2 Corinthians, 10:1-6
Bob Eckel · Apr 3, 2005
2 Corinthians (2004-05), No. 40
Holly Hills Bible Church
https://hollyhillsbiblechurch.org/teaching/messages/48262323471202

Transcribed from the recording by SermonAudio, so expect the occasional misheard word.

We've got, we're opening a door to a whole new section of 2 Corinthians this morning and Hal has indicated that we would finish in October, right? Hal, we're going to, we stay on track here. Is that correct? Good morning. We'll probably finish in July, but then we're going to revisit sections in 2 Corinthians. Okay, so the text will be done in July, but then 2 Corinthians has so much in it, so we're going to go back touch base. All right, good.

Well, I have the privilege this morning in the six verses, I think, sharing five different Bible versions of what I think is the best representation of the verse. So I'm going to keep you hopping today. So hopefully you have all six versions with you, or five versions. No, you don't. OK. All right. But that's one advantage of the computer age in which we live, although I guess we could find sometimes enough Bibles of our own to hold the translations, but nevertheless, the computer version makes it a little easier.

So let's, even before we do the first verse, go down just a little bit on the first page and really see what we're about now for the rest of our study of the book of 2 Corinthians. Paul now turns to the third part of the epistle in chapters 10 through 13. And in this section of the Bible, of the book of 2 Corinthians, he vigorously defends himself against the accusations of the Judaizers in Corinth. So we're looking at him now taking a position that is largely one of documenting his position before the Lord and before the body, and obviously the Judaizers who were present with him in Corinth. So the rest of the book is basically, that is a global topic. Now, the question I might ask you, even before we get going here, is how does he accomplish this? And how do we accomplish this?

I mean, in a sense, we walk in a foreign world, don't we? This is not our home. I mean, heaven is our home, earth is our business address, right? So in a sense, we as believers are always being put in a position to be accused. So as we begin the study of the last part of 2 Corinthians, I think we want to go about the process of identifying with Paul. The issues are different, but the rules are the same. Paul is in his earthly environment here and responding to criticism. Whereas, in fact, we are in our earthly environment responding to criticism of who we are and what we represent.

So let's try to identify with this as we proceed through 2 Corinthians 10. 1 through 6 is going to be today. And by the way, that task is substantial. I told Hal last night I may not get done, and if I don't, he's responsible for what I don't get done with. Because next Sunday, I'll be in Washington, actually.

All right, verse one, amplified version. Now I myself, Paul, beseech you by the gentleness and consideration of Christ. And then in the amplified, sometimes in parentheses, you get a modification of the text in a way that helps you understand it. So the consideration of Christ is Christ himself. Then after the semicolon is I, I meaning Paul, who am lowly enough So they say. Now keep in mind the parenthesis is not inspired, but I think I picked the Amplified here because the verse is tough, and the Amplified I think helps us here.

I, meaning Paul, am lowly enough, that's what they say anyway, when among you face to face. So in other words, Paul's describing how he's perceived when he's in Corinth. But bold, meaning fearless and outspoken, to you when I'm not with you. And I think we can think of plenty of examples in the first epistle to Corinth where Paul is very bold. He's in their face, isn't he? About things like the carnal believer, things like incest, and all the other kinds of issues that are coming up in the church. Paul is very, very outward, very bold in the way he has addressed the issues in Corinth.

So let's begin with the verse. Actually, I think this verse could take the whole morning. I'm not going to let it take the whole morning, but there's no reason it couldn't. Because if we look at the verse, we've got things like, in the King James, which we maybe might be more comfortable with, Now I, Paul, myself, beseech you by the meekness and gentleness of Christ. So in the Amplified, meekness is really translated as consideration. So let's look at this term meekness.

What does Matthew 11 29 say? Anybody have that in memory? Christ is describing himself. I am meek and lowly of heart, and you shall find rest in your souls. Close. Close, Gene. Let's look it up. Matthew, we're going to be in the gospel for a few minutes, so why don't we just turn back there to Matthew 11 29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Nice verse, huh? Boy, what a wonderful verse.

And the meekness that Christ had for himself, he really was really, if you will, opening up a door of opportunity for the meek. in the Beatitudes. Remember the Beatitudes are not necessarily written to us as believers, however I think we can't doubt the truth of the Beatitudes and how they relate to what Christ had promised Israel. What was the promise to the Israelites in terms of the meek? What should they inherit? The earth. And then let's turn to Luke 23-34 and I'd like someone to read that if they could whenever we get there.

And this is meekness exemplified in a very profound way. So how would we define meekness based on these kinds of examples in the scripture, in the gospel account? Okay, I'm gonna set the stage for this by just saying the meaning of this word is really not readily expressed in English. We really can't look up in Webster and come away with what the scriptures really indicate meekness really means.

The meek shall inherit the earth. I'm meek and lowly in heart. You can find rest in your souls. Let's try that on. Wayne, any thoughts? Full of grace and truth. Full of grace and truth. Okay. Here's the way the earth, meaning the world system, would interpret the term meek.

And I think we can all think about days when we didn't understand much about it, and I'm not sure we understand that much more now, but the term meekness is is often identified with weakness and being cowardly, isn't it? Isn't that the way the world would interpret the term meek? At least to a lesser or greater extent. Do you think that's what scripture indicates meekness to be? Strength under control. That's really interesting. Do people like that? Strength under control. Does anybody think of meekness as strength? Of course, strength, you know, I think of physical strength, but, all right. Inner strength. I don't know, okay. Put that on for size.

Well, the Greek term, praktis, describes a condition of mind and heart that is as gentleness is appropriate rather to actions. That's a complicated definition, I think. But it describes it as a condition. So meekness is something kind of you put on and you represent in your walk, in your talk, and in your existence. And it actually could potentially be defined as gentleness. But it's a response to things around us that I think makes us understand better what the term is.

And as manifested by the Lord and commended a believer, it's certainly an attitude or a characteristic that is not of ourselves. I think meekness is reserved for the Lord Jesus Christ. It's a term that's difficult to define beyond him and his character. And so this is a power that it's probably not of man to perceive. or to, in fact, inhabit.

Remember, Paul says, Now, Paul, I myself beseech you by the meekness and gentleness of Christ. Paul's not saying by my meekness. Paul's indicating that this attitude that he has, this characteristic that people presumably are perceiving, is that of Christ. The common assumption is that when a man is meek, it's because he can't help himself. And to some extent, That's true. I mean, again, meekness is not something you work at. How are you doing with your meekness? Not so well, I perceive. You. Absolutely. You can interpret that however you want.

Let's turn to 1 Peter 2, 21 through 25. So this section of 1 Peter's got really one of the great powerful verses of Scripture, 2.24, and we're going to read that as part of this text. Let me begin in 21. For even thereunto were ye called, because Christ also suffered for us, leaving us an example, that ye should follow his steps.

Now remember, just parenthetically, whenever the Scripture says Him as an example, it doesn't mean we walk as Jesus walked. I mean it's funny, I was mentioning to that one of the headlines in the Rocky Mountain News yesterday about the Pope was that the Pope walked as Jesus did. So I'll let you interpret that however you want to interpret that. But you know, it's not a matter of walking where Jesus walked or how he walked, it's a matter of walking in Jesus, right?

Okay. So anyway, So this example is not for us to follow, it says that you should follow his steps, but in context that may be the way it best is interpreted, but overall we know that it's not a matter of walking in his steps or following his steps, it's actually living in his life.

Okay, so Christ who did no sin, neither was guile found in his mouth, who when he was reviled, reviled not again. And when he suffered, he threatened not. but committed himself to him that judgeth righteously, who his own self bore our sins in his own body on the tree, that we being dead to sin should live unto righteousness by whose stripes ye were healed.

For ye were as sheep going astray, but now are returned unto, look at this, how important, unto the shepherd and bishop of your souls. So, meekness, in the analogy here, would be our being sheep that had gone astray that now have the ultimate shepherd, right? And we're entirely protected, and our existence is really his responsibility. And the better description, I think, and although meekness is not used here, I think these verses potentially are as good an example as anywhere.

When he was reviled, he reviled not again. And when he suffered, he threatened not. Meekness is an attitude of the heavenly being. And meekness is not something we work at. It's something that we get transcended to become by faith. That's a whole different ballgame. We as sheep, not dumb sheep in a field, but sheep that are at rest and protected, and take on the attitude of the herd that we're part of.

Again, if we describe this negatively, it's the, you know, meekness, as the world would describe it, would be opposite to self-assertiveness and self-interest. you will, it's equanimity, tough word to pronounce, just to define equanimity. It's a peace of mind under stress of the spirit that is neither elated nor cast down simply because it is not occupied with self. Meekness is non-self. Meekness is an attitude of the living out of the Lord Jesus Christ in our lives. and that really is a power that comes from above and is not engendered by anything that we can do other than rest and trust.

Let's go on to the second term in this first verse, gentleness, which is a different term. So Paul again indicates that he beseeches you by the meekness and gentleness of Christ." Now again, the gentleness is identified with the Lord Jesus Christ. This is not Paul's gentleness that he's bringing to the table, but this is a Christ, if you will, Christ engendered filling of Paul with a characteristic. This term in the Greek, Matthew Arnold suggested a better translation might be sweet reasonableness. How about that?

And that's the way it's used in Plato's writings, in Aristotle's writings, and in the Plutarch. So, self-reasonableness. A tough thing to really put your finger on. In the New Testament, this is only used three times. In the other two areas, in Acts and in Philippians, it's translated as clemency in Acts.

And, you know, moderation. Isn't that a great Christian verse to claim? moderation. How many times have you heard people use this moderation stuff? And that means that you can have a big car but not too big. First of all, rejoice in the Lord always. I say rejoice. Let your moderation be known unto all men. The Lord is at hand. doesn't mean having a medium-sized car, or a medium-sized house, or taking a mediumly expensive vacation.

This is the term gentleness. So when we translate, let your moderation be known unto all men, there's probably very few verses in Scripture that are more misinterpreted than that one. So why in the translation we see gentleness here, clemency in Acts, and moderation in Philippians? Who knows? It's the same word. So if you want to translate when Paul says, now I beseech, now I myself beseech you by the meekness and moderation of Christ, I think the translation would be less acceptable. The moderation of Christ? What's that? What's that mean? Okay. Okay.

In the Greek ethics, the equitable man was called this same term, gentle or a man of sweet reason. It's somebody who does not press for the last farthing of his rights. So this gentleness is really an attitude that's reflected by a lack of self-centeredness, I think. It's soft and fuzzy, kind of warm and certainly not pressing. This is not an attitude of feeling deserving and or justified. It's an equity and a justice implied that really is an attitude that goes beyond ourselves. And I think that really very much relates to what follows.

So as Paul is beseeching by the meekness and gentleness of Christ, he describes himself as being lowly. Now, lowliness is not a street person here. Lowly, if you look in Luke or James and other sections, we don't have to turn there, is a humility. It doesn't necessarily relate to financial status either. It's humility.

And actually in the Greek writings, back to Aristotle and now Socrates, it's used to indicate littleness of soul, which I'm not quite sure is an appropriate interpretation for 2 Corinthians 10.1.

The other term Paul describes himself as is bold. So let's get back a second. So this lowliness or being what the King James says is being at base would be kind of a kind of an atmosphere surrounding Paul that is really one of lack of pressure, of appearing humble and submissive. But yet the criticism is that he's bold when he's not with him. And this comes from the Greek term Tharsio, which is connected with Thera, which means to be warm. A warmth of temperament being associated with confidence, to be confident, bold, courageous, almost arrogant. I mean, the term actually stops a little short of there.

And what Paul may be doing here is quoting one of the accusers, people in opposition in Corinth, about his humble contact with them. And let's turn to 1 Corinthians 2, 2, and 3, and then we'll look at an example of the boldness in 1 Corinthians 7. So let's turn to 1 Corinthians 2. And in Paul's first letter, we can go back to verse 1, and I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.

I mean, he's already setting the stage. This isn't some arrogant, overly educated snot. I mean, Paul's coming to them without this excellency of speech and wisdom, declaring unto you the testimony of God, for I determined not to know anything among you except Christ Jesus and him crucified. And I was with you in weakness and in fear and in much trembling, if you will, lowly.

Now, in contrast, let's turn to 1 Corinthians 7, 15 and 16. Now what Paul's doing is talking here about the whole issue of marriage and unbelieving spouses, unbelieving husbands with a wife that's saved. Paul says, but if the unbelieving depart, let them depart. A brother or a sister is not under bondage in such cases, but God hath called us to peace.

For what do you know, wife, whether thou shalt save thy husband? Knowest thou, man, whether thou shalt save thy wife? I mean, this is just one of many kind of examples where he's kind of in their face, telling them exactly what to do. This is not lowliness. It's boldness. He's courageous. He's saying this is consistent with the Word of God, that if your husband departs, let him depart. And the whole issue of dealing with the incest in the body, etc., there are many examples in 1 Corinthians that I won't share with you here now that indicates that Paul, under these circumstances, portrayed the characteristic of boldness.

Now, in context, in 1 Corinthians 10.1, the idea is that Paul is upset with these concerns of the Judaeaters. And keep in mind now, this is the beginning of a text for four chapters that really deals with this, you know, on and off throughout the rest of the book. Any other thoughts about verse 1 before we go ahead here with verse 2?

You mentioned that the word generalist was only used a couple of other times. What's the word generalist used with the fruit of the spirit? Is there a generalist word? Good question, Marilyn. It is a different word, and to be honest with you, I did not look that up. Does anyone know the answer to her question? The Greek term for generalist in terms of the fruit of the spirit? I didn't look that up, good question. Any other questions?

All right, let's go on to verse 2 that I'm using here, the New American Standard Version. I ask that when I am present I may not be bold with the confidence with which I propose to be courageous against some, who regard us as if we walked according to the flesh. So Paul here is kind of taking a position that when he's with them, I mean, his desire is really not wanting to be perceived as, if you will, overly arrogant or overly confident. So he wants to make sure that they understand that there's a reason for why he is bold under certain circumstances and maybe more meek or lowly when he's in fact with them.

In 1 Corinthians 4.21, he says, shall I come unto you with a rod, or in love, and in the spirit of meekness? So I think the example of humility in Christ makes kind of Paul drop from this kind of position of magisterial exhortation to earnest and treaty, as Plummer has said.

So let's look at 2 Corinthians 13.10, and I think that that exemplifies this near the end of this chapter. So Paul's kind of explaining why his behavior has been such that it is.

And here he says, therefore I write these things being absent, lest being present I should use sharpness according to the power which the Lord hath given me to edification and not to destruction. So Paul's desire is that when he's with them, that the perception of his presence is somewhat different than it is when he's absent. So when he's absent, he is sharper. And according to verse 10 in chapter 13, this is according to the power which God has given him to edify. to this contrast of boldness in their absence and more of a meekness in their presence.

So I think what's coming up here in verse 2 is the fact that these people, these distractors, if you will, from Paul's message judged him for being influenced by fleshly motives, the desire of favor. In other words, when he's with them, he's quiet and gentle because he wants their applause, he wants to get in good with them for other purposes. So let's turn now to one chapter hence, and that's to chapter 11, 9 through 13. We're jumping ahead a little bit, but I think we need to kind of exemplify this kind of Jekyll and Hyde perception that Paul is being criticized of in advance. In verse 9 it says, When I was present with you and lacked, meaning again this lowliness or meekness if you will, gentleness, I was chargeable to no man.

For that which was lacking to me the brethren who came from Macedonia supplied. In all things I have kept myself from being burdensome unto you and so will I keep myself. As the truth of Christ is in me no man shall stop me of this boasting in the regions of Achaia. Wherefore because I love you not God knoweth.

But what I do, that I will do, that I may cut off occasion from them who desire occasion, presumably these detractors, that in that which they glory they may be found even as we. For such are false apostles, deceitful workers, transforming themselves unto the apostles of Christ.

So, in a sense, Paul here gives this explanation of this perceived difference in the way he is when he's with them. and in fact in their absence. And I'm not so sure that we can get the total understanding about these differences in perception from the Word, but there's clearly a desire of God to work through Paul in these different circumstances in different ways. and you could understand why the world might be critical. Here they're perceiving Paul's behavior being with him as a very different kind of behavior than they're seeing in these letters that he's writing where he's very critical at times and very bold and courageous in the way he transmits information. So it puts us in a position of being really criticized by those around us, but Paul is trying to encourage us by the fact that this is the way the Lord would have him behave in terms of his dealings with the Corinthian church.

Chapter 10, verse 3, this is the New English version, and here it says, for though we walk in the flesh, we are not waging war according to the flesh. So we just got done with the verse 2 where Paul is said, the perception is that we're walking after the flesh. And Paul is responding and saying, although we walk in the flesh, we do not war after the flesh. That sounds like kind of a contradiction, doesn't it? What's your, just kind of, gestalt, your response to this particular verse? For though we walk in the flesh, we do not war after the flesh.

The battle is the Lord's. The war, so to speak, is His, the battle, even though we're in the flesh. Okay, what kind of flesh are we dealing with here? It would seem to me like it's the first flesh is we're human. We're walking. This is where we are today. Our condition, we're here. Right. Greek term sarx for flesh can be interpreted multiple different ways. So is there anything wrong with this flesh in the first part of the verse? The way it's being translated or interpreted? Sounds more like it's speaking of the body, for sure.

The body's not evil of itself. I think that's right, Gene. I think the best interpretation is we're walking in fleshly bodies, right? This is the physical being in the flesh. the flesh motivating the atom nature to respond in the way in fact we so often and so easily respond. This is the physical presence, right? Although we live in the world, we do not wage war as the world does. That's nice. I think that's great, ma'am. I think that's a very nice translation. It's very much a paraphrase, but nevertheless I think it's the way that should be interpreted. Alright, so the walk in the flesh of these earthly bodies that we call flesh, we're not waging war according to the flesh. So, what might that mean, before we get into this in more detail to each one of us?

What war are we waging? Is there war? Do you walk day in and day out as if you're at war? I mean, is that your sense of your existence? I feel like I'm at war with my twin nature. Well, the Holy Spirit is at war. That kind of goes on within me, hopefully. I yield to the Holy Spirit more than the others.

Where is the talks about the principalities and all that? Yeah, we're going to probably get there in a few minutes. But is this war a war against the earthly opposition? Is this a war that's a war going on in heavenly places that we're part of? Or is it, as Gail has said, is this simply a war that we all have within ourselves in terms of the spirit against the flesh? We don't have to make choices about anything after the spirit against the flesh.

Alright. Okay, good. Those are good answers. Let's see if our further look at this can give us further information. First of all, in the flesh, it implies in weakness. And it's a very different thing from walking according to the standards of the flesh as its enemies of charge. So, I mean, the best interpretation is, again, as we've indicated, that we walk in the flesh really probably best represents, you know, the earthly existence. But this warring according to the flesh really is something that the world around us is proceeding as a battleground. How, in fact, if this is a war that's being waged by spiritual bodies, in other words, Paul admits that he fights, but it's the devil and his agents that war against the heavenlies. I mean, and God's one.

I mean, Hebrews 2.14 is so wonderful, I didn't put that down as a verse for you, but let me just read that to you. This is really a verse of tremendous rest.

Hebrews 2.14, forasmuch as his children are partakers of flesh and blood, he also himself likewise took part of the same, meaning the Lord Jesus Christ, that through death he might destroy him that had the power of death, that is the devil.

And when is that destruction done? When was the devil destroyed or are we still waiting? It's done. So this battle, this spiritual battle between God and the heavenlies and Satan and all of his demons and agents really is a battle that's already been effectively accomplished.

Are we taking part in that victory? So then if in fact that victory is already secured, then what's this war that we're talking about here? Well, it's this battlegrounds that ultimately we each have. The battlegrounds against the world system, the battlegrounds against the flesh nature that's in each one of us. The next verse, which we'll get to momentarily, is the weapons of our warfare are not carnal, but they're mighty through God to the pulling down of the strongholds.

Wow. 2 Timothy 2, 3 and 4. I'll just read that, you don't have to turn there. Verse 1, Thou therefore, my son, be strong in the graces of Christ Jesus, and the things that thou hast heard from me among many witnesses, the same commit thou to faithful men who shall be able to teach others also. Verse 3, Thou therefore endure hardness as a good soldier of the Lord Jesus Christ.

No man that wars entangles themselves with the affairs of this life. that he may please him who hath chosen him to be a soldier." You know, Paul was very cognizant of Roman armies and their behavior. So in Paul's writings you see a lot of metaphors that really relate to the battleground. But as he says in 2 Timothy, no man that wars entangles himself with the affairs of this life.

And the reason is that he may please him, the Heavenly Father, who hath chosen us to be soldiers. So the battleground's been established, whether it be war within or war without, that that battleground is one in which we're soldiers of the Lord Jesus Christ. And that's where we turn to Ephesians 6. Let's all turn to Ephesians 6. And we are going to read this, verses 12 through 20. Gene, could you read this for us, please, when you get it in your version? 612. 12 through 20, please.

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Therefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the gospel of peace above all, taking the shield of faith, wherewith ye shall be able to quench the fiery darts of the wicked, and take the helmet of salvation, and the sword of the Spirit which is the word of God, praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints. And for me, that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in bonds, for therein I may speak boldly. that therein I may speak boldly, as I ought to speak." Thank you. I think it's entirely appropriate that verse 11 be added to that, shouldn't it? Put on the whole armor of God, she may be able to stand against the wiles of the devil.

Now, in 2 Corinthians 10.3, the question is, what battleground is this? And I think we could try to really kind of crystallize this in terms of exactly what Paul's meaning, but it really doesn't make any difference, does it? I mean, Paul here is in a position of responding to criticisms that are being brought about his walk and or his existence and his interactions with the church at Corinth. So if it's Paul's battleground is responding to this criticism, that's okay for Ephesians 6.

And if in fact we feel tempted by the adversary, that's okay for Ephesians 6. And in fact The fleshly nature within us is the battleground. That's okay for Ephesians 6. It all works. It doesn't really make any difference what the battleground is. Ephesians 6 still works.

And don't forget Hebrews 2.14. Satan has been destroyed. Our fleshly nature has not been destroyed, but it's been crucified.

So again, I think even though we can think of Paul responding to the criticism, and that's the war that he's carrying on, we can certainly generalize any battleground that we want to choose. The victory's been accomplished, and it's our response by faith that it has, in terms of the armor we have to withstand all these external pressures in our life. Neat. And that's what you call walking in victory. There's going to be battlegrounds even perhaps later on this afternoon that we're going to have to be dealing with, right? And the battlegrounds are different day-to-day, actually sometimes minute-to-minute, but yet the victory's been accomplished. Let's turn now to 4, which very much relates to verse 3. And here is the King James.

For the weapons of our warfare are not carnal. but they're mighty through God to the pulling down of strongholds." Now, strongholds is a really rich term and it suggests that maybe this is more than just warring against the flesh, although in a sense, if you think about it, the power of the Adam nature is a stronghold, is it not, on many of us in terms of our day-to-day existence. What do you think of when you think of the weapons of our warfare?

Does Ephesians 6 come to mind? It does, doesn't it? I think we've already kind of looked at that. This is an old word in the New Testament. It's used here in 1 Timothy 1.18, and the weapons are those of the Lord. Let's turn to 2 Corinthians, just back a few pages to 6-7. We've already had this covered, but Paul says here, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left. So this is, in a sense, the supernatural set of weapons that were, in fact, being provided.

And then in Romans 6.13, that great chapter of Romans that deals with the power of the life of the Lord Jesus Christ within, having been crucified and buried and risen with him, 6.13 Neither yield your members as instruments of unrighteousness unto sin, but yield yourselves unto God as those that are alive from the dead, and your members as instruments of righteousness." So in a sense, those are the weapons. The weapons are the instruments of righteousness. And that, in fact, is the term. Instruments is really what's translated as weapons here in 2 Corinthians 10 and 4. And I love Luke 9. Look at this. I even wrote it here in the text for you.

And when his disciples, James and John, saw this, and this was the response that the citizens of Samaria had to Christ declaring that he was on his way to Jerusalem, Lord, do you want us to command fire to come down from heaven and consume them just as Elijah did? But he, meaning the Lord Jesus Christ, turned and rebuked them and said, you do not know what manner of spirit you are of, for the Son of Man did not come to destroy men's lives, but to save them, and they went to another village. So the idea of fire from heaven or ultimately pistols or machine guns or any other kind of weapon is not what we respond with. We respond with the weaponry that God has so nicely provided for us.

The word of God, our faith, the victory having been accomplished. And I think it asks a very important question, which is one always worth asking every day of our lives. Where's our citizenship? And when our citizenship is as declared in heavenly places, these battlegrounds are only for a short time. And they serve the purpose of God. And what's the will of God for our lives?

Wayne? Well, glorify Him. How about conforming us to the image of the Lord Jesus Christ, which is all kind of tied into those two things also. Mighty before God. And this is in God's eyes by faith. And we could turn to Hebrews 11. There are numerous examples by which God, through his might, by faith, enacted a victorious battleground throughout history. And there are many examples there that relates to some, including David and Daniel.

And to casting down of the strongholds. Again, strongholds is a rich verb. It's an old word meaning to take down or to tear down walls and buildings. And again, Paul uses a military metaphor. We'll not go into details there about this tearing down process that Paul is exemplifying here. So Proverbs 21-22, and you can turn to that later, kind of deals with the concepts in which sinners entrench themselves against reproof.

This is kind of an encasement around this that all opposes itself to Christ. The learning and the eloquence and the philosophical subtleties on which the Corinthians and we prided themselves. So this stronghold could in fact be the earthly sphere and environment in which these people were living. or it could be much bigger than this. But it's something that's encased, that's operational, that in fact can be an empowerment that really creates problems for us as believers. But as Paul said, these things are exalted, but yet they're going to be cast down through the power of the Lord Jesus Christ. So as we cast down these arguments or imaginations that every high thing that exalts itself against the knowledge of God, we bring into every thought captivity of the obedience of Christ. So these imaginations or these arguments, if you will, that are part of the strongholds, these are exemplified in Isaiah and in 1 Corinthians.

We won't have time to go there today. And these are kind of summit tops. In other words, these are kind of These things exist at a very high level and are very impacting on our day-to-day lives. And again, these verses, I think, can go into more detail. We're just not going to have time to cover that here this morning.

I think Paul, through this obedience, lays all That's the feet of Jesus. So verse 5, casting down these arguments or imaginations and every high thing that exalts itself against the knowledge of God and brings them into captivity every thought to the obedience of Christ.

So Paul lays his thoughts at the obedience of Christ. And to the obedience of Christ I think is basically something that we need to consider. What does being obedient to Christ mean? We dealt with this a little bit last week about obedience. Obedience to Christ.

He is our life, and recognizing that is best. Okay. Okay, so Christ our life, and how do we respond to that? Who you are. Alright, good. So that's an act of faith, is it not? So I think whenever we think about obedience, I think the obedience to the faith about what the scripture said about our existence. So that's one way to look at this. Peter in 1 Peter 1, 14-15 said, As obedient children, not fashioning yourselves according to the former lust and ignorance, but as he who hath called you is holy, so be ye holy in all manner of life. Again, my question is, how are you doing at that? I mean, the only way you do well at that is by faith. So the obedience to Christ is the fact that that life that you live is in fact Him living in you.

And so that very much ties into, I think, Paul's response in terms of these strongholds and casting them down from high places. So we'll skip the end of there. I want to finish up here so we keep on schedule. Now, the last verse, I think, is kind of a prophecy, if you will, and it says, in having, the Amplified says, being in readiness to punish every disobedience when your own submission and obedience are fully secured and complete. Now, the Amplified's good here because I think the submission and obedience is looked at as a body, and here we're looking at something prophetic. It's not a matter of our own personal submission and obedience, but in fact, it's the obedience of the body.

So readiness, interestingly enough, is not simply being ready for the clocks to be changed last night. I mean, this is an eagerness and a willingness and really an anticipation. And what's that anticipation for? Well, the anticipation is for all of this disobedience to, in fact, to be cast away.

And in fact, our obedience is fulfilled. And when's our obedience going to be fulfilled? Well, this is in the Greek, it's in the aorist passive subjunctive tense, which basically means that we're the recipients of this action. It's going to take place at one point in time. And subjunctive is we're not quite sure when.

So if you will, this is presumably kind of rapture-related stuff is when all disobedience will become submissive to obedience when, in fact, the Lord Jesus Christ comes and takes his church home. Now you kind of have to read between the lines a little bit, but that's probably the best interpretation here in terms of looking to the heavenly calling. Paul expects that the whole church will become obedient to Christ's will, but the timing of that event is uncertain. So in summary, this morning we've kind of rushed this, and I apologize for that a little bit, but Paul has shown up here now in a position of responding to criticism. We're going to build on that theme over the next few months, in the next four chapters, and Paul is already drawing us to the important fact that as we walk in the flesh, we don't war according to the flesh. The war that we're being part of is part of God's conforming us in a way that our faith is personified in the person of the Lord Jesus Christ. And Paul, I think, anxiously and expectantly looks forward to the fact that this one day will become complete.

Let's pray. Father, thank you for the word as it's so well revealed and we pray appropriately interpreted for us here this morning. We're thankful for the opportunity to build our faith on your word as it constantly and so desirably increases and expands in each of our hearts and souls. And we're thankful for the opportunity to gather together as believers with the freedom to live by the faith in the Lord Jesus Christ that you so graciously provide. In his name we pray. Amen.