2 Corinthians 13:4

καὶ γὰρ ἐσταυρώθη (אBDFGKP, d g Copt. Aeth.) rather than καὶ γὰρ εἰ ἐστ. (א3AD2D3L, f Vulg. Syrr. Arm. Goth.): also καὶ γὰρ ἡμεῖς (אABDLP, Latt. Goth.) rather than καὶ γὰρ καὶ ἡμεῖς (some cursives, f g Copt., Chrys.): also ἀσθενοῦμεν ἐν αὐτῷ (BDKLP, Vulg. Goth.) rather than ἀσθ. σὺν αὐ. (אAFG, Copt.) from the following σὺν αὐτῷ, for which D and some Latin texts have ἐν αὐτῷ. εἰς ὑμᾶς (אADFGKLP, Latt. Syrr. Copt. Aeth. Goth.) is probably genuine, although BD3, Arm., Chrys. omit.

4. καὶ γὰρ ἐσταυρώθη. See critical note. The καί is either intensive or concessive, while γάρ explains; for he was even crucified (His weakness went as far as that); or, for he was certainly crucified (no doubt that is quite true); see Ellicott on 1 Corinthians 5:7 and Philippians 2:27. There is manifest contrast between ἐξ�. and ἐκ δυν. θ., and therefore ἐκ must be rendered alike in both clauses; through weakness, … through the power of God. The ἐκ marks the source in each case; comp. 2 Corinthians 11:26. Note the change from aor. to pres.; ‘He was crucified once for all, yet He lives continually,’ ζῶν ἐστι εἰς τοὺς αἰῶνας τῶν αἰώνων (Revelation 1:18). With ἐξ�. comp. Philippians 2:8; with ἐκ δυν. θ. comp. Romans 6:4; Romans 8:11; Ephesians 1:20; Philippians 2:9 : it was God who raised Him from the dead and glorified Him.

καὶ γὰρ ἡμεῖς. This expression explains the previous καὶ γάρ sentence, which it rhetorically balances; and both ἀλλὰ and ἐκ must be translated as before; For we also are weak in him, yet we shall live with him through the power of God. See Briggs, The Messiah of the Apostles, p. 123. Comp. the balance between the two ἵνα clauses in 2 Corinthians 11:12; Galatians 3:14; Romans 7:13. The argument here is, that the transition from weakness to life in us, who have such close fellowship with Him, confirms the similar transition in Him. The two cases would be likely to be similar. See critical note. If εἰς ὑμᾶς is genuine, ἡμεῖς must mean ‘we Apostles’; and it probably means that in any case. The εἰς ὑμᾶς might be dropped accidentally, through homoeoteleuton, or deliberately, to make the balance with the previous sentence more exact.

N.T. usage varies as to the fut. of ζάω. If we include συνζάω, the fut. occurs 22 times, 11 with the form ζήσω, and 11 with the later form ζήσομαι. Of the passages with ζήσομαι, 6 are quotations from the LXX. In Galatians 3:11-12; Romans 1:17; Romans 8:13; Romans 10:5 S. Paul uses the later form; Galatians 3:11-12 and Romans 1:17; Romans 10:5 are quotations, and in 2 Corinthians 8:13 he may be thinking of Ezekiel 37:6; Ezekiel 37:14. Here Rec. with D3KL has ζησόμεθα, but אABD have ζήσομεν. In Romans 6:2 the evidence is still stronger; in Galatians 2:19 ζήσω is undisputed.

The fut. here does not refer to a future life beyond the grave, but to future vigorous action in this life, especially in dealing with the Corinthians. non est vivere, sed valere, vita (Mart. VI. lxx. 15). In this sense of ‘to be vigorous’ ζῇν is sometimes contrasted with βιοῦν (1 Peter 4:2; Job 29:18) = ‘to pass time’; βιοὺς μὲν ἔτη τόσα, ζήσας δὲ ἔτη ἑπτά (Dio Cass. lxix. 19): comp. Xen. Mem. III. iii. 11, and the proverb φοίνικος ἔτη βιοῦν. But the expression has nothing to do with ‘the ecclesiastical pomp and splendour which are the ensigns’ of ecclesiastical authority, and ought not to be quoted as a warrant for them.