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1Now I myself, Paul, urge you through the gentleness and clemency of Christ, I who am humble when face to face with you, but brave toward you when absent,[#A strong opening plunges us straight into the conflict. Contrasts dominate here: presence versus absence, gentleness-clemency-humility versus boldness-confidence-bravery. : the figure of the gentle Christ, presented in a significant position before any specifics of the situation are suggested, forms a striking contrast to the picture of the bold and militant Paul (2 Cor 10:2–6); this tension is finally resolved in 2 Cor 13:3–4. : this same contrast, with a restatement of the purpose of the letter, recurs in 2 Cor 13:10, which forms an inclusion with 2 Cor 10:1–2.]
2I beg you that, when present, I may not have to be brave with that confidence with which I intend to act boldly against some who consider us as acting according to the flesh.[#10:2b–4a] : the Greek word sarx can express both the physical life of the body without any pejorative overtones (as in “we are in the flesh,” 3) and our natural life insofar as it is marked by limitation and weakness (as in the other expressions) in contrast to the higher life and power conferred by the Spirit; cf. note on 1 Cor 3:1. The wordplay is intended to express the paradoxical situation of a life already taken over by the Spirit but not yet seen as such except by faith. Lack of empirical evidence of the Spirit permits misunderstanding and misjudgment, but Paul resolutely denies that his behavior and effectiveness are as limited as some suppose.; #13:2, 10; 1 Cor 4:21.]
3For, although we are in the flesh, we do not battle according to the flesh,[#10:3b–6] Paul is involved in combat. The strong military language and imagery are both an assertion of his confidence in the divine power at his disposal and a declaration of war against those who underestimate his resources. The threat is echoed in 2 Cor 13:2–3.]
4for the weapons of our battle are not of flesh but are enormously powerful, capable of destroying fortresses. We destroy arguments[#6:7; 13:2–3; 1 Cor 1:25; Eph 6:10–14.]
5and every pretension raising itself against the knowledge of God, and take every thought captive in obedience to Christ,
6and we are ready to punish every disobedience, once your obedience is complete.[#2:9.]
7Look at what confronts you. Whoever is confident of belonging to Christ should consider that as he belongs to Christ, so do we.[#1 Cor 1:12.; #: these phrases already announce the pattern of Paul’s boast in 2 Cor 11:21b–29, especially 2 Cor 11:22–23. : Paul draws on the language by which Jeremiah described the purpose of the prophetic power the Lord gave to him (Jer 1:9–10; 12:16–17; 24:6). Though Paul’s power may have destructive effects on others (2 Cor 10:2–6), its intended effect on the community is entirely constructive (cf. 2 Cor 13:10). : his assertions will not be refuted; they will be revealed as true at the judgment.]
8And even if I should boast a little too much of our authority, which the Lord gave for building you up and not for tearing you down, I shall not be put to shame.[#13:10.]
9May I not seem as one frightening you through letters.[#Paul cites the complaints of some who find him lacking in personal forcefulness and holds out the threat of a personal parousia (both “return” and “presence”) that will be forceful, indeed will be a demonstration of Christ’s own power (cf. 2 Cor 13:2–4).]
10For someone will say, “His letters are severe and forceful, but his bodily presence is weak, and his speech contemptible.”[#1 Cor 2:3.]
11Such a person must understand that what we are in word through letters when absent, that we also are in action when present.[#13:1–2.]
12Not that we dare to class or compare ourselves with some of those who recommend themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding.[#Paul now qualifies his claim to boldness, indicating its limits. He distinguishes his own behavior from that of others, revealing those “others” as they appear to him: as self-recommending, immoderately boastful, encroaching on territory not assigned to them, and claiming credit not due to them.; #3:1–2; 4:2; 5:12; 6:4; 10:18; 12:11.]
13But we will not boast beyond measure but will keep to the limits God has apportioned us, namely, to reach even to you.[#: the notion of proper limits is expressed here by two terms with overlapping meanings, metron and kanōn , which are played off against several expressions denoting overreaching or expansion beyond a legitimate sphere.]
14For we are not overreaching ourselves, as though we did not reach you; we indeed first came to you with the gospel of Christ.
15We are not boasting beyond measure, in other people’s labors; yet our hope is that, as your faith increases, our influence among you may be greatly enlarged, within our proper limits,
16so that we may preach the gospel even beyond you, not boasting of work already done in another’s sphere.[#Rom 15:20–21.]
17“Whoever boasts, should boast in the Lord.”[#Jer 9:22–23; 1 Cor 1:31.; #: there is a legitimate boasting, in contrast to the immoderate boasting to which 2 Cor 10:13, 15 allude. God’s work through Paul in the community is the object of his boast (2 Cor 10:13–16; 2 Cor 1:12–14) and constitutes his recommendation (2 Cor 3:1–3). Cf. notes on 2 Cor 1:12–14 and 1 Cor 1:29–31.]
18For it is not the one who recommends himself who is approved, but the one whom the Lord recommends.[#: to be approved is to come successfully through the process of testing for authenticity (cf. 2 Cor 13:3–7 and the note on 2 Cor 8:2). : self-commendation is a premature and unwarranted anticipation of the final judgment, which the Lord alone will pass (cf. 1 Cor 4:3–5). Paul alludes to this judgment throughout 2 Cor 10–13, frequently in final or transitional positions; cf. 2 Cor 11:15; 12:19a; 13:3–7.; #13:3–9.]