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2Co_11:6. A more precise explanation of this μηδὲν ὑστερηκέναι τῶν ὑπερλ . ἀποστόλων , starting from a concession, so that δέ introduces something apparently opposed. Although, however, I am untrained in speech, yet I am not so in knowledge, but in everything we have become manifest among all in reference to you. The view of Hofmann, that that concession bears on the preference of the opponents for Apollos, finds no confirmation in the discussion that follows. Comp. on the contrary, 2Co_10:10.
Φανερωθέντες does not apply to the γνῶσις (Bengel, Zachariae, and others), for how inappropriate 2Co_11:7 would then be! But Paul proceeds from the γνῶσις , which he has attributed to himself in opposition to the reproach of want of training in discourse, to his having become manifest in every respect, so that τῇ γνώσει and ἐν παντί are related to one another as species and genus.[324] It is arbitrary to supply a definite reference for φανερωθ . (Rosenmüller: “tanquam verum apostolum et doctorem;” Rückert: “as apostle and honest man”); in every respect, says Paul, we have become manifest as to how we are constituted; and what kind of manifestation that was—its qualitative aspect—he leaves entirely to the judgment of his readers. Rückert (following Flatt) regards εἰ δὲ καὶ … γνώσει as a parenthesis, and places ἀλλʼ ἐν παντὶ κ . τ . λ . in connection with 2Co_11:5, so that Paul, instead of keeping to the infinitive construction, would pass over into the participial; but after what has been said above, this is a quite superfluous expedient, according to which, moreover, εἰ δὲ καὶ … γνώσει would only stand as a strangely isolated, as it were forlorn thought, out of all connection. Olshausen, too (comp. Beza), breaks up the passage by taking the second ἀλλά as corrective: “Yet ye know in fact my whole conduct, why should I still describe it to you?” And yet ἀλλʼ ἐν παντί stands in so natural relation and connection with the previous οὐ τῇ γνώσει , that it more readily occurs to us to take ἀλλά as: but on the contrary, than, with de Wette, to take it as co-ordinate with the first ἀλλά (introducing a second apodosis), as in 1Co_6:11.
ἰδιώτης τῷ λόγῳ ] Paul therefore did not reckon a scholastically-trained eloquence (and he is thinking here specially of the Hellenic type, of which in fact Corinth was a principal seat) as among the requisites for his office.[325] Comp. 1Co_1:17; 1Co_2:1 ff. But his opponents (comp. 2Co_10:10) disparaged him for the want of it. Regarding ἰδιώτης , see on Act_4:13; 1Co_14:16.
Τῇ ΓΝΏΣΕΙ ] “quae prima dos apostoli,” Bengel; Mat_12:11; Eph_3:3-4; Gal_1:12; Gal_1:15.
ἘΝ ΠΑΝΤΊ ] not: at every time (Emmerling, Flatt), nor ubique (Erasmus), but, as it always means with Paul: in every point, in every respect, 2Co_4:8, 2Co_6:4, 2Co_7:16, 2Co_8:7, 2Co_9:8; see Bengel. Particularly frequent in this Epistle.
After φανερωθέντες , ἐσμέν is to be supplied from what goes before. The aorist contains the conception: have not remained hidden, but have become manifest. The perfect is different in 2Co_5:11. The device of Hofmann, that after φανερωθ . we should supply an ἘΦΑΝΕΡΏΘΗΜΕΝ to be connected with ἘΝ ΠᾶΣΙΝ ΕἸς ὙΜᾶς , yields a thought weak in meaning (“after that we … had been made manifest we have … been made manifest in presence of you”) and is utterly groundless. How altogether different it is at 2Co_8:24! The transition to the plural form inclusive of others (by which Paul means himself and his fellow-teachers) cannot surprise any one, since often in his case the purely personal consciousness and that of fellowship in a common office present themselves side by side. Comp. 2Co_1:23 f., 2Co_5:11; 1Th_3:4 f.; Phm_1:7 f., al.
ἐν πᾶσιν ] being separated from ἘΝ ΠΑΝΤΊ cannot (as in Php_4:2) be taken as neuter (in all things, Billroth, Neander; in all possible points, Hofmann: ἐν πᾶσιν οἷς ποιοῦμεν κ . λέγομεν , Theophylact), but only as masculine: among all we have been made manifest in reference to you, that is, among all (i.e. coram omnibus) there has been clearly displayed, and has remained unknown to none, the relation in which we stand to you; every one has become aware what we are to you. Comp. Erasmus (“quales simus erga vos”).
[324] Billroth follows the reading φανερώσαντες : “If I, however, am unskilled in an artistic discourse of human wisdom, I am not so in the true, deep knowledge of Christianity; yea rather, I have made it (the knowledge) in every point known to you in all things.” Ewald, following the same reading: “but people, who in everything (in every position) have spoken clearly regarding all kinds of matters ( ἐν πᾶσιν ) towards you.”
[325] How Paul, with the great eloquence to which all his Epistles and speeches in the Book of Acts bear testimony, could yet with truth call himself ἰδιώτης πῷ λόγῳ , Augustine, de doctr. Christ. iv. 7, has rightly discerned: “Sicut apostolum praecepta eloquentiae secutum fuisse non dicimus: ita quod ejus sapientiam secuta sit eloquentia, non negamus.” Comp. also how Xenophon (de venat. 14, 3) designates and describes himself as idiotes, in contradistinction to the sophists.