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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 4:8–18. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses the apostle gives an account of their courage and patience under all their sufferings, where observe,
I.How their sufferings, and patience under them, are declared, Co2 4:8-12.
The apostles were great sufferers; therein they followed their Master: Christ had told them that in the world they should have tribulation, and so they had; yet they met with wonderful support, great relief, and many allays of their sorrows. "We are," says the apostle, "troubled on every side, afflicted many ways, and we meet with almost all sorts of troubles; yet not distressed, Co2 4:8. We are not hedged in nor cooped up, because we can see help in God, and help from God, and have liberty of access to God." Again, "We are perplexed, often uncertain, and in doubt what will become of us, and not always without anxiety in our minds on this account; yet not in despair (Co2 4:8), even in our greatest perplexities, knowing that God is able to support us, and to deliver us, and in him we always place our trust and hope." Again, "We are persecuted by men, pursued with hatred and violence from place to place, as men not worthy to live; yet not forsaken of God," Co2 4:9. Good men may be sometimes forsaken of their friends, as well as persecuted by their enemies; but God will never leave them nor forsake them. Again, "We are sometimes dejected, or cast down; the enemy may in a great measure prevail, and our spirits begin to fail us; there may be fears within, as well as fightings without; yet we are not destroyed," Co2 4:9. Still they were preserved, and kept their heads above water. Note, Whatever condition the children of God may be in, in this world, they have a "but not" to comfort themselves with; their case sometimes is bad, yea very bad, but not so bad as it might be. The apostle speaks of their sufferings as constant, and as a counterpart of the sufferings of Christ, Co2 4:10. The sufferings of Christ were, after a sort, re-acted in the sufferings of Christians; thus did they bear about the dying of the Lord Jesus in their body, setting before the world the great example of a suffering Christ, that the life of Jesus might also be made manifest, that is, that people might see the power of Christ's resurrection, and the efficacy of grace in and from the living Jesus, manifested in and towards them, who did yet live, though they were always delivered to death (Co2 4:11), and though death worked in them (Co2 4:12), they being exposed to death, and ready to be swallowed up by death continually. So great were the sufferings of the apostles that, in comparison with them, other Christians were, even at this time, in prosperous circumstances: Death worketh in us; but life in you, Co2 4:12.
II.What it was that kept them from sinking and fainting under their sufferings, Co2 4:13-18.
Whatever the burdens and troubles of good men may be, they have cause enough not to faint.
1.Faith kept them from fainting: We have the same spirit of faith (Co2 4:13), that faith which is of the operation of the Spirit; the same faith by which the saints of old did and suffered such great things. Note, The grace of faith is a sovereign cordial, and an effectual antidote against fainting-fits in troublous times. The spirit of faith will go far to bear up the spirit of a man under his infirmities; and as the apostle had David's example to imitate, who said (Psa 116:10), I have believed, and therefore have I spoken, so he leaves us his example to imitate: We also believe, says he, and therefore speak. Note, As we receive help and encouragement from the good words and examples of others, so we should be careful to give a good example to others.
2.Hope of the resurrection kept them from sinking, Co2 4:14. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. This he had treated of largely in his former epistle to these Corinthians, Co1 15:1. And therefore their hope was firm, being well grounded, that he who raised up Christ the head will also raise up all his members. Note, The hope of the resurrection will encourage us in a suffering day, and set us above the fear of death; for what reason has a good Christian to fear death, that dies in hope of a joyful resurrection?
3.The consideration of the glory of God and the benefit of the church, by means of their sufferings, kept them from fainting, Co2 4:15. Their sufferings were for the church's advantage (Co2 1:6), and thus did redound to God's glory. For, when the church is edified, then God is glorified; and we may well afford to bear sufferings patiently and cheerfully when we see others are the better for them - if they are instructed and edified, if they are confirmed and comforted. Note, The sufferings of Christ's ministers, as well as their preaching and conversation, are intended for the good of the church and the glory of God.
4.The thoughts of the advantage their souls would reap by the sufferings of their bodies kept them from fainting: Though our outward man perish, our inward man is renewed day by day, Co2 4:16. Here note,
(1.)We have every one of us an outward and an inward man, a body and a soul.
(2.)If the outward man perish, there is no remedy, it must and will be so, it was made to perish.
(3.)It is our happiness if the decays of the outward man do contribute to the renewing of the inward man, if afflictions outwardly are gain to us inwardly, if when the body is sick, and weak, and perishing, the soul is vigorous and prosperous. The best of men have need of further renewing of the inward man, even day by day. Where the good work is begun there is more work to be done, for carrying it forward. And as in wicked men things grow every day worse and worse, so in godly men they grow better and better.
5.The prospect of eternal life and happiness kept them from fainting, and was a mighty support and comfort. As to this observe,
(1.)The apostle and his fellow-sufferers saw their afflictions working towards heaven, and that they would end at last (Co2 4:17), whereupon they weighed things aright in the balance of the sanctuary; they did as it were put the heavenly glory in one scale and their earthly sufferings in the other; and, pondering things in their thoughts, they found afflictions to be light, and the glory of heaven to be a far more exceeding weight. That which sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. On the other hand, the worth and weight of the crown of glory, as they are exceedingly great in themselves, so they are esteemed to be by the believing soul - far exceeding all his expressions and thoughts; and it will be a special support in our sufferings when we can perceive them appointed as the way and preparing us for the enjoyment of the future glory.
(2.)Their faith enabled them to make this right judgment of things: We look not at the things which are seen, but at the things which are not seen, Co2 4:18. It is by faith that we see God, who is invisible (Heb 11:27), and by this we look to an unseen heaven and hell, and faith is the evidence of things not seen. Note,
[1.]There are unseen things, as well as things that are seen.
[2.]There is this vast difference between them: unseen things are eternal, seen things but temporal, or temporary only.
[3.]By faith we not only discern these things, and the great difference between them, but by this also we take our aim at unseen things, and chiefly regard them, and make it our end and scope, not to escape present evils, and obtain present good, both of which are temporal and transitory, but to escape future evil and obtain future good things, which though unseen, are real, and certain, and eternal; and faith is the substance of things hoped for, as well as the evidence of things not seen, Heb 11:1.
Historical interpretation
Three Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It is one and the same Spirit who is in the prophets and in the apostles. However, the Spirit dwelt in the prophets sporadically, whereas he abides in believers forever.
Accordingly the apostle Paul says: “Since we have the same spirit, as shown in that which is written: ‘I believed, and so I spoke,’ we also believe and so we speak.” Therefore, it is one and the same Spirit who is in the prophets and in the apostles. He was, however, in the former only for a while; whereas he abides in the latter forever. In other words, he is in the prophets but not to remain always in them; in the apostles, that he might abide in them forever. He has been apportioned to the former in moderation; to the latter, he has been wholly poured out. He was sparingly given to the one; upon the other, lavishly bestowed.
"But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak; that He which raised up the Lord Jesus, shall raise up us also by Jesus."
He has reminded us of a Psalm which abounds in heavenly wisdom, and is especially fitted to encourage in dangers. For this saying that just man uttered when he was in great dangers, and from which there was no other possibility of recovery than by the aid of God. Since then kindred circumstances are most effective in comforting, therefore he says, "having the same Spirit;" that is, 'by the same succor by which he was saved, we also are saved; by the Spirit through which he spake, we also speak.' Whence he shows, that between the New and Old Covenants great harmony exists, and that the same Spirit wrought in either; and that not we alone are in dangers, but all those of old were so too; and that we must find a remedy through faith and hope, and not seek at once to be released from what is laid upon us. For having showed by arguments the resurrection and the life, and that the danger was not a mark of helplessness or destitution; he thenceforward brings in faith also, and to it commits the whole. But still of this also, he furnishes a proof, the resurrection, namely, of Christ, saying, "we also believe, and therefore also we speak." What do we believe? tell me.
Here Paul is attacking those who have believed in false apostles, who claimed that Paul was suffering because he had little faith. According to them, faith ought to guarantee that there will be no suffering at all. But Paul shows that, on the contrary, he has endured all things precisely because of his faith.
Those just men also were saved by their salutary faith in him as man and God. They, before he came in the flesh, believed that he was to come in the flesh. Our faith is the same as theirs, since they believed that this would be, while we believe that it has come to pass. Hence, the apostle Paul says: “But having the same spirit of faith, as it is written: I believed for which reason I have spoken: we also believe for which reason we also speak.” If, then, those who foretold that Christ would come in the flesh had the same faith as those who have recorded his coming, these religious mysteries could vary according to the diversity of times yet all refer most harmoniously to the unity of the same faith.
Moreover, our Mediator, when revealed to us, wished the sacrament of our regeneration to be manifest. But for the just men of old it was something hidden, although they also were to be saved by the same faith which was to be revealed in its own time. For we do not dare to prefer the faithful of our own time to the friends of God by whom those prophecies were to be made, since God so announced himself as the God of Abraham, the God of Isaac, the God of Jacob, as to give himself that name forever. If the belief is correct that circumcision served instead of baptism in the saints of old, what shall be said of those who pleased God before this was commanded, except that they pleased him by faith, because, as it is written in Hebrews: “Without faith it is impossible to please God”? “But having the same spirit of faith,” says the apostle, “as it is written: I believed, for which cause I have spoken, we also believe, for which reason we also speak.” He would not have said “the same” unless this very spirit of faith was also theirs. For, just as they, when this same mystery was hidden, believed in the incarnation of Christ which was to come, so we also believe that it has come.
Paul the apostle says that he has the same spirit of faith which the blessed David had, which the holy Moses received, just as he himself testifies, saying, “Since then we have the same spirit of faith, according to what is written: ‘I believed, therefore, I spoke.’ We too believe and therefore speak.” How did they have the one spirit of faith, if they believed differently concerning the faithful God? For the difference in belief is great if what Paul says, “There is no injustice with God,” differs from what Moses and David say, “There is no iniquity in God.” And if, as Paul says, he has the same spirit of faith which the prophets also had and yet his belief is different from their faith, let the apostle be declared a liar (God forbid), he who testifies that Christ speaks in him. “You are looking for proof of Christ speaking in me?” But since Christ has truly spoken in Paul, Paul is not a liar. And when he says that he has the same spirit of faith, he does not lie; the belief of each is in agreement so that what Moses and David have said.… This is also what Paul says.
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Summary
Second Corinthians 4:13 declares that Paul and his co-workers possess the same "spirit of faith" as the Psalmist, a divine conviction that compels them to speak the Gospel truth, just as the Psalmist's belief led to his proclamation. This verse underscores the active and vocal nature of genuine faith, which, despite profound suffering and weakness, finds its necessary expression in bold testimony to God's power and grace.
Context
Literary Context
This verse is strategically placed within Paul's profound defense and explanation of his apostolic ministry in 2 Corinthians. Chapter 4 opens with Paul asserting that because they have received this ministry by God's mercy, they do not lose heart. He contrasts their transparent proclamation of Christ with those who obscure the Gospel, highlighting that their message is not about themselves but about Jesus as Lord (2 Corinthians 4:1-5). The immediate preceding verses (especially 2 Corinthians 4:7-12) speak powerfully of the "treasure in earthen vessels"—the glorious Gospel light dwelling within fragile human bodies, enduring constant affliction, perplexity, persecution, and being struck down, yet not crushed, despairing, forsaken, or destroyed. This paradox of divine power in human weakness sets the stage for verse 13, explaining how they can endure such suffering and still speak boldly: it is through this "spirit of faith." Their proclamation is not a result of their own strength but a manifestation of this indwelling spiritual principle.
Historical & Cultural Context
Paul's ministry was characterized by immense hardship, including physical abuse, imprisonment, shipwrecks, and constant opposition from both Jewish and Gentile adversaries, as well as false teachers within the church (see 2 Corinthians 11:23-28). The Corinthian church itself was complex, with factions, moral issues, and some questioning Paul's apostolic authority and sincerity. In this cultural milieu, where rhetoric and personal charisma were highly valued, Paul's apparent weakness and suffering could be misconstrued as a lack of divine favor. His appeal to an Old Testament scripture (Psalm 116:10) was a common rabbinic practice, grounding his contemporary experience in the timeless truth of God's Word and demonstrating continuity with the faith of Israel. The act of "speaking" (proclaiming the Gospel) was not merely intellectual assent but an active, public, and often dangerous declaration of allegiance to Christ in a hostile pagan world.
Key Themes
This verse powerfully contributes to several key themes woven throughout 2 Corinthians. Firstly, it reinforces the theme of Suffering and Divine Power, illustrating how God's strength is made perfect in weakness (2 Corinthians 12:9-10). Paul's ability to speak despite his trials is a testament to this divine empowerment. Secondly, it highlights the Nature of Apostolic Ministry, which is characterized by integrity, transparency, and a compelling commitment to proclaim Christ, not self (2 Corinthians 4:2-5). Thirdly, the verse emphasizes the Continuity of God's Work Across Dispensations, as Paul links his "spirit of faith" directly to that of the Old Testament Psalmist, showing that the foundational principle of belief leading to proclamation is timeless. Finally, it underscores the Active and Confessional Nature of Faith, demonstrating that true belief is not passive but inherently dynamic and finds its natural expression in verbal testimony.
Exposition and Analysis
Key Word Analysis
This word, from which we get "pneumatic," denotes a current of air, breath, or a breeze. Figuratively, it refers to a spirit, the rational soul, a vital principle, or a mental disposition. In this context, it refers to a spiritual disposition or principle that is shared, not merely a human attitude but a divine enablement or characteristic that empowers faith and its expression. It suggests an animating force.
Derived from pístis (faith), this verb means "to have faith (in, upon, or with respect to, a person or thing), i.e., credit; by implication, to entrust (especially one's spiritual well-being to Christ)." It signifies a deep, abiding conviction and trust, not just intellectual assent but a profound reliance on God's truth and faithfulness.
A primary verb meaning "to talk, i.e., utter words." While it can refer to general conversation, in this context, especially concerning the Gospel, it carries the weight of proclamation, declaration, and articulate testimony. It implies the vocalization of one's inner conviction.
Verse Breakdown
"We having the same spirit of faith"
Paul asserts that he and his fellow ministers possess a shared spiritual disposition or principle of faith. This is not merely a human characteristic but an empowering, divinely-given quality that defines their approach to ministry. The "same" spirit connects them to a lineage of believers, specifically the Psalmist, implying a universal and enduring principle of faith.
"according as it is written, I believed, and therefore have I spoken;"
This clause introduces a direct quotation from Psalm 116:10 (LXX). The phrase "according as it is written" highlights the scriptural foundation for Paul's experience and ministry. The Psalmist's declaration, born out of a profound experience of distress and deliverance, expresses a deep, active trust in God that naturally compelled him to speak of God's goodness and faithfulness. Paul draws a direct parallel, asserting that his own belief, forged in suffering and divine deliverance, similarly necessitates verbal proclamation. The "therefore" (Greek, dió) emphasizes the logical and inevitable consequence of belief leading to speech.
"we also believe, and therefore speak;"
This final clause is Paul's direct application of the Psalmist's experience to himself and his ministry. It reiterates the core principle: genuine faith is not silent. Just as the Psalmist's belief resulted in speech, so too does Paul's and his companions' belief in the Gospel compel them to proclaim it. The repetition of "believe" and "speak" underscores the inseparable link between internal conviction and external expression, especially in the context of their suffering and the divine power at work within them.
Literary Devices
The verse employs several significant literary devices. Allusion and Quotation are central, as Paul directly quotes Psalm 116:10, drawing a profound connection between his experience and that of the ancient Psalmist. This serves to validate his ministry by rooting it in scriptural precedent and demonstrating the timeless nature of genuine faith. Parallelism is evident in the structure, mirroring the Psalmist's "I believed, and therefore have I spoken" with Paul's "we also believe, and therefore speak," which emphasizes the continuity and shared nature of this spiritual principle across generations. The phrase "spirit of faith" itself is a form of Metonymy or Synecdoche, where "spirit" represents the animating principle or disposition that characterizes their faith. Furthermore, the entire context of 2 Corinthians 4, particularly the preceding verses about "treasure in earthen vessels," utilizes Paradox, where the weakness of the human vessel highlights the surpassing power of God, making the bold proclamation of faith in verse 13 all the more striking.
Theological and Thematic Connections
The theological thrust of 2 Corinthians 4:13 is profound: true, saving faith is inherently active and expressive. It is not a passive intellectual assent but a dynamic, divinely-imparted conviction that compels the believer to vocalize the truth they hold. This "spirit of faith" transcends individual circumstances and historical periods, linking believers from the Old Covenant to the New, demonstrating a consistent divine principle at work in those who genuinely trust God. It underscores the essential connection between internal belief and external confession, particularly in the face of adversity, affirming that the power to speak comes not from human strength but from the indwelling Spirit of God.
Reflection and Application
Second Corinthians 4:13 offers a powerful challenge and encouragement for believers today. It compels us to examine the depth and authenticity of our own faith. Is our belief in Christ merely an internal conviction, or does it possess the dynamic "spirit of faith" that naturally overflows into outward expression? In a world often hostile or indifferent to the Gospel, this verse reminds us that our faith is not meant to be silent. Just as Paul's profound belief, despite immense suffering, compelled him to speak, so too should our conviction in the resurrected Christ empower us to share the hope within us. This "spirit of faith" is a divine enablement, overcoming fear, timidity, and the desire for self-preservation, so that the light of the Gospel might shine through our words, even through our weaknesses, for God's glory. It calls us to live out the integrity of our belief, allowing our confession with our mouths to align with the truth we hold in our hearts, becoming active witnesses to God's transformative power.
Questions for Reflection
FAQ
What does Paul mean by "the same spirit of faith"?
Paul means that he and his fellow ministers possess the same animating principle or disposition of faith as the Psalmist quoted in the verse (Psalm 116:10). This "spirit of faith" is not merely a human characteristic but a divinely imparted spiritual reality that empowers their belief and, crucially, compels them to vocalize that belief. It signifies a continuity of genuine, active faith across different dispensations and personal circumstances, demonstrating that true conviction inevitably leads to proclamation. It's a spiritual force that enables them to speak God's truth despite their physical weakness and intense suffering, as described in 2 Corinthians 4:7-12.
Why does Paul quote Psalm 116:10 in this context?
Paul quotes Psalm 116:10 ("I believed, and therefore have I spoken") to establish a biblical precedent and validate his own experience. The Psalmist, having been delivered from great distress and the brink of death, declared his unwavering trust in God, which then compelled him to speak of God's goodness and faithfulness. Paul draws a direct parallel, indicating that his profound faith, born out of his own experiences of suffering and divine deliverance in ministry, similarly compels him to speak the Gospel. This connection not only validates his ministry but also highlights that the principle of faith leading to proclamation is a timeless truth, demonstrating the enduring power of God's Word and the consistent nature of true belief. It underscores that his bold proclamation is not due to personal bravado but a necessary outflow of genuine faith, just as it was for the Psalmist.
Christ-Centered Fulfillment
Second Corinthians 4:13 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The "spirit of faith" that compels proclamation is perfectly embodied in Christ Himself, who, out of perfect faith in His Father, spoke the words of life and truth, even unto death. Jesus consistently declared the Father's will and the kingdom of God, embodying the principle that true belief leads to necessary speech (John 12:49-50). His entire earthly ministry was a demonstration of this "spirit of faith," culminating in His ultimate act of obedience on the cross. Furthermore, the "spirit of faith" that Paul and believers possess is the Holy Spirit, the very Spirit of Christ, who indwells believers and empowers them to bear witness to Him (Acts 1:8). It is through Christ's redemptive work that believers are given this new life and the spiritual capacity to believe and speak. The Gospel they proclaim, born out of this spirit of faith, is the "light of the knowledge of the glory of God in the face of Jesus Christ" (2 Corinthians 4:6). Thus, the compulsion to speak, even amidst suffering, is a participation in Christ's own mission and a manifestation of His life within them, testifying to the One who believed and spoke, and whose words continue to bring life and light to a dark world (John 1:4-5).