(4) For the weapons of our warfare . . .--We learn from the earlier words of 1Thessalonians 5:8, yet more from the later ones of Ephesians 6:11-16, what these were--the energies of spiritual powers given by the Eternal Spirit.

To the pulling down of strong holds.--The phrase is essentially military, used in the LXX. for the capture and destruction of fortresses (Lamentations 2:2; Proverbs 21:22); "casting down the strength" (1 Maccabees 5:65); "pulled down the fortress" (8:10). He speaks as if leading an attack on the strong defences of the powers of evil, possibly thinking of the great system of idolatry and impurity enthroned at Corinth and throughout the Empire, possibly of those of pride and obstinate rebellion in the hearts of his individual opponents. The context favours the latter interpretation. It has been suggested (Stanley, in loc.) that the Apostle's language may have been coloured by national memories of the wars against the Cilicians carried on by Pompeius, which ended in the reduction of one hundred and twenty fortresses and the capture of more than 10,000 prisoners.

Verse 4. - Weapons (see 2 Corinthians 6:7; Romans 6:13). Not carnal. He did not rely on the mere "arm of flesh," or on earthly sword or panoply. Mighty through God; literally, powerful for God; i.e. either

(1) powerful for the cause of God, or

(2) powerful in his estimate. To the pulling down of strongholds. The word for "pulling down," which implies the entire clearance of an obstacle, is only found in the New Testament in this Epistle (vers. 4, 8; 2 Corinthians 13:10). The word for "strongholds" is found here alone. These "fortresses" were the opposition aroused by factious and hostile partisans, and he hoped to subdue them by the strong exercise of apostolic authority (l Corinthians 4:21; 5:1-5). Dean Stanley suggests a reminiscence of the hundred and twenty Cilician fortresses pulled down by Pompey; but I think that these general allusions are often pressed too far.

10:1-6 While others thought meanly, and spake scornfully of the apostle, he had low thoughts, and spake humbly of himself. We should be aware of our own infirmities, and think humbly of ourselves, even when men reproach us. The work of the ministry is a spiritual warfare with spiritual enemies, and for spiritual purposes. Outward force is not the method of the gospel, but strong persuasions, by the power of truth and the meekness of wisdom. Conscience is accountable to God only; and people must be persuaded to God and their duty, not driven by force. Thus the weapons of our warfare are very powerful; the evidence of truth is convincing. What opposition is made against the gospel, by the powers of sin and Satan in the hearts of men! But observe the conquest the word of God gains. The appointed means, however feeble they appear to some, will be mighty through God. And the preaching of the cross, by men of faith and prayer, has always been fatal to idolatry, impiety, and wickedness.For the weapons of our warfare,.... By "warfare" is here meant, not that which is common to all believers, who are enlisted as volunteers under the captain of their salvation, and fight his battles, and are more than conquerors through him; but what is peculiar to the ministers of the Gospel; and designs the ministerial function, or office, and the discharge of it. So the Levitical function, or the ministerial service of the Levites, is called "the warfare of the service", Numbers 8:25. The ministry of the word is so styled, because that as war is waged in defence of men's rights, properties, and liberties, and for the weakening of an enemy's power and possessions, and for the enlargement of kingdoms and dominions; so this is in defence of the truths and liberty of the Gospel, that they may continue and abide; for the weakening of Satan's kingdom, by delivering the lawful captives, taking the prey from the mighty, turning souls from the power of Satan to God, and translating them from the kingdom of darkness into the kingdom of Christ Jesus; and so for the enlargement of his kingdom, by spreading the Gospel far and near. The "weapons" with which this warfare is managed are the Scriptures of truth, the sword of the Spirit, the word of God; and which indeed are an armoury, out of which may be taken weapons of all sorts, both offensive and defensive; such as serve both to establish and secure the doctrines of the Gospel, and to refute the errors of the wicked: to which may be added all those gifts which Christ has received for, and gives to men, qualifying them for the work of the ministry, and for the understanding of the sacred writings; together with all those means made use of by them for their improvement in spiritual knowledge; such as diligent reading the word of God, and the labours of his faithful servants, frequent meditation thereon, and earnest prayer to God for more light and experience. Also the various graces of the Spirit, with which they are endued, may be taken into the account; such as the breast plate of faith in Christ, and love to himself, his people, word, ordinances, cause, and interest; the helmet of salvation, hope, the girdle of truth and faithfulness, and the excellent grace of patience to endure all hardships, reproaches, insults, afflictions, and persecutions, cheerfully; and finally, all the acts of their ministration, such as preaching, prayer, the administration of ordinances, and laying on of censures, with the consent of the church. Now these weapons

are not carnal; such as the men of the world fight with, not the temporal sword; for Christ sent forth his apostles without that, naked and unarmed amidst their enemies, his kingdom not being of this world, and so not to be defended and propagated in such a way; or as the weapons the false apostles used, such as natural eloquence, fleshly wisdom, carnal reason, cunning craftiness, the hidden things of dishonesty, and great swelling words of vanity; or they were not weak and impotent, which is sometimes the signification of "flesh"; see Genesis 6:3

but mighty through God: powerful and effectual through the blessing of God, and the influences of his grace and Spirit for the conversion of sinners, the edification of saints, the defence of truth, the confutation of error, the destruction of Satan's kingdom, and the enlargement of Christ's: for these weapons are not powerful of themselves; they are passive instruments, which are only efficacious when used by a superior hand; when the Gospel ministration is attended with "the demonstration of the Spirit, and of power"; and then they are serviceable

to the pulling down of strong holds. The allusion seems to be to the falling of the walls of Jericho, at the sound of ram's horns, which must be ascribed not to those instruments, which were in themselves weak and despicable, but to the power of God that went along with the sound of them. By strong holds are meant, the strong holds of sin and Satan; such as unbelief, pride, hardness of heart, &c. with which the heart of man is walled (so , "the walls of the heart", Jeremiah 4:19) against God and Christ, and the Gospel of the grace of God, and by which Satan fortifies himself, and keeps the palace and goods in peace, until the everlasting doors are thrown open, which were bolted and barred; and these walls of defence are pulled down by the King of glory, who enters in, which is usually done by the power of God, in the ministry of the Gospel: so sins are called strong holds, fortresses, and bulwarks, by the Talmudists (k), who give this as the sense of Ecclesiastes 9:14

"a little city, this is the body; "and few men in it", these are the members; "and there came a great king against it, and besieged it", this is the evil imagination, lust, or concupiscence; and built against it "great bulwarks", or fortresses, , "these are iniquities".''

And so Philo the Jew (l) speaks of , "the firm munitions of vice" being broken down. Or else by them may be meant the fortresses of a man's own righteousness, holiness, good works, and moral duties, in which he entrenches, and thinks himself safe: which the Spirit of God, in the ministry of the word, blows a blast upon, and which are cast down by it, that revealing a better righteousness, even the righteousness of Christ; or else the fleshly wisdom, rhetorical eloquence, and sophisms of false teachers, with which they endeavoured to fortify themselves against the doctrines of the Gospel, but in vain.

(k) T. Bab. Nedarim, fol. 32. 2.((l) De Confusione Linguarum, p. 335.