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2Co_10:3 does not introduce the refutation of the previous accusation (so that, with Estius and Billroth, we should have to supply a quod falsum est), since γάρ may quite naturally find its logical reference in what was expressed before. Nor does it assign the reason for τῇ πεποιθ . ᾗ λογίζομαι τολμῆσαι , since there is nothing whatever against the reference, which first and most naturally suggests itself, to the chief thought of the previous verse. Hence it assigns the reason of the δεόμαι δὲ κ . τ . λ .: “I entreat, let me not become bold, etc.; for the position of matters with us is quite different from what the opponents believe: we do not march to the field κατὰ σάρκα ,” etc. Do not therefore run the risk of this!
ἐν σαρκὶ γὰρ περιπ .] Paul wishes to express the thought: for it by no means stands with us so as those think, and hence says: For, though we walk in the flesh, for although the existent form of the sinful bodily human nature is the organ, in which our conduct of life has its course ( σάρκα μὲν γὰρ περικείμεθα , Chrysostom), still we do not take the field according to the flesh, the σάρξ is not the standard, according to which our official working, which resembles a campaigning, is carried on. Observe that even in ἐν σαρκί the notion of the σάρξ is not indifferent, expressing the mere life of the body (comp. Gal_2:20; Php_1:22): this is forbidden by what goes before and follows. If taken in this way, ἐν σαρκὶ περιπ . would contain something very insignificant, because self-evident, and would form no adequate contrast to κατὰ σάρκα —a contrast, which only results when the notion of σάρξ is alike in both clauses. For the stress of this contrast lies in ἐν and κατά (in the flesh, not according to the flesh); instead of περιπατοῦμεν , however, there comes in στρατευόμεθα , because it was highly appropriate to the context (2Co_10:1-2) to give thus a military character to the apostle’s περιπατεῖν in presence of his enemies (comp. 2Co_6:7). On the idea, comp. 1Ti_1:18.