John Calvin Commentary 2 Corinthians 4:13

"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;" — 2 Corinthians 4:13 (ASV)

Having the same spirit. This is a correction of the preceding 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), because they were desiring a gospel that was pleasant and free from all affliction of the cross, and thought less honorably 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 treats you more indulgently, while he treats me with somewhat more severity, this diversity, nevertheless, will be no hindrance to the same kind of glorious resurrection that awaits us both.

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 fit the current topic.

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, while they separated themselves from him through a perverse ambition. “However my condition,” he says, “may appear to be worse for the present, we will, nevertheless, one day equally be participants in the same glory, for we are connected by one faith.” Whoever examines the connection attentively will perceive that this is the true and proper interpretation.

By metonymy, he gives the name of the spirit of faith to faith itself, because it is a gift of the Holy Spirit.

As it is written. What has caused the mistake is that he quotes the testimony of David. It should, however, be taken in connection with the confession—not with the oneness of faith. Or, if you prefer, 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 beginning of Psalm 116, where David acknowledges that when he had been reduced to the last extremity, he was so overpowered that he almost gave way. However, having soon afterwards regained confidence, he overcame that temptation.

Accordingly, he opens the Psalm thus: I believed, therefore will I speak. For faith is the mother of confession. Paul, it is true, rousing himself to imitate him, 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. For he simply means to say that believers ought to be courageous and undaunted in confessing what they have believed with their heart (Romans 10:9–10).

Let our pretended followers of Nicodemus now note what kind of fiction they devise for themselves instead of faith, when they want faith to 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.