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13.Having the same spirit. This is a correction of the foregoing irony. He had represented the condition of the Corinthians as widely different from his own, (not according to his own judgment, but according to their erroneous view,) inasmuch as they were desirous of a gospel that was pleasant and free from all molestation of the cross, and entertained less honorable views of him, because his condition was less renowned. Now, however, he associates himself with them in the hope of the same blessedness. “ God spares you, and deals with you more indulgently, while he treats me with somewhat more severity, this diversity, nevertheless, will be no hinderance in the way of the like glorious resurrection awaiting both of us. For where there is oneness of faith, there will, also, there be one inheritance.” It has been thought, that the Apostle speaks here of the holy fathers, who lived under the Old Testament, and represents them as partakers with us, in the same faith. This, indeed, is true, but it does not accord with the subject in hand. For it is not Abraham, or the rest of the fathers, that he associates with himself in a fellowship of faith, but rather the Corinthians, whereas they separated themselves from him by a perverse ambition. “ my condition,” says he, “ appear to be the worse for the present, we shall, nevertheless, one day be alike participants in the same glory, for we are connected together by one faith.” Whoever will examine the connection attentively, will perceive, that this is the true and proper interpretation. By metonymy, he gives the name of the spirit of faith (481) to faith itself, because it is a gift of the Holy Spirit.
As it is written What has given occasion for the mistake (482) is, that he quotes the testimony of David. It ought, however, to be taken in connection with the confession — not with the oneness of faith, or if you prefer it, it agrees with what follows — not with what goes before, in this way: “ we have an assured hope of a blessed resurrection, we are bold to speak and preach what we believe, as it is writtenI believed, therefore have I spoken ” Now, this is the commencement of Psa_116:0, (483) where David acknowledges, that, when he had been reduced to the last extremity, he was so overpowered that he almost gave way, but, having soon afterwards regained confidence, he had overcome that temptation. Accordingly, he opens the Psalm thus: I believed, therefore will I speak. For faith is the mother (484) of confession. Paul, it is true, stirring himself up to imitate him, (485) exhorts the Corinthians to do the same, and, in accordance with the common Greek translation, has used the preterite instead of the future, but this is of no consequence (486) For he simply means to say, that believers ought to be magnanimous, and undaunted, in
confessing (487) what they have believed with their heart.
(Rom_10:9.)
Let now our pretended followers of Nicodemus (488) mark, what sort of fiction they contrive for themselves in the place of faith, when they would have faith remain inwardly buried, and altogether silent, and glory in this wisdom — that they utter, during their whole life, not a single word of right confession.
(481) Calvin adverts to this form of expression in the Institutes, (volume 2) as an evidence that faith is implanted by the Divine Spirit. — Ed.
(482) “Que i’ dit;” — “ I have mentioned.” Calvin refers to the mistake of supposing that Paul alludes to the Old Testament believers. — Ed.
(483) “ Septuagint, and some other ancient versions, make the latter part of the 116th Psalm” (commencing with the Psa_116:10 — I believed, therefore have I spoken) “ distinct Psalm, separate from the former, and some have called it the Martyr’ Psalm, I suppose for the sake of Psa_116:15.” — Henry’ Commentary. — Ed.
(484) “Comme la mere;” — “ it were, the mother.”
(485) “S’ imiter cest exemple de Dauid;” — “ himself up to imitate this example of David”
(486) “I believed, for I did speak, (Psa_116:10) — which is a sure proof of the presence of faith. Confession and faith are inseparably connected. Compare 2Co_4:13. The Apostle places, after the example of the Septuagint, therefore instead of for: ‘ believed, therefore I spake,’ without any material alteration of the sense.” — Hengstenberg on the Psalms, (Edin. 1848,) volume 3 p. 372. — Ed.
(487) “A faire confession de bouche;” — “ making confession with the mouth.”
(488) “ were also at this time” (about the year 1540) “ persons who, having renounced the Protestant faith through dread of persecution, flattered themselves, that there was no harm in remaining in the external communion of the Church of Rome, provided they embraced the true religion in their hearts. And because Calvin who condemned so pernicious a sentiment was considered by them as carrying his severity to an extreme, he showed clearly that his opinion was in unison, not only with those of the fathers of the Church, but also with the doctrine of the most learned theologians of the age, such as Melancthon, Bucer, and Martyr, as well as the ministers of Zurich; and so completely extinguished that error, that all pious persons censured the Nicodemites — a name given to those who defended their dissimulation by the example of Nicodemus.” — Mackenzie’ Life of Calvin, p. 59. See also Calvin on John, vol. 1, p. 317, Calvin on the Psalms, vol. 5, p. 481; [A reference to the entry for Nicodemites in the index, which states, “ class in the time of Calvin who professed to have embraced the gospel, but who concealed their sentiments, and joined in the superstitious observances of the Papists.” — sg. ] and Calvin’ Tracts, volume 1, p. 49. — Ed.