Bible Commentaries

Now I Paul myself (Αυτος δε εγω Παυλος — Autos de egō Paulos). Cf. Galatians 5:2. Paul now turns to the third part of the epistle in chapters 10-13 in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in Galatians 6:11.

By the meekness and gentleness of Christ (δια τες πραυτητος και επιεικιας του Χριστου — dia tes prautētos kai epieikias tou Christou). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew 11:29) and felicitated the meek (Matthew 5:5) and he exemplified it abundantly (Luke 23:34). See note on Matthew 5:5 and 1 Corinthians 4:21 for this great word that has worn thin with us. Plutarch combines πραυτης — prautēs with επιεικια — epieikia as Paul does here. Matthew Arnold suggested “sweet reasonableness” for επιεικεια — epieikeia in Plato, Aristotle, Plutarch. It is in the N.T. only here and Acts 24:4 (το επιεικες — to epieikes in Philemon 4:5). In Greek Ethics the equitable man was called επιεικης — epieikēs a man who does not press for the last farthing of his rights (Bernard).

Lowly among you (ταπεινος εν υμιν — tapeinos en humin). The bad use of ταπεινος — tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2, 1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness (απων ταρρω — apōn tharrō) when away (1 Corinthians 7:16). “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick.

I beseech (δεομαι — deomai). So here, but παρακαλω — parakalō in 2 Corinthians 10:1. Perhaps, “I beg” suits the new turn here.

That I may not when present show courage (το μη παρων ταρρησαι — to mē parōn tharrēsai). Articular infinitive (aorist active of ταρρεω — tharreō) in the accusative case with negative μη — mē the direct object of δεομαι — deomai Literally, “I beg the not when present (παρων — parōn nominative present participle agreeing with subject of ταρρω — tharrō in spite of being in the accusative infinitive clause, το μη ταρρησαι — to mē tharrēsai) showing courage.” The example of humility in Christ makes Paul drop “from magisterial exhortation to earnest entreaty” (Plummer).

As if we walked according to the flesh (ως κατα σαρκα περιπατουντας — hōs kata sarka peripatountas). Another sneering charge as made plain by the use of ως — hōs with the participle for the alleged reason.

In the flesh (εν σαρκι — en sarki). But that is a very different thing from walking κατα σαρκα — kata sarka according to the standards of the flesh as his enemies charged. It is easy enough to make insinuations.

We war (στρατευομετα — strateuometha). Literary plural again after λογιζομαι — logizomai in 2 Corinthians 10:2. Old word to lead an army (στρατος — stratos). In N.T. only in the middle as here. Paul admits that he fights, but only the devil and his agents even if wearing the livery of heaven. Paul knew the Roman army well. He knows how to use the military metaphor.

The weapons of our warfare (τα οπλα της στρατειας — ta hopla tēs strateias). Στρατεια — Strateia (old word, in N.T. only here and 1 Timothy 1:18) is campaign and not army as some MSS. have (στρατια — stratia). But both στρατεια — strateia and στρατια — stratia occur in the papyri for the same word (Deissmann, Bible Studies, p. 181f.). For οπλα — hopla (Latin arma) see note on 2 Corinthians 6:7; note on Romans 6:13; note on Romans 13:12.

Of the flesh (σαρκικα — sarkika). See note on 1 Corinthians 3:3; note on 2 Corinthians 1:12. They had accused him of artifices and craft.

Mighty before God (δυνατα τωι τεωι — dunata tōi theōi). This dative of personal interest (ethical dative) can be like αστειος τωι τεωι — asteios tōi theōi (Acts 7:20), in God‘s eyes, as it looks to God.

To the casting down of strongholds (προς καταιρεσιν οχυρωματων — pros kathairesin ochurōmatōn). Καταιρεσις — Kathairesis is old word from καταιρεω — kathaireō to take down, to tear down walls and buildings. Carries on the military metaphor. Οχυρωμα — Ochurōma is old word, common in the Apocrypha, from οχυροω — ochuroō to fortify, and that from οχυρος — ochuros (from εχω — echō to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates.

Casting down imaginations (λογισμους καταιρουντες — logismous kathairountes). The same military figure (καταιρεσις — kathairesis) and the present active participle agreeing with στρατευομετα — strateuometha in 2 Corinthians 10:3 (2 Corinthians 10:4 a parenthesis). The reasonings or imaginations (λογισμους — logismous old word from λογιζομαι — logizomai to reckon, only here in N.T. and Romans 2:15) are treated as forts or citadels to be conquered.

Every high thing that is exalted (παν υπσωμα επαιρομενον — pan hupsōma epairomenon). Same metaphor. υπσωμα — Hupsōma from υπσοω — hupsoō is late Koiné{[28928]}š word (in lxx, Plutarch, Philo, papyri) for height and that figure carried on by επαιρομενον — epairomenon Paul aims to pull down the top-most perch of audacity in their reasonings against the knowledge of God. We need Paul‘s skill and courage today.

Bringing every thought into captivity (αιχμαλωτιζοντες παν νοημα — aichmalōtizontes pān noēma). Present active participle of αιχμαλωτιζω — aichmalōtizō common Koiné{[28928]}š verb from αιχμαλωτος — aichmalōtos captive in war (αιχμη — aichmē spear, αλωτος — halōtos verbal of αλισκομαι — haliskomai to be taken). See note on Luke 21:24. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For noēma (device) see note on 2 Corinthians 2:11.

To the obedience of Christ (eis tēn hupakoēn tou Christou). Objective genitive, “to the obedience unto Christ.” That is Paul‘s conception of intellectual liberty, freedom in Christ. Deissmann (St. Paul, p. 141) calls this “the mystic genitive.”

Being in readiness (εν ετοιμωι εχοντες — en hetoimōi echontes). This very idiom occurs in Polybius, Philo, etc. “Holding in readiness.” In 2 Corinthians 12:14 we have ετοιμως εχω — hetoimōs echō for the same idea (adverb ετοιμως — hetoimōs).

Disobedience (παρακοην — parakoēn). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. Matthew 18:17 for same idea in παρακουω — parakouō). In N.T. only here; Romans 5:19; Hebrews 2:2. In contrast with υπακοη — hupakoē (obedience) rather than the common απειτια — apeithia (Romans 11:30, Romans 11:32).

When your obedience shall be fulfilled (οταν πληρωτηι υμων η υπακοη — hotan plērōthēi humōn hē hupakoē). Indefinite temporal clause with οταν — hotan and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ‘s will soon as came true.

Ye look (λεπετε — Blepete). Either indicative or imperative. Either makes sense but the indicative the best sense.

Before your face (κατα προσωπον — kata prosōpon). They ought to look below the surface. If it is imperative, they should see the facts.

That he is Christ‘s (Χριστου ειναι — Christou einai). Predicate genitive in indirect discourse).

Somewhat abundantly (περισσοτερον τι — perissoteron ti). Comparative, “somewhat more abundantly” than I have, in order to show that he is as true a minister of Christ as his accusers are. Concessive (conditional) clause of third class. For εαν τε — ean te see note on Romans 14:8.

I shall not be put to shame (ουκ αισχυντησομαι — ouk aischunthēsomai). As a convicted impostor or pretentious boaster (Plummer). First future passive, singular number (not literary plural as in 2 Corinthians 10:7).

As if I would terrify you by my letters (ως αν εκποβειν υμας δια των επιστολων — hōs an ekphobein humas dia tōn epistolōn). This use of ως αν — hōs an with the infinitive is seen in the papyri (Moulton, Prolegomena, p. 167) and it is not αν — an in the apodosis (Robertson, Grammar, pp. 974, 1040). The active of this old compound verb means to frighten, to terrify. Here only in N.T. It is common in the lxx (Job 7:14; 33:16). Note plural (letters) here and cf. 1 Corinthians 5:9; 2 Corinthians 2:3.

They say (phasin). Reading of B old Latin Vulgate, but Westcott and Hort prefer πασιν — phēsin (says one, the leader). This charge Paul quotes directly.

Weighty and strong (πησιν — bareiai kai ischurai). These adjectives can be uncomplimentary and mean “severe and violent” instead of “impressive and vigorous.” The adjectives bear either sense.

His bodily presence (βαρειαι και ισχυραι — hē parousia tou sōmatos). This certainly is uncomplimentary. “The presence of his body.” It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12). He had some physical defect of the eyes (Galatians 4:14) and a thorn in the flesh (2 Corinthians 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as “the bald-headed, hook-nosed Galilean.” However that may be, his accusers sneered at his personal appearance as “weak” (η παρουσια του σωματος — asthenēs).

His speech of no account (αστενης — ho logos exouthenēmenos). Perfect passive participle of ο λογος εχουτενημενος — exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech.

What we are (οιοι εσμεν — hoioi esmen). Rather, “what sort” (οιοι — hoioi), not ο — ho (what) nor οι — hoi (who). Literary plural. οιος — Hoios is qualitative just as τοιουτοι — toioutoi (such). Paul‘s quality in his letters when absent (αποντες — apontes) and in his deeds when present (παροντες — parontes) is precisely the same.

To number or compare ourselves (ενκριναι η συνκριναι — enkrinai ē sunkrinai). Paronomasia here, play on the two words. Ενκριναι — Enkrinai is first aorist active infinitive of old verb, but here only in N.T., to judge among, to judge one as worthy to be numbered among as here. The second verb συνκριναι — sunkrinai (first aorist active infinitive of συνκρινω — sunkrinō old verb, in N.T. only here and 1 Corinthians 2:13) originally meant to combine as in 1 Corinthians 2:13 (which see), but here it has the sense of “compare” not found in the old Greek. The papyri use it to mean to decide. Plummer suggests “to pair and compare” for the play on the words here.

Measuring themselves by themselves (εν εαυτοις εαυτους μετρουντες — en heautois heautous metrountes). Or “in themselves.” Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short.

Comparing themselves with themselves (συνκρινοντες εαυτους εαυτοις — sunkrinontes heautous heautois). Associate instrumental case εαυτοις — heautois after συνκρινοντες — sunkrinontes (verb just explained). Paul is not keen to fall into the trap set for him.

Are without understanding (ου συνιασιν — ou suniāsin). The regular form for present active indicative third plural of συνιημι — suniēmi to comprehend, to grasp. Some MSS. have the late form συνιουσιν — suniousin (omega form συνιω — suniō). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians 5:17; 1 Timothy 1:7). Cf. Mark 8:17.

Beyond our measure (εις τα αμετρα — eis ta ametra). “Into the unmeasured things,” “the illimitable.” Old word, here only in N.T.

Of the province (του κανονος — tou kanonos). Old word (καννα — kanna like Hebrew) a reed, a measuring rod. Numerous papyri examples for measuring rod and rules (our word canon). Only twice in N.T., here (also 2 Corinthians 10:15, 2 Corinthians 10:16) and Galatians 6:16 (rule to walk by).

To reach even unto you (επικεσται αχρι και υμων — ephikesthai achri kai humōn). Second aorist middle infinitive of επικνεομαι — ephikneomai old verb, only here and 2 Corinthians 10:14 in N.T. Paul‘s measuring-rod extends to Corinth.

We stretch not ourselves overmuch (ου υπερεκτεινομεν εαυτους — ou huperekteinomen heautous). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). “We do not stretch ourselves out beyond our rights.”

We came even as far as unto you (αχρι και υμων επτασαμεν — achri kai humōn ephthasamen). First aorist active indicative of πτανω — phthanō to come before, to precede, the original idea which is retained in Matthew 12:28 (Luke 11:20) and may be so here. If so, it means “We were the first to come to you” (which is true, Acts 18:1-18).

In other men‘s labours (εν αλλοτριοις κοποις — en allotriois kopois). Αλλοτριος — Allotrios means belonging to another as in Luke 16:12. Paul founded the church in Corinth.

As your faith groweth (αυχανομενης της πιστεως — auxanomenēs tēs pisteōs). Genitive absolute of the present passive participle of αυχανω — auxanō to grow.

We shall be magnified (μεγαλυντηναι — megalunthēnai). First aorist passive infinitive of μεγαλυνω — megalunō old verb (Luke 1:46) to make great (cf. Philemon 1:20 of Christ). Indirect discourse after ελπιδα — elpida (hope) with the construction of ελπιζω — elpizō to hope.

Even unto the parts beyond you (εις τα υπερεκεινα υμων — eis ta huperekeina humōn). Compound adverb (υπερ εκεινα — huperτα ετοιμα — ekeina beyond those places) used as preposition. Found only here and in ecclesiastical writers.

Things ready to our hand (ta hetoima). He had a plenty besides that he could use.

Paul quotes Proverbs 27:2.

Is approved (δοκιμος — dokimos). Accepted (from δεχομαι — dechomai) by the Lord. The Lord accepts his own recommendation (συνιστησιν — sunistēsin see note on 2 Corinthians 3:1.).