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2Co_1:9. Ἀλλά ] is the simple but, the contrast of the negation contained in ἐξαπορηθῆναι , which contrast, nevertheless, no longer depends on ὥστε : the independent position makes it all the weightier. There is therefore the less ground for taking ἀλλά as nay indeed, with Hofmann, and making it point to the following clause of purpose, whereby the chief clause αὐτοὶ κ . τ . λ . would be arbitrarily forced into a position logically subordinate—viz., “if we ourselves, etc., it was to serve to the end, that we,” et.
αὐτοὶ ἐν ἑαυτοῖς ] for our own selves in our own consciousness—i.e. apart from what might take place from without, through divine interference, to cause a change in our position. This certainty in their own heart, however, could not but exclude all self-confidence; hence ἵνα μὴ πεποιθότες κ . τ . λ .
ἀπόκριμα ] not equivalent to κατάκριμα (so most, following Hesychius), but to responsum (Vulgate, Billroth), the award, decision. Comp. ἀπόκρισις . So in Suidas (see Wetstein) and Josephus, Antt. xiv. 17 (in Kypke). Chrysostom says well: τὴν ψῆφον , τὴν κρίσιν , τὴν προσδοκίαν τοιαύτην γὰρ ἠφίει τὰ πράγματα φωνήν · τοιαύτην ἀπόκρισιν ἐδίδου τὰ συμβάντα , ὅτι ἀ̓ ποθανούμεθα πάντως .
As to ἐσχήκ ., observe the perfect habuimus, which represents the situation as present. Comp. on Rom_5:2.
ἵνα μὴ κ . τ . λ .] divinely appointed aim of the αὐτοὶ … ἐσχήκαμεν . Comp. 1Co_1:15.
τῷ ἐγείροντι τοὺς νεκρ .] is to be referred not only to the future awaking of the dead, but to the awaking of the dead in general, as that which is exclusively God’s doing. This characteristic of God is the ground of the confidence. For the awaker of the dead must also be able to rescue from the danger of death (2Co_1:10). Comp. Rom_4:17; Heb_11:19. See on Rom. l.c. “Mira natura fidei in summis difficultatibus nullum exitum habere visis,” Bengel. Hence Paul, in spite of the human ἐξαπορηθῆναι , 2Co_1:8, could yet say of himself, 2Co_4:8 : οὐκ ἐξαπορούμενοι .