Made to Be Sin (Spurgeon)

God looked on Christ as if Christ had been sin; not as if He had taken up the sins of His people, or as if they were laid on Him, though that were true, but as if He Himself had positively been that noxious- that God-hating-that soul damning thing, called sin.  When the judge of all the earth said, “Where is Sin?”  Christ presented himself. 

What a grim picture that is, to conceive of sin gathered up into one mass -murderer, lust and stealing, and adultery. And the Father looked on Christ as if He were that mass of sin.  He was not sin, but the Father looked upon Him as made sin for us. Christ stands in our place, assumes our guilt, takes on our iniquity and God treats Him as if He had been sin.  How can any punishment fall on that man who ceases to possess sin, because his sin was cast upon Christ and Christ has suffered in his place?  Oh, glorious triumph of faith to be able to say, whenever I feel the guilt of sin, whenever conscience pricks me, “Yes, it is true but my Lord is answerable for it all, for He has taken it all upon Himself and suffered in my place.”

The Sin Bearer (Spurgeon)

"Who His own self bare our sins in His own body on the tree." (1 Pet 2:24)

These words in plainest terms assert that our Lord Jesus did really bear the sins of His people. How literal is the language! Words mean nothing if substitution is not stated here. I do not know the meaning of the fifty-third of Isaiah if this is not its meaning. Hear the prophet's words: "The Lord hath laid on Him the iniquity of us all;" "for the transgression of my people was He stricken;" "He shall bear their iniquities:" "He was numbered with the transgressors, and He bare the sin of many."

I cannot imagine that the Holy Spirit would have used language so expressive if He had not intended to teach us that our Savior did really bear our sins, and suffer in our stead. What else can be intended by texts like these -- "Christ was once offered to bear the sins of many" (Heb. ix. 28); "He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him" (2 Cor. v. 21); "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree" (Gal. iii. 13); "Christ also hath loved us, and hath given Himself for us an offering & a sacrifice to God for a sweet-smelling savour" (Eph. v. 2); "Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself" (Heb. ix. 26)? I say modestly, but firmly, that these Scriptures either teach the bearing of our sins by our Lord Jesus, or they teach nothing. In these days, among many errors and denials of truth, there has sprung up a teaching of "modern thought" which explains away the doctrine of substitution and vicarious sacrifice. One wise man has gone so far as to say that the transference of sin or righteousness is impossible, and another creature of the same school has stigmatized the idea as immoral.

It does not much matter what these modern haters of the cross may dare to say; but, assuredly, that which they deny, denounce, and deride, is the cardinal doctrine of our most holy faith, and is as clearly in Scripture as the sun is in the heavens. Beloved, as we suffer through the sin of Adam, so are we saved through the righteousness of Christ. Our fall was by another, and so is our rising again: we are under a system of representation and imputation, gainsay it who may. To us, the transference of our sin to Christ is a blessed fact clearly revealed in the Word of God, and graciously confirmed in the realizations of our faith. In that same chapter of Isaiah we read, "Surely He hath borne our griefs, and carried our sorrows," and we perceive that this was a matter of fact, for He was really, truly, and emphatically sorrowful; and, therefore, when we read that "He bare our sins in His own body on the tree," we dare not flitter it away, but assuredly believe that in very deed He was our Sin-Bearer. Possible or impossible, we sing with full assurance --

"He bore on the tree
The sentence for me."

Had the sorrow been figurative, the sin-bearing might have been mythical; but the one fact is paralleled by the other. There is no figure in our text; it is a bare, literal fact: "Who His own self bare our sins in His own body on the tree." Oh, that men would give up cavilling! To question and debate at the cross, is an act near akin to the crime of the soldiers when they parted His garments among them, and cast lots for His vesture.