Verse 20. Where is the wise? Language similar to this occurs in Isaiah 33:18, "Where is the scribe? where is the receiver? where is he that counted the towers?" Without designing to quote these words as having an original reference to the subject now under consideration, Paul uses them as any man does language where he finds words with which he or his readers are familiar, that will convey his meaning. A man familiar with the Bible will naturally often make use of Scripture expressions in conveying his ideas. In Isaiah the passage refers to the deliverance of the people from the threatened invasion of Sennacherib. The 18th verse represents the people as meditating on the threatened terror of the invasion; and then, in the language of exultation and thanksgiving at their deliverance, saying," Where is the wise man that laid the plan of destroying the nation? Where the inspector-general, (see my Note on the passage in Isaiah,) employed in arranging the forces? Where the receiver, (margin, the weigher,) the paymaster of the forces? Where the man that counted the towers Of Jerusalem, and calculated on their speedy overthrow? All baffled and defeated; and their schemes have all come to nought." So the apostle uses the same language in regard to the boasted wisdom of the world in reference to salvation. It is all baffled, and is all shown to be of no value.
The wise. \~sofov\~. The sage. At first the Greek men of learning were called wise men, \~sofoi\~ like the magicians of the East. They afterwards assumed a more modest appellation, and called themselves the lovers of wisdom, \~filosofoi\~, or philosophers. This was the name by which they were commonly known in Greece, in the time of Paul.
Where is the scribe? \~grammateuv\~. The scribe among the Jews was a learned man, originally employed in transcribing the law; but subsequently the term came to denote a learned man in general. Among the Greeks the word was used to denote a public notary; or a transcriber of the laws; or a secretary. It was a term, therefore, nearly synonymous with a man of learning; and the apostle evidently uses it in this sense in this place. Some have supposed that he referred to the Jewish men of learning here; but he probably had reference to the Greeks.
Where is the disputer of this world? The acute and subtle sophist of this age. The word disputer, \~suzhththv\~, properly denotes one who inquires carefully into the causes and relations of things; one who is a subtle and abstruse investigator. It was applied to the ancient sophists and disputants in the Greek academies; and the apostle refers, doubtless, to them. The meaning is, that in all their professed investigations, in all their subtle and abstruse inquiries, they had failed of ascertaining the way in which man could be saved; and that God had devised a plan which had baffled all their wisdom, and in which their philosophy was disregarded. The term world here, \~aiwnov\~ refers, probably, not to the world as a physical structure--though Grotius supposes that it does--but to that age; the disputer of that age, or generation; an age eminently wise and learned.
Hath not God made foolish, etc, That is, has he not by the originality and superior efficacy of his plan of salvation, poured contempt on all the schemes of philosophers, and evinced their folly? Not only without the aid of those schemes of men, but in opposition to them, he has devised a plan for human salvation that evinces its efficacy and its wisdom in the conversion of sinners, and in destroying the power of wickedness. Paul here, possibly, had reference to the language in Isaiah 44:25: God "turneth wise men backward, and maketh their knowledge foolish."
{d} "foolish" Isaiah 44:25
Verse 21. For after that. \~epeidh\~. Since; or seeing that it is true that the world by wisdom knew not God. After all the experience of the world it was ascertained that men would never by their own wisdom come to the true knowledge of God, and it pleased him to devise another plan for salvation.
In the wisdom of God. This phrase is susceptible of two interpretations.
(1.) The first makes it refer to "the wisdom of God" evinced in the works of Creation--the demonstration of his existence and attributes found there: and, according to that, the apostle means to say, that the world by a survey of the works of God did not know him; or Were, notwithstanding those works, in deep darkness. This interpretation is adopted by most commentators--by Lightfoot, Rosenmuller, Grotius, Calvin, etc. According to this interpretation, the word \~en\~ (in) is to be translated by, or through.
(2.) A second interpretation makes it refer to the wise arrangement or government of God, by which this was permitted: "For when, by the wise arrangement or government of God, after a full and fag trial of the native, unaided powers of man, it was ascertained that the true knowledge of God would not be arrived at by man, it pleased him," etc. This appears to be the correct interpretation, because it is the most obvious one, and because it suits the connexion best. It is, according to this, a reason why God introduced a new method, of saving men. This may be said to have been accomplished by a plan of God, which was wise, because
(1) it was desirable that the powers of man should be fully tried before the new plan was introduced, in order to show that it was not dependent on human wisdom, that it was not originated by man, and that there was really need of such all interposition.
(2.) Because sufficient time had been furnished to make the experiment. An opportunity had been given for four thousand years, and still it had failed.
(3.) Because the experiment had been made in the most favourable circumstances. The human faculties had had time to ripen and expand; one generation had had an opportunity of profiting by the observation of its predecessor; and the most mighty minds had been brought to bear on the subject. If the sages of the east, and the profound philosophers of the west, had not been able to come to the true knowledge of God, it was in vain to hope that more profound minds could be brought to bear on it, or that more careful investigation would be bestowed on it. The experiment had been fairly made, and the result was before the world. See Barnes "Romans 1:1"
The world. The men of the world; particularly the philosophers of the world.
My wisdom. By their own wisdom, or by the united investigations of the works of nature.
Knew not God. Obtained not a true knowledge of him. Some denied his existence; some represented him under the false and abominable forms of idol worship; some ascribed to him horrid attributes; all showed that they had no true acquaintance with a God of purity, with a God who could pardon sin, or whose worship conduced to holiness of life. See Barnes "Romans 1:1".
It pleased God. God was disposed, or well-pleased. The plan of salvation originated in his good pleasure, and was such as his wisdom approved. God chose this plan, so unlike all the plans of men.
By the foolishness of preaching. Not "by foolish preaching," but by the preaching of the cross, which was regarded as foolish and absurd by the men of the world. The plan is wise, but it has been esteemed by the mass of men, and was particularly so esteemed by the Greek philosophers, to be egregiously foolish and ridiculous. See Barnes "1 Corinthians 1:18".
To save them that believe. That believe in the Lord Jesus Christ. See Barnes "Mark 16:16". This was the peculiarity and essence of the plan of God; and this has appeared to the mass of men to be a plan devoid of wisdom, and unworthy of God. The preaching of the cross, which is thus esteemed foolishness, is made the means of saving them, because it sets forth God's only plan of mercy, and states the way in which lost sinners may become reconciled to God.
{b} "sign" Matthew 12:38
{a} "After that in the wisdom" Luke 10:21; Romans 1:20,22,28
Verse 22. For the Jews require a sign. A miracle, a prodigy, an evidence of Divine interposition' This was the characteristic of the Jewish people. God had manifested himself to them by miracles and wonders in a remarkable manner in past times, and they greatly prided themselves on that fact, and always demanded it when any new messenger came to them, professing to be sent from God. This propensity they often evinced in their intercourse with the Lord Jesus, Matthew 12:38; 16:1; Mark 8:11; Luke 11:16; 12:54-56. Many MSS., instead of "sign" here in the singular, read signs in the plural; and Griesbach has introduced that reading into the text. The sense is nearly the same, and it means that it was a characteristic of the Jews to demand the constant exhibition of miracles and wonders; and it is also implied here, I think, by the reasoning of the apostle, that they believed that the communication of such signs to them as a people, would secure their salvation, and they therefore despised the simple preaching of a crucified Messiah. They expected a Messiah that should come with the exhibition of some stupendous signs and wonders from heaven, Matthew 12:38, etc., as above; they looked for the displays of amazing power in his coming, and they anticipated that he would deliver them from their enemies by mere power; and they, therefore, were greatly offended 1 Corinthians 1:23 by the simple doctrine of a crucified Messiah.
And the Greeks, etc. Perhaps this means the heathen in general, in opposition to the Jews. See Barnes "Romans 1:16". It was, however, peculiarly the characteristic of the Greek philosophers. They seek for schemes of philosophy and religion that shall depend on human wisdom, and they therefore despise the gospel.
{b} Matthew 12:38
Verse 23. But we. We who are Christian preachers make Christ crucified the grand subject of our instructions and our aims, in contradistinction from the Jew and the Greek. They seek, the one miracles, the other wisdom; we glory only in the cross.
Christ crucified. The word Christ, the Anointed, is the same as the Hebrew name Messiah. The emphasis in this expression is on the word crucified. The Jews would make the Messiah whom they expected no less an object of glorifying than the apostles, but they spurned the doctrine that he was to be crucified. Yet in that the apostles boasted; proclaiming him crucified, or having been crucified, as the only hope of man. This must mean more than that Christ was distinguished for moral worth, more than that he died as a martyr; because, if that were all, no reason could be given why the cross should be made so prominent an object. It must mean that Christ was crucified for the sins of men, as an atoning sacrifice in the place of sinners. "We proclaim a crucified Messiah as the only Redeemer of lost men."
To the Jews a stumbling-block. The Word stumbling-block \~skandalon\~ means, properly, anything in the way over which one may fall; then anything that gives offence, or that causes one to fall into sin, Here it means that, to the Jews, the doctrine that the Messiah was to be crucified gave great offence; excited, irritated, and exasperated them; that they could not endure the doctrine, and treated it with scorn. Comp. See Barnes " :". It is well known that to the Jews no doctrine was more offensive than this, that the Messiah was to be put to death, and that there was to be salvation in no other way. It was so in the times of the apostles, and it has been so since. They have, therefore, usually called the Lord Jesus, by way of derision, \^HEBREW\^, tolvi--the man that was hanged, that is, on a cross; and Christians they have usually denominated, for the same reason, \^HEBREW\^' "abdai tolvi---servants of the man that was hanged. The reasons of this feeling are obvious.
(1.) They had looked for a magnificent temporal prince; but the doctrine that their Messiah was crucified dashed all their expectations. And they regarded it with contempt and scorn, just in proportion as their hopes had been elevated, and these high expectations cherished.
(2.) They had the common feelings of all men, the native feelings of pride and self-righteousness, by which they rejected the doctrine that we are dependent for salvation on one who was crucified.
(3.) They regarded Jesus as one given over by God for an enormous attempt at imposition, as having been justly put to death, and the object of the curse of the Almighty. Isaiah 53:4, "We did esteem him stricken, smitten of God? They endeavoured to convince themselves that he was the object of the Divine dereliction and abhorrence; and they, therefore, rejected the doctrine of the cross with the deepest feelings of detestation.
To the Greeks. To the Gentiles in general. So the Syriac, the Vulgate, the Arabic, and the AEthiopic versions all read it. The term Greek denotes all who were not Jews; thus the phrase, "the Jews and the Greeks," comprehended the whole human family, 1 Corinthians 1:22.
Foolishness. See Barnes "1 Corinthians 1:18". They regarded it as folly,
(1.) because they esteemed the whole account a fable, and an imposition.
(2.) It did not accord with their own views of the way of elevating the condition of man.
(3.) They saw no efficacy in/he doctrine, no tendency in the statement, that a man of humble birth was put to death in an ignominious manner in Judea to make men better, or to receive pardon.
(4.) They had the common feelings of unrenewed human nature; blind to the beauty of the character of Christ, and blind to the design of his death; and they therefore regarded the.whole statement as folly. We may remark here, that the feelings of the Jews and of the Greeks on this subject, are the common feelings of men. Everywhere sinners have the same views of the cross; and everywhere the human heart, if left to itself, rejects it, as either a stumbling-block or as folly. But the doctrine should be preached, though it is an offence, and though it appears to be folly. It is the only hope of man; and by the preaching of the cross alone can sinners be saved.
{a} "stumbling block" Isaiah 8:14; 1 Peter 2:8.
Verse 24. But unto them which are called. To all true Christians. See Barnes "1 Corinthians 1:9".
Both Jews and Greeks. Whether originally of Jewish or Gentile extraction, they have here a common, similar view of the crucified Saviour.
Christ the power of God. Christ appears to them as the power of God; or it is through him that the power of salvation is communicated to them. See Barnes "1 Corinthians 1:18".
And the wisdom of God. The way in which God evinces his wisdom in the salvation of men. They see the plan to be wise. They see that it is adapted to the end. They see it to be fitted to procure pardon, and sanctification, and eternal life. It is God's wine plan for the salvation of men; and it is seen, by those who are Christians, to be adapted to this end. They see that there is a beauty in his character; an excellency in his doctrines; and an efficacy in his atonement, to secure their salvation. We may remark on this verse,
(1.) that when men become Christians, their hearts are changed. The views of Christians are here represented as diametrically opposite to those of other men. To one class, Christ is a stumbling-block; to others, folly; to Christians, he is full of beauty. But those views of the Christian can be obtained only by a change of heart. And the change from regarding an object or being as foolishness to regarding it as full of beauty, must be a radical and a mighty change.
(2.) All Christians have similar views of the Saviour. It matters not whether they were Jew or Greek; it matters not whether they were born in a northern or southern clime; "whether an Indian or an African sun has burned upon them;" whether they speak the same or different languages; whether they were born amidst the same or different denominations of Christians; whether in the same or different countries; or whether they are men in the same or different Christian communities, they have the same views of the Saviour. They see him to be the power and the wisdom of God. They are united in him, and therefore united to each other; and should regard themselves as belonging to the same family, and as bound to the same eternal home.
(3.) There is real efficacy in the plan of salvation. It is a scheme of power. It is adapted to the end, and is admirably fitted to accomplish the great effects which God designs to accomplish. It is not a scheme intended to show its own imbecility, and the need of another and an independent agent to accomplish the work. All the effects which the Holy Ghost produces on the soul are such, and only such, as the truth of the gospel is adapted to produce in the mind. The gospel is God's plan of putting forth power to save men. It seizes upon great elements in human nature; and is adapted to enlist them in the service of God. It is just fitted to man as a being capable of reasoning, and susceptible of emotion; as a being who may be influenced by hope and fear; who may be excited and impelled to duty by conscience; and who may be roused from a state of lethargy and sin by the prospect of eternal life, and the apprehension of eternal death. As such it should always be preached--as a system wise, and adapted to the great end in view--as a system most powerful, and "mighty to the pulling down of strong holds."
{b} "the power of God" 1 Corinthians 1:18
Verse 25. Because the foolishness of God. That which God appoints, requires, commands, does, etc., which appears to men to be foolish. The passage is not to be understood as affirming that it is really foolish or unwise; but that it appears so to men. Perhaps the apostle here refers to those parts of the Divine administration where the wisdom of the plan is not seen; or where the reason of what God does is concealed.
Is wiser than men. Is better adapted to accomplish important ends, and more certainly effectual, than the schemes of human wisdom. This is especially true of the plan of salvation--a plan apparently foolish to the mass of men, yet indubitably accomplishing more for the renewing of men, and for their purity and happiness, than all the schemes of human contrivance. They have accomplished nothing towards men's salvation; this accomplishes everything. They have always failed; this never falls.
The weakness of God. There is really no weakness in God, any more than there is folly. This must mean, therefore, the things of his appointment which appear weak and insufficient to accomplish the end. Such are these facts--that God should seek to save the world by Jesus of Nazareth, who was supposed unable to save himself, Matthew 27:40-43; and that he should expect to save men by the gospel, by its being preached by men who were without learning, eloquence, wealth, fame, or power. The instruments were feeble; and men judged that this was owing to the weakness or want of power in the God who appointed them.
Is stronger than men. Is able to accomplish more than the utmost might of man. The feeblest agency that God puts forth-- so feeble as to be esteemed weakness--is able to effect more than the utmost might of man. The apostle here refers particularly to the work of redemption; but it is true everywhere. We may remark,
(1.) that God often effects his mightiest plans by that which seems to men to be weak, and even foolish. The most mighty revolutions arise often from the slightest causes; his most vast operations are often connected with very feeble means. The revolution of empires; the mighty effects of the pestilence; the advancement in the sciences and arts; and the operations of nature, are often brought about by means apparently as little fitted to accomplish the work as those which are employed in the plan of redemption.
(2.) God is great. If his feeblest powers, put forth, surpass the mightiest powers of man, how great must be his might! If the powers of man, who rears works of art, who levels mountains and elevates vales--if the power which reared the pyramids be as nothing when compared with the feeblest putting forth of Divine power, how mighty must be his arm! How vast that strength which made, and which upholds the rolling worlds! How safe are his people in his hand! And how easy for him to crush all his foes in death!
Verse 26. For ye see your calling. You know the general character and condition of those who are Christians among you, that they have not been generally taken from the wise, the rich, and the learned, but from humble life. The design of the apostle here is to show that the gospel did not depend for its Success on human wisdom. His argument is, that in fact those who were blessed by it had not been of the elevated ranks of life mainly, but that God had shown his Power.by choosing those who were ignorant, and vicious, and abandoned, and by reforming and purifying their lives The verb "ye see," \~blepete\~ is ambiguous, and may be either in the indicative mood, as our translators have rendered it, "ye do see; you are well apprized of it, and know it;" or it may be in the imperative, "see, contemplate your condition ;" but the sense is substantially the same. Your calling, \~thn klhsin\~, means "those who are called," 1 Corinthians 1:9; as "the circumcision" means those who are circumcised, Romans 3:30. The sense is, "Look upon the condition of those who are Christians."
Not many wise men. Not many who are regarded as wise; or who are ranked with philosophers. This supposes that there were some of that description, though the mass of Christians were then, as now, from more humble ranks of life. That there were some of high rank and wealth at Corinth who became Christians, is well known. Crispus and Sosthenes, rulers of the synagogue there, (Acts 18:8,17, comp. 1 Corinthians 1:1;) Gaius, rich, hospitable man, Romans 16:23; and Erastus, the chancellor of the city of Corinth, Romans 16:23, had been converted, and were members of the church. Some have supposed (Macknight) that this should be rendered, "not many mighty, wise, etc., call you; that is, God has not employed the wise and the learned to call you into his kingdom." But the sense in our translation is evidently the correct interpretation, it is the obvious sense; and it agrees with the design of the apostle, which was to show that God had not consulted the wisdom, and power, and wealth of men, in the establishment of his church. So the Syriac and the Vulgate render it.
After the flesh. According to the maxims and principles of a sensual and worldly policy; according to the views of men when under the influence of those principles; i.e., who are unrenewed. The flesh here stands opposed to the spirit; the views of the men of this world in contradistinction from the wisdom that is from above.
Not many mighty. Not many men of power; or men sustaining important offices in the state. Comp. Revelation 6:15. The word may refer to those who wield power of any kind, whether derived from office, from rank, from wealth, etc.
Not many noble. Not many of illustrious birth, or descended from illustrious families \~eugeneiv\~, well-born. In respect to each of these classes, the apostle does not say that there were no men of wealth, and power, and birth, but that the mass or body of Christians was not composed of such. They were made up of those who were in humble life. There were a few, indeed, of rank and property, as there are now; but then, as now, the great mass were composed of those who were from the lower conditions of society. The reason why God had chosen his people from that rank is stated in 1 Corinthians 1:29. The character of many of those who composed the church at Corinth, before their conversion, is stated in 1 Corinthians 6:9-11, which see.
{a} "not many wise" Zephaniah 3:12; John 7:48
Verse 27. But God hath chosen. The fact of their being in the church at all was the result of his choice. It was owing entirely to his grace.
The foolish things. The things esteemed foolish among men. The expression here refers to those who were destitute of learning, rank, wealth, and power, and who were esteemed as fools, and were despised by the rich and the great.
To confound. To bring to shame; or that he might make them ashamed; i.e., humble them by showing them how little he regarded their wisdom; and how little their wisdom contributed to the success of his cause. By thus overlooking them, and bestowing his favours on the humble and the poor; by choosing his people from the ranks which they despised, and bestowing on them the exalted privilege of being called the sons of God, he had poured dishonour on the rich and the great, and overwhelmed them, and their schemes of wisdom, with shame. It is also true, that those who are regarded as fools by the wise men of the world, are able often to confound those who boast of their wisdom; and that the arguments of plain men, though unlearned except in the school of Christ-- of men of sound, common sense, under the influence of Christian principles--have a force which the learning and talent of the men of this world cannot gainsay or resist. They have truth on their side; and truth, though dressed in a humble garb, is more mighty than error, though clothed with the brilliancy of imagination, the pomp of declamation, and the cunning of sophistry.
The weak things. Those esteemed weak by the men of the world.
The mighty. The great, the noble, the learned.
{b} "But God" Psalms 8:2; Matthew 11:25
Verse 28. And base things of the world. Those things which by the world are esteemed ignoble. Literally, those which are not of noble or illustrious birth, \~ta agenh\~.
Things which are despised. Those which the world regards as objects of contempt. Comp. Mark 9:12; Luke 18:19; Acts 14:11.
Yea. The introduction of this Word by the translators does nothing to illustrate the sense, but rather enfeebles it. The language here is a striking instance of Paul's manner of expressing himself with great strength. He desires to convey, in the strongest terms, the fact that God had illustrated his plan by choosing the objects of least esteem among men. He is willing to admit all that could be said on this point. He says, therefore, that he had chosen the things of ignoble birth and rank--the base things of the world; but this did not fully express his meaning. iowa He had chosen objects of contempt among men; but this was not strong enough to express his idea. He adds, therefore, that he had chosen those things which were absolutely nothing which had no existence; which could not be supposed to influence him in his choice.
And things which are not. \~ta mh onta\~. That which is nothing; which is worthless; which has no existence; those things which were below contempt itself; and which, in the estimation of the world, were passed by as having no existence-as not having sufficient importance to be esteemed worthy even of the slight notice which is implied in contempt. For a man who despises a thing must at least notice it, and esteem it worth some attention. But the apostle here speaks of things beneath even that slight notice; as completely and totally disregarded, as having no existence. The language here is evidently that of hyperbole, See Barnes "John 21:25". It was a figure of speech common in the East, and not unusual in the sacred writings. Comp. Isaiah 40:17:
"All nations before him are as nothing, And they are counted to him less than nothing and vanity."
See also Romans 4:17: "God, who calleth those things which be not as though they were." This language was strongly expressive of the estimate which the Jews fixed on the Gentiles, as being a despised people, as being in fact no people; a people without laws, and organization, and religion, and privileges. See Hosea 1:10; 2:23; Romans 9:25; 1 Peter 2:10. "When a man of rank among the Hindoos speaks of low-caste persons, of notorious profligates, or of those whom he despises, he calls them alla-tha-varkal, i.e., thou who are not. The term does not refer to life or existence, but to a quality or disposition, and is applied to those who are vile and abominable in all things. 'My son, my son, go not among them 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 nought. 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.
Verse 29. That no flesh. That no men; no class of men. The word flesh is often thus used to denote men, Matthew 24:22; Luke 3:6; John 17:2 Acts 2:17; 1 Peter 1:24, etc.
Should glory. Should boast, Romans 3:27.
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 am of humble life; and it may be observed also, that true virtue and excellence, honesty, sincerity, and amiableness, 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 reasons 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.
{c} "no flesh" Romans 3:27
Verse 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 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 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. See Barnes "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, \~apo yeou\~. 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. Comp. 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 2:40,52 1 Corinthians 1:24; 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 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 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 Barnes "Romans 3:26" See Barnes "Romans 3:27"; 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, See Barnes "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:
(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 him, self, 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 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. Ephesians 4:24. This is done by the agency of his Spirit applying truth to the mind, John 17:19; 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 14:16; 15:26.
And redemption. \~apolutrwsiv\~. For the meaning of this word, See Barnes "Romans 3:24". Here it is evidently used in a larger sense than it is commonly in the New Testament. The things 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 Romans 8:23, the word is applied to the resurrection, "the redemption of our 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 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 aidus;--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 Colossians 2:10: "And ye are complete in him."
{a} "in Christ Jesus" 2 Corinthians 5:17; Ephesians 1:3,10
{b} "wisdom" Ephesians 1:17; Colossians 2:3
{c} "righteousness" Isaiah 14:24; Jeremiah 23:5,6; Romans 4:25
{d} "sanctification" John 17:19
{e} "redemption" Ephesians 1:7
Verse 31. As it is written. This is evidently a quotation made from Jeremiah 9:23,24. 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 an evidence of piety when we are thus 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 everything at his feet; and whatever may be our rank, or talent, or learning, we shah 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 thy truth's sake," Psalms 115:1.
"Not to our names, thou only just and true. Not to our worthless names is glory due; Thy power and grace, thy truth and justice claim Immortal honours to thy sovereign name."--Watts
{f} "it is written" Jeremiah 9:23,24
