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Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - 2 Corinthians 12:8 - 12:9
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2Co_12:8-9. Ὑπὲρ τούτου ] in reference to whom, namely, to this angel of Satan. That τούτου is masculine (comp. 2Co_12:3), not neuter (Vulgate, Luther, Flatt, Osiander, and others), is evident from the fact that ἵνα ἀποστῇ ἀπʼ ἐμοῦ follows without any other subject. On the latter, comp. Luk_4:13; Act_5:38; Act_22:29.
τρίς ] is taken since Chrysostom’s time by many as equivalent to πολλάκις ; but quite arbitrarily, and not at all in keeping with the small number! No; Paul relates historically, as it really happened, leaving it withal undetermined what intervals had elapsed between these invocations. At his first and second appeal to the Lord no answer was made; but when he had made a third appeal, the answer came. And that he thereupon did not entreat again, was understood of itself from his faithful devotion to Him, whose utterance he had now received. According to Billroth, τρίς is intended to intimate a thrice-repeated succumbing to that pain, a thrice-repeated utter dejection, which, however, is sheer fanc.
τὸν κύριον ] not God (Calvin, Neander, and others), but Christ (see 2Co_12:9), who is, in fact, the heavenly advancer of His kingdom and mighty vanquisher of Satan.[376]
εἴρηκέ μοι ] The perfect, which Rückert finds surprising, is what is quite commonly used of the continued subsistence of what has been done: he has spoken, and I have now this utterance abidingly valid. Accordingly the evil itself is to be regarded as still adhering to the apostle. How he received the answer, the χρηματισμός (Mat_2:12; Luk_2:6; Act_10:22), from Christ (by some kind of inward speaking, or by means of a vision, as Holsten holds), is entirely unknown to u.
ἀρκεῖ σοι ἡ χάρις μου ] there suffices for thee my grace, more thou needest not from me than that I am gracious to thee. In this is implied the refusal of the prayer, but at the same time what a comforting affirmation! “Gratia esse potest, etiam ubi maximus doloris sensus est,” Bengel. Rückert (comp. Grotius) takes χάρις quite generally as good-will; but the good-will of the exalted Christ is, in fact, always grace (comp. 2Co_13:13; Act_15:11; Rom_5:15), and made itself known especially in the apostle’s consciousness as grace, 1Co_15:8-9, and often. A special gift of grace, however (Chrysostom: the gift of miracles), is arbitrarily importe.
ἡ γὰρ δύναμίς μου κ . τ . λ .] for my strength is in weakness perfected. The emphasis lies on δύναμις : “Thou hast enough in my grace; for I am not weak and powerless, when there is suffering weakness on the part of the man to whom I am gracious, but exactly under these circumstances are my power and strength brought to perfection, i.e. effective in full measure.” Then, namely, the divine δύναμις of Christ has unhindered scope, not disturbed or limited by any admixture of selfish striving and working. The relation is similar in 1Co_2:4 f. Comp. 2Co_4:7. With the reading without μου (see the critical remarks), which Hofmann too prefers, there would result the quite general proposition: “for power there attains to its full efficacy, where weakness serves it as the means of its self-exertion” (as Hofmann puts it)—a proposition, which is only true when the δύναμις is different from the ability of the weak subject, and can work with all the less hindrance amidst the powerlessness of the latter. Hence, for the truth of the proposition and in keeping with the context (comp. 2Co_12:9), the specification of the subject for ἡ δύναμις cannot at all be dispensed wit.
ἥδιστα οὖν μᾶλλον καυχήσομαι κ . τ . λ .] the altered tone proceeding from that answer of Christ. Grotius[377] and others, including Emmerling, join ΜᾶΛΛΟΝ with ἭΔΙΣΤΑ , although ΜᾶΛΛΟΝ is used to heighten the comparative, but not the superlative (see on 2Co_7:13). Estius (comp. previously, Erasmus) finds in μᾶλλον : “magis ac potius, quam in ulla alia re, qua videar excellere;” Bengel and Billroth: Ἢ ἘΝ ΤΑῖς ἈΠΟΚΑΛΎΨΕΣΙΝ ; Rückert: more than of what I can (my talents and performances); comp. also Ewald. But against all this is the consideration that Paul must have written: ΜᾶΛΛΟΝ ἘΝ ΤΑῖς ἈΣΘΕΝΕΊΑΙς ΜΟΥ ΚΑΥΧΉΣΟΜΑΙ . As the text stands, ΜᾶΛΛΟΝ belongs necessarily to ΚΑΥΧΉΣΟΜΑΙ (comp. 2Co_7:7), not to its object. And the reference of μᾶλλον is furnished by the context. Previously, namely, Paul had stated how he had prayed the Lord to take away his suffering. Now, however, after mentioning the answer received, he says: With the utmost willingness (maxima cum voluptate, comp. 2Co_12:15) therefore will I, encouraged by the word of the Lord which I have, only all the more (comp. on 2Co_7:7) glory in my weaknesses; all the more boldly will I now triumph in my states of suffering, which exhibit me in my weakness; comp. Rom_5:3; Rom_8:35 ff. More than would have been otherwise the case, is the courage of the καυχᾶσθαι ἐν ταῖς ἀσθενείαις increased in him by that utterance of the Lor.
ἵνα ἘΠΙΣΚΗΝΏΣῌ Κ . Τ . Λ .] Aim of the ΜᾶΛΛΟΝ ΚΑΥΧΉΣΟΜΑΙ Κ . Τ . Λ . And the Lord’s answer itself has, in fact, placed this goal before his eyes, and assured him of his reaching it. The ἘΠʼ ἘΜΈ is conceived of as: may take its abode on me, i.e. may come down before me and unite itself with me for abiding protection, comfort, strengthening, etc.[378] The choice of the word ἘΠΙΣΚΗΝ . leads us to conclude that he has conceived of the case as analogous to the Shechinah (comp. on Joh_1:14; Joh_14:23). The direction from above downward is not withal implied in ἐπί by itself, which rather indicates direction in general (comp. Polyb. iv. 18. 8 : ἘΠΙΣΚΗΝΟῦΝ ἘΠῚ ΤᾺς ΟἸΚΊΑς , to go into quarters in the houses), but is given in the context. Comp. Psa_104:12.
[376] The invocation of Christ has reference also here to the intercessory work of the Lord. Comp. on Rom_10:12; Rich. Schmidt, Paul. Christol. p. 127 f.
[377] Grotius and Emmerling expressly, but many others, as also Flatt and Olshausen, tacitly, by leaving μᾶλλον untranslated.
[378] That is the holy ἐνδυναμοῦσθαι by means of Christ to the ἰσχύειν πάντα (Php_4:13) in its forms of ever-renewed heightening and exaltation (Php_4:16). Comp. 2Co_6:4 ff.; Rom_8:37 ff.