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2Co_10:8. Proof of the οὕτω καὶ ἡμεῖς from his apostolic authority, which was yet greater than he had already represented i.
τὲ γάρ ] etenim, as in Rom_1:26; Rom_7:7. See on these passages, and Hermann, ad Soph. Trach. 1015; regarding the independent usage frequent in the later Attic, see Klotz, ad Devar. p. 750 f.
ἐάν ] is not used concessively (Rückert; not even 1Co_4:15; 1Co_13:1 ff.), but puts a case as a conception of the speaker, in which the realization remains left to experience: for, in case that I shall have boasted myself yet something more (than has been already done by me in 2Co_10:3-6) of the authority, etc., I shall not be put to shame, it will be apparent that I have not been practising empty boasting of which I should have to be ashamed. περισσότ . τι is accusative of object, like τί , 2Co_7:11. See on 2Co_9:2. The reference of the comparative to what was said in 2Co_10:7 (Osiander, Hofmann, following older commentators) has against it the fact that Paul, in 2Co_10:7, has not spoken of an ἐξουσία ; and to take περὶ τ . ἐξουσ . ἡμ . as an element added only by way of supplement, would be all the more arbitrary, since, in fact, what follows is attached to it significantly. It is taken too generally by Grotius and others: “plus quam alii possent,” or as: “somewhat more amply” (Ewald; comp. Billroth and Olshausen). On τ . ἐξουσίας κ . τ . λ ., comp. 2Co_13:10.
ἧς ἔδωκεν ὁ κύριος εἰς οἰκοδομὴν κ . τ . λ .] significant more precise definition of the previous ἡμῶν , with a double side-glance at the false apostles, whose power neither was from Christ nor redounded to edification (perfection of the Christian life), but rather to the destruction of the church. Paul conceives of the church as a temple of God, which the apostolic teachers are building (1Co_3:16; comp. on Rom_14:19); and he is conscious that he will, in the event of his making a still greater boast of that, not be put to shame, but see himself justified by the result of his work. Observe the interchange of plural ( ἐξουσ . ἡμ .) and singular. Olshausen, in an arbitrary and involved way, connects εἰς οἰκοδ . with καυχήσωμαι , holding that there is an anticipation of the thought, so that, according to the meaning, it ought to have run: οὐκ αἰσχυνθήσομαι , ἐγένετο γὰρ εἰς κ . τ . λ .
οὐκ αἰσχυνθ .] when? in every case of the future generally. There is no indication in the text of a limitation to the last day (Ewald). Even on his arrival at Corinth he expected that he should experience no cause for shame.