2 Corinthians 12:10

10. Here also (comp. 2 Corinthians 12:5; 2 Corinthians 12:9) F, Vulg. (but not f) insert μου after ἀσθενείαις. ἐν� (א3ABCDFGKLP &c.) rather than καὶ� (א, Orig.), but perhaps καὶ στενοχωρίαις (Bא1) rather than ἐν στ. (א3DFGKLP, Latt.). Origen’s evidence is divided: 74, a Arm. have καὶ ἐν στεν. A omits ἐν διωγμοῖς.

10. διὸ εὐδοκῶ ἐν�. Wherefore (because Christ’s strength is most plainly manifested in weakness) I am well pleased in weaknesses. With εὐδοκῶ comp. 2 Corinthians 5:8; 1 Thessalonians 2:8; 1 Thessalonians 3:1), and with εὐδ. ἐν comp. 1 Corinthians 5:5; Matthew 3:17; Matthew 17:5.

ἐν ὕβρεσιν, ἐν�, κ.τ.λ. See critical note. Only here and Acts 27:10; Acts 27:21 is ὕβρις found in the N.T., while in the LXX., as in classical Greek, it is very frequent. For the plural comp. Sir 10:8. In all three places ‘injury’ is the best translation: but the word implies wanton infliction of injury, just because it pleases one to inflict it; it is insolent maltreatment. Its use in Acts of the storm is metaphorical: comp. Joseph. Ant. III. vi. 4. Similarly, ὑβριστής is rare in the N.T. (Romans 1:30; 1 Timothy 1:13), but frequent in the LXX. Comp. ὑβρίζειν (1 Timothy 2:2; Acts 14:5; Matthew 22:6; Luke 11:45; Luke 18:32). This word and the three plurals which follow are special kinds of ἀσθένειαι. For διωγμοῖς comp. 2 Thessalonians 1:4; 2 Timothy 3:11; for στενοχωρίαις see on 2 Corinthians 6:4; for the asyndeton comp. 2 Corinthians 11:13; 2 Corinthians 11:20; 2 Corinthians 13:11.

ὑπὲρ Χριστοῦ. To be taken with εὐδοκῶ. It is for Christ’s sake that he is well pleased in weaknesses: comp. 2 Corinthians 5:20; also ἕνεκεν ἐμοῦ (Matthew 5:11), and ἕνεκεν τοῦ υἱοῦ τοῦ� (Luke 6:22). To take ὑπὲρ Χρ. with ἑν ὕβρεσιν κ.τ.λ. has less point; it might be assumed that these things were endured for Christ’s sake; but taking pleasure in them is more than endurance, and the Apostle adds the motive which enabled him to do that. Comp. ἑμοὶ γὰρ τὸ ζῆν Χριστός (Philippians 1:21).

ὅταν γὰρ�, τότε δυνατός εἰμι. For whenever I am weak, then I am strong. The translation of δυνατός should correspond with that of δύναμις in 2 Corinthians 12:9; for it is through the δύναμις τοῦ χρ. that he is δυνατός. Therefore, if ‘strength’ there, ‘strong’ here; and if ‘power’ there, ‘powerful’ here.

The paradox sums up the Apostle’s estimate of his own achievements. From the special ἀσθένεια of the σκόλοψ he has slipped back to the catalogue of τὰ τῆς� (2 Corinthians 11:23-30); and this is the triumphant cry with which the paragraph concludes: it is precisely when he is weak that he is strong. At such times he feels, and others see, that he is weak: and he knows, and they know, what he accomplishes in spite of the weakness. There can, therefore, be no mistake as to the source of the strength. Christ’s strength, in His minister’s weakness, τελεῖται. Augustine (Conf. X. iii. 4) reverses this: dulcedine gratiae Tuae, qua potens est omnia infirmus, qui sibi per ipsam fit conscius infirmitatis suae. It is not the grace that makes him conscious of his own weakness, but his weakness which makes him conscious of the grace.

Pliny tells us that the sickness of a friend taught him that we are at our best when we are ill. The sick man is not troubled by his passions, or about honours and possessions which he is soon to leave; he remembers the gods, and that he himself is a man; invidet nemini, neminem miratur, neminem despicit, ac ne sermonibus quiden malignis aut attendit, aut alitur (Ep. 7:26).

2 Corinthians 12:11 to 2 Corinthians 13:10. RETROSPECT OF HIS GLORYING, AND WARNINGS IN CONNEXION WITH HIS APPROACHING VISIT