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2Co_1:21 f. Δέ ] not specifying the ground of τῷ Θεῷ πρὸς δόξαν (Grotius), nor confirming the assurance that he had preached without wavering (Billroth), but continuative. Paul has just, with διʼ ἡμῶν , pointed to the blessed result which his working (and that of his companions) is bringing about, namely, that the Amen of faith is said to all God’s promises to the glory of God. But now he wishes to indicate also the inner divine life-principle, on which this working and its result are based, namely, the Christian stedfastness, which is due to no other than to God Himself.
On the construction, comp. 2Co_5:5; hence Billroth (whom Olshausen follows) has incorrectly taken ὁ δὲ βεβαιῶν … Θεός as subject, and ὁ καὶ σφραγ . κ . τ . λ . as predicate. It is to be translated: “And He who makes us stedfast with you toward Christ, after He has also anointed us, is God; who also,” etc. Since the anointing precedes the βεβαιοῦν , and is its foundation, and Paul has not written ὁ δὲ χρίσας ἡμᾶς καὶ βεβαιῶν κ . τ . λ ., it is not to be regarded with the expositors as qui autem confirmat et unxit, but καὶ χρίσας ἡμᾶς is to be taken as a definition subordinate to the βεβαιῶν , and καί as the also of the corresponding relation; otherwise, there would be a hysteron-proteron, which there is no ground for supposin.
εἰς Χριστόν ] in relation to Christ, so that we remain unshakenly faithful to Christ. Chrysostom well says: ὁ μὴ ἐῶν ἡμᾶς παρασαλεύεσθαι ἐκ τῆς πίστεως τῆς εἰς τ . Χριστόν . The explanation: into Christ (Billroth, Olshausen) has against it the present participle. For the believers are already in Christ; their continued confirmation ( βεβ ., see on 1Co_1:6) therefore could not but take place in Christo, Col_2:7, not in Christum.
σὺν ὑμῖν ] Paul adds, in order not to appear as if he were denying to the readers the βεβαίωσις εἰς Χριστόν . Estius says aptly: “ut eos in hac sua defensione benevolos habeat.” This agrees with the whole tone of the context; but there is not, as Rückert conjectures, a side-glance at those who had held the apostle to be a wavering ree.
χρίσας ἡμᾶς ] here, without σὺν ὑμῖν , is a figurative way of denoting the consecration to office (Luk_4:18; Act_4:27; Act_10:38; Heb_1:9), i.e. to the office of teacher of the gospel, without, however, pressing the expression so far as Chrysostom and Theophylact: ὁμοῦ προφήτας καὶ ἱερεῖς κ . βασιλέας ἐργασάμενος . Whether, however, did Paul conceive the consecration as effected by the call (Billroth, Olshausen, Rückert) or by the communication of the Spirit (Calvin, Grotius, Estius, Osiander, and many others, following the ancient expositors)? 2Co_1:22 is not opposed to the latter view (see below); and since the call to the office is, in point of fact, something quite different from the consecration, χρίσας is certainly to be referred to the holy consecration of the Spirit (comp. Act_10:38). Comp., further, 1Jn_2:20; 1Jn_2:27, and Düsterdieck on 1 John 1. p. 355. An allusion to Χριστόν (Bengel, Osiander, Hofmann, and others) would not be certain, even if there stood καὶ χρίσας καὶ ἡμᾶς , because Χριστόν is not used appellatively, but purely as a proper name. An anointing of Christ (as at Luk_4:18; Act_4:27; Act_10:38; Heb_1:9) is as little mentioned by Paul as by John. If, however, it had been here in his mind, in order to compare with it the consecration of the ἡμεῖς , he could not but have added σὺν αὐτῷ , or some similar more precise definition of the relation intended, to make himself intelligible; comp. the idea of the συζωοποιεῖν σὺν Χριστῷ , and the lik.
ὁ καὶ σφραγισ . ὑμᾶς κ . τ . λ .] is argumentative. How could He leave us in the lurch unconfirmed, He, who has also sealed us, etc.! How would He come into contradiction with Himself! This σφραγισ . ὑμᾶς does not present the same thing, as was just expressed by χρίσας ἡμ ., in another figurative form; but by means of καί it adds an accessory new element,[134] namely, the Messianic sealing conferred, although likewise through the Holy Spirit (see the sequel), apart from the anointing, i.e. the inner confirmation of the Messianic σωτηρία . Comp. on Eph_1:13; Eph_4:30. It is not added to what the sealing objectively relates (to the Messianic salvation), because it is regarded as a familiar notion, well known in its referenc.
καὶ δοὺς κ . τ . λ .] is epexegetical of ὁ σφραγισάμ . ἡμᾶς , Winer, p. 407 [E. T. 545].
τὸν ἀῤῥαβῶνα τοῦ πνεύματος ] Comp. 2Co_5:5. The genitive is the genitive of apposition, as 1Co_5:8 : the earnest-money, which consists in the Spirit, ἀῤῥαβών (also with the Romans arrhabo or arrha) is properly ἡ ἐπὶ ταῖς ὠναῖς παρᾶ τῶν ὠνουμένων διδομένη προκαταβολὴ ὑπὲρ ἀσφαλείας , Etym. M.; Aristot. Pol. i. 4. 5; Lucian, Rhet. praec. 17, 18. Then it is a figurative expression for the notion guarantee. See in general Wetstein, and especially Kypke, Obss. II. p. 239 f. For what the Holy Spirit is guarantee, Paul does not say, but he presupposes it as an obvious fact in the consciousness of the readers, just as he did with σφραγισάμ . The Holy Spirit is in the heart as an earnest-money given for a guarantee of a future possession, the pledge of the future Messianic salvation. Comp. 2Co_5:5; Eph_1:14. How? see Rom_8:2; Rom_8:10 f., 2Co_5:5, 2Co_8:15 ff.; Gal_4:6 f.; Eph_5:19. In ἀῤῥαβ ., therefore, the climax τῶνμελλόντων ἀγαθῶν (Theodoret) is characteristi.
ἐν ταῖς καρδιαῖς ἡμ .] The direction is blended with the result, as 2Co_8:1 : He gave the Spirit, so that this Spirit is now in our hearts. Comp. 2Co_8:16, and on Joh_3:35.
[134] Hence καί is to be taken as also, not with the following καί , as well … as also; especially as καὶ σφραγ . and καὶ δούς are not two acts essentially different.