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In the lead-up to the Truth Matters conference in October, we will be focusing our attention on the sufficiency, authority, and clarity of Scripture. Of our previous blog series, none better embodies that emphasis thanFrequently Abused Verses. The following entry from that series originally appeared on April 3, 2017. -ed.

If you wanted to find one verse that encapsulates the glorious truth of the gospel, you couldn’t do much better than the words of the apostle Paul in 2 Corinthians 5:21. Describing God’s reconciling work Paul writes, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.”

That verse gets to the heart of the good news of the gospel—Christ’s substitutionary death on our behalf. And it gives us the confidence that Christ’s righteousness will be imputed to us. It depicts the blessed reality of both those great doctrines—that when God looked at Christ on the cross, He saw us; and when He looks at us now, He sees His Son. Can you imagine a greater promise or a richer blessing?

And yet, buried in that verse is a short phrase that often trips up Bible students. Worse, this phrase has become a playground for heretics and charlatans. By manipulating these few simple words, they pervert the character and nature of Christ, and pollute the gospel.

Here’s the phrase, in its context: “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.”

Those three little words seem innocuous. But in the hands of a man like Kenneth Copeland, they can unleash a world of blasphemous error. Copeland is effectively the leader and the face of the Word-Faith movement, which is the primary proponent of the prosperity gospel. Copeland was the chief disciple of Kenneth Hagin, and has expanded Hagin’s family tree of heresy through his mentoring relationships with Benny Hinn, Joseph Prince, and many others.

Copeland and many of his acolytes teach that the short phrase “to be sin” in 2 Corinthians 5:21 indicates that Christ actually became sinful on the cross. They say it wasn’t merely the penalty for our sins that He took on Himself, but all the sins themselves, exchanging His divine and righteous nature for the nature of Satan.

Here is Copeland in his own words:

The righteousness of God was made to be sin. He accepted the sin nature of Satan in His own spirit, and at the moment He did so, He cried, “My God, My God, why hast Thou forsaken Me?”

You don’t know what happened at the cross! Why do you think Moses, upon the instruction of God, raised a serpent upon that pole instead of a lamb? That used to bug me! I said, “Why in the world do You have to put that snake up there, the sign of Satan? Why don’t you put a lamb on the pole?”

The Lord said, “Because it was the sign of Satan that was hanging on the cross! I accepted in My own spirit spiritual death, and the light was turned off . . . made to be sin.” ^[1] Kenneth Copeland, “What Happened from the Cross to the Throne, Part 2” March 31, 2015.

Benny Hinn holds to the same erroneous doctrine. Hinn has declared that Jesus “did not take my sin; He became my sin. . . . He became one with the nature of Satan.” ^[2] Benny Hinn, quoted in Hank Hanegraaff, Christianity in Crisis (Eugene, OR: Harvest House Publishers, 1993), 155-156. Hinn embellished the point further one night on TBN:

He [Jesus] who is righteous by choice said, “The only way I can stop sin is by me becoming it. I can’t just stop it by letting it touch me; I and it must become one.” Hear this! He who is the nature of God became the nature of Satan when he became sin! ^[3] Benny Hinn, Trinity Broadcasting Network, December 1, 1990.

Even Joel Osteen—who reigns in his Word-Faith proclivities just enough to maintain his mainstream popularity—teaches this spurious doctrine:

Not only did Jesus pay for the punishment for your sins, the Bible says He actually became sin. He took sin upon Himself and into His being so that you could take God’s righteousness upon yourself and into your being. It’s the great exchange. ^[4] Joel Osteen, “The Great Exchange,” December 19, 2013.

Over and over these charlatans corrupt the nature of Christ and poison the gospel with these repulsive lies. Make no mistake—these are not small or insignificant errors. Accusing the Son of God of becoming a sinner is a direct assault on His divinity. Moreover, it’s an attack on the very aspect of His nature that made Him a suitable sacrifice for our sins in the first place: His righteousness.

In the Old Testament, the Lord specifically demanded a spotless, unblemished lamb as the sacrifice for sin (Exodus 12:5). Those sacrifices pointed ahead to Christ, who would serve as the one, true sacrifice for our sins. But His sacrifice would be worthless if He became sinful during His crucifixion. Not only would He have ceased to be a fitting sacrifice, He would have completely ceased to be God.

In his commentary on 2 Corinthians, John MacArthur explains that all of God’s Word testifies to the crucial truth of Christ’s sinlessness.

The impeccability (sinlessness) of Jesus Christ is universally affirmed in Scripture, by believers and unbelievers alike. In John 8:46 Jesus challenged His Jewish opponents, “Which one of you convicts Me of sin?” Before sentencing Him to death, Pilate repeatedly affirmed His innocence, declaring, “I find no guilt in this man” (Luke 23:4; cf. vv. 14, 22). The repentant thief on the cross said of Jesus, “This man has done nothing wrong” (Luke 23:41). Even the hardened, callous Roman centurion in charge of the execution detail admitted, “Certainly this man was innocent” (Luke 23:47).

The apostles, those who most closely observed Jesus’ life during His earthly ministry, also testified to His sinlessness. Peter publicly proclaimed Him to be the “Holy and Righteous One” (Acts 3:14). In his first epistle he declared Jesus to be “unblemished and spotless” (1 Peter 1:19); one “who committed no sin” (2:22); and “just” (3:18). John also testified to His sinlessness, writing, “in Him there is no sin” (1 John 3:5). The inspired writer of Hebrews notes that “we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin” (Heb. 4:15), because He is “holy, innocent, undefiled, separated from sinners and exalted above the heavens” (7:26). ^[5] John MacArthur, The MacArthur New Testament Commentary: 2 Corinthians (Chicago: Moody Publishers, 2003), 214.

John goes on to explain that the most powerful testament to the sinless nature of Christ comes in His unbroken fellowship with the Father, summed up in the simple statement, “I and the Father are one” (John 10:30). John writes,

It is equally unthinkable that God, whose “eyes are too pure to approve evil” (Habakkuk 1:13; cf. James 1:13), would make anyone a sinner, let alone His own Holy Son. He was the unblemished Lamb while on the cross, personally guilty of no evil. ^[6] The MacArthur New Testament Commentary: 2 Corinthians, 215.

So how should we understand the idea that God made Christ “to be sin on our behalf”? Isaiah’s prophetic words give us the answer:

Surely our griefs He Himself bore,
And our sorrows He carried;
Yet we ourselves esteemed Him stricken,
Smitten of God, and afflicted.
But He was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon Him,
And by His scourging we are healed.
All of us like sheep have gone astray,
Each of us has turned to his own way;
But the Lord has caused the iniquity of us all
To fall on Him. (Isaiah 53:4-6)

On the cross, the Lord bore the punishment of our sins, not the sins themselves. He did not exchange His divine nature for Satan’s, or accept any blemish that would render Him as anything less than our spotless Lamb and perfect sacrifice. As John MacArthur explains,

Christ was not made a sinner, nor was He punished for any sin of His own. Instead, the Father treated him as if He were a sinner by charging to His account the sins of everyone who would ever believe. All those sins were charged against Him as if He had personally committed them, and He was punished with the penalty for them on the cross, experiencing the full fury of God’s wrath unleashed against them all. It was at that moment that “Jesus cried out with a loud voice, saying, . . . ‘My God, My God, why have You forsaken me?’” (Matthew 27:46). It is crucial, therefore, to understand that the only sense in which Jesus was made sin was by imputation. He was personally pure, yet officially culpable; personally holy, yet forensically guilty. But in dying on the cross Christ did not become evil like we are, nor do redeemed sinners become inherently as holy as He is. God credits believers’ sin to Christ’s account, and His righteousness to theirs. ^[7] The MacArthur New Testament Commentary: 2 Corinthians, 215.

Imputation is the key; if Christ was not fully righteous in His sacrificial death, we can’t be considered fully righteous in the eyes of God. If Christ wasn’t completely sinless, there is no hope of reconciliation for us.

People don’t always do the things they know they should. Whether it’s eating vegetables, paying bills promptly, or getting to bed on time, some people’s everyday actions defy what they know to be best. That’s often the same for believers with our Bibles. God’s people may recognize the importance of feeding on God’s Word even while we allow it to gather dust on the shelf.

That’s why the apostle Peter exhorts his readers: “Therefore, putting aside all malice and deceit and hypocrisy and envy and all slander, like newborn babies, long for the pure milk of the word” (1 Peter 2:1–2).   

First Peter 2:1 begins with the word “Therefore,” linking the Apostle’s exhortation to the foundational reality that should fuel our hunger for God’s Word—Peter’s prior statements, specifically, verses 23–25 of chapter 1, where he writes,

You have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God. For, “All flesh is like grass, and all its glory like the flower of grass. The grass withers, and the flower falls off, but the word of the Lord endures forever.” And this is the word which was preached to you. (1 Peter 1:23–25)

Peter wants us to understand that it was the incorruptible, imperishable Word of God that has saved us and transform us into new creations.

To grasp the full weight of what Peter is saying, we need to remember our spiritual destitution prior to regeneration. We possessed unrepentant hearts that were “more deceitful than all else and . . . desperately sick; who can understand it?” (Jeremiah 17:9). In Romans 3, Paul uses quotes from the Old Testament to describe how comprehensive our depravity was: “There is none righteous, not even one; there is none who understands, there is none who seeks for God; all have turned aside, together they have become useless; there is none who does good, there is not even one” (Romans 3:10–12). He sums up the corruption of that rebellious state: “There is no fear of God before their eyes” (Romans 3:18). Not only were we incapable of escaping our depravity, we were unwilling to do so. Before the Spirit did His illuminating work through the Word, we had no fear of the Lord or of the due penalty of our sins.

From that horrendous state, Peter says we “have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God” (1 Peter 1:23). Peter identifies this Word as the source of our spiritual transformation. Borrowing a metaphor from the life of Christ, Peter describes the Word as an imperishable seed. Just as Jesus explained to His disciples in Matthew 13, a faithful sower cast seed onto soil prepared by the Spirit, and the seed bore fruit (Matthew 13:3–23). Describing the Bible’s transforming power, James says, “In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures” (James 1:18). Referring to the saving work of the Word, John writes in his gospel, “These have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:31). And in response to all that Scripture has already accomplished in our lives, Peter charges us to cultivate a hunger for it.

Why? Because the power of God’s Word does not fade, diminish, or wither (1 Peter 1:24). It is the source of both our transformation and our sanctification. It is our spiritual sustenance (Matthew 4:4). It gives us stability and security: “Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock” (Matthew 7:24). Scripture is “the word of [God’s] grace, which is able to build you up and to give you the inheritance among all those who are sanctified” (Acts 20:32). It is “the word of life” (Philippians 2:16). Regarding its power, the writer of Hebrews says, “The word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart” (Hebrews 4:12). God’s living Word, active and powerful, saves, sustains, and sanctifies His people.

Believers recognize the Word for what it is and for what it does in their lives. Writing to the Thessalonians, Paul said, “For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe” (1 Thessalonians 2:13). Scripture was instrumental in our salvation, and it continues to perform God’s work in us. Moreover, we know it accomplishes God’s work without fail.

For as the rain and the snow come down from heaven, and do not return there without watering the earth and making it bear and sprout, and furnishing seed to the sower and bread to the eater; so will My word be which goes forth from My mouth; it will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it. (Isaiah 55:10–11)

If we want to experience God’s supernatural work in our lives, we must understand that the Holy Spirit accomplishes it only through His Word. He has ordained no other means, no momentary emotional or existential experience that can catapult us to some greater spiritual maturity. We cannot set aside our Bibles and expect His sanctifying work to continue uninterrupted. God saved us through the power of His Word, and its work is not finished. We must increase our hunger for His truth, knowing it is the sole source of our spiritual lives and the only means by which the Spirit conforms us into the image of His Son.

(Adapted from Final Word)

It’s easy to take God’s blessings for granted. It’s even easier to be unaware of many of them. But Scripture calls all believers to regularly take inventory.

The marketplace of evangelical ideas is now overrun with diverse and competing agendas. Even the most seasoned believers can struggle to navigate it. Making matters worse, there are now many evangelical voices spreading dangerous error mixed with a dose of biblical truth. Many believers have been lulled into a false sense of security under once-orthodox preachers and teachers who have veered away from true, biblical north.

Christianity was never meant to be a haven for theological pacifists. Christ’s pure gospel is not only worthy of a vigorous defense, His chosen people have been enlisted for that very purpose (Jude 3). Doctrinal peacetime has been rare during 2,000 years of church history, as spiritual terrorists relentlessly attack and infiltrate the body of Christ. Precious truths have been tested and proven on the battlefield of worldviews. That is why the lives of men like Athanasius, Augustine, and Luther are largely defined by the doctrines they fought for.

If your Christian life is devoid of persecution, hardship, and fighting against false teaching, then you probably need to re-evaluate your faith.[Insert Tooltip: John 15:20; 2 Corinthians 13:5; 2 Timothy 2:3; Jude 3-4] The race we are called to in Hebrews 12:1–2 is not run on the path of least resistance. Yet that’s where many believers live today—blown around by the winds of church trends and without testing them against Scripture.

Prior to the advent of the Internet and social media, the life of a religious charlatan was easy. Ministries built on preposterous prophecies, outlandish miracle claims, and bizarre Scripture twisting could continue unabated without the fear of any serious scrutiny. And while heresy is still lucrative, the modern heretic has to be shrewd about disguising his schemes and covering his tracks. The bar has been raised—doctrinal deception requires going to a whole new level. And it has.

Deception from heretical infiltrators has been an ever-present threat throughout 2,000 years of church history. Fighting that deception is a war for the truth that all Christians have been called to wage (Jude 3). But in the heat of battle we must never neglect our primary calling as missionaries (Matthew 28:19–20).

God is absolutely sovereign in the calling and conversion of His elect. As we have seen previously, the apostle Paul makes that cardinal truth inescapably clear in Romans 9. But why preach the gospel if God is sovereign over His redemptive work? Why call on sinners to repent and believe if the work belongs to God? The apostle Paul explains why in Romans 10 and 11.

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