Footnotes

1. 10:1–13:10 These final chapters have their own unity of structure and theme and could well have formed the body of a separate letter. They constitute an apologia on Paul’s part, i.e., a legal defense of his behavior and his ministry; the writing is emotionally charged and highly rhetorical. In the central section (2 Cor 11:16–12:10), the apologia takes the form of a boast. This section is prepared for by a prologue (2 Cor 11:1–15) and followed by an epilogue (2 Cor 12:11–18), which are similar in content and structure. These sections, in turn, are framed by an introduction (2 Cor 10:1–18) and a conclusion (2 Cor 12:19–13:10), both of which assert Paul’s apostolic authority and confidence and define the purpose of the letter. The structure that results from this disposition of the material is chiastic, i.e., the first element corresponds to the last, the second to the second last, etc., following the pattern a b c b′ a′.
2. 10:1–18 Paul asserts his apostolic authority and expresses the confidence this generates in him. He writes in response to certain opinions that have arisen in the community and certain charges raised against him and in preparation for a forthcoming visit in which he intends to set things in order. This section gives us an initial glimpse of the situation in Corinth that Paul must address; much of its thematic material will be taken up again in the finale (2 Cor 12:19–13:10).
3. 10:1–2 A strong opening plunges us straight into the conflict. Contrasts dominate here: presence versus absence, gentleness-clemency-humility versus boldness-confidence-bravery. Through the gentleness and clemency of Christ: 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. Absent…present: 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.
4. 10:2b–4a Flesh: 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.
5. 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.
6. 10:7–8 Belonging to Christ…so do we: these phrases already announce the pattern of Paul’s boast in 2 Cor 11:21b–29, especially 2 Cor 11:22–23. For building you up and not for tearing you down: 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). I shall not be put to shame: his assertions will not be refuted; they will be revealed as true at the judgment.
7. 10:9–10 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).