A.T. Robertson Commentary 2 Corinthians 10

Now I Paul myself (Αυτος δε εγω Παυλος). 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 Ga 6:11.

By the meekness and gentleness of Christ (δια τες πραυτητος κα επιεικιας του Χριστου). 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 on Mt 5:15; 1 Corinthians 4:21 for this great word that has worn thin with us. Plutarch combines πραυτης with επιεικια as Paul does here. Matthew Arnold suggested "sweet reasonableness" for επιεικεια in Plato, Aristotle, Plutarch. It is in the N.T. only here and Ac 24:4 (το επιεικες in Php 4:5). In Greek Ethics the equitable man was called επιεικης, a man who does not press for the last farthing of his rights (Bernard).

Lowly among you (ταπεινος εν υμιν). The bad use of ταπεινος, 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 2:23; 2 Corinthians 7:6) and his boldness (απων θαρρω) 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 (δεομα). So here, but παρακαλω in verse 1. Perhaps, "I beg" suits the new turn here.

That I may not when present show courage (το μη παρων θαρρησα). Articular infinitive (aorist active of θαρρεω) in the accusative case with negative μη the direct object of δεομα. Literally, "I beg the not when present (παρων nominative present participle agreeing with subject of θαρρω in spite of being in the accusative infinitive clause, το μη θαρρησα) 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). Another sneering charge as made plain by the use of ως with the participle for the alleged reason.

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

We war (στρατευομεθα). Literary plural again after λογιζομα in verse 2. Old word to lead an army (στρατος). 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). Στρατεια (old word, in N.T. only here and 1 Timothy 1:18) is

campaign and not army as some MSS. have (στρατια). But both στρατεια and στρατια occur in the papyri for the same word (Deissmann, Bible Studies, p. 181f.). For οπλα (Latin arma) see on 6:7; Romans 6:13; 13:12.

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

Mighty before God (δυνατα τω θεω). This dative of personal interest (ethical dative) can be like αστειος τω θεω (Acts 7:20), in God's eyes, as it looks to God.

To the casting down of strongholds (προς καθαιρεσιν οχυρωματων). Καθαιρεσις is old word from καθαιρεω, to take down, to tear down walls and buildings. Carries on the military metaphor. Οχυρωμα is old word, common in the Apocrypha, from οχυροω, to fortify, and that from οχυρος (from εχω, 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 καθαιρουντες). The same military figure (καθαιρεσις) and the present active participle agreeing with στρατευομεθα in verse 3 (verse 4 a parenthesis). The reasonings or imaginations (λογισμους, old word from λογιζομα, 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 (παν υψωμα επαιρομενον). Same metaphor. Hυψωμα from υψοω is late Koine word (in LXX, Plutarch, Philo, papyri) for height and that figure carried on by επαιρομενον. 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). Present active participle of αιχμαλωτιζω, common Koine verb from αιχμαλωτος, captive in war (αιχμη, spear, αλωτος verbal of αλισκομα, 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 νοημα (device) see on 2:11.

To the obedience of Christ (εις την υπακοην του Χριστου). 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."