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2Co_11:18. That which carries him away to such foolishness, 2Co_11:16 : ἵνα κἀγὼ μικρ . τι καυχήσ .
Seeing that many boast according to their flesh, so will I boast too, namely, κατὰ τ . σάρκα .
Since κατὰ τὴν σάρκα is opposed to the κατὰ κύριον in 2Co_11:17, and is parallel to the ὡς ἐν ἀφροσύνῃ , it cannot express the objective norm (comp. 2Co_5:16), or the object of the boasting (comp. Php_3:3 ff.; Gal_6:13), as Chrysostom and most expositors, including Emmerling, Flatt, and Osiander, explain it: on account of external advantages,[332] but it must denote the subjective manner of the καυχᾶσθαι , namely: so that the καυχᾶσθαι is not guided by the Holy Spirit, but proceeds according to the standard of their natural condition as material, psychically determined, and striving against the Divine Spirit, whence they are urged on to conceit, pride, ambition, etc.[333] Comp. Rückert: “according to the impulse of self-seeking personality;” also de Wette, Ewald, Neander. Billroth, in accordance with his philosophy, takes it: “as individual, according to what one is as a single human being.” κατὰ ἄνθρωπον in 1Co_9:8 is not parallel. See on that passage.
Rückert denies that Paul after κἀγὼ καυχήσομαι has again supplied in thought κατὰ τ . σάρκα , and thinks that he has prudently put it only in the protasis and not said it of his own glorying. But it necessarily follows, as well from the previous οὐ λαλῶ κατὰ κύριον , in which the κατὰ τ . σάρκα is already expressed implicite, as also from the following ΤῶΝ ἈΦΡΌΝΩΝ , among whom Paul is included as ΚΑΤᾺ ΤῊΝ ΣΆΡΚΑ ΚΑΥΧΏΜΕΝΟς . It is otherwise in Joh_8:15.
[332] To this category belongs also the interpretation of Baur, who, however, refers σάρξ quite specially to Judaism as what is inherited, and therefore understands a boasting, the object of which is only inherited accidental advantages. The διάκονοι Χριστοῦ , ver. 23, and the apostle’s subsequent glorying in suffering, ought to have dissuaded Baur from adopting such a view.
[333] Osiander is quite wrong in objecting to this interpretation that the article is against it, since Paul, when he means σάρξ in this sense, never puts the article after κατά . Paul, in fact, has the article only in this single passage, and elsewhere writes always κατὰ σάρκα (i.e. conformably to flesh) whether he uses σάρξ in the subjective or objective sense; hence, so far as the article is concerned, there is no means at all of comparison. Besides, τήν here is very doubtful critically, because it is wanting in D* F G à * min. Chrys. Dam., and is at variance with the Pauline usage. Osiander’s further objection, that κατὰ τὴν σάρκα , as understood by us, is in the apostle’s mouth unworthy of him for the apodosis, is likewise incorrect, for he is speaking ironically; he wishes, in fact, to deal in boasting like a fool! As to the distinction between κατὰ σάρκα and κατὰ τὴν σάρκα , we may add that the one means: “after the manner of natural humanity,” the other, “after the manner of their natural humanity.” Comp. on Php_1:24; Php_1:22. In substance they are equivalent; the latter only individualizes more concretely.