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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 Spirit’s 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.