From here to the end of the letter, Paul identifies the views of false teachers. Here are the relevant passages that speak about the false teachers, their accusations against Paul, and their sin in the church (for more on this subject, see the “Introduction” above).
(2 Cor. 10:2) I ask that when I am present I need 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.
(2 Cor. 10:10-12) For they say, “His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible.” 11 Let such a person consider this, that what we are in word by letters when absent, such persons we are also in deed when present. 12 For we are not bold to class or compare ourselves with some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding.
(2 Cor. 11:4) If one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully.
(2 Cor. 11:12-13) But what I am doing I will continue to do, so that I may cut off opportunity from those who desire an opportunity to be regarded just as we are in the matter about which they are boasting. 13 For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ.
(2 Cor. 11:15) [Satan disguises himself as an angel of light…] Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds.
(2 Cor. 11:20-21) For you tolerate it if anyone enslaves you, anyone devours you, anyone takes advantage of you, anyone exalts himself, anyone hits you in the face. 21 To my shame I must say that we have been weak by comparison. But in whatever respect anyone else is bold—I speak in foolishness—I am just as bold myself.
(2 Cor. 13:2) I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again I will not spare anyone.
Paul spoke about these false teachers to alert the entire church (cf. 12:19; 13:11-13). It appears that this vocal contingent of false teachers kept accusing Paul of worldly standards and motives (v.2). Paul had been accused of being bold at a distance, but weak in person. Here is how he navigates this situation.
(10:1) “Now I, Paul, myself urge you by the meekness and gentleness of Christ—I who am meek when face to face with you, but bold toward you when absent!”
Paul’s adversaries in Corinth accused him of being timid and weak: “His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible” (2 Cor. 10:10). They argued that he wrote the “severe letter,” but he won’t speak with such severity in person. Garland explains, “To use an image from a popular film, some in Corinth had been inclined to regard Paul as if he were like the Wizard of Oz when he was finally exposed as a fraud. The wizard frightened people when he hid behind his curtain pulling levers and projecting a menacing image on a large screen with noisy sound effects. But he turned out to be bumbling and timorous when met face-to-face without his elaborate props to shield him. To their mind, Paul cuts a sorry figure when he is present with them and only dares to browbeat them in letters when he is safely out of reach (10:1, 10).”[]
Imagine hearing this if you were Paul. There would be a tendency to overcompensate and become authoritarian. Instead, Paul writes that he isn’t timid, but he is gentle and meek (praytēs, cf. Mt. 11:29). These words express a strength that is under control. Meekness is not weakness. It is the conscious choice to restrain power for a purpose—like a 900-pound horse giving a child a calm ride. Paul was willing to come with “severity” (2 Cor. 13:10) or with the “rod” of discipline (1 Cor. 4:21).
“Meek when face to face” (tapeinos) is the word “humble.” Paul’s enemies thought that calling Paul “meek” or “humble” was an insult. Later, Paul asks the Corinthians if they wished he was harsher (2 Cor. 11:20-21).
(10:2) “I ask that when I am present I need 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.”
“I ask” (deomai) means “to ask for something pleadingly” (BDAG, p.218). So much for the idea that Paul wasn’t bold! He is literally “begging”[] them that he wouldn’t need to be bold.
Paul was willing to be bold, but he doesn’t want to. He doesn’t want to exert his strong personality or leverage his apostolic authority if he doesn’t need to. Paul didn’t want to lead like worldly leaders do. He states that he uses arguments to influence others—not his authority.
(10:3) “For though we walk in the flesh, we do not war according to the flesh.”
Paul was in the flesh, but he didn’t operate according to the flesh.[] While he was still an embodied human, he wasn’t controlled by his sinful nature.
(10:4) “For the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses.”
“Divinely powerful for the destruction of fortresses.” Paul’s “weapons” were principally ones of persuasion—not coercion. He viewed his mission as offensive—not defensive. Satan still holds power over the world (2 Cor. 4:4; 1 Jn. 5:19), but our job is to invade Satan’s strongholds (Mt. 16:18).
The expression “destruction of fortresses” was used for literal fortresses (Prov. 21:22 LXX), but it was also used by Philo of Alexandria “figuratively of a stronghold prepared by persuasive words against the honour of God (Confusion of Tongues, 129).”[] Cynic and Stoic philosophers (like Seneca) used this imagery “to describe the fortification of the soul by reasonable arguments to render it impregnable under the attack of adverse fortune.”[]
(10:5) “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ.”
Paul lists the three major components of fighting in siege warfare: (1) destroying the fortress, (2) taking captives, and (3) punishing the resistance.[] Paul wanted to go to battle with the false belief systems of these contrary teachers in Corinth. If they wanted a fight, then he would bring them one through argumentation over the truth. And Paul was confident that he could win.
The language of “taking thoughts captive” is aggressive language. This shows our role in spiritual growth. Of course, Paul is taking thoughts captive—not people. We do not attack people, but the strongholds that imprison them. Our job is to “proclaim release to the captives” (Lk. 4:18).
Spiritual warfare is not about angels and demons with bows and arrows, but it centers around ideas and truth claims (“arguments,” “speculations,” “knowledge,” “thoughts”). Truth is what matters most in the spiritual realm. The purpose of this spiritual combat is to agree with Christ in minds, and consequently, in our lives.
“Every lofty thing” (pan hypsōma epairomenon) refers to “the world of ancient warfare and denotes a tower or raised rampart.”[]
We need to develop a healthy distrust of the thoughts running through our heads and cultivate the discipline of holding them up against the light of God’s word. Moreover, this passage would support the practice of apologetics—not just doctrinal heresy—because Paul refers to “every lofty thing raised up against the knowledge of God” (v.5).
“We are taking every thought captive.” The word “thought” (noēma) is also rendered as “mind” or “design.” Paul uses this same word to describe Satan’s “schemes” (2 Cor. 2:11), how Satan has “blinded the minds of the unbelieving” (2 Cor. 4:4), or how the “minds” of the Corinthians have been “led astray,” much like how the Serpent deceived Eve (2 Cor. 11:3). Hence, Garland writes, “Satan holds their minds hostage, and Paul is prepared to fight a pitched battle to liberate them.”[]
(10:6) “And we are ready to punish all disobedience, whenever your obedience is complete.”
The application of verses 3-5 is wide-reaching,[] because Paul refers to “every lofty thing” and taking “everything thought captive” (v.5). However, the immediate application refers to this local situation in Corinth. Paul wants to see the church in Corinth agree with God before he tries to bring any sort of discipline against the false teachers. This type of discipline is not specified, but it deals directly with the false apostles and those rebellious to the truth (2 Cor. 11:4, 13-15). Later, Paul states that many in Corinth had continued in sexual immorality and idolatry, and he was going to bring church discipline for this (2 Cor. 12:21; 13:2). Of course, Paul’s ideal is to “work with you” (2 Cor. 1:24).
(10:7) “You are looking at things as they are outwardly. If anyone is confident in himself that he is Christ’s, let him consider this again within himself, that just as he is Christ’s, so also are we.”
Paul’s adversaries were trying to subvert his authority by questioning his apostleship. In a sense, if they could show that he was a false teacher, then they would’ve shown that he doesn’t even belong to Christ. Paul’s response was that they were judging by appearances, rather than Paul’s calling, character, and commission by God.
“You are looking” (blepete) should be translated as an imperative,[] because it is almost always translated this way in Paul’s letters (1 Cor. 8:9; 10:12, 18; 16:10; Gal. 5:15; Eph. 5:15; Phil. 3:2; Col. 2:8). NLT renders this correctly: “Look at the obvious facts.” Kruse translates this as, “Look at what is patently obvious!” This is in contrast to only looking at the “outwardly” and judging Paul “according to the flesh” (2 Cor. 5:16; cf. 2 Cor. 10:1, 10).
(10:8) “For even if I boast somewhat further about our authority, which the Lord gave for building you up and not for destroying you, I will not be put to shame.”
Paul could boast in the fact that God used him to plant this church (similar to 2 Cor. 3:1-5). Later, Paul writes, “The authority which the Lord gave me for building up and not for tearing down” (2 Cor. 13:10).
(10:9) “For I do not wish to seem as if I would terrify you by my letters.”
The false teachers accused Paul of being timid in person, but Paul claimed that this was false (v.2). Now, he refutes the other lie—that his letters were “terrifying” or authoritarian. Paul realizes that his letters may have come off as aggressive, but this wasn’t his authorial intent.
(10:10) “For they say, ‘His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible.’”
“For they say, ‘His letters are weighty and strong.’” Paul’s critics were arguing that he comes off strong in written form, but he was timid and lacks rhetorical skills in person. At the very least, we shouldn’t miss that Paul was an impressive writer. Indeed, even his critics admit this.
“His personal presence is unimpressive.” Greco-Roman culture placed a high premium on the looks of a speaker. The Greek writer Epictetus writes, “A man needs also a certain kind of body, since if a consumptive comes forward, thin and pale, his testimony no longer carries the same weight” (Epictetus, Dissertations 3.22.86). Paul took numerous beatings and severe torture. He also had physical ailments (2 Cor. 12:7-9; Gal. 4:15). This makes sense of the early church history that Paul was “a man of small stature, with a bald head and crooked legs, in a good state of body, with eyebrows meeting and nose somewhat hooked” (Acts of Paul, 3).
Garland argues, however, that this description is not only apocryphal, but it could actually be complimentary of Paul’s appearance.[] He cites other examples that use similar language to refer to handsome generals and even emperors. He concludes, “In my opinion, we have no reliable witness to Paul’s physical appearance and should avoid speculations about it.”[]
“His speech contemptible.” From a mind as brilliant as Paul’s, this is hard to believe. However, Greek was Paul’s second language, and he likely lacked the rhetorical polish of the Greek sophists.
(10:11) “Let such a person consider this, that what we are in word by letters when absent, such persons we are also in deed when present.”
Instead of defending his appearance or speaking skills, Paul argues that he is consistent in his character—both in writing (“in word”) and in person (“in deed”). He argues that he is gentle (v.1), but not weak.
(10:12) “For we are not bold to class or compare ourselves with some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding.”
The false teachers were creating their own arbitrary standards of true spirituality, and then self-fulfilling their own standard, consequently “commending” themselves (cf. 2 Cor. 3:1). Paul wanted nothing to do with this.
They were comparing themselves with themselves. This was a “popular method used by teachers to attract pupils in Paul’s day was to compare themselves with other teachers (cf. Oxyrhynchus Papyrus, 2190).”[] Garland writes, “Boasting about one’s status and achievements and comparing oneself favorably against others were routine tactics for those who aimed at gaining a following for themselves.” In fact, in the ancient world, a “person’s race, upbringing, education, status, physique, pursuits, and positions held were all fair game in sizing up their relative merits and standing.”[]
Instead of comparing himself with the false teachers’ gifts, Paul compared himself by his suffering for Christ (cf. 2 Cor. 11:23-29). He refused to compare himself with them in a boastful, competitive way.
Paul might even be speaking with sarcasm here. In a sense, he is saying, “I wouldn’t dare compare myself with such impressive people!” This explains quite a bit later in the letter as to why Paul calls himself a “fool” and “out of his mind” for boasting (2 Cor. 11:21ff).
(10:13-14) “But we will not boast beyond our measure, but within the measure of the sphere which God apportioned to us as a measure, to reach even as far as you. 14 For we are not overextending ourselves, as if we did not reach to you, for we were the first to come even as far as you in the gospel of Christ.”
The false teachers may have been trying to take credit for this church—even though Paul was the one who planted it. God had assigned this field to Paul, and the false teachers were “trespassing”[] into his field because they were trying to usurp something that God hadn’t given to them. These false teachers were boasting “in other men’s labors” (v.15). They needed to learn “not to boast in what has been accomplished in the sphere of another” (v.16). Paul says that he can rightly boast in God’s work, because God is the ultimate cause (v.17).
“Sphere” (kanōn) was “a means to determine the quality of something, rule, standard” (BDAG). It is the root word for the term “canonicity.” Paul isn’t being territorial with this church in Corinth. Rather, he is rejecting the views of the false teachers that Paul has no authority in this church. Paul counters that he received this sphere of authority and influence from God himself.
(10:15-16) “Not boasting beyond our measure, that is, in other men’s labors, but with the hope that as your faith grows, we will be, within our sphere, enlarged even more by you, 16 so as to preach the gospel even to the regions beyond you, and not to boast in what has been accomplished in the sphere of another.”
Paul points out that he wasn’t boasting or taking credit for someone else’s work. This doesn’t exclude working with others in ministry (cf. 1 Cor. 3:6-9), but he wanted to be entrepreneurial in his ministry. In his letter to the Romans, Paul writes that he aims to make it all the way to Spain (Rom. 15:20, 24).
(10:17) “But he who boasts is to boast in the Lord.”
It would have been easy for Paul to boast in his ministry accomplishments, but he rounds off this section by reminding his readers to boast in Christ. This is similar to 1 Corinthians 1:31, which also cites Jeremiah 9:24. Harris writes, “For the Christian, only boasting ‘in the Lord’ is legitimate—that is, boasting of what Jesus Christ has done for him (Gal 6:14) or through him (Rom 15:18; cf. Acts 14:27), or can do through him.”[] This is similar to Jesus’ teaching for his disciples on Earth (Lk. 10:17-20).
(10:18) “For it is not he who commends himself that is approved, but he whom the Lord commends.”
This brings back the theme Paul address in 2 Corinthians 3:1-3. Letters of commendation are irrelevant compared to God’s approval. Paul possessed God’s approval, and all these false teachers possessed were flimsy pieces of papyrus (i.e. letters of commendation).
What are differences between meekness in leadership versus weakness in leadership?
What might be differences in viewing conflict as only between human opponents versus viewing conflict as part of a spiritual war?
David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 432.
Paul Barnett, The Second Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 460.
Colin G. Kruse, 2 Corinthians: An Introduction and Commentary, vol. 8, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 169.
Colin G. Kruse, 2 Corinthians: An Introduction and Commentary, vol. 8, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 169.
Colin G. Kruse, 2 Corinthians: An Introduction and Commentary, vol. 8, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 169.
David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 435.
Colin G. Kruse, 2 Corinthians: An Introduction and Commentary, vol. 8, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 170.
David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 437.
Paul Barnett, The Second Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 466.
Colin G. Kruse, 2 Corinthians: An Introduction and Commentary, vol. 8, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 171.
David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 448.
David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 448-449.
Colin G. Kruse, 2 Corinthians: An Introduction and Commentary, vol. 8, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 174.
David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 452.
Paul Barnett, The Second Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 486.
Murray J. Harris, “2 Corinthians,” in The Expositor’s Bible Commentary: Romans through Galatians, ed. Frank E. Gaebelein, vol. 10 (Grand Rapids, MI: Zondervan Publishing House, 1976), 384.
James is an elder at Dwell Community Church, where he teaches classes in theology, apologetics, and weekly Bible studies.
