But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

But we had in ourselves the answer of death, that we should not trust in ourselves, but in God who raiseth the dead.

yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

but we ourselves in ourselves the sentence of the death have had, that we may not be trusting on ourselves, but on God, who is raising the dead,

Nay, we had, as we still have, the sentence of death within our own selves, in order that our confidence may repose, not on ourselves, but on God who raised the dead to life.

Yes, we ourselves have had the answer of death in ourselves, so that our hope might not be in ourselves, but in God who is able to give life to the dead:

But we had within ourselves the response to death, so that we would not have faith in ourselves, but in God, who raises the dead.

Indeed, we had the presentiment that we must die, so that we might rely, not on ourselves, but on God who raises the dead.

Nay more, we had the sentence of death This is as though we should say -- "I had already laid my account with dying, or had regarded it as a thing fixed." He borrows, however, a similitude from those who are under sentence of death, and look for nothing but the hour when they are to die. At the same time he says, that this sentence had been pronounced by him upon himself, by which he intimates, that it was in his own view that he had been sentenced to death -- that he might not seem to have had it from any revelation from God. In this sentence, [1] therefore, there is something more implied than in the feeling of anxiety (exaporeisthai) that he had made mention of, because in the former case there was despair of life, but in this case there is certain death. We must, however, take notice, chiefly, of what he adds as to the design -- that he had been reduced to this extremity, that he might not trust in himself For I do not agree with what Chrysostom says -- that the Apostle did not stand in need of such a remedy, but set himself forth to others as a pattern merely in appearance. [2] For he was a man that was subject, in other respects, to like passions as other men -- (James 5:17) -- not merely to cold and heat, but also to misdirected confidence, rashness, and the like. I do not say that he was addicted to these vices, but this I say, that he was capable of being tempted to them, and that this was the remedy that God seasonably interposed, that they might not make their way into his mind. [3] There are, accordingly, two things to be observed here. In the first place -- that the fleshly confidence with which we are puffed up, is so obstinate, that it cannot be overthrown in any other way than by our falling into utter despair. [4] For as the flesh is proud, it does not willingly give way, and never ceases to be insolent until it has been constrained; nor are we brought to true submission, until we have been brought down by the mighty hand of God. (1-Peter 5:6.) Secondly, it is to be observed, that the saints themselves have some remains of this disease adhering to them, and that for this reason they are often reduced to an extremity, that, stript of all self-confidence, they may learn humility: nay more, that this malady is so deeply rooted in the minds of men, that even the most advanced are not thoroughly purged from it, until God sets death before their eyes. And hence we may infer, how displeasing to God confidence in ourselves must be, when for the purpose of correcting it, it is necessary that we should be condemned to death. But in God that raiseth the dead As we must first die, [5] in order that, renouncing confidence in ourselves, and conscious of our own weakness, we may claim no honor to ourselves, so even that were not sufficient, if we did not proceed a step farther. Let us begin, therefore, with despairing of ourselves, but with the view of placing our hope in God. Let us be brought low in ourselves, but in order that we may be raised up by his power. Paul, accordingly, having brought to nothing the pride of the flesh, immediately substitutes in its place a confidence that rests upon God. Not in ourselves, says he, but in God The epithet that follows, Paul has adapted to the connection of the subject, as he does in Romans 4:17, where he speaks of Abraham. For to believe in God, who calleth those things that are not, as though they were, and to hope in God who raiseth the dead, are equivalent to his setting before him as an object of contemplation, the power of God in creating his elect out of nothing, and raising up the dead. Hence Paul says, that death had been set before his eyes, that he might, in consequence of this, recognize the more distinctly the power of God, by which he had been raised up from the dead. The first thing in order, it is true, is this -- that, by means of the strength with which God furnishes us, we should acknowledge him as the Author of life; but as in consequence of our dulness the light of life often dazzles our eyes, it is necessary that we should be brought to God by having death presented to our view. [6]

Footnotes

1 - "The Greek word is aposkrima, used here in this place only in the New Testament. [...] The most genuine translation is sentence; for so Hesychius expounds the word katakrisma -- psopho", whom Favorinus followeth verbatim in this, as in many other particulars. [...] The word then doth signifie a sentence passing upon him, that he must die. This he had received, but from whom? Not from God, for God delivered him; nor from the magistrate; there was no such decree that we read of against him. Therefore it was onely from his own feares, his own thoughts, which maketh him say -- he had received it in himself. [...] God's thoughts were other than Paul's. Paul absolutely concluded he should die, but God had purposed the contrary." -- Burgesse. -- Ed.

2 - "Il se propose aux autres comme pour exemple, non pas qu'il en fust ainsi quant à luy;" -- "He sets himself forth, as it were by way of example -- not that it had been so as to himself."

3 - "De peur qu'ils ne saisissent plenement son esprit et son coeur;" -- "That they might not take full possession of his mind and his heart."

4 - "Sinon que nous tombions en telle extremite que nous ne voyons aucune esperance en nous;" -- "Except by our falling into such an extremity, that we see no hope in ourselves."

5 - "Comme il nous est necessaire premierement de venir comme à mourir;" -- "As we need first to come as it were to die"

6 - "Il nous est necessaire pour estre amenez à Dieu, d'estre reduits â telle extremite que nous voyons la mort presente deuant nos yeux;" -- "It is necessary, in order that we may be brought back to God, that we should be brought to such an extremity, that we see death presented before our eyes."

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.

We 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.

But 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.

But 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.

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 1-Corinthians 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.

Yea, we had the sentence of death in ourselves - We ourselves expected nothing but death.