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2Co_10:5. How the πρὸς καθαίρ . ὀχυρωμ . is executed by the ἡμεῖς (the logical subject in 2Co_10:4): inasmuch as we pull down thoughts (Rom_2:15), i.e. bring to nothing hostile deliberations, resolutions, plans, calculations, and the like, raising themselves like fortresses against Christ. More precise definitions (Grotius and many others: “ratiocinationes philosophorum,” comp. Ewald; “subtleties,” Hofmann; “thoughts of their own,” behind which men screen themselves from the urgent knowledge of God) are not warranted by the context, nor yet by the contrast of γνῶσις τ . θ ., since this is meant objectively (in opposition to de Wette, who understands thoughts of self-conceited wisdom). Also against Olshausen’s opinion, that Paul is censuring specially the pretended wisdom of the Christ-party, it is to be observed that he is speaking, not simply of the working against Corinthian opponents, but against enemies in general. The figurative expression of destruction by war, καθαιροῦντες , was very naturally suggested by the image which had just gone before, and which is immediately afterwards taken up again by ὕψωμα ( ἐπέμεινε τῇ τροπῇ , ἵνα πλείονα ποιήσῃ τἠν ἔμφασιν , Chrysostom); and the subsequent ἐπαιρόμ . emphatically corresponds to i.
καὶ πᾶν ὕψωμα κ . τ . λ .] and every exalted thing (rampart, castle, tower, and the like, comp. Aq. Psa_18:34, and see in general, Schleusner, Thes. V. p. 427), which is lifted up against the (evangelical) knowledge of God (the knowledge of God κατʼ ἐξοχήν ), that this may not become diffused and prevailing. The real meaning of the figurative ὕψωμα is equivalent to that of ὀχύρωμα , 2Co_10:4; the relation to λογισμούς is, however, correctly defined by Bengel: “cogitationes species, altitudo genus.”
The enemy, who is thus vanquished by the destruction of his high places, is πᾶν νόημα , i.e. not all reason (Luther; comp. Vulgate: “omnem intellectum”), as if πάντα νοῦν were used, but (comp. on 2Co_3:14, 2Co_4:4) every creation of thought, every product of the human thinking faculty. The λογισμοί before named belong to this, but Paul here goes on to the whole general category of that, which as product of the νοῦς takes the field against Christianity. All this is by Paul and his companions brought into captivity, and thereby into subordination to Christ, after the bulwarks are destroyed, etc. Thus the holy war comes to the goal of complete victor.
εἰς τὴν ἱπακοὴν τοῦ Χ .] so that this πᾶν νόημα , which previously was hostile to Christ, now becomes obedient and subject to Christ. By this is expressed the conversion to Christ, which is attained through the apostolic working, consequently a leading captive ἀπὸ δουλείας εἰς ἐλευθερίαν , ἀπὸ θανάτου πρὸς ζωὴν , ἐξ ἀπωλείας πρὸς σωτηρίαν , Chrysostom. The condition ὑπακοὴ τοῦ Χριστοῦ is conceived of as a local sphere, into which the enemy is led captive. Comp. Luk_21:24; Tob_1:10; 1Ki_8:46; 3 Esdr. 2Co_6:16; Jdt_5:18. Apart from this conception, Paul would have written τῇ ὑπακοῇ τοῦ Χριστοῦ , or simply τῷ Χριστῷ . Comp. Rom_7:23. Kypke, Zachariae, Flatt, Emmerling, Bretschneider, connect εἰς τ . ὑπακ . τ . Χ . with πᾶν νόημα , and take εἰς as contra. But in that case Paul would have written very unintelligibly, and by the change of the preposition (previously κατά ) would have simply led the reader astray; besides, the αἰχμαλωτίζοντες , without εἰς τ . ὑπακ . τ . Χ ., would remain open and incomplete; finally, 2Co_10:6 shows that he conceived the ὑπακοὴ Χριστοῦ as the goal of the working, consequently as belonging to αἰχμαλ . Comp. also Rom_1:5; Rom_16:26.