2 Corinthians 1:21-22 – 2 Corinthians 1:23-2:2

2 Corinthians 1:21-22

2 Corinthians 1:21-22

21. Now he which stablisheth us with you in Christ, and hath anointed us, is God;

21. Qui autem confirmat nos vobiscum in Christo, et qui unxit nos, Deus est:

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

22. Qui et obsignavit nos, et dedit arrhabonem Spiritus in cordibus nostris.

God, indeed, is always true and steadfast in his promises, and has always his Amen, as often as he speaks. But as for us, such is our vanity, that we do not utter our Amen in return, except when he gives a sure testimony in our hearts by his word. This he does by his Spirit. That is what Paul means here. He had previously taught, that this is a befitting harmony — when, on the one hand, the calling of God is without repentance, (Romans 11:29,) and we, in our turn, with an unwavering faith, accept of the blessing of adoption that is held out to us. That God remains steadfast to his promise is not surprising; but to keep pace with God in the steadfastness of our faith in return — that truly is not in man’s power. He teaches us, also, that God cures our weakness or defect, (as they term it,) when, by correcting our belief, he confirms us by his Spirit. Thus it comes, that we glorify him by a firm steadfastness of faith. He associates himself, however, with the Corinthians, expressly for the purpose of conciliating their affections the better, with a view to the cultivation of unity.

Note 294. “D’apporter de nostre costé vne correspondance mutuelle à la vocation de Dieu en perseuerant constamment en la foy;” — “To maintain on our part a mutual correspondence to the call of God by persevering steadfastly in the faith.”

Note 295. “Expressement afin de les gaigner et attirer a vraye vnite;” — “Expressly for the purpose of gaining them over and drawing to a true unity.”

21. Who hath anointed us. He employs different terms to express one and the same thing. For along with confirmation, he employs the terms anointing and sealing, or, by this twofold metaphor, he explains more distinctly what he had previously stated without a figure. For God, by pouring down upon us the heavenly grace of the Spirit, does, in this manner, seal upon our hearts the certainty of his own word. He then introduces a fourth idea — that the Spirit has been given to us as an earnest — a similitude which he frequently makes use of, and is also exceedingly appropriate. For as the Spirit, in bearing witness of our adoption, is our security, and, by confirming the faith of the promises, is the seal (σφραγὶς), so it is on good grounds that he is called an earnest, because it is owing to him, that the covenant of God is ratified on both sides, which would, but for this, have hung in suspense.

Note 296. “Par les deux mots qui sont dits par metaphore et similitude;” — “By these two words which are employed by way of metaphor and similitude.”

Note 297. “Αῤρ᾿αβὡν and the Latin arrhabo are derived from the Hebrew ערבון (gnarabon) — a pledge or earnest; i.e., a part of any price agreed on, and paid down to ratify the engagement; German, Hand — gift.” — Bloomfield. “The word appears to have passed, probably as a commercial term, out of the Hebrew or Phenician into the western languages.” — Gesenius. — Ed.

Note 298. “If God having once given this earnest, should not also give the rest of the inheritance, he should undergoe the losse of his earnest, as Chrysostome most elegantly and soundly argueth.” — Leigh’s Annotations. — Ed.

Note 299. “A seal was used for different purposes: to mark a person’s property, to secure his treasures, or to authenticate a deed. In the first sense, the Spirit distinguishes believers as the peculiar people of God; in the second, he guards them as his precious jewels; in the third, he confirms or ratifies their title to salvation. [...] An earnest is a part given as a security for the future possession of the whole. The Holy Ghost is the earnest of the heavenly inheritance, because he begins that holiness in the soul which will be perfected in heaven, and imparts those joys which are foretastes of its blessedness.” — Dick’s Theology, volume 3 — Ed.

Here we must notice, in the first place, the relation which Paul requires between the gospel of God and our faith; for as every thing that God says is more than merely certain, so he wishes that this should be established in our minds by a firm and sure assent. Secondly, we must observe that, as an assurance of this nature is a thing that is above the capacity of the human mind, it is the part of the Holy Spirit to confirm within us what God promises in his word. Hence it is that he has those titles of distinction — the Anointing, the Earnest, the Comforter, and the Seal. In the third place we must observe, that all that have not the Holy Spirit as a witness, so as to return their Amen to God, when calling them to an assured hope of salvation, do on false grounds assume the name of Christians.

Note 300. “La correspondance mutuelle;” — “The mutual correspondence.”

2 Corinthians 1:23-2:2

2 Corinthians 1:23-24

23. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.

23. Ego autem testem invoco Deum in animam meam, quod parcens vobis nondum venerim Corinthum.

24. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

24. Non quod dominemur fidei vestrae, sed adiutores sumus gaudii vestri: fide enim statis.

Note 301. “Nous sommes adiuteurs de vostre ioye; ou, nous aidons a;” — “We are helpers of your joy, or, we aid.”

2 Corinthians 2:1-2

1. But I determined this with myself, that I would not come again to you in heaviness.

1. Decreveram autem hoc in me ipso, non amplius venire in tristitia ad vos.

Note 302. “De ne venir à vous derechef auec tristesse, ou, pour vous apporter fascherie;” — “Not to come again to you in sorrow, or, to cause you distress.”

2. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?

2. Si enim ego contristo vos: et quis est qui me exhilaret, nisi is qui erit tristitia affectus ex me?

23. I call God for a witness. He now begins to assign a reason for his change of purpose; for hitherto he has merely repelled calumny. When, however, he says that he spared them, he indirectly throws back the blame upon them, and thus shows them that it would be unfair if he were put to grief through their fault, but that it would be much more unfair if they should permit this; but most of all unfair if they should give their assent to so base a calumny, as in that case they would be substituting in their place an innocent person, as if he had been guilty of their sin. Now he spared them in this respect, that if he had come he would have been constrained to reprove them more severely, while he wished rather that they should of their own accord repent previously to his arrival, that there might be no occasion for a harsher remedy, which is a signal evidence of more than paternal lenity. For how much forbearance there was in shunning this necessity, when he had just ground of provocation!

Note 303. “Remede plus aspre et rigoureux;” — “A harsher and more rigorous remedy.”

He makes use, also, of an oath, that he may not seem to have contrived something to serve a particular purpose. For the matter in itself was of no small importance, and it was of great consequence that he should be entirely free from all suspicion of falsehood and pretence. Now there are two things that make an oath lawful and pious — the occasion and the disposition. The occasion I refer to is, where an oath is not employed rashly, that is, in mere trifles, or even in matters of small importance, but only where there is a call for it. The disposition I refer to is, where there is not so much regard had to private advantage, as concern felt for the glory of God, and the advantage of the brethren: For this end must always be kept in view, that our oaths may promote the honor of God, and promote also the advantage of our neighbours in a matter that is befitting.

Note 304. “Moyennant que ce soit en chose iuste et raisonable;” — “Provided it is in a matter that is just and reasonable.”

The form of the oath must also be observed — first, that he calls God to witness; and, secondly, that he says upon my soul For in matters that are doubtful and obscure, where man’s knowledge fails, we have recourse to God, that he, who alone is truth, may bear testimony to the truth. But the man that appeals to God as his witness, calls upon him at the same time to be an avenger of perjury, in the event of his declaring what is false. This is what is meant by the phrase upon my soul. “I do not object to his inflicting punishment upon me, if I am guilty of falsehood.” Although, however, this is not always expressed in so many words, it is, notwithstanding, to be understood. For

if we are unfaithful, God remaineth faithful
and will not deny himself (2 Timothy 2:13.)

He will not suffer, therefore, the profanation of his name to go unpunished.

24. Not that we exercise dominion He anticipates an objection that might be brought forward. “What! Do you then act so tyrannically as to be formidable in your very look? Such were not the gravity of a Christian pastor, but the cruelty of a savage tyrant.” He answers this objection first indirectly, by declaring that matters are not so; and afterwards directly, by showing that the very circumstance, that he had been constrained to treat them more harshly, was owing to his fatherly affection. When he says that he does not exercise dominion over their faith, he intimates, that such a power is unjust and intolerable — nay more, is tyranny in the Church. For faith ought to be altogether exempt, and to the utmost extent free, from the yoke of men. We must, however, observe, who it is that speaks, for if ever there was a single individual of mortals, that had authority to claim for himself such a dominion, Paul assuredly was worthy of such a privilege. Yet he acknowledges, that it does not belong to him. Hence we infer, that faith owns no subjection except to the word of God, and that it is not at all in subjection to human control. Erasmus has observed in his Annotations, that by supplying the Greek particle ἕνεκα, it may be understood in this way — Not that we exercise dominion over you — with respect to your faith — a rendering which amounts almost to the same thing. For he intimates, that there is no spiritual dominion, except that of God only. This always remains a settled point — pastors have no peculiar dominion over men’s consciences, inasmuch as they are ministers, not lords. (1 Peter 5:3.)

Note 305. “Es — tu si insupportable, et si orgueilleux?” — “Are you so insufferable and so proud?”

Note 306. “Il confesse franchement;” — “He frankly confesses.”

Note 307. The views here expressed by Calvin are severely animadverted upon in the following terms by the Romanists, in the Annotations appended to the Rheims version of the New Testament: “Calvin and his seditious sectaries with other like which despise dominion, as St. Jude describeth such, would by this place deliver themselves from all yoke of spiritual Magistrates and Rulers: namely, that they be subject to no man touching their faith, or for the examination and trial of their doctrine, but to God and his word only. And no marvel that the malefactors and rebels of the Church would come to no tribunal but God’s, that so they may remain unpunished at least during this life. For though the Scriptures plainely condemne their heresies, yet they could writhe themselves out by false glosses, constructions, corruptions, and denials of the bookes to be canonical, if there were no lawes or judicial sentences of men to rule and represse them.” To these statements Dr. Fulke in his elaborate work in refutation of the errors of Popery, (Lond. 1601,) p. 559, appropriately replies as follows: “This is nothing els but a lewd and senselesse slander of Calvin and vs, that we despise lordship, because we will not be subject to the tyranny of Antichrist, that would be Lord of our faith, and arrogateth vnto himselfe auctoritie to make new articles of fayth, which have no ground or warrant in the word of God. But CALVIN did willingly acknowledge all auctoritie of the ministers of the Church, which the Scripture doth allow unto them, and both practiced, and submitted himselfe to the discipline of the Church, and the lawful gouernours thereof, although he would not yield unto the tyrannicall yoke of the Pope, who is neither soueraigne of the Church, nor any true member of the same. Yea, Calvin and we submit ourselves, not only to the auctoritie of the Church, but also of the Ciuile Magistrates to be punished, if we shall be found to teach or doe any thing contrary to the doctrine of faith, receyued and approved by the Church, whereas the Popish clergy, in causes of religion, will not be subject to the temporal gouernors, judgement, and correction.” — Ed.

Note 308. “Que les Pasteurs et Evesques n’ont point de iurisdiction propre sur les consciences;” — “That Pastors and Bishops have no peculiar jurisdiction over consciences.”

What then does he leave to himself and others? He calls them helpers of their joy — by which term I understand happiness. At the same time he employs the term joy as opposed to the terror which tyrants awaken through means of their cruelty, and also false prophets, resembling tyrants, that rule with rigor and authority, as we read in Ezekiel 34:4. He argues from contraries, that he did by no means usurp dominion over the Corinthians, inasmuch as he endeavored rather to maintain them in the possession of a peace that was free, and full of joy.

Note 309. “Et les faux — apostres aussi;” — “And false Apostles also.”

For by faith ye stand. As to the reason why he adds this, others either pass it over altogether in silence, or they do not explain it with sufficient distinctness. For my part, I am of opinion that he here again argues from contraries. For if the nature and effect of faith be such that we lean, in order that we may stand, it is absurd to speak of faith as being subject to men. Thus he removes that unjust dominion, with which, he had a little before declared, he was not chargeable.

Note 310. “Afin que nous demeurions fermes;” — “In order that we may remain secure.”