their souls is a method used in every book of the Bible, by every man of God, as well as the Lord Jesus Christ.

Authority is an indispensable method of preaching and teaching. The authority is never that of the preacher, but is always the Scriptures. The apostle Paul clearly disclaims any personal authority as he says, … our authority, which the Lord gave for building you up.. All authority belongs to Christ (Matthew 28:18; Matthew 11:27; Ephesians 1:20-22; Philippians 2:9-11). Christ delegated some of his authority to the apostles (Matthew 16:19-20; Matthew 18:18; Matthew 28:18-20; Luke 24:44-53; John 20:22-23; Acts 1:8; Romans 1:1; 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1; Galatians 1:11-12; Galatians 1:15-17). The apostles exhorted evangelists and teachers of the churches to preach authoritatively from the Scriptures (1 Timothy 4:11; 1 Timothy 5:20; 1 Timothy 6:2 b; 2 Corinthians 6:17; 2 Timothy 2:14-15; 2 Timothy 3:15-17; 2 Timothy 4:2-5; Titus 2:1; Titus 2:15; Titus 3:8, etc.). The use of authority from the Scriptures as a method of ministry is to be tempered with kindness, purity of life, forbearance, gentleness, and patience, but the authoritativeness of the Scriptures must never be undervalued or underemphasized.

It hardly needs to be mentioned that the goal for ministry is edification or building up, or growth (Ephesians 4:11-16; Colossians 1:24-29). While Paul’s opposition in Corinth was methodically tearing down the church, Paul was trying to build it up. The problem stemmed from the spiritual immaturity of the Christians who could not comprehend that Paul’s severe words and insistence on repentance were methods of building. Those among them who gloried in the flesh, Judaizers and others, were trying to seduce the congregation to rebel against Paul’s severity. So, Paul cited the divine sanction for his methods as a method itself.

Churches today must recognize that authoritative preaching and teaching by preachers, elders and teachers is an imperative method for the building up (spiritual maturing) of the individual and the corporate body unto the fulness of the stature of Christ (see Ephesians 4:11-16). It is sanctioned by the Lord. It must be made operative in the church.

2 Corinthians 10:10-11 Vowed: Paul not only reminded them that he had expressed the word of God with authority to them earlier (in his letters) but he vowed he would do so again, if necessary, when face to face with them. His promise confirms the importance of authority as a method of edification. All teaching which seeks to instruct, to communicate, to educate, to produce growth, must exercise some form of authoritativeness. Authority, in teaching, is inescapable! Discipline is an imperative of learning. And discipline is possible only from a basis of some kind of authority. The uninstructed minds of children seek authority in the home. They want to learn. If authority is not there, they will seek it elsewhere. The same is true of the family of God. Even those who decry authority, do so with authority!

Some Greek manuscripts (Vaticanus, some Latin mss. and some Syriac mss.) have the pural verb phasin (they) in 2 Corinthians 10:10, while the best and oldest manuscripts have the singular verb phesin (he). The fact that Paul uses the singular pronoun toioutos (such a one) in 2 Corinthians 10:11 should confirm the propriety of the singular verb in 2 Corinthians 10:10. In other words, Paul seems to be focusing his warning toward a single opponent at Corinth rather than a group. The RSV translates, For they say. but it should be translated, For he says -His letters are weighty and strong, but his bodily presence is weak, and his speech of no account.-’ The Greek word exouthenemenous is a present participle, a combination of ex and outhen, literally, being from nothing. It is often translated, despicable, contemptible, worthless. The RSV translates it of no account which does not seem to be strong enough to express what Paul’s opponents were saying of his speech (Gr. ho logos, his word). It was probably not the delivery but the power and authority of Paul’s word they were disparaging. His method of communication was plain, straightforward, and economicalhe did not waste words or beat around the bush. His letters are not saturated with sophisticated philosophical ramblings. He is not pendantic or verbose. He does not write like a rabbi or a pedagogue. He would probably be snubbed in erudite theological circles today! So the trouble-maker at Corinth dismissed his word as contemptible.

Just what Paul’s bodily weakness was we are not told anywhere. He refers to his thorn in the flesh (2 Corinthians 12:7 ff). Some think it was impaired eyesight (see Galatians 6:11) from the fact that he had to write with large letters. Some think he may have been crippled by some of the beatings he had already suffered. Others speculate that he was small and frail in body or that he had an incurable disease. Whatever caused his opponent to say he was physically weak, it did not deter Paul from promising that what he said by letter when absent, he would do when present! His weakness would not keep him from exercising his God-given authority upon his arrival at Corinth should it be necessary to do so. Paul writes, Let such a one reckon (Gr. logizestho, reason it out) that what we are in word (Gr. to logo) through epistles (Gr. epistolon) being absent, such also we are in our work (Gr. to ergo) being present. This was no idle threat. It was a warning. They must have this warning if they are to be built up in the Lord. Warnings are methods of ministry!

2 Corinthians 10:7-12

*Applebury’s Comments

A Defense Of His Boasting About His Authority Scripture*

2 Corinthians 10:7-12. Ye look at the things that are before your face. If any man trusteth in himself that he is Christ’S, let him consider this again with himself, that, even as he is Christ’S, so also are we. 8 For though I should glory somewhat abundantly concerning our authority (which the Lord gave for building you up, and not for casting you down), I shall not be put to shame: 9 that I may not seem as if I would terrify you by my letters. 10 For, His letters, they say, are weighty and strong; but his bodily presence is weak, and his speech of no account. 11 Let such a one reckon this, that, what we are in word by letters when we are absent, such are we also in deed when we are present. 12 For we are not bold to number or compare ourselves with certain of them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.

*Comments

Ye look at the things that are before your face.*Paul began the defense of his apostolic authority against those who had attacked his person and methods. He reminded those, of readers who had been in sympathy with his enemies, that they were taking a superficial view of things that were before their very eyes. These men were in their midst, their claims were well known, and their motives should have been understood. But lest there be any doubt about it, Paul explained it to them in plain language. See 2 Corinthians 11:20-33.

*If any man trusteth in himself that he is Christ’S.*This seems to be directed against anyone who was attacking Paul while claiming to belong to Christ. But there is really only one way by which anyone can belong to Christ, and that is the way of complete surrender to Him. As Paul had done when he asked on the Damascus way, Lord, what wilt thou have me to do? so must every one obey Him. Paul obeyed the instruction of the Lord through Ananias whom the Lord sent to tell Paul what to do and got himself baptized into Christ. From that time on, he conducted himself as a Christian, for Christ lived in him (Galatians 2:20). By this standard the brethren at Corinth could judge the teachers who at that time were disturbing them. Had they actually obeyed from the heart that form of teaching which led them to be crucified with Christ and be buried with Him in baptism and walk with Him in the new life? Had they demonstrated by their conduct that they had been transformed so that their thinking and action conformed to the truth revealed in God’s Word?

*For though I should glory somewhat abundantly concerning our authority.*In the light of the claims of these false teachers, it was necessary for Paul to boast about his authority. This was his apostolic authority which he received from the Lord Jesus when He appeared to Paul on the Damascus road. Paul quoted the words of the Lord Jesus in his trial before Agrippa, But arise, and stand upon thy feet; for to this end have I appeared unto thee, to appoint thee a minister and witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and the Gentiles, to whom I send thee, to open their eyes, that they turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me (Acts 26:16-18). Which of these false teachers had received such a commission from Christ? The brethren at Corinth knew that Christ had commissioned Paul as an apostle, for the signs of an apostle had been performed in their midst. See 2 Corinthians 12:12. Who among those who were seeking to tear down the apostolic authority of Paul could produce divine credentials to support their claims?

*which the Lord gave for building you up.*The apostolic commission and the miraculous powers that accompanied it were not given to Paul for his exaltation nor to be used to destroy others. The intention of the Lord had been made clear in His instruction to Paul, for the ultimate goal was to bring men to the inheritance among them that are sanctified by faith in Christ.

Paul’s authority was not given him for the purpose of destroying the church at Corinth. But these servants of Satan were doing so.

*I shall not be put to shame.*Paul had perfect confidence in the message which as an apostle of Christ he had delivered to the church at Corinth. He was confident in the ultimate victory in the struggle to overcome the destructive false teaching to which some were apparently willing to listen.

*that I may not seem as if I would terrify you by my letters.*These were not idle threats designed to strike terror in the hearts of those who read his letters; they were the solemn warnings of one whose love for them had been demonstrated time and again, for he was their father in the gospel.

*His letters.*So far as we know, Paul had written only one letter to the Corinthians. He had written other letters to other churches with which the people at Corinth may have been familiar. It is best however, to take the plural as a general reference to his writings rather than use it in support of theories about the lost letter or the severe letter. See comment on 1 Corinthians 5:9 and 2 Corinthians 2:3.

The critics had pointed to the threatening tone of Paul’s writings such as given in 1 Corinthians 4:18-21. They had been attempting to destroy the effect of these warnings by resorting to a personal attack on the apostle. His bodily presence may not have been that of a strong, robust individual. He mentioned, an infirmity in connection with his preaching the gospel to the Galatians. See Galatians 4:13-14. He mentions the thorn in the flesh in 2 Corinthians 12:7. But after reading the account of the things which he had endured as given in 2 Corinthians 11:23-33, it would be difficult indeed to believe that he was a physical weakling. In all probability this was a vicious attack without any foundation. It was designed to destroy the confidence of the brethren in the one who had led them to Christ.

*and his speech of no account.*Paul readily admitted that he did not belong to the order of professional orators. See 2 Corinthians 11:6. When he came to Corinth the first time, it was not with excellency of speech or of wisdom, for he had but one message and that was Jesus Christ and Him crucified. The Athenians had looked upon his preaching of Jesus and the resurrection with utter scorn, for to them it compared in no way with the systems of wisdom taught by their philosophers. See Acts 17:16-22. But there is no eloquence or system of thought that surpassed Paul’s when he spoke on Mars Hill revealing the God whom the Athenians had worshipped in ignorance. He said, the time of ignorance therefore God overlooked; but now He commands men that they should all everywhere repent: in as much as he has appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance to all men, in that he hath raised him from the dead (Acts 17:30-31).

Paul hastened to assure his readers that his deeds when present with them would coincide exactly with what he had said in his letters in his absence.

*For we are not bold to number or compare ourselves.*In boasting about the authority which the Lord had given him, Paul was in no way attempting to compare himself with the false teachers at Corinth. He had urged his readers to be aware of the fact that his authority had been given him by the Lord. On the other hand, the false teachers had set up their own standards and had measured themselves by them and, consequently, were without proper understanding of the true basis of relationship to Christ which was to be found only in the authoritative Word proclaimed by His apostles.

2 Corinthians 10:12-18

**Butler’s Commentary

SECTION 3

Sane **(2 Corinthians 10:12-18)

12Not that we venture to class or compare ourselves with some of those who commend themselves. But when they measure themselves by one another, and compare themselves with one another, they are without understanding.

13 But we will not boast beyond limit, but will keep to the limits God has apportioned us, to reach even to you. 14For we are not overextending ourselves, as though we did not reach you; we were the first to come all the way to you with the gospel of Christ. 15We do not boast beyond limit, in other men’s labors; but our hope is that as your faith increases, our field among you may be greatly enlarged, 16so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s field. 17Let him who boasts, boast of the Lord. 18For it is not the man who commends himself that is accepted, but the man whom the Lord commends.

2 Corinthians 10:12 In Standards: A minister’s methods must be sane and sensible. They must conform to divine standards. Of course, the world’s standard of what is sane and sensible is usually quite different from what the word of God categorizes as sane. In 2 Corinthians 10:12 Paul definitely says that human beings comparing themselves by other human beings in order to boast about themselves are without understanding.

Paul would not dare (Gr. ou polmomen, be so bold) to class (Gr. engkrinai) or compare (Gr. sungkrinai, judge-with) himself with some of the ones who played the game of self-comparing. In order to commend (Gr. sunistanonton, stand oneself with another to get favorable attention) themselves, some of the Corinthians had been practicing the art of human comparison. It is sometimes called competition.

Competition, or comparing oneself with others, is a very subtle, but damning, method some preachers use in their ministry. It is really a dodge or, in modern vernacular, a cop-out. It is a well-used practice of many Christians in order to justify their past sins or their anticipated ones. It goes, Well, I-’m not like so-and-so, who.. Christians (including preachers) are to compare themselves with Christ. Evidently there were people in Corinth comparing themselves with one another and measuring (Gr. metrountes, metric, meter, etc.) themselves with one another in order to commend themselves. There is a difference between using other human beings for comparison to commend oneself and using them to illustrate proper behavior.

When people play the game of measuring oneself by others they always select others who are, in their estimation, less than themselves. That makes the measurer come out ahead. The devil seduces preachers through the temptation to compete and be more successful than their peers. There is no status in the kingdom of God for any human being except servant! Why, then, should Christians compete? Christian measurements for faithful service are not one another, but Christ Jesus. Since none of us ever measure up to that standard, we must trust in grace. Every servant of God is approved by God because of Christ’s grace.

Surely, we are to examine ourselves and test ourselves (1 Corinthians 11:28; 2 Corinthians 13:5; Galatians 6:4), but always by the divine standard. Human comparisons have no place as methods of ministry! Churches must not get in the game of competitiveness. In too many people’s minds the calling of a preacher or elder or teacher to serve the congregation is done by comparing people with people, instead of the Biblical standard. Jesus never rated people by comparing them to other people. The parable of the Pharisee and the publican is Christ’s piercing denunciation of this game (Luke 18:9-16).

Those who measure themselves with themselves are without understanding. The Greek words are ou suniasin, might be translated in modern vernacular, do not have their act together. Such people are playing a fool’s game and are only fooling themselves. This game never fools God, and seldom fools other people! It is insanity!

2 Corinthians 10:13-18 In Scope: Some in Corinth were either measuring themselves by themselves to commend themselves, or were accusing Paul of doing so. Someone there was accusing Paul of bragging about exercising authority over a territory where he had done nothing, and should be doing nothing! They were boastfully declaring themselves as the only leaders or apostles (2 Corinthians 11:12-15) with rightful authority in the Corinthian church. They were contending that Paul had no right to meddle in the affairs of the Corinthian church.

Paul contends he has every right to exhort and instruct the Corinthians because he was the first to come to them with the Gospel (Acts 18:1 ff). Paul will not brag or boast or meddle in territories where the Lord has not assigned (limited Gr. kanon, canon, rule, standard, limits) him. God had ordered Paul to the territory of Corinth to evangelize (for a year and six months, initially, Acts 18:9-11). Where were all these pseudo apostles (2 Corinthians 11:13) when Corinth was being evangelized? Where were they when all the persecution was being handed out (Acts 18:1-17)? Where were they when Paul and his coworkers were supporting themselves, taking no support from the Corinthians, in order to establish the church there?

The trouble-maker in Corinth was bragging about all he had done for the church at Corinth, when all along its beginning and present stature in Christ (which still left much to be desired) was due to Paul’s ministrations (in person, through co-workers, and through letters). This was Paul’s rightful territory. He was ministering where God had assigned him. They were Paul’s spiritual field. One commentator has suggested that the word overextending (Gr. huperekteinomen, overstretch ourselves) is a figure of speech from the Isthmian Games for which Corinth was famed throughout the Roman world. In these contests, as in modern track events, runners were required to keep to the lane which had been marked off for them (see 2 Timothy 2:5). Paul’s lane (or limit) had been Corinth (and the Gentiles beyond) assigned to him by God. His opponents were running in his lane and disobeying the rules set forth by God.

Had these pseudo-apostles (probably Judaizers) been building up the congregation in Corinth in faith and love in Jesus, Paul would not have written these boasts-’ about his own work there. But they were not. They were tearing down. They were leading people astray from a sincere and pure devotion to Christ (2 Corinthians 11:3-4). God is the one who sets the limits (Gr. kanon, rules). Those who minister according to God’s limits are those who really care for the Church and her members. Those who stay within the lane God has marked off and do not stretch themselves into other lanes are those who will endure hardship and sacrifice themselves for what is right! Others are only pretenders, pseudo ministers.

Having settled the issue whether he is in his rightful lane or not as he writes corrective admonitions to the Corinthians, Paul expresses his hope that his edifying of them will increase their faith and thus enlarge his field among them. Actually, the RSV has not translated 2 Corinthians 10:15 b well. The Greek phrase is,. elpida de echontes auxanomenes tes pisteos humon en humin megalunthenai kata ton kanona hemon eis perisseian, literally translated, … but hope we are having, while growing the faith of you is, in you we will be magnified, according to the sphere (limits) of us, in abundance.. In other words, Paul was hoping that as his ministry to them increased their faith, his esteem (magnification) would be enlarged in their hearts. Thus the problems in Corinth would be put to rest and he would be freed to preach the gospel in lands beyond them, and not have to spend his energies boasting of work he would have to do in Corinth. Paul’s opportunity to preach in lands beyond hinged upon whether the Corinthians repented and restored him to the right honor and obedience he should have in their hearts. The disruption, divisiveness, and disobedience in the congregation at Corinth, caused by the trouble-maker(s), was hindering world evangelism.

Paul knew that the method of a true servant of Christ and edifier of the church would necessitate healing and restorative work upon an ailing body of Christians before he could go on to enlarge the body world-wide. He was not the kind of evangelist or missionary whose methodology was limited only to enlarging while disregarding the healing and edifying; and he was an apostle with an undeniable mandate for urgency in world-wide evangelism! Paul’s modus operandi covered every aspect of the ministry (exhorting, edifying, evangelizing, instructing; polemics, apologetics, hermeneutics; administrative, pastoral, practical). He was, at the same time, doing cross-cultural missionary work, ministerial training work, and Christian writing and publishing work. He did it all! Can you imagine what Paul could do for the Lord in today’s global society through jet air travel, video and audio techniques, printing presses, computers, political freedoms and economic affluence of the U.S.???

The former Jewish rabbi (Paul) had a magnificent obsession to preach the gospel in lands beyond (see Acts 19:21; Romans 15:18-29). In a world of 4.5 billion people there are 1653 Christian Church missionaries; 972 of those are on the North American continent. That means there are 681 Christian Church missionaries trying to preach the New Testament message to almost four billion people. And of the 972 in North America, 829 are missionaries in the U.S.A.! There is one soldier for every eighty-three persons in the world; one doctor for every 1080 persons in the world; one evangelical missionary for every 90,000 persons in the world; one Christian Church missionary for every 2,722,324 persons in the world! The Christian Churches had 200 fewer missionaries in 1985 than they had in 1977! Did you know that 96% of Christian finances are spent in the USA which comprises only 5% of the earth’s population? Did you know the average American misplaces more money each year than the per-member contributions to a majority of U.S. church denominations? According to the IRS, Americans who itemize their deductions give less than 3 % of their adjusted gross incomes to church and charity? It costs $256,000 per year to train a West Point cadet. It cost approximately $3500 per year to train a missionary at our loyal Bible colleges! About one out of every one thousand Christian Church members is a missionary, Five hundred church members each giving $20 more per week to missions would make available $520,000 more per year for missions. If a husband-wife missionary team received $15,000 per year for missions, that would be about 70 more missionaries supported right now. If one thousand church members increased their missions giving by $20 per week more to missions, that would double newly supported missionaries to 140 per thousand church members! One million membership of the Christian Church, giving $20 per week more to missions, could support a staggering number of 140,000 missionaries right now! Christians in the USA spend $20 per week on junk food that is not needed and probably harmful. There are 5103 languages in the world3418 of these have no portion of the Bible in their language. Can you imagine living and dying without ever having had the opportunity to read God’s word in your own language? God help us to go with the gospel or send it to the lands beyond!

The first three Chapter s of I Corinthians are the best commentary on 2 Corinthians 10:17-18! The words of 1 Corinthians 1:31 are exactly those of 2 Corinthians 10:17 (and both paraphrase Jeremiah 9:24). The Lord is the source of all that any man, believer or unbeliever, is, has, accomplishes, or retains eternally. Man has no right to boast in himself or any other human being.

In 2 Corinthians 10:18 a basic principle of the Christian life is asserted by the apostle as a summation of his defense for his methods of ministering to the Corinthians. It is not the one who brags about his own accomplishments and virtues to gain some advantage over others who is accepted (Gr. dokimos, approved, sanctioned, sustained, certified). The true servant of the Lord has his ministry and its methods approved (vindicated) by the Lord’S word. The genuine servant of the Lord is willing to have his ministerial methodology examined and certified by the divine standardthe Bible. Paul’s ministry to the Corinthians was clearly proved to be commended by the Lord. The church itself, the converted people, was his letter of commendation (2 Corinthians 3:1 ff). Thus the Corinthian church should look at what was before its eyes (2 Corinthians 10:7)they would not be seduced by pseudo leaders.

The solution for problems with twentieth-century methods of ministry is the same as it was in the first centurylet them be examined and certified only by the divine standard!

2 Corinthians 10:13-18

*Applebury’s Comments

The Standard By Which The Apostle Boasted Scripture*

2 Corinthians 10:13-18. But we will not glory beyond our measure, but according to the measure of the province which God apportioned to us as a measure, to reach even unto you. 14 For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in the gospel of Christ: 15 not glorying beyond our measure, that is in other men’s labors; but having hope that, as your faith groweth, we shall be magnified in you according to our province unto further abundance, 16 so as to preach the gospel even unto the parts beyond you, and not to glory in another’s province in regard of things ready to our hand. 17 But he that glorieth, let him glory in the Lord. 18 For not he that commendeth himself is approved, but whom the Lord commendeth.

*Comments

beyond our measure.*When the Lord appointed Paul to the apostleship He clearly defined the limits of his activities, sending him to the Gentiles. When he was at Troas on his second journey, in a vision, the Lord gave him specific instruction to go to Macedonia. Paul’s policy was, and this seems to be within the limits the Lord had set for him, to preach the gospel where Christ was not already known, thus avoiding building upon another man’s foundation. See Romans 15:18-21. Paul planted, but Apollos watered. This division of labors was approved by Peter and James and John when they gave Paul and Barnabas the right hands of fellowship as they went to the Gentiles while the others continued their ministry among the Jews. Their only request was that Paul and Barnabas should remember the poor of Judea which, of course, he was willing to do. See Galatians 2:6-10.

In the history of Paul’s first visit to Corinth given in Acts 18:1-28, no specific direction of the Lord is mentioned indicating that he should preach the gospel there. On other occasions, when emergencies arose, Luke does record the fact that the Lord gave Paul specific instruction as for example when He told him that he would go to Rome. See Acts 23:11. It is quite possible, then, that Paul’s journey to Corinth to preach the gospel of Christ came under the general order to preach the gospel to the Gentiles.

The point that Paul is making is that he was under the orders of God to carry out his ministry in Corinth. This raises a serious question about his critics who came later and who were disrupting the progress of the gospel among those who had been converted to Christ through Paul’s preaching. From whom did they receive direction to go to Corinth? Paul makes it very clear that they were not ministers of Christ but ministers of Satan. See 2 Corinthians 11:14-15.

*For we stretch not ourselves over much.*Paul and his associates had not over extended themselves when they came to Corinth, for he was within the limits that God had set for him. He came in his capacity as an apostle of Christ preaching the gospel that had been revealed to him. In no way was he violating the limits which the Lord had set for him; he was not encroaching on other men’s labors. He very definitely implies that the false teachers who were disturbing the church at Corinth were imposters. Indeed, they were not true teachers as Apollos had been, for he built on the foundation which Paul had laid (1 Corinthians 3:10-11); but they were endeavoring to destroy that very foundation by perverting the gospel and destroying the confidence the people had in the one who had led them to Christ.

but having hope.Paul, appealing to the sound judgment of those who knew the history of the work in Corinth, expressed his hope that as the faith of the Corinthian brethren increased his place in their affection and his opportunity to work among them might be greatly enlarged. It was also his hope that he might be able to preach the gospel in areas beyond Corinth, but without the need of boasting about work already done by others.

Since the gospel was to be taken into all the world there was no need for duplication of effort even on the part of the faithful gospel ministers, not to mention the imposters who had sought to disrupt Paul’s work at Corinth. This raises a serious question about the duplication of work in many areas today, a duplication which has in many cases been brought about by the sin of division. Corinth is a good example of what happens when through strife and faction men seek to propagate their own theological opinions rather than dedicate themselves to the sincere proclamation of the truth as God gave it to be presented to all the world.

*But he that glorieth.*Paul called attention to a basic principle of his ministry: glorying in the Lord, referring to Jeremiah 29:4 in support of his view.

False teachers were commending themselves as they measured themselves by their own standards, but Paul was concerned that he have the approval of the Lord.

Summary

This third and last section of the letter is a defense of Paul’s apostleship. It is a series of appeals in which he answered charges of his enemies. It closes with an explanation of his intended visit. The first appeal is humbly presented in the spirit of gentleness and meekness of Christ who endeavored to win men to the truth which the Father had sent Him to reveal. Paul had preached Christ to the Corinthians, and they were familiar with His gentleness and deep concern for the erring. Evidently Paul’s enemies had remarked disparagingly about his humility as opposed to what they said was a show of courage through his letters when he was away. Paul begged them to accept the evidence of his apostleship so that he might not be forced to use this courageous boldness in dealing with them as he confidently expected to do against his critics who were saying that he was motivated by base principles. Taking up the charge, he said, Although we may be walking in the flesh, we are not waging war according to the principles and methods of men. His weapons were mighty, for they were spiritual and capable of demolishing every stronghold in the way. He spoke the truth as an inspired apostle of Christ. Exalted imaginations and arrogant thoughts of men were brought as prisoners to obey Christ. Paul stood ready to avenge every disobedience when they had been given ample opportunity to obey. Paul charged that they were taking a superficial view of the issues before them. The basis of anyone’s claim to be Christ’s applied to Paul also. If he had boasted somewhat of his authority, they were to remember that it had been given him by the Lord to edify and not to tear down. But he intended to use this authority if necessary when he came to Corinth, for he was not merely frightening them by the letter. His enemies had said that while his letters were weighty and strong he was weak in person and should be despised. He warned them that what he was in his letters he would be in reality when present. As to his right to instruct the Corinthians, he was not like some who were setting up their own standards comparing themselves with themselves and who, consequently, were without understanding. He conformed to the standard of measurement which God had established for him. It gave him the right to be the first to come to Corinth to preach the gospel. His enemies evidently, had attempted to take credit for work he had done. Still, he hoped to be assisted by the Corinthians in carrying the gospel to regions beyond them. He did not want to boast about work done by others as if he had done it. Let one’s glorying be within the Lord’s approval. It is not the one who commends himself, but whom the Lord commends, that is approved. Paul’s self-commending critics were not approved by the Lord.

Old Green Commentaries

The College Press Bible Study Textbook Series — 59 volumes by 25 authors, published between 1961 and 1992 and affectionately known as the 'old green' commentaries for their green hardback bindings. Each volume is a commentary, workbook and teaching manual in one, written by Restoration Movement …

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Old Testament

GEN EXO LEV NUM DEU JOS JDG RUT 1SA 2SA 1KI 2KI 1CH 2CH EZR NEH EST JOB PSA PRO ECC SOS ISA JER LAM EZK DAN HOS JOL AMO OBA JON MIC NAH HAB ZEP HAG ZEC MAL

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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