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📖 Verse of the day

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.

2 Corinthians 5:21

Translation: King James Version




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Seek the LORD, and his strength: seek his face evermore.


Psalm 105:4


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Verse explanation

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.

Author: Ambrosius von Mailand
Posted on: 2022-11-13

But if you hold to the letter, so as to think from what is written, namely, the Word was made flesh, that the Word of God was turned into flesh, do you not deny that it is written of the Lord that he did not make sin but was made sin? So, was the Lord turned into sin? Not so, but, since he assumed our sins, he is called sin. For the Lord is also called an accursed thing, not because the Lord was turned into an accursed thing but because he himself took on our curse. He says: “For he is accursed that hangs on a tree.” … It is written that he was made sin, that is, not by the nature and operation of sin … ; but that he might crucify our sin in his flesh, he assumed for us the burden of the infirmities of a body already guilty of carnal sin.

Author: Ambrosius von Mailand
Posted on: 2022-11-13

This proves that his body and soul are of the same substance as ours.

Author: Ambrosiaster
Posted on: 2022-11-13

Christ did not have to be born as a man, but he became man because of sin. It was only because all flesh was subject to sin that he was made sin for us. In view of the fact that he was made an offering for sins, it is not wrong for him to be said to have been made “sin,” because in the law the sacrifice which was offered for sins used to be called a “sin.” After his death on the cross Christ descended to hell, because it was death, working through sin, which gave hell its power. Christ defeated death by his death and brought such benefit to sinners that now death cannot hold those who are marked with the sign of the cross. Commentary on Paul’s Epistles.

Author: Basil the Great
Posted on: 2022-11-13

In yet another passage, contemplating the still more wonderful benevolence of God in Christ, he says: “Him who knew no sin, he has made sin for us, that we might be made the justice of God in him.” In view of these utterances and other similar ones, we are under the strictest obligation, unless we have received in vain the grace of God, first, to free ourselves from the dominion of the devil who leads a slave of sin into evils even against his will. Secondly, each of us, after denying himself present satisfactions and breaking off his attachment to this life, must become a disciple of the Lord, as he himself said: “If any man will come after me, let him deny himself and take up his cross and follow me.”

Author: Cyril of Alexandria
Posted on: 2022-11-13

We do not say that Christ became a sinner, far from it, but being righteous (or rather, righteousness, because he did not know sin at all), the Father made him a victim for the sins of the world.

Author: Cyril of Alexandria
Posted on: 2022-11-13

For this reason, we say that he was named sin; wherefore, the allwise Paul writes, “For our sakes he made him to be sin who knew nothing of sin,” that is to say, God the Father. For we do not say that Christ became a sinner. Far from it, but being just, or rather in actuality justice, for he did not know sin, the Father made him a victim for the sins of the world.

Author: Eusebius of Caesarea
Posted on: 2022-11-13

And he, since he understood at once his Father’s divine counsel, and because he discerned better than any other why he was forsaken by the Father, humbled himself even more. He embraced death for us with all willingness and “became a curse for us,” holy and allblessed though he was… . “He that knew no sin, became sin, that we might become the righteousness of God in him.” Yet more—to wash away our sins he was crucified, suffering what we who were sinful should have suffered, as our sacrifice and ransom, so that we may well say with the prophet, he bears our sins and is pained for us, and he was wounded for our sins and bruised for our iniquities, so that by his stripes we might be healed, for the Lord has given him for our sins. So, as delivered up by the Father, as bruised, as bearing our sins, he was led as a sheep to the slaughter.

Author: Gregory the Theologian
Posted on: 2022-11-13

And so the passage “The Word was made flesh” seems to me to be equivalent to that in which it is said that he was made sin or a curse for us; not that the Lord was transformed into either of these—how could he be? But because by taking them upon him he took away our sins and bore our iniquities.

Author: Gregory the Theologian
Posted on: 2022-11-13

But look at it in this manner: that as for my sake he was called a curse who destroyed my curse, and sin who takes away the sin of the world, and became a new Adam to take the place of the old, just so he makes my disobedience his own as head of the whole body. As long, then, as I am disobedient and rebellious, both by denial of God and by my passions, so long Christ is also called disobedient on my account. But when all things shall be subdued to him on the one hand by acknowledgment of him and on the other by a reformation, then he himself also will have fulfilled his submission, bringing me whom he has saved to God.

Author: John Chrysostom
Posted on: 2022-11-13

God allowed his Son to suffer as if a condemned sinner, so that we might be delivered from the penalty of our sins. This is God’s righteousness, that we are not justified by works (for then they would have to be perfect, which is impossible), but by grace, in which case all our sin is removed.

Author: John Chrysostom
Posted on: 2022-11-13

'I say nothing of what has gone before, that you have outraged Him, Him that had done you no wrong, Him that had done you good, that He exacted not justice, that He is first to beseech, though first outraged; let none of these things be set down at present. Ought ye not in justice to be reconciled for this one thing only that He has done to you now?' And what has He done? Him that knew no sin He made to be sin, for you. For had He achieved nothing but done only this, think how great a thing it were to give His Son for those that had outraged Him. But now He has both well achieved mighty things, and besides, has suffered Him that did no wrong to be punished for those who had done wrong. But he did not say this: but mentioned that which is far greater than this. What then is this? Him that knew no sin, he says, Him that was righteousness itself , He made sin, that is suffered as a sinner to be condemned, as one cursed to die. For cursed is he that hangs on a tree. Galatians 3:13 For to die thus was far greater than to die; and this he also elsewhere implying, says, Becoming obedient unto death, yea the death of the cross. Philippians 2:8 For this thing carried with it not only punishment, but also disgrace. Reflect therefore how great things He bestowed on you. For a great thing indeed it were for even a sinner to die for any one whatever; but when He who undergoes this both is righteous and dies for sinners; and not dies only, but even as one cursed; and not as cursed [dies] only, but thereby freely bestows upon us those great goods which we never looked for; (for he says, that we might become the righteousness of God in Him;) what words, what thought shall be adequate to realize these things? 'For the righteous,' says he, 'He made a sinner; that He might make the sinners righteous.' Yea rather, he said not even so, but what was greater far; for the word he employed is not the habit, but the quality itself. For he said not made [Him] a sinner, but sin; not, 'Him that had not sinned' only, but that had not even known sin; that we also might become, he did not say 'righteous,' but, righteousness, and, the righteousness of God. For this is [the righteousness] of God when we are justified not by works, (in which case it were necessary that not a spot even should be found,) but by grace, in which case all sin is done away. And this at the same time that it suffers us not to be lifted up, (seeing the whole is the free gift of God,) teaches us also the greatness of that which is given. For that which was before was a righteousness of the Law and of works, but this is the righteousness of God. 6. Reflecting then on these things, let us fear these words more than hell; let us reverence the things [they express] more than the kingdom, and let us not deem it grievous to be punished, but to sin. For were He not to punish us, we ought to take vengeance on ourselves, who have been so ungrateful towards our Benefactor. Now he that has an object of affection, has often even slain himself, when unsuccessful in his love; and though successful, if he has been guilty of a fault towards her, counts it not fit that he should even live; and shall not we, when we outrage One so loving and gentle, cast ourselves into the fire of hell? Shall I say something strange, and marvellous, and to many perhaps incredible? To one who has understanding and loves the Lord as it behooves to love Him, there will be greater comfort if punished after provoking One so loving, than if not punished. And this one may see by the common practice. For he that has wronged his dearest friend feels then the greatest relief, when he has wreaked vengeance on himself and suffered evil. And accordingly David said, I the shepherd have sinned, and I the shepherd have done amiss; and these the flock, what have they done? Let Your hand be upon me, and upon my father's house. 2 Samuel 24:17. Septuagint And when he lost Absalom he wreaked the extremest vengeance upon himself, although he was not the injurer but the injured; but nevertheless, because he loved the departed exceedingly, he racked himself with anguish, in this manner comforting himself. Let us therefore also, when we sin against Him Whom we ought not to sin against, take vengeance on ourselves. See you not those who have lost true-born children, that they therefore both beat themselves and tear their hair, because to punish themselves for the sake of those they loved carries comfort with it. But if, when we have caused no harm to those dearest to us, to suffer because of what has befallen them brings consolation; when we ourselves are the persons who have given provocation and wrong, will it not much rather be a relief to us to suffer the penalty and will not the being unpunished punish? Every one in a manner will see this. If any love Christ as it behooves to love Him, he knows what I say; how, even when He forgives, he will not endure to go unpunished; for you undergo the severest punishment in having provoked Him. And I know indeed that I am speaking what will not be believed by the many; but nevertheless it is so as I have said. If then we love Christ as it behooves to love Him, we shall punish ourselves when we sin. For to those who love any whomsover, not the suffering somewhat because they have provoked the beloved one is unpleasing; but above all, that they have provoked the person loved. And if this last when angered does not punish, he has tortured his lover more; but if he exacts satisfaction, he has comforted him rather. Let us therefore not fear hell, but offending God; for it is more grievous than that when He turns away in wrath: this is worse than all, this heavier than all. And that you may learn what a thing it is, consider this which I say. If one that was himself a king, beholding a robber and malefactor under punishment, gave his well-beloved son, his only-begotten and true, to be slain; and transferred the death and the guilt as well, from him to his son, (who was himself of no such character,) that he might both save the condemned man and clear him from his evil reputation ; and then if, having subsequently promoted him to great dignity, he had yet, after thus saving him and advancing him to that glory unspeakable, been outraged by the person that had received such treatment: would not that man, if he had any sense, have chosen ten thousand deaths rather than appear guilty of so great ingratitude? This then let us also now consider with ourselves, and groan bitterly for the provocations we have offered our Benefactor; nor let us therefore presume, because though outraged He bears it with long-suffering; but rather for this very reason be full of remorse. For among men too, when one that has been smitten on the right cheek offers the left also, he more avenges himself than if he gave ten thousand blows; and when one that has been reviled, not only reviles not again but even blesses, he has stricken [his adversary] more heavily, than if he rained upon him ten thousand reproaches. Now if in the case of men we feel ashamed when offering insults we meet with long-suffering; much rather, in respect to God, ought they to be afraid who go on continually sinning yet suffer no calamity. For, even for evil unto their own heads is the unspeakable punishment treasured up for them. These things then bearing in mind, let us above all things be afraid of sin; for this is punishment, this is hell, this is ten thousand ills. And let us not only be afraid of, but also flee from it, and strive to please God continually; for this is the kingdom, this is life, this is ten thousand goods. So shall we also even here obtain already the kingdom and the good things to come; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom to the Father, with the Holy Spirit, be glory, might, honor, now and for ever, and world without end. Amen.

Author: Severian of Gabala
Posted on: 2022-11-13

Paul shows here how much he grieved for those who obstinately kept the law. For by keeping the law, he says, we become sinners. Christ became sin in order to deliver us from the law. God says to us that we should accept this freedom by no longer remaining in bondage to the commands of the law. .

Author: William MacDonald
Posted on: 2024-05-03

This verse shows us the doctrinal foundation of our reconciliation. How has God made reconciliation possible? How can He accept guilty sinners who come to Him in repentance and faith? The answer is that the Lord Jesus has dealt with the entire sin problem so that we can now be reconciled with God.
In other words: God made Christ "to be sin for us"—this Christ, "who knew no sin"—"that we might become the righteousness of God in him."
We must be careful not to think that the Lord Jesus Christ actually became sinful in Himself on the cross at Golgotha. Such an idea is incorrect. Our sins were laid on Him, but they were not in Him. God made Him to be a sin offering for us. When we trust in Him, we are deemed righteous by God. The demands of the law have been fully met by our substitute.
Yet a wonderful truth remains. It includes the fact that He, "who knew no sin, was made sin for us," so that we, who knew no righteousness, "might become the righteousness of God in him." No mortal mouth will ever be able to thank God enough for such boundless grace.

Author: Matthew Henry
Posted on: 2024-08-17

The necessity of regeneration, and of reconciliation with God through Christ
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 not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Savior that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which 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 lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a 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 any lose, labor, 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?


Verses that belong to this explanation: 16-21



🙏🏼 Prayer of the day

Lord, to truly follow You means I need to surrender my whole life. This is hard and there are areas I really struggle with. Please help me to see them and give them up to You. Amen.


👤 Bible character of the week



Joab

Role in the Bible

Joab is a figure in the Old Testament, particularly in the books of Samuel. He was King David's chief general and played a central role in many of the military actions and political intrigues during David’s reign.

Historical Background

Joab was the son of Zeruiah, David's sister, making him David's nephew. He had two brothers, Abishai and Asahel, who also played significant roles in David’s military. Joab was known for his tactical brilliance but also for his sometimes ruthless and unilateral actions.

Significant Events

• Conquest of Jerusalem: Joab played a key role in the conquest of the Jebusite city of Jerusalem, which later became the capital of Israel.
• Battle against Absalom: During the rebellion of David’s son Absalom, Joab commanded the troops loyal to David. He killed Absalom against David’s explicit wish to spare him, leading to tensions between him and David.
• Involvement in the murders of Abner and Amasa: Joab killed Abner, another military leader and temporary rival, and later Amasa, whom David had briefly appointed as commander-in-chief. Both murders were politically motivated and solidified Joab’s position, but they also attracted criticism.
• Support in the succession struggle: Joab initially supported Adonijah, another son of David, in his attempt to become king. However, after Solomon ascended to the throne, Joab was executed for his previous actions and his involvement in the rebellion.

Importance

Joab is often portrayed as an ambivalent character, known both for his loyalty to David and his willingness to cross moral boundaries for political and personal goals.

Relevance Today

The story of Joab raises questions about the morality of leadership and loyalty. It highlights the complexity of political decisions and the potential personal and ethical conflicts associated with power and ambition. Joab’s life provides material for reflection on the limits of loyalty and the costs of power.




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