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Bro. Turner:
 Please
discuss 2 Cor. 5:21. How was Christ “made sin for us”? S.H.
Reply:
Many
early exegetes simplified the meaning here by inserting the word
“offering,” saying, Christ was made a sin offering for us.
There is justification for the conclusion (Isa. 53: and its many
applications in the NT). “For sins” in Heb. 10:6, 8, refers
to “sin offering” (as context shows, vs. 10,12), and both
K.J. and A.S. insert sacrifice or offering to fill out the
sense. (Study Rom. 8:3.) This is a “short-cut” solution, and
does no injustice to the idea expressed.
But
“sin” (hamartian) is used twice in this sentence and would
not likely have a dual use. Its contrast with “righteousness”
should also be considered. I believe the passage says God “made”
(acted “as though”) Christ had sinned, placing upon Him the
penalty for sin, i.e., death, or separation from God. The
penalties of sin (in abstract) were laid upon Him, on our
behalf.
“Made”
(poieo) is used here as in Jn. 5:18, 8:53, 10:33. The
Jews said Jesus “Made himself” equal with God. From their
viewpoint, he only “acted as though” he was God. Christ
actually “knew no sin” yet He freely gave Himself up to the
penalty (as though He had sinned) in order that there be no
injustice done when we, who have “known sin,” are forgiven
(Rom. 3:26).
I
do not hold to the fanciful concepts of “imputation” spun
from this verse; neither to “Jesus’ soul, blackened by the
sins of the world, nor to “divine purity” heaped upon us.
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We should be content with the emphasis
which God placed upon forgiveness; in our initial coming to
Christ, and in the continued blessings possible for all who walk
in the light. “Righteousness of God” refers, I believe, to
that “right standing before God” made possible through
Christ. “Child of God” does not mean “a little God.”
Bro. Turner:
Is
there scriptural authority for singing an “invitation song”
or song of encouragement following a sermon?
Reply:
See
Vol. 12, No. 10, p.2, for more discussion of invitation songs.
This repeated question indicates either or both a poor
understanding of the purpose of public singing, and of generic
authority for carrying out our divinely assigned tasks.
An
“invitation song” is not a specified part of public worship;
nor is any other subject matter that may come under the general
category of “spiritual songs” (Col. 3:16). Just as in “teaching
and admonishing one another” we may decide to sing “Our God
is Alive,” so we may decide to sing, “Come to Jesus.” The
congregation thus says “amen” to the sermon, and joins the
preacher in inviting people to give themselves to the Lord. Both
song and prayer taught the “unlearned” (1 Cor. 14:15-17),
and “unbelievers” were taught in public service (v.24). May
we use the Psalms of David in a spoken sermon to a non—member,
if we can not sing to a non-member? Tickets for the “fool’s
hole” are plentiful.
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