y the promise, or being the object or content of the promise in the OT, The τῷ ἁγίῳ, thrown emphatically to the end of the clause, designates the Spirit solemnly in respect of the essential per- sonal quality of holiness. Taken together with the general tenor of the paragraph and with the fact that in the ὑμεῖς Gentile Christians as a whole are addressed, and not any select number or class, it is clear that what is in view here is not the extra- ordinary or miraculous gifts of the Spirit, but that bestowal of the Spirit in which all believers shared, which was the subject of the great OT prophecies (Joel iii. 1-5; Isa. xxxii. 15, xliv. 3; Ezek. xxxvi. 26, xxxix. 29; Zech. xii. 10), and of which a new heart, a new spirit, was to be the result.
Ver. 14. ὅς ἐστιν ἀρραβὼν τῆς κλη- ρονομίας ἡμῶν : which isan earnest of our
inheritance. So with the RV, rather than ‘who is the earnest,” etc., of the AV. The reading ὅ is preferred by Lachm., Alf., WH, etc., as supported by ABGL, Athan., Cyr., Chrys., etc. The TR isthe - reading of ΝΕ, Thdrt., Damasc., Theo- phyl., etc.; the masc. form és being due to attraction to the following ἀρραβών, as, ¢.g., in τῷ σπέρματί σου ὅς ἐστι Χριστός, Gal. iii. 16. The word ἀρραβών (or ἀραβών, the form preferred by Tisch. and regarded by WH as only Western, cf. Westcott and Hort’s New Testament in Greek, 11., App., p. 148) is the LXX
reproduction of the Heb. pay which
occurs in Gen. xxxviii. 17, 18, 20 and is rendered ‘“‘pledge”. It is found in classical Greek of earlier date than the WX ο. -Isaeus, De Cir: hers, 28; Aristotle, Pol., i.. 11; Menander, Frag. Com. (Meineke), iv., pp. 268, 283; etc., cf. Light., Notes, ut sup., p. 323), and is supposed, therefore, to have come from the Phoenicians into Greek use. At an early date it was introduced also into Latin, but by what channel we know not. In Latin it occurs in the three forms -avvabo, rabo (e.g.,in Plautus, Truc., iii., 20), and arra (e.g., Aul. Gell., xvii., 2). It survives in the forms arra, arrhes in the languages most directly derived from the Latin; as also in our avles, the ob- solete English earlespenny, etc. Etymo- logically, it appears to have expressed the idea of exchange, and so its primary sense may have been that of a“ pledge’”’ simply. But it came to mean more than ἐνέχυρον, or pledge, in the sense of something ex- changed between two parties to a contract or agreement. Its proper sense is that of carnest—part of the price to be re- ceived or part of the thing that is to be possessed, given in assurance that the full payment or the complete possession will follow. Wycl. gives ‘‘ernes” ; the Rhemish, ‘“ pledge”; Tynd., Cran., and the Genevan, ‘‘earnest’”. The idea is similar to that elsewhere expressed by ἀπαρχή; ‘ first-fruits’’? (Rom. viii. 23). The “earnest of the Spirit” is mentioned by itself in 2 Cor. v. 5; in 1 Cor. i. 22, as here, it is introduced along with the sealing of the Spirit. To the truth ex- pressed by the latter it adds the higher idea that the believer possesses already | in reality, though but in part, the lifeof the future; the inheritance of the present and the inheritance of the future differing not in kind but only in degree, so that even now we have the life and blessed- ness of the future in the way of foretaste. It is doubtful whether the term is also