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2Co_4:13. A remark giving information ( δέ , see on 2Co_3:17) on ἡ δὲ ζωὴ ἐν ὑμῖν . For through the πιστεύομεν , διὸ καὶ λαλοῦμεν , is that very ἡ ζωὴ ἐν ὑμῖν ἐνεργεῖται rendered possible and brought about. The connection of ideas is frequently taken thus: “Though death works in us and life in you, we have yet the certain confidence that we too will partake of the life.” Comp. Estius, Flatt, Rückert. But in that case the relation of the two verses, 13 and 14, would be logically inverted, and the participial clause in 2Co_4:14 would be made the principal clause; Paul must logically have written: “Because, however, we have the same spirit of faith, which David expresses in the words, etc., we know,” etc. According to Olshausen, Paul wishes to represent the thought that his career, so full of suffering, is a source of life to the Corinthians, as a living certainty wrought in him from above. But apart from the erroneous explanation of ἡ δὲ ζωὴ ἐν ὑμῖν , on which this is based (see on 2Co_4:12), the very fact—the ἡ ζωὴ ἐν ὑμῖν ἐνεργεῖται —was something consonant to experience, and hence Paul in 2Co_4:13 gives nothing else than an elucidation consonant to experience. According to de Wette (comp. before him, Erasmus, Paraphr., who inserts the intermediate thought: nec tamen ob id nos poenitet evangelii), the course of thought is: “But this working of death hinders us not from preaching the gospel boldly, since the hope of the resurrection strengthens us.” In this way, however, he arbitrarily passes over the immediately preceding thought, ἡ δὲ ζωὴ ἐν ὑμῖν , to which, nevertheless, 2Co_4:13 supplies an appropriate elucidation. According to Hofmann, Paul brings in a modification of the contrast contained in 2Co_4:12, when he says that he has, while death works in him, still the same spirit as exists in those in whom life works. But there is no hint of this retrospective reference of τὸ αὐτό (which would have required a σὺν ὑμῖν or something similar); and not even the thought in itself would he suitable, since his being in possession of the same spirit which his disciples, in whom his life was in fact at work, possessed, would be self-evident, and not a special point to be brought into prominence and asserted by the apostle. This also in opposition to Erasmus, Estius, Bengel, Schrader, and others, who explain τὸ αὐτό : the same spirit, which you have.
τὸ αὐτό πνεῦμα τῆς τίστεως ] i.e. the same Holy Spirit working faith, not: the believing frame of mind (de Wette, comp. also Lipsius, Rechtfertigungsl. p. 176), which is not the meaning of πνεῦμα in Rom_8:15; Rom_11:8; 1Co_4:21; Gal_6:1; Eph_1:17. τὸ αὐτό is the same which is made known in the following saying of Scripture, consequently the same as the Psalmist had. With this hero of faith the apostle knows himself to be on an equality in faith.[198] The πίστις which the Spirit works was with the Psalmist trust in God, with Paul faith in the salvation in Christ; with both, therefore, the same fundamental disposition of pious confidence on God’s promise (Heb_1:11).
κατὰ τὸ γεγρ .] in conformity, in agreement with what is written. This belongs to καὶ ἡμεῖς πιστεύομεν , for if it belonged to ἜΧΟΝΤΕς (Calvin, Beza, de Wette, Ewald, and many others), ΑὐΤΌ would be superfluou.
ἘΠΊΣΤΕΥΣΑ , ΔΙῸ ἘΛΆΛΗΣΑ ] I have become a believer, therefore have I let myself be heard, Psa_116:10, after the LXX., in which the translation of äÆàÁîÇðÀúÌÄé ëÌÄé àÂãÇáÌÅø is incorrect, but might be retained by Paul, all the more seeing that in the original is contained the idea that the speaking proceeded from faith[199] (I trusted, for I spoke).
καὶ ἡμεῖς ] we too, like the Psalmist. Hofmann, on the other hand, in accordance with his inappropriate view of τὸ αὐτὸ πνεῦμα τ . π ., understands it: “in common with those, who have the same spirit.”
ΔΙῸ ΚΑῚ ΛΑΛΟῦΜΕΝ ] on which account we also let ourselves be heard, are not silent, but preach the gospel. Through this it happens that ἡ ζωὴ ἐν ὑμῖν ἘΝΕΡΓΕῖΤΑΙ . See on 2Co_4:12. The ΚΑΊ before ΛΑΛ . is the also of the relation corresponding (to the πιστεύομεν ).
[198] There is ground for assuming that Paul looked on David as the author of Psalms 116, which no doubt belongs to a far later time; it was customary, in fact, to ascribe to David the anonymous psalms generally.
[199] For the very different meanings given to the text of the original (Hupfeld, Ewald, I have faith, when I speak), see Hupfeld on Psalms 116, and Hofmann on this passage.