Commentary on the Epistles to the Corinthians John Calvin (continued)
Commentary on the Corinthians
14. Scientes, quod qui suscitavit Dominum Iesum, nos etiam cum Iesu suscitabit, et constituet vobiscum.
15. For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.
15. Nam omnia propter vos, ut gratia quæ abundaverit propter gratiarum actionem, quæ a multis proficiscetur, abundet in gloriam Dei.
16. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.
16. quamobrem non deficimus: verum etsi externus homo noster corrumpitur, noster internus renovatur de die in diem.
17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
17. Levitas enim afflictionis nostrae supramodum momentanea, 1374 mternum supramodum pondus glorim operatur in nobis (vel, motentatea levitas operatur in excellentia excellenter.)
18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
18. Dum non spectamus ea quæ videntur, sed quæ non videntur: nam quae videntur, temporaria sunt: quæ autem non videntur, æterna.
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. "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 1374"Car nostre legere affliction qui est de peu de duree … merueille, ou, qui ne fait que passer;" — "For our light affliction, which is of marvellously short duration, or, which does but pass away."
John Calvin name of the spirit of faith 1375 to faith itself, because it is a gift of the Holy Spirit.
As it is written What has given occasion for the mistake 1376 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, 1377 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 1378 of confession. Paul, it is true, stirring himself up to imitate him, 1379 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 1380 For he simply means to say, that believers ought to be magnanimous, and undaunted, in confessing 1381 what they have believed with their heart. (Romans 10:9, 10.)
Let now our pretended followers of Nicodemus 1382 mark, what sort of fiction they contrive for themselves in the place of faith, when they would 1375Calvin adverts to this form of expression in the Institutes, (volume 2) as an evidence that faith is implanted by the Divine Spirit. — Ed.
1376"Que i'ay dit;" — "That I have mentioned." Calvin refers to the mistake of supposing that Paul alludes to the Old Testament believers. — Ed.
1377"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.
1378"Comme la mere;" — "As it were, the mother." 1379"S'accourageant… imiter cest exemple de Dauid;" — "Stirring himself up to imitate this example of David"
1380"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.
1381"A faire confession de bouche;" — "In making confession with the mouth." 1382"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, 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.