(22) Who hath also sealed us.--Better, who also sealed us. The thought thus expressed is that the gift of the Spirit, following on baptism or the laying on of hands, is as the seal of the covenant which God makes with His people, attesting its validity. (Comp. Ephesians 1:13; Ephesians 4:30; and, for the Jewish use of seals, Jeremiah 32:10.)
And given the earnest of the Spirit.--Better, for the same reason as before, gave. The Greek word for "earnest" (arrhabon), which occurs here for the first time, and is used only by St. Paul in the New Testament (2 Corinthians 5:5; Ephesians 1:14), has a somewhat interesting history. Originally a Hebrew word, from a verb meaning "to mix," "to change," "to pledge," and so used, as a cognate noun, with the last of the three senses, it appears simply transliterated in the LXX. of Genesis 38:17-18. It would seem to have been in common use among the Canaanite or Phoenician traders, and was carried by them to Greece, to Carthage, to Alexandria, and to Rome. It was used by the Greek orator Isaeus, and by Plautus and Terence among the earlier Latin writers. The full form came to be considered somehow as pedantic or vulgar, and was superseded in Roman law by the shortened "arrha," the payment of a small sum given on the completion of a bargain as a pledge that the payer would fulfil the contract; and it has passed into Italian as "arra;" into modern French, as "les arrhes;" into popular Scotch even, as "arles." As applied by St. Paul, it had the force of a condensed parable, such as the people of commercial cities like Corinth and Ephesus would readily understand. They were not to think that their past spiritual experience had any character of finality. It was rather but the pledge of yet greater gifts to come: even of that knowledge of God which is eternal life (John 17:3). The same thought is expressed, under a more Hebrew image, in the "firstfruits of the Spirit" in Romans 8:23. Grammatically, the "earnest of the Spirit" may be taken as an example of the genitive of apposition, "the earnest which is the Spirit."
Verse 22. - Who hath also sealed us. We cannot be deconsecrated, disanointed. Still less can the confirming seal be broken. He continues to dwell on the conception of the unchangeableness of God and of the gospel into which he had been incidentally led by the charge of "lightness." The earnest of the Spirit. The promises which we have received are not mere promises, they are already so far fulfilled to us and in us as to guarantee hereafter their plenary fruition. Just as in money bargains "earnest money," "money on account," is given, in pledge that the whole will be ultimately discharged, so we have "the earnest of the Spirit" (2 Corinthians 5:5), "the firstfruits of the Spirit" (Romans 8:23), which are to us "the earnest" or pledge money that we shall hereafter enter upon the purchased possession (Ephesians 1:13, 14). We now see the meaning of the "and." It involves a climax - the promise is much; the unction more; the seal a still further security (Ephesians 4:30; 2 Timothy 2:19); but beyond all this we have already a part payment in the indwelling of the Present of God (Romans 5:5; Romans 8:9; Galatians 4:6). The word arrabon, rendered "earnest," has an interesting history. It is very ancient, for it is found (עַרָבון) in Genesis 38:17, 18, and comes from a root meaning "to pledge." It seems to be a Phoenician word, which had been introduced into various languages by the universality of Phoenician commerce. In classical Latin it is shortened into arrha, and it still exists in Italian as aura, in French as arrhes. The equivalent Hebrew figure is "firstfruits" (Romans 8:23).
1:15-24 The apostle clears himself from the charge of levity and inconstancy, in not coming to Corinth. Good men should be careful to keep the reputation of sincerity and constancy; they should not resolve, but on careful thought; and they will not change unless for weighty reasons. Nothing can render God's promises more certain: his giving them through Christ, assures us they are his promises; as the wonders God wrought in the life, resurrection, and ascension of his Son, confirm faith. The Holy Spirit makes Christians firm in the faith of the gospel: the quickening of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. The apostle desired to spare the blame he feared would be unavoidable, if he had gone to Corinth before he learned what effect his former letter produced. Our strength and ability are owing to faith; and our comfort and joy must flow from faith. The holy tempers and gracious fruits which attend faith, secure from delusion in so important a matter.
Who hath also sealed us,.... "Two" things more are here attributed to God; "first", the sealing of his people. The use of seals is various, as to denote property in things, to distinguish one thing from another, to show esteem and affection for persons or things, and for security and protection, and to hide and conceal; all which might be applied to sealing, as expressive of the grace of God to his people, in claiming a property in them, distinguishing them from the rest of the world, setting his affections on them, securing and protecting their persons, and hiding them under the shadow of his wings: but sometimes a seal is used to certify, make sure, or assure the truth of a thing; see John 3:33 in which sense the word "sealing" is used here, and intends that assurance which God gives his people of their interest in his love, and the covenant of grace; of their election of God, and redemption by Christ; of their interest in Christ, and union with him; of their justification by him, and adoption through him; of the truth of grace in their hearts, their perseverance in it, and sure and certain enjoyment of eternal glory. The persons thus sealed are not carnal and unconverted persons, only believers in Christ, and these, after they commence such; the seal by which they are sealed, is not any of the ordinances, as circumcision under the Old Testament, or baptism, or the Lord's supper under the New; for these are no seals, nor are they ever so called; but the Spirit of God himself, as the Holy Spirit of promise; for the same who, in the next clause, is called the earnest, is the seal; see Ephesians 1:13. "Secondly", the giving of the earnest of the Spirit:
and given the earnest of the Spirit in our hearts: by "the Spirit" is meant, not the gifts and graces of the Spirit merely, but the Spirit of God and Christ himself; who was concerned in the creation of the world, in inditing the Scriptures, in forming and filling the human nature of Christ, and in his resurrection from the dead; he himself is given as an "earnest": the word here used, and in 2 Corinthians 5:5 is the Hebrew word and comes from which signifies "to become a surety, to give a pledge"; and is used for a pledge in covenants and bargains, both in Scripture, see Genesis 38:17, and in Jewish writings (d); which is given as an earnest, and in part of what it is a pledge of, and is never returned: the Spirit of God is an earnest or pledge of the heavenly inheritance, which is not only prepared for us, and promised to us, and Christ is in the possession of in our nature, in our room and stead, and as our representative; but the Spirit of God also is sent down "into our hearts" as a pledge of it; where he dwells as in his temple, supplies us with all grace, witnesses to us our sonship, and assures us of the heavenly glory: and as such he is "given"; and an unmerited free grace gift he is; for him to be given in this manner, and for such a purpose, is a wonderful display of the love of the Father, and of the Son, and is a surprising instance of his grace and condescension of the Spirit, and for which we should be abundantly thankful.
(d) Midrash Megillath Esther, fol. 94. 2. Maimon. Hilch. Mechira, c. 7. sect. 1. & c. 11. sect. 4.
And given the earnest of the Spirit.--Better, for the same reason as before, gave. The Greek word for "earnest" (arrhabon), which occurs here for the first time, and is used only by St. Paul in the New Testament (2 Corinthians 5:5; Ephesians 1:14), has a somewhat interesting history. Originally a Hebrew word, from a verb meaning "to mix," "to change," "to pledge," and so used, as a cognate noun, with the last of the three senses, it appears simply transliterated in the LXX. of Genesis 38:17-18. It would seem to have been in common use among the Canaanite or Phoenician traders, and was carried by them to Greece, to Carthage, to Alexandria, and to Rome. It was used by the Greek orator Isaeus, and by Plautus and Terence among the earlier Latin writers. The full form came to be considered somehow as pedantic or vulgar, and was superseded in Roman law by the shortened "arrha," the payment of a small sum given on the completion of a bargain as a pledge that the payer would fulfil the contract; and it has passed into Italian as "arra;" into modern French, as "les arrhes;" into popular Scotch even, as "arles." As applied by St. Paul, it had the force of a condensed parable, such as the people of commercial cities like Corinth and Ephesus would readily understand. They were not to think that their past spiritual experience had any character of finality. It was rather but the pledge of yet greater gifts to come: even of that knowledge of God which is eternal life (John 17:3). The same thought is expressed, under a more Hebrew image, in the "firstfruits of the Spirit" in Romans 8:23. Grammatically, the "earnest of the Spirit" may be taken as an example of the genitive of apposition, "the earnest which is the Spirit."
and given the earnest of the Spirit in our hearts: by "the Spirit" is meant, not the gifts and graces of the Spirit merely, but the Spirit of God and Christ himself; who was concerned in the creation of the world, in inditing the Scriptures, in forming and filling the human nature of Christ, and in his resurrection from the dead; he himself is given as an "earnest": the word here used, and in 2 Corinthians 5:5 is the Hebrew word and comes from which signifies "to become a surety, to give a pledge"; and is used for a pledge in covenants and bargains, both in Scripture, see Genesis 38:17, and in Jewish writings (d); which is given as an earnest, and in part of what it is a pledge of, and is never returned: the Spirit of God is an earnest or pledge of the heavenly inheritance, which is not only prepared for us, and promised to us, and Christ is in the possession of in our nature, in our room and stead, and as our representative; but the Spirit of God also is sent down "into our hearts" as a pledge of it; where he dwells as in his temple, supplies us with all grace, witnesses to us our sonship, and assures us of the heavenly glory: and as such he is "given"; and an unmerited free grace gift he is; for him to be given in this manner, and for such a purpose, is a wonderful display of the love of the Father, and of the Son, and is a surprising instance of his grace and condescension of the Spirit, and for which we should be abundantly thankful.
(d) Midrash Megillath Esther, fol. 94. 2. Maimon. Hilch. Mechira, c. 7. sect. 1. & c. 11. sect. 4.