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2Co_10:2. After the previous relative clause, the παρακαλῶ is in substance resumed by means of δέομαι δέ , and that in such a way that δέ has its adversative reference in the contents of the relative clause (Hartung, Partikell. I. p. 174; Klotz, ad Devar. p. 377), and the δέομαι now substituted for παρακαλῶ betrays the increasing earnestness softened by the mention of Christ’s gentleness and meekness. Emmerling and Rückert refer δέομαι not to the Corinthians, but to God: “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 παρακαλῶ ὑμᾶς to stand quite abruptly at the very beginning of the new address! It is all the more arbitrary not to refer δέομαι also to the readers, and not to be willing to supply a ὑμῶν with δέομαι from the previous παρακαλῶ ὑμᾶς . Chrysostom and most expositors rightly give it this reference. And how little does what is attached to δέομαι δέ (observe especially ᾗ λογίζομαι κ . τ . λ .) sound like the contents of prayer!
τὸ μὴ παρὼν θαῤῥῆσαι κ . τ . λ .] I entreat the not being courageous in presence, i.e. that I may not when present (this παρών has the emphasis) be of brave courage with the confidence, etc. The meaning is: that you may not let it come to this, that I, etc. Comp. Chrysostom: μή με ἀναγκάσητε κ . τ . λ . On the infinitive with the article, see Buttmann, neut. Gr. p. 225 [E. T. 261]. The nominative παρών with the infinitive is quite according to Greek usage. See Kühner, II. p. 344; Matthiae, p. 1248. The πεποίθησις is not specially fiducia in Deum (Grotius, against the context), but generally the official confidentia, assurance.
ᾗ λογίζομαι τολμῆσαι ] with which I reckon (am minded) to be bold towards certain people, etc. On λογίζομαι , comp. Herod. vii. 176; Xen. Anab. ii. 2. 13; 1Ma_4:35; 1Ma_6:19; LXX. 1Sa_18:25; Jer_26:3; and on τολμῆσαι , 2Co_11:21; Hom. Il. x. 232; Maetzner, ad Antiph. p. 173. Others, such as the Vulgate, Anselm, Luther, Beza, Piscator, Estius, Er. Schmid, Calovius, Bengel, Semler, Schulz, take λογίζομαι passively (qua efferri ducor, Emmerling). In that case we should have had an ἀπών with τολμῆσαι , because in this lay the most essential point of the hostile criticism; besides, the boldness of the expression, which lies in the correlation of λογίζομαι τοὺς λογιζομένους , would be obliterate.
ἐπί τινας τοὺς λογιζομ .] against certain, who reckon us, etc., is to be connected with τολμῆσαι , since only by the erroneous course of taking the previous λογίζομαι , as passive would the connection with θαῤῥῆσαι be required (Luther, Beza, Estius, Emmerling, also Billroth).
τινάς denotes quosdam, quos nominare nolo. See on 1Co_15:12. These are then characterized in their definite quality by τοὺς λογιζομ . See on Luk_18:9, and Doederl. ad Oed. Col. p. 296.
ὡς κατὰ σάρκα περιπατοῦντας ] as people who walk according to the standard of the flesh. ὡς with the participle as the object of a verb of believing or saying. See Kühner, II. p. 375. Comp. Rom_8:36; 1Co_4:1; LXX. Gen_31:15, al. The περιπατεῖν κατὰ σάρκα is not an expression of weakness,[299] since ΠΕΡΙΠΑΤΕῖΝ denotes the moral conduct. Hence the meaning is: as those, whose way of thinking and of acting follows, not the influence of the Holy Spirit, but the lusts opposed to God, which have their seat in the materio-psychical nature of man. Comp. on Rom_8:4. This general interpretation is not at variance with the context, since, in fact, a κατὰ σάρκα περιπατεῖν 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 accusation there was therefore expressed this general one of the κατὰ σάρκα περιπατεῖν ; διέβαλλον γὰρ αὐτὸν ὡς ὑποκριτῆν , ὡς πονηρὸν , ὡς ἁλαζόνα , 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 (Ewald).
[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.