despised, hath God chosen, yea, and things which are not, to bring to naught things that are ; who are not.' 'Alas! alas! those people are all alla-tha-varkal. When wicked men prosper, it is said, 'this is the time for those who are not.' 'Have you heard that those who are not are now acting righteously? Vulgar and indecent expressions are also called, ' words that are not.' To address men in the phrase are not, is provoking beyond measure." -Roberts, as quoted in Bush's Illustrations of Scripture. ↑ To bring to naught. To humble and subdue. To show them how vain and impotent they were. Things that are. Those who on account of their noble birth, high attainments, wealth, and rank, placed a high estimate on themselves and despised others. 29. That no flesh. That no men; no class of men. The word flesh is often thus used to denote men. Matt. xxiv. 22. Luke iii. 6. John xvii. 2. Acts ii. 17. 1 Pet. i. 24, &c. Should glory. Should boast. Rom. iii. 27. In his presence. Before him. That man should really have nothing of which to boast; but that the whole scheme should be adapted to humble and subdue him. On these verses we may observe, (1.) That it is to be expected that the great mass of Christian converts will be found among those who are of humble life-and it may be observed also, that true virtue and excellence; sincerity and amiableness; honesty and sincerity, are usually found there also. (2.) That while the mass of Christians are found there, there are also those of noble birth, and rank, and wealth, who become Christians. The aggregate of those who from elevated ranks and distinguished talents have become Christians, has not been small. It is sufficient to refer to such names as Pascal, and Bacon, and Boyle, and Newton, and Locke, and Hale, and Wilberforce, to show that religion can command the homage of the most illustrious genius and rank. (3.) The rea 29 That no flesh should glory in his presence. 30 But of him are ye in a Rom.3.27. b2Cor.5.17. Eph.1.3,10. sons why those of rank and wealth do not become Christians, are many and obvious. (a) They are beset with peculiar temptations. (b) They are usually satisfied with rank and wealth, and do not feel their need of a hope of heaven. (c) They are surrounded with objects which flatter their vanity, which minister to their pride, and which throw them into the circle of alluring and tempting pleasures. (d) They are drawn away from the means of grace and the places of prayer, by fashion, by business, by temptation. (e) There is something about the pride of learning and philosophy, which usually makes those who possess it unwilling to sit at the feet of Christ; to acknowledge their dependence on any power; and to confess that they are poor, and needy, and blind, and naked before God. (4.) The gospel is designed to produce humility, and to place all men on a level in regard to salvation. There is no royal way to the favour of God. No monarch is saved because he is a monarch; no philosopher because he is a philosopher; no rich man because he is rich; no poor man because he is poor. All are placed on a level. All are to be saved in the same way. All are to become willing to give the entire glory to God. All are to acknowledge him as providing the plan, and as furnishing the grace that is needful for salvation. God's design is to bring down the pride of man, and to produce everywhere a willingness to acknowledge him as the fountain of blessings and the God of all. 30. 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 privi leges, but of God as the author. Are Christ Jesus, who of God is righteousness, sanctification, made' unto us wisdom, and and redemption: d a a Eph.1.17. Col.2.3. ye. Ye are what you are by the mercy of God. 1 Cor. xv. 10. You owe your hopes to him. The emphasis in this verse is to be placed on this expression, "are ye." You are Christians, not by the agency of man, but by the agency of God. In Christ Jesus. Note, ver. 4. By the medium, or through the work of Christ, this mercy has been conferred on you. Who of God. From God (ἀπὸ θωῦ). Christ is given to us by God, or appointed by him to be our wisdom, &c. 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. Comp. Col. ii. 3, "In whom are hid all the treasures of wisdom and knowledge." He is the great agent by which we become truly wise. Christ is often represented as eminently wise, and as the source of all true wisdom to his people. Isa. xi. 1. Matt. xiii. 54. Luke ii. 40. 52. 1 Cor. i. 24; iii. 10. "Ye are wise in Christ." Many com b Isa.45.24. Jer.23.5,6. Rom.4.25. с Jno.17. 19. d Eph.1.7. mentators have supposed that the beautiful description of wisdom, in Prov. viik 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 men, 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 rightcousness. By whom we become right eous in the sight of God. This declation 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 any thing 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 rightcous 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 (sce Note, Rom. iii. 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. Comp. Note, Rom. iv. 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. (1.) The sinner is by nature exposed to the wrath of God. He is lost and ruined. He has no merit of his own. He has violated a holy law, and that law condemns him, and he has no power to make an atonement or reparation. He can never be pronounced a just man on his own merits. He can never vindicate his conduct, as a man can do in a court of justice where he is unjustly accused, and so be pronounced just. (2.) Jesus Christ has taken the sinner's place, and died in his stead. He has honoured a broken law; he has rendered it consistent for God to pardon. By his dreadful sufferings, endured in the sinner's place, God has shown his hatred of sin, and his willingness to forgive.. His truth will be vindicated, and his law honoured, and his government secured, if now he shall pardon the offender when penitent. As he endured these sorrows for others, and not for himself, they can be so reckoned, and are so judged by God. All the benefits or results of that atonement, therefore, as it was made for others, can be applied to them, and all the advantage of such substitution in their place, can be made over to them, as really as when a man pays a note of hand for a friend; or when he pays for another a ransom. The price is reckoned as paid for them, and the benefits flow to the debtor and the captive. It is not reckoned that they paid it, for that is not true; but that it was done for them, and the benefit may be theirs, which is true. (3.) God has been pleased to promise that these benefits may be conferred on him who believes in the Saviour. The sinner is united by faith to the Lord Jesus, and is so adjudged, or reckoned. God esteems or judges him to be a believer according to the promise. And so believing, and so repenting, he deems it consistent to pardon and justify him who is so united to his Son by faith. He is justified, not by the act of faith; not by any merits of his own, but by the merits of Christ. He has no other ground, and no other hope. Thus he is in fact a pardoned and justified man; and God so reckons and judges. God's law is honoured, and the sinner is pardoned and saved; and it is now as consistent for God to treat him as a righteous man, as it would be if he had never sinned-since there is as high honour shown to the law of God, as there would have been had he been personally obedient, or had he personally suffered its penalty. And as, through the death of Christ, the same results are secured in upholding God's moral government as would be by his condemnation, it is consistent and proper for God to forgive him and treat 31 That, according as it is written, He that glorieth, let a Jer.9.23,24. him as a righteous man; and to do so accords with the infinite benevolence of his heart. And sanctification. By him we are sanctified or made holy. This does not mean, evidently, that his personal holiness is reckoned to us, but that by his work applied to our hearts, we become personally sanctified or holy. Comp. Eph. iv. 24. This is done by the agency of his spirit applying truth to the mind (John xvii. 19), by the aid which he furnishes in trials, temptations, and conflicts, and by the influence of hope in sustaining, elevating and purifying the soul. All the truth that is employed to sanctify, was taught primarily by him; and all the means that may be used are the purchase of his death, and are under his direction; and the Spirit by whose agency Christians are sanctified, was sent into the world by him, and in answer to his prayers. John xiv. 16; xv. 26. And redemption (ἀπολύτρωσις). For the meaning of this word, see Note, Rom. iii. 24. Here it is evidently used in a larger sense than it is commonly him glory in the Lord. on him; and no part of it is to be ascribed to the philosophy, the talent, or the wisdom of men. He does not merely aid us; he does not complete that which is imperfect; he does not come in to do a part of the work, or to supply our defects; but it is all to be traced to him. See Col. ii. 10, "And ye are complete in him." 31. As it is written. This is evidently a quotation made from Jer. ix. 23, 24. It is not made literally; but the apostle has condensed the sense of the prophet into a few words, and has retained essentially his idea. He that glorieth. He that boasts or exults. In the Lord. Not ascribing his salvation to human abilities, or learning, or rank, but entirely to God. And from this we see, (1.) That the design of the plan of salvation is to exalt God in view of the mind. (2.) That the design is to make us humble; and this is the design also of all his works no less than of the plan of salvation. All just views of the creation tend to produce true humility. (3.) It is in the New Testament. The things an evidence of piety when we are thus which are specified above, "justification and sanctification," are a part of the work of redemption. Probably the word is used here in a wide sense, as denoting the whole group, or class of influences by which we are brought at last to heaven; so that the apostle refers not only to his atonement, but to the work by which we are in fact redeemed from death, and made happy in heaven. Thus in Rom. viii. 23, the word is applied to the resurrection, "the redemption of the body." The sense is, it is by Christ that we are redeemed; by him that an atonement is made; by him that we are pardoned; by him that we are delivered from the dominion of sin, and the power of our enemies; and by him that we shall be rescued from the grave, and raised up to everlasting life.' Thus the whole work depends disposed to exalt God, and to be humble. It shows that the heart is changed; and that we are truly disposed to honour him. (4.) We may rejoice in God. We have no strength, and no righteousness of which to boast; but we may rejoice in him. He is full of goodness and mercy. He is able to save us. He can redeem us out of the hand of all our enemies. And when we are conscious that we are poor, and feeble, and helpless; when oppressed with a sense of sin, we may rejoice in him as our God; and exult in him as our Saviour and Redeemer. True piety will delight to come and lay every thing at his feet; and whatever may be our rank, or talent, or learning, we shall rejoice to come with the temper of the humblest child of poverty, and sorrow, and want, and to say, "not unto us, not unto us, but unto thy name give glory for thy mercy, and for been manifestly the work of God. thy truth's sake." Ps. cxv. 1. "Not to our names, thou only just and true, Not to our worthless names is glory due; claim Thy power and grace, thy truth and justice Immortal honours to thy sovereign name." Watts. CHAPTER II. THE design of this chapter is the same as the concluding part of ch. i. (ver. 17-31), to show that the gospel does not depend for its success on human wisdom, or the philosophy of men. ver. 5. 1. And I, brethren. Keeping up the tender and affectionate style of address. When I came unto you. When I came at first to preach the gospel at Corinth. Acts xviii. 1, &c. Came not with excellency of speech. Came not with graceful and attractive eloquence. The apostle here evidently alludes to that nice and studied choice of language; to those gracefully formed sentences, and to that skill of arrange This position the apostle further con-ment in discourse and argument which firms, (1.) ver. 1-5, By a reference to his own example, as having been successful among them, and yet not endowed with the graces of elocution, or by a commanding address; yet (2.) Lest it should be thought that the gospel was real folly, and should be contemned, he shows in the remainder of the chapter (ver. 6-16), that it contained true wisdom; that it was a profound scheme-rejected, indeed, by the men of the world, but seen to be wise by those who were made acquainted with its real nature and value. ver. 5-16. The first division of the chapter (ver. 1-5), is a continuation of the argument to show that the success of the gospel does not depend on human wisdom or philosophy. This he proves, (1.) By the fact that when he was among them, though his preaching was attended with success, yet he did not come with the attractions of human eloquence, ver. 1. (2.) This was in accordance with his purpose, not designing to attempt any thing like that, but having another object, ver. 2. (3.) In fact he had not evinced that, but the contrary, ver. 3, 4. (4.) His design was that their conversion should not appear to have been wrought by human wisdom or eloquence, but to have was so much an object of regard with the Greek rhetoricians. It is probable that Paul was never much distinguish ed for these (comp. 2 Cor. x. 10), and it is certain he never made them an object of intense study and solicitude. Comp. ver. 4. 13. Or of wisdom. Of the wisdom of this world; of that kind of wisdom which was sought and cultivated in Greece. The testimony of God. The testimony or the witnessing which God has borne to the gospel of Christ by miracles, and by attending it everywhere with his presence and blessing. In ver. 6, the gospel is called "the testimony of Christ;" and here it may either mean the witness which the gospel bears to the true character and plans of God; or the witnessing which God had borne to the gospel by miracles, &c. The gospel contains the testimony of God in regard to his own character and plans; especially in regard to the great. plan of redemption through Jesus Christ. Several MSS. instead of "testimony of God," here read "the mystery of God." This would accord well with the scope of the argument; but the present reading is probably the correct one. See Mill. The Syriac version has also mystery. 2. For I determined. I made a re |