2. I beseech you, that I may not be bold<\/em> ] Literally, I entreat the not being bold<\/strong>. Compliance or non-compliance with this request rested entirely with the Corinthians. The word here translated beseech<\/em> is not the same as the one used in the last verse.<\/p>\n with that confidence, wherewith I think to be bold<\/em> ] It does not clearly appear from this passage what St Paul meant to do when he arrived at Corinth. He speaks of ‘pulling down of strongholds,’ of ‘casting down whatever exalteth itself’ against Christ. But he never says what he intends to do. Calvin (1) interprets the passage of excommunication. Others (2) of bodily punishments, such as those inflicted on Elymas (Act 13:6-11<\/span>), or on Ananias and Sapphira (Act 5:1-10<\/span>). Or (3) we may regard it as referring to the authoritative proclamation of the Gospel by one fully inspired, which must of necessity bring about in the end the disappearance of error. This is thought to be implied by 2Co 10:11<\/em><\/span>, which implies the immediate exercise when present, of the same power which when absent is exercised by letter. But a comparison of 2Co 10:11<\/em><\/span> with 1Co 4:21<\/span>; 1Co 5:1-5<\/span> would lead to the idea of a formal delivery over to Satan of those who wilfully corrupted the doctrine of Christ, and gainsaid the authority of His Apostle. See note on 1Co 5:5<\/span>. The word rendered ‘bold’ here is not the same as that in the former part of the verse. It implies (1) to dare, (2) to bear oneself boldly, i.e. to others<\/em>, while the former word seems to imply confidence in oneself<\/em>.<\/p>\n against some<\/em> ] i.e. the false teachers.<\/p>\n according to the flesh<\/em> ] See ch. 2Co 5:16<\/span>; Rom 8:1<\/span>.<\/p>\n That I may not be bold – <\/B>I entreat you so to act that I may not have occasion to exercise the severity which I fear I shall be compelled to use against those who accuse me of being governed wholly by worldly motives and policy. In other words, that I may not be compelled to be bold and decisive in my measures by your improper conduct.<\/P> Which think of us – <\/B>Margin, reckon. They suppose this; or, they accuse me of it. By the word us here Paul means himself, though it is possible also that he speaks in the name of his fellow apostles and laborers who were associated with him, and the objections may have referred to all who acted with him.<\/P> As if we walked – <\/B>As if we lived or acted. The word walk in the Scriptures is often used to denote the course or manner of life; see the Rom 4:12<\/span>, note; 2Co 5:7<\/span>, note.<\/P> According to the flesh – <\/B>see the note on 2Co 1:17<\/span>. As if we were governed by the weak and corrupt principles of human nature. As if we had no higher motive than carnal and worldly policy. As if we were seeking our own advantage and not the welfare of the world. The charge was, probably, that he was not governed by high and holy principles, but by the principles of mere worldly policy; that he was guided by personal interests, and by worldly views – by ambition, or the love of dominion, wealth, or popularity, and that he was destitute of every supernatural endowment and every evidence of a divine commission.<\/P> <\/p>\n Verse 2<\/span>. Some, which think of us as if we walked according to<\/B><\/I> <\/B>the flesh.<\/B><\/I>] As it is customary for cowards<\/I> and overbearing men<\/I> to threaten<\/I> the weak<\/I> and the timid<\/I> when present<\/I>; to bluster<\/I> when absent<\/I>; and to be very obsequious<\/I> in the presence of the strong<\/I> and courageous<\/I>. This conduct they appear to have charged against the apostle, which he calls here walking after the flesh<\/I>– acting as a man who had worldly ends<\/I> in view, and would use any means<\/I> in order to accomplish them.<\/P><\/p>\n It is true, (saith the apostle), when I have been with you I have made it my business to behave myself with all obliging sweetness, not using that authority which I might have used; and I beseech you, as not to blame me for that, (remembering the meekness and gentleness of Christ), so by your conversation not to force me to another kind of conversation amongst you; that you would not constrain me to a severer behaviour towards you when I am present with you, to be so free with some of you, as at present I am resolved to be; such, I mean, as have traduced me, as if I <\/P> walked according to the flesh, that is, not guided by the Holy Spirit of God, and the directions of his word, but by some external, carnal considerations, respecting my own profit, pleasure, or reputation, indulging my own passions or corrupt affections. Walking after the flesh is opposed to a walking after the Spirit, Rom 8:1<\/span>. He walketh after the flesh, to whom the fleshly appetite is the principle, rule, and end of his actions; as he, on the contrary, to whom those habits of grace which are wrought in the soul by the Holy Spirit, or the Spirit himself more immediately by his motions or impulses, are the principle of his actions, and the word dictated by the Spirit is the rule of his actions, and the glory of God is the end of his actions, is truly said to walk after the Spirit. <\/P> <\/p>\n 2. I beseech you<\/B>Intimatingthat, as he can beseech<\/I> in letters, so he can be severe intheir presence. <\/P> that I may not be<\/B>thatI may not have to<\/I> be bold, &c. <\/P> with that confidence<\/B>thatauthoritative sternness.<\/I> <\/P> I think<\/B>I am minded<\/I>to be. <\/P> as if we walked according tothe flesh<\/B>His Corinthian detractors judged of him bythemselves, as if he were influenced by fleshly motives, the desireof favor or fear of giving offense, so as not to exercise hisauthority when present.<\/P><\/p>\n But I beseech you, that I may not be bold when I am present<\/strong>,…. That is, he entreated them that they would so behave for the future, that he might have no occasion, when he came among them, to use that power and authority they called boldness, which he had received from Christ for edification, and not destruction; as for that asperity and roughness with which he wrote, and which was thought to be too severe, it was in order to reclaim them, and so prevent that sharpness he was empowered by Christ to use: for though he had said in his former epistle, 1Co 4:21<\/span> “shall I come unto you with a rod or in love? and in the spirit of meekness?” he chose to come in the latter, rather than with the former; namely, not<\/p>\n with that confidence wherewith<\/strong>, says he,<\/p>\n I think to be bold<\/strong>: by “confidence” he means the faith of miracles he was possessed of, and particularly the power he, and other apostles had, of striking dead or blind incorrigible offenders, or of delivering them to Satan to undergo some corporeal punishment; which he had been thinking of, and reasoning about in his own mind, and was almost come to a conclusion concerning it, to inflict it upon, and with it to be bold,<\/p>\n against some which think of us as if we walked according to the flesh<\/strong>; who not barely thought so within themselves, but reasoned the matter with others, and would fain persuade them to believe that they did walk in a carnal manner; not that they had the face to say, that they walked after the dictates of corrupt nature, or lived in open vice and profaneness; but that they walked in craftiness, had their conversation in the world with fleshly wisdom, seeking their own worldly interest and secular advantage; which is denied by the apostle, 2Co 1:12<\/span> and was the real case, and true picture of the false teachers themselves.<\/p>\n I beseech <\/B> (<\/SPAN><\/span>). So here, but <\/SPAN><\/span> in verse 1<\/span>. Perhaps, “I beg” suits the new turn here.<\/P> That I may not when present show courage <\/B> ( <\/SPAN><\/span>). Articular infinitive (aorist active of <\/SPAN><\/span>) in the accusative case with negative <\/SPAN><\/span> the direct object of <\/SPAN><\/span>. Literally, “I beg the not when present (<\/SPAN><\/span> nominative present participle agreeing with subject of <\/SPAN><\/span> in spite of being in the accusative infinitive clause, <\/SPAN><\/span>) showing courage.” The example of humility in Christ makes Paul drop “from magisterial exhortation to earnest entreaty” (Plummer).<\/P> As if we walked according to the flesh <\/B> ( <\/SPAN><\/span>). Another sneering charge as made plain by the use of <\/SPAN><\/span> with the participle for the alleged reason. <\/P> <\/p>\n But I beseech you [ ] <\/SPAN><\/span>. In ver. 1, parakalw is used for beseech. It is doubtful whether the two words can be strictly distinguished as indicating different degrees of feeling. It may be said that deomai and its kindred noun dehsiv are frequently used of prayer to God, while parakalw occurs only twice in this sense, Mt 26:53<\/span>; 2Co 12:8<\/span>. On the other hand, parakalw is used of God ‘s pleading with men, while in the same passage deomai is used of men’s entreating men; ch. 5 20. Rev., in ver. 1, renders entreat, which, according to older English usage, is the stronger word, meaning to prevail by entreaty, just as persuade, which originally meant to use persuasion, now signifies to prevail by persuasion. <\/P> The construction of the passage is difficult. Literally it is : I pray the not showing courage when present, with the confidence, etc. The sense is : I pray you that you may not make it necessary for me to show, when I am present, that official peremptoriness which I am minded to show against those who charge me with unworthy motives. <\/P> May not be bold – think to be bold [ – ] <\/SPAN><\/span>. The A. V. thus misses the distinction between the two verbs. The former signifies to be stout – hearted or resolutely confident in view of one’s conscious strength or capacity; the latter, to carry this feeling into action; to dare. The distinction is not easy to represent by single English words. It might be approximately given by brave and bold, though, in common usage, this distinction practically disappears. QarjrJhsai does not so much emphasize fearlessness as the tore positive quality of cheerful confidence in the presence of difficulty and danger, the sense which appears in the earlier usage of brave as gay (see the various uses in Shakespeare). Hence Rev. is on the right line in the use of courage, from cor heart, through the French coeur. Rev. renders, show courage – be bold. In classical Greek, the kindred noun qarsov is sometimes, though not often, used in a bad sense, audacity, as in Homer, where Minerva is rebuking Mars for exciting strife among the gods with stormy or furious courage (qarsov ahton “Iliad,” 21, 395). So the reckless daring of Hector is described qarsov muihv the effrontery of a fly (” Iliad, ” 17, 570).<\/P> <\/p>\n <\/strong><\/p>\n 1) “But I beseech you,”<\/strong> (deomai de) “Now I request,” adding emphasis to his appeal to the better intentioned ones in the church, that they resist and rebuke those who circulated demeaning, derogatory charges against him, 1Co 4:13<\/span>; 1Co 4:21<\/span>.<\/p>\n 2) “That I may not be bold when I am present with that confidence.”<\/strong> (to me paron tharresai to pepoithesei) “not being present to be bold in the confidence;” Paul had confidence to believe that through his letter the better brethren of the church might be embolden to stand up and speak out against the complainers, murmurers, and stink-toters against him.<\/p>\n 3) “Wherewith I think to be bold against some,”<\/strong> (he logizomai tolmesai epi tinas) “which I calculate to be daring toward certain ones;” if the loose charges against me are still being circulated when I arrive. These opposers were self-servers, false teachers and false prophets, Jud 1:10<\/span>; Jud 1:13<\/span>; Jud 1:16<\/span>; Jud 1:19<\/span>; 1Pe 2:3<\/span>; 1Pe 2:10-12<\/span>.<\/p>\n 4) “Which think of us,”<\/strong> (tous logizomenous hemas) “Those who consider us,” or reason concerning us; These malicious accusers of Paul did not know or understand the things of the spirit, having only the natural mind, 1Co 2:14<\/span>.<\/p>\n 5) “As if we walked according to the flesh,”<\/strong> (hos kata sarka peripatountas) “as if we conducted ourselves after the manner of the flesh,” as if we were motivated solely by fleshly desires, as these murmuring unregenerate wolves or jackals in sheep’s clothes were, 2Co 2:17<\/span>; 2Co 4:2<\/span>; 2Co 11:13-15<\/span>.<\/p>\n 2. I beseech you, that I may not be bold, when I am present. Some think, that the discourse is incomplete, and that he does not express the matter of his request. (746) I am rather of opinion, however, that what was wanting in the former clause is here completed, so that it is a general exhortation. “Show yourselves docile and tractable towards me, that I may not be constrained to be more severe.” It is the duty of a good pastor to allure his sheep peacefully and kindly, that they may allow themselves to be governed, rather than to constrain them by violence. Severity, it is true, is, I acknowledge, sometimes necessary, but we must always set out with gentleness, and persevere in it, so long as the hearer shews himself tractable. (747) Severity must be the last resource. “We must,” says he, “try all methods, before having recourse to rigor; nay more, let us never be rigorous, unless we are constrained to it.” In the mean time, as to their reckoning themselves pusillanimous and timid, when he had to come to close quarters, he intimates that they were mistaken as to this, when he declares that he will stoutly resist face to face the contumacious (748) “They despise me,” says he, “as if I were a pusillanimous person, but they will find that I am braver and more courageous than they could have wished, when they come to contend in good earnest.” From this we see, when it is time to act with severity — after we have found, on trial being made, that allurements and mildness have no good effect. “I shall do it with reluctance,” says Paul, “but still I have determined to do it.” Here is an admirable medium; for as we must, in so far as is in our power, draw men rather than drive them, so, when mildness has no effect, in dealing with those that are stern and refractory, rigor must of necessity be resorted to: otherwise it will not be moderation, nor equableness of temper, but criminal cowardice. (749) <\/p>\n Who account of us. Erasmus renders it — “Those who think that we walk, as it were, according to the flesh.” The Old Interpreter came nearer, in my opinion, to Paul’s true meaning — “ Qui nos arbitrantur, tanquam secundum carnem ambulemus;” — (“Those who think of us as though we walked according to the flesh;” (750)) though, at the same time, the phrase is not exactly in accordance with the Latin idiom, nor does it altogether bring out the Apostle’s full meaning. For λογιζεσθαι is taken here to mean — reckoning or esteeming. (751) “They think of us,” says Paul, “or they take this view of us, as though we walked according to the flesh.” <\/p>\n To walk according to the flesh, Chrysostom explains to mean — acting unfaithfully, or conducting one’s self improperly in his office; (752) and, certainly, it is taken in this sense in various instances in Paul’s writings. The term flesh, however, I rather understand to mean — outward pomp or show, by which alone the false Apostles are accustomed to recommend themselves. Paul, therefore, complains of the unreasonableness of those who looked for nothing in him except the flesh, that is, visible appearance, as they speak, or in the usual manner of persons who devote all their efforts to ambition. For as Paul did not by any means excel in such endowments, as ordinarily procure praise or reputation among the children of this world, (Luk 16:8<\/span>,) he was despised as though he had been one of the common herd. But by whom? (753) Certainly, by the ambitious, who estimated him from mere appearance, while they paid no regard to what lay concealed within. <\/p>\n (746) “ Et le sens seroit, Ie vous prie, afin qu’il ne faille point vser de hardiesse;” — “And the meaning would be, I beseech you, in order that I may not have occasion to use boldness.” <\/p>\n (747) “ Docile et traittable;” — “Teachable and tractable.” <\/p>\n (748) “ Aux rebelles et obstinez;” — “The rebellious and obstinate.” <\/p>\n (749) “ Couardice ou nonchalance;” — “Cowardice or indifference.” <\/p>\n (750) Wiclif (1380) renders it: “that demen” (i.e., judge) “ us as if we wandren aftir the fleisch.” Tyndale (1534,) Cranmer (1539,) and Geneva (1557,) read as follows: “which repute us as though we walked carnally.” Rheims (1582) — “which thinke us as though we walke according to the flesh.” — Ed. <\/p>\n (751) “The sense is, ‘I entreat, I say, that I may not have to be bold when I am present, with that confidence, wherewith I intend to be bold against certain, who regard me as walking after the flesh,’ i.e., guided by worldly principles. There seems to be a paraniomasia in λογίζομαι and λογιζομένους, which, if introduced into English, may perhaps be best expressed by reckon. ” — Bloomfield. — Ed. <\/p>\n (752) “ Nec satis recte (ut opinor) Chrysostomus κατὰ σάρκα perinde exposuit, acsi accusaretur Apostolus eo nomine quod Spiritu Dei non duceretur, sed pravis carnis affectibus;” — “Nor is it altogether with propriety, in my opinion, that Chrysostom has explained κατὰ σάρκα, as if the Apostle were accused on this ground — that he was not led by the Spirit of God, but by the depraved affections of the flesh.” — Beza — Ed. <\/p>\n (753) “ Mais qui estoyent ceux qui le mesprisoyent ainsi ?” — “But who are those that despised him thus?” <\/p>\n (2) But I<\/strong> beseech you . . .<\/strong>There is, of course, an implied warning, almost a menace, in the entreaty. He would fain be spared the necessity for boldness when he and those of whom he speaks meet face to face; but if the necessity comes it will be the worse for them. They reckon him as walking after the flesh, with low and selfish aims and tortuous arts. (Comp. 2Co. 1:17<\/span>; Rom. 8:12-13<\/span>; 1Co. 1:26<\/span>.) He reckons that he has daring enough to confront those who take that estimate of him.<\/p>\n 2<\/strong>. <\/strong> But<\/strong>, here, may be omitted in thought; and I beseech you <\/strong> is a reiteration (though a different Greek word) of the same phrase in the previous verse. That<\/strong>, is essentially dependent upon beseech you<\/strong>, in 2Co 10:1<\/span>. Paul begs that he may not need to be bold; especially may not be obliged to display a boldness destructive to his assailants. <\/p>\n Confidence<\/strong> Official, apostolic firmness. <\/p>\n Some<\/strong> This some <\/strong> is the arraigned, but unnamed, party of assailants. <\/p>\n According to the flesh<\/strong> As a false apostle, deceiving the people for my own self-interest.<\/p>\n 2Co 10:2<\/span><\/em><\/strong>. <\/strong>As if we walked according to the flesh<\/em><\/strong><\/strong> “As if in my conduct and ministry I regulated myself by carnal considerations, by low and mercenary views.” <\/p>\n 2Co 10:2<\/span> . After the previous relative clause, the is in substance resumed by means of , and that in such a way that has its adversative reference in the contents of the relative clause (Hartung, Partikell.<\/em> I. p. 174; Klotz, ad Devar.<\/em> p. 377), and the now substituted for betrays the increasing earnestness softened by the mention of Christ’s gentleness and meekness. Emmerling and Rckert refer not to the Corinthians, but to God<\/em> : “but I pray God that I when present may not be obliged to act with the confidence and boldness,” etc. So also Ewald and Hofmann. But how strangely Paul would have written, if he had left his to stand quite abruptly at the very beginning of the new address! It is all the more arbitrary not to refer also to the readers, and not to be willing to supply a with from the previous . Chrysostom and most expositors rightly give it this reference. And how little does what is attached to (observe especially . . .) sound like the contents of prayer!<\/p>\n <\/em><\/p>\n . . .] I entreat the not being courageous in presence, i.e<\/em> . that I may not when present<\/em> (this has the emphasis) be of brave courage with the confidence<\/em> , etc. The meaning is: that you may not let it come to this, that I<\/em> , etc. Comp. Chrysostom: . . . On the infinitive with the article<\/em> , see Buttmann, neut. Gr.<\/em> p. 225 [E. T. 261]. The nominative<\/em> with the infinitive is quite according to Greek usage. See Khner, II. p. 344; Matthiae, p. 1248. The is not specially fiducia in Deum<\/em> (Grotius, against the context), but generally the official confidentia, assurance<\/em> .<\/p>\n ] with which I reckon<\/em> (am minded) to be bold towards certain people<\/em> , etc. On , comp. Herod. vii. 176; Xen. Anab<\/em> . ii. 2. 13; 1Ma 4:35 ; 1Ma 6:19 ; LXX. 1Sa 18:25<\/span> ; Jer 26:3<\/span> ; and on , 2Co 11:21<\/span> ; Hom. Il<\/em> . x. 232; Maetzner, ad Antiph.<\/em> p. 173. Others, such as the Vulgate, Anselm, Luther, Beza, Piscator, Estius, Er. Schmid, Calovius, Bengel, Semler, Schulz, take passively<\/em> ( qua efferri ducor<\/em> , Emmerling). In that case we should have had an with , because in this lay the most essential point of the hostile criticism; besides, the boldness of the expression, which lies in the correlation of , would be obliterate.<\/p>\n .] against certain, who reckon us<\/em> , etc., is to be connected with , since only by the erroneous course of taking the previous , as passive would the connection with be required (Luther, Beza, Estius, Emmerling, also Billroth).<\/p>\n denotes quosdam, quos nominare nolo<\/em> . See on 1Co 15:12<\/span> . These are then characterized in their definite quality by . See on Luk 18:9<\/span> , and Doederl. ad Oed. Col.<\/em> p. 296.<\/p>\n ] as people who walk according to the standard of the flesh<\/em> . with the participle as the object of a verb of believing or saying. See Khner, II. p. 375. Comp. Rom 8:36<\/span> ; 1Co 4:1<\/span> ; LXX. Gen 31:15<\/span> , al.<\/em> The is not an expression of weakness<\/em> , [299] since <\/em><\/strong> denotes the moral<\/em> conduct. Hence the meaning is: as those, whose way of thinking and of acting follows<\/em> , not the influence of the Holy Spirit, but the lusts opposed to God, which have their seat in the materio-psychical nature of man<\/em> . Comp. on Rom 8:4<\/span> . This general interpretation is not at variance with the context, since, in fact, a would have shown such a demeanour in the apostle’s position as his opponents blamed him for, bold at a distance, timid when near, full of the fear of men and of the desire to please men. In that special<\/em> accusation there was therefore expressed this general<\/em> one of the ; , , , Chrysostom. Thus the expression is to be explained from the immediate context, and not of the reproach made to him by the representatives of a false spirituality, that he acted on too free principles<\/em> (Ewald).<\/p>\n [299] Beza: “non alio praesidio freti, quam quod prae nobis ferimus, qui videlicet homines sumus viles, si nihil aliud quam hominem spectes.” Comp. Bengel, Mosheim, Flatt, Emmerling, also Billroth.<\/p>\n 2 But I beseech you<\/em> , that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 2. That I may not be bold<\/strong> ] That you necessitate me not. Non nisi coactus hoc facio, <\/em> said that emperor that subscribed a warrant to put one to death.<\/p>\n<\/p>\n With that confidence<\/strong> ] It was but confidence, but they made the worst of it, and called it boldness, Quam vitio verterunt.<\/em> Evil will never speaks well. <\/p>\n 2.<\/strong> ] but<\/strong> (however this may be, assuming this character of me to be true or not, as you please; or, notwithstanding that I may have been hitherto among you) I pray (you)<\/strong> (not, God<\/em> , as Bengel (1), al.) that I may not<\/strong> ( <\/strong> sets the object of in a stronger light, see reff.) when present<\/strong> (‘as I intend to be:’ ‘ at my next visit<\/em> ’) have to be bold<\/strong> (see above) with the confidence<\/strong> (official peremptoriness, and reliance on my authority) with which I reckon<\/strong> ( am minded<\/em> : not passive, ‘ am reckoned<\/em> ,’ as Vulg., Luther, Beza, Estius, Bengel, al., which, as Meyer remarks, would naturally require with to be bold towards [against] some, (namely) those who reckon (of) us as walking according to the flesh<\/strong> ( is well explained by Estius, ‘hoc est, secundum carnales et humanos affectus vitam et actiones instituere. Putabaut enim Paulum, quando prsens erat, sive captand grati causa, sive quod timeret offendere, vel simili affectu humano prohibitum fuisse, ne potestatem exerceret, quam absens per literas venditabat’).<\/p>\n 2Co 10:2<\/span> . . . .: nay<\/em> ( sc.<\/em> , “however that be,” recommencing the sentence) I beseech you, that I may not<\/em> (the use of the article with and the inf. is somewhat unusual; but cf.<\/em> 2Co 2:1<\/span> , Rom 14:13<\/span> ; adds emphasis to the thing asked), when present, shew courage with the confidence<\/em> (almost = “peremptoriness”) wherewith I count on myself<\/em> (mid., not passive) to be bold against some<\/em> (for the vague see on 2Co 3:1<\/span> ) which count of us as if we walked according to the flesh<\/em> . His opponents charged him with low motives ( cf.<\/em> 2Co 2:17<\/span> ) which he will indignantly and sternly repudiate.<\/p>\n beseech = pray. Greek. deomai. App-134. <\/p>\n not. Greek. me App-105. <\/p>\n that = the. <\/p>\n confidence. Greek. pepoithesis. App-150. <\/p>\n think = reckon. <\/p>\n be bold = dare, as 12. Greek. tolmao. Tharreo expresses “confidence”, tolmao carries the feeling into action. <\/p>\n against. Greek. epi. App-104. <\/p>\n some. Greek tines. App-124. <\/p>\n according to. Greek. kata, as in 2Co 10:1. <\/p>\n 2.] but (however this may be, assuming this character of me to be true or not, as you please;-or, notwithstanding that I may have been hitherto among you) I pray (you) (not, God, as Bengel (1), al.) that I may not ( sets the object of in a stronger light, see reff.) when present (as I intend to be:-at my next visit) have to be bold (see above) with the confidence (official peremptoriness, and reliance on my authority) with which I reckon (am minded: not passive, am reckoned, as Vulg., Luther, Beza, Estius, Bengel, al., which, as Meyer remarks, would naturally require with to be bold towards [against] some, (namely) those who reckon (of) us as walking according to the flesh ( is well explained by Estius, hoc est, secundum carnales et humanos affectus vitam et actiones instituere. Putabaut enim Paulum, quando prsens erat, sive captand grati causa, sive quod timeret offendere, vel simili affectu humano prohibitum fuisse, ne potestatem exerceret, quam absens per literas venditabat).<\/p>\n 2Co 10:2. , I beseech) God; as at 2Co 13:7, or here it is, I beseech you. Paul intimates, that, as he may beseech in his letters, so he can nevertheless act with severity in their presence.-, I am thought [but Engl. Vers., I think to be bold]) Passive as in Rom 4:4-5.- [against] as to, with respect to some) construe with to be bold.- , thinking) in the middle voice.-, as if) Connect it with according to the flesh.- , according to the flesh) as if they may despise us with impunity.<\/p>\n 2Co 10:2<\/p>\n 2Co 10:2 <\/p>\n yea, I beseech you, that I may not when present show courage with the confidence wherewith I count to be bold against some,-He beseeches them that he may not be compelled by their course to show courage and boldness toward some who charged him with walking after fleshly desires and purposes. He expected to be severe toward the leaders in evil; but he besought the members not to force him to be severe toward them. [He had determined in his own mind that if persuasion failed to bring his opponents to a right state of mind, he would resort to that power with which God had armed him to put down all opposition. These some are the cause of the whole trouble.]<\/p>\n who count of us as if we walked according to the flesh.-:It seems that they charged that he had an undue regard for the opinion of others and acted with inconsistency in his efforts to please them. A man of whom all this could truthfully be said would be without spiritual authority, and it was to discredit him in the church that the vague and damaging charge was made. He certainly showed no want of courage in meeting it. That he walked in the flesh, he could not deny. He was a human being, wearing the weak nature, and all its maladies were incident to him. He spent his life in this nature, with all its capacity for unworthy conduct, but in his Christian warfare he was not ruled by it-he had conquered it and it had no power over him. [He said to them: I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power. (1Co 2:3-4).] <\/p>\n that I: 2Co 12:20, 2Co 13:2, 2Co 13:10, 1Co 4:19-21 <\/p>\n think: or, reckon <\/p>\n we walked: 2Co 11:9-13, 2Co 12:13-19, Rom 8:1, Rom 8:5, Gal 5:16-25, Eph 2:2, Eph 2:3 <\/p>\n Reciprocal: Act 5:5 – hearing 1Co 4:21 – shall 2Co 1:12 – not 2Co 1:17 – according 2Co 1:23 – that 2Co 7:4 – my boldness 2Co 10:1 – beseech 2Co 11:21 – as though 2Co 12:16 – being Gal 5:10 – bear 1Th 2:6 – when Phm 1:8 – bold<\/p>\n 2Co 10:2. Paul admits that he is base or mild in presence or “outward appearance,” in his attitude toward most of the brethren. However, he expects to be more bold or severe in his dealing with the Judaizing critics. But he beseeches (you is not in the original) or desires to avoid showing such an attitude toward the other members of the congregation. One of the accusations the critics were making was that Paul’s conduct and teaching were prompted by his fleshly interests.<\/p>\n 2Co 10:2. yes, I beseech you, that I may not when present shew courage with the confidence wherewith I reckon to be bold against some, which reckon of us as if we walked according to the flesh. The sense, here touchingly and delicately expressed, is this: By that meekness and gentleness of Christ which I strove to exercise among you, I intreat you not to force me to change my tone, so as to show on my return that stern attitude which fidelity to the truth demands against some who look upon us as weaklings, afraid to face them.<\/p>\n Verse 2<\/strong> <\/strong> Paul pleaded with them to change so he might again come to them gently. He did not want to use the power God had given him to prove his spirituality and disprove the charges that he served only his fleshly desires. <\/p>\n yea, I beseech you, that I may not when present show courage with the confidence wherewith I count to be bold against some, who count of us as if we walked according to the flesh. [Hitherto the apostle had associated Timothy as a joint author of this letter, but as he now prepares to deal with his enemies and matters personal to himself, he disengages himself from all entangling fellowships and steps forth alone to defend his name and influence. That there may be no doubt as to his purpose in thus standing alone, and that his enemies may understand the spirit in which he presents himself before them, he quotes their own belittling description of him: for they had described him as a coward who threatened and thundered when absent, but was meek and lowly enough when present. Accepting for the moment this false estimate of himself, he beseeches them by the meekness and gentleness of Christ (for Jesus ever preferred gentleness to severity) that they may so amend their conduct as to make their estimate of him true thus far; viz.: that at his coming he may indeed be permitted to show them gentleness, and may not, as he now confidently expected, be compelled to show his severity toward those who accused him of conducting himself as an unprincipled worldling.] <\/p>\n Verse 2 <\/p>\n That I may not be bold; that I may not have cause to be bold.–Confidence; severity.–Walked according to the flesh; acted in an unchristian manner.<\/p>\n 10:2 But I beseech [you], that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked {b} according to the flesh.<\/p>\n (b) As though I had no other aid and help than that which outwardly I seem to have: and therefore Paul contrasts his flesh, that is, his weak condition and state, with his spiritual and apostolic dignity.<\/p>\n But I beseech [you,] that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. 2. I beseech you, that I may not be bold ] Literally, I entreat the not being bold. … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 10:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28919","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28919","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28919"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28919\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28919"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28919"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28919"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"