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 comple- ments to ἐγενήθη ἡμῖν, σοφία stands by itself, with the other three attached by way of definition—‘‘ wisdom from God, viz., both righteousness, etc.” ; Mr., ΑΙ., Gd., however, read the four as co- ordinate. On σοφία the whole debate, from ver. 17 onwards, hinges: we have seen how God turned the world’s wis- dom to folly (20-25); now He did this not for the pleasure of it, but for our salvation—to establish His own wisdom (24), and to bestow it upon us in Chfist (‘““us’”’? means Christians collectively—cf. 17—while “you” meant the despised Cor. Christians, 26). This wisdom (how diff. from the other! see 17, το; Jas. ili. 15 ff.) comes as sent “from God" (ἀπὸ of ultimate source: ἐξ of direct deriva- tion). It is a vitalising moral force-—
Ίσα ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Α It ar ape: πο AT aie Kayo ἀλθὴν πρὸς buds, ἀδελφοί, ἦλθον οὗ Kab” * ὑπεροχὴν , a” Coad pS 5 ῦ ῦ HEA, λόγον ἡ σοφίας, "καταγγέλλων ἡμῖν τὸ 'μαρτόριον "τοῦ Θεοῦ. 2. οὗ 2 Macc. iii. Fete. b ix. 14, xi. 26; Rom. 1.8; Ph ir7f.; Col i 28; often in Acts. c See i. 6;
with τ. Θεοῦ only here.
1 paptuptov: NCBDGLP, vg. sah. 5ΥΤΡ.,
µνστηριον: ΑΟ, cop. syrsch., Lat. Ff.
S DWVelicntar eis tet
Gr. ΕΕ; W.H.mg., R.V. mg:, Tisch.; Tr The former is the
Western and Syrian reading, the latter Alexandrian, the Neutral txt. is doubtful. pvort. has rather the look of an Alex. harmonistic correction, due to ver. 7 (cf. iv. 1,
Οσο]. Ἡ. 5 REv.ix.*9):
δύναµις καὶ σοφία (24)—taking the shape of δικαιοσύνη τε καὶ ἁγιασμός, and signally contrasted in its spirituai reality and regenerating energy with the σοφία λόγου and σοφία τ. κόσμον, after which the Cor. hankered. Righteous- ness and Sanctification are allied ‘by their theological affinity” (El.): cf. note on vi. 11, and Rom. vi. passim—hence the double copula τε . . . καί; καὶ ἀπο- λύτρωσις follows at a little distance (so Lt., Hn., Ed.; who adduce numerous cl. parls. to this use of the Gr. conjunc- tions): ‘“*who was made wisdom to us from God—viz., both righteousness and sanctification, and redemption .---δικαιο- σύνη carries with it, implicitly, the Pauline doctrine of Justification by faith in the dying, risen Christ (see vi. 11, and other parls.; esp., for Paul’s teaching at Cor., 2 Cor. v. 21). With the righizous- ness of the believer justified in Christ sanctification (or comsecration) is con- comitant (see note on the kindred terms in 2); the connexion of chh. v. and vi. in Rom. expounds this τε . . « καί; all δικαιοσύνη ἐν Χριστῷ is εἰς ἁγιασμόν. (Vbl. nouns in -μός denote primarily a process, then the resulting state.) —’Arro- λύτρωσις (based on the λύτρον of Matt. xx. 28, 1 Tim. Π. 6, with ἀπὸ of separa- tion, release), deliverance by ransom, is the widest term of the three—“ primum Christi donum quod inchoatur in nobis, et ultimum quod perficitur” (Ον.); it looks backward to the cross (18), by whose blood we ‘were bought’ for God (vi. 19), so furnishing the ground both of justification (Rom. iii. 24) and sanctification (Heb. x. 10), and forward to the resurrection and glorification of the saints, whereby Christ secures His full purchased rights in them (Rom. viii. 23; Eph. 1. 14, iv. 30); thus Redemption covers the entire work of salvation, in- dicating the essential and just means of its accomplishment (see Cr. on λύτρον and derivatives).
Ver. 31. ‘In order that, as it stands
pap. suits better καταγγελλων : see note below.
written, he who glories, in the Lord let him glory;” by ‘‘the Lord” the readers could only understand Christ, already five times thus titled; so, manifestly, in 2 Cor. x. 17 f., where the citation reap- pears. Paul quotes the passage as a general Scriptural principle, which em- inently applies to the relations of Chris- tians to Christ; ἐν Κυρίῳ belongs to his adaptation of the original: God will have no flesh (see note, 29) exult in his. wisdom, strength, high birth (cf. the objects of false glorying in Jer.) before Him; He will have men exult in “the Lord of glory” (ii. 8; cf. Phil. ii. ο Π.), whom He sent as His own “wisdom” and ‘power unto salvation” (24, 30).