2 Coríntios 10:3-5

DISCOURSE: 2037
EFFICACY OF THE GOSPEL

2 Coríntios 10:3. Though we walk in the flesh, we do not war after the flesh: (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

EVERY thing, however good, may be made to appear in a disadvantageous light, if we choose to put a perverse construction upon it: and the more diligent any person is in approving himself to God, the more must he expect to suffer from misrepresentation and calumny. His humility will be called superstition; his zeal, ostentation; his devotion, enthusiasm; and his whole deportment, hypocrisy. No man ever laboured to do what was right more than the Apostle Paul; yet no man was ever more calumniated. There was no self-denial which he did not exercise, no suffering which he did not cheerfully endure, for the good of others: yet through the artifices of false teaches, who sought to establish their own influence on the ruins of his, every thing he did became to him an occasion of reproach. There were great disorders in the Corinthian Church, which he sought to rectify. He in the first instance adopted the mildest methods: when these were ineffectual, he threatened to exert his apostolic authority: when still he could not prevail, he was extremely averse to use the necessary seventy; and forbore to do it, in hopes that his lenity might conciliate their regards, and reduce them to a willing obedience. But they construed all this change of conduct as the result of guile, or timidity. They considered him as influenced by a view to his own carnal interests, and as being unworthy of their respect in proportion as he strove to merit it. Of this he complains in the passage before us. He assures his adversaries that, though like other men he was still encompassed with infirmities, he was not actuated by any considerations of ease, or honour, or interest, but was intent on mortifying every evil thought in himself, as well as of checking it in them: and that, as he was impelled by a sense of duty in the whole of his conduct towards them, so, if his present kind entreaties should be without effect, he was ready and determined to exert his apostolic authority in casting out of the Church all obstinate offenders, and in inflicting on them also, by his miraculous powers, some heavy judgment.
This seems to be the import of the text as it stands connected with the context. But if we divest it of the peculiarities arising from the occasion, we shall find in it a summary view of the effects produced by the Gospel in the Apostle’s own mind, and, through his instrumentality, on the minds of others also. In discoursing upon it we shall be led to shew,

I. The opposition which sinners make to God—

We might here lay open the actions of men, and shew their contrariety to the commands of God. But the text speaks of “imaginations and of high things which exalt themselves,” not merely against the authority, but “even against the knowledge, of God.” We must therefore mark the rebellion of men as it shews itself in their “thoughts” which serve as “strong-holds” in which they are intrenched and fortified, and by means of which they exclude God from their hearts.

They fortify themselves then,

1. By proud thoughts—

[It is scarcely credible that such an insect as man should exalt himself with such impious presumption in the presence of his God. If we assert the authority of God, and vindicate his claim to their hearts, they reply, like Pharaoh, “Who is the Lord that I should obey his voice? I know not the Lord; neither will I obey his voice [Note: Êxodo 5:2. See also Salmos 12:4 and Jeremias 44:16.].”]

2. By unbelieving thoughts—

[We declare what will certainly be the issue of the contest; and that, if they will not bow to the sceptre of his grace, they shall be broken in pieces with a rod of iron [Note: Salmos 2:9.]: and that, if they will not have Christ to reign over them, he will call forth his executioners to slay them before him [Note: Lucas 19:27.]. But not one word of this will they believe. They deny that God will ever execute his threatenings, or that they have any thing to fear at his hands [Note: Salmos 94:7. with Malaquias 2:17.]

3. By worldly thoughts—

[When we summon them to surrender themselves up to God, they tell us, that at some more convenient season they may listen to us; but at present they are so occupied with the cares or pleasures of life, that they cannot find leisure for such concerns as these. To all our pressing invitations, they either answer, more civilly, “I pray thee have me excused,” or, more rudely, “I cannot come [Note: Lucas 14:18.].”]

4. By self-righteous thoughts—

[When they are driven, as it were, from their out-posts, they raise interior fortifications with great zeal and industry: they encompass themselves with “works of righteousness,” and there insist upon stipulations and agreements with God. They will pay him such a tribute; they will perform such services; they will surrender up a portion of their hearts, provided their old friends and allies may be permitted to continue unmolested in the remainder. The terms of the Gospel are too humiliating for them: and rather than they will come like Benhadad, trusting solely on the mercy of the king of Israel [Note: 2 Kings 20:31, 32.], they will die in the breach, and be buried in the ruins of their citadel.]

5. By desponding thoughts—

[God’s entrance into the heart is not unfrequently obstructed by these, as much as by any other thoughts whatever. And it is surprising to see with what obstinacy they are defended. Sinners will even bring Scripture itself to support them against God, and to justify their rejection of his proffered mercy. They are as studious to persuade themselves that “there is no hope” for them, as once they were to assure themselves that there was no ground for fear [Note: Ezequiel 37:11.Jeremias 2:25.]

But impregnable as these “strong-holds” appear, God can “cast them down.” To evince this, we proceed to shew,

II.

The means by which God overcomes them—

God in this warfare does not make use of “carnal weapons”—
[The sword of the civil magistrate is not wanted in it. It may indeed be properly used to suppress any evils which injure society, and to protect the godly in the free enjoyment of religious liberty [Note: Romanos 13:3.]: but it must not be put forth to propagate the truth [Note: Zacarias 4:6.]. Let Mahometans bathe their swords in blood, and Papists kindle their fires, to make proselytes to their religion; but God abhors such measures; and has declared, that “they who take the sword shall perish with the sword [Note: Mateus 26:52.].”

Neither are his servants to call in artifice to their aid. They are indeed, in some sense, to “become all things to all men, that by all means they may save some [Note: 1 Coríntios 9:22.]:” but they are not to make any sinful compliances: they are to stand upon their own ground: they must “have their conversation in the world, not with fleshly wisdom, but with simplicity and godly sincerity [Note: 2 Coríntios 1:12.];” they must not attempt to exercise craft, or to “catch men by guile [Note: 2 Coríntios 12:16.];” but, “renouncing the hidden things of dishonesty, they must commend themselves to every man’s conscience in the sight of God [Note: 2 Coríntios 4:2.].”

Nor is oratory of any use in this warfare. St. Paul was qualified beyond most to fight with this weapon, if he had judged it expedient: but he laid it aside as an incumbrance: he knew that, instead of advancing the interests of his Lord, it would “render the cross of Christ of none effect [Note: 1 Coríntios 1:17.]:” and therefore he determined to “preach not with the enticing words of man’s wisdom [Note: 1 Coríntios 2:4.],” or “in the words which man’s wisdom teacheth, but in those only which the Holy Ghost teacheth [Note: 1 Coríntios 2:13.].”]

That which he renders effectual, is the simple preaching of the Gospel—
[The law is usually that which first shakes the foundations of the citadel, and batters down the fortifications with which it was encompassed: yea, the Gospel itself also is at first alarming, because it proposes a remedy to persons perishing in their sins, and consequently apprises them of their danger, which they were not before aware of. But when it has convinced them of their guilt and misery, then it speaks peace unto their souls; and sweetly constrains them to yield up themselves unreservedly to God, as their reconciled God and Saviour [Note: 2 Coríntios 5:14.] — — —

Not that it has this power in itself: it is in itself as weak as was the sound of rams’ horns which cast down the walls of Jericho [Note: Josué 6:20.]: but it is “mighty through God;” and, when accompanied by the operations of his Spirit, it compels the stoutest rebel to deliver up the keys of his citadel, and surrender at discretion.]

The victories gained by this are perfect and complete—
[The victories obtained by carnal weapons, may be followed by the subjugation of the vanquished people: but no conqueror could expect his newly acquired subjects to become instantly his active and faithful allies. Yet this invariably follows the triumphs of the Gospel: the vanquished sinner begins to fight as zealousy for God as ever he fought against him. Moreover, as his thoughts and imaginations were the strongholds and fortifications whereby he maintained his stand against God, so now they are employed in his service, and are instrumental in repelling all the attacks of his enemies: “they are brought, not only into captivity, but also into obedience to Christ.”

Now he entertains humble thoughts, abhorring himself for ever rebelling against so gracious a God and Saviour; and detesting the base servitude to which he submitted under the government of Satan. These, in proportion as they are entertained, form a very strong rampart around his soul.

Now he cherishes also jealous thoughts, aware of the subtilty of his great adversary, and of the traitors which yet remain within his own bosom. He stands upon his watch-tower, and guards every avenue whereby his enemy may again approach to hurt him.

Now also he raises up grateful thoughts, magnifying and adoring that love wherewith his blessed Lord has loved him, and that grace whereby his God and Father has distinguished him [Note: 1 João 3:1.]. These form a bulwark that may defy all the confederate hosts of earth and hell.

Now moreover he forms resolute thoughts. He is menaced by an ungodly world; but he sets them all at defiance. Is he told that he shall be imprisoned and put to death for his adherence to Christ? He answers, “None of these things move me, neither count I my life dear unto myself [Note: Atos 20:24.];” “I am willing not only to be bound, but also to die for my Lord’s sake [Note: Atos 21:13.]:” “Yea, if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all, and desire that you also will joy and rejoice with me [Note: Filipenses 2:17.].”

In short, he labours that “every thought” which can give advantage to the enemy, may be “cast down,” and every thought which can maintain the authority and promote the honour of God, may be established in the soul: so entirely does Christ overcome the strong man, and convert to his own use all his spoils [Note: Lucas 11:21.]

We may learn from hence,
1.

How to judge of our conversion—

[Our words or actions are a very inadequate criterion whereby to judge: for, though they must of necessity be good if we are converted, and a want of piety in them will incontestably prove us unconverted, yet there may be nothing manifestly exceptionable in them, while we are still ignorant of Christ and of his salvation. But the thoughts will form an infallible rule of judgment. “As a man thinketh in his heart,” says Solomon, “so is he [Note: Provérbios 23:7.].” Examine therefore whether proud, unbelieving, worldly, self-righteous, and desponding thoughts are subdued within you; and whether humble, jealous, grateful, and resolute thoughts are in habitual exercise. Far be it from us to say, that men are not to employ their thoughts about worldly things; for their duties in social life absolutely require that they should do so: but, to whatever point our thoughts lead us when they are wholly unconfined, that will shew the real disposition of our minds: if we are carnal and worldly, our thoughts will be running out after things of a carnal and worldly nature: if, on the contrary, we are spiritual, then will our thoughts, which are known to God only, be spiritual and heavenly.]

2. How to act when we are converted—

[What is spoken proverbially in reference to the expenditure of money, may very fitly be applied to this subject; ‘Take care of little things; and great ones will take care of themselves.’ Be attentive to your thoughts; and we shall have no fear about your actions. There is not any thing done, but it has been previously transacted in the thoughts. The heart is the womb in which every thing is first conceived, whether it be good or evil [Note: Tiago 1:15.]. Out of the abundance that is there, will the mouth speak, and the members act [Note: Mateus 12:34.]. Let us then attend to the advice of Solomon, “Keep thy heart with all diligence, for out of it are the issues of life [Note: Provérbios 4:23.].” Let us endeavour to train the thoughts for God. Let us not suffer them to roam without restraint; but frequently arrest them, and inquire into their nature and tendency. Then shall we become ornaments to our holy profession, and acquire an increasing meetness for heaven, where “every” thought will indeed be captivated to the obedience and enjoyment of Christ.]