1 Corinthians 1:30–1:31

1 Corinthians 1:26-31 26. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 26. Videte (vel, videtis) vocationem vestram, fratres, quod non multi [95] sapientes secundum carnem, non multi potentes, non multi nobiles: 27. But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 27. Sed stulta mundi elegit Deus, ut sapientes pudefaciat: et infirma mundi elegit Deus, ut patifaciat fortia: 28. And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are: 28. Et ignobilia mundi et contempta elegit Deus, et ea quae non erant, ut quae erant aboleret; 29. That no flesh should glory in his presence. 29. Ne glorietur ulla caro coram Deo. 30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 30. Ex ipso vos estis [96] in Christo Jesu, qui factus est nobis sapientia a Deo, et justitia, et sanctificatio, et redemptio. [97] 31. That, according as it is written, He that glorieth, let him glory in the Lord. 31. Ut (quemadmodum scriptum est) Qui gloriatur, in Domino glorietur ( Jeremiah 9:24 .) 26. Behold your calling. As the mood of the Greek verb (blepete) is doubtful, and the indicative suits the context equally as well as the imperative, I leave it to the reader's choice which of them he may prefer. The meaning is manifestly the same in either case, for supposing it to be the indicative (ye see,) he would in that case summon them as witnesses -- as of a thing that is manifest, and call them forward as it were to a thing that is present. On the other hand, understanding it in the imperative, he stirs them up, as it were, from their drowsiness to a consideration of the matter itself. The term calling may be taken in a collective sense to mean the multitude of those that are called -- in this sense: "Ye see what description of persons they are among you that the Lord has called." I am, however, rather inclined to think, that he points out the manner of their calling, and it is a most forcible argument, because it follows from this, that, if they despise the abasement of the cross, they in a manner make void their calling, in which God had acted in such a manner, as to take away all merit from human wisdom, and power, and glory. Hence he tacitly accuses them of ingratitude, because, forgetful alike of God's grace and of themselves, they regard the gospel of Christ with disdain. Two things, however, must be observed here -- that he was desirous from the example of the Corinthians to confirm the truth of what he had said: and farther, that he designed to admonish them, that they must be entirely divested of pride, if they duly considered the order of things that the Lord had observed in their calling. To put to shame, says he, the wise and noble, and to bring to naught things that are Both expressions are appropriate, for fortitude and wisdom vanish when they are put to shame, but what has an existence requires to be brought to naught By the choosing of the poor, and the foolish, and the ignoble, he means, that God has preferred them before the great, and the wise, and the noble. For it would not have sufficed, for beating down the arrogance of the flesh, if God had placed them all upon a level. Hence, those who appeared to excel he put in the background, in order that he might thoroughly abase them. That man, however, were an arrant fool, who would infer from this, that God has in this manner abased the glory of the flesh, in order that the great and noble might be shut out from the hope of salvation. There are some foolish persons that make this a pretext for not merely triumphing over the great, as if God had cast them off, but even despising them as far beneath them. Let us, however, bear in mind, that this is said to the Corinthians, who, though they had no great distinction in the world, were nevertheless, even without any occasion, puffed up. God, therefore, by confounding the mighty, and the wise, and the great, does not design to elate with pride the weak, the illiterate, and the abject, but brings down all of them together to one level. Let those, therefore, that are contemptible in the eyes of the world, think thus with themselves: "What modesty is called for on our part, when even those that have high honor in the view of the world have nothing left them?" [98] If the effulgence of the sun is obscured, what must become of the stars? If the light of the stars is extinguished, what must become of opaque objects?" The design of these observations is, that those who have been called by the Lord, while of no estimation in the view of the world, may not abuse these words of Paul by pluming their crests, but, on the contrary, keeping in mind the exhortation -- Thou standest by faith, be not high-minded, but fear, ( Romans 11:20 ,) may walk thoughtfully in the sight of God with fear and humility. Paul, however, does not say here, that there are none of the noble and mighty that have been called by God, but that there are few He states the design of this -- that the Lord might bring down the glory of the flesh, by preferring the contemptible before the great. God himself, however, by the mouth of David, exhorts kings to embrace Christ, [99] ( Psalm 2:12 ,) and by the mouth of Paul, too, he declares, that he will have all men to be saved, and that his Christ is offered alike to small and great, alike to kings and their subjects, ( 1 Timothy 2:1-4 .) He has himself furnished a token of this. Shepherds, in the first place, are called to Christ: then afterwards come philosophers: illiterate and despised fishermen hold the highest rank of honor; yet into their school there are received in process of time kings and their counselors, senators and orators. 28. Things that are not He makes use of similar terms in Romans 4:17 , but in a different sense. For in that passage, when describing the universal call of the pious, he says, that we are nothing previously to our being called, which must be understood as referring to reality in the sight of God, however we may appear to be something in the eyes of men. Here, the nothingness (oudeneia) of which he speaks must be viewed as referring to the opinion of men, as is manifest from the corresponding clause, in which he says that this is done in order that the things that are may be brought to naught For there is nothing except in appearance, because in reality we are all nothing. Things that are, therefore, you must explain to mean things that appear, so that this passage corresponds with such statements as these: -- He raiseth up the poor out of the dunghill, ( Psalm 113:7 .) He raiseth up them that are cast down, ( Psalm 146:8 ,) and the like. Hence we may clearly see how great is the folly of those who imagine that there is in mankind some degree of merit or worthiness, which would hold a place antecedent to God's choice. 29. That no flesh should glory Though the term flesh here, and in many passages of Scripture, denotes all mankind, yet in this passage it carries with it a particular idea; for the Spirit, by speaking of mankind in terms of contempt, beats down their pride, as in Isaiah 31:3 -- The Egyptian is flesh and not spirit It is a sentiment that is worthy to be kept in remembrance -- that there is nothing left us in which we may justly glory. With this view he adds the expression in God's presence For in the presence of the world many delight themselves for the moment in a false glorying, which, however, quickly vanishes like smoke. At the same time, by this expression all mankind are put to silence when they come into the presence of God; as Habakkuk says -- Let all flesh keep silence before God, ( Habakkuk 2:20 .) Let every thing, therefore, that is at all deserving of praise, be recognized as proceeding from God. 30. Of him are ye. Lest they should think that any of those things that he had said were inapplicable to them, he now shows the application of those things to them, inasmuch as they are not otherwise than of God For the words ye are are emphatic, as though he had said -- "You have your beginning from God, who calleth those things which are not," ( Romans 4:17 ,) passing by those things that appear to be; and your subsistence is founded upon Christ, and thus you have no occasion to be proud. Nor is it of creation merely that he speaks, but of that spiritual existence, into which we are born again by the grace of God. Who of God is made unto us As there are many to be found who, while not avowedly inclined to draw back from God, do nevertheless seek something apart from Christ, as if he alone did not contain all things [100] in himself, he reckons up in passing what and how great are the treasures with which Christ is furnished, and in such a way as to intimate at the same time what is the manner of subsistence in Christ. For when he calls Christ our righteousness, a corresponding idea must be understood -- that in us there is nothing but sin; and so as to the other terms. Now he ascribes here to Christ four commendatory titles, that include his entire excellence, and every benefit that we receive from him. In the first place, he says that he is made unto us wisdom, by which he means, that we obtain in him an absolute perfection of wisdom, inasmuch as the Father has fully revealed himself to us in him, that we may not desire to know any thing besides him. There is a similar passage in Colossians 2:3 -- In whom are hid all the treasures of wisdom and knowledge. Of this we shall have occasion to speak afterwards when we come to the next chapter. Secondly, he says that he is made unto us righteousness, by which he means that we are on his account acceptable to God, inasmuch as he expiated our sins by his death, and his obedience is imputed to us for righteousness. For as the righteousness of faith consists in remission of sins and a gracious acceptance, we obtain both through Christ. Thirdly, he calls him our sanctification, by which he means, that we who are otherwise unholy by nature, are by his Spirit renewed unto holiness, that we may serve God. From this, also, we infer, that we cannot be justified freely through faith alone without at the same time living holily. For these fruits of grace are connected together, as it were, by an indissoluble tie, [101] so that he who attempts to sever them does in a manner tear Christ in pieces. Let therefore the man who seeks to be justified through Christ, by God's unmerited goodness, consider that this cannot be attained without his taking him at the same time for sanctification, or, in other words, being renewed to innocence and purity of life. Those, however, that slander us, as if by preaching a free justification through faith we called men off from good works, are amply refuted from this passage, which intimates that faith apprehends in Christ regeneration equally with forgiveness of sins. Observe, on the other hand, that these two offices of Christ are conjoined in such a manner as to be, notwithstanding, distinguished from each other. What, therefore, Paul here expressly distinguishes, it is not allowable mistakenly to confound. Fourthly, he teaches us that he is given to us for redemption, by which he means, that through his goodness we are delivered at once from all bondage to sin, and from all the misery that flows from it. Thus redemption is the first gift of Christ that is begun in us, and the last that is completed. For the commencement of salvation consists in our being drawn out of the labyrinth of sin and death; yet in the meantime, until the final day of the resurrection, we groan with desire for redemption, (as we read in Romans 8:23 .) If it is asked in what way Christ is given to us for redemption, I answer -- "Because he made himself a ransom." In fine, of all the blessings that are here enumerated we must seek in Christ not the half, or merely a part, but the entire completion. For Paul does not say that he has been given to us by way of filling up, or eking out righteousness, holiness, wisdom, and redemption, but assigns to him exclusively the entire accomplishment of the whole. Now as you will scarcely meet with another passage of Scripture that more distinctly marks out all the offices of Christ, you may also understand from it very clearly the nature and efficacy of faith. For as Christ is the proper object of faith, every one that knows what are the benefits that Christ confers upon us is at the same time taught to understand what faith is. 31. He that glorieth let him glory in the Lord Mark the end that God has in view in bestowing all things upon us in Christ -- that we may not claim any merit to ourselves, but may give him all the praise. For God does not despoil with the view of leaving us bare, but forthwith clothes us with his glory -- yet on this condition, that whenever we would glory we must go out of ourselves. In short, man, brought to nothing in his own estimation, and acknowledging that there is nothing good anywhere but in God alone, must renounce all desire for his own glory, and with all his might aspire and aim at the glory of God exclusively. This is also more clearly apparent from the context in the writings of the Prophet, from whom Paul has borrowed this testimony; for in that passage the Lord, after stripping all mankind of glory in respect of strength, wisdom, and riches, commands us to glory only in knowing him, ( Jeremiah 9:23 , 24.) Now he would have us know him in such a way as to know that it is he that exercises judgment, righteousness, and mercy For this knowledge produces in us at once confidence in him and fear of him. If therefore a man has his mind regulated in such a manner that, claiming no merit to himself, he desires that God alone be exalted; if he rests with satisfaction on his grace, and places his entire happiness in his fatherly love, and, in fine, is satisfied with God alone, that man truly "glories in the Lord." I say truly, for even hypocrites on false grounds glory in him, as Paul declares, ( Romans 2:17 ,) when being either puffed up with his gifts, or elated with a base confidence in the flesh, or abusing his word, they nevertheless take his name upon them. Footnotes: [95] "Que vous n'estes point beaucoup;" -- "That you are not many." [96] "Or c'est de luy que vous estes;" -- "Now it is of him that ye are." [97] "Redemption, ou rancon;" -- "Redemption, or ransom" [98] "Dieu ne permet de presumer d'eux mesmes;" -- "God does not allow them to have confidence in themselves." [99] "A faire hommage a Christ;" -- "To do homage to Christ." [100] "Toute plenitude;" -- "All fulness." ( Colossians 1:19 .) [101] The reader will find the same train of thought as above in the Institutes, volume 2.--- Ed.

But {a} of him are ye in Christ Jesus, {27} who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (a) Whom he cast down before, now he lifts up, indeed, higher than all men: yet in such a way that he shows them that all their worthiness is outside of themselves, that is, it stands in Christ, and that of God. (27) He teaches that especially and above all things, the Gospel ought not to be condemned, seeing that it contains the principal things that are to be desired, that is, true wisdom, the true way to obtain righteousness, the true way to live honestly and godly, and the true deliverance from all miseries and calamities.

But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: But of him are ye — q.d. Albeit ye have nothing of your own, yet in Christ you have all; for in him is all fulness both repletive and diffusive, both of abundance and of redundance too, both of plenty and of bounty. Is made unto us wisdom — This notes out Christ’s prophetic office. Righteousness and sanctification — By his priestly office. Redemption — By his kingly office, having fully delivered his from sin, death, and hell; all which is not fully done till after death. And that is the reason why redemption is here set last. See Romans 8:23 ; Luke 21:28 .

But of him are ye in Christ Jesus; of his grace ye are implanted into Christ, and believe in him. You are of him, not by creation only, as all creatures are, but by redemption and regeneration, which is in Christ Jesus, who of God is made unto us wisdom; the principal means by which we come to the knowledge of God, and an acquaintance with his will; for he is the image of the invisible God, Colossians 1:15 . The brightness of his Father’s glory, and the express image of his person, Hebrews 1:3 . God hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Corinthians 4:6 . So that he who hath seen him, hath seen the Father, John 14:9 . All the treasures of wisdom and knowledge are hid in him, Colossians 2:3 . And no man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him, Matthew 11:27 . Thus, though God destroyed the wisdom of the wise, yet the Corinthians were not without wisdom; for God had made Christ to them wisdom, both causally, being the author of wisdom to them; and objectively, their wisdom lay in their knowledge of him, and in a fellowship and conmmnion with him. And whereas they wanted a righteousness in which they might stand before God justified and accepted, God had also made Christ to them righteousness: Sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, Romans 8:3 ,4 . And sanctification also, believers being renewed and sanctified by his Spirit. And he is also made redemption: where by redemption is meant the redemption of the body, mentioned Romans 8:23 ; so as redemption here signifies the same with resurrection of the body. Christ is the resurrection, and the life, John 11:25 .

But of him are ye in Christ Jesus,.... These words, as they direct to the proper object of glorying, Christ, so they show the high honour the called ones are brought to in and through Christ, and are opposed to their outward meanness, folly, weakness, poverty, and contempt. They are first of God the Father, of his own rich free grace and goodness, without any regard to any motive, merit, or desert of theirs, put into Christ by electing grace, in whom they are preserved and blessed; and which is their original secret being in him; and is made manifest by regenerating grace, by their being made new creatures; which also is not owing to their blood, or to the will of the flesh, or to the will of man, but to God and his free favour in Christ: and in consequence of their being in Christ, as their head and representative, he becomes all to them, which is here expressed, who of God is made unto us wisdom. Though they are foolish creatures in their own and the world's esteem, yet Christ is their wisdom; he is so "efficiently", the author and cause of all that spiritual wisdom and understanding in divine things they are possessed of; he is so "objectively", their highest wisdom lying in the knowledge of his person, blood, and righteousness, of interest in him, and salvation by him; with which knowledge eternal life is connected: and he is so "representatively"; he is their head, in whom all their wisdom lies; he acts for them as their wisdom to God, he is their Counsellor, their Advocate, who pleads and intercedes for them, and as their wisdom to men, and gives them a mouth and wisdom which their adversaries are not able to gainsay; and having the tongue of the learned, he speaks a word in season to themselves, when weary, distressed, and disconsolate, and for them in the court of heaven; he is their wisdom, to direct their paths, to guide them with his counsel, in the way they should go, safe to his kingdom and glory: and righteousness. He is the "author" of righteousness; he has wrought out and brought in one for them, which is well pleasing to God, satisfying to his justice, by which his law is magnified and made honourable; which justifies from all sin, and discharges from all condemnation, is everlasting, and will answer for them in a time to come; this he has brought in by the holiness of his nature, the obedience of his life, and by his sufferings and death: and which is "subjectively" in him, not in themselves; nor does it lie in any thing wrought in them, or done by them; but in him as their head and representative, who by "imputation" is made righteousness to them; and they the same way are made the righteousness of God in him; or in other words, this righteousness, by an act of the Father's grace, is imputed, reckoned, and accounted to them as their justifying righteousness: and sanctification; Christ is the sanctification of his people, through the constitution of God, the imputation of the holiness of his nature, the merits of his blood, and the efficacy of his grace, he is so "federally" and "representatively"; he is their covenant head, and has all covenant grace in his hands for them, and so the whole stock and fund of holiness, which is communicated to them in all ages, until the perfection of it in every saint: this is sanctification in Christ, which differs from sanctification in them in these things; in him it is as the cause, in them as the effect; in him as its fountain, in them as the stream; in him it is complete, in them it is imperfect for the present: and they have it by virtue of union to him; sanctification in Christ can be of no avail to any, unless it is derived from him to them; so that this sanctification in Christ does not render the sanctification of the Spirit unnecessary, but includes it, and secures it: likewise Christ is the sanctification of his people "by imputation", as the holiness of his human nature is, together with his obedience and sufferings, imputed to them for their justification; Christ assumed an holy human nature, the holiness of it was not merely a qualification for his office as a Saviour, or what made his actions and sufferings in that nature significant and useful, or is exemplary to men; but is a branch of the saints justification before God: the law required an holy nature, theirs is not holy; Christ has assumed one not for, himself, but for them, and so is the end of the law in all respects: and this may be greatly designed in the whole of this passage; "wisdom" may stand in general for the wise scheme of justification, as it is laid in Christ; "sanctification" may intend the holiness of his nature; "righteousness" the obedience of his life; and "redemption" his sufferings and death, by which it is obtained: but then justification and sanctification are not to be confounded; they are two distinct things, and have their proper uses and effects; sanctification in the saints does not justify, or justification sanctify; the one respects the power and being of sin, the other the guilt of it. Moreover, Christ is the sanctification of his people "meritoriously"; through the shedding of his blood, whereby he has sanctified them, that is, expiated their sins, and made full atonement for them; see Hebrews 10:10 . Once more, he is their sanctification "efficiently"; by his Spirit, as the author, and by his word, as the means; he is the source of all holiness, it all comes from him, and is wrought by his Spirit in the heart; which lies in filling the understanding with spiritual light and knowledge; the mind with a sense of sin, and a detestation of it; the heart with the fear of God; the affections with love to divine objects and things; the will with submission and resignation to the will of God in all respects; and is exercised in living a life of faith on Christ, and in living soberly, righteously, and godly, before God and man: and this, though imperfect now, will be perfected from and by Christ, without which it is impossible to see the Lord: and redemption; which he is by the appointment of his Father, being foreordained to it before the foundation of the world; and this sense of the word made will agree with every clause in the text; and he is so efficiently, having obtained eternal redemption from sin, Satan, the law, and this present evil world, for his people; and "subjectively", it being in him, and every other blessing which is either a part of it, and comes through it, or is dependent on it, as justification, adoption, and remission of sins. Moreover, this may have respect not only to redemption past, which is obtained by Christ; but to that which draws near, the saints are waiting for, and to which they are sealed up by the Spirit of God; even their redemption and deliverance from very being of sin, from all sorrow and sufferings, from death and the grave, and everything that is afflicting and distressing.

God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace and peace. He best judges what men and what measures serve the purposes of his glory. Though not many noble are usually called by Divine grace, there have been some such in every age, who have not been ashamed of the gospel of Christ; and persons of every rank stand in need of pardoning grace. Often, a humble Christian, though poor as to this world, has more true knowledge of the gospel, than those who have made the letter of Scripture the study of their lives, but who have studied it rather as the witness of men, than as the word of God. And even young children have gained such knowledge of Divine truth as to silence infidels. The reason is, they are taught of God; the design is, that no flesh should glory in his presence. That distinction, in which alone they might glory, was not of themselves. It was by the sovereign choice and regenerating grace of God, that they were in Jesus Christ by faith. He is made of God to us wisdom, righteousness, sanctification, and redemption; all we need, or can desire. And he is made wisdom to us, that by his word and Spirit, and from his fulness and treasures of wisdom and knowledge, we may receive all that will make us wise unto salvation, and fit for every service to which we are called. We are guilty, liable to just punishment; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt, and he is made sanctification, that he may in the end be made complete redemption; may free the soul from the being of sin, and loose the body from the bonds of the grave. And this is, that all flesh, according to the prophecy by Jeremiah, Jer 9:23-24, may glory in the special favour, all-sufficient grace, and precious salvation of Jehovah.

30. But … ye—in contrast to them that "glory" in worldly wisdom and greatness. of him are—not of yourselves (Eph 2:8), but of Him (Ro 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." 1Co 1:28). in Christ—by living union with Him. Not "in the flesh" (1Co 1:26, 29). of God—from God; emanating from Him and sent by Him. is made unto us—has been made to us, to our eternal gain. wisdom—unattainable by the worldly mode of seeking it (1Co 1:19, 20; contrast Col 2:3; Pr 8:1-36; Isa 9:6). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools." righteousness—the ground of our justification (Jer 23:5, 6; Ro 4:25; 2Co 5:21); whereas once we were "weak" (Ro 5:6). Isa 42:21; 45:24. sanctification—by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [Hooker]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," Eph 1:8), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Lu 21:28; Ro 8:23; Eph 1:14; 4:30. redemption—whereas once we were "despised."

But of him - That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank that they had been raised to these privileges, but of God as the author. Are ye - Ye are what you are by the mercy of God. 1 Corinthians 15:10 . You owe your hopes to him. The emphasis in this verse is to he placed on this expression, "are ye." You are Christians, not by the agency of man, but by the agency of God. (See the supplementary note at Romans 8:10 .) In Christ Jesus - See the note at 1 Corinthians 1:4 . By the medium, or through the work of Christ, this mercy has been conferred on you. Who of God - From God ἀπὸ θεοῦ apo theou. Christ is given to us by God, or appointed by him to be our wisdom, etc. God originated the scheme, and God gave him for this end. Wisdom - That is, he is to us the source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own, for that is not true. But it must mean simply, that Christians have become "truly wise" by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God; with his law; with their own condition; and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Compare Colossians 2:3 , "In whom are hid all the treasures of wisdom and knowledge." He is the great agent by whom we become truly wise. Christ is often represented as eminently wise, and as the source of all true wisdom to his people. Isaiah 11:1 ; Matthew 13:54 ; Luke 2:40 , Luke 2:52 ; 1 Corinthians 1:24 ; 1 Corinthians 3:10 . "Ye are wise in Christ." Many commentators have supposed that the beautiful description of wisdom, in Proverbs 8 is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom: (1) Because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation. (2) because he has by his word and spirit led us to see our true situation, and made us "wise unto salvation." He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom. (3) because he is to his people now the source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant people, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God, become thus wise. And righteousness - By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But "in what way" this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ's righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it. By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness; we learn that it is in two modes: (1) Because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous (see the note at Romans 3:26-27 ); and, (2) Because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God. The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is to be learned from other parts of the New Testament. Compare the note at Romans 4:25 . The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated: continued...

But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification and redemption. To be in Christ Jesus is to be united to him, 1. Representatively, as we were in Adam, Romans 5:12-21 ; 1 Corinthians 15:22 . 2. Vitally, as a branch is in the vine, or a member in the body, John 15:1-7 . 3. Consciously and voluntarily by faith, Romans 8:1 , et passim . Of this union with Christ, the apostle teaches us here, first, its origin, and secondly, its effects. As to its origin, it is of God. Of him ye are in Christ Jesus . It is ( ἐξ αὐτοῦ ) of him as the efficient cause. It is to be referred to him alone that ye are in Christ. Your conversion or saving union with Christ is not due to yourselves; it is not because you are wiser, or better, or more diligent than others that you are thus distinguished. This which is the turning point in theology, and therefore in religion, is here most explicitly asserted. And it is not only asserted, but it is declared to be the purpose of God to make it apparent, and to force all men to acknowledge it. He so dispenses his grace as to make men see with regard to others, and to acknowledge with regard to themselves, that the fact that they are in Christ, or true Christians, is due to him and not to themselves. The effects of this union, as here stated, are, that Christ is of God ( ἀπὸ Θεοῦ ), as the author, made unto us, 1. Wisdom. Christ is the true wisdom. He is the Logos, the Revealer, in whom dwells all the fullness of the Godhead, and all the treasures of wisdom and knowledge. No man knoweth the Father but the Son, and he to whom the Son shall reveal him, John 1:18 . Union with him, therefore, makes the believer truly wise. It secures the knowledge of God, whose glory is revealed in the face of Christ, and whom to know is eternal life. All true religious knowledge is derived from Christ, and it is only those who submit to his teaching who are wise unto salvation. 2. The second effect of union with Christ, is righteousness and sanctification ( δικαιοσύνη τε καὶ ἁγιασμὸς ); these are intimately united ( τε καί ) as different aspects of the same thing. Righteousness is that which satisfies the demands of the law as a rule of justification; sanctification , or holiness, is that which satisfies the law as a rule of duty. Christ is both to us. He is our righteousness, because by his obedience and death he has fully satisfied the demands of justice, so that we are “the righteousness of God in him,” 2 Corinthians 5:21 . When we stand before the judgment-seat of God, Christ is our righteousness. He answers for us; he presents his own infinite merit as the all-sufficient reason for our justification. Romans 3:21 , Romans 3:22 ; Romans 5:19 ; Philippians 3:9 . He is also our sanctification . His Spirit dwells in all his people as the Spirit of holiness, so that they are transformed into his likeness from glory to glory. Wherever the Spirit dwells there are the fruits of the Spirit. Acts 26:18 . Romans 8:9 , Romans 8:10 . Galatians 5:22 . Ephesians 2:5 , Ephesians 2:10 . 3. The third effect is redemption , i.e. deliverance from evil. This term sometimes includes all the benefits received from Christ. When he is called our Redeemer he is presented as our deliverer from guilt, from hell, from sin, from the power of Satan, from the grave. But when redemption is distinguished from justification and sanctification, it refers to the final deliverance from evil. The “day of redemption” is the day when the work of Christ shall be consummated in the perfect salvation of his people as to soul and body. Romans 8:23 . Ephesians 1:14 , Ephesians 4:30 . Hebrews 9:12 . Those, then, who are in Christ have divine wisdom or the saving knowledge of God and of divine things; they have a righteousness which secures their justification. There is no condemnation to those that are in Christ Jesus, Romans 8:1 . They are renewed after the image of God, and shall finally be presented without spot or blemish before the presence his glory. And they are partakers of eternal redemption or full deliverance from all the evils of sin, and are introduced into the glorious liberty of the children of God. These infinite blessings can be obtained only through Christ. Union with him is the necessary, and the only necessary, condition of our participation of these blessings. And our union with Christ is of God. It is not of ourselves, by our own wisdom, goodness, or strength, but solely by his grace; and therefore must be sought as an unmerited favor.