God made Him who knew no sin
This phrase emphasizes the sinlessness of Jesus Christ, a foundational truth in Christian theology. Jesus is depicted as the perfect, spotless Lamb of God, fulfilling Old Testament prophecies such as Isaiah 53:9, which speaks of the Messiah having "done no violence, nor was any deceit in His mouth." The sinlessness of Christ is crucial for His role as the perfect sacrifice, as seen in Hebrews 4:15, which states that He was "tempted in every way, just as we are—yet He did not sin." This sinlessness sets Jesus apart from all humanity, who are inherently sinful, and qualifies Him uniquely to bear the sins of the world.

to be sin on our behalf
This phrase indicates the substitutionary atonement of Christ, a core doctrine where Jesus takes upon Himself the sins of humanity. The concept of substitution is deeply rooted in the sacrificial system of the Old Testament, where animals were offered to atone for the sins of the people (Leviticus 16:21-22). In becoming sin, Jesus fulfills the role of the ultimate sacrifice, as foreshadowed by the scapegoat and the Passover lamb. This act of becoming sin does not mean Jesus became sinful; rather, He bore the penalty and consequences of sin, as seen in Galatians 3:13, which states, "Christ redeemed us from the curse of the law by becoming a curse for us."

so that in Him we might become the righteousness of God
This phrase highlights the doctrine of imputed righteousness, where believers are declared righteous through faith in Christ. This righteousness is not earned by human effort but is a gift from God, as described in Romans 3:22, "This righteousness is given through faith in Jesus Christ to all who believe." The concept of being "in Him" signifies a union with Christ, where His righteousness is credited to believers, allowing them to stand justified before God. This transformation is part of the new covenant promise, where God writes His laws on the hearts of His people (Jeremiah 31:33), and is a fulfillment of the promise of a new creation in Christ (2 Corinthians 5:17).

1. God
The sovereign Creator who orchestrates the plan of salvation.

2. Jesus Christ
The sinless Son of God who became sin for humanity.

3. Paul
The apostle who authored the letter to the Corinthians, explaining the profound truth of substitutionary atonement.

4. Corinth
The city where the recipients of this letter resided, known for its diverse culture and moral challenges.

5. The Cross
The event where Jesus took upon Himself the sins of the world, central to the message of this verse.The Great Exchange
Jesus, who was sinless, took on our sin so that we might receive His righteousness. This is the heart of the gospel message and highlights the depth of God's love and grace.

Understanding Righteousness
Our righteousness is not based on our works but is a gift from God through faith in Christ. This should lead to humility and gratitude in our daily walk.

Living in Christ's Righteousness
As recipients of Christ's righteousness, we are called to live lives that reflect His holiness and love, impacting the world around us.

The Role of Faith
Faith is the means by which we receive this righteousness. It is not earned but accepted through trust in Jesus' finished work on the cross.

The Implications of Sinlessness
Jesus' sinlessness was essential for Him to be the perfect sacrifice. This truth should deepen our worship and commitment to Him.(21) 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" (John 8:46). The "Prince of this world had nothing in Him" (John 14:30). (Comp. Hebrews 7:26; 1Peter 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, Leviticus 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 Galatians 3:13, he speaks of Christ as made "a curse for us," and in Romans 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. . . . Verse 21. - He hath made him to be sin for us; rather, he made; he speaks with definite reference to the cross. The expression is closely analogous to that in Galatians 3:13, where it is said that Christ has been "made a curse for us." He was, as St. Augustine says, "delictorum susceptor, non commissor." He knew no sin; nay, he was the very righteousness, holiness itself (Jeremiah 23:6), and yet, for our benefit, God made him to be "sin" for us, in that he "sent him in the likeness of sinful flesh and for sin" (Romans 8:3). Many have understood the word "sin" in the sense of sin offering (Leviticus 5:9, LXX.); but that is a precarious application of the word, which is not justified by any other passage in the New Testament. We cannot, as Dean Plumptre says, get beyond the simple statement, which St. Paul is content to leave in its unexplicable mystery, "Christ identified with man's sin; man identified with Christ's righteousness." And thus, in Christ, God becomes Jehovah-Tsidkenu, "the Lord our Righteousness" (Jeremiah 23:6). That we might be made the righteousness of God in him; rather, that we might become. The best comment on the pregnant significance of this verse is Romans 1:16, 17, which is developed and explained in so large a section of that great Epistle (see 3:22-25; 4:5-8; 5:19, etc.). In him In his blood is a means of propitiation by which the righteousness of God becomes the righteousness of man (1 Corinthians 1:30), so that man is justified. The truth which St. Paul thus develops and expresses is stated by St. Peter and St. John in a simpler and less theological form (1 Peter 2:22-24; 1 John 3:5).

Parallel Commentaries ...

[God] made
ἐποίησεν (epoiēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

Him who
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

knew
γνόντα (gnonta)
Verb - Aorist Participle Active - Accusative Masculine Singular
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

no
μὴ (mē)
Adverb
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

sin
ἁμαρτίαν (hamartian)
Noun - Accusative Feminine Singular
Strong's 266: From hamartano; a sin.

[to be] sin
ἁμαρτίαν (hamartian)
Noun - Accusative Feminine Singular
Strong's 266: From hamartano; a sin.

on our behalf,
ἡμῶν (hēmōn)
Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

so that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Him
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

we
ἡμεῖς (hēmeis)
Personal / Possessive Pronoun - Nominative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

might become
γενώμεθα (genōmetha)
Verb - Aorist Subjunctive Middle - 1st Person Plural
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

[the] righteousness
δικαιοσύνη (dikaiosynē)
Noun - Nominative Feminine Singular
Strong's 1343: From dikaios; equity; specially justification.

of God.
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.


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NT Letters: 2 Corinthians 5:21 For him who knew no sin he (2 Cor. 2C iiC 2Cor ii cor iicor)