[IV]
CHRISTIAN MYSTERIES
"Now He that 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."—2 Cor. i. 21, 22 (R.V.).
It is not easy to show the precise connexion between these words and those which immediately precede. Possibly it is emotional, rather than logical. The Apostle's heart swells as he contemplates in the Gospel the goodness and faithfulness of God; and though his argument is complete when he has exhibited the Gospel in that light, his mind dwells upon it involuntarily, past the mere point of proof; he lingers over the wonderful experience which Christians have of the rich and sure mercies. Those who try to make out a more precise sequence of thought than this are not very successful. Of course it is apparent that the keynote of the passage is in harmony with that of the previous verses. The ideas of "stablishing," of "sealing," and of an "earnest," are all of one family; they are all, as it were, variations of the one mighty affirmation which has been made of God's promises in Christ. From this point of view they have an argumentative value. They suggest that God, in all sorts of ways, makes believers as sure of the Gospel, and as constant to it, as He has made it sure and certain to them; and thus they exclude more decisively than ever the idea that the minister of the Gospel can be a man of Yes and No. But though this is true, it fails to do justice to the word on which the emphasis falls—namely, God. This, according to some interpreters, is done, if we suppose the whole passage to be, in the first instance, a disclaimer of any false inference which might be drawn from the words, "to the glory of God by us." "By us," Paul writes; for it was through the apostolic preaching that men were led to receive the Gospel, to look at God's promises, confirmed in Christ, with an appropriating Amen to His glory; but he hastens to add that it was God himself whose grace in its various workings was the beginning, middle, and end both of their faith and of their preaching. This seems to me rather artificial, and I do not think more than a connexion in sentiment, rather than in argument, can be insisted upon.
But setting this question aside, the interpretation of the two verses is of much interest. They contain some of the most peculiar and characteristic words of the New Testament—words to which, it is to be feared, many readers attach no very distinct idea. The simplest plan is to take the assertions one by one, as if God were the subject. Grammatically this is incorrect, for Θεός is certainly the predicate; but for the elucidation of the meaning this may be disregarded.
(1) First of all, then, God confirms us into Christ. "Us," of course, means St. Paul and the preachers whom he associates with himself,—Silas and Timothy. But when he adds "with you," he includes the Corinthians also, and all believers. He does not claim for himself any stedfastness in Christ, or any trustworthiness as dependent upon it, which he would on principle refuse to others. God, who makes His promises sure to those who receive them, gives those who receive them a firm grasp of the promises. Christ is here, with all the wealth of grace in Him, indubitable, unmistakable; and what God has done on that side, He does on the other also. He confirms believers into Christ. He makes their attachment to Christ, their possession of Him, a thing indubitable and irreversible. Salvation, to use the words of St. John, is true in Him and in them; in them, so far as God's purpose and work go, as much as in Him. He who is confirmed into Christ is in principle as trustworthy, as absolutely to be depended upon, as Christ Himself. The same character of pure truth is common to them both. Christ's existence as the Saviour, in whom all God's promises are guaranteed, and Paul's existence as a saved man with a sure grasp on all these promises, are alike proofs that God is faithful; the truth of God stands behind them both. It is to this that the appeal of vv. 15-20 is virtually made; it is this in the long-run which is called in question when the trustworthiness of Paul is impeached.
All this, it may be said, is ideal; but in what sense is it so? Not in the sense that it is fanciful or unreal; but in the sense that the divine law of our life, and the divine action upon our life, are represented in it. It is our calling as Christian people to be stedfast in Christ. Such stedfastness God is ever seeking to impart, and in striving to attain to it we can always appeal to Him for help. It is the opposite of instability; in a special sense it is the opposite of untrustworthiness. If we are letting God have His way with us in this respect, we are persons who can always be depended upon, and depended upon for conduct in keeping with the goodness and faithfulness of God, into which we have been confirmed by Him.
(2) From this general truth, with its application to all believers, the Apostle passes to another of more limited range. By including the Corinthians with himself in the first clause, he virtually excludes them in the second—"God anointed us." It is true that the New Testament speaks of an anointing which is common to all believers—"Ye have an anointing from the Holy One; ye all know" (1 John ii. 20): but here, on the contrary, something special is meant. This can only be the consecration of Paul, and of those for whom he speaks, to the apostolic or evangelistic ministry. It is worth noticing that in the New Testament the act of anointing is never ascribed to any one but God. The only unction which qualifies for service in the Christian dispensation, or which confers dignity in the Christian community, is the unction from on high. "God anointed Jesus of Nazareth with the Holy Ghost and with power," and it is the participation in this great anointing which capacitates any one to work in the Gospel.[10] Paul undoubtedly claimed, in virtue of his divine call to apostleship, a peculiar authority in the Church; but we cannot define any peculiarity in his possession of the Spirit. The great gift which must be held in some sense by all Christians—"for if any man have not the Spirit of Christ, he is none of His"—was in him intensified, or specialised, for the work he had to do. But it is one Spirit in him and in us, and that is why we do not find the exercise of his authority alien or galling. It is authority divorced from "unction"—authority without this divine qualification—against which the Christian spirit rebels. And though "unction" cannot be defined; though no material guarantee can be given or taken for the possession of the Spirit; though a merely historical succession is, so far as this spiritual competence and dignity are concerned, a mere irrelevance; though, as Vinet said, we think of unction rather when it is absent than when it is present,—still, the thing itself is recognisable enough. It bears witness to itself, as light does; it carries its own authority, its own dignity, with it; it is the ultima ratio, the last court of appeal, in the Christian community. It may be that Paul is preparing already, by this reference to his commission, for the bolder assertion of his authority at a later stage.
(3) These two actions of God, however—the establishing of believers in Christ, which goes on continually (βεβαιῶν), and the consecration of Paul to the apostleship, which was accomplished once for all (χρίσας)—go back to prior actions, in which, again, all believers have an interest. They have a common basis in the great deeds of grace in which the Christian life began. God, he says, is He who also sealed us, and gave the earnest of the Spirit in our hearts.