He hath made him to be sin; that is, say many Expositors, A Sacrifice for sin. Quemadmodum oblatus est pro peccatis, non immerito peccatum factus dicitur, quia & bestia in lege quae pro peccatis offerebatur, peccatum nuncupatur. Ambros. in locum. So the Sin and Trespass offering are often expressed by [Greek or Hebrew] and [Greek or Hebrew], the sin and trespass or guilt. And I shall not contend about this Exposition, because that signified in it, is according unto the truth. But there is another more proper signification of the word; [Greek or Hebrew] being put for [Greek or Hebrew], sin for a sinner; that is, Passively not Actively, not by Inhesion but Imputation. For this this the phrase of speech, ⟨p. 504⟩and force of the Antithesis seem to require. Speaking of another sense, Estius himself on the place adds, as that which he approves. Hic intellectus explicandus est per Commentarium Graecorum Chrysostomi & caeterorum; quia peccatum emphaticῶs interpretantur magnum peccatorem; ac si dicat Apostolus, nostri causa tractavit eum tanquam ipsum peccatum, ipsum scelus, id est, tanquam hominem insigniter sceleratum, ut in quo posuerit iniquitates omnium nostrum. And if this be the interpretation of the Greek Scholiasts, as indeed it is, Luther was not the first, who affirmed, That Christ was made the greatest sinner, namely, by Imputation. But we shall allow the former Exposition, provided, that the true notion of a sin offering, or expiatory sacrifice be admitted. For although this neither was, nor could consist in the transfusion of the inherent sin of the person unto the Sacrifice; yet did it so in the translation of the guilt of the sinner unto it, as is fully declared Levit. 16.20, 21. Only I must say, that I grant this signification of the word to avoid contention. For whereas some say, that [Greek or Hebrew] signifies sin, and a sacrifice for sin, it cannot be allowed, [Greek or Hebrew] in Kal, signifies to err, to sin, to transgress the Law of God: In Piel it hath a contrary signification, namely, to cleanse from sin, or to make expiation of sin. Hence [Greek or Hebrew] is most frequently used with respect unto its derivation from the first conjugation, and signifies sin, transgression, and guilt. But sometimes with respect unto the second, and then it signifies a sacrifice for sin, to make expiation of it.
He hath made him to be sin; that is, say many Expositors, A Sacrifice for sin. Quemadmodum oblatus est pro peccatis, non immerito peccatum factus dicitur, quia & bestia in lege quae pro peccatis offerebatur, peccatum nuncupatur. Ambros. in locum. So the Sin and Trespass offering are often expressed by 〈non-Latin alphabet〉 and 〈non-Latin alphabet〉, the sin and trespass or guilt. And I shall not contend about this Exposition, because that signified in it, is according unto the truth. But there is another more proper signification of the word; 〈non-Latin alphabet〉 being put for 〈non-Latin alphabet〉, sin for a sinner; that is, Passively not Actively, not by Inhesion but Imputation. For this this the phrase of speech, ⟨p. 504⟩and force of the Antithesis seem to require. Speaking of another sense, Estius himself on the place adds, as that which he approves. Hic intellectus explicandus est per Commentarium Graecorum Chrysostomi & caeterorum; quia peccatum emphaticῶs interpretantur magnum peccatorem; ac si dicat Apostolus, nostri causa tractavit eum tanquam ipsum peccatum, ipsum scelus, id est, tanquam hominem insigniter sceleratum, ut in quo posuerit iniquitates omnium nostrum. And if this be the interpretation of the Greek Scholiasts, as indeed it is, Luther was not the first, who affirmed, That Christ was made the greatest sinner, namely, by Imputation. But we shall allow the former Exposition, provided, that the true notion of a sin offering, or expiatory sacrifice be admitted. For although this neither was, nor could consist in the transfusion of the inherent sin of the person unto the Sacrifice; yet did it so in the translation of the guilt of the sinner unto it, as is fully declared Levit. 16.20, 21. Only I must say, that I grant this signification of the word to avoid contention. For whereas some say, that 〈non-Latin alphabet〉 signifies sin, and a sacrifice for sin, it cannot be allowed, 〈non-Latin alphabet〉 in Kal, signifies to err, to sin, to transgress the Law of God: In Piel it hath a contrary signification, namely, to cleanse from sin, or to make expiation of sin. Hence 〈non-Latin alphabet〉 is most frequently used with respect unto its derivation from the first conjugation, and signifies sin, transgression, and guilt. But sometimes with respect unto the second, and then it signifies a sacrifice for sin, to make expiation of it.
