
Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: 1Co 1:29 - -- That no flesh should glory before God ( hopōs mē kauchēsētai pāsa sarx enōpion tou theou ).
This is the further purpose expressed by hopo...
That no flesh should glory before God (
This is the further purpose expressed by

Of him (
Out of God. He chose you.

Robertson: 1Co 1:30 - -- In Christ Jesus ( en Christōi Iēsou ).
In the sphere of Christ Jesus the choice was made. This is God’ s wisdom.
In Christ Jesus (
In the sphere of Christ Jesus the choice was made. This is God’ s wisdom.

Robertson: 1Co 1:30 - -- Who was made unto us wisdom from God ( hos egenēthē sophia hēmin apo theou ).
Note egenēthē , became (first aorist passive and indicative),...
Who was made unto us wisdom from God (
Note

Robertson: 1Co 1:31 - -- That ( hina ).
Probably ellipse (genētai to be supplied) as is common in Paul’ s Epistles (2Th 2:3; 2Co 8:13; Gal 1:20; Gal 2:9; Rom 4:16; R...
That (
Probably ellipse (
Vincent: 1Co 1:30 - -- Wisdom and righteousness and sanctification and redemption.
The last three terms illustrate and exemplify the first - wisdom . The wisdom impers...
Wisdom and righteousness and sanctification and redemption.
The last three terms illustrate and exemplify the first - wisdom . The wisdom impersonated in Christ manifests itself as righteousness, sanctification, and redemption. For
A fit appellation. Flesh is fair, but withering as grass.

Wesley: 1Co 1:30 - -- Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and igno...
Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and ignorant.

Wesley: 1Co 1:30 - -- The sole ground of our justification, who were before under the wrath and curse of God.
The sole ground of our justification, who were before under the wrath and curse of God.

Wesley: 1Co 1:30 - -- A principle of universal holiness, whereas before we were altogether dead in sin.
A principle of universal holiness, whereas before we were altogether dead in sin.

Wesley: 1Co 1:30 - -- That is, complete deliverance from all evil, and eternal bliss both of soul and body.
That is, complete deliverance from all evil, and eternal bliss both of soul and body.
JFB: 1Co 1:29 - -- For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame (1Co 1:27). Flesh, like "the flower of the f...

We are to glory not before Him, but in Him [BENGEL].

In contrast to them that "glory" in worldly wisdom and greatness.

JFB: 1Co 1:30 - -- Not of yourselves (Eph 2:8), but of Him (Rom 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which ...


From God; emanating from Him and sent by Him.

Has been made to us, to our eternal gain.

JFB: 1Co 1:30 - -- Unattainable by the worldly mode of seeking it (1Co 1:19-20; contrast Col 2:3; Pro. 8:1-36; Isa 9:6). By it we become "wise unto salvation," owing to ...
Unattainable by the worldly mode of seeking it (1Co 1:19-20; contrast Col 2:3; Pro. 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."

JFB: 1Co 1:30 - -- The ground of our justification (Jer 23:5-6; Rom 4:25; 2Co 5:21); whereas once we were "weak" (Rom 5:6). Isa 42:21; Isa 45:24.

JFB: 1Co 1:30 - -- By His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the right...
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). Luk 21:28; Rom 8:23; Eph 1:14; Eph 4:30.

JFB: 1Co 1:31 - -- (Jer 9:23-24) --in opposition to "flesh glorying in His presence" (1Co 1:29). In contrast to morbid slavish self-abasement, Paul joins with humility ...
(Jer 9:23-24) --in opposition to "flesh glorying in His presence" (1Co 1:29). In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world.
Clarke: 1Co 1:29 - -- That no flesh should glory - God does his mighty works in such a way as proves that though he may condescend to employ men as instruments, yet they ...
That no flesh should glory - God does his mighty works in such a way as proves that though he may condescend to employ men as instruments, yet they have no part either in the contrivance or energy by which such works are performed.

Clarke: 1Co 1:30 - -- But of him are ye in Christ Jesus - Even the good which you possess is granted by God, for it is by and through him that Christ Jesus comes, and all...
But of him are ye in Christ Jesus - Even the good which you possess is granted by God, for it is by and through him that Christ Jesus comes, and all the blessings of the Gospel dispensation

Clarke: 1Co 1:30 - -- Who of God is made unto us wisdom - As being the author of that evangelical wisdom which far excels the wisdom of the philosopher and the scribe, an...
Who of God is made unto us wisdom - As being the author of that evangelical wisdom which far excels the wisdom of the philosopher and the scribe, and even that legal constitution which is called the wisdom of the Jews, Deu 4:6

Clarke: 1Co 1:30 - -- And righteousness - Δικαιοσυνη, Justification, as procuring for us that remission of sins which the law could not give, Gal 2:21; Gal 3:2...

Clarke: 1Co 1:30 - -- And sanctification - As procuring for and working in us, not only an external and relative holiness, as was that of the Jews, but ὁσιοτητ...
And sanctification - As procuring for and working in us, not only an external and relative holiness, as was that of the Jews, but

Clarke: 1Co 1:30 - -- And redemption - He is the author of redemption, not from the Egyptian bondage, or Babylonish captivity, but from the servitude of Satan, the domini...
And redemption - He is the author of redemption, not from the Egyptian bondage, or Babylonish captivity, but from the servitude of Satan, the dominion of sin and death, and from the bondage of corruption into the glorious liberty of the sons of God, or the redemption of the body, Rom 8:21, Rom 8:23. See Whitby
The object of the apostle is to show that man of himself possesses no good, that whatever he has comes from God, and from God only through Christ. For the different acceptations of the word righteousness the reader may consult the note on Rom 1:17 (note), where the subject is considered in every point of view.

Clarke: 1Co 1:31 - -- According as it is written - In Jer 9:23, Jer 9:24 : Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory...
According as it is written - In Jer 9:23, Jer 9:24 : Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth glory in this: That he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness, in the earth. So then, as all good is of and from God, let him that has either wisdom, strength, riches, pardon, holiness, or any other blessing, whether temporal or spiritual, acknowledge that he has nothing but what he has received; and that, as he has cause of glorying (boasting or exultation) in being made a partaker of these benefits and mercies of his Creator and Redeemer, let him boast in God alone, by whom, through Christ Jesus, he has received the whole
1. This is an admirable chapter, and drawn up with great skill and address. The divided state of the Corinthian Church we have already noticed, and it appears that in these factions the apostle’ s authority had been set at nought by some, and questioned by many. St. Paul begins his letter with showing his authority; he had it immediately through Christ Jesus himself, by the will of God. And indeed the success of his preaching was a sufficient proof of the Divinity of his call. Had not God been with him he never could have successfully opposed the whole system of the national religion of the Corinthians, supported as it was by the prejudice of the people, the authority of the laws, and the eloquence and learning of their most eminent philosophers. It was necessary, therefore, that he should call the attention of this people to the Divine origin of his mission, that they might acknowledge that the excellency of the power was of God, and not of man
2. It was necessary also that he should conciliate their esteem, and therefore speak as favourably concerning them as truth would allow; hence he shows them that they were a Church of God, sanctified in Christ Jesus, and called to be saints; that they abounded and even excelled in many extraordinary gifts and graces; and that they were not inferior to any Church of God in any gift. And he shows them that they received all these through God’ s confirmation of that testimony which he had delivered among them, 1Co 1:4-7
3. When he had thus prepared their minds to receive and profit by his admonitions he proceeds to their schisms, which he mentions and reprehends in the most delicate manner, so that the most obstinate and prejudiced could take no offense
4. Having gained this point, he gently leads them to consider that, as God is the fountain of all good, so their good had all come from him; and that none of them should rest in the gift, but in the giver; nor should they consider themselves as of particular consequence on account of possessing such gifts, because all earthly good is transitory, and those who trust in power, wisdom, or wealth, are confounded and brought to nought; and that they alone are safe who receive every thing as from the hand of God, and, in the strength of his gifts, glorify him who is the donor of all good. He who can read this chapter without getting much profit has very little spirituality in his soul, and must be utterly unacquainted with the work of God in the heart.
Calvin: 1Co 1:29 - -- 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 wi...
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 Isa 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, (Hab 2:20.)
Let every thing, therefore, that is at all deserving of praise, be recognized as proceeding from God.

Calvin: 1Co 1:30 - -- 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 th...
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, ” (Rom 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 Col 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 Rom 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.

Calvin: 1Co 1:31 - -- 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 a...
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, (Jer 9:23.) 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, (Rom 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.
Defender: 1Co 1:30 - -- All we are, and all we have - if it is of any value at all in the scale of eternity - is given us by our Creator and Savior Jesus Christ. "In whom are...
All we are, and all we have - if it is of any value at all in the scale of eternity - is given us by our Creator and Savior Jesus Christ. "In whom are hid all the treasures of wisdom and knowledge" (Col 2:3); "Christ is the end of the law for righteousness to every one that believeth" (Rom 10:4); we are "sanctified in Christ Jesus" (1Co 1:2); and, "in whom we have redemption through his blood" (Col 1:14)."
TSK: 1Co 1:29 - -- 1Co 1:31, 1Co 4:7, 1Co 5:6; Psa 49:6; Isa 10:15; Jer 9:23; Rom 3:19, Rom 3:27, Rom 4:2, Rom 15:17; Eph 2:9

TSK: 1Co 1:30 - -- in : 1Co 12:18, 1Co 12:27; Isa 45:17; Joh 15:1-6, Joh 17:21-23; Rom 8:1, Rom 12:5, Rom 16:7, Rom 16:11; 2Co 5:17, 2Co 12:2; Eph 1:3, Eph 1:4, Eph 1:10...
in : 1Co 12:18, 1Co 12:27; Isa 45:17; Joh 15:1-6, Joh 17:21-23; Rom 8:1, Rom 12:5, Rom 16:7, Rom 16:11; 2Co 5:17, 2Co 12:2; Eph 1:3, Eph 1:4, Eph 1:10, Eph 2:10
of God : Rom 11:36; 2Co 5:18-21
wisdom : 1Co 1:24, 1Co 12:8; Pro 1:20, Pro 2:6, Pro 8:5; Dan 2:20; Luk 21:15; Joh 1:18, Joh 8:12, Joh 14:6; Joh 17:8, Joh 17:26; 2Co 4:6; Eph 1:17, Eph 1:18, Eph 3:9, Eph 3:10; Col 2:2, Col 2:3, Col 3:16; 2Ti 3:15-17; Jam 1:5
righteousness : Psa 71:15, Psa 71:16; Isa 45:24, Isa 45:25, Isa 54:17; Jer 23:5, Jer 23:6, Jer 33:16; Dan 9:24; Rom 1:17, Rom 3:21-24, Rom 4:6, Rom 4:25, Rom 5:19, Rom 5:21; 2Co 5:21; Phi 3:9; 2Pe 1:1
sanctification : 1Co 1:2, 1Co 6:11; Mat 1:21; Joh 17:17-19; Act 26:18; Rom 8:9; Gal 5:22-24; Eph 2:10, Eph 5:26; 1Pe 1:2; 1Jo 5:6
redemption : 1Co 15:54-57; Hos 13:14; Rom 3:24, Rom 8:23; Gal 1:4, Gal 3:13; Eph 1:7, Eph 4:30; Col 1:14; Tit 2:14; Heb 9:12; 1Pe 1:18, 1Pe 1:19; Rev 5:9, Rev 14:4

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: 1Co 1:29 - -- That no flesh - That no person; no class of people. The word "flesh"is often thus used to denote human beings. Mat 24:22; Luk 3:6; Joh 17:2; Ac...
That no flesh - That no person; no class of people. The word "flesh"is often thus used to denote human beings. Mat 24:22; Luk 3:6; Joh 17:2; Act 2:17; 1Pe 1:24; etc.
Should glory - Should boast; Rom 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 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.
\caps1 (2) t\caps0 hat 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.
\caps1 (3) t\caps0 he reasons why those of rank and wealth do not become Christians, are many and obvious:
\tx720 \tx1080 (a) They are beset with special temptations.
(b) They are usually satisfied with rank, and wealth, and do not feel their need of a hope of heaven.
© 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.
\caps1 (4) t\caps0 he gospel is designed to produce humility, and to place all people on a level in regard to salvation. There is no royal way to the favor 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.

Barnes: 1Co 1:30 - -- 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 ...
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. 1Co 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 Rom 8:10.)
In Christ Jesus - See the note at 1Co 1:4. By the medium, or through the work of Christ, this mercy has been conferred on you.
Who of God - From God
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 Col 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. Isa 11:1; Mat 13:54; Luk 2:40, Luk 2:52; 1Co 1:24; 1Co 3:10. "Ye are wise in Christ."Many commentators have supposed that the beautiful description of wisdom, in Prov. 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.
\caps1 (2) b\caps0 ecause 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.
\caps1 (3) b\caps0 ecause 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 Rom 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 Rom 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 honored 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 honored, 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 honored, 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 honor 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. Compare Eph 4:24. This is done by the agency of his Spirit applying truth to the mind Joh 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. Joh 14:16; Joh 15:26.
And redemption -

Barnes: 1Co 1:31 - -- As it is written - This is evidently a quotation made from Jer 9:23-24. It is not made literally; but the apostle has "condensed"the sense of t...
As it is written - This is evidently a quotation made from Jer 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.
\caps1 (2) t\caps0 hat 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.
\caps1 (3) i\caps0 t 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 honor him.
\caps1 (4) w\caps0 e 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 shall rejoice to come with the temper of the humblest child of poverty, and sorrow, and lack, and to say, "not unto us, not unto us, but unto thy name give glory for thy mercy, and for thy truth’ s sake,"Psa 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.
Poole: 1Co 1:29 - -- And God doth this in infinite wisdom, consulting his own honour and glory, that none might say, that God hath chosen them because they were nobler bor...
And God doth this in infinite wisdom, consulting his own honour and glory, that none might say, that God hath chosen them because they were nobler born, or in higher repute and esteem in the world, than others, but that the freeness of Divine grace might be seen in all God’ s acts of grace.

Poole: 1Co 1:30 - -- 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 c...
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, Col 1:15 . The brightness of his Father’ s glory, and the express image of his person, Heb 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, 2Co 4:6 . So that he who hath seen him, hath seen the Father, Joh 14:9 . All the treasures of wisdom and knowledge are hid in him, Col 2:3 . And no man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him, Mat 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, Rom 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 Rom 8:23 ; so as redemption here signifies the same with resurrection of the body. Christ is the resurrection, and the life, Joh 11:25 .

Poole: 1Co 1:31 - -- God doth this, or hath done this, for this end, that man should have nothing to glory in, neither wisdom, nor righteousness, nor sanctification, nor r...
God doth this, or hath done this, for this end, that man should have nothing to glory in, neither wisdom, nor righteousness, nor sanctification, nor redemption, but should glory in the Lord; acknowledging that whatsoever wisdom, righteousness, or holiness he hath, it is all from God, in and through the Lord Jesus Christ.
PBC -> 1Co 1:30
See Philpot: BLESSINGS IMPUTED, AND MERCIES IMPARTED
Haydock -> 1Co 1:29
Haydock: 1Co 1:29 - -- Glory in his sight. God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent...
Glory in his sight. God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent power of his divinity. (Calmet)
Gill: 1Co 1:29 - -- That no flesh should glory in his presence. That is, "in the presence of God", as some copies, and the Arabic and Ethiopic versions read; not in their...
That no flesh should glory in his presence. That is, "in the presence of God", as some copies, and the Arabic and Ethiopic versions read; not in their blood, birth, families, lineage, and natural descent; nor in their might, power, and dominion; nor in their riches, wealth, and substance; nor in their wisdom, learning, and parts: for however these may be gloried in before men, yet not before God. These are of no account with him, nor will they be regarded by him, or men on account of them; and he has taken a method in choosing and calling the reverse of these, to stain the glory of all flesh, that no man may attribute his salvation to any thing of the creature, but wholly to the sovereign grace and good pleasure of God.

Gill: 1Co 1:30 - -- 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 o...
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 Heb 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.

Gill: 1Co 1:31 - -- That, according as it is written,.... Jer 9:23.
He that glorieth, let him glory in the Lord; not in his own wisdom, riches, and strength; but in Ch...
That, according as it is written,.... Jer 9:23.
He that glorieth, let him glory in the Lord; not in his own wisdom, riches, and strength; but in Christ, as his wisdom, righteousness, sanctification, and redemption.

expand allCommentary -- Verse Notes / Footnotes

NET Notes: 1Co 1:31 A quotation from Jer 9:24. The themes of Jer 9 have influenced Paul’s presentation in vv. 26-31. Jeremiah calls upon the wise, the strong, and t...
Geneva Bible: 1Co 1:29 That no ( z ) flesh should glory in his presence.
( z ) "Flesh" is often, as we see, taken for the whole man: and he uses this word "flesh" very well...

Geneva Bible: 1Co 1:30 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 ...

Geneva Bible: 1Co 1:31 That, according as it is written, ( b ) He that glorieth, let him glory in the Lord.
( b ) Let him yield all to God and give him thanks: and so by th...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> 1Co 1:1-31
TSK Synopsis: 1Co 1:1-31 - --1 After his salutation and thanksgiving,10 he exhorts them to unity,12 and reproves their dissensions.18 God destroys the wisdom of the wise,21 by the...
MHCC -> 1Co 1:26-31
MHCC: 1Co 1:26-31 - --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 a...
Matthew Henry -> 1Co 1:17-31
Matthew Henry: 1Co 1:17-31 - -- We have here, I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words (1Co 1:17), the enticing wor...
Barclay -> 1Co 1:26-31
Barclay: 1Co 1:26-31 - --Paul glories in the fact that, for the most part, the Church was composed of the simplest and the humblest people. We must never think that the ear...
Constable: 1Co 1:10--7:1 - --II. Conditions reported to Paul 1:10--6:20
The warm introduction to the epistle (1:1-9) led Paul to give a stron...

Constable: 1Co 1:10--5:1 - --A. Divisions in the church 1:10-4:21
The first major problem was the divisions that were fragmenting the...

Constable: 1Co 1:18--2:6 - --2. The gospel as a contradiction to human wisdom 1:18-2:5
Paul set up a contrast between clevern...

Constable: 1Co 1:26-31 - --The folly of the Corinthian believers 1:26-31
Paul turned from the content of the gospel to the Corinthian believers to strengthen his argument that t...
College -> 1Co 1:1-31
College: 1Co 1:1-31 - --1 CORINTHIANS 1
I. INTRODUCTION (1:1-9)
A. SALUTATION (1:1-3)
1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother S...
McGarvey: 1Co 1:29 - --that no flesh [no minister or other instrument of his] should glory [take pride in himself, and aspire to be head of a faction] before God . [The Cori...

McGarvey: 1Co 1:30 - --But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption :
