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2Co_12:5. On behalf of the one so constituted I will boast, but on behalf of myself, etc. Paul abides by his representation begun in 2Co_12:2, according to which he speaks of himself as of a third person. The reader understood him! to the effect, namely, that apart from that difference of persons underlying the mere representation, the essential meaning of ὑπὲρ τοῦ τοιούτου καυχήσομαι was the same as if Paul had written: τὸ τοιοῦτο (or ἐν τῷ τοιούτῳ ) καυχήσομαι . But this may not mislead us, with Luther, Mosheim, Zachariae, Heumann, Schulz, Rosenmüller, Rückert, to take τούτου as neuter; for in favour of the view that it is masculine (so after Chrysostom, most expositors, including Flatt, Fritzsche, Billroth, Olshausen, de Wette, Ewald, Osiander, Hofmann) we may decisively urge not merely τὸν τοιοῦτον , 2Co_12:2-3, as well as the personal contrast in ἐμαυτοῦ , and the otherwise marred symmetry of the whole mode of representation (see Fritzsche, Diss. II. 124), but also ὑπέρ , which with καυχᾶσθαι denotes the person for whose advantage (see on 2Co_5:12), not simply in regard to whom (Hofmann), the boast is made; the thing is afterwards by ἐν expressly distinguished from the person. The objection of Rückert, that Paul might not push the conception so far! is quite invalid, since, in fact, the readers, if they once knew that from 2Co_12:2 onward he meant himself, could not at all misunderstand hi.
εἰ μή is not for ἐὰν μή (Rückert), but it introduces an actually existing exception to that principle[366] ὑπὲρ ἐμαυτοῦ οὐ καυχήσομαι . It is, however, neither necessary nor justifiable to supply with ὙΠ . ἘΜ . Οὐ ΚΑΥΧ .: “of the visions and revelations which I have had,” so that ΕἸ ΜΉ would form an inexact contrast (de Wette), since Paul, quite in harmony with 2Co_11:30, absolutely denies that he wishes to boast on behalf of his own self otherwise than only of his weaknesses (comp. 2Co_11:30). Self-glorying otherwise is only then to take place on his part, when his own Ego (his work, toil, merit, etc.) does not come at all into consideration, but he is merely the dependent, receptive instrument of the Lord, and appears as a third person, on behalf of whom the καυχᾶσθαι takes place. The plural ἀσθεν . denotes the various situations and manifestations, in which his feebleness presents itself.
[366] Καυχήσομαι , namely, expresses a principle to be followed, not as Grotius and others would take it: “Futurum pro potentiali … gaudere et exultare possem.”