1 Peter 2:24
Verse (Click for Chapter)
New International Version
"He himself bore our sins" in his body on the cross, so that we might die to sins and live for righteousness; "by his wounds you have been healed."

New Living Translation
He personally carried our sins in his body on the cross so that we can be dead to sin and live for what is right. By his wounds you are healed.

English Standard Version
He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.

Berean Study Bible
He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.”

Berean Literal Bible
Who Himself bore our sins in His body on the tree, so that, having been dead to sins, we might live to righteousness. "By whose scourge marks you have been healed."

New American Standard Bible
and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed.

King James Bible
Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

Christian Standard Bible
He himself bore our sins in his body on the tree; so that, having died to sins, we might live for righteousness. By his wounds you have been healed.

Contemporary English Version
Christ carried the burden of our sins. He was nailed to the cross, so we would stop sinning and start living right. By his cuts and bruises you are healed.

Good News Translation
Christ himself carried our sins in his body to the cross, so that we might die to sin and live for righteousness. It is by his wounds that you have been healed.

Holman Christian Standard Bible
He Himself bore our sins in His body on the tree, so that, having died to sins, we might live for righteousness; you have been healed by His wounds.

International Standard Version
"He himself bore our sins" in his body on the tree, so that we might die to those sins and live righteously. "By his wounds you have been healed."

NET Bible
He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his wounds you were healed.

New Heart English Bible
who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by his stripes you were healed.

Aramaic Bible in Plain English
And he took all of our sins and lifted them in his body to the cross, for as we are dead to sin, we shall live in his righteousness, for by his scars you have been healed.

GOD'S WORD® Translation
Christ carried our sins in his body on the cross so that freed from our sins, we could live a life that has God's approval. His wounds have healed you.

New American Standard 1977
and He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.

Jubilee Bible 2000
he himself bore our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness; by whose wound ye were healed.

King James 2000 Bible
Who his own self bore our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes you were healed.

American King James Version
Who his own self bore our sins in his own body on the tree, that we, being dead to sins, should live to righteousness: by whose stripes you were healed.

American Standard Version
who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed.

Douay-Rheims Bible
Who his own self bore our sins in his body upon the tree: that we, being dead to sins, should live to justice: by whose stripes you were healed.

Darby Bible Translation
who himself bore our sins in his body on the tree, in order that, being dead to sins, we may live to righteousness: by whose stripes ye have been healed.

English Revised Version
who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed.

Webster's Bible Translation
Who himself bore our sins in his own body on the tree, that we, being dead to sins, should live to righteousness; by whose stripes ye were healed.

Weymouth New Testament
The burden of our sins He Himself carried in His own body to the Cross and bore it there, so that we, having died so far as our sins are concerned, may live righteous lives. By His wounds yours have been healed.

World English Bible
who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed.

Young's Literal Translation
who our sins himself did bear in his body, upon the tree, that to the sins having died, to the righteousness we may live; by whose stripes ye were healed,
Study Bible
Christ's Example of Suffering
23When they heaped abuse on Him, He did not retaliate; when He suffered, He made no threats, but entrusted Himself to Him who judges justly. 24He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.” 25For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.…
Cross References
Proverbs 20:30
Lashes and wounds scour evil, and beatings cleanse the inmost parts.

Isaiah 53:4
Surely He took on our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted.

Isaiah 53:5
But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.

Isaiah 53:11
After the anguish of His soul, He will see the light of life and be satisfied. By His knowledge My righteous Servant will justify many, and He will bear their iniquities.

Acts 5:30
The God of our fathers raised up Jesus, whom you had killed by hanging Him on a tree.

Romans 6:2
By no means! How can we who died to sin live in it any longer?

Romans 6:11
So you too must count yourselves dead to sin, but alive to God in Christ Jesus.

Romans 6:13
Do not present the parts of your body to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life; and present the parts of your body to Him as instruments of righteousness.

1 Corinthians 15:3
For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,

Colossians 2:14
having canceled the debt ascribed to us in the decrees that stood against us. He took it away, nailing it to the cross!

Hebrews 9:28
so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him.

Hebrews 10:5
Therefore, when Christ came into the world, He said: "Sacrifice and offering You did not desire, but a body You prepared for me.

Hebrews 10:10
And by that will, we have been sanctified through the sacrifice of the body of Jesus Christ once for all.

Hebrews 12:13
Make straight paths for your feet, so that the lame will not be debilitated, but rather healed.

James 5:16
Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man has great power to prevail.

Treasury of Scripture

Who his own self bore our sins in his own body on the tree, that we, being dead to sins, should live to righteousness: by whose stripes you were healed.

his own self.

Exodus 28:38 And it shall be on Aaron's forehead, that Aaron may bear the iniquity …

Leviticus 16:22 And the goat shall bear on him all their iniquities to a land not …

Leviticus 22:9 They shall therefore keep my ordinance, lest they bear sin for it, …

Numbers 18:22 Neither must the children of Israel from now on come near the tabernacle …

Psalm 38:4 For my iniquities are gone over my head: as an heavy burden they …

Isaiah 53:4-6,11 Surely he has borne our griefs, and carried our sorrows: yet we did …

Matthew 8:17 That it might be fulfilled which was spoken by Esaias the prophet, …

John 1:29 The next day John sees Jesus coming to him, and said, Behold the …

Hebrews 9:28 So Christ was once offered to bear the sins of many…

on. or, to. the tree.

Deuteronomy 21:22,23 And if a man have committed a sin worthy of death, and he be to be …

Acts 5:30 The God of our fathers raised up Jesus, whom you slew and hanged on a tree.

Acts 10:39 And we are witnesses of all things which he did both in the land …

Acts 13:29 And when they had fulfilled all that was written of him, they took …

Galatians 3:13 Christ has redeemed us from the curse of the law, being made a curse …


1 Peter 4:1,2 For as much then as Christ has suffered for us in the flesh, arm …

Romans 6:2,7,11 God forbid. How shall we, that are dead to sin, live any longer therein…

Romans 7:6 But now we are delivered from the law, that being dead wherein we …

Colossians 2:20 Why if you be dead with Christ from the rudiments of the world, …

Colossians 3:3 For you are dead, and your life is hid with Christ in God.

2 Corinthians 6:17 Why come out from among them, and be you separate, said the Lord, …

Hebrews 7:26 For such an high priest became us, who is holy, harmless, undefiled, …


Matthew 5:20 For I say to you, That except your righteousness shall exceed the …

Luke 1:74,75 That he would grant to us, that we being delivered out of the hand …

Acts 10:35 But in every nation he that fears him, and works righteousness, is …

Romans 6:11,16,22 Likewise reckon you also yourselves to be dead indeed to sin, but …

Ephesians 5:9 (For the fruit of the Spirit is in all goodness and righteousness and truth;)

Philippians 1:11 Being filled with the fruits of righteousness, which are by Jesus …

1 John 2:29 If you know that he is righteous, you know that every one that does …

1 John 3:7 Little children, let no man deceive you: he that does righteousness …


Isaiah 53:5,6 But he was wounded for our transgressions, he was bruised for our …

Matthew 27:26 Then released he Barabbas to them: and when he had scourged Jesus, …

Mark 15:15 And so Pilate, willing to content the people, released Barabbas to …

John 19:1 Then Pilate therefore took Jesus, and scourged him.


Psalm 147:3 He heals the broken in heart, and binds up their wounds.

Malachi 4:2 But to you that fear my name shall the Sun of righteousness arise …

Luke 4:18 The Spirit of the Lord is on me, because he has anointed me to preach …

Revelation 22:2 In the middle of the street of it, and on either side of the river, …

(24) Who his own self.--This verse, like the "for you" in 1Peter 2:21, is intended to make the readers feel the claims of gratitude, not to set before them another point in which Christ was to be imitated. But at the same time it serves to enforce still more strongly the two points already mentioned--i.e., sinlessness and suffering. So far was Christ from "doing sins," that He actually His own self bore ours, and in so doing endured the extremity of anguish "in His own body," so that He could sympathise with the corporal chastisements of these poor servants; and "on the tree," too, the wicked slave's death.

Bare our sins . . . on the tree.--This brings us face to face with a great mystery; and to add to the difficulty of the interpretation, almost each word is capable of being taken in several different ways. Most modern scholars are agreed to reject "on the tree," in favour of the marginal "to," the proper meaning of the Greek preposition, when connected (as here) with the accusative, being what is expressed in colloquial English by the useful compound "on-to the tree." It is, however, not obligatory to see motion consciously intended in this preposition and accusative everywhere. It is used, for instance, Mark 4:38, of sleeping on the pillow; in 2Corinthians 3:15, of the veil resting upon their hearts; in Revelation 4:4, of the elders sitting upon their thrones. This word, then, will give us but little help to discover the meaning of the word translated "bare." (1) That verb means literally "to carry or take up," and is used thus in Matthew 17:1, Mark 9:2, of taking the disciples up the Mount of Transfiguration; and in Luke 24:51, of Jesus being carried up into heaven: therefore Hammond, Grimm, and others would here understand it to be, "He carried our sins up with Him on-to the tree," there to expiate them by His death. (2) A much commoner meaning of the word is that which it bears in 1Peter 2:5, "to offer up" (so also in Hebrews 7:27; Hebrews 13:15; James 2:21). The substantive formed from it (Anaphora) is still the liturgical term for the sacrificial section of the Eucharistic service. This interpretation is somewhat tempting, because the very preposition here used, with the very same case, appears in James 2:21, and frequently in the Old Testament, together with our present verb, for "to offer up upon the altar." In this way it would be, "He offered up our sins in His own body on the altar of the cross." So Luther and others take it. This would be perfect, were it not for the strangeness of regarding the sins themselves as a sacrifice to be offered on the altar. The only way to make sense of it in that case would be to join very closely "our sins in His own body"--i.e., as contained and gathered up in His own sinless body, which might come to nearly the same thing as saying that He "offered up His own body laden with our sins" upon that altar. (3) Both these renderings, however, pass over the fact that St. Peter is referring to Isaiah 53. In the English version of that chapter, "hath borne," "shall bear," "bare," appears in 1Peter 2:4; 1Peter 2:11-12, indifferently; but the Hebrew is not the same in each case, for in 1Peter 2:11 the word for "shall bear" is identical with that rightly rendered "carry" in 1Peter 2:4, and has not the same signification as that which appears as "to bear" in 1Peter 2:4; 1Peter 2:12. The difference between these two Hebrew roots seems to be that the verb sabal in 1Peter 2:11 means "to carry," as a porter carries a load, or as our Lord carried His cross; while the verb nasa,' used in 1Peter 2:4 and 1Peter 2:12, means rather "to lift or raise," which might, of course, be the action preparatory to that other of "carrying." Now, the Greek word which we have here undoubtedly better represents nasa' than sabal, but the question is complicated by the fact that the LXX. uses it to express both alike in 1Peter 2:11-12, observing at the same time the distinction between "iniquities" and "sin," while in 1Peter 2:4 (where again it reads "our sins" instead of "our griefs") it adopts a simpler verb; and St. Peter's language here seems to be affected by all three passages. The expression "our sins" (which comes in so strangely with the use of "you" all round) seems a reminiscence of 1Peter 2:4 (LXX.). The order in which the words occur is precisely the order of 1Peter 2:11, and the tense points to 1Peter 2:12, as well as the parallel use in Hebrews 9:28, where the presence of the words "of many" proves that the writer was thinking of 1Peter 2:12. We cannot say for certain, then, whether St. Peter meant to represent nasa' or sabal. We have some clue, however, to the way in which the Greek word was used, by finding it in Numbers 14:33, where the "whoredoms" of the fathers are said to be "borne" by their children (the Hebrew there being nasa'). Many instances in classical Greek lead to the conclusion that in such cases it implies something being laid or inflicted from without upon the person who "bears." Thus, in Numbers 14:33, it will be, "your children will have to bear your whoredoms," or, "will have laid upon them your whoredoms." In Hebrews 9:28 it will be, "Christ was once for all presented (at the altar), to have the sins of many laid upon Him." Here it will be, "Who His own self had our sins laid upon His body on the tree." Then comes a further question. The persons who hold the substitute theory of the Atonement assert that "our sins" here stands for "the punishment of our sins." This is, however, to use violence with words; we might with as good reason translate 1Peter 2:22, "Who did, or performed, no punishment for sin." St. Peter asserts that Christ, in His boundless sympathy with fallen man, in His union with all mankind through the Incarnation whereby He became the second Adam, actually took, as His own, our sins, as well as everything else belonging to us. He was so identified with us, that in the great Psalm of the Messianic sacrifice, He calls them "My sins" (Psalm 40:12), sinless as He was. (See St. Matthew's interpretation of the same thought, Matthew 8:17.)

That we being dead.--Just as the former part of this verse is an expansion of "Christ suffered for us," so the latter part is an expansion of "that ye should follow His steps." The "we," however, is too emphatically placed in the English. To St. Peter, the thought of our union with Christ is so natural, that he slips easily over it, and passes on to the particular point of union which he has in view. "He bore our sins on the tree, in order that, having thus become 'lost' to those sins, we might live to righteousness." The words present, perhaps, a closer parallel to Colossians 1:22 than to any other passage; but comp. also Romans 6:2; Romans 6:8; Romans 6:11, and 2Corinthians 5:14, and Notes. St. Peter's word for "dying" in this place is not elsewhere found in the New Testament, and is originally an euphemism for death; literally, to be missing--i.e., when sin comes to seek its old servants it finds them gone.

With whose stripes ye were healed.--Observe how soon St. Peter reverts to the second person, even though he has to change the text he is quoting. Another mark of his style may well be noticed here, viz., his fondness for a number of co-ordinate relative sentences. (See 1Peter 1:8; 1Peter 1:12; 2Peter 2:1-3; and his speeches, Acts 3:13; Acts 3:15; Acts 4:10; Acts 10:38-39.) He is especially fond of finishing off a long sentence with a short relative clause, as here. Comp., for instance, 1Peter 2:8, 2Peter 2:17, also Acts 4:12, where it would be more correct to translate, "Neither is the salvation in any other, for, indeed, there is no second name under heaven which is the appointed name among men; in whom we must be saved"--i.e., if we are saved at all. The purpose of the little clause seems to be once more to make the good and ill-used servants feel, when the weals were smarting on their backs, that the Righteous Servant of Jehovah had borne the same, and that it had served a beneficial purpose, as they knew to their everlasting gratitude. Of course the "stripes" (in the original singular number, and literally weal) do not refer merely to the scourging. The words form a paradox.

Verse 24. - Who his own self, bare our sins in his own body on the tree. St. Peter has thus far spoken of our Lord as our Example of patient endurance; but he seems to feel that, although this is the aspect of the Savior's sufferings most suitable to his present purpose, yet it is scarcely seemly to dwell upon that most momentous of all events, the death of Christ our Lord upon the cross, without mentioning its more solemn and awful import. A martyr may be an example of patient suffering; he cannot bear our sins. The apostle proceeds to unfold the contents of the ὑπὲρ ὑμῶν in ver. 21. The Lord died for us: but what is the meaning of the preposition? Was it that his example might stimulate us to imitate his patience and his holy courage? This is a true view, but, taken alone, it would be utterly inadequate. The death of the Son of God had a far deeper significance. The ὑπέρ used here and elsewhere is explained by the more precise ἀντί of Matthew 20:28; Mark 10:45; 1 Timothy 2:6, in which last passage both propositions are combined. The Lord died, not only in our behalf, but in our stead. He gave "his life a ransom for many;" "he is the Propitiation for our sins." St. Peter exhibits here, with all possible emphasis, this vicarious aspect of the Savior's death. "He bore our sins himself." The pronoun is strongly emphatic; he bore them, though they were not his own. They were our sins, but he bore them - he alone; none other could bear that awful burden. He bare (ἀνήνεγκεν). The apostle is evidently quoting Isaiah 53:12, where the Hebrew verb is ?and the Septuagint Version is Καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε; comp. vers. 4 and 11 (in ver. 11 there is another Hebrew verb) of the same chapter. In the Old Testament "to bear sins" or "iniquity" means to suffer the punishment of sin, whether one's own sin or the sin of others (see Leviticus 5:1, 17, and many similar passages). In the description of the ceremonial of the Day of Atonement in Leviticus 16. it is said (Ver. 22) that the scapegoat "shall bear upon him [the Hebrew is ; the Greek is λήψεται ὁ χίμαρος ἐφ ἑαυτῷ] all their iniquities unto a land not inhabited," where the scapegoat is represented as bearing the sins of the people and taking them away. Compare also the great saying of the Baptist, "Behold the Lamb of God. which taketh away the sin of the world!" where the Greek (ὁ αἴρων) may be rendered with equal exactness, "who beareth," or "who taketh away." The Lord took our sins away by taking them upon himself (comp. Matthew 8:17). As Aaron put the sins of the people upon the head of the scapegoat (Leviticus 16:21), and the goat was to bear them upon him unto a land not inhabited, so the Lord laid on the blessed Savior the iniquity of us all, and he bare our sins in his own body on to the tree, and, there dying in our stead, took them away. He bare them on himself, as the scapegoat bare upon him the iniquities of Israel. It was this burden of sin which made his sacred body sweat great drops of blood in his awful agony. He bare them on to the tree (ἐπὶ τὸ ξύλον); he carried them thither, and there he expiated them (comp. Hebrews 9:28, "Christ was once offered to bear the sins of many," where the same Greek word is used - ἀνενεγκεῖν). Another interpretation takes ἀναφέρειν in its sacrificial sense, as in Hebrews 7:27, and regards the cross as the altar: "He bore our sins on to the altar of the cross." The Lord is both Priest and Victim, and the verb is used in the sacred writings both of the priest who offers the sacrifice and of the sacrifice which bears or takes away sin. But the sacrifice which the Lord offered up was himself, not our sins; therefore it seems best to understand ἀναφέρειν here rather of victim than of priest, as in Hebrews 9:28 and the Greek Version of Isaiah 53:12. The thought of sacrifice was doubtless present to the apostle's mind, as it certainly was to the prophet's (see ver. 10 of Isaiah 53.). The word ξύλον is used for the cross twice in St. Peter's speeches in the Acts of the Apostles (Acts 5:30; Acts 10:39). It is also so used by St. Paul (Galatians 3:13). That we, being dead to sins, should live unto righteousness. The Greek word ἀπογενόμενοι occurs nowhere else in the New Testament. Bengel understands it differently. He says that as γενέσθαι τινός means "to become the slave of some one," so ἀπογενέσθαι may mean to cease to be a slave. But this would require the genitive, not the dative, ταῖς ἁμαρτίαις; and the ordinary translation is more suitable to the following context. The word is several times used in Herodotus in the sense of "having died;" more literally, "having ceased to be." The tense (aorist) seems to point to a definite time, as the time of baptism (comp. Romans 6:2, 11; Galatians 2:19, 20). Righteousness here is simply the opposite of sin - obedience, submission to the will of God. Bengel says, "Justitia tota una est; peccatum multiplex." By whose stripes ye were healed. The apostle is quoting the Septuagint rendering of Isaiah 53:5. The Greek μώλωψ means the mark or weal left on the flesh by a scourge (comp. Ecclus. 28:17, Πληγὴ μάστιγος ποιεῖ μώλωπας). The slaves, whom the apostle is addressing, might perhaps not infrequently be subjected to the scourge; he bids them remember the more dreadful flagellation which the Lord endured. They were to learn patience of him, and to remember to their comfort that those stripes which he, the holy Son of God, condescended to suffer are to them that believe healing and salvation. Faith in the crucified Savior lifts the Christian out of the sickness of sin into the health of righteousness. Who his own self bare our sins,.... As was typified by the high priest bearing the sins of the holy things of the people of Israel, when he went into the most holy place, and by the scape goat bearing the iniquities of all the people unto a land not inhabited, and as was foretold by the Prophet Isaiah. The apostle here explains the nature and end of Christ's sufferings, which were to make atonement for sins, and which was done by bearing them. What Christ bore were "sins", even all sorts of sin, original and actual, and every act of sin of his people; and all that is in sin, all that belongs to it, arises from it, and is the demerit of it, as both filth, guilt, and punishment; and a multitude of sins did he bear, even all the iniquities of all the elect; and a prodigious load and weight it was; and than which nothing could be more nauseous and disagreeable to him, who loves righteousness, and hates iniquity: and these sins he bore were not his own, nor the sins of angels, but of men; and not of all men, yet of many, even as many as were ordained to eternal life, for whom Christ gave his life a ransom, whom he justifies and brings to glory; our sins, not the sins of the Jews only, for Peter was a Jew, and so were those to whom he writes, but of the Gentiles also, even the sins of all his people, for them he saves from their sins, being stricken for them. His "bearing" them was in this manner: he becoming the surety and substitute of his people, their sins were laid upon him by his Father, that is, they were imputed to him, they were reckoned as his, and placed to his account; and Christ voluntarily took them upon himself; he took them to himself, as one may take the debt of another, and make himself answerable for it; or as a man takes up a burden, and lays it on his shoulders; so Christ took up our sins, and "carried" them "up", as the word here used signifies, alluding to the priests carrying up the sacrifice to the altar, and referring to the lifting up of Christ upon the cross; whither he carried the sins of his people, and bore them, and did not sink under the weight of them, being the mighty God, and the man of God's right hand, made strong for himself; and so made entire satisfaction for them, by enduring the wrath of God, the curse of the law, and all that punishment which was due unto them; and thereby bore them away, both from his people, and out of the sight of God, and his vindictive justice; and removed them as far as the east is from the west, and made a full end of them; and this he himself did, and not another, nor by another, or with the help of another; not by the means of a goat, as the high priest, but by himself; though he was assisted in bearing his cross, yet he had no help in bearing our sins; angels could not help him; his Father stood at a distance from him; there was none to help; his own arm brought salvation to him; but

his own self, who knew no sin, nor did any, he by himself purged away our sins, and made reconciliation for them, by bearing them: and which he did

in his own body, and not another's; in that body which his Father prepared for him, and which he took of the virgin, and was free from sin; though not to the exclusion of his soul, which also was made an offering for sin, and in which he endured great pains and sorrows for sin: and all this

on the tree; the accursed tree, the cross; which is expressive both of the shame and pain of his sufferings and death. The end of which was,

that we being dead to sin; "to our sins", as the Alexandrian copy, and the Ethiopic version read; as all the elect are, through bearing their sins, and suffering death for them, so as that sin shall not be imputed to them; it is as though it never was; it is dead to them, and they to that, as to its damning power and influence; so as that they are entirely discharged from it, and can never come into condemnation on account of it, and can never be hurt, so as to be destroyed by it; nor by death, either corporeal or eternal, since the sting of death, which is sin, is taken away, and the strength of sin, which is the law, is dead to them, and they to that: in short, through the death of Christ they are so dead to sin, that it is not only finished, made an end of, and put away, but the body of it is destroyed, that it should not be served; which is an end subordinate to the former, and expressed in the next clause:

should live unto righteousness; live, and not die the second death, and live by faith on the righteousness of Christ, for justification of life, and soberly, righteously, and godly in this present evil world; which the grace of God teaches, and the love of Christ in bearing sin constrains to, and the redemption by his precious blood lays under an obligation to do; for those whose sins Christ has bore are not their own, but being bought with the price of his blood, they are bound to live to him who has a property in them, and a right to claim all obedience from them:

by whose stripes ye were healed; the passage referred to is in Isaiah 53:5 which is a prophecy of the Messiah, as is acknowledged by the Jews (g), who say (h),

"this is the King Messiah, who was in the generation of the ungodly, as it is said, Isaiah 53:5 "and with his stripes we are healed"; and for this cause God saved him, that he might save Israel, and rejoice with them in the resurrection of the dead.

Sin is a disease, a natural and hereditary one, an epidemic distemper, that reaches to all men, and to all the powers and faculties of their souls, and members of their bodies; and which is nauseous and loathsome, and in itself mortal and incurable; nor can it be healed by any creature, or anything that a creature can do. Christ is the only physician, and his blood the balm and sovereign medicine; this cleanses from all sin; through it is the remission of sin, which is meant by healing; for healing of diseases, and forgiving iniquities, is one and the same thing; see Psalm 103:3 on which latter text a learned Jew (i) has this note,

"this interpreters explain , "as expressive of forgiveness";

and the Jews say, there is no healing of diseases but it signifies forgiveness (k): it is an uncommon way of healing by the stripes of another. Some think the apostle alludes to the stripes which servants receive from their masters, to whom he was now speaking; and in order to encourage them to bear them patiently, observes, that Christ himself suffered stripes, and that they had healing for their diseases and wounds, by means of his stripes, or through his being wounded and bruised for them,

(g) Zohar in Exod. fol. 85. 2. Midrash Ruth, fol. 33. 2. Yalkut Simeoni, par. 2. fol. 53. 3. & 90. 1.((h) R. Moses Haddarsan apud Galatin. de Areanis Cathol. Verit. l. 6. c. 2.((i) R. Sol. Urbin Ohel Moed, fol. 64. 1.((k) Yalkut Simeoni, par. 2. fol. 43. 1.24. his own self—there being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all (1Pe 2:20).

bare—to sacrifice: carried and offered up: a sacrificial term. Isa 53:11, 12, "He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in 1Pe 2:5.

our sins—In offering or presenting in sacrifice (as the Greek for "bare" implies) His body, Christ offered in it the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Compare Isa 53:10, "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [Vitringa]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [Gesenius].

on the tree—the cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death.

that we being dead to sins—the effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely delivered from them, as a slave that is dead is delivered from service to his master. This is our spiritful standing through faith by virtue of Christ's death: our actual mortification of particular sins is in proportion to the degree of our effectually being made conformable to His death. "That we should die to the sins whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare Isa 53:11. 'My righteous servant shall justify many'), the gracious relation to God which He has brought in" [Steiger].

by whose stripes—Greek, "stripe."

ye were healed—a paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,' 1Pe 2:20, 24) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.2:18-25 Servants in those days generally were slaves, and had heathen masters, who often used them cruelly; yet the apostle directs them to be subject to the masters placed over them by Providence, with a fear to dishonour or offend God. And not only to those pleased with reasonable service, but to the severe, and those angry without cause. The sinful misconduct of one relation, does not justify sinful behaviour in the other; the servant is bound to do his duty, though the master may be sinfully froward and perverse. But masters should be meek and gentle to their servants and inferiors. What glory or distinction could it be, for professed Christians to be patient when corrected for their faults? But if when they behaved well they were ill treated by proud and passionate heathen masters, yet bore it without peevish complaints, or purposes of revenge, and persevered in their duty, this would be acceptable to God as a distinguishing effect of his grace, and would be rewarded by him. Christ's death was designed not only for an example of patience under sufferings, but he bore our sins; he bore the punishment of them, and thereby satisfied Divine justice. Hereby he takes them away from us. The fruits of Christ's sufferings are the death of sin, and a new holy life of righteousness; for both which we have an example, and powerful motives, and ability to perform also, from the death and resurrection of Christ. And our justification; Christ was bruised and crucified as a sacrifice for our sins, and by his stripes the diseases of our souls are cured. Here is man's sin; he goes astray; it is his own act. His misery; he goes astray from the pasture, from the Shepherd, and from the flock, and so exposes himself to dangers without number. Here is the recovery by conversion; they are now returned as the effect of Divine grace. This return is, from all their errors and wanderings, to Christ. Sinners, before their conversion, are always going astray; their life is a continued error.
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