The Maker Of All Made Sin For Us

[Grace ambassador]

"It is thrilling to trace through the New Testament and find the word “made,” and to observe how
our Lord Jesus Christ, the great Creator of all, humbled Himself, died on Calvary’s cross and arose
again from the dead to save, justify and glorify sinners.

St. Paul says of Christ: “All things were created by Him and for Him” (Col. 1:16), and St. John adds by
inspiration: “All things were made by Him; and without Him was not anything made that was made…
The world was made by Him” (John 1:3,10).

How wonderful it is, then, that He, the Creator of all, came to be one with us — yes, one of us!
John tells us again that the Maker of all was “made flesh” (John 1:14) and Paul declares that
“when the fulness of the time was come, God sent forth His Son, made of a woman, made
under the law…” (Gal. 4:4), that He “made Himself of no reputation …and was made in the
likeness of men” (Phil. 2:6,7).

In his letter to the Hebrews he adds that Christ was “made [for] a little [while] lower than the
angels for the suffering of death” (Heb. 2:9). More than that, he declares that our Lord was
“made a curse for us” (Gal. 3:13) to redeem us from the curse of the law, and that God
“made Him to be sin for us…” (II Cor. 5:21).

Thus in one stroke, at Calvary, our Lord, the great Creator, bore the penalty for sin that would
have sunk a world to hell, and for this “God also hath highly exalted Him” (Phil. 2:9), having
“raised Him from the dead and set Him at His Own Right Hand in the heavenly places, far
above all…” (Eph. 1:20,21). “God hath made that same Jesus… both Lord and Christ” (Acts 2:36)
so that now He has been “made higher than the heavens” (Heb. 7:26).

As a result the simplest believer in This Mighty Savior is “made… accepted in the Beloved One”
(Eph. 1:6) and “made [to] sit… in heavenly places in Christ Jesus” (Eph. 2:6). He is “made the
righteousness of God in Him” (II Cor. 5:21), “that being justified by His Grace, we should be
made heirs according to the hope of eternal life” (Tit. 3:7)."
(CR Stam 'Two Minutes link')

Amen.

 

[TomL]

"It is thrilling to trace through the New Testament and find the word “made,” and to observe how
our Lord Jesus Christ, the great Creator of all, humbled Himself, died on Calvary’s cross and arose
again from the dead to save, justify and glorify sinners.

St. Paul says of Christ: “All things were created by Him and for Him” (Col. 1:16), and St. John adds by
inspiration: “All things were made by Him; and without Him was not anything made that was made…
The world was made by Him” (John 1:3,10).

How wonderful it is, then, that He, the Creator of all, came to be one with us — yes, one of us!
John tells us again that the Maker of all was “made flesh” (John 1:14) and Paul declares that
“when the fulness of the time was come, God sent forth His Son, made of a woman, made
under the law…” (Gal. 4:4), that He “made Himself of no reputation …and was made in the
likeness of men” (Phil. 2:6,7).

In his letter to the Hebrews he adds that Christ was “made [for] a little [while] lower than the
angels for the suffering of death” (Heb. 2:9). More than that, he declares that our Lord was
“made a curse for us” (Gal. 3:13) to redeem us from the curse of the law, and that God
“made Him to be sin for us…” (II Cor. 5:21).

Verse 21. 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 nut 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 maxima 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, chap. 29:14, 36: LEVITICUS, chap. 4:3, 8, 20, 21, 24, 25, and 29 twice, 32, 33, and 34; chap. 5:6, 7, 8, 9 twice, 11 twice, 12; chap. 6:17, 25 twice, 30: chap. 7:7, 37: chap. 8:2, 14 twice; chap. 9:2, 3, 7, 8, 10, 15, 22; chap. 10:16, 17, 19 twice; chap. 12:6, 8; chap. 14:13 twice, 19, 22, 31; chap. 15:15, 30; chap. 16:3, 5, 6, 9, 11 twice, 15, 25, 27 twice; chap. 23:19: NUMBERS, chap. 6:11, 14, 16; chap. 7:16, 22, 28, 34, 40, 46, 52, 58, 70, 76, 82, 87; chap. 8:8, 12; chap. 15:24, 25, 27; chap. 18:9; chap. 28:15, 22; chap. 29:5, 11, 16, 22, 25, 28, 31, 34, 38.
Besides the above places, it occurs in the same signification, and is properly translated in our version, in the following places:—
2 CHRONICLES, chap. 29:21, 23, 24: EZRA, chap. 6:17; chap. 8:35: NEHEMIAH, chap. 10:33: JOB, chap. 1:5: EZEKIEL, chap. 43:19, 22, 25; chap. 44:27, 29; chap. 45:17, 19, 22, 23, 25. In all, one hundred and eight places, which, in the course of my own reading in the Septuagint, I have marked.


Adam Clarke, The Holy Bible with a Commentary and Critical Notes (vol. 6, New Edition.; Bellingham, WA: Faithlife Corporation, 2014), 338–339.