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Selected Verse: 1 Corinthians 1:30 - King James

Verse	Translation	Text
1Co 1:30	King James	But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
But . . . ye--in contrast to them that "glory" in worldly wisdom and greatness. of him are--not of yourselves (Eph 2:8), but of Him (Rom 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." Co1 1:28). in Christ--by living union with Him. Not "in the flesh" (Co1 1:26, Co1 1:29). of God--from God; emanating from Him and sent by Him. is made unto us--has been made to us, to our eternal gain. wisdom--unattainable by the worldly mode of seeking it (Co1 1:19-20; contrast Col 2:3; Pro. 8:1-36; Isa 9:6). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools." righteousness--the ground of our justification (Jer 23:5-6; Rom 4:25; Co2 5:21); whereas once we were "weak" (Rom 5:6). Isa 42:21; Isa 45:24. sanctification--by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [HOOKER]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," Eph 1:8), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Luk 21:28; Rom 8:23; Eph 1:14; Eph 4:30. redemption--whereas once we were "despised."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

But . . . ye--in contrast to them that "glory" in worldly wisdom and greatness.

of him are--not of yourselves (Eph 2:8), but of Him (Rom 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." Co1 1:28).

in Christ--by living union with Him. Not "in the flesh" (Co1 1:26, Co1 1:29).

of God--from God; emanating from Him and sent by Him.

is made unto us--has been made to us, to our eternal gain.

wisdom--unattainable by the worldly mode of seeking it (Co1 1:19-20; contrast Col 2:3; Pro. 8:1-36; Isa 9:6). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools."

righteousness--the ground of our justification (Jer 23:5-6; Rom 4:25; Co2 5:21); whereas once we were "weak" (Rom 5:6). Isa 42:21; Isa 45:24.

sanctification--by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [HOOKER]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," Eph 1:8), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Luk 21:28; Rom 8:23; Eph 1:14; Eph 4:30.

redemption--whereas once we were "despised."

Notes on the Bible, by Albert Barnes, [1834]
But of him - That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank that they had been raised to these privileges, but of God as the author. Are ye - Ye are what you are by the mercy of God. Co1 15:10. You owe your hopes to him. The emphasis in this verse is to he placed on this expression, "are ye." You are Christians, not by the agency of man, but by the agency of God. (See the supplementary note at Rom 8:10.) In Christ Jesus - See the note at Co1 1:4. By the medium, or through the work of Christ, this mercy has been conferred on you. Who of God - From God ἀπὸ θεοῦ apo theou. Christ is given to us by God, or appointed by him to be our wisdom, etc. God originated the scheme, and God gave him for this end. Wisdom - That is, he is to us the source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own, for that is not true. But it must mean simply, that Christians have become "truly wise" by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God; with his law; with their own condition; and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Compare Col 2:3, "In whom are hid all the treasures of wisdom and knowledge." He is the great agent by whom we become truly wise. Christ is often represented as eminently wise, and as the source of all true wisdom to his people. Isa 11:1; Mat 13:54; Luk 2:40, Luk 2:52; Co1 1:24; Co1 3:10. "Ye are wise in Christ." Many commentators have supposed that the beautiful description of wisdom, in Prov. 8 is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom: (1) Because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation. (2) because he has by his word and spirit led us to see our true situation, and made us "wise unto salvation." He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom. (3) because he is to his people now the source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant people, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God, become thus wise. And righteousness - By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But "in what way" this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ's righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it. By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness; we learn that it is in two modes: (1) Because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous (see the note at Rom 3:26-27); and, (2) Because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God. The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is to be learned from other parts of the New Testament. Compare the note at Rom 4:25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated: (1) The sinner is by nature exposed to the wrath of God. He is lost and ruined. He has no merit of his own. He has violated a holy law, and that law condemns him, and he has no power to make an atonement or reparation. He can never be pronounced a "just" man on his own merits. He can never vindicate his conduct, as a man can do in a court of justice where he is unjustly accused, and so be pronounced just. (2) Jesus Christ has taken the sinner's place, and died in his stead. He has honored a broken law; he has rendered it consistent for God to pardon. By his dreadful sufferings, endured in the sinner's place, God has shown his hatred of sin, and his willingness to forgive. His truth will be vindicated, and his law honored, and his government secured, if now he shall pardon the offender when penitent. As he endured these sorrows for others, and not for himself, they can be so reckoned, and are so judged by God. All the "benefits" or "results" of that atonement, therefore, as it was made for others, can be applied to them, and all the advantage of such substitution in their place, can be made over to them, as really as when a man pays a note of hand for a friend; or when he pays for another a ransom. The price is reckoned as paid for them, and the "benefits" flow to the debtor and the captive. It is not reckoned that they paid it, for that is not true; but that it was done for them, and the benefit may be theirs, which is true. (3) God has been pleased to promise that these benefits may be conferred on him who believes in the Saviour. The sinner is "united" by faith to the Lord Jesus, and is so adjudged, or reckoned. God "esteems" or judges him to be a believer according to the promise. And so believing, and so repenting, he deems it consistent to pardon and justify him who is so united to his Son by faith. He is justified, not by the ACT of faith; not by any merits of his own, but by the merits of Christ. He has no other ground, and no other hope. Thus, he is in fact a pardoned and justified man; and God so reckons and judges. God's law is honored, and the sinner is pardoned and saved; and it is now as consistent for God to treat him as a righteous man, as it would be if he had never sinned - since there is as high honor shown to the law of God, as there would have been had he been personally obedient, or had he personally suffered its penalty. And as, through the death of Christ, the same "results" are secured in upholding God's moral government as would be by his condemnation, it is consistent and proper for God to forgive him and treat him as a righteous man; and to do so accords with the infinite benevolence of his heart. And sanctification - By him we are sanctified or made holy. This does not mean, evidently, that his personal holiness is reckoned to us, but that by his work applied to our hearts, we become personally sanctified or holy. Compare Eph 4:24. This is done by the agency of his Spirit applying truth to the mind Joh 17:19, by the aid which he furnishes in trials, temptations, and conflicts, and by the influence of hope in sustaining, elevating and purifying the soul. All the truth that is employed to sanctify, was taught primarily by him; and all the means that may be used are the purchase of his death, and are under his direction; and the Spirit by whose agency Christians are sanctified, was sent into the world by him, and in answer to his prayers. Joh 14:16; Joh 15:26. And redemption - ἀπολύτρωσις apolutrōsis. For the meaning of this word, see the note at Rom 3:24. Here it is evidently used in a larger sense than it is commonly in the New Testament. The things which are specified above, "justification and sanctification," are a part of the work of redemption. Probably the word is used here in a wide sense, as denoting the whole "group," or class of influences by which we are brought at last to heaven; so that the apostle refers not only to his atonement, but to the work by which we are in fact redeemed from death, and made happy in heaven. Thus, in Rom 8:23, the word is applied to the resurrection, "the 'redemption' of the body." The sense is, "it is by Christ that we are redeemed; by him that an atonement is made; by him that we are pardoned; by him that we are delivered from the dominion of sin, and the power of our enemies; and by him that we shall be rescued from the grave, and raised up to everlasting life." Thus, the whole work depends on him; and no part of it is to be ascribed to the philosophy, the talent, or the wisdom of human beings. He does not merely aid us; he does not complete that which is imperfect; he does not come in to do a part of the work, or to supply our defects; but it is all to be traced to him. Col 2:10, "and ye are complete in him."

Notes on the Bible, by Albert Barnes, [1834]

But of him - That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank that they had been raised to these privileges, but of God as the author.

Are ye - Ye are what you are by the mercy of God. Co1 15:10. You owe your hopes to him. The emphasis in this verse is to he placed on this expression, "are ye." You are Christians, not by the agency of man, but by the agency of God.

(See the supplementary note at Rom 8:10.)

In Christ Jesus - See the note at Co1 1:4. By the medium, or through the work of Christ, this mercy has been conferred on you.

Who of God - From God ἀπὸ θεοῦ apo theou. Christ is given to us by God, or appointed by him to be our wisdom, etc. God originated the scheme, and God gave him for this end.

Wisdom - That is, he is to us the source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own, for that is not true. But it must mean simply, that Christians have become "truly wise" by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God; with his law; with their own condition; and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Compare Col 2:3, "In whom are hid all the treasures of wisdom and knowledge." He is the great agent by whom we become truly wise. Christ is often represented as eminently wise, and as the source of all true wisdom to his people. Isa 11:1; Mat 13:54; Luk 2:40, Luk 2:52; Co1 1:24; Co1 3:10. "Ye are wise in Christ." Many commentators have supposed that the beautiful description of wisdom, in Prov. 8 is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom:

(1) Because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation.

(2) because he has by his word and spirit led us to see our true situation, and made us "wise unto salvation." He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom.

(3) because he is to his people now the source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant people, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God, become thus wise.

And righteousness - By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But "in what way" this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ's righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it.

By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness; we learn that it is in two modes:

(1) Because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous (see the note at Rom 3:26-27); and,

(2) Because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God.

The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is to be learned from other parts of the New Testament. Compare the note at Rom 4:25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated:

(1) The sinner is by nature exposed to the wrath of God. He is lost and ruined. He has no merit of his own. He has violated a holy law, and that law condemns him, and he has no power to make an atonement or reparation. He can never be pronounced a "just" man on his own merits. He can never vindicate his conduct, as a man can do in a court of justice where he is unjustly accused, and so be pronounced just.

(2) Jesus Christ has taken the sinner's place, and died in his stead. He has honored a broken law; he has rendered it consistent for God to pardon. By his dreadful sufferings, endured in the sinner's place, God has shown his hatred of sin, and his willingness to forgive. His truth will be vindicated, and his law honored, and his government secured, if now he shall pardon the offender when penitent. As he endured these sorrows for others, and not for himself, they can be so reckoned, and are so judged by God. All the "benefits" or "results" of that atonement, therefore, as it was made for others, can be applied to them, and all the advantage of such substitution in their place, can be made over to them, as really as when a man pays a note of hand for a friend; or when he pays for another a ransom. The price is reckoned as paid for them, and the "benefits" flow to the debtor and the captive. It is not reckoned that they paid it, for that is not true; but that it was done for them, and the benefit may be theirs, which is true.

(3) God has been pleased to promise that these benefits may be conferred on him who believes in the Saviour. The sinner is "united" by faith to the Lord Jesus, and is so adjudged, or reckoned. God "esteems" or judges him to be a believer according to the promise. And so believing, and so repenting, he deems it consistent to pardon and justify him who is so united to his Son by faith. He is justified, not by the ACT of faith; not by any merits of his own, but by the merits of Christ. He has no other ground, and no other hope. Thus, he is in fact a pardoned and justified man; and God so reckons and judges. God's law is honored, and the sinner is pardoned and saved; and it is now as consistent for God to treat him as a righteous man, as it would be if he had never sinned - since there is as high honor shown to the law of God, as there would have been had he been personally obedient, or had he personally suffered its penalty. And as, through the death of Christ, the same "results" are secured in upholding God's moral government as would be by his condemnation, it is consistent and proper for God to forgive him and treat him as a righteous man; and to do so accords with the infinite benevolence of his heart.

And sanctification - By him we are sanctified or made holy. This does not mean, evidently, that his personal holiness is reckoned to us, but that by his work applied to our hearts, we become personally sanctified or holy. Compare Eph 4:24. This is done by the agency of his Spirit applying truth to the mind Joh 17:19, by the aid which he furnishes in trials, temptations, and conflicts, and by the influence of hope in sustaining, elevating and purifying the soul. All the truth that is employed to sanctify, was taught primarily by him; and all the means that may be used are the purchase of his death, and are under his direction; and the Spirit by whose agency Christians are sanctified, was sent into the world by him, and in answer to his prayers. Joh 14:16; Joh 15:26.

And redemption - ἀπολύτρωσις apolutrōsis. For the meaning of this word, see the note at Rom 3:24. Here it is evidently used in a larger sense than it is commonly in the New Testament. The things which are specified above, "justification and sanctification," are a part of the work of redemption. Probably the word is used here in a wide sense, as denoting the whole "group," or class of influences by which we are brought at last to heaven; so that the apostle refers not only to his atonement, but to the work by which we are in fact redeemed from death, and made happy in heaven. Thus, in Rom 8:23, the word is applied to the resurrection, "the 'redemption' of the body." The sense is, "it is by Christ that we are redeemed; by him that an atonement is made; by him that we are pardoned; by him that we are delivered from the dominion of sin, and the power of our enemies; and by him that we shall be rescued from the grave, and raised up to everlasting life." Thus, the whole work depends on him; and no part of it is to be ascribed to the philosophy, the talent, or the wisdom of human beings. He does not merely aid us; he does not complete that which is imperfect; he does not come in to do a part of the work, or to supply our defects; but it is all to be traced to him. Col 2:10, "and ye are complete in him."

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
wisdom From God, or, wisdom from God, even righteousness and sanctification, and redemption. righteousness (See Scofield) - (Rom 3:21). redemption (See Scofield) - (Rom 3:24).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Wisdom and righteousness and sanctification and redemption. The last three terms illustrate and exemplify the first - wisdom. The wisdom impersonated in Christ manifests itself as righteousness, sanctification, and redemption. For δικαιοσύνη righteousness, see on Rom 1:17. For ἁγιασμός sanctification, see on Rom 6:19. For ἀπολύτρωσις redemption, see on Rom 3:24.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Of him - Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and ignorant. Righteousness - The sole ground of our justification, who were before under the wrath and curse of God. Sanctification - A principle of universal holiness, whereas before we were altogether dead in sin. And redemption - That is, complete deliverance from all evil, and eternal bliss both of soul and body.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But of him are ye in Christ Jesus - Even the good which you possess is granted by God, for it is by and through him that Christ Jesus comes, and all the blessings of the Gospel dispensation. Who of God is made unto us wisdom - As being the author of that evangelical wisdom which far excels the wisdom of the philosopher and the scribe, and even that legal constitution which is called the wisdom of the Jews, Deu 4:6. And righteousness - Δικαιοσυνη, Justification, as procuring for us that remission of sins which the law could not give, Gal 2:21; Gal 3:21. And sanctification - As procuring for and working in us, not only an external and relative holiness, as was that of the Jews, but ὁσιοτητα της αληθειας, true and eternal holiness, Eph 4:24, wrought in us by the Holy Spirit. And redemption - He is the author of redemption, not from the Egyptian bondage, or Babylonish captivity, but from the servitude of Satan, the dominion of sin and death, and from the bondage of corruption into the glorious liberty of the sons of God, or the redemption of the body, Rom 8:21, Rom 8:23. See Whitby. The object of the apostle is to show that man of himself possesses no good, that whatever he has comes from God, and from God only through Christ. For the different acceptations of the word righteousness the reader may consult the note on Rom 1:17 (note), where the subject is considered in every point of view.

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³⁰ And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

¹⁴ Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

²³ And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

²⁸ And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

⁸ Wherein he hath abounded toward us in all wisdom and prudence;

²⁴ Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed.

²¹ The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.

⁶ For when we were yet without strength, in due time Christ died for the ungodly.

²¹ For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

²⁵ Who was delivered for our offences, and was raised again for our justification.

⁵ Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.
⁶ In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

⁶ For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

³ In whom are hid all the treasures of wisdom and knowledge.

¹⁹ For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
²⁰ Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

²⁹ That no flesh should glory in his presence.

²⁶ For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

²⁸ And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:

³⁶ For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

⁸ For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

¹⁰ And ye are complete in him, which is the head of all principality and power:

²³ And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

²⁴ Being justified freely by his grace through the redemption that is in Christ Jesus:

²⁶ But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

¹⁶ And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

¹⁹ And for their sakes I sanctify myself, that they also might be sanctified through the truth.

²⁴ And that ye put on the new man, which after God is created in righteousness and true holiness.

²⁵ Who was delivered for our offences, and was raised again for our justification.

²⁶ To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
²⁷ Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

¹⁰ According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

²⁴ But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

⁵² And Jesus increased in wisdom and stature, and in favour with God and man.

⁴⁰ And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

⁵⁴ And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

¹ And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

³ In whom are hid all the treasures of wisdom and knowledge.

⁴ I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

¹⁰ And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

¹⁰ But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

²⁴ Being justified freely by his grace through the redemption that is in Christ Jesus:

²¹ But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

²⁴ Being justified freely by his grace through the redemption that is in Christ Jesus:

¹⁹ I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

¹⁷ For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

²³ And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

²¹ Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

²⁴ And that ye put on the new man, which after God is created in righteousness and true holiness.

²¹ Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

²¹ I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

⁶ Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people.