2 Corinthians 10 · Robertson's Word Pictures
1Now I Paul myself (Autos de ego Paulos). Cf. Ga 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 Ga 6:11 .
By the meekness and gentleness of Christ (dia tes prautetos ka epieikias tou Christou). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Mt 11:29 ) and felicitated the meek (Mt 5:5 ) and he exemplified it abundantly (Lu 23:34 ). See on Mt 5:15; 1Co 4:21 for this great word that has worn thin with us. Plutarch combines prautes with epieikia as Paul does here. Matthew Arnold suggested "sweet reasonableness" for epieikeia in Plato, Aristotle, Plutarch. It is in the N.T. only here and Ac 24:4 (to epieikes in Php 4:5 ). In Greek Ethics the equitable man was called epieikes, a man who does not press for the last farthing of his rights (Bernard).
Lowly among you (tapeinos en umin). The bad use of 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 (1Co 2:23; 2Co 7:6 ) and his boldness (apon tharro) when away (1Co 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.
2I beseech (deoma). So here, but parakalo in verse 1. Perhaps, "I beg" suits the new turn here.
That I may not when present show courage (to me paron tharresa). Articular infinitive (aorist active of tharreo) in the accusative case with negative me the direct object of deoma. Literally, "I beg the not when present (paron nominative present participle agreeing with subject of tharro in spite of being in the accusative infinitive clause, to me tharresa) 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 (os kata sarka peripatountas). Another sneering charge as made plain by the use of os with the participle for the alleged reason.
3In the flesh (en sark). But that is a very different thing from walking kata sarka according to the standards of the flesh as his enemies charged. It is easy enough to make insinuations.
We war (strateuometha). Literary plural again after logizoma in verse 2. Old word to lead an army (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.
4The weapons of our warfare (ta opla tes strateias). Strateia (old word, in N.T. only here and 1Ti 1:18 ) is
campaign and not army as some MSS. have (stratia). But both strateia and stratia occur in the papyri for the same word (Deissmann, Bible Studies, p. 181f.). For opla (Latin arma) see on 6:7; Rom 6:13; 13:12 .
Of the flesh (sarkika). See on 1Co 3:3; 2Co 1:12 . They had accused him of artifices and craft.
Mighty before God (dunata to theo). This dative of personal interest (ethical dative) can be like asteios to theo (Ac 7:20 ), in God's eyes, as it looks to God.
To the casting down of strongholds (pros kathairesin ochuromaton). Kathairesis is old word from kathaireo, to take down, to tear down walls and buildings. Carries on the military metaphor. Ochuroma is old word, common in the Apocrypha, from ochuroo, to fortify, and that from ochuros (from echo, 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.
5Casting down imaginations (logismous kathairountes). The same military figure (kathairesis) and the present active participle agreeing with strateuometha in verse 3 (verse 4 a parenthesis). The reasonings or imaginations (logismous, old word from logizoma, to reckon, only here in N.T. and Ro 2:15 ) are treated as forts or citadels to be conquered.
Every high thing that is exalted (pan upsoma epairomenon). Same metaphor. Hupsoma from upsoo is late Koine word (in LXX, Plutarch, Philo, papyri) for height and that figure carried on by 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 (aichmalotizontes pan noema). Present active participle of aichmalotizo, common Koine verb from aichmalotos, captive in war (aichme, spear, alotos verbal of aliskoma, to be taken). See on Lu 21:24 . Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For noema (device) see on 2:11.
To the obedience of Christ (eis ten upakoen 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."
6Being in readiness (en etoimo echontes). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In 12:14 we have etoimos echo for the same idea (adverb etoimos).
Disobedience (parakoen). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. Mt 18:17 for same idea in parakouo). In N.T. only here; Ro 5:19; Heb 2:2 . In contrast with upakoe (obedience) rather than the common apeithia (Ro 11:30,32 ).
When your obedience shall be fulfilled (otan plerothe umon e upakoe). Indefinite temporal clause with otan and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true.
7Ye look (Blepete). Either indicative or imperative. Either makes sense but the indicative the best sense.
Before your face (kata prosopon). They ought to look below the surface. If it is imperative, they should see the facts.
That he is Christ's (Christou eina). Predicate genitive in indirect discourse).
8Somewhat abundantly (perissoteron t). 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 ean te see Ro 14:8 .
I shall not be put to shame (ouk aischunthesoma). As a convicted impostor or pretentious boaster (Plummer). First future passive, singular number (not literary plural as in verse 7).
9As if I would terrify you by my letters (os an ekphobein umas dia ton epistolon). This use of os an with the infinitive is seen in the papyri (Moulton, Prolegomena, p. 167) and it is not 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. 1Co 5:9; 2Co 2:3 .
10They say (phasin). Reading of B old Latin Vulgate, but Westcott and Hort prefer phesin (says one, the leader). This charge Paul quotes directly.
Weighty and strong (bareia ka ischura). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense.
His bodily presence (e parousia tou somatos). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Ac 14:12 ). He had some physical defect of the eyes (Ga 4:14 ) and a thorn in the flesh (2Co 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" (asthenes).
His speech of no account (o logos exouthenemenos). Perfect passive participle of exoutheneo, to treat as nothing (cf. 1Co 1:28 ). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Co 1:17; 2:1,4; 2Co 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 (Ac 14:8-12 ), but Eutychus went to sleep on him (Ac 20:9 ). Evidently Paul winced under this biting criticism of his looks and speech.
11What we are (oio esmen). Rather, "what sort" (oio), not o (what) nor o (who). Literary plural. Hoios is qualitative just as toiouto (such). Paul's quality in his letters when absent (apontes) and in his deeds when present (parontes) is precisely the same.
12To number or compare ourselves (enkrina e sunkrina). Paronomasia here, play on the two words. Enkrina 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 sunkrina (first aorist active infinitive of sunkrino, old verb, in N.T. only here and 1Co 2:13 ) originally meant to combine as in 1Co 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 (en eautois eautous 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 (sunkrinontes eautous eautois). Associate instrumental case eautois after sunkrinontes (verb just explained). Paul is not keen to fall into the trap set for him.
Are without understanding (ou suniasin). The regular form for present active indicative third plural of suniem, to comprehend, to grasp. Some MSS. have the late form suniousin (omega form sunio). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Eph 5:17; 1Ti 1:7 ). Cf. Mr 8:17 .
13Beyond our measure (eis ta ametra). "Into the unmeasured things," "the illimitable." Old word, here only in N.T.
Of the province (tou kanonos). Old word (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 verse 15,16 ) and Ga 6:16 (rule to walk by).
To reach even unto you (ephikestha achr ka umon). Second aorist middle infinitive of ephikneoma, old verb, only here and verse 14 in N.T. Paul's measuring-rod extends to Corinth.
14We stretch not ourselves overmuch (ou uperekteinomen eautous). 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 (achr ka umon ephthasamen). First aorist active indicative of phthano, to come before, to precede, the original idea which is retained in Mt 12:28 (Lu 11:20 ) and may be so here. If so, it means "We were the first to come to you" (which is true, Ac 18:1-18 ).
15In other men's labours (en allotriois kopois). Allotrios means belonging to another as in Lu 16:12 . Paul founded the church in Corinth.
As your faith groweth (auxanomenes tes pisteos). Genitive absolute of the present passive participle of auxano, to grow.
We shall be magnified (megalunthena). First aorist passive infinitive of megaluno, old verb (Lu 1:46 ) to make great (cf. Php 1:20 of Christ). Indirect discourse after elpida (hope) with the construction of elpizo, to hope.
16Even unto the parts beyond you (eis ta uperekeina umon). Compound adverb (uper, ekeina, beyond those places) used as preposition. Found only here and in ecclesiastical writers.
Things ready to our hand (ta etoima). He had a plenty besides that he could use.
17Paul quotes Pr 27:2 .
18Is approved (dokimos). Accepted (from dechoma) by the Lord. The Lord accepts his own recommendation (sunistesin, see on 2Co 3:1f. ).
2 Corinthians 11