Who also hath sealed us, and given the pledge of the Spirit in our hearts.

“What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit-but only its "earnest; " whereas of the soul (it has received) not the earnest, but the full possession.”

“"Now He which stablisheth us with you in Christ, and anointed us, is God; Who also sealed us, and gave us the earnest of the Spirit in our hearts." Again, from the past He stablisheth the future. For if it is He that establisheth us in Christ; (i.e., who suffereth us not to be shaken from the faith which is in Christ;) and He that anointed us and gave the Spirit in our hearts, how shall He not give us the future things? For if He gave the principles and the foundations, and the root and the fount, (to wit, the true knowledge of Him, the partaking of the Spirit,) how shall He not give the things that come of these: for if for the sake of these those are given, much more will he supply those. And if to such as were enemies he gave these, much more when now made friends will He "freely give" to them those. Wherefore He said not simply "the Spirit," but named "earnest," that from this thou mightest have a good hope of the whole as well. For did He not purpose to give the whole, He would never have chosen to give "the earnest" and to waste it without object or result. And observe Paul's candor. For why need I say, saith he, that the truth of the promises standeth not in us? The fact of your standing unwavering and fixed is not in us, but this too is of God; "for" saith he, "He who stablisheth us is God." It is not we who strengthen you: for even we also need Him that stablisheth. So then let none imagine that the Preaching is hazardous in us. He hath undertaken the whole, He cared for the whole. And what is, "anointed," and "sealed?" Gave the Spirit by Whom He did both these things, making at once prophets and priests and kings, for in old times these three sorts were anointed. But we have now not one of these dignities, but all three preeminently. For we are both to enjoy a kingdom and are made priests by offering our bodies for a sacrifice, (for, saith he, "present your members a living sacrifice unto God;) and withal we are constituted prophets too: for what things "eye hath not seen, nor ear heard," these have been revealed unto us.”

“I have learned from your letter, as well as from the statement of the bearer, that you ardently desire a letter from me, in the belief that it will bring you the greatest consolation. I must not refuse or delay this letter, but you will have to see what good you can draw from it. Let the faith and hope and charity, which are diffused through the hearts of the faithful by the Holy Spirit, be your consolation. We receive a little of it in this life as a pledge to make us learn how to long for its fullness. You must not think of yourself as left alone, since in the interior life you have Christ, present in your heart by faith.”

“The Apostle, having won the good will of the Corinthians, next adds his excuse, and concerning this he does three things. First he sets forth his intention; second, under the form of a question, he sets out the accusation made against him by them, at the words when therefore this, etc.; third, he excuses himself, at the words but God is faithful. Concerning the first, it should be known that the Apostle, in a first letter (which we do not have) sent by him to the Corinthians, or through a messenger, had promised them that he would come to them first, before going into Macedonia, and through them would go into Macedonia, and again from there would return to Achaia, in which Corinth is, and from Achaia into Judea; but afterward, in the second letter, which we have as the first, he writes to them that he would go first into Macedonia, and afterward come to Corinth. Since therefore, according to this, it seems contrary to the first promise, the Apostle now excuses himself concerning this, setting forth first the promise itself as it was first made, and therefore he says and in this confidence, as if to say: you know my purity and my sincerity, and you are my witnesses, and my glory; therefore in this confidence, that is, trusting in this — since we hope to be glorified through one another — I wished to come to you first, that you might have a second grace, because a second visitation and confirmation in the faith is called a second grace with respect to the conversion which they first had through his ministry and preaching. And through you to pass into Macedonia, and again from Macedonia to come to you, and by you to be led on into Judea. This is the order of the first promise, but in the preceding letter the order is contrary, as has been said. Next he sets forth, under the form of a question, the accusation of this change, by which the Corinthians accused him, saying when therefore I had willed this, etc. Two things they imputed to him from this: fickleness, because he had changed his purpose — Ecclesiasticus 27:12: the fool is changed as the moon — and carnality, because it seemed to them that he had done this from some carnal and human affection. Hence he touches on these two, and first fickleness, and so he says did I use fickleness, if I did not do what I once willed? Far from it. Esther 16:9: nor should you think, if we command different things, that it comes from fickleness of mind. Psalm 34:18: in a weighty people, etc. Second he touches on carnality when he says or do the things which I think — whether to be done or to be left undone — do I think according to the flesh, that is, according to some carnal affection, so that with me there is yes and no, that is, affirmation and negation? Below, 10:2: they think that we walk according to the flesh. James 1:8: a man double-minded, etc. Having set out their accusation, he next excuses himself, saying but God is faithful, etc., and concerning this he does two things. First he intimates that he had not lied; second he shows the manner in which he was not lying, at the words but he who confirms, etc. That he had not lied, he excuses himself in two ways, namely from custom, and from cause. From custom indeed, because it ought not to be believed that someone easily lies who has never been found a liar; and according to this exposition, but God is faithful, etc., is taken in the force of an oath, as if to say: let God be my witness, that my word — namely of preaching — which was among you, is not in it yes and no, that is, there is no falsity in it. Deuteronomy 32:4: God faithful, and without any, etc. But if but God is faithful, etc., be taken for the truth of the divine promise, then the sense is: God is faithful, that is, he keeps his promises. Now he had promised to send to you preachers of truth, Jeremiah 3:15: I will give you shepherds according to heart, etc., and therefore, since I have been sent by him, our word which was, etc., as above. From cause he excuses himself, when he says for the Son of God. And this in two ways, namely the motive cause and the efficient cause, at the words but he who confirms, etc. Now the motive cause for not lying is this, that whoever takes up some office is naturally moved toward the things that are fitting to that office, and not toward the contrary. But it is evident that the apostolic office is to preach the truth; therefore he is not moved toward the contrary of truth, which is to lie. And concerning this he does three things. First he proves the truth of his own word through the word of Christ; second, the truth of Christ through the word of God, at the words for how many soever, etc.; third he concludes his intention, at the words therefore also through him, etc. He says therefore first: I say that our words ought to be reckoned true, and they are true, because we have preached Christ, in whom there was no falsity. And this is what he says, for the Son of God, Christ, who has been preached by us among you; by me, namely principally, and Silvanus, secondarily (this is Silas, of whom mention is made in Acts 18:5), and Timothy, of whom mention was made above. For these two were with the Apostle when he first converted them. In him, namely the Son of God, there was not yes and no, that is, falsity, nor did he do what was not fitting. But in him there was yes, that is, truth; for the true and being are convertible. John 14:6: I am the way, the truth, and the life. But because what he says might seem doubtful — that in Christ there was no falsity — he immediately proves this, adding for how many soever, etc. And he proves it in this way. It is evident that in that which is manifestative of the divine truth there cannot be falsity; the Son of God came to manifest the divine truth by fulfilling through himself the promises made by God; therefore in him there is no falsity. And this is what he says: in the Son of God there is not yes and no, but yes, because how many soever promises of God — namely, as have been made to men — in him, that is in Christ, are, that is, are verified and fulfilled in Christ. Romans 15:8: I say that Jesus Christ was a minister, etc. To confirm, etc. From these things, therefore, he concludes that since his words are true — because he preaches the Son of God, in whom is truth — therefore also through him, namely Christ, we say, amen to God, that is, true. Apocalypse 3:14: these things says the Amen, the faithful witness, etc. Isaiah 65:16: he who is blessed on the earth shall be blessed in God, amen, etc. And this truth we say to God, that is, to the honor of God, namely manifesting his truth and our glory, because our glory is your conversion. Or our glory, because our glory is to show forth and preach the word of God. Next, when he says but he who confirms, etc., the Apostle proves that he has not lied, through the efficient cause. For although a man, by free will, can use his tongue to speak either truth or falsehood, nevertheless God can confirm a man so firmly in truth that he speaks nothing but true things. If therefore God were to confirm someone in truth, it is manifest that he would not speak falsehood; but God confirms us in truth; therefore, etc. And therefore he says that it is God who confirms you with us in Christ, that is, in the true preaching of Christ, as if to say: if Christ were outside us, we could lie, but since he is with us, and we are in Christ, we do not lie. Psalm 74:4: I have confirmed its pillars, etc. We are therefore in Christ in two ways, namely through grace and through glory. Through grace indeed we are in him insofar as we have been anointed with the grace of the Holy Spirit, and have been made members of Christ, and joined to him. By which grace also Christ was anointed according as he is man. Psalm 44:8: God has anointed you, etc. And from the fullness of this anointing it overflowed onto all who are his, like the ointment on the head — namely on Christ — which descended, etc. And therefore he says that God has anointed us. He has anointed us, I say, as kings and priests. Apocalypse 5:10: you have made us to God, etc. 1 Peter 2:9: but you are a chosen race, etc. But the union which is through glory we do not have in reality, but in a certain hope, insofar as we have a firm hope of eternal life. And we have a twofold certitude of hope of attaining this union. One is through a sign, the other through a pledge. Through an evident sign, because of the faith. Hence he says he has sealed us with the sign of the faith of Christ. Likewise the sign of the cross. Ezekiel 9:4: mark thau, that is, the sign of the cross. Apocalypse 7:3: till we sign the servants of our God, etc. And this through the Holy Spirit. Romans 8:9: if anyone does not have the Spirit of Christ, etc. And therefore it is a special and certain sign of attaining eternal life to be configured to Christ. Canticle of Canticles 8:6: set me as a seal, etc. Or he has sealed us with the sign of life. But through the pledge, the greatest, because of the Holy Spirit, and therefore he says he has given the pledge of the Spirit in our hearts. Of which it is certain that no one can take it from us. But note, in a pledge two things are to be considered, namely that it produces the hope of having the thing, and that it is worth as much as the thing is worth, or more; and these two things are found in the Holy Spirit. For if we consider the substance of the Holy Spirit, thus the Holy Spirit is worth as much as eternal life, which is God himself, because he is worth as much as all three persons. But if the manner of having be considered, thus it produces hope, and not possession, of eternal life, because we do not yet perfectly have it in this life. And therefore we are not perfectly blessed, except when we shall have it perfectly in our homeland. Ephesians 1:13: you have been sealed with the Spirit. Next, when he says but I call God to witness, etc., he excuses himself concerning the fact that he did not come: and this through an oath, which is a greater thing. And concerning this he does three things. First he sets forth his excuse; second he answers a tacit question, at the words not that we dominate; third he explains what he says, at the words for by faith you stand. Now he excuses himself through a twofold oath. One of attestation, when he says but I call God to witness, the other of execration, when he says upon my soul, that is, against my soul. Romans 1:9: God is my witness, etc. As witness, I say, I call upon God, because I did not come again, that is, after the first time, or after I departed from you; and this I did, sparing you, namely because he knew them to be incorrigible. Hence, if he had gone then, either he would have punished them, and thus perhaps they would have withdrawn entirely from the faith; or he would not have punished them, and thus he would have given them occasion to sin the more. But because someone might say: why do you say sparing you? Are you not our lord? He therefore next removes this, saying not, I say, that we dominate over your faith, but are helpers, etc., as if to say: I do not say this as a lord, but as a fellow-helper. 1 Peter 5:3: not as lording it over the clergy, etc. A helper, I say, of your joy, or of your amendment. But why he says, of your faith, he next explains, saying for by faith you stand, that is, you stand in this grace of Christ through faith.”

“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 Joh 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 Eph 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 Co2 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 Gen 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.”

“Who hath also sealed us - Not only deeply impressed His truth and image upon our hearts; but, by the miraculous gifts of the Holy Spirit, attested the truth of our extraordinary unction or calling to the ministry. And given the earnest of the Spirit - Τον αρραβωνα του Πνευματος. From this unction and sealing we have a clear testimony in our souls, the Divine Spirit dwelling constantly in us, of our acceptance with God, and that our ways please him. The αρῥαβων of the apostle is the same as the ערבן erabon of Moses, Gen 38:17, Gen 38:18, Gen 38:20, which we there translate pledge. The word properly signifies an earnest of something promised; a part of the price agreed for between a buyer and seller, by giving and receiving of which the bargain was ratified; or a deposit, which was to be restored when the thing promised was given. From the use of the term in Genesis, which the apostle puts here in Greek letters, we may at once see his meaning above, and in Eph 1:14; the Holy Spirit being an earnest in the heart, and an earnest of the promised inheritance means a security given in hand for the fulfillment of all God's promises relative to grace and eternal life. We may learn from this, that eternal life will be given in the great day to all who can produce the arrhabon, or pledge. He who is found then with the earnest of God's Spirit in his heart, shall not only be saved from death, but have that eternal life of which it is the pledge, the earnest, and the evidence. Without this arrhabon there can be no glory. See the whole case of Judah and Tamar, Gen 38:15 (note), etc., and the notes there.”

“sealed--A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" (Co2 1:21; Co1 9:2). the earnest of the Spirit--that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter (Eph 1:13-14). "Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession" (Rom 8:23). The Spirit is the pledge of the fulfilment of "all the promises" (Co2 1:20).”