Jesus was our righteousness, holiness, and redemption

JESUS WAS OUR RIGHTEOUSNESS, HOLINESS, AND REDEMPTION
EDITED BY GLENN PEASE
1 Corinthians1:30 30It is becauseof him that you are
in ChristJesus, who has become for us wisdom from
God-thatis, our righteousness, holinessand
redemption.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
What Christ Is To The Believer
1 Corinthians 1:30
E. Hurndall
What is Christ to us? This is a great, an all important question. The answerto
it is an answerto all vital questions respecting our presentand future. To
God, Christ is much; to the angels, much; to many men, nothing - a mere
"rootout of a dry ground" (Isaiah 53:2). What to us? To the believer Christ is
-
I. WISDOM. This is the supply of a great want, for though in the world there
is much talk of wisdom, there is but little possession. Everyphilosopher has
come with the promise of wisdom, but how few with the fulfilment! The great
questions of life have found no satisfactoryanswersin even the profoundest

human systems. But Christ is made to us the truest wisdom. From him we
learn what to choose, reject, pursue, enjoy, in daily life. He teaches how to
live. He is the RevealerofGod. We have glimmerings of the Divine Being, but
we know him not until we know him through Christ. "Neitherknowethany
man the Father, save the Son, and he to whomsoeverthe Son will reveal him"
(Matthew 11:27). He makes us wise in a true knowledge ofGod. Through him
we are made wise unto salvation. He disclosesto us the future, and at the same
time he instructs us in the fitting preparation for it. The closerour union with
Christ, the wisershall we become;the more of Christ we have, the more of
wisdom we have. When the union is complete, we shall know even as we are
known. This is a wisdom which will not come to nought (1 Corinthians 2:6).
II. RIGHTEOUSNESS.Our natural state is sinful; our righteousnesses as
"filthy rags," thatis, complete unrighteousness. But when we receive Christ,
his righteousnessis imputed to us; as our Representative, the secondAdam,
he was righteous for us in his obedience to the Divine Law, and satisfiedthe
claims of Divine justice in his death. So we cry, "The Lord our
Righteousness."He took our sins and gave us his righteousness. This
righteousness is
(1) perfect,
(2) acceptedby God, and thus
(3) of justifying efficacy.
III. SANCTIFICATION. We neednot only righteousness imputed, but
righteousness realized;not only justification, but purification, regeneration;
not only a vital alteration in our relation to God, but a vital alteration in
ourselves. "Verily, verily, I say unto thee, Excepta man be born again, he
cannot see the kingdom of God" (John 3:3). Through Christ we receive the
Divine Spirit, who renews us and conforms us to Christ. He transforms us into
the likeness of Christ, and when our sanctificationis complete, we shall be
"like him." "If any man be in Christ, he is a new creature" (2 Corinthians
5:17).

IV. REDEMPTION.Christ redeems us from the curse of sin, but here
reference is to the final redemption from corruption, pain, peril, sorrow,
death, the fruits of sin, which we shall experience at last if we are Christ's.
This redemption includes the redemption of the body. How bright is the
believer's prospect! Well may he "glory in the Lord." Note:
1. Christ is wisdom, righteousness,sanctification, andredemption, only to
those who are in him. To be in Christ is to believe in him, to love him, to serve
him, to follow him.
2. It is through God, of Divine grace alone, that we canbe in Christ: "Ofhim
are ye in Christ Jesus."Godgave Christ; Godcalls us to find salvationand all
blessing in Christ; and faith itself is the gift of God (Ephesians 2:8). As no
man cometh unto the Father but by the Son (John 14:6), so no man cometh
unto the Sonbut by the Father (John 6:44). All the praise of our salvation
must be rendered to God: "According as it is written, He that glorieth, let him
glory in the Lord." - H.
Biblical Illustrator

But of Him are ye in Christ Jesus, who of Godis made unto us wisdom, and
righteousness, andsanctification, and redemption
1 Corinthians 1:30
The life of the Christian from Christ
Prof. Godet.
In using these words the apostle seems to have in mind the principal phases of
Christ's being.
I.WISDOM, by His life and teaching.
II.RIGHTEOUSNESS, by His death and resurrection.
III.SANCTIFICATION, by His elevationto glory.
IV.REDEMPTION, by His future return.
(Prof. Godet.)
The union of the genuine disciple with his Master
D. Thomas, D. D.
This union is —
I. MOST VITAL. "In Christ," not merely in His school, dispensation,
character, but in Himself, as branches are in the vine. He is their life.
II. DIVINELY FORMED. "OfHim" — Whom? God. It is the Eternal Spirit
that brings the soul into vital connectionwith Christ. "My Father is the
Husbandman."
III. BLESSEDLYPRODUCTIVE.
1. Wisdom.
2. Righteousness.

3. Sanctification.
4. Redemption, come out of this union. What transcendent blessings are these!
IV. EXULTINGLY ADORING (ver. 31). It inspires the highestworship. It
causes the soul to triumph to God Himself.
(D. Thomas, D. D.)
The connectionof Christ with Christians
T. T. Waterman, B. A.
I. A MOST INTIMATE CONNECTIONEXISTS BETWEENCHRIST AND
CHRISTIANS. "In Christ." The connectionis —
1. Real. "Ye are in Christ Jesus." Notimaginary; not theoretical;not
prospective.
2. Vital. Not that of a sapless branch with a decayedroot; not that of a
pulseless arm with a lifeless head.
3. Essentialto the continuance of spiritual life. Not merely a life like Christ's,
but a life that is a part of Christ's life. The temperament of Christ pervades
the whole body.
II. THIS CONNECTION HAS BEEN FORMEDBYGOD. "Of Him." Our
Lord referred to Divine operationas wellas supervision when He said, "My
Father is the Husbandman" (Comp. Romans 11:17-24). Union with Christ is
—
1. Notnatural. Our natural condition is one of separationand alienation.
2. Notaffectedby human agency;neither our own, nor another's.
3. Effectedby Divine agency —
(1)Incomprehensible in the mode of operation.
(2)Inexplicable in the selectionofits subjects.

III. THIS CONNECTIONHAS BEEN PRODUCTIVE OF MOST
ADVANTAGEOUS RESULTS TO CHRISTIANS. These, as wellas the
connection, are of Divine ordination.
1. Observe the progressionof thought.(1) There is the truth by which the mind
is arrested, instructed, convinced, strengthened, and elevated.(2)There is the
work without us by virtue of which we are acceptedand treatedas righteous;
conjoinedwith —(3) The work within us by virtue of which we are purified
and made actually righteous.(4)There is the final deliverance from all evil;
when with the redemption of the body the soul will be delivered from the
bondage of corruption into the glorious liberty of the children of God; when
salvationwill be consummated in the glorificationof all.
2. Christ is —(1) Our wisdom. He said "I am the truth." He is "the light of the
world." He is that by which we are enlightened. The condition of the non-
Christian is describedin Ephesians 4:18, and Romans 10:3. Ignorant of our
real spiritual state, Christ enlightens us respecting it. Ignorant of our relation
to God, Christ reveals our alienationfrom Him, and invites us to be
reconciled. Ignorant of what is to be done, Christ tells us what is essential.
Ignorant of the way of salvation, Christ says, "Iam the way," &c.(2)Our
righteousness. The revelationof truth is not all we want. Christ was not only
the Revealerbut the Doer, not only the Teacherbut the Mediator. The
condition of the non-Christian is representedas one of condemnation, guilt,
and rebellion. Out of this we are brought by Christ. He is our Representative;
in nature and characterperfect; possessing immaculate righteousness;
therefore competent to appear and actfor us. His life and death of obedience
are acceptedonour behalf, and we are acceptedthrough Him. The rebel is
pardoned; alienationis displaced by friendship; as virtually righteous he is
receivedinto God's family, a joint heir with Christ.(3) Our sanctification. The
condition of the non-Christian is one of corruption and defilement. Christ will
have all His followers conformedto His image. The process ofsanctificationis
—(a) Effectedby direct and indirect agency. Direct. The influence of Spirit
upon spirit. "The Spirit dwelleth in you," &c. Indirect. Christian ordinances
and privileges, providential circumstances, socialinfluences;every temptation
resisted, trial endured, difficulty overcome, passionquelled, habit corrected;
triumph over self, steadfastoppositionto evil, loss suffered for the cause of

Christ; manful exhibition of godliness, true-hearted adherence to principle.(b)
Invisible and indescribable. More mystery respecting the internal work of the
Spirit than the external work of Christ. Facts perceivedby the senses are
more easilydescribed than those perceivedby consciousness.(c)Sometimes
prolonged. If immediacy may be regarded as a characteristic ofjustification,
progressivenessis characteristic ofsanctification. It is the work of our
lifetime.(d) Generally apparently incomplete. But we cannot unveil the
spiritual world. What constitutes completeness?Enoughfor us to aim at her
lofty attainment. "Be ye therefore perfect, even as your Father," &c.(4)Our
redemption. Referenceto the final release from the bondage, dangers, and
trials of humanity. The condition of the non-Christian is one of bondage to sin
(2 Peter2:19). Christ makes His people free. The liberty of the sons of God
includes not only release fromthe condemnation of law and from the powerof
sin, but also from the laws and limitations of human nature; from the habits
which bind us, and dispositions which enslave us; from the annoyances of
earthly life; from associations with evil; from injurious influences, human and
satanic.
IV. THIS CONNECTIONAND ITS RESULTS ARE DESIGNEDTO
PROMOTETHE GLORY OF GOD (vers. 29, 31). Not to glorify ourselves,
but to live, in time and in eternity, to the glory of His grace, who "hath made
us acceptedin the Beloved."
(T. T. Waterman, B. A.)
The relation of Christ to His people
G. F. Galaher, M. A.
He is setforth as made unto us —
I. "WISDOM."A controversyhas been carriedon as to the characterofreal
wisdom from the days of Job(Job 28:20). But his definition is the only correct
one (ver. 18).

1. What is wisdom unconnectedwith Christ? It can elevate man's mind by
leading it up the pathway of science, it canhelp to the study of men and
manners, it may solve some of the higher problems of morality. But its best
efforts are only as the light of the taper comparedwith the sun. It cannot
bestow peace orjoy in the moment of trial, or in the day of death.
2. What is wisdom connectedwith Christ (James 3:17)?
II. "RIGHTEOUSNESS"(Jeremiah23. 6; Romans 8:33).
III. "SANCTIFICATION."
1. It is necessaryto distinguish betweenjustification and sanctification. They
differ essentially—(1) In their nature; the one being an alteration of his state
in the sight of God, the other a change in his characterbefore man and his
conscience.(2)In their causes;the former is imputed through Christ's
obedience, the latter is communicated by the Holy Spirit's influence.
2. Sanctificationis a difficult work, so far as we are concernedin it.(1) Our
nature is opposedto it.(2) The world generallyis opposedto it.(3) Satanwith
all his varied instruments are opposedto it.
3. But yet it is possible and easy;for Christ is made such unto us. How is this?
It is simply to have Christ enter the lists with sin in us (Philippians 4:13; 1
Thessalonians 5:23).
IV. "REDEMPTION."Our presentredemption is only partial. We have a
privilege to come into God's presence, &c. Neverthelessthe "glorious liberty
of the sons of God" yet remains to be enjoyed. Then every fetter shall be
knockedoff. The mind no longershall be hindered in its investigations;the
heart shall be deceitful no more; the body itself shall no more be weary.
(G. F. Galaher, M. A.)
What is Christ to us
E. Fraser.

I. OUR PROPHET TO IMPART WISDOM.
1. Anointing us with His Spirit.
2. Revealing Himself in us.
3. Giving us understanding to know Him as the only way to the Father.
II. OUR HIGH PRIEST TO IMPART RIGHTEOUSNESS.
1. Making atonementfor us.
2. Pronouncing our absolution.
3. Constantly interceding for us at the right hand of God.
III. OUR KING TO COMMUNICATE HOLINESS.
1. Pouring out His Spirit.
2. Ruling in our hearts.
3. Giving us dominion over sin.
IV. OUR FINAL DELIVERER FROM ALL EVIL.
(E. Fraser.)
God's device for the salvationof sinners
T. Boston, D. D.
I. THE WHOLE OF MAN'S SALVATION IS FROM CHRIST. Godhas
made or constitutedHim the fountain of all salvation, from whom it must be
conveyedto all that shall partake of it (Psalm 89:24).
1. Man is ignorant naturally of the way to true happiness; he has lostGod,
and knows not how to find Him again. Forremedy of this Christ is made
"wisdom" (Colossians 2:3), and He is constituted the grand Teacherofall that
seek foreternal happiness.

2. Man is unrighteous, and cannot stand before a righteous God. Now, the
natural man, for remedy of this, goes about to work out a righteousness ofhis
own. But when it appears in the light of the holy law, it is nothing but as a
moth-eaten garment, that cannot coverthe soul before the Lord (Isaiah 64:7).
For remedy of this Christ is made righteousness. He, by His obedience to the
law's commands, and suffering the wrath it threatened, hath brought in
everlasting righteousness,whichis a large garment, able to coverall that
betake themselves to it.
3. Man is unholy, unfit for communion with a holy God here or hereafter. The
natural man, to help himself in this point, calls togetherhis natural powers,
and endeavours to turn the stream of his life into the channel of the law. Some
prevail this way to the reformation of their outward conversation;but there is
as much difference betwixt true holiness and their attainment as betweena
living body and an embalmed corpse. Others find all their endeavours to no
purpose, and so they come to despair of sanctification, and therefore even lay
the reins on the necks oftheir lusts (Jeremiah 2:25). But for remedy in this,
Christ is made sanctification. There is a fulness of the Spirit of holiness lodged
in Him, to be communicated to the unholy; and to Him God sends the unholy
sinner, that out of His fulness he may receive, and grace for grace.
4. Man by the fall is become liable to many bodily infirmities and miseries,
and at length must go to the grave. Nature could find no remedy for this. But
man's salvation cannotbe complete without a remedy; therefore Christ is
made "redemption," who will give in due time deliverance to His people from
misery and death (Romans 8:23). And in this sense He calls Himself "the
resurrectionand the life."
II. ALL WHO ARE SAVED MUST BE SAVED BY VIRTUE OF UNION
WITH CHRIST. As the stock is stay, strength, and sap, to the branches, so is
Christ wisdom, &c., to those who are united to Him. The sap of the stock is
not conveyedto branches that are not in it; neither is Christ wisdom, &c., to
any but those who are in Him. He is the Saviour of His body; and we must be
partakers of His salvation as members of His body.
(T. Boston, D. D.)

Adaptedness of Christianity to man's spiritual necessities
Bp. Janes.
This is a very strong evidence of its Divine character.
1. An individual is takensuddenly ill in the street. Persons gatherround him,
administering many things for his relief; but all is in vain. A strangerdraws
near, examines his symptoms, and from his case administers a medicine.
Immediately he is relieved, and they all cry out, "He is a doctor!" His ability
to make a correctdiagnosis and to prescribe the proper medicine
demonstrates his professionalcharacter.
2. We are all of us sinful, and suffering, and dying. Can any one provide a
relief? Men have been experimenting ever since the days of Cain; the wisest
and best have utterly failed. It follows, then, that if there be a provision by
which we can be savedfrom sin, such provision must come from God.
3. We claim that in the gospelGod has made such a provision, which is very
comprehensivelystated in our text. God is its author, Christ is its medium or
agent, and wisdom, &c., are its benefits. Christ is made unto us —
I. WISDOM.
1. What is the first greatneed of mankind? Light; knowledge ofGod, of His
law, of Christ, of the wayof salvation, of duty and interest.
2. We have evidence of this in the generalpractice of Christian parents in
seeking the spiritual welfare oftheir children, which is to impart instruction.
And when our missionaries go to heathen countries, their first work is the
same. And is it not a constanteffort of the Church, both at home and abroad,
to spread religious knowledge through the Sabbath school, the pulpit, and the
religious press?
3. The gospelprovides this light. Hence Jesus Christ is made unto us
"wisdom," by furnishing to us —(1) The Bible. But for His mediation we
should never have receivedit. These Scriptures are able to make us wise unto

salvation.(2)The institutions of the Church.(3) The lives, activities, and
instrumentalities, of Christian believers, who are "the light of the world."(4)
The teachings ofthe Holy Spirit; His Divine illumination, His assistance
enabling us to apprehend and understand the written Word.
II. RIGHTEOUSNESS.
1. Light, in its first revealings, does not always bring comfort and hope. When
we see our moral condition we discoverourselves to be lostsinners; as
absolutely helpless as was a poor man once upon the rock just above the falls
of Niagara. Certainlyhe saw and felt that if he ever regainedthe shore and
the home of his love, it must be through some agencyother than his own. And
when we discoverour sinfulness and helplessness, how anxiously do we
inquire where help may be found!
2. Righteousnessis a conformity to law. If we observe the laws of the State
there is no unrighteousness in us in relation to those laws. And if we could
observe the law of God, there would be no unrighteousness in us in respectto
His law. It is because we have transgressedthat law that we are unrighteous.
3. Being thus under condemnation, Christ rendered a perfectobedience to
that law, and having thus honoured it, He submitted to its penalties in our
stead. Thus Christ has wrought out a righteousness forus; He has made it
possible for us to obtain the remission of our sins.
4. But if this were the extent; of the atonement, it would leave us still
unrighteous in character, unconformed to the law in our motives and spirit. It
was, therefore, necessarythat there should be "the washing of regeneration
and the renewing of the Holy Ghost";so that; Jesus Christ might work a real
righteousness within us.
5. If the provision were to stop here it would still fail of meeting the whole
case, because we are accountable to God, and our conduct subsequent to this
greatexercise ofmercy towardus must be in conformity with the principles
and spirit of His law. We consequentlyneed the constanthelp of our Lord and
of the Divine Spirit.

6. And even with these helps we are not able so fully to meet the claims of this
law that we do not need constantly to depend upon the atonement.
III. SANCTIFICATION. Butthe regenerate have still further spiritual needs.
1. The converted man hates sin; and when he finds it in his heart he is
afflicted. To him there is nothing so lovely, so precious, as holiness. How he
hungers and thirsts after it! He cannot be satisfieduntil he realises it, any
more than a famishing man canbe satisfiedwithout; food and drink. His
heart, his soul, cries out for the nature and image of God!
2. Can we realise this full salvation? Yes, for "He is able to do exceeding
abundantly," &c. "The blood of Jesus Christ His son cleansethus from all
sin." When we are thus brought to bear the image of the heavenly —
IV. Is there still anything further needed? Yes, we still need Christ as our
REDEMPTION.To redeemis to deliver from some obligation, or
embarrassment, or danger, or necessity, from which a person is unable to
deliver himself.
1. We are subject to affliction, and we need the presence, andpower, and
comfort, of Christ to enable us to stand.
2. We have many duties to perform. Who of himself is competent to work the
works of our Divine Master? None ofus; but, through Christ strengthening
us, we can do all things, meet all our obligations to our own souls, to our
fellow-men, and to God.
3. And how about the dying hour? With the Captain of our salvationwith us,
we can meet death with joy, accounting it a gain.
(Bp. Janes.)
Christ Jesus the believer's wisdom
W. Jay.
Let us —

I. EXPLAIN THE WORDS. Christ is made unto us —
1. Wisdom.(1)As in knowing Him we know everything that is essential, and
especiallyGod, "whom to know is life eternal." God in nature is Godabove
us; Godin providence is God beyond us; God in law is God againstus; but
God in Christ is God with us and for us.(2) As He is the Author of our
wisdom. He opens the eyes of our understandings, and, by His Spirit, "leads
us into all the truth." And the knowledge, whichHe imparts, is always
distinguished by its influences and effects. Wisdomis a defence, and money is
a defence, but the excellencyofthis wisdom "is that it giveth life to them that
have it."
2. Righteousness."Christis the end of the law of righteousness, to every one
that believeth."
3. Sanctification.(1)The former is a relative thing, this is a personal. The
former is the change of our state, this the change of our nature; the former is
a work complete at once, but the latter is gradual, and carried on through the
whole of life. But then, though these are distinguishable, they are never
separate.(2)Butwhat is this "sanctification."It must be something more than
mere reformation or morality. A man cannot be sanctified indeed, unless he
be moral; but he may be moral, without being sanctified. Sanctificationis a
transformation by "the renewing" of the mind; the implantation of new
principles; a separationfrom the Spirit and course of the world, and a
deliverance from the dominion and the love of sin, and a dedication of
ourselves to the service and glory of God.
4. Redemption. The resurrection is calledso —(1) Because itis the effectof
the Saviour's purchase;for He ransomed the bodies of His people, as well as
their souls.(2)Becauseofthe grandeur that awaits us.
II. APPLY THE WORDS. If we be "made of Godunto us wisdom."
1. We see the state we are all in by nature. We see that we are destitute of all
these things, and that, if everwe have them, we must obtain them from
another.
2. We see the value and importance of the Lord Jesus.

3. We need not wonder that He should be the subjectof the whole of
revelation.
4. He ought to be the theme of every minister.
5. We see the wretched and dreadful state of unbelievers. "He that hath the
Son hath life; and he that hath not the Sonof God hath not life," hath not
"wisdom," &c.
6. What can be so worthy of our pursuit as to seek afterunion and
communion with Him. This was the apostle's conviction — "That I may win
Christ, and be found in Him."
7. We learn the happiness of all those who belong to Him — or rather to
whom He belongs.
(W. Jay.)
Wisdom, righteousness,sanctification, and redemption
G. Burder.
This is one of the most comprehensive texts in the Bible. It is a short but full
inventory of the invaluable blessings ofthe gospel;enoughto make a poor
sinner rich, and a miserable sinner happy.
I. WISDOM
1. Wisdom choosesthe best objects, and then pursues the bestmeans of
obtaining them.
2. All wisdom is from God; but there is a peculiar and superior kind of
wisdom, viz., religion (Proverbs 28:28);and this St. Paul terms being "wise
unto salvation," and James, "the wisdom that is from above."
3. Christ is the original fountain of wisdom. He is "wisdom" itself (Proverbs
8.; Colossians 2:3); so that whatevertrue wisdom is found in the world is
derived from Him, evenas the natural sun is the source ofall the light of this
world. Accordingly, we find Him, by His personalministry, diffusing

wonderful light, and when He ascendedinto heaven He committed this work
to the Holy Spirit. "The natural man knowethnot the things of the Spirit of
God"; but, by His gracious help, "they are spiritually discerned," and
believers learn "the mind of Christ."
4. Other kinds of wisdomhave their value; yet what do they avail? "I have
spent my life," said a greatscholaron his dying bed, "I have spent my life in
laborious trifling! "Comparedwith heavenly wisdom, all literary attainments
will be as a grain of sand to a mountain, or a drop of waterto the ocean.
II. RIGHTEOUSNESS,i.e., perfectconformity to the will of God. The word
signifies that which is full weight or measure, the standard being God's holy
law. And is there any man thus righteous? No; "there is not a just man upon
earth"; that is, one "that doeth good, and sinneth not." Yet, without a perfect
righteousness, no man canbe justified. But must we, then, despair? Yes; of
making ourselves righteous;but not of becoming righteous by other means,
for "Christis made unto us righteousness"(Romans 4:24). But do any
suppose that we may therefore become carelessaboutgood works? Letthem
attend to the declarationthat Christ is made unto us —
III. SANCTIFICATION.
1. By this we mean the renewing of our nature in the image of God, by the
powerof the Holy Spirit, and through the mediation of Christ.
2. Sanctificationdiffers from justification. Justificationrespects the state of
man; sanctificationrespects His nature, disposition, conduct. A man may be
tried for his life, and he may be acquitted; but if he have, at the same time, a
mortal disease uponhim, he will die. The province of a judge and a physician
are very different. Justification is the act of God as a Judge; sanctificationis
the work of God the Spirit as the greatPhysicianof souls; and we find both
these works united in Psalm 103:3. It is also to be observed that our title to
heaven is founded only on the righteousness ofChrist, by which we are
justified; but in sanctificationconsists ourmeetness for heaven.
3. Christ is made unto us sanctification.

(1)BecauseHe first relieves us by His atoning sacrifice from the guilt and
defilement of sin.
(2)By His intercession(John17:15, 17).
(3)By His Word — its doctrines, precepts, examples, promises, and
threatenings.
(4)By union to Him.
(5)By His example.
(6)By His love, which is, of all motives to holiness, the strongestand most
effectual.
IV. REDEMPTION.If Christ be made unto us wisdom, we are delivered from
the powers of darkness;if righteousness, we are redeemedfrom the curse of
the law;if sanctification, we are delivered from the dominion of sin. In these
things consists the redemption of the soul. But the "redemption of the body"
seems to be intended; and this agrees withRomans 8:21.
(G. Burder.)
Christ the believer's wisdom
G. Whitfield, M. A.
I. I would point out to you THE FOUNTAIN FROM WHICH ALL THOSE
BLESSINGS FLOW, THAT THE ELECT OF GOD PARTAKE OF IN
JESUS, "who of God is made unto us," the Father, He it is who is spokenof
here. Notas though Jesus Christ was not God also;but God the Father is the
fountain of the Deity.
II. I come to show WHAT THESE BLESSINGS ARE WHICH ARE HERE,
THROUGH CHRIST, MADE OVER TO THE ELECT.
1. Christ is made to them "wisdom";but wherein does true wisdom consist?
Were I to ask some of you, perhaps you would say in indulging the lust of the
flesh; but this is only the wisdom of brutes. Others would tell me true wisdom

consistedin adding house to house;but this cannotbe true wisdom, for riches
often take to themselves wings, and fly away. But perhaps you despise riches
and pleasure, and therefore place wisdom in the knowledge ofbooks;but it is
possible for you to tell the numbers of the stars, and call them all by their
names, and yet be mere fools;learned men are not always wise. "Know
thyself," was a saying of one of the wise men of Greece;this is certainly true
wisdom, and this is that wisdom spokenof in the text, and which Jesus Christ
is made to all electsinners. They see the necessityof closing with a Saviour,
and behold the wisdom of God in appointing Him to be a Saviour; they are
also made willing to acceptof salvationupon our Lord's own terms: thus
Christ is made to them wisdom.
2. "Righteousness."Christ's whole personalrighteousness is made over to,
and accountedtheirs.
3. Christ is not only made to them righteousness, but sanctification;by
sanctificationI do not mean a bare hypocritical attendance on outward
ordinances, nor do I mean a bare outward reformation, and a few transient
convictions, or a little legalsorrow;for all this an unsanctified man may have;
but by sanctificationI mean a total renovation of the whole man. Their
understandings, which were before dark, now become light in the Lord; and
their wills, before contrary to, now become one with the will of God; their
affections are now seton things above; their memory is now filled with Divine
things; their natural consciencesare now enlightened; their members, which
were before instruments of uncleanness, andof iniquity unto iniquity, are now
instruments of righteousness and true holiness. But, before we enter upon the
explanation and contemplation of this privilege —(1) Learn hence the great
mistake of those writers and clergy who, notwithstanding they talk of
sanctificationand inward holiness, yet they generallymake it the cause,
whereas they should considerit as the effect, of our justification. For Christ's
righteousness, orthat which Christ has done in our steadwithout us, is the
sole cause ofour acceptancein the sight of God, and of all holiness wrought in
us: to this, and not to the light within, or anything wrought within, should
poor sinners seek forjustification in the sight of God.(2) From hence also the
Antinomians and formal hypocrites may be confuted, who talk of Christ

without, but know nothing, experimentally, of a work of sanctification
wrought within them.
4. Let us now go on, and take a view of the other link, or rather the end, of the
believer's golden chain of privileges, "Redemption." But we must look very
high; for the top of it, like Jacob's ladder, reaches heaven, where all believers
will ascend, and be placed at the right hand of God. By the word redemption
we are to understand, not only a complete deliverance from all evil, but also a
full enjoyment of all goodboth in body and soul.
(G. Whitfield, M. A.)
The fourfold treasure
C. H. Spurgeon.
I. OUR SPIRITUAL EXISTENCE.
1. Its origin, "Of Him," i.e., as some think, "through Him." Are you this day
united to Christ — a stone in that building of which He is both foundation and
topstone — a limb of that mystical body of which He is the head? Then you
did not get there of yourself. "By the grace of God I am what I am." He "hath
begottenus again unto a lively hope."
2. Its dignity. Being in Christ you are of God. God's husbandry, people,
children, beloved. Some have thought it a greatthing to be of a prince's
household; but you are of the Divine family.
3. Its essence. We have no life except as we are "in Christ Jesus." Outof
Christ we abide in death.
II. OUR SPIRITUAL WEALTH. Here are four things, and in the original the
secondand third have a peculiar connecting link. The wisdom stands alone,
and the redemption, but the righteousness and sanctificationhave a special
link, as though we should be taught that they always go together. Christ is
made unto us —

1. Wisdom. The apostle had been speaking ofsome other wisdomwhich set
itself up in oppositionto the Cross. Now, insteadof pointing to his own brain,
or to the statue of SocratesorSolon, he says Christ is made of God unto us
wisdom. There are those who will have it that the gospelsuchas was preached
by Banyan, Whitefield, and Wesley, was very well for the dark times in which
they lived; but that there is wanted in this intensely luminous century a more
progressive theology. We are afraid that instead of bringing greaterlight, the
advancedthinkers have made darkness worse.Christ makes us wise —(1) By
His teaching. All you want to know of God, of sin, of life, of death, of eternity,
&c., Christ has either personally, or by His Spirit in the Word of God, taught
you. Anything that you find out for yourself over and above revelation, is
folly.(2) By His example. You shall never be a fool if you follow Christ, except
in the estimationof fools.(3)By His presence. Let none of us ever be so foolish
as to suppose that when we have receivedJesus we have occasionto blush
when we are in the company of the very wisest. Carry a bold face when you
confront the brazen-facedphilosophy which insults your Lord.
2. Righteousness.The doctrine of imputed righteousness is firmly established
in the Word of God; yet it is possible to put too much stress upon "imputed,"
and scarcelyenoughupon "righteousness."Notonly is Christ's righteousness
imputed to me, but it is mine actually, for Christ is mine.
3. Sanctification.(1)Becausewe are in Christ we have the basis of
sanctification, which consists in being setapart.(2) The powerby which we are
sanctifiedcomes to us by virtue of our union with Christ. The Holy Spirit who
sanctifies us through the truth works in us by virtue of our union with
Jesus.(3)LetJesus always be the motive for your sanctification. Is it not a
strange thing that some professors shouldlook to Christ alone for pardon and
justification, and run awayto Moseswhenthey desire sanctification? "The
love of Christ constrainethus"; not fear of hell.
4. Redemption. Somebodysays:"That ought to have come first; because
redemption is the first blessing that we enjoy." Ay, but it is the lastas well.
You are not yet redeemedaltogether. By price you are — but you are not yet
redeemedby power. In a measure you are setfree by Divine power, but there
are links of the old chains yet to be snapped from off, and there is a bondage

still about you from which you are ere long to be delivered. You are "waiting
for the adoption, to wit the redemption of the body." Conclusion:If all this be
the case,then let all our glory be unto Him. What insanity it is to boast in any
but in our Lord Jesus!How foolish are they who are proud of their wisdom, of
their wealth, &c.
(C. H. Spurgeon.)
Christ the wisdom of believers
R. Watson.
I. BECAUSE OF THOSE NEW AND ILLUSTRIOUS REVELATIONS
WHICH HE HAS GIVEN TO US OF GOD. Christ is the greatTeacherof
God.
1. By declaration. In the course ofHis ministrations He did not reason
concerning God. "No man hath seenGod at any time." Man, therefore, must
darkly reason, and doubtfully infer. "The only-begotten Son, who lay in the
bosom of the Father," neither acquired nor made knownthis knowledge in
that way. "He hath declaredHim." An instance of this declaratorymode of
teaching we have in His conversationwith the Samaritan woman (John 4:21-
24). What instruction is here! What a contrastto the teachings ofmen!
2. By action. In His life, He was the visible image of God's purity; in His
works, ofGod's power;in His condescending compassion, ofGod's yearning
goodness;in the freeness of His gifts, of God's abundant grace and liberality;
in His intercourse with His disciples, of God's regardfor pious humble souls;
in His denunciations of judgment, of God's justice;and in His death, the
brightest and most awful demonstration was given of His holiness, justice, and
love united.
II. BY THE VIEWS WHICH HE HAS GIVEN US OF THE MORAL
CONDITION OF MAN. The sinfulness, helplessness,and dangerof mankind
have all been acknowledgedand felt; but in what new and awful views are
they placedby Christ! Sin is not a trifle. See the proof of this in the sufferings

of thy Saviour. It is not in man to make atonement for sin. Behold, the Victim
which God appointed was both God and man. The punishment of sin is not
light. If the Substitute so suffered, what must the principal suffer, should he
rejecthis Saviour? By those sufferings justice was satisfied, and God
reconciledto man; and this light is thrown upon our condition, that, sinful,
helpless, and endangeredas it is, we are all invited to obtain mercy.
III. IN THE DISCOVERIESHE HAS MADE OF THE NATURE, EXTENT,
AND POSSIBILITYOF HOLINESS. The foulest blot in creationis an unholy
spirit. The brightest, the loveliestidea that can enter the human mind is that
of moral order, and the purity of the heart. The nature of realholiness is
explained to us by Christ. It is not a ceremonialholiness — the mistake of
superstition. It is not merely a regulation of the heart and conduct — the
mistake of philosophers. It is not a sentimental approval of what is fair and
good— the mistake of men of imagination. It is the conversionof the heart to
God; the renewalof the primitive image of God in man. The possibility of this
is explained by Christ. Without hope there could be no effort. The agency
exhibited by Christ in the accomplishmentof our sanctificationis equal to the
effect. His Spirit is the sanctifier;and the whole process ofour consecrationto
God is the mighty working of the Holy Ghost, with the means which He has
appointed in order to that end.
(R. Watson.)
Wisdom in Christ
Prof. Beet.
Having Christ, believers have a key which unlocks the mysteries of God's
eternal purpose of mercy and of the present life; and knowing this eternal
purpose and the eternal realities, they are able to choose their steps in life.
(Prof. Beet.)
Union with Christ the only way to sanctification

T. Boston, D. D.
ConsiderRomans 7:4; John 15:5; Galatians 2:20.
I. THE HOLINESS DERIVED FROM CHRIST. It is that disposition of heart
and course of life which is conformable to God's holy law, and pleases Him.
1. True holiness is universal in respectof the commands of God (Psalm 119:6).
A profane life is a sure evidence of a profane heart (Galatians 5:19, &c.).
2. True holiness is not only in external duties, but necessarilyincludes internal
obedience of the soul to the will of God (Psalm24:3).
3. In true holiness there is a bent, inclination, and propensity of heart to
obedience. By Adam's fall the hearts of men got a wrong set (Romans 8:7;
Hosea 11:7). Now, in sanctificationit is bent the other way, towards God and
godliness (2 Thessalonians 3:5), that as the needle in the compass, touched
with a goodloadstone, turns towards the north, so the heart, touched by
sanctifying grace, inclines Godwardand Christward.
4. As the love of God is the greatcomprehensive duty of holiness, love is the
fulfilling of the law; so love runs through all the duties of religion, to give
them the tincture of holiness (Hebrews 6:10).
5. True holiness is influenced by the command of God. The will of God is not
only the rule, but the reasonof a holy life (John 5:30).
6. True holiness has for its chief end the glory of God (1 Corinthians 10:31).
He that is the first cause ofall goodnessmust needs be the last end of it.
7. Lastly, true holiness is universal as regards man.(1) Mortificationis
universal (Galatians 5:24). It is no true mortification where one lust is
spared.(2)Vivification is universal (2 Corinthians 5:17). As when the body of
Christ was raisedthere was life put into every member; so when the soul is
raisedto live the life of holiness, the image of God is repaired in all its parts,
and the soul embraces the whole yoke of Christ, so far as it knows the same.
So that sanctificationsets a man on every known duty.

II. THIS HOLINESS IS DERIVED FROM CHRIST, ACCORDINGTO THE
GRAND DEVICE OF INFINITE WISDOM FOR THE SANCTIFYING OF
AN UNHOLY WORLD.
1. God made the first Adam holy, and all mankind was so in Him (Ecclesiastes
7:29).
2. Adam, sinning, lost the image of God, so that all mankind are naturally
dead in sin.
3. Man's sanctificationby himself thus being hopeless, it pleasedGod to
constitute a Mediator, to be the head of sanctifying influences to all that
should partake of them.
4. Though by the death and resurrectionof Christ the sanctificationof His
people is infallibly insured, as the corruption of all mankind was by the fall of
Adam; yet we cannotactually partake of Christ's holiness till we have a
spiritual being in Him, even as we partake not of Adam's corruption till we
have a natural being from him.
5. As Christ is the prime receptacle ofthe Spirit of holiness, as the head of all
the saints;so the continual supplies of that Spirit are to be derived from Him
for the saints' progress in holiness, till they come to perfection. And faith is
the greatmean of communication betwixt Christ and us (Acts 15:9).
III. USES.
1. Of information. This lets us see —(1)The absolute necessityof holiness.(2)
In vain do men attempt sanctificationwithout coming to Christ for it.(3)
Unholiness ought not to stop a sinner from coming to Christ, more than a
disease oughtto hinder a man to take the physician's help, or cold from taking
the benefit of the fire.(4) True faith is the soul's coming to Christ for
sanctificationas well as justification. Forfaith must receive Christ as God
offers Him, and He offers Him with all His salvation. Now He is made
sanctification. Wherefore the soul, being willing to take Christ with all His
salvation, to be sanctified, comes to Him for it.

2. Of exhortation. Come then to Christ for sanctification, and note the
following motives.(1) If ye be not holy ye will never see heaven(Hebrews
12:14).(2)Ye will never attain holiness if ye come not to Christ for it.(a) While
ye are out of Christ ye are under the curse;and is it possible for the cursed
tree to bring forth the fruit of holiness?(b)Can ye be holy without sanctifying
influences, or canye expectthat these shall be conveyed to you otherwise than
through a Mediator, by His Spirit?(c) Ye have nothing wherewith to produce
holiness. The most skilful musician cannot play unless his instrument be in
tune. The lame man, if he were everso willing, cannot run till he be cured. Ye
are under an utter impotency, by reasonof the corruption of your nature.(d)
If ye will come to Christ ye shall be made holy. There is a fulness of merit and
spirit in Him for sanctification. Come then to the fountain of holiness. The
worstof sinners may be sanctified this way(1 Corinthians 6:11).
(T. Boston, D. D.)
Christ our righteousness
John Bunyan.
One day, as I was passing into the field, and that too with some dashes on my
conscience, fearing lestall was not right, suddenly this sentence fell upon my
soul, "Thy righteousness is in heaven";and methought withal I saw with the
eyes of my soulJesus Christ at God's right hand. There, I say, was my
righteousness, so thatwherever I was, orwhatever I was doing, God could not
say of me, "He wants a righteousness,"forthat was just before Him. I also
saw, moreover, that it was not my goodframe that made my righteousness
better, nor my bad frame that made my righteousness worse;for my
righteousness was Jesus ChristHimself, "The same yesterday, to-day, and for
ever." Now did my chains fall off my legs indeed. I was loosedfrom my
afflictions and my irons; my temptations also fled away, so that from that time
those dreadful Scriptures of God left off to trouble me.
(John Bunyan.)

Christ is our sanctification
Philip Henry.
I. WHAT IS SANCTIFICATION?
1. It is to be changed(2 Corinthians 3:18). Sanctificationmakes a great
change;the judgment is changed, the disposition, the way, the company.
2. It is to be cured. Sin is the sicknessofthe soul. The only physician is our
Lord Jesus Christ, raisedup of God for that purpose; no hand but His can
heal us.
3. It is to be cleansed. Sinis the pollution of the soul; and it is pollution in
grain, such as nothing can washus from but the fountain opened, and that
fountain is Christ (Zechariah 13:1).
4. It is to be clothed. A sinful condition is a nakedcondition (Revelation3:17).
And what must. poor nakedsouls do, but come to Christ, to His shop, and
here buy of Him white raiment (Revelation3:18; Zechariah 3:3, 4). "I clothed
thee also with broidered work," &c. (Ezekiel16:10-14). Graceis rich raiment,
princely, priestly, comely clothing, that waxeth not old.
5. It is to be consecrated. Sanctifying is the same with consecrating, that is,
setting apart from common and profane to holy and spiritual uses, as persons,
places, vessels, times, were under the Old Testament.
II. HOW IS JESUS CHRIST MADE ALL THIS TO US?
1. Principally by the working of His Spirit. and grace. The Spirit of Christ is
the Sanctifier. When He comes into the heart. to dwell there, He renews, and
He regenerates,and He raises, and He reconciles. It is through Jesus Christ. If
He had not satisfiedand died, to make God friends with us, He would never
have sent the Spirit, to make us friends with Him.
2. Instrumentally by the Word, "Sanctifythem through Thy truth" (John
17:17). Error never sanctifies. Truth only doth that (James 1:17; Titus 1:1).
The Word of truth begins, and the same carries on this goodwork.
III. THE PRACTICAL IMPROVEMENT.

1. Shall I propound one needful question to you? Are ye sanctified? is Jesus
Christ made of God sanctificationto you? It is a thing that may be known.
There are three marks:(1) Where Christ is made to us sanctification, it is
become natural to us to walk in all holy obedience to the will of God. I say
natural, not to the old, but to the new, nature. Then, says one, I fear I am not
sanctified. I reply, The trial is not to be made by any one single action at any
one time, but by our course and way. How is it ordinarily with us? There is no
man but doth something that beasts do; but is he therefore a beast? There is
no beast but doth something that a man doth; but is he therefore a man?(2)
Where Christ is made to us sanctification, holiness is highly prized and dearly
loved, and more and more of it earnestlydesired. I believe it is never
otherwise among the truly sanctified.(3)Where Christ is made to us
sanctification, He is ownedand acknowledgedas our all in all. The crown is
setupon His head. To us to live is Christ.
2. I shall suppose you now propounding to me another needful question. What
may I do that Christ may be made to me sanctification?(1)We must be
inwardly and thoroughly convincedthat there is an absolute necessityHe
should be so. If we mean to please Godin this world. None but the sanctified
are acceptedofHim, He hath no pleasure but where His image is. Our
sacrifices are anabomination, our prayers an abomination, otherwise. Till the
tree is goodthe fruit cannot be good. And also, if we mean to enjoy God in the
other world. "Without holiness no man shall see the Lord" (Hebrews
12:14).(2)We must apply ourselves to the Lord Jesus by faith and prayer.(3)
We must attend upon the ordinances. These are the conduit pipes through
which the grace ofsanctificationis conveyedto poor souls.
3. What must they do to whom Christ is alreadymade sanctification?(1)They
have cause to bless Godfor it every day, all their days (Psalm 103:1-3).(2)
They must press after further degrees ofsanctification, more and more. Dying
to sin. Living to righteousness.
(Philip Henry.)
Christ is our redemption

Philip Henry.
That Jesus Christ is made of God unto all men that are in Him redemption.
I. WHAT DOES THIS MEAN — "made redemption"? He is made of God
redemption to us; that is, God hath ordained and appointed Him from all
eternity, and in the fulness of time raisedHim up, and sent Him, to be the
author and procurer of redemption for us; or, which is all one, to be a
redeemerto us (Luke 1:68). Now to redeem is, in general, to recoverthose that
are in bondage out of bondage, as the Jews were releasedby Cyrus out of
their captivity in Babylon. Redemption, viz. —
1. By power; when those who kept us in bondage are conquered and
overcome.
2. By exchange;when one prisoner is let go for another.
3. By price; when a sum of money is paid to buy off a prisoner, more or less,
according as the quality of the prisoner is. Now this last is properly
redemption, and this last is the wayin which Jesus Christ hath made us free.
To this purpose we are told of a covenant of redemption which was transacted
from all eternity betweenthe Father and the Son, the terms whereofwere —
That if the Sonwould come and be man and die, that dying of His should be
acceptedas the price or ransom of all the elect, how many soeverthere were.
The Son acceptedofthis motion, did what was to be done, suffered what was
to be suffered, and so became our redemption. See some footsteps of this
covenanttransactionin two Scriptures (Psalm40:6-8: Isaiah 49:2, 6, 9). But
—
II. WHAT FIND OF REDEMPTIONIS THIS?
1. Neededredemption. It is the redemption that we needed. He came to supply
all our needs. Now among other needs, being in bondage, we neededone to
redeem us; not only one to clothe us, being naked; to feed us, being hungry; to
washus, being filthy; to heal us, being wounded; to cure us, being sick; — but
to redeem us. If He had done all this for us in our bondage, and left us still in
bondage, we had been miserable notwithstanding.

2. It is a nonsuch redemption, when compared with other redemption.
Whether personal, as Josephout of prison, or Peter(Acts 12.), or Danielout
of the lions' den. Whether public, as from Egypt, from Babylon. It surpasses
them all in number, way, and consequences.
3. Distinguishing redemption. It is denied to the angels that sinned. The
commons are ransomed, the nobles left behind. He paid no price to redeem
them.
4. It is divers, manifold redemption according to the manifold evils that we lay
under. They are of three sorts — temporal, spiritual, eternal.(1)He is
redemption to us from temporal evils. Such as concernthe body, and the life
that now is; such as sickness,death, poverty. Notthat they shall not befall us,
but that they shall not hurt us. The sting of them is taken out (Psalm 91:10).(2)
Which is better, it is redemption to us from spiritual evils. These are worse
evils than the former, because they affectthe better part of us. The guilt of
sin; whereby we are bound over to punishment, the fear whereofcauses
bondage (Hebrews 2:14). To redeem us from this, He is made righteousness to
us for our justification. The filth and powerof sin; whereby sin hath dominion
over us, and we are perfectslaves to it, the vilest of slaves (John8:34). To
redeem us from this He is made sanctificationto us.(3) There is another sort
of evils yet, and those are eternal evils; and by redemption here we are
especiallyto understand our deliverance from those. Because itis mentioned
after righteousness andsanctificationas a thing different from them; and
because ofwhat we find in other Scriptures, where redemption is applied to
something in the other world: "Waiting for the redemption of the body"
(Romans 8:23), that is, the resurrectionand glorificationof our bodies:
compare Luke 21:28 with Ephesians 4:30, the day of redemption.
1. What those eternal evils are which redemption frees us from.(1) It frees us
for ever, not only from the guilt, and filth, and powerof sin, but from the very
being of it also.(2)It frees us from Satan ever having any more to do with us,
either as a tempter or as a tormentor. He is busy now with the saved (1 Peter
5:8), and he will be more busy hereafterwith those that perish (Matthew
18:34). But where the redeemedare he comes not (Romans 16:20).(3)It frees
us from all sorrow and suffering, of what kind soever, in mind or body

(Revelation21:4).(4) It frees us from all societywith wickedand ungodly men,
and that for ever. They are blended here, and it pleases neither(Psalm 120:5,
6). But there is a redemption coming (Matthew 25:33).
2. What there is that is positive in this redemption.(1) As soonas the redeemed
die their souls immediately go to God, to the vision and fruition of Him in
glory (Luke 23:43;Philippians 1:23).(2) At the resurrection, at the last day,
the same soul and the same body shall come togetheragain. Though we are
not redeemedfrom death, we are to be from the grave (Isaiah26:19; Hosea
13:14).(3)To all eternity there shall be a fulness of uninterrupted joy and
felicity; a remaining rest; a Sabbath without a week of working days after it,
perpetual, eternal.
3. I shall show how Jesus Christis made this to us, this future redemption. He
is the purchaserof it; it was bought with His blood, bought back. We had
mortgagedit for an apple, and must never have retrieved it, had not He died
(Ephesians 1:14). He is our forerunner in it (Hebrews 6:20). He went thither
as our attorney or proxy, to take possessionofthe purchase in our name and
stead(John 14:1, 2). It is He that Himself actually puts us into possessionofit.
At the resurrectionit is His voice and trumpet that raises the dead; He is the
resurrection. It is He Himself alone that is the sole objectof all our future
happiness; to be with Him, to see and enjoy Him, is our future redemption
(Revelation21:23).
III. THE IMPROVEMENT.
1. Then it concerns us all, by all means, to give all diligence to make sure to
ourselves our interest in this redemption.
2. If Jesus Christ be made of God this redemption to you, then, in God's name,
take the comfort of it. Lift up the head and hands that hang down; "Rejoicein
the Lord always, and again, I say, rejoice."
3. Then live as the redeemed of the Lord.
(Philip Henry.)

Christ our sanctification
Hugh Price Hughes, M. A.
"I remember a short time ago, when I was conducting a service at Oxford, a
working man came into the meeting. He was the first penitent that night, and
he has frequently told me since that he had been most honestly and sincerely
trying for twenty years to be a true Christian, but he had failed every day and
almost given up in despair when he came by accidentand heard this truth —
that his failure was due to the fact that he had been trying to be a Christian in
his ownstrength. He then went into the inquiry-room, trusted in Christ, and
was united with Christ, shared the life of Christ, and from that day to this he
has done what he could not do for twenty years before, although he was really
trying, because he was strong in the life which he sharedwith Christ. Are not
some of us in danger of supposing that we canmake ourselves better
Christians, more Christlike Christians, by our own resolution, and efforts,
and rules, and discipline?"
(Hugh Price Hughes, M. A.)
COMMENTARIES
Ellicott's Commentary for English Readers
(30) But.—So far from boasting in His presence, we all owe all to Him. He is
the author of the spiritual life of us who are in union with Christ, “who was
(not “is”)made wisdom unto us from God.” The past tense here refers us back
to the fact of the Incarnation; in it Christ became to us God’s revelation of
Himself, thus giving us a wisdom from the source of all wisdom, which
surpasses utterly any wisdom we could have derived from nature or from
man. Notonly is Christ the source of whatever true wisdom we have, but also
(so adds the Apostle) of whatever “righteousness”and “holiness” we have—
spiritual gifts, as well as gifts of knowledge, come allfrom Him—and beyond

all that, He is also our redemption, the “ransom” paid for us, by which we are
redeemedfrom the bondage and slavery of sin. (See John 8:34; Romans 6:18;
Romans 6:20; Romans 8:21; Romans 8:23; 1Peter1:18-19.)
BensonCommentary
1 Corinthians 1:30-31. But of him — Of his free mercy and grace;are ye in
Christ Jesus — Ingrafted into him, and therefore possessedofan interest in
him, and union with him; who of God — The original source ofour salvation
in all its parts, and of all the gifts and graces we possess;is made unto us who
now believe — But were formerly ignorant and foolish; wisdom — Teaching
us by his word and Spirit, and making us wise unto salvation; righteousness
— The procuring cause ofjustification through his obedience unto death, to
us who were before under guilt, condemnation, and wrath; sanctification —
The principle and example, source and author of universal holiness to us,
whereas before we were altogetherpolluted and dead in sin; and redemption
— Complete deliverance from all the consequences ofsin, and especiallyfrom
death, the punishment of it, by a glorious resurrection, (termed the
redemption of our body, Romans 8:23,) and eternal bliss both of soul and
body. That, as it is written, (see on Jeremiah9:23-24,)He that glorieth, let him
glory in the Lord — Not in himself, not in the flesh, not in the world, not in
any creature, nor in any endowment or qualification, mental or bodily.
Matthew Henry's Concise Commentary
1:26-31 God did not choose philosophers, nororators, nor statesmen, nor men
of wealth, and power, and interest in the world, to publish the gospelof grace
and peace. He best judges what men and what measures serve the purposes of
his glory. Though not many noble are usually calledby Divine grace, there
have been some such in every age, who have not been ashamed of the gospelof
Christ; and persons of every rank stand in need of pardoning grace. Often, a
humble Christian, though poor as to this world, has more true knowledge of
the gospel, than those who have made the letter of Scripture the study of their
lives, but who have studied it rather as the witness of men, than as the word of
God. And evenyoung children have gained such knowledge ofDivine truth as

to silence infidels. The reasonis, they are taught of God; the design is, that no
flesh should glory in his presence. Thatdistinction, in which alone they might
glory, was not of themselves. It was by the sovereignchoice andregenerating
grace ofGod, that they were in Jesus Christ by faith. He is made of God to us
wisdom, righteousness, sanctification, and redemption; all we need, or can
desire. And he is made wisdom to us, that by his word and Spirit, and from his
fulness and treasures of wisdom and knowledge,we may receive all that will
make us wise unto salvation, and fit for every service to which we are called.
We are guilty, liable to just punishment; and he is made righteousness, our
greatatonement and sacrifice. We are depraved and corrupt, and he is made
sanctification, that he may in the end be made complete redemption; may free
the soulfrom the being of sin, and loose the body from the bonds of the grave.
And this is, that all flesh, according to the prophecy by Jeremiah, Jer 9:23-24,
may glory in the specialfavour, all-sufficient grace, and precious salvationof
Jehovah.
Barnes'Notes on the Bible
But of him - That is, by his agencyand power. It is not by philosophy; not
from ourselves;but by his mercy. The apostle keeps it prominently in view,
that it was not of their philosophy, wealth, or rank that they had been raised
to these privileges, but of God as the author.
Are ye - Ye are what you are by the mercy of God. 1 Corinthians 15:10. You
owe your hopes to him. The emphasis in this verse is to he placedon this
expression, "are ye." You are Christians, not by the agencyof man, but by the
agencyof God.
(See the supplementary note at Romans 8:10.)
In Christ Jesus - See the note at 1 Corinthians 1:4. By the medium, or through
the work of Christ, this mercy has been conferredon you.
Who of God - From God ἀπὸ θεοῦ apo theou. Christ is given to us by God, or
appointed by him to be our wisdom, etc. God originatedthe 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 cannotmean that his wisdom becomes strictly and properly
ours; that it is set over to us, and reckonedas 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 characterof God; with his law;with
their own condition; and with the greattruth 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 Colossians2:3, "In whom are hid all the treasures of
wisdom and knowledge." He is the greatagentby whom we become truly
wise. Christ is often representedas eminently wise, and as the source of all
true wisdom to his people. Isaiah11:1; Matthew 13:54;Luke 2:40, Luke 2:52;
1 Corinthians 1:24; 1 Corinthians 3:10. "Ye are wise in Christ." Many
commentators have supposedthat the beautiful description of wisdom, in
Proverbs 8 is applicable to the Messiah. Christmay 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 greattruths 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 ofwisdom. 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 schoolofChrist, have more true
and real knowledge ofthat which concerns their welfare, and evince more real
practicalwisdom, than canbe learned in all the schools ofphilosophy 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
declarationsimply 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 accomplishedthrough Jesus
Christ. But "in what way" this was done, or by what process ormode, is not
here stated; and it should be no more assumedfrom 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 passagewould 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 personalwisdom of Christ, so this passageshould not be
brought to prove that we became righteous by the imputation of his
righteousness. Whatevermay be the truth of that doctrine, this passagedoes
not prove it.
By turning to other parts of the New Testamentto learn in what way we are
made righteous through Christ, or in what way he is made unto us
righteousness;we learn that it is in two modes:
(1) Because it is by his merits alone that our sins are pardoned, and we are
justified, and treated as righteous (see the note at Romans 3:26-27); and,
(2) Because by his influence, and work, and Spirit, and truth, we are made
personally holy in the sight of God.
The former is doubtless the thing intended here, as sanctificationis specified
after. The apostle here refers simply to the fact, without specifying the mode
in which it is done. That is to be learned from other parts of the New
Testament. Compare the note at Romans 4:25. The doctrine of justification is,
that God regards and treats those as righteous who believe on his Son, and

who are pardoned on accountof what he has done and suffered. The several
steps in the process may be thus stated:
continued...
Jamieson-Fausset-BrownBible Commentary
30. But … ye—in contrastto them that "glory" in worldly wisdom and
greatness.
of him are—notof yourselves (Eph 2:8), but of Him (Ro 11:36). From Him ye
are (that is, have spiritual life, who once were spiritually among the "things
which are not." 1Co 1:28).
in Christ—by living union with Him. Not "in the flesh" (1Co 1:26, 29).
of God—from God; emanating from Him and sent by Him.
is made unto us—has been made to us, to our eternalgain.
wisdom—unattainable by the worldly mode of seeking it(1Co 1:19, 20;
contrastCol 2:3; Pr 8:1-36; Isa 9:6). By it we become "wise unto salvation,"
owing to His wisdom in originating and executing the plan, whereas once we
were "fools."
righteousness—theground of our justification (Jer 23:5, 6; Ro 4:25; 2Co
5:21); whereas once we were "weak"(Ro 5:6). Isa 42:21; 45:24.
sanctification—byHis Spirit; whereas formerly we were "base."Hereafter
our righteousness andsanctificationalike shall be both perfect and inherent.
Now the righteousnesswherewithwe are justified is perfect, but not inherent;
that wherewith we are sanctifiedis inherent, but not perfect [Hooker]. Now
sanctificationis perfectin 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 completionof the
scheme in the deliverance of the body (the position of "redemption" last
shows that this limited sense is the one intended here). Lu 21:28;Ro 8:23; Eph
1:14; 4:30.

redemption—whereas once we were "despised."
Matthew Poole's Commentary
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 creationonly, as all creatures are,
but by redemption and regeneration, whichis in Christ Jesus, who of God is
made unto us wisdom; the principal means by which we come to the
knowledge ofGod, and an acquaintance with his will; for he is the image of
the invisible God, Colossians1:15. The brightness of his Father’s glory, and
the express image of his person, Hebrews 1:3. God hath shined in our hearts,
to give the light of the knowledge ofthe glory of God in the face of Jesus
Christ, 2 Corinthians 4:6. So that he who hath seenhim, hath seenthe Father,
John 14:9. All the treasures ofwisdom and knowledge are hid in him,
Colossians 2:3. And no man knoweththe Father, save the Son, and he to
whomsoeverthe Son will reveal him, Matthew 11:27. Thus, though God
destroyedthe 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 wisdomlay in their
knowledge ofhim, and in a fellowship and conmmnion with him. And whereas
they wanted a righteousness in which they might stand before God justified
and accepted, Godhad 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 ofthe law might be fulfilled in us, Romans 8:3,4.
And sanctificationalso, believers being renewedand sanctified by his Spirit.
And he is also made redemption: where by redemption is meant the
redemption of the body, mentioned Romans 8:23; so as redemption here
signifies the same with resurrectionof the body. Christ is the resurrection,
and the life, John 11:25.
Gill's Exposition of the Entire Bible

But of him are ye in Christ Jesus,.... These words, as they direct to the proper
objectof glorying, Christ, so they show the high honour the calledones are
brought to in and through Christ, and are opposedto their outward
meanness, folly, weakness, poverty, and contempt. They are first of God the
Father, of his own rich free grace and goodness, withoutany 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 secretbeing 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 oftheir being in Christ, as their head and representative, he
becomes allto them, which is here expressed,
who of God is made unto us wisdom. Though they are foolishcreatures in
their own and the world's esteem, yet Christ is their wisdom; he is so
"efficiently", the author and cause ofall that spiritual wisdom and
understanding in divine things they are possessedof;he is so "objectively",
their highest wisdom lying in the knowledge ofhis person, blood, and
righteousness, ofinterestin him, and salvationby 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 seasonto themselves, whenweary, 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 wellpleasing 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
answerfor 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 ofGod in him; or in other words,
this righteousness,by an actof the Father's grace, is imputed, reckoned, and
accountedto them as their justifying righteousness:
and sanctification;Christ is the sanctificationofhis people, through the
constitution of God, the imputation of the holiness of his nature, the merits of
his blood, and the efficacyof his grace, he is so "federally" and
"representatively";he is their covenanthead, and has all covenantgrace 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 sanctificationin Christ, which differs from sanctificationin 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; sanctificationin Christ
can be of no avail to any, unless it is derived from him to them; so that this
sanctificationin Christ does not render the sanctificationof the Spirit
unnecessary, but includes it, and secures it: likewise Christ is the
sanctificationof his people "by imputation", as the holiness of his human
nature is, togetherwith his obedience and sufferings, imputed to them for
their justification; Christ assumedan 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 significantand 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 assumedone not for, himself, but
for them, and so is the end of the law in all respects:and this may be greatly
designedin the whole of this passage;"wisdom" may stand in generalfor 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 sanctificationare not to be confounded; they are two distinct
things, and have their proper uses and effects;sanctificationin 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 sanctificationof his people

"meritoriously"; through the shedding of his blood, whereby he has sanctified
them, that is, expiated their sins, and made full atonementfor them; see
Hebrews 10:10. Once more, he is their sanctification"efficiently";by his
Spirit, as the author, and by his word, as the means; he is the source of all
holiness, it all comes from him, and is wrought by his Spirit in the heart;
which lies in filling the understanding with spiritual light and knowledge;the
mind with a sense of sin, and a detestationof it; the heart with the fear of
God; the affections with love to divine objects and things; the will with
submission and resignationto 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
foreordainedto 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 remissionof sins. Moreover, this may have
respectnot 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 sealedup
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.
Geneva Study Bible
But {a} of him are ye in Christ Jesus, {27}who of God is made unto us
wisdom, and righteousness, andsanctification, and redemption:
(a) Whom he castdown before, now he lifts up, indeed, higher than all men:
yet in such a way that he shows them that all their worthiness is outside of
themselves, that is, it stands in Christ, and that of God.
(27) He teaches that especiallyand above all things, the Gospelought not to be
condemned, seeing that it contains the principal things that are to be desired,

that is, true wisdom, the true way to obtain righteousness, the true way to live
honestly and godly, and the true deliverance from all miseries and calamities.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
1 Corinthians 1:30 f. In contrast(δέ) to the ὅπως μὴ καυχ. π. σ. ἐνώπιον τ.
Θεοῦ, we have now the true relation to God and the true and right καυχᾶσθαι
arising out of it: But truly it is God’s work, that ye are Christians and so
partakers of the greatestdivine blessings, thatnone of you should in any way
boasthimself save only in God. Comp Ephesians 2:8 f.
ἘΞ ΑὐΤΟῦ] has the principal emphasis:From no other than God is derived
the factthat you are in Christ (as the element of your life). Ἐξ denotes the
causalorigination. Comp Ephesians 2:8 : ΟὐΚ ἘΞ ὙΜῶΝ, ΘΕΟῦ ΤῸ
ΔῶΡΟΝ, also in profane writers: ἘΚ ΘΕῶΝ, ἘΚ ΔΙΌς (Valckenaer, a[283]
Herod. ii. 13); and generally, Winer, p. 345 [E. T. 460]. While Hofmann here,
too, as in 1 Corinthians 1:28, introduces into ΕἾΝΑΙ the notion of the true
existence, whichthey have from God “in virtue of their being included in
Christ,” others again, following Chrysostom, Theodoret, and Theophylact,
take ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε by itself in such a way as to make it express
sonship with God (comp Ellendt, Lex. Soph. I. p. 553), and regardἐν as
conveying the more precise definition of the mode whereby this sonship is
attained: ΠΑῖΔΕς ΑὐΤΟῦ ἘΣΤΕ, ΔΙᾺ ΤΟῦ ΧΡΙΣΤΟῦ ΤΟῦΤΟ
ΓΕΝΌΜΕΝΟΙ, Chrysostom;comp Calvin, Beza, Grotius, Flatt, Billroth,
Rückert, Ewald, and others. But wrongly; or the conceptionἘΚ ΘΕΟῦ
ΕἾΝΑΙ in the supposed sense is Johannine, but is not in accordancewith the
Pauline mode of expression(not even in Galatians 4:4); and ΕἾΝΑΙ ἘΝ
ΧΡΙΣΤῷ was a conceptionso habitually in use (Romans 16:7; Romans 16:11;
2 Corinthians 5:17; Galatians 1:22, al[286]), that it must have occurredof
itself here also to the reader;besides, the ἈΠῸ ΘΕΟῦ which follows answers
to the ἘΞ ΑὐΤΟῦ. This applies, too, againstOsiander, who, after ἘΞ ΑὐΤΟῦ,
mentally supplies ΓΕΓΕΝΗΜΈΝΟΙ:“being born of God, ye are members of
Christ.”

ὙΜΕῖς] with emphasis:ye for your part, ye the chosenout of the world.
ὃς ἐγενήθη … ἀπολύτρωσις]brings home to the heart the high value of that
God-derived ΕἾΝΑΙ ἘΝ ΧΡΙΣΤῷ: who has become to us from God wisdom,
righteousness andholiness, and redemption. Ἐγενήθη is simply a later (Doric)
form for ἐγένετο (Thom. Mag. p. 189;Lobeck, a[287]Phryn. p. 108 f.), not, as
Rückertmakes it (comp Luther: “gemachtist”), a true passive in sense;comp
Acts 4:4; Colossians 4:11;1 Thessalonians 2:14 (Ephesians 3:7, Lachm.).
Christ became to us wisdom, etc., inasmuch as His manifestationand His
whole saving work have procured for believers these blessings;namely, first
of all,—whatwas of primary importance in the connectionof 1 Corinthians
1:19 ff.,—wisdom, for to believers is revealedthe counselof God, in whom are
all treasures of wisdom and knowledge (see1 Corinthians 2:7 ff.; Colossians
2:3); righteousness, forby means of faith we are through the Lord’s atoning
death constituted righteous before God (Romans 3:24 f., al[290];see on
Romans 1:17); holiness (see on Romans 6:19; Romans 6:22), for in those who
are justified by faith Christ works continually by His Spirit the new holy life
(Romans 8:1-11); redemption, for Christ has delivered believers, through His
blood paid as their ransom(Romans 3:24; Romans 6:20; Romans 7:23), from
the wrath of God, to which they were subject before the entrance of faith (see
on Ephesians 1:7; Ephesians 2:3). The order in which these predicates stand is
not illogical;for after the first intellectual benefit (σοφία) which we have
receivedin Christ, marked out too from the rest by the position of the word,
Paul brings forward the ethical blessednessofthe Christian, and that in the
first place positively as δικαιοσύνη andἉΓΙΑΣΜΌς, but then also—asthough
in triumph that there was now nothing more to fear from God—negativelyas
ἀπολύτρωσις, in which is quenched all the wrath of God againstformer sin
(instead of which with the Christian there are now righteousness and
holiness). Hence in explaining ἀπολύτρ. we should not (with Chrysostom)
abide by the generalἈΠΉΛΛΑΞΕΝ ἩΜᾶς ἈΠῸ ΠΆΝΤΩΝ ΤῶΝ ΚΑΚῶΝ,
which is alreadycontained in what goes before;nor again should we, with
Grotius, Calovius, Rückert, Osiander, Neander, and others (comp also

Schmid, bibl. Theol. II. p. 325;and Lipsius, Paulin. Rechtfertigungslehre, p.
8), make it the final redemption from death and all evils, such as is the object
of ἐλπίς, the redemption perfecting itself beyond our earthly-life (Hofmann),
or the definitive acquittal at the last judgment (Weiss, bibl. Theol. p. 327). In
the passagesallegedto support the interpretation in question, this sense is
given solelyby the accessorydefining phrases—namely, in Ephesians 1:14 by
τῆς περιποιήσεως, in Ephesians 4:30 by ἩΜΈΡΑΝ, and in Romans 8:23 by
ΤΟῦ ΣΏΜΑΤΟς. Rückert(comp Neander) is further of opinion that
ΔΙΚΑΙΟΣΎΝΗ Κ.Τ.Λ[293]is merely explanatory of how far Christ is to us
σοφία, namely, as δικαιοσύνη, ἁγιασμός, andἀπολύτρ., and that these three
refer to the three essentialthings in the Christian life, faith, love, and hope:
the τέ binding togetherthe last three words and separating them from the
first. But (1) the τέ links closelytogetheronly δικαιοσ. and ἁγιασμ., and does
not include ἀπολ.; much less does it separate the three last predicates from
σοφία;[294]on the contrary, τε καί embraces δικ. and ἁγ., as it were, in one,
so that then ἀπολύτρωσις comes to be added with the adjunctive καί as a
separate element, and consequently there results the following division: (a)
wisdom, (b) righteousness andholiness, and (c) redemption. See as to this use
of τε καί … καί, Hartung, Partikell. I. p. 102;Ellendt, Lex. Soph. I. p. 878 f.;
Baeumlein, Partik. p. 224 f. (2) Paul would, on this theory, have left his
readers without the slightesthint of the subordinate relation of the three last
predicates to the first, although he could so easilyhave indicated it by ὡς or a
participle. (3) According to the correctinterpretation, ἀπολύτρ. is not
something yet future, but something which has alreadytaken place in the
death of Christ. Bos (Obs. Misc. p. 1 ff.), Alethius, Clericus, Nösselt(Opusc. II.
p. 127 ff.), Valckenaer, andKrause interpret in a still more involved way,
holding that only the words from ὅς to Θεοῦ apply to Christ, and these are to
be put in a parenthesis;while δικαιοσύνη κ.τ.λ[295]are abstracta pro
concretis (2 Corinthians 5:21), and belong to ὑμεῖς ἘΣΤΕ: “Ejus beneficio vos
estis in Christo JesuΔΙΚΑΙΟΣΥΝΗ Κ.Τ.Λ[296],”Valckenaer. How
ambiguous and unsuitable would such a statementas ὃς ἐγεν. σοφία κ.τ.λ[297]
be for a mere parentheticalnotice!

ἈΠῸ ΘΕΟῦ]on God’s part, by God as the author of the fact. Comp Herod.
vi. 125:ἈΠῸ ΔῈ ἈΛΚΜΑΊΩΝΟς … ἘΓΈΝΟΝΤΟΚΑῚ ΚΆΡΤΑ
ΛΑΜΠΡΟΊ. See generally, Ellendt, Lex. Soph. I. p. 194;Winer, p. 348 [E. T.
464];Buttmann, neut. Gr. p. 280 [E. T. 325]. That it belongs to ἐγενήθη, and
not to ΣΟΦΊΑ, is proved by the ἩΜῖΝ which stands between. The latter,
however, is not to be understood, with Rückert, as though it ran Ἡ
ἩΜΕΤΈΡΑΣΟΦΊΑ(“what to the Hellene his ΣΟΦΊΑ is, or is merely
assumedto be, namely, the ground of confidence,—thatChrist is to us”), else
Paul must have written: ὃς ἡμῖν ἐγενήθη ἡ σοφία with the article, and have
placed ἩΜῖΝ first with the emphasis of contrast.
Observe further, that Paul has said ὙΜΕῖς with his eye still, as in 1
Corinthians 1:26, upon the church to which his readers belonged; but now, in
adducing the blessings found in Christ, he extends the range of his view to all
Christians; and hence, insteadof the individualizing ὙΜΕῖς, we have the
ἩΜῖΝ including himself and others.
[283]d refers to the note of the commentatoror editor named on the
particular passage.
[286]l. and others; and other passages;and other editions.
[287]d refers to the note of the commentatoror editor named on the
particular passage.
[290]l. and others; and other passages;and other editions.
[293].τ.λ. καὶ τὰ λοιπά.

[294]With σοφία the τέ has nothing whateverto do. Hofmann makes it serve
as a link of connectionto σοφία. In that case, Paulmust have written: σοφία
τε καὶ δικαιοσ. κ. ἁγ. κ. ἀπολ.
Expositor's Greek Testament
1 Corinthians 1:30. ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ:is ἐν Χ. Ἰησοῦ or
ἐξ αὐτοῦ (sc. τοῦ Θεοῦ)the predicate to ἐστέ? Does P. mean, “It comes of Him
(God) that you are in Christ Jesus”—i.e.,“YourChristian status is due to
God” (so Mr[256], Hn[257], Bt[258], Ed[259], Gd[260], El[261])? or, “It is in
Christ Jesus that you are of Him”—“Your new life derived from God is
grounded in Christ” (Gr[262]Ff[263], Cv[264], Bz[265], Rückert, Hf[266],
Lt[267])? The latter interpretation suits the order of words and the trend of
thought (see Lt[268]): “You, whom the world counts as nothing (1 Corinthians
1:26 ff.: note the contrastive δέ), are of Him before whom all human glory
vanishes (1 Corinthians 1:29); in Christ this Divine standing is yours”. Thus
Paul exalts those whom he had abased. The conceptionof the Christian estate
as “of God,” if Johannine, is Pauline too (cf. 1 Corinthians 8:6, 1 Corinthians
10:12, 1 Corinthians 12:6, 2 Corinthians 4:6; 2 Corinthians 5:18, etc.), and lies
in Paul’s fundamental appropriation, after Jesus, ofGod as πατὴρἡμῶν (1
Corinthians 1:4, and passim), and in the correlative doctrine of the υἱοθεσία;
the whole passage(1 Corinthians 1:18-29)is dominated by the thought of the
Divine initiative in salvation. This derivation from God is not further defined,
as in Galatians 3:26;enough to state the grand fact, and to ground it “in
Christ Jesus”(see note, 1 Corinthians 1:4).

[256]Meyer’s Critical and ExegeticalCommentary (Eng. Trans.).
[257]C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or1
Korinther in Meyer’s krit.-exegetischesKommentar (1896).
[258]J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882).
[259]T. C. Edwards’Commentary on the First Ep. to the Corinthians.2
[260]F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng.
Trans.).
[261]C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians.
[262]Greek, or Grotius’ Annotationes in N.T.
[263]Fathers.
[264]Calvin’s In Nov. Testamentum Commentarii.
[265]Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab.,
1642).

[266]J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht, ii. 2 (2te
Auflage, 1874).
[267]J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
The relative clause, “who was made wisdom,” etc., unfolds the content of the
life communicated“to us from God” in Christ. Of the four defining
complements to ἐγενήθη ἡμῖν, σοφία stands by itself, with the other three
attachedby wayof definition—“wisdomfrom God, viz., both righteousness,
etc.”;Mr[269], Al[270], Gd[271], however, readthe four as coordinate. On
σοφία the whole debate, from 1 Corinthians 1:17 onwards, hinges: we have
seenhow God turned the world’s wisdom to folly (1 Corinthians 1:20-25);
now He did this not for the pleasure of it, but for our salvation—to establish
His own wisdom(1 Corinthians 1:24), and to bestow it upon us in Christ (“us”
means Christians collectively—cf. 1 Corinthians 1:17—while “you” meant the
despisedCor[272]Christians, 1 Corinthians 1:26). This wisdom (how diff[273]
from the other! See 1 Corinthians 1:17; 1Co 1:19; Jam 3:15 ff.) comes as sent
“from God” (ἀπὸ of ultimate source:ἐξ of direct derivation). It is a vitalising
moral force—δύναμις καὶ σοφία (1 Corinthians 1:24)—taking the shape of
δικαιοσύνη τε καὶ ἁγιασμός, and signally contrastedin its spiritual reality and
regenerating energywith the σοφία λόγου and σοφία τ. κόσμου, afterwhich
the Cor[274]hankered. RighteousnessandSanctificationare allied “by their
theologicalaffinity” (El[275]):cf. note on 1 Corinthians 6:11, and Romans 6
passim—hence the double copula τε … καί; καὶ ἀπολύτρωσις follows at a little
distance (so Lt[276], Hn[277], Ed[278];who adduce numerous cl[279]parls. to
this use of the Gr[280]conjunctions): “who was made wisdom to us from
God—viz., both righteousness andsanctification, and redemption”.—
δικαιοσύνη carries withit, implicitly, the Pauline doctrine of Justificationby
faith in the dying, risen Christ (see 1 Corinthians 6:11, and other parls.; esp.,

for Paul’s teaching at Cor[281], 2 Corinthians 5:21). With the righteousness of
the believerjustified in Christ sanctification(or consecration)is concomitant
(see note on the kindred terms in 2); the connexion of chh. 5 and 6 in Rom.
expounds this τε … καί;all δικαιοσύνη ἐν Χριστῷ is εἰς ἁγιασμόν. (Vbl. nouns
in -μός denote primarily a process, thenthe resulting state.)—Ἀπολύτρωσις
(based on the λύτρονof Matthew 20:28, 1 Timothy 2:6, with ἀπὸ of
separation, release), deliverance by ransom, is the widest term of the three—
“primum Christi donum quod inchoatur in nobis, et ultimum quod perficitur”
(Cv[282]); it looks backwardto the cross (1 Corinthians 1:18), by whose blood
we “were bought” for God (1 Corinthians 6:19), so furnishing the ground both
of justification (Romans 3:24) and sanctification(Hebrews 10:10), and
forward to the resurrectionand glorificationof the saints, whereby Christ
secures His full purchased rights in them (Romans 8:23; Ephesians 1:14;
Ephesians 4:30); thus Redemption covers the entire work of salvation,
indicating the essentialand just means of its accomplishment(see Cr[283]on
λύτρον and derivatives).
[269]Meyer’s Critical and ExegeticalCommentary (Eng. Trans.).
[270]Alford’s Greek Testament.
[271]F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng.
Trans.).
[272]Corinth, Corinthian or Corinthians.
[273]difference, different, differently.

[275]C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians.
[277]C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or1
Korinther in Meyer’s krit.-exegetischesKommentar (1896).
[278]T. C. Edwards’Commentary on the First Ep. to the Corinthians.
[279]classical.
[280]Greek, or Grotius’ Annotationes in N.T.
[282]Calvin’s In Nov. Testamentum Commentarii.
[283]Cremer’s Biblico-TheologicalLexiconof N.T. Greek (Eng. Trans.).
Cambridge Bible for Schools andColleges
30. of him are ye in Christ Jesus]Humanity is nothing in the sight of God,
exceptit be createdanew in Christ Jesus. Byvirtue of His Incarnation it
becomes wisdom, not by means of human researchbut by Divine Revelation;

righteousness, notby works done in obedience to law, but by the infusion of
the Spirit of righteousness into the soul by Christ; sanctification, (i.e. the
setting apart to the working of a principle of holiness), not by human merit,
but by a Divine law of growth;redemption, (i.e. the paying the price of our
deliverance from the captivity in which we were held by sin), because we were
lost but for the Atonement made by Christ for our sins.
Bengel's Gnomen
1 Corinthians 1:30. Ἐξ αὐτοῦ, ofHim) Ye are of God, not now any longer of
the world, Romans 11:36;Ephesians 2:8.—ὑμεῖς, ye) An antithesis to many, 1
Corinthians 1:26. Those persons themselves, whomthe apostle addresses, ye,
were not the many wise men according to the flesh, etc.—ἐστὲ ἐν Χριστῷ
Ἰησοῦ, ye are in Christ Jesus)ye are Christians, etc. The antithesis is between,
things which are not [1 Corinthians 1:28], and, ye are [1 Corinthians 1:30];
likewise flesh[1 Corinthians 1:26; 1 Corinthians 1:29], and Christ [1
Corinthians 1:30].—ἐγενήθη ἡμῖν, is made to us) More is implied in these
words, than if he had said; we have become wise, etc., He is made to us
wisdom, etc., in respectof our knowledge, and, before that was attained, by
Himself in His cross, death, resurrection. To us the dative of advantage.—
σοφία, wisdom) whereas we were formerly fools. The variety of the Divine
goodness in Christ presupposes that our misery is from ourselves.—
δικαιοσύνη, righteousness)Whereas we were formerly weak (without
strength) [Romans 5:6], comp. Isaiah45:24. Jehovah, our righteousness,
Jeremiah23:6, where (comp. 1 Corinthians 1:5) he is speaking ofthe Son: for
the Fatheris not calledour righteousness.—ἁγιασμὸς,sanctification)whereas
we were formerly base.—ἁπολύτρωσις)redemption, even to the utmost;
whereas we were formerly despised, ἐξουθενημένοι [1 Corinthians 1:28].
Pulpit Commentary
Verse 30. - But of him are ye in Christ Jesus. Ye do not belong to the wise and
noble. Your strength will consistin acknowledgedweakness;for it is solely
derived from your fellowship with God by your unity with Christ. Who was
made unto us, etc. These words rather mean, "Who was made unto us wisdom
from God - both righteousness andsanctificationand redemption." The text is

a singularly full statement of the whole result of the work of Christ. as the
source of "all spiritual blessings in things heavenly" (Ephesians 1:3), in whom
we are complete (Colossians 2:10). Righteousness(see 2 Corinthians 5:21).
"Jehovah-tsidkenu- the Lord our Righteousness"(Jeremiah23:5). This is the
theme of Romans 3:7. Sanctification(see especially1 Corinthians 6:11 and
Ephesians 5:25, 26). Redemption. One of the four main metaphors by which
the atonementis described is this of ransom (λύτρον ἀπολύτρωσις). The
meaning and nature of the act, as regards God, lie in regions above our
comprehension;so that all speculations as to the person to whom the ransom
was paid, and the reasonwhy it was indispensable, have only led to centuries
of mistaken theology. But the meaning and nature of it, as regards man, is our
deliverance from bondage, and the payment of the debt which we had
incurred (Titus 2:14; 1 Peter1:18; Matthew 20:28; Romans 8:21-23). In all
these cases,as Stanleywell observes, the words have a double meaning - both
of an inward act and of an outward result.
Vincent's Word Studies
Wisdom and righteousness andsanctificationand redemption.
The lastthree terms illustrate and exemplify the first - wisdom. The wisdom
impersonated in Christ manifests itself as righteousness, sanctification, and
redemption. Forδικαιοσύνη righteousness, seeonRomans 1:17. For ἁγιασμός
sanctification, see onRomans 6:19. For ἀπολύτρωσις redemption, see on
Romans 3:24.
PRECEPT AUSTIN RESOURCES
Dr. Jack L. Arnold
Winter Park, Florida Sermon #6

FIRST CORINTHIANS
God’s Call To Salvation
I Corinthians 1:26-31
The scriptures emphatically state:
“Formy thoughts are not your thoughts, neither are your ways my ways,”
declares the LORD. “As the heavens are higher than the earth, so are my
ways higher than your ways and my thoughts than your thoughts” (Isa. 55:8-
9).
Hopefully after this message today, you will really believe God's ways are
much different than human ways.
In 1:18-25, Paul showedthat human wisdom and worldly reasonhave
absolutely no place in the salvationof a person’s soul. Paul did not play down
the place of the intellectif it is used in a Christian context, but his premise is
that worldly wisdom has no place in Christian salvation because the message
of the Cross is a divine revelation. For the unsaved man, the gospelis
foolishness, stupid, nonsense, absurdand moronic, but for the Christian
touched by the sovereigngrace ofGod, it is God’s powerfor salvation.
In 1:26-31 Paul is going to show human wisdomhad nothing to do with the
salvationof the Corinthian believers. These Christians were savedby the
sovereigngrace ofGod, a way which is totally foreign and contrary to human
reason. In fact, it was not human wisdom but divine wisdom which saved
them.
THE SOVEREIGN CALL OF GOD 1:26

Brothers, think of what you were when you were called. To prove his point
that human wisdom, works or acts have no saving merit, Paul used the
Corinthians as “Exhibit A.” He said, “Look at yourselves;considerhow you
were called. Take a goodlook at your own lives; see what kind of people you
are by nature and socialstanding, and this will prove to you that human
wisdom does not save.” The word “called” is the key to this section. This is
God’s sovereignor efficacious callto salvationwhich deals with the divine
side of salvation. To appreciate the full impact of our salvation, we must
understand God calledus to be saved. He took the initiative. Our salvationis
gracious and supernatural from beginning to ending. The Bible declares that
all men are dead in trespassesand sins and are incapable of understanding
divine truth. How then can men believe in Christ, love God and become
Christians? They must be calledby God. The Cross will always be foolishness
to a person until God irresistibly calls him or her to Christ.
Notice that Paul was speaking to “brothers,” those who love the Lord and
have respectfor scripture. The sovereigntyof God in salvation is primarily a
Christian family truth to cause us to appreciate our salvation in Christ. The
truths of an efficacious call, divine predestinationand sovereignelection
cannot be understood or appreciatedby the non-Christian.
In scripture there are two kinds of calls. The generalcallgoes out to all,
inviting them to believe in Christ and be saved. There is the efficacious callof
a person to salvationthrough Christ. This call comes when one hears the
messageofChrist and the Holy Spirit enlightens the mind, jiggles the will and
moves the emotions so that a person trusts in Christ as Savior and Lord. The
efficacious callis referred to here in 1:26, and it is this call that makes
Christianity supernatural from beginning to ending.
Not many of you were wise by human standards; not many were influential;
not many were of noble birth. God, in His wisdom, had chosennot to call

Jesus was our righteousness, holiness, and redemption

Jesus was our righteousness, holiness, and redemption

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