2 Corinthians 12:9

δύναμις (אABDFG, Latt. Arm. Aeth. Goth.) rather than δύναμίς μου (א3A2D2D3KLP, Syrr. Copt.). See on 2 Corinthians 12:5. τελεῖται (אABDFG) rather than τελειοῦται (א3D3KLP). The μου after ἀσθενείαις should probably be omitted with B 67, 71, Pesh. Copt. Arm., Iren. Gr. and Lat.

9. καὶ εἴρηκέν μοι. And he hath said to me. The force of the perfect is that the reply then given still holds good; it remains in force: comp. Hebrews 1:13; Hebrews 4:3-4; Hebrews 10:9; Hebrews 10:13; Hebrews 13:5; Acts 13:34; and γέγραπται,—ὃ γέγραφα, γέγραφα, κ.τ.λ.

Ἀρκεῖ σοι ἡ χάρις μου. This implies the refusal of the request, for ‘is sufficient’ means ‘sufficient without the relief prayed for.’ But something better than relief is promised,—the grace to endure: comp. 1 Corinthians 15:10. Frequenter quae putamus prospera obsunt. Ideo non conceduntur, Deo melius providente (Primasius). Note the chiasmus between ἁρκεῖ and τελεῖται: see on 2 Corinthians 2:16.

ἡ γὰρ δύναμις ἐν�. See critical note. The μου would never have been struck out, had it been genuine: it might easily be inserted, either accidentally from ἡ χάρις μου, or deliberately, to lessen the paradox. The saying is more forcible without the limitation, ‘Where there is weakness, power reaches completeness.’ It is when man can do nothing, that divine power is perfectly recognized. Where man can do much, the fallacy of cum hoc, ergo propter hoc may come in, and the effects of divine power may be attributed to man’s efforts. Comp. 2 Corinthians 4:7; 2 Corinthians 13:4; 1 Corinthians 1:25; 1 Corinthians 2:3-4. Bede is fond of applying this principle; comp. H. E. iv. 9, 21. It is idle to ask in what way this χρηματισμός was conveyed to the Apostle. As on the road to Damascus, he spoke to the Lord as present, and received an intelligible reply. For the difference between the readings τελεῖται and τελειοῦται comp. πάντα τετέλεσται ἵνα τελειωθῇ ἡ γραφή (John 19:28). Both verbs are frequent in the LXX. and are used to translate the same Hebrew words. In Sir 7:25 readings vary, as here, between the two.

Ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς�. Here the verses should have been divided: there is a pause after τελεῖται. Most gladly therefore will I rather glory in my weaknesses. The οὖν means ‘in consequence of this gracious answer.’ We must not take μᾶλλον with ἥδιστα: μᾶλλον is often used to strengthen a comparative (see Wetstein on Philippians 1:23), while μάλιστα is used, but less often, to strengthen a superlative; comp. especially μάλιστα φίλτατος (Hom. Il. XXIV. 334; Eur. Hipp. 1421). Nor must μᾶλλον be taken with ἐν τ. ἀσθενείαις: ‘in my weaknesses rather than in my achievements, or in the revelations made to me,’ for which he would have written μᾶλλον ἐν τ. ἀσθ. μου καυχήσομαι. The μᾶλλον belongs to the whole sentence, but chiefly to καυχήσομαι: ‘I will rather glory in my weaknesses’; than what? That is determined by what precedes, viz. his prayers for relief. ‘Most joyously, therefore, will I glory in my weaknesses, rather than ask to be freed from them’ is the meaning. So Irenaeus (V. iii. 1); libenter ergo magis gloriabor in infirmitatibus. The Vulgate omits magis. Winer, p. 300.

ἵνα ἐπισκηνώσῃ ἑπʼ ἐμὲ ἡ δύναμις τοῦ χριστοῦ. That the power of the Christ may tabernacle upon me, or spread a tent over me. Polybius uses the verb of the billeting or quartering of soldiers. It occurs nowhere else in Biblical Greek, and may perhaps be intended to suggest the Shechinah. Here ‘on-dwelling’ and ‘in-dwelling’ are closely connected (comp. Luke 1:35; Luke 3:22; Luke 4:1; Acts 1:8; Acts 2:3-4); but S. Paul may prefer the idea of ‘on-dwelling’ because the other would seem to diminish the measure of his weakness. With the pregnant constr. comp. John 1:32; John 3:36; John 19:13; Luke 21:37; Genesis 1:2. The rendering of ἡ δύναμις must be the same in both places; but the A.V. has first ‘strength’ and then ‘power,’ while the first editions of the R.V. had first ‘power’ and then ‘strength.’ See on δυνατός in 2 Corinthians 12:10.