13 But having the same spirit of faith, according to that which is written, "I believed, and therefore I spoke." We also believe, and therefore also we speak;
*Minor differences ignored. Grouped by changes, with first version listed as example.
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. "Though 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. "However my condition," says he, "may 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 [1] to faith itself, because it is a gift of the Holy Spirit. As it is written What has given occasion for the mistake [2] 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: "Because we have an assured hope of a blessed resurrection, we are bold to speak and preach what we believe, as it is written, I believed, therefore have I spoken " Now, this is the commencement of Psalm 116, [3] 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 [4] of confession. Paul, it is true, stirring himself up to imitate him, [5] 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 [6] For he simply means to say, that believers ought to be magnanimous, and undaunted, in confessing [7] what they have believed with their heart. (Romans 10:9, 10.) Let now our pretended followers of Nicodemus [8] 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.
1 - Calvin adverts to this form of expression in the Institutes, (volume 2) as an evidence that faith is implanted by the Divine Spirit. -- Ed.
2 - "Que i'ay dit;" -- "That I have mentioned." Calvin refers to the mistake of supposing that Paul alludes to the Old Testament believers. -- Ed.
3 - "The Septuagint, and some other ancient versions, make the latter part of the 116th Psalm" (commencing with the Psalm 116:10 -- I believed, therefore have I spoken) "a distinct Psalm, separate from the former, and some have called it the Martyr's Psalm, I suppose for the sake of Psalm 116:15." -- Henry's Commentary. -- Ed.
4 - "Comme la mere;" -- "As it were, the mother."
5 - "S'accourageant... imiter cest exemple de Dauid;" -- "Stirring himself up to imitate this example of David"
6 - "I believed, for I did speak, (Psalm 116:10) -- which is a sure proof of the presence of faith. Confession and faith are inseparably connected. Compare 2-Corinthians 4:13. The Apostle places, after the example of the Septuagint, therefore instead of for: I believed, therefore I spake,' without any material alteration of the sense." -- Hengstenberg on the Psalms, (Edin. 1848,) volume 3 p. 372. -- Ed.
7 - "A faire confession de bouche;" -- "In making confession with the mouth."
8 - "There were also at this time" (about the year 1540) "certain 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's Life of Calvin, p. 59. See also Calvin on John, [37]vol. 1, p. 317, Calvin on the Psalms, vol. 5, p. 481; [A reference to the entry for Nicodemites in the index, which states, "a 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's Tracts, volume 1, p. 49. -- Ed.
We having the same spirit of faith - The same spirit that is expressed in the quotation which he is about to make; the same faith which the psalmist had. We have the very spirit of faith which is expressed by David. The sense is, we have the same spirit of faith which he had who said, "I believed," etc. The phrase, "spirit of faith," means substantially the same as faith itself; a believing sense or impression of the truth.
According as it is written - This passage is found in Psalm 116:10. When the psalmist uttered the words, he was greatly afflicted; see Psalm 116:3, Psalm 116:6-8. In these circumstances, he prayed to God, and expressed confidence in him, and placed all his reliance on him. In his affliction he spoke to God; he spoke of his confidence in him; he proclaimed his reliance on him; and his having spoken in this manner was the result of his belief, or of his putting confidence in God. Paul, in quoting this, does not mean to say that the psalmist had any reference to the preaching of the gospel; nor does he mean to say that his circumstances were in all respects like those of the psalmist. The circumstances resembled each other only in these respects:
(1) That Paul, like the psalmist, was in circumstances of trial and affliction; and,
(2) That the language which both used was that which was prompted by faith - faith, which led them to give utterance to the sentiments of their hearts; the psalmist to utter his confidence in God, and the holms by which he was sustained, and Paul to utter his belief in the glorious truths of the gospel; to speak of a risen Saviour, and to show forth the consolations which were thus set before people in the gospel.
The sentiments of both were the language of faith. Both, in afflictions, uttered the language of faith; and Paul uses here, as he often does, the language of the Old Testament, as exactly expressing his feelings, and the principles by which he was actuated.
We also believe - We believe in the truths of the gospel; we believe in God, in the Saviour, in the atonement, in the resurrection, etc. The sentiment is, that they had a firm confidence in these things, and that, as the result of that confidence they boldly delivered their sentiments. It prompted them to give utterance to their feelings. "Out of the abundance of the heart," said the Saviour, "the mouth speaketh," Matthew 12:34. No man should attempt to preach the gospel who has not a firm belief of its truths; and he who does believe its truths will be prompted to make them known to his fellow-men. All successful preaching is the result of a firm and settled conviction of the truth of the gospel; and when such a conviction exists, it is natural to give utterance to the belief, and such an expression will be attended with happy influences on the minds of other people; see the note on Acts 4:20.
We having the same spirit of faith - As David had when he wrote Psalm 116:10 : I believed, therefore have I spoken: we also believe that we shall receive the fulfillment of all God's promises; and being fully convinced of the truth of the Christian religion, we speak and testify that our deliverance is from God; and that he does not fail those who trust in him, and that he saves to the uttermost them who come unto him through Christ Jesus.
(8) We having the same (m) spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;
(8) He declares the former sentence, showing that he and his associates die in a way to purchase life for others, but yet nonetheless they are partakers of the same life with them: because they themselves do first believe that which they offer to others to believe, that is, that they also will be saved together with them in Christ.
(m) The same faith, by the inspiration of the same Spirit.
We having the same Spirit of faith,.... By faith here is meant, not the doctrine, but the grace of faith; a believing in the doctrines of the Gospel, and in the person of Christ; an exercise of that grace upon the death and resurrection of Christ; and particularly a looking by faith in full expectation of the saints' resurrection from the dead, and eternal glory, together with a reliance on the power, faithfulness, and promises of God to support under the afflictions of this life. Now of this faith the Spirit of God is the author; this is not of ourselves, of our own power, it is the free gift of God, and a valuable gift it is; it is of the operation of God, and the produce of his almighty power; and of this the Spirit of God, in conversion, is the powerful operator: hence he is here called the "Spirit of faith". So the "third" number in the Cabalistic tree of the Jews, the intelligence sanctifying, which answers to the third person in our doctrine of the Trinity, is called (x),
"Nmwa hnwma and , "the artificer of faith", and "the author or parent of faith", because from its power faith flows.''
Which is the "same" in all saints; the Spirit is the same in one as in another, and so is the faith which he is the author of; see 2-Peter 1:1. Faith is the same in all the saints that have been from the beginning of the world, under the Old and New Testament dispensations; it was the same in all the churches in the apostle's time, in Rome as at Ephesus, in Ephesus as at Rome, and in Thessalonica as at Rome and Ephesus, and so in all the other churches; though it may be, the apostle may chiefly design the sameness of faith, and of the Spirit, in him and his fellow ministers, and in these Corinthians, though death was working in the one, and life in the other; which appeared in their free and bold ministration of the word, notwithstanding all they met with on account of it, in imitation and encouraged by the example of David,
according as it is written, Psalm 116:10.
I believed, and therefore have I spoken; we also believe, and therefore speak: where there is true faith, and the true Spirit of faith, there will be a speaking of, for, and in the name of Christ, as there ought to be: for as "with the heart man believeth unto righteousness, so with the mouth confession is made unto salvation". This is true of believers in common, sooner or later, at one time or another; but more especially of the ministers of the word, who have a firm and well grounded belief in the doctrines of the Gospel, and person of Christ; and therefore speak freely, and without any doubt and hesitation about these things, boldly, and without the fear of men, and sincerely and faithfully, as in the sight of God: hence they make Christ the main subject of their ministry, because they believe in him, and nothing can stop their mouths from speaking of him; faith, and a spirit of faith, fit for public work and service, and give freedom and boldness in the ministration of the Gospel, and are a great support under persecution for the sake of it.
(x) Sepher Jetzirah, Semit 3. p. 6.
The grace of faith is an effectual remedy against fainting in times of trouble. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. The hope of this resurrection will encourage in a suffering day, and set us above the fear of death. Also, their sufferings were for the advantage of the church, and to God's glory. The sufferings of Christ's ministers, as well as their preaching and conversation, are for the good of the church and the glory of God. The prospect of eternal life and happiness was their support and comfort. What sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. The weight of all temporal afflictions was lightness itself, while the glory to come was a substance, weighty, and lasting beyond description. If the apostle could call his heavy and long-continued trials light, and but for a moment, what must our trifling difficulties be! Faith enables to make this right judgment of things. There are unseen things, as well as things that are seen. And there is this vast difference between them; unseen things are eternal, seen things but temporal, or temporary only. Let us then look off from the things which are seen; let us cease to seek for worldly advantages, or to fear present distresses. Let us give diligence to make our future happiness sure.
Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c.
the same spirit of faith, according as it, &c.--Compare Romans 8:15, on the usage of "spirit of faith." The Holy Spirit acting on our spirit. Though "death worketh in us, and life in you" (2-Corinthians 4:12), yet as we have the same spirit of faith as you, we therefore [believingly] look for the same immortal life as you [ESTIUS], and speak as we believe. ALFORD not so well translates, "The same . . . faith with that described in the Scriptures" (Psalm 116:10). The balance of the sentence requires the parallelism to be this, "According to that which is written, I believed, and therefore have I spoken; we also believe, and therefore speak," namely, without fear, amidst "afflictions" and "deaths" (2-Corinthians 4:17).
We having the same spirit of faith. Yet in spite of all the sufferings and peril described, we preach right on. Like the psalmist (Psalm 116:10) we are moved by the power of faith; we also believe, therefore we speak.
Knowing that he which raised up the Lord Jesus. Assured that we shall all be raised and stand together before the Lord, we preach. This is our faith. If we die for Christ God will raise us.
For all things are for your sakes. Our suffering, our dying daily, and the glorious hope, and the result of these things is that the thanksgiving of multitudes of the saved should redound to the glory of God.
Having the same spirit of faith - Which animated the saints of old; David, in particular, when he said, I believed, and therefore have I spoken - That is, I trusted in God, and therefore he hath put this song of praise in my mouth. We also speak - We preach the gospel, even in the midst of affliction and death, because we believe that God will raise us up from the dead, and will present us, ministers, with you, all his members, "faultless before his presence with exceeding joy." Psalm 116:10.
*More commentary available at chapter level.