An Exegetical Examination of Divine Anointing, Sealing, and the Spirit as Guarantee in 2 Corinthians 1:21-22
This exegetical study of Anointing and Sealing in 2 Corinthians 1:21-22 is based on a b-greek discussion from May 23, 1999. The initial inquiry concerned the contemporary practice of anointing in Christian churches, particularly noting the Eastern Orthodox tradition, and questioned whether other Christian denominations maintain similar rites.
A subsequent response connected the theological understanding of anointing, sealing, and the indwelling Spirit to specific New Testament passages, namely 2 Corinthians 1:21-22, Ephesians 1:3, and Ephesians 4:30. This exegesis will primarily focus on 2 Corinthians 1:21-22, which explicitly mentions “anointing” (χρίσας), to explore its theological implications concerning divine establishment, sealing, and the eschatological guarantee of the Holy Spirit in the believer. The main exegetical issue revolves around understanding the precise nature of these divine actions—how God “establishes,” “anoints,” “seals,” and “gives the Spirit as a guarantee”—and their significance for Christian identity and assurance.
Ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν καὶ χρίσας ἡμᾶς Θεός,
ὁ καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ Πνεύματος ἐν ταῖς καρδίαις ἡμῶν.
(Nestle 1904)
Key differences with SBLGNT (2010):
- The SBLGNT (2010) renders “God” as θεός (lowercase) where Nestle 1904 uses Θεός (uppercase). This is an orthographical difference, not a substantive textual variant.
- Similarly, the SBLGNT (2010) renders “Spirit” as πνεύματος (lowercase) where Nestle 1904 uses Πνεύματος (uppercase). This is also an orthographical difference, not a substantive textual variant.
Textual criticism (NA28): The text of 2 Corinthians 1:21-22 is remarkably stable across the major manuscript traditions. The critical apparatus of NA28 (Novum Testamentum Graece, 28th edition) indicates no significant variants that alter the meaning of this passage. The primary differences between earlier editions (like Nestle 1904) and modern critical texts (like NA28/SBLGNT) are largely orthographical, such as the capitalization of Θεός and Πνεύματος, which do not bear on the theological interpretation.
Lexical notes (KITTEL, BDAG):
- βεβαιῶν (bebaiōn): The present active participle of βεβαιόω, meaning “to make firm, strengthen, establish, guarantee.” BDAG defines it as “to make firm, confirm, validate, guarantee.” It denotes a divine act of securing and making steadfast the believers’ position in Christ.
- χρίσας (chrisas): The aorist active participle of χρίω, “to anoint.” BDAG: “to rub or smear with oil, anoint.” In a theological context, as here, it refers to a divine commissioning or endowment with the Holy Spirit. Kittel (TDNT) emphasizes its connection to the Messiah (Χριστός, “Anointed One”) and the Spirit’s role in empowering for service or marking for divine possession.
- σφραγισάμενος (sphragisamenos): The aorist middle participle of σφραγίζω, “to seal.” BDAG: “to set a seal on, to seal, to mark with a seal as a sign of ownership, authenticity, security, or secrecy.” The act of sealing signifies divine ownership, protection, and the authenticity of the believer’s faith, often with a view toward future redemption.
- ἀρραβῶνα (arrabōna): “down payment, first installment, pledge, guarantee, earnest money.” BDAG: “money given as a pledge, down payment, earnest money.” This term strongly emphasizes the future certainty of God’s promises; the Spirit is given now as a partial payment, guaranteeing the full inheritance or fulfillment yet to come.
Translation Variants with Grammatical & Rhetorical Analysis
The Greek structure of 2 Corinthians 1:21-22 is characterized by a series of participles modifying the subject, Θεός (“God”). The initial participle, βεβαιῶν (present active), describes God as the one “establishing” or “making firm” the believers. This is an ongoing or continuous action. Following this, three aorist participles—χρίσας (“having anointed”), σφραγισάμενος (“having sealed”), and δοὺς (“having given”)—describe specific, completed divine actions that underlie the present state of establishment. This sequence highlights a theological progression: God establishes believers, and this establishment is concretized by His anointing, sealing, and giving of the Spirit.
Grammatically, the aorist participles can be understood as either temporally prior to the main verb (implied “is” or “does”) or as expressing the means by which God establishes. The use of the middle voice in σφραγισάμενος (“having sealed”) suggests that God seals for His own benefit or interest, emphasizing His ownership and protective care over believers. Rhetorically, Paul uses this dense cluster of divine actions to underscore the absolute security and divine origin of the Corinthians’ spiritual standing. The repetition of “us” (ἡμᾶς) and the inclusion of “with you” (σὺν ὑμῖν) stress the shared experience and corporate nature of this divine work among Paul and the Corinthian believers. The term ἀρραβῶνα is a powerful rhetorical device, offering concrete assurance of future blessings through the present gift of the Spirit.
Conclusions and Translation Suggestions
The passage 2 Corinthians 1:21-22 unequivocally attributes to God four interconnected actions that secure the believer’s position in Christ: establishing, anointing, sealing, and providing the Spirit as a guarantee. The “anointing” signifies a divine consecration or endowment with the Holy Spirit, marking believers as set apart for God’s purposes. The “sealing” underscores divine ownership, protection, and the authenticity of the believer’s status, pointing towards an ultimate redemption. The “Spirit as a pledge” (ἀρραβῶνα) serves as an eschatological down payment, assuring believers of the full inheritance and future glory that God has promised. These actions, described by aorist participles, emphasize their definitive and completed nature, with enduring implications for the believer’s identity and hope.
- “But the One establishing us with you in Christ, and having anointed us, is God, who also sealed us and gave the pledge of the Spirit in our hearts.”
This translation maintains the participial structure and literal word order, emphasizing the divine agent for each action and the sequence of these foundational works. - “It is God who establishes us with you in Christ; he has anointed us, sealed us, and given the Spirit as a down payment in our hearts.”
This version adapts the participial clauses for smoother English, presenting the divine actions as distinct yet sequential, and clarifies the nature of the Spirit’s role as a guarantee. - “God is the one who confirms our standing with you in Christ. He has consecrated us with his anointing, marked us with his seal of ownership, and placed his Spirit in our hearts as a guaranteed installment of what is to come.”
This more interpretative translation aims for clarity and rhetorical impact, explaining the nuances of “anointing,” “sealing,” and “pledge” within their theological context for a contemporary audience.