The Spirit an earnest, and how.
Thirdly, Again, the Holy Spirit, as thus communicated unto us, is said to be an “earnest.” Ἀῤῥαβών, the word in the original, is nowhere used in the New Testament but in this matter alone, 2 Cor. i. 22, v. 5; Eph. i. 14. The Latin translator renders this word by pignus, a pledge; but he is corrected therein by Hierom on Eph. i. “Pignus,” saith he, “Latinus interpres pro arrhabone posuit. Non id ipsum autem arrhabo quod pignus sonat. Arrhabo enim futuræ emptioni quasi quoddam testimonium, et obligamentum datur. Pignus vero, hoc est ἐνέχυρον pro mutua pecunia apponitur, ut quum ilia reddita fuerit, reddenti debitum pignus a creditore reddatur.” And this reason is generally admitted by expositors; for a pledge is that which is committed to and left in the hand of another, to secure him that the money which is borrowed thereon shall be repaid, and then the pledge is to be received back again. Hence it is necessary that a pledge be more in value than the money received, because it is taken in security for repayment. But an earnest is a part only of what is to be given or paid, or some lesser thing that is given to secure somewhat that is more or greater in the same or another kind. And this difference must be admitted if we are obliged to the precise signification and common use of pledges and earnests among men, which we must inquire into. The word is supposed to be derived from the Hebrew עֵרָבוֹן; and the Latins make use of it also, arrhabon and arrha. It is sometimes used in other authors, as Plutarch in Galba: Ἐφθάκει προειληφὼς ἀῥῥαβῶσι μεγάλοις τὸν Ὀβίνιον. He prepossessed Obinius with great sums of money, as an earnest of what he would do afterward. Hesychius explains it by πρόδομα, a gift beforehand. As to what I apprehend to be the mind of the Holy Ghost in this expression, I shall declare it in the ensuing observations:—
First, It is not any act or work of the Holy Spirit on us or in us that is called his being an “earnest.” It is he himself who is this earnest. This is expressed in every place where there is mention made of it: 2 Cor. i. 22, Δοὺς τὸν ἀῤῥαβῶνα τοῦ Πνεύματος· — “The earnest of the Spirit,” — that earnest which is the Spirit, or the Spirit as an earnest, as Austin reads the words, “Arrhabona Spiritum.” Chap. v. 5, “Who hath also given unto us the earnest of the Spirit.” The giving of this earnest is constantly assigned to be the act of God the Father, who, according to the promise of Christ, would send the Comforter unto the church. And in the other place, Eph. i. 14, it is expressly said that the Holy Spirit is the “earnest of our inheritance.” Everywhere the article is of the masculine gender, ὅς ἐστιν ἀῤῥαβών and Πνεῦμα, the Spirit, is of the neuter. Some would have it to refer unto Christ, verse 12. But as it is not unusual in Scripture that the subjunctive article and relative should agree in gender with the following substantive, as ὅς here doth with ἀῤῥαβών, so the Scripture, speaking of the Holy Ghost, though Πνεῦμα be of the neuter gender, yet having respect unto the thing, — that is, the person of the Spirit, — it subjoins the pronoun of the masculine gender unto it, as John xiv. 26. Wherefore, the Spirit himself is the earnest, as given unto us from the Father by the Son. And this act of God is expressed by giving or putting him into our hearts, 2 Cor. i. 22. How he doth this hath been before declared, both in general and with respect in particular to his inhabitation. The meaning, therefore, of the words is, that God gives unto us his Holy Spirit to dwell in us, and to abide with us, as an earnest of our future inheritance.
Secondly, It is indifferent whether we use the name of an earnest or a pledge in this matter, and although I choose to retain that of an earnest, from the most usual acceptation of the word, yet I do it not upon the reason alleged for it, which is taken from the especial nature and use of an earnest in the dealings of men; for it is the end only of an earnest whereon the Holy Ghost is so called, which is the same with that of a pledge, and we are not to force the similitude or allusion any farther. For precisely among men, an earnest is the confirmation of a bargain and contract made on equal terms between buyers and sellers or exchangers. But there is no such contract between God and us. It is true, there is a supposition of an antecedent covenant, but not as a bargain or contract between God and us. The covenant of God, as it respects the dispensation of the Spirit, is a mere free, gratuitous promise; and the stipulation of obedience on our part is consequential thereunto. Again; he that giveth an earnest in a contract or bargain doth not principally aim at his own obligation to pay such or such a sum of money, or somewhat equivalent thereunto, though he do that also; but his principal design is to secure unto himself that which he hath bargained for, that it may be delivered up unto him at the time appointed. But there is nothing of this nature in the earnest of the Spirit, wherein God intends our assurance only, and not his own. And sundry other things there are wherein the comparison will not hold nor is to be urged, because they are not intended.