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.
Original Language Analysis
τὸν
who
G3588
τὸν
who
Strong's:
G3588
Word #:
1 of 16
the (sometimes to be supplied, at others omitted, in english idiom)
γὰρ
For
G1063
γὰρ
For
Strong's:
G1063
Word #:
2 of 16
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
μὴ
no
G3361
μὴ
no
Strong's:
G3361
Word #:
3 of 16
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
γνόντα
knew
G1097
γνόντα
knew
Strong's:
G1097
Word #:
4 of 16
to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)
ὑπὲρ
for
G5228
ὑπὲρ
for
Strong's:
G5228
Word #:
6 of 16
"over", i.e., (with the genitive case) of place, above, beyond, across, or causal, for the sake of, instead, regarding; with the accusative case super
ἐποίησεν
he hath made
G4160
ἐποίησεν
he hath made
Strong's:
G4160
Word #:
9 of 16
to make or do (in a very wide application, more or less direct)
γινώμεθα
might be made
G1096
γινώμεθα
might be made
Strong's:
G1096
Word #:
12 of 16
to cause to be ("gen"-erate), i.e., (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
δικαιοσύνη
the righteousness
G1343
δικαιοσύνη
the righteousness
Strong's:
G1343
Word #:
13 of 16
equity (of character or act); specially (christian) justification
Cross References
1 Peter 3:18For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:Romans 5:19For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.Galatians 3:13Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:1 Corinthians 1:30But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:1 John 3:5And ye know that he was manifested to take away our sins; and in him is no sin.Philippians 3:9And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:2 Corinthians 5:17Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.Hebrews 4:15For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.Romans 1:17For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.Romans 4:25Who was delivered for our offences, and was raised again for our justification.
Historical Context
Penal substitutionary atonement became Reformation theology's cornerstone—Luther, Calvin, and Reformers insisted Christ bore God's wrath against sin. This countered medieval view of atonement as Christ's example or Christus Victor alone. Paul's theology insists: Christ's death was vicarious, substitutionary, penal—He bore punishment we deserved, accomplishing objective propitiation. This remains Christianity's scandal and glory: God punishing God to save sinners.
Questions for Reflection
- Do you grasp the horror of Christ being "made sin"—bearing your specific sins, your guilt, God's wrath against YOUR rebellion?
- How does being clothed in Christ's righteousness (not your own moral effort) transform your confidence before God and freedom from condemnation?
- What would your life look like if you truly believed you possess "the righteousness of God" in Christ—perfect, permanent, complete?
Analysis & Commentary
For he hath made him to be sin for us, who knew no sin—Ton mē gnonta hamartian hyper hēmōn hamartian epoiēsen (τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν). This verse is theology's summit—the great exchange. Ton mē gnonta hamartian (τὸν μὴ γνόντα ἁμαρτίαν, "the one not knowing sin") describes Christ's absolute sinlessness. Ginōskō (γινώσκω, "to know by experience") indicates Christ never experienced sin internally or externally—morally perfect (Hebrews 4:15, 7:26; 1 Peter 2:22). Hamartian epoiēsen (ἁμαρτίαν ἐποίησεν, "He made sin")—God the Father made the sinless Son "sin." Not "a sinner" but "sin" itself—sin's embodiment, sin's full penalty, sin's curse (Galatians 3:13).
Hyper hēmōn (ὑπὲρ ἡμῶν, "for us, on our behalf") is substitutionary atonement's heart. Christ took our place under wrath, bearing sin's full judgment. Isaiah 53:6, "The LORD has laid on him the iniquity of us all." The crucifixion's horror—darkness, divine abandonment ("My God, why have you forsaken me?")—resulted from Christ bearing infinite sin's weight. This is penal substitution: Christ punished in our place, satisfying divine justice.
That we might be made the righteousness of God in him—Hina hēmeis genōmetha dikaiosynē Theou en autō (ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ). Purpose clause (hina, ἵνα, "in order that") reveals exchange's goal. Genōmetha (γενώμεθα, aorist subjunctive, "we might become") indicates transformation. Dikaiosynē Theou (δικαιοσύνη θεοῦ, "righteousness of God")—not merely righteous status but God's own righteousness imputed/imparted. En autō (ἐν αὐτῷ, "in Him")—union with Christ is mechanism: His righteousness becomes ours, our sin became His. This is double imputation: our sin to Christ, His righteousness to us. Luther called it "the great exchange" (fröhliche Wechsel)—Christ takes our rags; we receive His robes. This grounds justification by faith alone (Romans 3:21-26)—we stand before God clothed in Christ's perfect righteousness, not our own filthy rags (Isaiah 64:6). This is substitutionary atonement's glory: God's justice satisfied, God's love demonstrated, sinners reconciled.