The Pulpit Commentary
Now I Paul myself. The words, as Theodoret says, express the emphasis of apostolic dignity. He is going to speak of himself and for himself. "I, the very Paul, with whose name you make so free." The conjecture may not even be impossible that this portion of the letter may have been written with his own hand. Perhaps he began without any intention of writing more than a few concluding words, but he was carried away by his feelings, and the subject grew under his hands (comp. Gal_5:2; Eph_3:1; Phm_1:19). Beseech; rather, exhort. By the meekness and gentleness of Christ. The conduct which he is obliged to threaten might seem incompatible with this meekness and gentleness (Mat_11:29, Mat_11:30). It was not really so, because even Christ had been compelled at times "to burst into plain thunderings and lightnings." Still, severity and indignation were not in themselves after the inmost heart and will of Christ, though human perversity might compel love itself to assume such tones. He entreats them, however, not to force him to stern measures. Gentleness. The word epiekeia means "fairness, forbearance, sympathetic consideration for others," or, as Mr. Matthew Arnold prefers to render it, "sweet reasonableness" (see Act_24:4; Php_4:5; Jas_3:17; 1Pe_2:18). Who in presence, etc. Here, and in many similar passages of this section, he is evidently adopting or quoting the actual taunts of his adversaries. In modern times the words would be enclosed in inverted commas. Base; rather, humble (see note on 2Co_7:6; 2Co_12:7). Being absent am bold. The charge, if true, would have been the mark of a coward; and it naturally awakens an indignant echo in the language of St. Paul.

The Pulpit Commentary
I beseech you. The "beseech" is here right (deomai). The "you" is not in the Greek, but is rightly supplied. It rests with them to avert the necessity of personal severity, and he entreats them to do so. Against some. He leaves these undefined till the vehement outburst of 2Co_11:13, 2Co_11:14. As if we walked according to the flesh (see note on 2Co_5:16). To say this of St. Paul was to charge him with being insincere and not disinterested.

The Pulpit Commentary
We walk in the flesh. St. Paul does not disclaim the possession of human infirmities, but maintains that such trials and temptations were not the guiding force of his life. We do not war after the flesh. His campaigns (Luk_3:14) were fought with spiritual weapons. The metaphor is a constant one with St. Paul (2Co_2:14-16; 1Co_9:26; Eph_6:10-17, etc.).

The Pulpit Commentary
Weapons (see 2Co_6:7; Rom_6:13). Not carnal. He did not rely on the mere "arm of flesh," or on earthly sword or panoply. Mighty through God; literally, powerful for God; i.e. either

(1) powerful for the cause of God, or

(2) powerful in his estimate.

To the pulling down of strongholds. The word for "pulling down," which implies the entire clearance of an obstacle, is only found in the New Testament in this Epistle (2Co_10:4, 2Co_10:8; 2Co_13:10). The word for "strongholds" is found here alone. These "fortresses" were the opposition aroused by factious and hostile partisans, and he hoped to subdue them by the strong exercise of apostolic authority (lCo 4:21; 2Co_5:1-5). Dean Stanley suggests a reminiscence of the hundred and twenty Cilician fortresses pulled down by Pompey; but I think that these general allusions are often pressed too far.

The Pulpit Commentary
Casting down. This agrees with "we" understood, not with "weapons." Imaginations; rather, disputations, or reasonings. Every high thing that exalteth itself; rather, every height that is exalted. Against the knowledge of God (see 1Co_15:34). There, however, we have passive ignorance, here active opposition. Bringing into captivity. When the fortresses are razed, their defenders will be taken prisoners, but for a beneficent end. Every thought. Even intellectual result. The word (noema) is not common in the New Testament. It occurs five times in this Epistle (2Co_2:11; 2Co_3:14; 2Co_4:4; 2Co_10:5; 2Co_11:3), but elsewhere only in Php_4:7.

The Pulpit Commentary
Being in a readiness; i.e. being quite prepared. My sternness of purpose is ready, but my hope is that it may not be called into action. To revenge; rather, to do justice upon. In any case, in this infliction of justice, whatever form it might take, he would only be an agent of God (Rom_12:19). When your obedience is fulfilled. St. Paul is confident that he will overcome the mazes of those opposed to him, and win them to Christ's obedience; but if there were any who should obstinately refuse to submit, they must be reduced to submission by action, not by words.

The Pulpit Commentary
Do ye look on things after the outward appearance? Like many clauses in this section, the words are capable of different interpretations. They might mean,

(1) as in the Authorized Version, "Do you judge by mere externals?" or,

(2) "You judge by things which merely lie on the surface!" or,

(3) "Consider the personal aspect of the question." The Authorized Version is probably right (comp. Joh_7:24). If any man. Perhaps alluding to some party ringleader. That he is Christ's. If a man holds this in an exclusive and partisan sense (1Co_1:12). Some manuscripts (D, E, F, G) read, "a slave of Christ." Of himself. The true reading is probably ἐφ ), not ἀφ ), but in either ease the meaning is, "by his own fair judgment." Even so are we Christ's. In a true and real sense, not by external knowledge and connection (which he has already disclaimed), but by inward union. This he proceeds to prove by the fact that he was the founder of their Church (2Co_10:13-18); that he had always acted with absolute disinterestedness (2Co_11:1-15); that he had lived a life of toil and suffering (2Co_11:21-33), and that he had received special revelations from God (2Co_12:1-6).

The Pulpit Commentary
Assertion of his intentions.

Should boast. In this section St. Paul is thoroughly haunted by this word. The fact that a word could thus possess and dominate over his style and imagination shows how deeply he was moved. The Corinthian Church, with its inflated factions and their fuglemen, recked with beasting, and St. Paul is driven, with utter distaste, to adopt in self-defence language which, to the uncandid and indiscriminating, might seem to wear the same aspect. The word, which is unfrequent in other Epistles, occurs eighteen times in these chapters alone. Other haunting words are "tolerate," "bear with" (2Co_11:1-33 :l, 4, 19, 20), and "senseless," "fool" (2Co_11:16, 2Co_11:19; 2Co_12:6, 2Co_12:11); see note on 2Co_1:3. Somewhat more; something more abundantly. For edification, and not for your destruction; for building you up, not pulling you down. The word kathairesin is from the same root as the verb in 2Co_1:5. I should not be ashamed; rather, I shall not be ashamed. No shame shall ever accrue to me from my "boast" being proved false.

The Pulpit Commentary
By letters; rather, by the letters. He had certainly addressed two letters to them (1Co_5:9).

The Pulpit Commentary
Say they; literally, says he. The phrase may, indeed, imply "it is said" (on dit); but it may refer to one main critic and opponent. Perhaps it would have been wiser and kinder if no one had reported to St. Paul all these subterranean calumnies and innuendoes. Weighty and strong. This could not be denied, considering the immense effect which had been produced by his first letter (2Co_7:7). His bodily presence is weak. This is usually taken to mean that St. Paul's personal appearance was unprepossessing (Gal_4:1). This, indeed, we should infer from many other passages (1Co_2:1-16 :34; Gal_4:13, Gal_4:14), and as a natural result of his "stake in the flesh." It is, too, the consistent though late tradition respecting him (see my 'Life of St. Paul,' 2:628). Here, however, the words may mean no more than that "he adds nothing to his cause by being present in person, since he shows vacillation and want of energy." Contemptible; rather, despised (see 1Co_2:3, 1Co_2:4).

The Pulpit Commentary
Such a one. A formula used to avoid mentioning a special name (see note on 2Co_2:7). Such will we be; rather, such are we. The verb is not expressed, but it would have been if the future tense had been intended. In this verse St. Paul is not saying what he would do hereafter, but is rebutting with calmness and dignity the false charge that he was in any way different when absent from what he was when present.

The Pulpit Commentary
We dare not. They are in this respect of self-praise much bolder than I. Make ourselves of the number, or compare ourselves; literally, judge ourselves among or judge ourselves with. There is a play on the words, like the Latin, inferre or conferre, or the German, zurechnen oder gleichrechnen. That commend themselves. The verb rendered "commend" is that from which is derived "the commendatory letters" (2Co_3:1) at the arrogant and intrusive use of which he had glanced already. St. Paul is once more rebutting the charge of self-commendation (2Co_4:2; 2Co_5:12; 2Co_6:11). But they measuring themselves…are not wise. The clause is difficult; for

(1) to compare ourselves with others in order to learn what we can and cannot do is usually accounted wise;

(2) some manuscripts and editions, omitting οὐ συνιοῦσιν ἡμεῖς δὲ, render, "But we ourselves (αὐτοὶ), measuring ourselves by ourselves, and comparing ourselves with ourselves, will not boast above measure;"

(3) some, for συνιοῦσιν (they are not wise) read συνίουσιν (with ourselves, who are not wise). The reading, however, of the Authorized Version is undoubtedly right, and most probably the rendering also. The meaning is that the little cliques of factious religionists, never looking outside their own narrow circles, became inflated with a sense of importance which would have been annihilated if they had looked at higher standards. Hence they thought themselves at liberty to intrude and lay down the law and usurp a claim to infallibility which there was nothing to justify. Such conduct is the reverse of wise. It is a mixture of selfishness, Pharisaism, and conceit, and there have been abundant examples of it among religious parties in all ages. St. Paul, on the other hand, keeps within his own measure, because he has learnt to adopt larger and loftier standards.

The Pulpit Commentary
Will not boast of things without our measure. This might be rendered, "will not indulge in these immeasurable boastings;" but 2Co_10:15 points to the sense, "we will not glory beyond our measure." Of the rule; i.e. of the measuring line. I will keep to the province and limit which God has assigned to me in my proper mea- sure. St. Paul declines the favourite office of being "other people's bishop ἀλλοτριοεπίσκοπος)" (1Pe_4:15). Hath distributed; rather, apportioned.

The Pulpit Commentary
As though we reached not unto you. In including you within the reach of our measuring line, we are guilty neither of presumption nor of intrusion. Your Church is a part of our legitimate province and range of work (Act_18:1, Act_18:4). We are come as far as to you; rather, we anticipated others in coming to you; "we were the first to come as far as unto you." To St. Paul belonged the undisputed glory of having first introduced the gospel into the regions of Macedonia and Achaia.

The Pulpit Commentary
That is, of other men's labours. Not to thrust himself obtrusively into spheres of labour which legitimately belonged to others was a part of St. Paul's scrupulously chivalrous rule (2Co_3:10; Gal_2:9; Rom_15:20). It contrasted with the usurping arrogance of these Jerusalem emissaries. When your faith is increased; rather, increases or grows. He delicately implies that their lack of faith prevents the extension of his labours. He could not leave in his rear an unstormed fortress of opposition to the gospel. The spread of the gospel depends on them. We shall be enlarged by you according to our rule abundantly. The Revised Version renders it more clearly, "We shall be magnified in you according to our province unto further abundance."

The Pulpit Commentary
In the regions beyond you. Even to Rome and Spain (Rom_15:19, Rom_15:24, Rom_15:28).

The Pulpit Commentary
But he that glorieth, etc.; literally, he that boasteth, etc. (see note on 1Co_1:31; Jer_9:24).

But whom the Lord commendeth.