πεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαῤῥῶ εἰς ὑμᾶς· 2 δέομαι δὲ τὸ μὴ παρὼν θαῤῥῆσαι τῇ πεποιθήσει ᾗ λογίζομαι τολμῆσαι ἐπί η τινας τοὺς λογιζομένους ἡμᾶς ὡς κατὰ σάρκα περιπατοῦντας. 3 ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα où xatà 17. (with ειρηνική). πραΰτης 13 generally used of gentleness, in contradistinction to severity or anger; see Eph. iv. 2.; Col. iii. 12. (where it is used with μакроOvμía); Gal. vi. 1.; 1 Cor. iv. 21. (where it is used, as here, with reference to excess of punishment; in the latter passage, in reference to the very cases here in point). The appeal to the example of Christ in these points is remarkable; because it would seem to indicate that the Apostle had before his mind, not merely the general idea of perfection, but the definite historical character of gentleness and patience exhibited as in the Gospel narratives. Matt. xi. 29.; Luke, xxiii. 34. The construction here is confused. The sentence, if completed, would have required after Taрakaλ some clause παρακαλώ (like ὑμᾶς μὴ ἐμὲ παρόργισαι), vμâs expressing that they were not to exasperate him. But (with a transition somewhat similar to that in Eph. iii. 1-iv. 1.) he recommences the sentence in verse 2. with Séopai dé, and thus the joint sense of the whole is: "I entreat you, or rather, I pray that you may not force me to transfer my confidence in my power from the times when I am absent to the times when I am present with you." For a similar interchange of mapaкаλŵ and déopaι sce v. 20. 21., vi. 1., viii. 4. Taπεvós, "downcast," as in 1 Cor. ii. 3., "with much fear and trembling, and in weakness;" compare vii. 6., where TaπEvòs is used in the same sense. θαῤῥῶ εἰς ὑμᾶς, i. e. “ I am confident in my power against you," in a different sense therefore from Jappo èv úμîv, vii. 10. κατὰ πρόσωπον is “face to face," in opposition to ȧráv, as in 1 Cor. xiii. 12., роσшпоν πρὸς πρόσωπον. 2. τὸ μὴ πάρων θαῤῥῆσαι. The article expresses, "This is what I ask;" the nominative is used, because the Apostle is speaking of himself. λογίζομαι, opposed to λογιCoμévovs. ζομένους. "I calculate on being bold in conscious uprightness and dependence on God; they calculate on my failure as controlled by human motives and dependent on human means.' κατὰ σάρκα alludes to the low motives charged upon him, as in ii. 17., iv. 2.; 1 Thess. ii. 3. 4 (τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικά, ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων), 5 λογισμούς world, it is not by the influences of this world that we are actuated." (Compare John, xvii. 15., "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.") Although we are treading the pathway of the world, it is not from the armoury of the world that we derive our strength." 66 v σapki refers to his bodily infirmities and dangers, as in vii. 5., xii. 7.; and the sense is the same as in iv. 7., "We have this treasure in earthen vessels." περIπaтоUvTas, though not necessarily expressing more than "living" (versantes), is used as in v. 7. with reference to its proper etymological sense of "walking to and fro." OтρаTEVÓμEÐα is (not merely "we fight," but) "we make our expeditions," and alludes to the march, as it were, which he was going to make upon Corinth, as against a strong fortress; and this image is now carried on into detail. 4. 5. κabaiρεîv oxypóμara is the expression employed habitually in the LXX. for the reduction of strongholds. Lam. ii. 2.; Prov. xxi. 22. ; 1 Macc. v. 65., viii. 10. Compare Hor. Ep. II. ii. 25-30., "Luculli miles . . . Præsidium regale loco dejecit, ut aiunt, Summè munito et multarum divite rerum." wua al though only used in the LXX. in a more general sense, is by Aquila used in Deut. xxxii. 12.; 1 Sam. ix. 2.; Ps. xviii. 34., as a translation of, which, in the two latter places, is" a high hill." aixuaλwricw is (not merely "to enslave," like Sovλeuw), but to "lead away as prisoners of war." To this peculiar turn of warlike imagery it is perhaps not too much to suppose that the recollections of the Mithridatic and Piratical wars which must have lingered in Asia Minor down to the times of the Apostle, may have in part contributed. Both of these contests partook precisely of the character here indicated; the second especially, which had been raging amongst the hill forts of the Cilician pirates not more than sixty years before the Apostle's birth, in the very scene of his earlier years, and which was ended by the reduction of 120 strongholds, and the capture of more than 10,000 prisoners. (Appian, Bell. Mith. 234-238; Arnold's Rom. Common. i. 272.) Underneath these outward images he expresses, not merely a general warfare against sin and pride, but the special warfare which he had to wage against the offenders in the Corinthian Church, and every one of his words assist him in carrying out this metaphor. καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν Xoyoμous expresses generally that it is of a mental, not a bodily warfare, that he is speaking; but at the same time refers back to λογιζομένους in verse 2. wpa is selected as having the double meaning, both of a natural eminence (as given above), and also of mental elevation, whether in a good or bad sense, as in Job, xxiv. 24.; Judith, x. 8., xiii. 6., xv. 9.; the meaning being further defined in this place by πaρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ. καθαιρεῖν has also this double sense, being frequently used in writers of this period for " taking down" the pride or arguments of opponents, as τὸ φρόνημα καθελεῖν, Dio Chrys. lvii. p. 571 b., lxxiii. p. 634 a.; Appian. B. C. ii. p. 766. τὴν ἀλαζονείαν καθαι POûVTES, Aristid. t. ii. p. 259. τὸν ἐπιτείχισμον τῶν ἐναντίων δόξων καθαιρεῖν TÒ κατασκευασμένον οχύρωμα διὰ τῆς τῶν λόγων πιθανότητος Kalaιρɛiv, Philo de Abraham, pp. 31. 32. καθαιρήσειν πάντα λόγον. . . . οὐ πόλεμος ἀλλ' εἰρήνη, sipnn, De Confus. Ling. Ling. 424. 21. (See Wetstein ad 1.) δυνατὰ τῷ θεῷ, as ἀστείος TO JE, Acts, vii. 23.," in the sight of God." For a similar elaboration of a military image, compare the description of the Christian panoply in Eph. vi. 11-17. εἰς τὴν ὑπακοὴν τοῦ χριστοῦ is in sense the same as if it had been τῇ ὑπακοῇ (Rom. vii. 23., aixuaλwτíčovтá με TO vou); but it is here changed to εἰς τὴν ὑπακοὴν to carry on the metaphor, as though the "obedience" which it was his object to produce, was also the fortress to which his prisoners were to be carried. 6. There might still remain some rebels against his authority, even after all the conquests which he has just described, and these, he now proceeds to say, he was prepared to punish. (Compare Luke, xix. 27., "Those mine enemies, which would not that I should reign over them, bring hither and slay them before me.") But as he had been careful at the beginning of the Epistle to express his anxiety not to come to Corinth till the mass of the Corinthian Church were prepared to receive him (i. 23.), so here he hastens to add, “ when your obedience is fulfilled;" as if to act, as has been observed, on a wise application of the principle "divide et impera," and to prevent the Corinthians in general from supposing that he confounded them in one indiscriminate censure with those against whom he has just been speaking. v Eτоíμ EXOVTES, 66 Being prepared," so Polyb. ii. 34. 2. Philo Leg. ad Caium, pp. 1011. 1029. παρακοὴ τοῦ χριστοῦ, ὁ καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. is used in contradistinction to ὑπακοὴ, before and after. ὑμῶν is placed before ὑπακοὴ, and out of its natural position, to show that it is the emphatic word. Lachmann joins ὅταν ὑμῶν ἡ ὑπακοὴ πληρωθῇ with the next clause; but the context requires that it should be joined to the preceding. PARAPHRASE X. 1-6.-"I now wish to speak to you of myself, of that very Paul against whom you hear so much. I conjure you not to compel me to break the bounds of the gentle and forgiving character of Christ. I pray that when I come to you there may be no occasion for exerting that authority which some think I shall never venture to exercise but at a distance. But be assured that, if I do exercise it, it will be a real authority. I shall come against you like a mighty conqueror, though with weapons, not of earthly, but of heavenly warfare; and every alien thought and imagination shall fall before me, like fortresses before a victorious army, and shall be reduced to submission, like captive bands; and those who resist, shall be punished like the last remnants of a defeated insurrection. To effect all this, I wait only till I am assured of your submission, that I may not confound the innocent with the guilty, the dupes with the deceivers." (2.) His Boast of his Claims. X. 7-XII. 18. Ar the concluding words of the preceding threat, the thought of his adversary or adversaries in the Corinthian Church rises before him in a more tangible form than it had yet assumed. He recollects what and how great were their claims; and he determines to throw aside the delicacy which had hitherto prevented him from speaking openly of his claims, and to give the Corinthians once for all a full picture of whom it was that they were deserting for their present leaders. Accordingly he leaves the immediate subject of this portion of the Epistle, which was to consist of the assertion of his authority on his expected arrival at Corinth; and he embarks on a wide digression, which, though often interrupted and broken into many fragments, is still held together by one thought and one word, his boasting (xavyäola.) It is in his mouth a word of peculiar significance, because it is so reluctantly used; and because it is intended to express that assertion (if one may use a modern phrase of equivalent meaning) of his own merits, against which the general character of his teaching was especially aimed. But with that freedom, which is characteristic of the Apostolic writings generally, he is not afraid of a word, if it really serves to express his meaning; and therefore, though with many apologies, it occurs no less than sixteen times in the course of this section. As he overcomes his scruple to use the word, so also he overcomes his scruple to speak of |