2Cor 5:21, Heb 7:26 | JFB | STEP | 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 ( ). he-- God. 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 ( ). "Behold the Lamb of God, that taketh away the SIN of the world." Compare "made a curse for us," . for us-- Greek, "in our behalf." Compare , 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. knew no sin-- by personal experience ( ) [Alford]. ; ; . might be made-- not the same Greek as the previous "made." Rather, "might become." 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 ( ), 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, ; ). The innocent was punished voluntarily as if guilty, that the guilty might be gratuitously rewarded as if innocent ( ). "Such are we in the sight of God the Father, as is the very Son of God himself" [Hooker]. in him-- by virtue of our standing in Him, and in union with Him [Alford].

‏ 2 Corinthians 5:21

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).

he--God.

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," Ga 3:13.

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.

knew no sin--by personal experience (Joh 8:46) [Alford]. He 7:26; 1Pe 2:22; 1Jo 3:5.

might be made--not the same Greek as the previous "made." Rather, "might become."

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, Jr 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].

in him--by virtue of our standing in Him, and in union with Him [Alford].

‏ Hebrews 7:26

26. such--as is above described. The oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest."

holy--"pious" (a distinct Greek word from that for holy, which latter implies consecration) towards God; perfectly answering God's will in reverent piety (Psa 16:10).

harmless--literally, "free from evil" and guile, in relation to Himself.

undefiled--not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him.

separate--rather, "separated from sinners," namely, in His heavenly state as our High Priest above, after He had been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence he was not to go out), Le 21:12. Though justifying through faith the ungodly, He hath no contact with them as such. He is lifted above our sinful community, being "made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to sit together (with Him) in heavenly places" (Ep 2:6). Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus is God. "Though innumerable lies have been forged against the venerable Jesus, none dared to charge Him with any intemperance" [Origen].

made--Jesus was higher before (Joh 17:5), and as the God-MAN was made so by the Father after His humiliation (compare He 1:4).

higher than the heavens--for "He passed through [so the Greek] the heavens" (He 4:14).