ACC ~ 2 Corinthians 5 v21

THE SAME SUBSTANCE. AMBROSE: This proves that his body and soul are of the same substance as ours. THE SACRAMENT OF THE INCARNATION OF OUR LORD 7.76.

AN OFFERING FOR OUR SINS. AMBROSIASTER: 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.

HE SUFFERED AS IF A CONDEMNED SINNER. CHRYSOSTOM: 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. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 11.5.

A VICTIM FOR SINNERS. CYRIL OF ALEXANDRIA: 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. LETTER 41.10.

TO DELIVER US FROM THE LAW. SEVERIAN OF GABALA: 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. PAULINE COMMENTARY ON THE GREEK CHURCH.

CALLED TO BE WHAT WE ARE. THEODORET OF CYR: Christ was called what we are in order to call us to be what he is. COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 318.

THE BLESSED CURSE. AMBROSE: 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. THE SACRAMENT OF THE INCARNATION OF OUR LORD 6.60.

THE CALL TO DISCIPLESHIP. BASIL: 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.” CONCERNING BAPTISM 1.1.

THE RIGHTEOUS VICTIM. CYRIL OF ALEXANDRIA: For this reason, we say that he was named sin; wherefore, the all-wise 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. LETTER 41.

THE WILLING SACRIFICE. EUSEBIUS: 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 all-blessed 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. PROOF OF THE GOSPEL 4.17.

THE CURSE THAT DESTROYS THE CURSE. GREGORY OF NAZIANZUS: 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. THEOLOGICAL ORATION 5.

A WICKED BURDEN BORNE BY RIGHTEOUSNESS. GREGORY OF NAZIANZUS: 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. LETTERS ON THE APOLLINARIAN CONTROVERSY 101.

THE DAY OF SALVATION 2 CORINTHIANS 6:1-10

OVERVIEW: The grace of the Holy Spirit possesses the soul, filling it with gladness and power, making sweet our sufferings in the Lord and taking away the perception of present pain because of the hope of the things to come (GREGORY OF NYSSA, JEROME, SAHDONA). The Christian life is the opposite of what it appears to be (ORIGEN, CHRYSOSTOM, PELAGIUS). The acceptable time is the time of the gift, the time of grace, when it is decreed that not only will no account of our sins be demanded from us but also we shall enjoy abundant blessings, righteousness and sanctification (CHRYSOSTOM). This is the time for repentance; the next life will be the time for reward (BASIL) or judgment (FULGENTIUS). Paul like a heavenly physician (MAXIMUS OF TURIN) cuts away everything that might cause the negligent to stumble (AMBROSIASTER). The weapons of righteousness on the right hand are those which are pleasing to the mind; those on the left hand are those which are not (THEODORET OF CYR, CHRYSOSTOM, DIDYMUS THE BLIND).

2 Cor