II. CORINTHIANS 10, 5. 235

What the apostle was thus confident he could cast down were wxaginations (Xoyio-ftov's), thoughts^ i. e. the opinions, or con- victions of those who set themselves and the deductions of their own reason against the truth of God. Compare 1 Cor. 1, 17-31, and Rom. 1, 21-23. Aiid every high thing (vi/^w/ta), every tower, or fortress ; the same as ox^pw/xa in v. 4. Not persons, but thoughts, are intended by this figure. It is every thing which the pride of human reason exalts against the knoioledge of God ; i. e, that revelation of himself which God has made in the gospel. 1 Cor. 3, 18-20. The conflict to which the apostle here refers is that between truth and error, between the wisdom of God and the wisdom of the world. When the gospel was first proclaimed it found itself in conflict with all the forms of religion and philosophy then prevailing among men. To the wise of this world the gospel appeared as foolishness. It was, however, the^ wisdom and power of God. The conflict then begun has continued ever since, and is now as deadly as at any former period. Men of science and philosophers are as confident in their conclusions, and as much disposed to exalt themselves, or their opinions against the knowledge of God as ever. There is no doubt as to the issue of this contest. It is a contest between God and man, in which, of course, God must prevail. The instructive lesson which the apostle designs here to mculcate is, that this war- fare must not be conducted on the part of the advocates of the gospel, with carnal weapons. They must not rely upon their own resources and attempt to overcome their enemies by argument. They must not become philosophers and turn the gospel into a philosophy. This Avould be to make it a hu- man conflict on both sides. It would be human reason against human reason, the intellect of one man against the intellect of another man. Paul told the Corinthians in his former epistle, that he did not appear among them as a philosopher, but as a witness ; he came not with the words of man's wisdom ; he did not rely for success on his powers of argument or of per- suasion, but on the demonstration of the Spirit. The faith, which he . laboured to secure, was not to be founded on the wisdom of men, but on the power of God ; not on arguments addressed to the understanding, but on the testimony of God. That testimony has the same effect which intuition has. It reveals the truth to the mind and conscience as self-evident; and therefore it cannot be resisted. A rationalistic Christian, a philosophizing theologian, therefore, lays aside the divine