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2Co_11:30. Result of the previous passage—from 2Co_11:23 onward[346] in proof of that ὑπὲρ ἐγώ in 2Co_11:23—put, however, asyndetically (without οὖν ), as is often the case with the result after a lengthened chain of thoughts (Dissen, ad Pind. Exc. II. de asynd. p. 278); an asyndeton summing up (Nägelsbach on the Iliad, p. 284, ed. 3). If I must boast (as is the given case in confronting my enemies), I will boast in that which concerns my weakness (my sufferings, conflicts, and endurances, which exhibit my weakness), and thus practise quite another καυχᾶσθαι [347] than that of my opponents, who boast in their power and strength. In this ΤᾺ Τ . ἈΣΘ . Μ . ΚΑΥΧ . there lies a holy oxymoron. To refer it to the ἈΣΘΕΝΕῖΝ in 2Co_11:29 either alone (Rückert) or inclusively (de Wette), is inadmissible, partly because that ἀσθενεῖν was a partaking in the weakness of others, partly because the future is to be referred to what is meant only to follow. And it does actually follow; hence we must not, with Wieseler (on Gal. p. 596), generalize the future into the expression of a maxim, whereby a reference to the past is facilitated. So also in the main Hofman.
καυχᾶσθαι , with accusative, as 2Co_9:2.
[346] Everything in this outburst, from ver. 23 onward, presented him, in fact, as the servant of Christ attested by much suffering. Thus, if he must make boast, he wishes to boast in nothing else than his weakness. And this καυχᾶσθαι is then, after an assurance of his truthfulness (ver. 31), actually begun by him (ver. 32) in concrete historical form.
[347] Chrys. exclaims: Οὖτος ἀποστολικὸς χαρακτήρ , διὰ τούτων ὑφαίνεται εὐαγγέλιον .