Teks -- 2 Corinthians 5:21 (NET)

5:21 God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Co 5:21 - Him who knew no sin

Him who knew no sin ( ton mē gnonta hamartian ).

Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance (mē gnonta , second aorist active participle of ginōskō ) with it. Jesus made this claim for himself (Joh 8:46). This statement occurs also in 1Pe 2:22; Heb 4:15; Heb 7:26; 1Jo 3:5. Christ was and is "a moral miracle"(Bernard) and so more than mere man.

Robertson: 2Co 5:21 - He made to be sin

He made to be sin ( hamartian epoiēsen ).

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?"(Mat 27:46).

Robertson: 2Co 5:21 - That we might become

That we might become ( hina hēmeis genōmetha ).

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 (Rom 1:17).

Vincent: 2Co 5:21 - For

For

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

Vincent: 2Co 5:21 - Made to be sin

Made to be sin ( ἁμαρτίαν ἐποίησεν )

Compare a curse , Gal 3:13. 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 12:3), in His agony in the garden, and in His death on the cross.

Vincent: 2Co 5:21 - Who knew no sin

Who knew no sin ( τὸν μὴ γνόντα ἁμαρτίαν )

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 Joh 8:46.

Wesley: 2Co 5:21 - He made him a sin offering, who knew no sin

A commendation peculiar to Christ.

Wesley: 2Co 5:21 - For us

Who knew no righteousness, who were inwardly and outwardly nothing but sin; who must have been consumed by the divine justice, had not this atonement been made for our sins.

Wesley: 2Co 5:21 - That we might be made the righteousness of God through him

Might through him be invested wi th that righteousness, first imputed to us, then implanted in us, which is in every sense the righteousness of God.

JFB: 2Co 5:21 - For

Omitted in the oldest manuscripts. The grand reason why they should be reconciled to God, namely, the great atonement in Christ provided by God, is stated without the "for" as being part of the message of reconciliation (2Co 5:19).

JFB: 2Co 5:21 - he

God.

JFB: 2Co 5:21 - sin

Not a sin offering, which would destroy the antithesis to "righteousness," and would make "sin" be used in different senses in the same sentence: not a sinful person, which would be untrue, and would require in the antithesis "righteous men," not "righteousness"; but "sin," that is, the representative Sin-bearer (vicariously) of the aggregate sin of all men past, present, and future. The sin of the world is one, therefore the singular, not the plural, is used; though its manifestations are manifold (Joh 1:29). "Behold the Lamb of God, that taketh away the SIN of the world." Compare "made a curse for us," Gal 3:13.

JFB: 2Co 5:21 - for us

Greek, "in our behalf." Compare Joh 3:14, Christ being represented by the brazen serpent, the form, but not the substance, of the old serpent. At His death on the cross the sin-bearing for us was consummated.

JFB: 2Co 5:21 - knew no sin

By personal experience (Joh 8:46) [ALFORD]. Heb 7:26; 1Pe 2:22; 1Jo 3:5.

JFB: 2Co 5:21 - might be made

Not the same Greek as the previous "made." Rather, "might become."

JFB: 2Co 5:21 - the righteousness of God

Not merely righteous, but righteousness itself; not merely righteousness, but the righteousness of God, because Christ is God, and what He is we are (1Jo 4:17), and He is "made of God unto us righteousness." As our sin is made over to Him, so His righteousness to us (in His having fulfilled all the righteousness of the law for us all, as our representative, Jer 23:6; 1Co 1:30). The innocent was punished voluntarily as if guilty, that the guilty might be gratuitously rewarded as if innocent (1Pe 2:24). "Such are we in the sight of God the Father, as is the very Son of God himself" [HOOKER].

JFB: 2Co 5:21 - in him

By virtue of our standing in Him, and in union with Him [ALFORD].

Clarke: 2Co 5:21 - For he hath made him to be sin for us

For he hath made him to be sin for us - Τον μη γνοντα ἁμαρτιαν, ὑπερ ἡμων ἁμαρτιαν εποιησεν· He made him who knew no sin, (who was innocent), a sin-offering for us. The word ἁμαρτια 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 חטאה chattaah and חטאת 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 ἁμαρτια 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, Exo 29:14, Exo 29:36 : Leviticus, Lev 4:3, Lev 4:8, Lev 4:20, Lev 4:21, Lev 4:24, Lev 4:25, Lev 4:29, Lev 4:32-34; Lev 5:6, Lev 5:7, Lev 5:8, Lev 5:9, Lev 5:11, Lev 5:12; Lev 6:17, Lev 6:25, Lev 6:30; Lev 7:7, Lev 7:37; Lev 8:2, Lev 8:14; Lev 9:2, Lev 9:3, Lev 9:7, Lev 9:8, Lev 9:10, Lev 9:15, Lev 9:22; Lev 10:16, Lev 10:17, Lev 10:19; Lev 12:6, Lev 12:8; Lev 14:13, Lev 14:19, Lev 14:22, Lev 14:31; Lev 15:15, Lev 15:30; Lev 16:3, Lev 16:5, Lev 16:6, Lev 16:9, Lev 16:11, Lev 16:15, Lev 16:25, Lev 16:27; Lev 23:19 : Numbers, Num 6:11, Num 6:14, Num 6:16; Num 7:16, Num 7:22, Num 7:28, Num 7:34, Num 7:40, Num 7:46, Num 7:52, Num 7:58, Num 7:70, Num 7:76, Num 7:82, Num 7:87; Num 8:8, Num 8:12; Num 15:24, Num 15:25, Num 15:27; Num 18:9; Num 28:15, Num 28:22; Num 29:5, Num 29:11, Num 29:16, Num 29:22, Num 29:25, Num 29:28, Num 29:31, Num 29:34, Num 29:38

Besides the above places, it occurs in the same signification, and is properly translated in our version, in the following places: -

2 Chronicles, 2Ch 29:21, 2Ch 29:23, 2Ch 29:24 : Ezra, Ezr 6:17; Ezr 8:35 : Nehemiah, Neh 10:33 : Job, Job 1:5 : Ezekiel, Eze 43:19, Eze 43:22, Eze 43:25; Eze 44:27, Eze 44:29; Eze 45:17, Eze 45:19, Eze 45:22, Eze 45:23, Eze 45:25. In all, one hundred and eight places, which, in the course of my own reading in the Septuagint, I have marked

Clarke: 2Co 5:21 - That we might be made the righteousness of God in him

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, etc., 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 2Co 5:12 and 2Co 5:13, as well as in several places of the following chapter. This may be esteemed rather more curious than important.

Calvin: 2Co 5:21 - Him who knew no sin // The righteousness of God in him

21.Him who knew no sin Do you observe, that, according to Paul, there is no return to favor with God, except what is founded on the sacrifice of Christ alone? Let us learn, therefore, to turn our views in that direction, whenever we desire to be absolved from guilt. He now teaches more clearly, what we adverted to above — that God is propitious to us, when he acknowledges us as righteous. For these two things are equivalent — that we are acceptable to God, and that we are regarded by him as righteous.

To know no sin is to be free from sin. He says, then, that Christ, while he was entirely exempt from sin, was made sin for us. It is commonly remarked, that sin here denotes an expiatory sacrifice for sin, and in the same way the Latin’s term it, piaculum ⁵⁶⁶ Paul, too, has in this, and other passages, borrowed this phrase from the Hebrews, among whom אשם ( asham) denotes an expiatory sacrifice, as well as an offense or crime. ⁵⁶⁷ But the signification of this word, as well as the entire statement, will be better understood from a comparison of both parts of the antithesis. Sin is here contrasted with righteousness, when Paul teaches us, that we were made the righteousness of God, on the ground of Christ’s having been made sin. Righteousness, here, is not taken to denote a quality or habit, but by way of imputation, on the ground of Christ’s righteousness being reckoned to have been received by us. What, on the other hand, is denoted by sin? It is the guilt, on account of which we are arraigned at the bar of God. As, however, the curse of the individual was of old cast upon the victim, so Christ’s condemnation was our absolution, and with his stripes we are healed. (Isa 53:5.)

The righteousness of God in him In the first place, the righteousness of God is taken here to denote — not that which is given us by God, but that which is approved of by him, as in Joh 12:43, the glory of God means — that which is in estimation with him — the glory of men denotes the vain applause of the world. Farther, in Rom 3:23, when he says, that we have come short of the glory of God, he means, that there is nothing that we can glory in before God, for it is no very difficult matter to appear righteous before men, but it is a mere delusive appearance of righteousness, which becomes at last the ground of perdition. Hence, that is the only true righteousness, which is acceptable to God.

Let us now return to the contrast between righteousness and sin How are we righteous in the sight of God? It is assuredly in the same respect in which Christ was a sinner. For he assumed in a manner our place, that he might be a criminal in our room, and might be dealt with as a sinner, not for his own offenses, but for those of others, inasmuch as he was pure and exempt from every fault, and might endure the punishment that was due to us — not to himself. It is in the same manner, assuredly, that we are now righteous in him — not in respect of our rendering satisfaction to the justice of God by our own works, but because we are judged of in connection with Christ’s righteousness, which we have put on by faith, that it might become ours. On this account I have preferred to retain the particle ἐν, ( in,) rather than substitute in its place per, ( through,) for that signification corresponds better with Paul’s intention. ⁵⁶⁸

Defender: 2Co 5:21 - knew no sin

According to Paul, Christ "knew no sin." Peter says He "did no sin" (1Pe 2:22) and John says that "in him is no sin" (1Jo 3:5). Yet He was made sin for us, suffering and dying as the "propitiation ... for the sins of the whole world" (1Jo 2:2), in order to reconcile God to sinful mankind. We are then "made the righteousness of God," being given credit before God for His perfect righteousness. No wonder Paul could say: "The love of Christ constraineth us" (2Co 5:14)."

TSK: 2Co 5:21 - he // who // we

he : Isa 53:4-6, Isa 53:9-12; Dan 9:26; Zec 13:7; Rom 8:3; Gal 3:13; Eph 5:2; 1Pe 3:18; 1Jo 2:1, 1Jo 2:2

who : Isa 53:9; Luk 1:35; Heb 7:26; 1Pe 2:22-24; 1Jo 3:5

we : 2Co 5:17; Isa 45:24, Isa 45:25, Isa 53:11; Jer 23:26, Jer 33:16; Dan 9:24; Rom 1:17, Rom 3:21-26; Rom 5:19, Rom 8:1-4, Rom 10:3, Rom 10:4; 1Co 1:30; Phi 3:9

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Co 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

For he hath made him to be sin for us, who knew no sin: Christ knew no sin, as he was guilty of no sin; Which of you (saith he, Joh 8:46 ) convinceth me of sin? 1Pe 2:22 , He did no sin, neither was guile found in his mouth: but God made him to be sin for us. He was numbered with the transgressors, Isa 53:12 . Our sins were reckoned to him; so as though personally he was no sinner, yet by imputation he was, and God dealt with him as such; for he was made a sacrifice for our sins, a sin offering; so answering the type in the law, Lev 4:3,25,29 5:6 7:2 .

That we might be made the righteousness of God in him that so his righteousness might be imputed to us, and we might be made righteous with such a righteousness as those souls must have whom God will accept. As Christ was not made sin by any sin inherent in him, so neither are we made righteous by any righteousness inherent in us, but by the righteousness of Christ imputed to us; as he was a sinner by the sins of his people reckoned and imputed unto him.

Haydock: 2Co 5:21 - Him // That we might be made the justice of God in him // Sin for us

Him (Christ) who knew no sin, (who had never sinned, nor was capable of sinning) he (God) hath made [4] sin for us. I had translated, with some French translators, he hath made a sacrifice for sin, as it is expounded by St. Augustine and many others, and grounded upon the authority of the Scriptures, in which the sacrifices for sins are divers times called sins, as Osee iv. 8. and in several places in Leviticus, by the Hebrew word Chattat, which signifies a sin, and is translated a victim for sin. But as this is nt the only interpretation, and that my design is always a literal translation of the text, not a paraphrase, upon second thoughts I judged it better to follow the very words of the Greek, as well as of the Latin text. For besides the exposition already mentioned, others expound these words, him he hath made sin for us, to signify that he made Christ like unto sinners, a mortal man, with the similitude of sin. Others that he made he reputed a sinner; with the wicked was he reputed; (Mark xv. 28.) God having laid upon him all our iniquities. (Isaias liii. 6.) ---

That we might be made the justice of God in him; that is, that we might be justified and sanctified by God's sanctifying grace, and the justice we receive from him. (Witham) ---

Sin for us. That is, to be a sin-offering, a victim for sin. (Challoner)

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[BIBLIOGRAPHY]

Pro nobis peccatum fecit, Greek: uper emon amartian epoiesen. See St. Augustine, lib. de pec. Orig. chap. 32. serm. 48. de verbis Dei. nunc 134. tom. v. p. 655. and Serm. vi. de verb. Apost. chap. 8. Serm. clv. t. 5. p. 745.; Epist. ad Honoratum 120, nunc 140. chap. 30. tom. ii. p. 450, &c.

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Gill: 2Co 5:21 - For he hath made him to be sin for us // knew no sin // that we might be made the righteousness of God in him

For he hath made him to be sin for us,.... 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 חטאה signifies both sin and a sin offering; see Psa 40:6 and so αμαρτια, Rom 8:3. 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, Isa 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.