Paul Begins His Defence. When He Comes Among Them He Will Prove His Strength And Indeed They Already Have Evidence Of It In Their Own Conversion (2 Corinthians 10:1-18).
‘Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you, yes, I beseech you, that I may not when present show courage with the confidence with which I count to be bold against some, who count of us as if we walked according to the flesh.'
‘Now I Paul myself entreat you.' The reference to himself by name suggests that he is appealing to his known Apostleship. He wants them to think carefully about who is speaking to them. It may also indicate that he writes what follows in his own handwriting for emphasis. ‘Entreat you.' He could command but he will not do so. He does not want to be harsh with them.
‘By the meekness and gentleness of Christ.' Have his opponents been saying that he is too meek and gentle, or too gentle and gracious, too considerate? That he is not bold enough. Then let him remind them that Christ also was meek and gentle and gracious (Matthew 11:29). In that then he is like Christ. Let that be a witness to him. ‘Of Christ.' It is as the Christ that his opponents think of Jesus. Let them then consider that He was gentle and gracious too, just like Paul is. He follows his Master.
It is always the private opinion of the self-opinionated, whatever they say in public, that being considerate and gentle is a form of weakness. They believe rather in expressing themselves and letting people know who is in charge. They were thus unable to appreciate Paul's gentleness and tenderness. They considered that it lacked authority. In their view he ought to have shown who was boss.
‘I who in your presence am lowly among you, but being absent am of good courage toward you.' This is referring to the impression given concerning him by his opponents. That Paul does not really think this comes out later when he says he will be as bold in their presence as he is in his letters (2 Corinthians 10:11). Thus it can only be that he is here quoting his opponents' words, who were pointing to his loving gentleness among the Corinthians as though it was weakness, as though it was obsequiousness, partly because he failed to use recognised methods of oratory in his preaching, and partly because he did not try to be forceful and flowery in getting over his point (because he preferred the Spirit to do His own work - 1 Corinthians 3:2-5).
But, they pointed out, once he was absent from them he ceased to be like that. He sent his strong letters, lording it over them and bold to admonish them. The ‘cringer' when present became the tyrant when at a distance. They no doubt stressed that he had ‘run away' when he had visited them the second time. They would not have done that. They would have stayed and fought (vindicating themselves and destroying the church by dividing and demoralising it). And where was Paul now. Had he come again to see them? No, he just wrote from a distance. (They were able to be present because not having been successful like Paul they had few responsibilities and could stay as long as they liked).
Well, says Paul. They are right in this, that like Christ I seek to be meek and lowly (Matthew 11:29) in my presentation of my message, but I will also be as firm and strong as He proved Himself to be when necessary, when I come to you, as come I will.
‘Yes, I beseech you, that I may not when present show courage with the confidence with which I count (intend) to be bold against some, who count of us as if we walked according to the flesh.' When he does come he intends to be so bold and confident (compare 2 Corinthians 1:23) with his attackers, that he has to hope that it will not spread outwards and engulf others. He hopes that he will not need to be as bold before them all as he intends to be to some. Let them appreciate that his courage and boldness is not lacking. Indeed he begs that they may consider this for their own sakes. His concern is to prevent them all being swamped by the consequences of his courage. He would prefer rather that those consequences will be reserved for those who count him and his fellow-workers as walking in the flesh.
It would appear from this that his opponents were claiming that the Spirit was not truly at work through Paul and his associates, but that what they did was really in the flesh, and not a work of God at all (unlike his opponents of course). Their view was that the way in which Paul worked, and the attributes that he revealed, demonstrated that he was not a man of the Spirit.