2 Coríntios 5:21

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For he hath made him to be sin for us, who knew no sin. — The “for” is omitted in many of the best MSS., but there is clearly a sequence of thought such as it expresses. The Greek order of the words is more emphatic: Him that knew no sin He made sin for us. The words are, in the first instance, an assertion of the absolute sinlessness of Christ. All other men had an experience of its power, gained by yielding to it. He alone gained this experience by resisting it, and yet suffering its effects. None could “convict Him of sin” (João 8:46). The “Prince of this world had nothing in Him” (João 14:30). (Comp. Hebreus 7:26; 1 Pedro 2:22.) And then there comes what we may call the paradox of redemption. He, God, made the sinless One to be “sin.” The word cannot mean, as has been said sometimes, a “sin offering.” That meaning is foreign to the New Testament, and it is questionable whether it is found in the Old, Levítico 5:9 being the nearest approach to it. The train of thought is that God dealt with Christ, not as though He were a sinner, like other men, but as though He were sin itself, absolutely identified with it. So, in Gálatas 3:13, he speaks of Christ as made “a curse for us,” and in Romanos 8:3 as “being made in the likeness of sinful flesh.” We have here, it is obvious, the germ of a mysterious thought, out of which forensic theories of the atonement, of various types, might be and have been developed. It is characteristic of St. Paul that he does not so develop it. Christ identified with man’s sin: mankind identified with Christ’s righteousness — that is the truth, simple and yet unfathomable, in which he is content to rest.

That we might be made the righteousness of God in him. — Better, that we might become. The “righteousness of God,” as in Romanos 3:21, expresses not simply the righteousness which He gives, nor that which He requires, though neither of these meanings is excluded, but rather that which belongs to Him as His essential attribute. The thought of St. Paul is that, by our identification with Christ — first ideally and objectively, as far as God’s action is concerned, and then actually and subjectively, by that act of will which he calls faith — we are made sharers in the divine righteousness. So, under like conditions, St. Peter speaks of believers as “made partakers of the divine nature” (2 Pedro 1:4). In actual experience, of course, this participation is manifested in infinitely varying degrees. St. Paul contemplates it as a single objective fact. The importance of the passage lies in its presenting the truth that the purpose of God in the death of Christ was not only or chiefly that men might escape punishment, but that they might become righteous.

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