| Barnes' Notes on the Bible But we had the sentence of death in ourselves - Margin, "answer." The word rendered "sentence" (ἀπόκριμα apokrima) means properly an answer, judicial response, or sentence; and is here synonymous with verdict. It means that Paul felt that he was condemned to die; that he felt as if he were under sentence of death and with no hope of acquittal; he was called to contemplate the hour of death as just before him. The words "in ourselves," mean, against ourselves; or, we expected certainly to die. This seems as if he had been condemned to die, and may either refer to some instance when the popular fury was so great that he felt it was determined he should die; or more probably to a judicial sentence that he should be cast to the wild beasts, with the certain expectation that he would be destroyed, as was always the case with those who were subjected to the execution of such a sentence. That we should not trust in ourselves - This is an exceedingly beautiful and important sentiment. It teaches that in the time to which Paul refers, he was in so great danger, and had so certain a prospect of death, that he could put no reliance on himself. He felt that he must die; and that human aid was vain. According to every probability he would die; and all that he could do was to cast himself on the protection of that God who had power to save him even then, if he chose, and who, if he did it, would exert power similar to that which is put forth when the dead are raised. The effect, therefore, of the near prospect of death was to lead him to put increased confidence in God. He felt that God only could save him; or that God only could sustain him if he should die. Perhaps also he means to say that the effect of this was to lead him to put increased confidence in God after his deliverance; not to trust in his own plans, or to confide in his own strength; but to feel that all that he had was entirely in the hands of God. This is a common, and a happy effect of the near prospect of death to a Christian; and it is well to contemplate the effect on such a mind as that of Paul in the near prospect of dying, and to see how instinctively then it clings to God. A true Christian in such circumstances will rush to His arms and feel that there he is safe. But in God which raiseth the dead - Intimating that a rescue in such circumstances would be like raising the dead. It is probable that on this occasion Paul was near dying; that he had given up all hope of life - perhaps, as at Lystra Acts 14:19, he was supposed to be dead. He felt, therefore, that he was raised up by the immediate power of God, and regarded it as an exertion of the same power by which the dead are raised. Paul means to intimate that so far as depended on any power of his own, he was dead. He had no power to recover himself, and but for the gracious interposition of God he would have died.
Clarke's Commentary on the BibleWe had the sentence of death in ourselves - The tribulation was so violent and overwhelming, that he had no hope of escaping death. That we should not trust in ourselves - The tribulation was of such a nature as to take away all expectation of help but from God alone. But in God which raiseth the dead - This is very like the business at Lystra; and would be sufficient to fix the apostle's reference to that fact could the time and other circumstances serve.
Gill's Exposition of the Entire BibleBut we had the sentence of death in ourselves,.... By the sentence of death is meant, not any decree of heaven, or appointment of God that they should die; nor any sentence of condemnation and death passed on them by the civil magistrate; but an opinion or persuasion in their own breasts, that they should die; so far were they from any hopes of life, that they looked upon themselves as dead men, as the Egyptians did, when their firstborn were slain, and said, "we be all dead men", Exodus 12:33, and to this extremity they were suffered to be brought by the wise counsel of God, for the following purposes, to learn to lay aside all self-trust and confidence: that we should not trust in ourselves; in our strength, wisdom, and policy, to make our escape, and preserve our lives; and also to teach and encourage them to trust in God alone, and depend on his arm, on his almighty power: but in God which raiseth the dead; who will raise the dead at the last day, and so is able to deliver persons when they are in the most distressed condition, and in their own opinion as dead men.
Vincent's Word StudiesSentence of death (ἀπόκριμα τοῦ θανάτου) Ἁπόκριμα, occurs only here in the New Testament, and not in classical Greek nor in the Septuagint. In the latter the kindred words have, almost uniformly, the meaning of answer. Josephus used it of a response of the Roman senate. Sentence, which occurs in some inscriptions, if a legitimate rendering at all, is a roundabout one, derived from a classical use of the verb ἀποκρίνω to reject on inquiry, decide. Rev., therefore, correctly, answer of death. The sense is well given by Stanley: "When I have asked myself what would be the issue of this struggle, the answer has been, 'death."' Doth deliver (ῥύεται) The correct reading is ῥύσεται will deliver, Rev.
Geneva Study BibleBut we had the sentence of death in {f} ourselves, that we should not trust in ourselves, but in God which raiseth the dead: (f) I was resolved within myself to die.
People's New Testament 1:9 We had the sentence of death in ourselves. The meaning seems to be that he felt that the time had come for him to die, and his reprieve from death was, as it were, a resurrection from death by the providence of God.
Wesley's Notes 1:9 Yea, we had the sentence of death in ourselves - We ourselves expected nothing but death.
King James Translators' Notessentence: or, answer
Jamieson-Fausset-Brown Bible Commentary9. But-"Yea." in God which raiseth the dead-We had so given up all thoughts of life, that our only hope was fixed on the coming resurrection; so in 1Co 15:32 his hope of the resurrection was what buoyed him up in contending with foes, savage as wild beasts. Here he touches only on the doctrine of the resurrection, taking it for granted that its truth is admitted by the Corinthians, and urging its bearing on their practice.
Matthew Henry's Concise Commentary1:1-11 We are encouraged to come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. The Lord is able to give peace to the troubled conscience, and to calm the raging passions of the soul. These blessings are given by him, as the Father of his redeemed family. It is our Saviour who says, Let not your heart be troubled. All comforts come from God, and our sweetest comforts are in him. He speaks peace to souls by granting the free remission of sins; and he comforts them by the enlivening influences of the Holy Spirit, and by the rich mercies of his grace. He is able to bind up the broken-hearted, to heal the most painful wounds, and also to give hope and joy under the heaviest sorrows. The favours God bestows on us, are not only to make us cheerful, but also that we may be useful to others. He sends comforts enough to support such as simply trust in and serve him. If we should be brought so low as to despair even of life, yet we may then trust God, who can bring back even from death. Their hope and trust were not in vain; nor shall any be ashamed who trust in the Lord. Past experiences encourage faith and hope, and lay us under obligation to trust in God for time to come. And it is our duty, not only to help one another with prayer, but in praise and thanksgiving, and thereby to make suitable returns for benefits received. Thus both trials and mercies will end in good to ourselves and others.
Matthew Henry's Whole Bible CommentaryVerses 7-11 In these verses the apostle speaks for the encouragement and edification of the Corinthians; and tells them (v. 7) of his persuasion or stedfast hope that they should receive benefit by the troubles he and his companions in labour and travel had met with, that their faith should not be weakened, but their consolations increased. In order to this he tells them, 1. What their sufferings had been (v. 8): We would not have you ignorant of our trouble. It was convenient for the churches to know what were the sufferings of their ministers. It is not certain what particular troubles in Asia are here referred to; whether the tumult raised by Demetrius at Ephesus, mentioned Acts 19, or the fight with beasts at Ephesus, mentioned in the former epistle (ch. 15), or some other trouble; for the apostle was in deaths often. This however is evident, that they were great tribulations. They were pushed out of measure, to a very extraordinary degree, above the common strength of men, or of ordinary Christians, to bear up under them, insomuch that they despaired even of life (v. 8), and thought they should have been killed, or have fainted away and expired. 2. What they did in their distress: They trusted in God. And they were brought to this extremity in order that they should not trust in themselves but in God, v. 9. Note, God often brings his people into great straits, that they may apprehend their own insufficiency to help themselves, and may be induced to place their trust and hope in his all-sufficiency. Our extremity is God's opportunity. In the mount will the Lord be seen; and we may safely trust in God, who raiseth the dead, v. 9. God's raising the dead is a proof of his almighty power. He that can do this can do any thing, can do all things, and is worthy to be trusted in at all times. Abraham's faith fastened upon this instance of the divine power: He believed God who quickeneth the dead, Rom. 4:17. If we should be brought so low as to despair even of life, yet we may then trust in God, who can bring back not only from the gates, but from the jaws, of death. 3. What the deliverance was that they had obtained; and this was seasonable and continued. Their hope and trust were not in vain, nor shall any who trust in him be ashamed. God had delivered them, and did still deliver them, v. 10. Having obtained help of God, they continued to that day, Acts 26:22. 4. What use they made of this deliverance: We trust that he will yet deliver us (v. 10), that God will deliver to the end, and preserve to his heavenly kingdom. Note, Past experiences are great encouragements to faith and hope, and they lay great obligations to trust in God for time to come. We reproach our experiences if we distrust God in future straits, who hath delivered as in former troubles. David, even when a young man, and when he had but a small stock of experiences, argued after the manner of the apostle here, 1 Sa. 17:37. 5. What was desired of the Corinthians upon this account: That they would help together by prayer for them (v. 11), by social prayer, agreeing and joining together in prayer on their behalf. Note, our trusting in God must not supersede the use of any proper and appointed means; and prayer is one of those means. We should pray for ourselves and for one another. The apostle had himself a great interest in the throne of grace, yet he desires the help of others' prayers. If we thus help one another by our prayers, we may hope for an occasion of giving thanks by many for answer of prayer. And it is our duty not only to help one another with prayer, but in praise and thanksgiving, and thereby to make suitable returns for benefits received. |
