look upon with contempt. Things which are not^ (ra fxri oj/ra,) those who are entirely overlooked as though they had no ex- istence. There is a climax here. God has chosen not only plebeians, but of the plebeians those who were objects of con- tempt, and even those below contempt, too insignificant to be noticed at all. These, and such as these, does God choose to make kings and priests unto himself. To bring to nought^ (Karapyrjcrrj), literally, that he might bring to nought. This is a stronger term than that used in the preceding verse, and here specially appropriate. God brings to nothing the things that are {ra ovra), i. e. those who make their existence known and felt, as opposed to those who are nothing. It is apparent from the dispensations of grace, that knowledge, rank, and power do not attract the favour of God, or secure for their possessors any pre-eminence or preference before him. This should render the exalted humble, and the humble content.
29. That no flesh should glory in his presence.
The design of God in thus dealing with men, calling the ignorant rather than the wise, the lowly instead of the great, is that no man should boast before him. No one can stand in his sight and attribute his conversion or salvation to his own wisdom, or birth, or station, or to any thing else by which he is favourably distinguished from his fellow-men.
30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanc- tification and redemption.
To be in Christ Jesus is to be united to him, 1. Repre- sentatively, as we were in Adam, Rom. 5, 12-21. 1 Cor, 15, 22. 2. Yitally, as a branch is in the vine, or a member in the body, John 15, 1-7. 3. Consciously and voluntarily by faith, Rom. 8, 1, et passim. Of this union with Christ, the apostle teaches us here, first, its origin, and secondly, its effects. As to its origin, it is of God. Of him ye are in Christ Jesus, It is (c^ avTov) of him as the efficient cause. It is to be referred to him alone that ye are in Christ. Your conversion or sav- ing union with Christ is not due to yourselves ; it is not be- cause you are wiser, or better, or more diligent than others that you are thus distinguished. This which is the turning point in theology, and therefore in religion, is here most ex-