Perhaps in the fifth verse, which is an expansion of "the casting down of strong holds," a special reference to the Corinthians begins to be felt: at all events they might easily apply it to themselves. "Casting down imaginations," the Apostle says, "and every high thing that is exalted against the knowledge of God." "Imaginations" is probably a fair enough rendering of λογισμούς, though the margin has "reasonings," and the same word in Rom. ii. 15 is rendered "thoughts." To what it applies is not very obvious. Men do certainly fortify themselves against the Gospel in their thoughts. The proud wisdom of the Greek was familiar to the Apostle, and even the obvious fact that it had not brought the world salvation was not sufficient to lower its pride. The expression has sometimes been censured as justifying the _sacrificium intellectus_, or as taking away freedom of thought in religion. To think of Paul censuring the free exercise of intelligence in religion is too absurd; but there is no doubt that, with his firm hold of the great facts on which the Christian faith depends, he would have dealt very summarily with theories, ancient or modern, which serve no purpose but to fortify men against the pressure of these facts. He would not have taken excessive pains to put himself in the speculator's place, and see the world as he sees it, with the most stupendous realities left out; he would not have flattered with any affected admiration that most self-complacent of mortals--the wise of this world. He would have struck straight at the heart and conscience with the spiritual weapons of the Gospel; he would have spoken of sin and judgment, of reconciliation and life in Christ, till these great realities had asserted their greatness in the mind, and in doing so had shattered the proud intellectual structures which had been reared in ignorance or contempt of them. "Thoughts" and "imaginations" must yield to things, and make room for them: it was on this principle Paul wrought. And to "thoughts" or "imaginations" he adds "every high thing [ὕψωμα] that exalts itself against the knowledge of God." The emphasis is on "every"; the Apostle generalises the opposition which he has to encounter. It may not be so much in the "thoughts" of men, as in their tempers, that they fortify themselves. Pride, which by the instinct of self-preservation sees at once to the heart of the Gospel, and closes itself against it; which hates equally the thought of absolute indebtedness to God and the thought of standing on the same level with others in God's sight,--this pride raises in every part of our nature its protest against the great surrender. It is implied in the whole structure of this passage that "the knowledge of God" against which every high thing in man rises defiantly is a humbling knowledge. In other words, it is not speculative merely, but has an ethical significance, which the human heart is conscious of even at a distance, and makes ready to