2 Corinthians 11:17

2Co 11:17. Ὃ λαλῶ, οὐ λαλῶ κατὰ Κυρίον, that which I speak, I speak it not after the Lord) Therefore whatever Paul wrote without this express exception, was inspired and spoken after the Lord; nay even he wrote this passage, so as he has written it, and the exception peculiar to this passage, according to the rule of divine propriety, having received his instructions from the Lord; precisely as a literary man dictates to a boy a letter suited to a boy, though the boy could not have so written it of himself.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_11:17. More precise information as to the κἂν ὡς ἄφρονα.

ὃ λαλῶ] namely, in the boastful speech now introduced and regarded thereby as already begu.

κατὰ κύριον] according to the Lord (comp. Rom_15:5; Rom_8:27), i.e. so that I am determined in this case by the guiding impulse of Christ. A speaking according to Christ cannot be boasting; Mat_11:29; Luk_17:10. Now as Paul knew that the κατὰ κύριον λαλεῖν was brought about by the πνεῦμα working in him (comp. 1Co_7:10; 1Co_7:25; 1Co_7:40), οὐ λαλῶ κατὰ κύριον certainly denies the theopneustic character of the utterance in the stricter sense, without, however, the apostle laying aside the consciousness of the Spirits guidance, under which he, for his purpose, allows the human emotion temporarily to speak. It is similar when he expresses his own opinion, while yet he is conscious withal of having the Spirit (1Co_7:12; 1Co_7:25; 1Co_7:40). Regarding the express remark, that he does not speak κατὰ κύριον κ.τ.λ., Bengel aptly says: quin etiam hunc locum et propriam huic loco exceptionem sic perscripsit ex regula decori divini, a Domino instructus.

ἀλλʼ ὡς ἐν ἀφροσύνῃ] but as one speaks in the state of irrationality.

ἐν ταύτ. τ. ὑποστ. τ. κ.] belongs to οὐ λαλῶ κατὰ κύριον, ἀλλʼ ὡς ἐν ἀφροσ. taken together: not according to the Lord, but as a fool do I speak it, with this confidence of boasting. ὑπόστασις is here interpreted as differently as in 2Co_9:4. According to Chrysostom, Rückert, Ewald, Hofmann, and many others: in this subject-matter of boasting (comp. Luther, Billroth, and de Wette: since it has once come to boasting). But what little meaning this would have! and how scant justice is thus done to the ταύτῃ prefixed so emphatically (with this so great confidence)! The boasting is indeed not yet actually begun (as de Wette objects), but the apostle is already occupied with it in thought; comp. previously λαλῶ. According to Hofmann, ἐν ταύτ. τ. ὑπ. τ. κ. is to be attached to the following protasis ἐπεὶ πολλοὶ κ.τ.λ. But apart from the uncalled-for inversion thus assumed, as well as from the fact that the ὑπόστασις τ. κ. is held to be specially the apostleship, the τῆς καυχήσεως would be a quite superfluous addition; on the other hand, with the reference to the general λαλῶ as modal definition of ὑπόστασις it is quite appropriate.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 11:17 . ὃ λαλῶ κ . τ . λ .: what I speak, I speak not after the Lord, i.e. , Christ (he refuses to claim Divine inspiration for his self-glorying; cf. 1Co 7:12 ; 1Co 7:25 ), but as in foolishness, in this confidence of glorying (see on 2Co 9:4 for ὑπόστασις ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

not after the Lord--By inspired guidance he excepts this "glorying" or "boasting" from the inspired authoritativeness which belongs to all else that he wrote; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account its aim, namely, to draw off the Corinthians from their false teachers to the apostle. Therefore this passage gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being made a justification of boasting in general, which is not ordinarily "after the Lord," that is, consistent with Christian humility.

foolishly--Greek, "in foolishness."

confidence of boasting-- (Co2 9:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. I speak it not after the Lord] Were it not for the necessity under which I am laid to vindicate my apostleship, my present glorying would be inconsistent with my Christian profession of humility, and knowing no one after the flesh.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. What I speak, I speak not after the Lord His disposition, it is true, had an eye to God, but the outward appearance might seem unsuitable to a servant of the Lord. At the same time, the things that Paul confesses respecting himself, he, on the other hand, condemns in the false Apostles. For it was not his intention to praise himself, but simply to contrast himself with them, with the view of humbling them. Hence he transfers to his own person what belonged to them, that he may thus open the eyes of the Corinthians. What I have rendered boldness, is in the Greek ὑπόστασις, as to the meaning of which term we have spoken in the ninth chapter. (2 Corinthians 9:4.) Subject-matter or substance, unquestionably, would not be at all suitable here.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) I speak it not after the Lord, but as it were foolishly.—Better, in foolishness; as keeping up the emphatic repetition of the same word in the English as in the Greek. From one point of view the distinction drawn is the same as that which we find in 1Co_7:6; 1Co_7:10; 1Co_7:12. There is, however, a marked difference in the subject-matter of the two cases. There he distinguishes a private opinion from a principle or rule which he feels to be divine. Here he draws the line of demarcation between human feelings and a divine inspiration. It is, of course, easy to raise questions which would be hard, if they were not also frivolous and foolish. Are we to class what he places on the lower side of the boundary-line as inspired or uninspired teaching? If the former, are we not contradicting what he writes as inspired? If the latter, are we not depriving what follows of the authority of an inspired writing? Are we not, in so doing, admitting the principle of recognising a human element mingling with the divine in other parts of Scripture as well as this? The answer to these questions, so far as they need an answer, is best found in taking St. Paul’s words in their plain and natural sense, believing that his words have just the authority which he claims for them, and no more. Speaking apart from these questions, there is something almost pathetic in the consciousness which he feels that self-vindication can never, as such, come from the Spirit of God, and that it is, at the best, a pardonable human weakness. It is not wrong, or else his conscience would have forbidden it. It is not the note of the highest or noblest temper, or else he would have felt the Spirit’s guidance in it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. not after the Lord] i.e. (1) according to the example of the Lord; see for similar forms of expression 1Co_3:3; 1Co_15:32; 2Co_1:17; 2Co_10:3 (in the Greek); or (2) not inspired by the Lord (cf. 1Co_7:12; 1Co_7:25; 1Co_7:40). “There are many things”—he mentions war, self-defence, generous resentment—“which are not exactly after Christ, and yet are not contrary to the Spirit of Christ.” Robertson. “By itself it is not after the Lord, but it becomes so by the intention.” Chrysostom. “Like an oath, self-praise may under certain circumstances become necessary, especially for those who, like St Paul, have the public duties of a sacred ministry to discharge.” Wordsworth. St Paul was resolved ‘by all means to save some’ (1Co_9:22). If there were those at Corinth who raised objections to his ministrations, he took them on their own ground, and shewed that, low and unworthy as that ground was, even there they had no sufficient justification for their conduct. It is often necessary to adopt such a course, on the principle laid down by our Lord in Mat_7:6. Appeals to the higher spiritual instincts of men who have never cultivated those instincts are useless. We must deal with mankind as they are, and hope thus to lead them to become what at present they are not. And if it be asked how we are to know when to walk ‘after the Lord,’ and when to condescend to the folly of mankind, the answer is, whenever we conscientiously believe it to be for their benefit.

in this confidence of boasting] i.e. on which I am now about to enter. Cranmer translates in this matter of boasting (substantia, Vulgate; substaunce, Wiclif and the Rhemish). So Chrysostom. But it seems better to translate as the A. V. St Paul regards what he is about to say as an outburst of foolish self-confidence, ridiculous in itself, but rendered necessary by the thoroughly low and carnal ideas of many of his Corinthian converts. Foolish as they are, he hopes to redeem them from their folly by shewing that he possesses even the qualifications on which they set so exaggerated a value, in greater measure than those for whom they had deserted him.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

That which I speak,.... Meaning in vindication and commendation of himself, on this subject of glorying; or, as here expressed,

in this confidence of boasting; for which he thought he had good ground and foundation to go upon, and therefore might express himself with the greatest assurance, see Co2 9:4 this he declares he spoke not as from the Lord, but of himself:

I speak it not after the Lord; or "Christ", as some copies read; or "our Lord", as the Syriac version; his sense is, that he did not then speak as an apostle, or one sent by Christ; he put off this character for the present, and took that of a fool upon him, that he might speak the more freely to the Corinthians, and the more severely against the false apostles; he did not pretend to any express command from Christ for so doing, or that he acted in imitation of him, who was meek and lowly; or that what he said came from the Spirit of the Lord; or, indeed, that it was agreeably to his own Spirit, and the principles of grace formed in him; but was obliged to it, through the boasts of the false apostles; which though it was not criminal and unlawful, but necessary, right, and proper, considering the reasons of it, the end for which, and the intention and view with which it was done; yet viewing the form and manner of this boasting, without attending to the circumstances of it, it had the appearance of folly: wherefore the apostle says, he spoke not as according to the commandment, or example of his Lord; or according to the Spirit of the Lord, or his own Spirit, as renewed by his grace:

but as it were foolishly; he does not say that what he said was foolishness, but it looked like it, and would be deemed so by such who were strangers to the true springs of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.

Ver. 17. I speak it not afterthe Lord] Neither by his command nor example, but permission only.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

That which I speak - In praise of myself.

I speak it not after the Lord - see the note on 1Co 7:12. The phrase here may mean either, I do not speak this by inspiration or claiming to be inspired by the Lord; or more probably it may mean, I do not speak this imitating the example of the Lord Jesus or strictly as becomes his follower. He was eminently modest, and never vaunted or boasted. And Paul probably means to say, “I do not in this profess to follow him entirely. I admit that it is a departure from his pure example in this respect. But circumstances have compelled me and much as I would prefer another strain at remark, and sensible as I am in general of the folly of boasting, yet a regard to my apostolic office and authority urges me to this course.” Bloomfield supposes that the apostle is not speaking seriously, but that he has an allusion to their view of what he was saying. “Be it so, if you think that what I speak, I speak not as I profess to do according to the Lord, or with a view to subserve the purposes of his religion, but as it were in folly, in the confidence of boasting, yet permit me to do it notwithstanding, since you allow others to do it.” It is not easy to settle which is the true sense of the passage. I see no conclusive evidence against either. But the former seems to me to be most in accordance with the scope of the whole. Paul admitted that what he said was not in exact accordance with the spirit of the Lord Jesus; and in admitting this he designed probably to administer a delicate hint that all their boasting was a wide departure from that spirit.

As it were foolishly - As in folly. It is to be admitted that to boast is in general foolish; and I admit that my language is open to this general charge.

In this confidence of boasting - In confident boasting. I speak confidently and I admit in the spirit of boasting.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That which I speak, I speak it not after the Lord; I do not pretend to have any special command of God, to speak what I shall now say in my own commendation; God hath left that to our liberty, which we may use, or not use, as circumstances of time, place, and occasion direct. Or, I do not speak according to the ordinary practice of Christians and ministers of the gospel; whose ordinary practice is to abase and vilify, not to exalt and set forth themselves, according to the more general rules of the word. Yet what the apostle saith was not contrary to the Lord, or to the directions of his word, which hath no where commanded us to vilify ourselves, or to conceal what God hath wrought in us and by us.

But as it were foolishly, in this confidence of boasting: this my confident boasting hath an appearance of foolishness in it, though really it be not so; for nothing can be truly called foolishness, which hath a direct and immediate tendency to the glory of God, and is designed for that end.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Not after the Lord—The great body of commentators we have consulted have interpreted Paul as confessing that the measurement that here follows was discordant with the spirit of Christ. Bloomfield alone asks: “Why, then, do we not understand Paul as sincerely and truly confessing that he was a fool?” Certainly he means the reverse. And these hard sayings against himself are but his defiant re-echoings of the taunts, actual or expected, of his detractors. One of those taunts was, or would be, that his boasting was un-Christlike. But, first, whose denunciations of the wickedness of his adversaries were ever more terrible than the Lord’s? and, second, what is there un-Christlike in Paul’s magnificent measurement of himself with his adversaries that now soon follows? Paul’s meaning is:

What I now speak I speak, forsooth, not after the Lord, do I!

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Not after the Lord. "Boasting," or what might be stigmatized as such, may become a sort of painful necessity, necessitated by human baseness; but in itself it cannot be "after the Lord." There is nothing Christlike in it. It is human, not Divine; an earthly necessity, not a heavenly example; a sword of the giant Philistine, which yet David may be forced to use. Confidence; hypostasis, as in 2Co_9:4, where exactly the same phrase occurs.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I speak not after the Lord - Not by an express command from him; though still under the direction of his Spirit. But as it were foolishly - In such a manner as many may think foolish.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

PAUL’S WONDERFUL ADVENTURES

17. “What I say I do not say according to the Lord, but as folly in this confidence of boasting.” As none but fools brag on themselves and in the ears of the carnal, this sounds just that way; consequently, in harmony with the ipse dixit of the world, he pronounces it folly. Rest assured he infinitely got away with all of his inimical critics, as none of them can hold a light to him on this line, and I trow he has never had an equal.

18. “Since many boast according to the flesh, I will boast so.

19. “For cheerfully do you, being wise, bear with fools: [He is burning them with awful irony.]

20. “For you bear with him if any one brings you into slavery.” In that day human slavery was exceedingly common, and they could not help themselves, hence in that case they must bear with the kidnaper. “If any one devours you,” i. e., financially, reputationally and otherwise, as there are many cases inevitable along this line. “If any one catches you,” as with a lasso thrown over you unawares, which is common now on the Mexican border. “If any one uplifts himself against you.” Of course, in that case you can not help yourself, and you have to bear it the best you can. “If any one smites you on the face.” This was the climax of insult, and common in their treatment of the Christians in the apostolic age. Hence there is a liability that you as Christians may have to bear all these things.

21. “I speak by way of disparagement, as that we were weak.” In that age of terrible misrule and persecution, there was a liability of all these things under circumstances when they were actually inevitable. “But in whatsoever any one is bold (I speak in folly), I am bold also.” Truly he is prepared to compete with his adversaries and critics on all lines indiscriminately.

22. “Are they Hebrews? I am also. Are they Israelites? I am also. Are they the seed of Abraham? I am also.” These were all grand commendations in the apostolic age, the Jews from time immemorial being recognized as the elect of God and the Gentiles reprobated. His competitors were Jewish preachers claiming to be converted to Christianity, and, like thousands in all ages, having nothing but the outward form, destitute of the experimental reality.

23. “Are they the ministers of Christ?” They certainly claim to be such, though, like their successors, their claim was spurious. “(I speak as a madman.) I am more.” As the ministry of Christ is the very climax of human achievement, the next step to Heaven, he recognizes the fact that the person claiming to be more is beside himself. Yet there is an important sense in which he is more than the normal ministry. He goes on now briefly to give experiences which are unquestionably abnormal even to the work of the ministry, i. e., in every way extraordinary and superlatively beyond the requirements of a bona fide gospel ministry. “In labors more abundantly.” Well could he sustain this claim. He took Asia and Europe for his field of labor in that day when they had no public conveyances, and every country was infested with robbers and all sorts of difficulties. “In prisons more abundantly.” No man could meet him at Corinth who had endured so many imprisonment’s. We have as yet (for this was before his arrest at Jerusalem) only the one case recorded, i. e., at Philippi, illustrating what a meager and fragmentary sketch we have of his thrilling adventures in the gospel of Christ. Of course, in that age of universal and barbarous hostility, imprisonment was an exceedingly frequent occurrence. “In stripes more exceedingly, in deaths often.” He narrowly escaped death at Damascus (Act 19:23); at Antioch in Pisidia Act 13:50); at Iconium (Act 14:5-6); at Lystra (Act 14:19); at Philippi (Acts 16); at Thessalonica (Act 17:5); at Berea (Act 17:13), and doubtless many others of which we know not. Hence well it may be said that he was in deaths often. After this testimony (A. D. 57) came his wonderful and perilous adventures at Jerusalem and Cesarea, and in the awful shipwreck which followed; then his perils at Rome and the wonderful ordeals through which he passed, moving with the tread of a conqueror and the triumph of a hero till he laid down his head on Nero’s block.

24. “Of the Jews five times received I forty stripes save one.” We have no account of the Jews whipping him. This illustrates how scant and fragmentary is the inspired biography of Paul. The reason why they administered only thirty-nine lashes was because the law said forty, and the Rabbis taught them that it was awfully criminal to hit even a stroke which the victim did not deserve, and involved them in a very grave responsibility. Hence, to make sure, they made it a rule to go on with the flagellation till they counted thirty-nine, and stop minus one for good count, leaving the doubt in the victim’s favor. As Paul was going around, these five instances of cruel floggings by the Jews take place without counting the matter worthy of description.

25. “Three times was I beaten with rods.” This was the Roman punishment, of which we have but one mention, 1:, at Philippi (Acts 16). That was an awful punishment, where the Roman lectors mercilessly beat the victim with great cruel hickories, cutting to the bone, and making the blood flow. “Once was I stoned;” at Lystra (Act 14:19). “Thrice was I shipwrecked, a day and a night I spent in the deep,” floating about on a wreck. We have no account of any of these wrecks, as the notable case at Melita had not yet occurred.

26. “In journeyings often.” This was his third trip to Europe, whereas he had repeatedly taken great peregrinations throughout Asia, and was just now in from a tour of three years through Palestine, Syria and many other countries. “In perils of rivers,” which occurred in crossing or fording, which, in that day, was very perilous; and what is even now more fraught with danger than crossing swift, flooded, quicksand, mountain torrents?

“In perils of robbers.” Many of the countries through which they traveled were at that time awfully infested with robbers. It is believed the robbers in Pamphylia scared off John Mark when he left Paul and Barnabas in their first evangelistic tour and returned to Jerusalem. When I was in that country I had to hire an armed escort along some of the roads which Paul traveled, to keep the robbers off of me. Of course, Paul had not much for them to get, but the great trouble is, they actually take everything you have and probably kill you. “In perils from my kindred,” they not always being the direct agents, but in countless instances stirring up the rabble to mob them. “In perils from the Gentiles,” e. g., at Damascus. As a rule, the Gentiles were more friendly than the Jews, but sometimes they persecuted him directly and frequently when instigated by the Jews. “In perils in the city,” e. g., Damascus, Philippi and Corinth. “In perils in the desert.” This word includes uninhabited regions generally. Doubtless they passed many awful dangers in the lonely wilderness. “In perils by sea.” In the absence of the steam-engine and mariner compass, most of their sailing was near the shore, which is always fraught with imminent danger of wreckage. “In perils among false brethren. When William Bramwell was preaching in an English city, a band of desperadoes plotted to kill him, putting one of their number in a bed to play sick. Two others go and ask Bramwell to come to pray for the sick, passing themselves for Christian brethren. On arrival they lock the door, notifying him that his time has come; that they are going to kill him. “Well,” says the preacher, “will you not let me pray once before you kill me?” To this they consent. So he falls on his face, and prays: “0 God, if my work is done, I am ready to go; if it is not done, put thy hand on these men and save my life till I can finish my work.” A groan is heard in the bed. They go to it and find the possum dead. The balance are seized with affright and gladly escort him back where they got him.

27. “In labor and weariness and watchings often.” Having no place to lodge, he had to stay up all night. “In hunger and thirst, and by fastings frequently.” In his long and perilous journeys frequently there was nothing accessible, and doubtless much more frequently no money to pay for it. Hence they suffered ever and anon. “In cold and in nakedness.” They had no factories, hence clothing was very scarce and costly. Besides, many times the cruel mobs, who thrashed him so frequently, took his clothes off and left him to freeze. Doubtless his suffering from the want of sufficient clothing was frequent and immense.

28. “And besides these things, that which devolves on me daily, the care of all the churches.” Hundreds of churches (as a rule, little Holiness bands) had sprung up throughout Syria, Phrygia, Pamphylia, Cilicia, Mysia, Phoenicia, and other Asiatic countries, and Macedonia and Achaia in Europe, under his leadership. Though he had many efficient and true helpers, yet the paternity, as in the case of Corinth, devolved on him.

29. “Who is weak, and I am not weak?” Oh, how he sympathizes with all of his spiritual children. If he can only squeeze these poor, weak ones through the pearly gates, they will be all right. “Who is stumbled, and I not burn?” On the one side was the Jewish Church, plunging headlong into hopeless apostasy by rejecting their own Christ, and doing their utmost to drag all of his Jewish converts with them. On the other hand were the Gentile idolatry, gross sensuality, low debauchery and the allurements of the Greek philosophy appealing to the cultured class, and all combined doing their utmost to drag away every Gentile convert; alluring on the one side and persecuting them on the other, thus combining the powers of earth and Hell to pull all of his churches to pieces and ruin them world without end. Besides all this, Satan had already raised up an army of counterfeit Christians who went on his track and did their utmost to propagate dangerous and damnable heresies, even going so far as to impeach his apostolic authority and impugn his motives, thus leading off convert after them.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorying . [Let no man think that I am foolish enough to boast wittingly of my own accord, but if any one does so think, let him, nevertheless, bear with me a little while in my boasting, since my adversaries have made it the order of the day. I am painfully conscious that the Spirit of God does not prompt to boasting, but I do so on my own responsibility, or according to my own confident folly, my so doing having been made a permissible necessity by your behavior toward me.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

17. That which I speak. What he is about to say, with an appearance of boasting, is not compromising Christ. The folly, if there be folly, is his own.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

17. οὐ κατὰ κύριον λαλῶ. He does this on his own responsibility and claims no inspiration for it. The expression seems to mean ‘in accordance with the character of the Lord.’ Comp. οὐ κατὰ Χριστόν (Col 2:8); κατὰ Χρ. Ἰησοῦν (Rom 15:5); κατὰ Θεόν (2Co 7:9; Eph 4:24); and especially μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ; (1Co 9:8). Here, as there, the use of λαλῶ is to be noted. It implies, more than λέγω does, that he has his readers before him and is talking to them (comp. 2Co 12:19; Rom 7:1). See Winer, p. 501.

ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. This applies to both himself and his opponents. Neque enim illi propositum erat se laudare, sed tantum illis se opponere, ut eos dejiceret. Transfert igitur in suam personam quod illorum erat proprium, ut Corinthiis aperiat oculos (Calvin). For ὑπόστασις see on 2Co 9:4: in this confidence of glorying.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] Proceeding on the ὡς ἄφρονα, he disclaims for this self-boasting the character of inspiration—or of being said in pursuance of his mission from the Lord.

κατὰ κύρ.] as in reff., after the (mind of the) Lord, in pursuance, i.e. in this case, of θεοπνευστία from above: not as in 1Co 7:10, 1Co 7:25, 1Co 7:40.

ὡς ἐν ἀφρ.] as it were in folly, i.e. ‘putting myself into the situation, and speaking the words of a foolish man vaunting of himself.’

ὑποστάσει, as ch. 9:4, in this present confidence, not as Chrys. ‘subject,’—‘this subject of boasting,’ ἵνα μὴ νομίσῃς πανταχοῦ ἀνοηταίνειν αὐτόν, (Hom. xxiv. p. 607)—and so al.: but the sense would be insipid in the last degree: nor could such a meaning well be expressed without γε,—ἐν ταύτῃ γε τῇ ὑπ. De Wette also renders ὑπ. ‘subject-matter,’ and understands, ‘since we are come to boasting;’ but here again γε would be more naturally found. He objects to ‘confidence,’ that the boasting was not begun: but as Meyer replies, it is conceived of as having begun in Paul’s mind, by the use of the present λαλῶ, I am speaking.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. οὐ κατὰ κύριον λαλῶ. ‘I am not speaking in virtue of the Lord’s command.’ Christ did not send His Apostles to glory about themselves, and St Paul knows that there is nothing Apostolic in what he is now doing. He believes it to be necessary, but he does not claim Divine authority for it; it is not official, not κατὰ τὴν πραύτητα καὶ ἐπιείκειαν τοῦ Χριστοῦ (10:1). Cf. μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ; (1Co 9:8) and κατὰ Θεόν (7:9; Eph 4:24). The change from λεγῶ (v. 16) λαλῶ should be marked in translation: Vulg. has dico and loquor. ‘In this confidence (see on 9:4) of glorying’ he is merely giving the only effectual answer that is possible in dealing with such critics; he must not be less confident than they are. But it is the man rather than the Apostle who is speaking. Cf. 1Co 7:12, 1Co 7:25, 1Co 7:40.

οὐ κατὰ κ. λαλῶ (א B F G K P R, f g Syr. Pesh.) rather than οὐ λ. κατὰ κ. ( D E L M, d e r Vulg. Copt. Syr. Hark.).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Confidence [υποστασει] . See on ch. 2Co 9:4.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.