2 Corinthians 5:21

τόν (אBCDFG, Latt. Copt.) rather than τὸν γάρ (א3D3KLP, Syrr. Arm. Aeth.). The γάρ might be inserted to avoid abruptness.

γενώμεθα (אBCDEBLP) rather than γινώμεθα (cursives).

21. τὸν μὴ γνόντα ἁμαρτίαν. The insertion of γὰρ in some MSS. and versions illustrates the tendency, especially in versions, to insert particles, which make the diction more smooth, but less forcible. Here the abruptness of the appeal is impressive. ‘Does any one ask, How should I be reconciled?’ Him who knew no sin, on our behalf he made (to be) sin (Galatians 3:13): in order that we might become the righteousness of God in Him. Cremer, Lex. p. 640. Here, as probably in Hebrews 3:2, ἐποίησεν may mean ‘constituted.’ The proposal to make ἁμαρτίαν in ἁμ. ἐποίησεν mean ‘sin-offering’ has found advocates from Augustine to Ewald; but N.T. usage is against it. Ritschl, Rechtfertigung und Versöhnung (Eng. tr., Justification and Reconciliation, Edinb. 2nd ed. 1902), is a storehouse of information as to theories respecting this difficult subject. See also Oxenham, The Catholic Doctrine of the Atonement, Lond. 1881; Lias, Hulsean Lectures, Camb. 1884; Westcott, The Victory of the Cross, Lond. 2nd ed. 1889.

ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ. This includes both the righteousness which is God’s attribute and also that which proceeds from Him as a grace to man: see Sanday and Headlam on Romans 1:17. While God is made human in Christ, even to the extent of being a sacrifice for man’s sin, man is made divine in Christ, even to the extent of winning the reward for God’s righteousness. As Theodoret puts it, κληθεὶς ὅπερ ἦμεν ἡμεῖς, ἐκάλεσεν ἡμᾶς ὅπερ ὑπῆρχεν αὐτῷ. Note that the two cases are looked at from opposite sides: ἐποίησεν states God’s action towards Christ, γενώμεθα states man’s advantage through the same. See Briggs, The Messiah of the Apostles, pp. 122 ff.

ἐν αὐτῷ. By virtue of His atoning death and our union with Him. It balances ὑπὼρ ὑμῶν: but we do not ‘become righteousness’ ὑπὲρ Χριστοῦ, ‘on Christ’s behalf.’ On the death of Christ as a propitiatory sacrifice see Sanday and Headlam on Romans 3:26.