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  • PARALLEL BIBLE - 2 Corinthians 5:21

    CHAPTERS: 2 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21




    King James Bible - 2 Corinthians 5:21

    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.

    World English Bible

    For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.

    Douay-Rheims - 2 Corinthians 5:21

    Him, who knew no sin, he hath made sin for us, that we might be made the justice of God in him.

    Webster's Bible Translation

    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.

    Greek Textus Receptus

    3588 T-ASM γαρ 1063 CONJ μη 3361 PRT-N γνοντα 1097 5631 V-2AAP-ASM αμαρτιαν 266 N-ASF υπερ 5228 PREP ημων 2257 P-1GP αμαρτιαν 266 N-ASF εποιησεν 4160 5656 V-AAI-3S ινα 2443 CONJ ημεις 2249 P-1NP γινωμεθα 1096 5741 V-PNS-1P δικαιοσυνη 1343 N-NSF θεου 2316 N-GSM εν 1722 PREP αυτω 846 P-DSM

    Treasury of Scriptural Knowledge

    VERSE (21) -
    Isa 53:4-6,9-12 Da 9:26 Zec 13:7 Ro 8:3 Ga 3:13 Eph 5:2

    SEV Biblia, Chapter 5:21

    Al que no conoci pecado, lo hizo pecado por nosotros, para que nosotros fusemos hechos justicia de Dios en l.

    Clarke's Bible Commentary - 2 Corinthians 5:21

    Verse 21. For he hath made him to be
    sin for us] ton mh gnonta amartian, uper hmwn amartian epoihsen? He made him who knew no sin, (who was innocent,) a sin-offering for us. The word amartia occurs here twice: in the first place it means sin, i.e. transgression and guilt; and of Christ it is said, He knew no sin, i.e. was innocent; for not to know sin is the same as to be conscious of innocence; so, nil conscire sibi, to be conscious of nothing against one's self, is the same as nulla pallescere culpa, to be unimpeachable.

    In the second place, it signifies a sin-offering, or sacrifice for sin, and answers to the hafj chattaah and tafj chattath of the Hebrew text; which signifies both sin and sin-offering in a great variety of places in the Pentateuch. The Septuagint translate the Hebrew word by amartia in ninety-four places in Exodus, Leviticus, and Numbers, where a sin-offering is meant; and where our version translates the word not sin, but an offering for sin. Had our translators attended to their own method of translating the word in other places where it means the same as here, they would not have given this false view of a passage which has been made the foundation of a most blasphemous doctrine; viz. that our sins were imputed to Christ, and that he was a proper object of the indignation of Divine justice, because he was blackened with imputed sin; and some have proceeded so far in this blasphemous career as to say, that Christ may be considered as the greatest of sinners, because all the sins of mankind, or of the elect, as they say, were imputed to him, and reckoned as his own. One of these writers translates the passage thus: Deus Christum pro maximo peccatore habuit, ut nos essemus maxime justi, God accounted Christ the greatest of sinners, that we might be supremely righteous. Thus they have confounded sin with the punishment due to sin. Christ suffered in our stead; died for us; bore our sins, (the punishment due to them,) in his own body upon the tree, for the Lord laid upon him the iniquities of us all; that is, the punishment due to them; explained by making his soul-his life, an offering for sin; and healing us by his stripes.

    But that it may be plainly seen that sin-offering, not sin, is the meaning of the word in this verse, I shall set down the places from the Septuagint where the word occurs; and where it answers to the Hebrew words already quoted; and where our translators have rendered correctly what they render here incorrectly. In EXODUS, Exod. xxix. 14, xx16: LEVITICUS, Lev. iv. 3, 8, 20, 21, 24, 25, 29, 32-34; Lev. v. 6, 7, 8, 9, 11, 12; Lev. vi. 17, 25, 30; Lev. vii. 7, 37; Lev. viii. 2, 14; Lev. ix. 2, 3, 7, 8, 10, 15, 22; Lev. x. 16, 17, 19; Lev. xii. 6, 8; Leviticus xiv. 13, 19, 22, 31; Lev. xv. 15, 30; Lev. xvi. 3, 5, 6, 9, 11, 15, 25, 27; Lev. xxiii. 19: NUMBERS, Num. vi. 11, 14, 16; Num. vii. 16, 22, 28, 34, 40, 46, 52, 58, 70, 76, 82, 87; Numbers viii. 8, 12; Num. xv. 24, 25, 27; Num. xviii. 9; Num. xxviii. 15, 22; Num. xxix. 5, 11, 16, 22, 25, 28, 31, 34, 38.

    Besides the above places, it occurs in the same signification, and is properly translated in our version, in the following places:- 2 CHRONICLES, 2 Chron. xxix. 21, 23, 24: Ezra, Ezra vi. 17; Ezra viii. x25: NEHEMIAH, Neh. x. x23: Job, Job i. 5: EZEKIEL, Ezek. xliii. 19, 22, 25; Ezek. xliv. 27, 29; Ezekiel xlv. 17, 19, 22, 23, 25. In all, one hundred and eight places, which, in the course of my own reading in the Septuagint, I have marked.

    That we might be made the righteousness of God in him.] The righteousness of God signifies here the salvation of God, as comprehending justification through the blood of Christ, and sanctification through his Spirit or, as the mountains of God, the hail of God, the wind of God, mean exceeding high mountains, extraordinary hail, and most tempestuous wind; so, here, the righteousness of God may mean a thorough righteousness, complete justification, complete sanctification; such as none but God can give, such as the sinful nature and guilty conscience of man require, and such as is worthy of God to impart. And all this righteousness, justification, and holiness, we receive in, by, for, and through HIM, as the grand, sacrificial, procuring, and meritorious cause of these, and every other blessing. Some render the passage: We are justified through him; before God; or, We are justified, according to God's plan of justification, through him.

    IN many respects, this is a most important and instructive chapter.

    1. The terms house, building, tabernacle, and others connected with them, have already been explained from the Jewish writings. But it has been thought by some that the apostle mentions these as readily offering themselves to him from his own avocation, that of a tentmaker; and it is supposed that he borrows these terms from his own trade in order to illustrate his doctrine; This supposition would be natural enough if we had not full evidence that these terms were used in the Jewish theology precisely in the sense in which the apostle uses them here. Therefore, it is more likely that he borrowed them from that theology, than from his own trade.

    2. In the terms tabernacle, building of God, &c., he may refer also to the tabernacle in the wilderness, which was a building of God, and a house of God, and as God dwelt in that building, so he will dwell in the souls of those who believe in, love, and obey him. And this will be his transitory temple till mortality is swallowed up of life, and we have a glorified body and soul to be his eternal residence.

    3. The doctrines of the resurrection of the same body; the witness of the Spirit; the immateriality of the soul; the fall and miserable condition of all mankind; the death of Jesus, as an atonement for the sins of the whole world; the necessity of obedience to the Divine will, and of the total change of the human heart, are all introduced here: and although only a few words are spoken on each, yet these are so plain and so forcible as to set those important doctrines in the most clear and striking point of view.

    4. The chapter concludes with such a view of the mercy and goodness of God in the ministry of reconciliation, as is no where else to be found. He has here set forth the Divine mercy in all its heightenings; and who can take this view of it without having his heart melted down with love and gratitude to God, who has called him to such a state of salvation.

    5. It is exceedingly remarkable that, through the whole of this chapter, the apostle speaks of himself in the first person plural; and though he may intend other apostles, and the Christians in general, yet it is very evident that he uses this form when only himself can be meant, as in verses 12 and 13, as well as in several places of the following chapter. This may be esteemed rather more curious than important.

    John Gill's Bible Commentary

    Ver. 21. For he hath made him to be sin for us , etc..] Christ was made of a woman, took flesh of a sinful woman; though the flesh he took of her was not sinful, being sanctified by the Spirit of God, the former of Christ's human nature: however, he appeared in the likeness of sinful flesh; being attended with infirmities, the effects of sin, though sinless; and he was traduced by men as a sinner, and treated as such. Moreover, he was made a sacrifice for sin, in order to make expiation and atonement for it; so the Hebrew word hajj signifies both sin and a sin offering; (see Psalm 40:6) and so amartia , ( Romans 8:3 Hebrews 10:6). But besides all this, he was made sin itself by imputation; the sins of all his people were transferred unto him, laid upon him, and placed to his account; he sustained their persons, and bore their sins; and having them upon him, and being chargeable with, and answerable for them, he was treated by the justice of God as if he had been not only a sinner, but a mass of sin; for to be made sin, is a stronger expression than to be made a sinner: but now that this may appear to be only by imputation, and that none may conclude from hence that he was really and actually a sinner, or in himself so, it is said he was made sin; he did not become sin, or a sinner, through any sinful act of his own, but through his Father's act of imputation, to which he agreed; for it was he that made him sin: it is not said that men made him sin; not but that they traduced him as a sinner, pretended they knew he was one, and arraigned him at Pilate's bar as such; nor is he said to make himself so, though he readily engaged to be the surety of his people, and voluntarily took upon him their sins, and gave himself an offering for them; but he, his Father, is said to make him sin; it was he that laid, or made to meet on him, the iniquity of us all; it was he that made his soul an offering for sin, and delivered him up into the hands of justice, and to death, and that for us, in our room and stead, to bear the punishment of sin, and make satisfaction and atonement for it; of which he was capable, and for which he was greatly qualified: for he knew no sin ; which cannot be understood or pure absolute ignorance of sin; for this cannot agree with him, neither as God, nor as Mediator; he full well knew the nature of sin, as it is a transgression of God's law; he knows the origin of sin, the corrupt heart of man, and the desperate wickedness of that; he knows the demerit, and the sad consequences of it; he knows, and he takes notice of too, the sins of his own people; and he knows the sins of all wicked men, and will bring them all into judgment, convince of them, and condemn for them: but he knew no sin so as to approve of it, and like it; he hates, abhors, and detests it; he never was conscious of any sin to himself; he never knew anything of this kind by, and in himself; nor did he ever commit any, nor was any ever found in him, by men or devils, though diligently sought for. This is mentioned, partly that we may better understand in what sense he was made sin, or a sinner, which could be only by the imputation of the sins of others, since he had no sin of his own; and partly to show that he was a very fit person to bear and take away the sins of men, to become a sacrifice for them, seeing he was the Lamb of God, without spot and blemish, typified in this, as in other respects, by the sacrifices of the legal dispensation; also to make it appear that he died, and was cut off in a judicial way, not for himself, his own sins, but for the transgressions of his people; and to express the strictness of divine justice in not sparing the Son of God himself, though holy and harmless, when he had the sins of others upon him, and had made himself responsible for them. The end of his being made sin, though he himself had none, was, that we might be made the righteousness of God in him ; not the essential righteousness of God, which can neither be imparted nor imputed; nor any righteousness of God wrought in us; for it is a righteousness in him, in Christ, and not in ourselves, and therefore must mean the righteousness of Christ; so called, because it is wrought by Christ, who is God over all, the true God, and eternal life; and because it is approved of by God the Father, accepted of by him, for, and on the behalf of his elect, as a justifying one; it is what he bestows on them, and imputes unto them for their justification; it is a righteousness, and it is the only one which justifies in the sight of God. Now to be made the righteousness of God, is to be made righteous in the sight of God, by the imputation of the righteousness of Christ. Just as Christ is made sin, or a sinner, by the imputation of the sins of others to him; so they are made righteousness, or righteous persons, through the imputation of his righteousness to them; and in no other way can the one be made sin, or the other righteousness. And this is said to be in him, in Christ; which shows, that though Christ's righteousness is unto all, and upon all them that believe, it is imputed to them, and put upon them; it is not anything wrought in them; it is not inherent in them. Surely in the Lord have I righteousness and strength, says the church, ( Isaiah 45:24) and also, that the way in which we come by this righteousness is by being in Christ; none have it reckoned to them, but who are in him, we are first of God in Christ, and then he is made unto us righteousness. Secret being in Christ, or union to him from everlasting, is the ground and foundation of our justification, by his righteousness, as open being in Christ at conversion is the evidence of it.

    Matthew Henry Commentary

    Verses 16-21 - The
    renewed man acts upon new principles, by new rules, with new ends and in new company. The believer is created anew; his heart is no merely set right, but a new heart is given him. He is the workmanshi of God, created in Christ Jesus unto good works. Though the same as man, he is changed in his character and conduct. These words must an do mean more than an outward reformation. The man who formerly saw n beauty in the Saviour that he should desire him, now loves him abov all things. The heart of the unregenerate is filled with enmity agains God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesu Christ. By the inspiration of God, the Scriptures were written, whic are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to la aside their enmity, and accept the salvation he offers. Christ knew n sin. He was made Sin; not a sinner, but Sin, a Sin-offering, Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can an lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him __________________________________________________________________

    Greek Textus Receptus

    3588 T-ASM γαρ 1063 CONJ μη 3361 PRT-N γνοντα 1097 5631 V-2AAP-ASM αμαρτιαν 266 N-ASF υπερ 5228 PREP ημων 2257 P-1GP αμαρτιαν 266 N-ASF εποιησεν 4160 5656 V-AAI-3S ινα 2443 CONJ ημεις 2249 P-1NP γινωμεθα 1096 5741 V-PNS-1P δικαιοσυνη 1343 N-NSF θεου 2316 N-GSM εν 1722 PREP αυτω 846 P-DSM

    Vincent's NT Word Studies

    21. For. Omit. It is a later addition, in order to soften the abruptness of the following clauses.

    Made to be sin (amartian epoihsen). Compare a curse, Gal. iii. 13. Not a sin-offering, nor a sinner, but the representative of sin. On Him, representatively, fell the collective consequence of sin, in His enduring "the contradiction of sinners against Himself" (Heb. xii. 3), in His agony in the garden, and in His death on the cross.

    Who knew no sin (ton mh gnonta amartian). Alluding to Christ's own consciousness of sinlessness, not to God's estimate of Him. The manner in which this reference is conveyed, it is almost impossible to explain to one unfamiliar with the distinction between the Greek negative particles. The one used here implies the fact of sinlessness as present to the consciousness of the person concerning whom the fact is stated. Compare John viii. 46.

    Robertson's NT Word Studies

    5:21 {Him who knew no Sin} (ton me gnonta hamartian). Definite claim by Paul that Jesus did not commit Sin, had no personal acquaintance (me gnonta, second aorist active participle of ginwskw) with it. Jesus made this claim for himself (#Joh 8:46). this statement occurs also in #1Pe 2:22; Heb 4:15; 7:26; 1Jo 3:5. Christ was and is "a moral miracle" (Bernard) and so more than mere man. {He made to be Sin} (hamartian epoiesen). The words "to be" are not in the Greek. "Sin" here is the substantive, not the verb. God "treated as Sin" the one "who knew no Sin." But he knew the contradiction of sinners (#Heb 12:3). We may not dare to probe too far into the mystery of Christ's suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: "My God, My God, why didst thou forsake me?" (#Mt 27:46). {That we might become} (hina hemeis genwmeqa). Note "become." this is God's purpose (hina) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (#Ro 1:17).

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21


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