He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
Parallel Translations
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He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
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which his awne silfe bare oure synnes in his body on the tree that we shuld be delyvered from synne and shuld lyve in rightewesnes. By whose strypes ye were healed.
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Who his owne selfe bare our sinnes in his body on the tree, that we being dead to sinne, should liue in righteousnesse: by whose stripes ye were healed.
Cross-references (43)
Passages linked to 1 Peter 2:24 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 53:4-6 Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted. But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed. All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
- Matthew 8:17 that it might be fulfilled which was spoken through Isaiah the prophet, saying, “He took our infirmities, and bore our diseases.”
- Romans 6:11 Thus consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.
- Revelation 22:2 in the middle of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations.
- 1 John 2:29 If you know that he is righteous, you know that everyone who practices righteousness has been born of him.
- James 5:16 Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is powerfully effective.
- Hebrews 9:28 so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation.
- Isaiah 53:11 After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities.
- Galatians 3:13 Christ redeemed us from the curse of the law, having become a curse for us. For it is written, “Cursed is everyone who hangs on a tree,”
- Romans 6:2 May it never be! We who died to sin, how could we live in it any longer?
- Colossians 3:3 For you died, and your life is hidden with Christ in God.
- Romans 6:13 Also, do not present your members to sin as instruments of unrighteousness, but present yourselves to God as alive from the dead, and your members as instruments of righteousness to God.
- John 1:29 The next day, he saw Jesus coming to him, and said, “Behold, the Lamb of God, who takes away the sin of the world!
- Psalms 147:3 He heals the broken in heart, and binds up their wounds.
- Romans 7:6 But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter.
- 1 John 3:7 Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous.
- Romans 6:7 For he who has died has been freed from sin.
- Deuteronomy 21:22-23 If a man has committed a sin worthy of death, and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall surely bury him the same day; for he who is hanged is accursed of God. Don’t defile your land which Yahweh your God gives you for an inheritance.
- Luke 1:74-75 to grant to us that we, being delivered out of the hand of our enemies, should serve him without fear, in holiness and righteousness before him all the days of our life.
- 1 Peter 4:1-2 Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin, that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God.
- Malachi 4:2 But to you who fear my name shall the sun of righteousness arise with healing in its wings. You will go out, and leap like calves of the stall.
- Matthew 5:20 For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.
- Luke 4:18 “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed,
- Acts 5:30 The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.
- 2 Corinthians 6:17 Therefore “ ‘Come out from among them, and be separate,’ says the Lord. ‘Touch no unclean thing. I will receive you.
- Psalms 38:4 For my iniquities have gone over my head. As a heavy burden, they are too heavy for me.
- Acts 10:35 but in every nation he who fears him and works righteousness is acceptable to him.
- Acts 13:29 When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb.
- Romans 6:16 Don’t you know that when you present yourselves as servants and obey someone, you are the servants of whomever you obey; whether of sin to death, or of obedience to righteousness?
- Hebrews 12:13 and make straight paths for your feet, so what is lame may not be dislocated, but rather be healed.
- Exodus 28:38 It shall be on Aaron’s forehead, and Aaron shall bear the iniquity of the holy things, which the children of Israel shall make holy in all their holy gifts; and it shall be always on his forehead, that they may be accepted before Yahweh.
- Leviticus 16:22 The goat shall carry all their iniquities on himself to a solitary land, and he shall release the goat in the wilderness.
- Numbers 18:22 Henceforth the children of Israel shall not come near the Tent of Meeting, lest they bear sin, and die.
- Matthew 27:26 Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified.
- Acts 10:39 We are witnesses of everything he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree.
- Colossians 2:20 If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordinances,
- Hebrews 7:26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
- Leviticus 22:9 “ ‘They shall therefore follow my commandment, lest they bear sin for it and die in it, if they profane it. I am Yahweh who sanctifies them.
- John 19:1 So Pilate then took Jesus, and flogged him.
- Romans 6:22 But now, being made free from sin and having become servants of God, you have your fruit of sanctification and the result of eternal life.
- 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 through Jesus Christ, to the glory and praise of God.
- Mark 15:15 Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain Had he commended nothing in Christ’s death except as…
Had he commended nothing in Christ’s death except as an example, it would have been very frigid: he therefore refers to a fruit much more excellent. There are then three things to be noticed in this passage. The first is, that Christ by his death has given us an example of patience; the second, that by his death he restored us to life; it hence follows, that we are so bound to him, that we ought cheerfully to follow his example. In the third place, he refers to the general design of his death, that we, being dead to sins, ought to live to righteousness. And all these things confirm his previous exhortation.
24 Who his own self bare our sins This form of speaking is fitted to set forth the efficacy of Christ’s death. For as under the Law, the sinner, that he might be released from guilt, substituted a victim in his own place; so Christ took on himself the curse due to our sins, that he might atone for them before God. And he expressly adds, on the tree, because he could not offer such an expiation except on the cross. Peter, therefore, well expresses the truth, that Christ’s death was a sacrifice for the expiation of our sins; for being fixed to the cross and offering himself a victim for us, he took on himself our sin and our punishment. Isaiah, from whom Peter has taken the substance of his doctrine, employs various forms of expression, — that he was smitten by God’s hand for our sins, that he was wounded for our iniquities, that he was afflicted and broken for our sake, that the chastisement of our peace was laid on him. But Peter intended to set forth the same thing by the words of this verse, even that we are reconciled to God on this condition, because Christ made himself before his tribunal a surety and as one guilty for us, that he might suffer the punishment due to us.
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This great benefit the Sophists in their schools obscure as much as they can; for they prattle that by the sacrifice of the death of Christ we are only freed after baptism from guilt, but that punishment is redeemed by satisfactions. But Peter, when he says that he bore our sins, means that not only guilt was imputed to him, but that he also suffered its punishment, that he might thus be an expiatory victim, according to that saying of the Prophet, “The chastisement of our peace was upon him.” If they object and say, that this only avails before baptism, the context here disproves them, for the words are addressed to the faithful.
But this clause and that which follows, by whose stripes ye were healed, may be also applied to the subject in hand, that is, that it behoves us to bear on our shoulders the sins of others, not indeed to expiate for them, but only to bear them as a burden laid on us.
Being dead to sins He had before pointed out another end, even an example of patience; but here, as it has been stated, it is made more manifest, that we are to live a holy and righteous life. The Scripture sometimes mentions both, that is, that the Lord tries us with troubles and adversities, that we might be conformed to the death of Christ, and also that the old man has been crucified in the death of Christ, that we might walk in newness of life. (Philippians 3:10; Romans 6:4.) At the same time, this end of which he speaks, differs from the former, not only as that which is general from what is particular; for in patience there is simply an example; but when he says that Christ suffered, that we being dead to sins should live to righteousness, he intimates that there is power in Christ’s death to mortify our flesh, as Paul explains more fully in the sixth chapter of the Epistle to the Romans. For he has not only brought this great benefit to us, that God justifies us freely, by not imputing to us our sins; but he also makes us to die to the world and to the flesh, that we may rise again to a new life: not that one day makes complete this death; but wherever it is, the death of Christ is efficacious for the expiation of sins, and also for the mortification of the flesh.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He calleth the servants back from the consideration of…
He calleth the servants back from the consideration of the injuries which they are constrained to bear, to think upon the greatness, and the end of the benefit received of Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 24 Who his own self bare our sins in…
24 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.
Yet. 24. Who his own self] Without any to help or uphold him, Isa 63:5; he had not so much as the benefit of the sunlight, when in that three hours’ darkness he was set upon by all the powers of darkness.
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Bare our sins] Gr. ανηνεγκεν, bare them aloft, viz. when he climbed up his cross, and nailed them thereunto. "Surely he hath borne our griefs, and carried our sorrows," Isa 53:4. He "taketh away the sins of the world," Joh 1:29.
That we being dead to sins] απογενομενοι, or, separated from sin, or uumade to it, cut off from it, the old frame being utterly dissolved.
By whose stripes] Or, welts. This he mentioneth to comfort poor servants, whipped and abused by their froward masters. Sanguis medici factus est medicina phrenetici . The physician’s blood became the sick man’s salve. We can hardly believe the power of sword salve. But here is a mystery that only Christian religion cau assure us of, that the wounding of one should be the cure of another.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Who his own self; not by offering any other…
Who his own self; not by offering any other sacrifice, (as the Levitical priests did), but by that of himself.
Bare our sins; or, took up, or lifted up, in allusion to the sacrifices of the Old Testament, the same word being used of them, Heb 7:27; Jam 2:21. As the sins of the offerer were typically laid upon the sacrifice, which, being substituted in his place, was likewise slain in his stead; so Christ standing in our room, took upon him the guilt of our sins, and bare their punishment, Isa 53:4, &c. The Lord laid on him our iniquities, and he willingly took them up; and by bearing their curse, took away our guilt. Or, it may have respect to the cross, on which Christ being lifted up, {Joh 3:14,15; Joh 12:32} took up our sins with him, and expiated their guilt by undergoing that death which was due to us for them.
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In his own body; this doth not exclude his soul but is rather to be understood, by a synecdoche, of his whole human nature, and we have the sufferings of his soul mentioned, Isa 53:10,12; Joh 12:27; but mention is made of his body, because the sufferings of that were most visible.
On the tree; on the cross.
That we, being dead to sins, should live unto righteousness; another end of Christ’s death, the mortification of sin, and our being freed from the dominion of it, Rom 6:2,6, and being reformed to a life of holiness.
By whose stripes ye were healed; viz. of the wound made in your souls by sin: this seems to relate to the blows that servants might receive of cruel masters, against which the apostle comforts them, and to the patient bearing of which he exhorts them, because Christ by bearing stripes, (a servile punishment), under which may be comprehended all the sufferings of his death, had healed them of much worse wounds, and spiritual diseases, the guilt of their consciences, and the defilement of their souls.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For ye were as sheep going astray,.... This is…
For ye were as sheep going astray,.... This is a proof of their being healed, namely, their conversion; in which an application of the blood of Christ, and pardon, and so healing by it, was made to their souls. The apostle has still in view the prophecy of Isa 53:6. God's elect are sheep before conversion; not that they have the agreeable properties of sheep, as to be meek, harmless, innocent, clean, and profitable, for they are the reverse of all this; nor can some things be said of them before conversion, as may be after, as that they hear Christ's voice, and follow him; nor are they so called, because unprejudiced against, and predisposed unto the Gospel, for the contrary is true of them; but they are so in electing grace, and were so considered in the Father's gift of them to Christ, and when made his care and charge, and hence they are called the sheep of his hand; and when Christ laid down his life, and rose again, which he did for the sheep, and as the great Shepherd of them; and when called by grace, for their being sheep, and Christ's own sheep by the Father's gift, and his own purpose, is the reason why he looks them up, calls them by name, and returns them: but then they are not yet of his fold; they are lost sheep, lost in Adam, and by his fall, and by their own actual transgressions; they are as sheep going astray from the shepherd, and from the flock, going out of the right way, and in their own ways; and are, like sheep, stupid and insensible of their danger; and as they never return of themselves, until they are sought for, and brought back: hence it follows,
but are now returned; not returned themselves, but were returned by powerful and efficacious grace: saints are passive, and not active in first conversion; they are turned, not by the power of their own free will, but by the power of God's free grace; they are returned under the illuminations and quickenings of the blessed Spirit, and through the efficacious drawings of the Father's love, unto Christ:
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unto the Shepherd and Bishop of your souls; by whom Christ is meant, who bears the office of a Shepherd, and fully performs it by feeding his sheep, providing a good fold and pasture for them; by gathering the lambs in his arms, and gently leading those that are with young; by healing their diseases, and preserving them from beasts of prey; hence he is called the good, the great, and chief Shepherd: and he is the "Bishop" or "Overseer" of the souls of his people, though not to the exclusion of their bodies: he has took the oversight of them willingly, and looks well to his flock, inspects into their cases, and often visits them, and never forsakes them; nor will he leave them till they receive the end of their faith, the salvation of their souls; which he has undertook and effected by his obedience, sufferings and death. Philo the Jew (l) observes, that "to be a shepherd is so good a work, that it is not only a title given to kings and wise men, and souls perfectly purified, but to God the governor of all---who, as a Shepherd and King, leads according to justice and law, setting over them his right Logos, "the first begotten Son", who has taken the care of this holy flock, as does the deputy of a great king.
(l) De Agricultura, p. 194, 195.
Next: 1 Peter Chapter 3
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Who himself bore our sins - That is, the…
Who himself bore our sins - That is, the punishment due to them. In his afflicted, torn, dying body on the tree - The cross, whereon chiefly slaves or servants were wont to suffer. That we being dead to sin - Wholly delivered both from the guilt and power of it: indeed, without an atonement first made for the guilt, we could never have been delivered from the power. Might live to righteousness - Which is one only. The sins we had committed, and he bore, were manifold.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 24. Who his own self] Not another in…
Verse 24. Who his own self] Not another in his place, as some anciently supposed, because they thought it impossible that the Christ should suffer.
Bare our sins in his own body] Bore the punishment due to our sins. In no other sense could Christ bear them. To say that they were so imputed to him as if they had been his own, and that the Father beheld him as blackened with imputed sin, is monstrous, if not blasphemous.
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That we, being dead to sins] Ἱνα ταις ἁμαρτιαις απογενομενοι· That we, being freed from sin-delivered out of its power, and from under its tyranny.
Should live unto righteousness] That righteousness should be our master now, as sin was before. He is speaking still lo servants who were under an oppressive yoke, and were cruelly used by their masters, scourged, buffeted, and variously maltreated.
By whose stripes ye were healed.] The apostle refers here to Isa 53:4-6; and he still keeps the case of these persecuted servants in view, and encourages them to suffer patiently by the example of Christ, who was buffeted and scourged, and who bore all this that the deep and inveterate wounds, inflicted on their souls by sin, might be healed.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Pe 2:24-25. Who his own self — In his…
1Pe 2:24-25. Who his own self — In his own person, and by the sacrifice of himself, and not of another, (Heb 9:28,) bare our sins — That is, the punishment due to them; in his afflicted, torn, dying body on the tree — The cross, whereon chiefly slaves or servants were wont to suffer. The apostle alludes to Isa 53:12; He bare the sins of many. “The phrase, bearing sin, is often used in the Old Testament. It signifies sometimes the making atonement for sin, Lev 10:17; sometimes the suffering punishment for sin, Lev 22:9; Eze 18:20; and sometimes the carrying away sin from the sight of God; as the scape-goat is said to do, Lev 16:22. The apostle uses here the first person, our sins, to show that Christ bare the sins of believers, in every age and country; and to make us sensible how extensive the operation of his death is in procuring pardon for sinners.” That we, being dead to sins — Or, as ταις αμαρτιαις απογενομενοι is more literally rendered, freed from sins —
That is, from the guilt and power; from which, without an atonement, it was impossible we should be delivered. By whose stripes ye were healed — Of your spiritual disorders: evils infinitely greater than any which the cruelty of the severest masters can bring upon you. See on Isa 53:5. “By changing his discourse from the first to the second person, the apostle addressed those slaves who might be beaten unmercifully by cruel masters; because, of all the considerations by which they could be animated to patience, the most powerful was, to put them in mind of the painful stripes with which Christ was beaten, when he was scourged by Pilate’s order, (Mat 27:26,) and to tell them, that with these stripes the wounds in their souls, occasioned by sin, were healed; wounds far more painful and deadly than those inflicted on them by their froward masters.” For ye were as sheep going astray — From their pastures, their shepherd, and his flock, and exposed to want and the danger of being lost in the wilderness, or destroyed by wild beasts; ye were wandering out of the way of truth and duty, of safety, holiness, and happiness, into the by-paths of error and sin, of guilt and misery — paths leading to certain destruction. But are now returned — Through the influence of divine grace; unto the Shepherd — The great Shepherd of the sheep, brought again from the dead, through the blood of the everlasting covenant; and Bishop — the kind Observer, Inspector, and Overseer; of your souls — Who has graciously received you under his pastoral care, and will maintain that inspection over you which shall be your best security against returning to those fatal wanderings. “Though in this passage the apostle addressed his discourse immediately to servants or slaves, yet, by giving titles to Christ which marked his relation to men of all ranks and conditions, he hath intimated that his exhortation to suffer unmerited evils patiently, is intended for all who profess the gospel.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Who his own self - See the notes at…
Who his own self - See the notes at Heb 1:3, on the phrase “when he had by himself purged our sins.” The meaning is, that he did it in his own proper person; he did not make expiation by offering a bloody victim, but was himself the sacrifice.
Bare our sins - There is an allusion here undoubtedly to Isa 53:4, Isa 53:12. See the meaning of the phrase “to bear sins” fully considered in the notes at those places. As this cannot mean that Christ so took upon himself the sins of people as to become himself a sinner, it must mean that he put himself in the place of sinners, and bore that which those sins deserved; that is, that he endured in his own person that which, if it had been inflicted on the sinner himself, would have been a proper expression of the divine displeasure against sin, or would have been a proper punishment for sin. See the notes at 2Co 5:21. He was treated as if he had been a sinner, in order that we might be treated as if we had not sinned; that is, as if we were righteous. There is no other way in which we can conceive that one bears the sins of another. They cannot be literally transferred to another; and all that can be meant is, that he should take the consequences on himself, and suffer as if he had committed the transgressions himself.
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(See also the supplementary notes at 2Co 5:21; Rom. 4; 5; and Gal 3:13, in which the subject of imputation is discussed at large)
In his own body - This alludes undoubtedly to his sufferings. The sufferings which he endured on the cross were such as if he had been guilty; that is, he was treated as he would have been if he had been a sinner. He was treated as a criminal; crucified as those most guilty were; endured the same kind of physical pain that the guilty do who are punished for their own sins; and passed through mental sorrows strongly resembling - as much so as the case admitted of - what the guilty themselves experience when they are left to distressing anguish of mind, and are abandoned by God. The sufferings of the Saviour were in all respects made as nearly like the sufferings of the most guilty, as the sufferings of a perfectly innocent being could be.
On the tree - Margin, “to the tree” Greek, ἐπὶ τὸ ξύλον epi to xulon. The meaning is rather, as in the text, that while himself on the cross, he bore the sorrows which our sins deserved. It does not mean that he conveyed our sorrows there, but that while there he suffered under the intolerable burden, and was by that burden crushed in death. The phrase “on the tree,” literally “on the wood,” means the cross. The same Greek word is used in Act 5:30; Act 10:39; Act 13:29; Gal 3:13, as applicable to the cross, in all of which places it is rendered “tree.”
That we, being dead to sins - In virtue of his having thus been suspended on a cross; that is, his being put to death as an atoning sacrifice was the means by which we become dead to sin, and live to God. The phrase “being dead to sins” is, in the original, ταῖς ἁμαρτίαις ἀπογενόμενοι tais hamartiais apogenomenoi - literally, “to be absent from sins.” The Greek word was probably used (by an euphemism) to denote to die, that is, to be absent from the world. This is a milder and less repulsive word than to say to die. It is not elsewhere used in the New Testament. The meaning is, that we being effectually separated from sin - that is, being so that it no longer influences us - should live unto God. We are to be, in regard to sin, as if we were dead; and it is to have no more influence over us than if we were in our graves. See the notes at Rom 6:2-7. The means by which this is brought about is the death of Christ (See the notes at Rom 6:8) for as he died literally on the cross on account of our sins, the effect has been to lead us to see the evil of transgression, and to lead new, and holy lives.
Should live unto righteousness - Though dead in respect to sin, yet we have real life in another respect. We are made alive unto God to righteousness, to true holiness. See the Rom 6:11 note; Gal 2:20 note.
By whose stripes - This is taken from Isa 53:5. See it explained in the notes on that verse. The word rendered “stripes” (μώλωπι mōlōpi) means, properly, the livid and swollen mark of a blow; the mark designated by us when we use the expression “black and blue.” It is not properly a bloody wound, but that made by pinching, beating, scourging. The idea seems to be that the Saviour was scourged or whipped; and that the effect on us is the same in producing spiritual healing, or in recovering us from our faults, as if we had been scourged ourselves. By faith we see the bruises inflicted on him, the black and blue spots made by beating; we remember that they were on account of our sins, and not for his; and the effect in reclaiming us is the same as if they had been inflicted on us.
Ye were healed - Sin is often spoken of as a disease, and redemption from it as a restoration from a deadly malady. See this explained in the notes at Isa 53:5.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain his own self--there being none other but Himself who…
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 (Pe1 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 Pe1 2:5.
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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,' Pe1 2:20, Pe1 2:24) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 24. Who… bare our sins—The for us, of 1Pe_2:21,…
24. Who… bare our sins—The for us, of 1Pe_2:21, is now taken up, and it is further shown that our Lord’s sufferings were endured for us who have deserved to suffer, thus exalting both his character of well-doing and the example he has left us.
Our sins—As acts of the sinner, they cannot be taken away except by preventing them before they exist; nor can they be assumed by, or transferred to, another; nor yet again will any moral effect flowing to us from Christ’s death, blot them from existence. Considered in relation to God’s law, they are transgressions, blameworthy, and drawing punishment after them. In taking upon himself the act of another, one assumes, not the act itself, nor the character of its performer, but the responsibilities and penalties which flow from it. So Christ took upon himself our sins.
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Bare—Rather, bore up, that is, on the cross. He took on himself the burden of our sins, a crushing load, truly, and as our substitute bore their punishment in his own body, thus expiating our guilt. See Isa_53:4; Isa_53:12.
On the tree—One can hardly doubt that the apostle added these words from a recollection of Deu_21:23, and perhaps of St. Paul’s use of it in Gal_3:13 : “Cursed is every one that hangeth on a tree.” God’s curse was upon sin, and Christ, our voluntary substitute, taking our sins on the tree, placed himself where the curse, with its heaviest strokes, fell upon him. The purpose of this great suffering was, that they for whom it was endured might be enabled to lead a holy life.
Being dead—Rather, having died; being through the atonement delivered from their power.
Righteousness—The new master, whom through the Holy Spirit it becomes possible to serve.
By whose stripes—See Isa_53:5. The word here means the wale caused by the stripe. Thus these maltreated Christian servants see in their Saviour and Lord all that was endured by any of their class; the buffetings, the cross, as a mode of punishment for slaves, and the stripes, so frequently bestowed, but with the wide difference that his stripes were for the healing of their own wounds.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 24. who his own self bare our sins in…
24. who his own self bare our sins in his own body on the tree] Here again we have an unmistakeable reference to the language of Isa_53:12. The Apostle, though he has begun with pointing to the sufferings of Christ as an example, cannot rest satisfied with speaking of them only under that aspect. He remembers that his Lord had spoken of Himself as giving His life a ransom for many (Mat_20:28), of His blood as that of a new covenant (Mat_26:28). He must speak accordingly, even to the slaves whom he calls upon to follow in the footsteps of their Master, of the atoning, mediatorial, sacrificial aspects of His death. Each word is full of a profound significance. The Greek verb for “bare” (anapherein) is always used with a liturgical sacrificial meaning, sometimes, in a directly transitive sense, of him who offers a sacrifice, as Jas_2:21 (“Abraham … when he had offered Isaac”), Heb_7:27; Heb_13:15, and in this very chapter (1Pe_2:5); sometimes of the victim offered, as bearing the sins of those who have transgressed, and for whom a sacrifice is required, as in Heb_9:28 and the LXX. of Isa_53:12. Here, Christ being at once the Priest and the Victim, one meaning seems to melt into the other. He offers Himself: He bears the sins of many. But if there was a priest and a sacrifice, where was the altar? The Apostle finds that altar in the cross, just as many of the best commentators, including even Roman theologians like Estius and Aquinas, recognise a reference to the cross in the “we have an altar” of Heb_13:10. In the word for “tree,” used instead of that for “cross,” we have the same term as that in Gal_3:13, where St Paul’s choice of it was obviously determined by its use in the LXX. of Deu_21:23. The word was somewhat more generic than “cross,” and included a whole class of punishments to which slaves were subject, impaling, the stocks (Act_16:24), and the like. It is possible that St Peter, in writing to slaves, may have chosen it as bringing home to their thoughts the parallelism between Christ’s sufferings and their own (comp. the “non pasces in cruce corvos” of Horace Epp. 1:16, 50:48); but its occurrence in St Luke’s reports of his speeches in Act_5:30; Act_10:39 makes it more probable that it was simply a familiar term with him.
that we, being dead to sins, should live unto righteousness] The Greek word for “being dead” is a somewhat unusual one, and is not found elsewhere in the New Testament. As a word it has to a certain extent an euphemistic character, like “departing,” “being away,” and is so far analogous to the exodos or “decease” of 2Pe_1:15. The context leaves no doubt that the English rendering of the word fairly expresses its true meaning. “Having died” would perhaps give more accurately the force of the aorist participle. The thought presents another instance of parallelism between St Peter and St Paul (Rom_6:2; Rom_6:11; Gal_2:19) so close that it at least suggests the idea of derivation. In both cases the tense used implies a single act at a definite point of time, and as interpreted by St Paul’s teaching, and, we may add, by that of St Peter himself (chap. 1Pe_3:21), that point of time can hardly be referred to any other occasion than that of the Baptism of those to whom he writes. In that rite they were mystically sharers in the death and entombment of Christ, and they were made so in order that they might live to Him in the righteousness of a new life.
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by whose stripes ye were healed] The word for “stripes” means strictly the livid mark or wheal left on the flesh by the scourge. Comp. Sir_28:17. We may well believe that the specific term was chosen rather than any more general word like “sufferings” or “passion,” as bringing before the minds of the slave readers of the Epistle the feature of greatest ignominy in their Lord’s sufferings (Mat_27:26; Mar_15:15), that in which they might find the closest parallelism with their own. When the scourge so freely used in Roman households left the quivering flesh red and raw, they were to remember that Christ also had so suffered, and that the stripes inflicted on Him were part of the process by which He was enabled to be the Healer of mankind. The words are cited from the LXX. of Isa_53:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (24) Who his own self.—This verse, like the “for…
(24) Who his own self.—This verse, like the “for you” in 1Pe_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, Mar_4:38, of sleeping on the pillow; in 2Co_3:15, of the veil resting upon their hearts; in Rev_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 Mat_17:1, Mar_9:2, of taking the disciples up the Mount of Transfiguration; and in Luk_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 1Pe_2:5, “to offer up” (so also in Heb_7:27; Heb_13:15; Jas_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 Jas_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 1Pe_2:4; 1Pe_2:11-12, indifferently; but the Hebrew is not the same in each case, for in 1Pe_2:11 the word for “shall bear” is identical with that rightly rendered “carry” in 1Pe_2:4, and has not the same signification as that which appears as “to bear” in 1Pe_2:4; 1Pe_2:12. The difference between these two Hebrew roots seems to be that the verb sabal in 1Pe_2:11 means “to carry,” as a porter carries a load, or as our Lord carried His cross; while the verb nasa,’ used in 1Pe_2:4 and 1Pe_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 1Pe_2:11-12, observing at the same time the distinction between “iniquities” and “sin,” while in 1Pe_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 1Pe_2:4 (LXX.). The order in which the words occur is precisely the order of 1Pe_2:11, and the tense points to 1Pe_2:12, as well as the parallel use in Heb_9:28, where the presence of the words “of many” proves that the writer was thinking of 1Pe_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 Num_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 Num_14:33, it will be, “your children will have to bear your whoredoms,” or, “will have laid upon them your whoredoms.” In Heb_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 1Pe_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” (Psa_40:12), sinless as He was. (See St. Matthew’s interpretation of the same thought, Mat_8:17.)
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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 Col_1:22 than to any other passage; but comp. also Rom_6:2; Rom_6:8; Rom_6:11, and 2Co_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 1Pe_1:8; 1Pe_1:12; 2Pe_2:1-3; and his speeches, Act_3:13; Act_3:15; Act_4:10; Act_10:38-39.) He is especially fond of finishing off a long sentence with a short relative clause, as here. Comp., for instance, 1Pe_2:8, 2Pe_2:17, also Act_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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Who his own self, bare our sins in his…
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 uJper uJmwn 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 uJper used here and elsewhere is explained by the more precise ajnti of Mat_20:28; Mar_10:45; negken). 1Ti_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 (ajnh) The apostle is evidently quotingnegke; Isa_53:12, where the Hebrew verb is and the Septuagint Version is Kai aujtoav pollwn ajnh 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 Lev_5:1, Lev_5:17, 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 Greek is lhyetai oJ cimarov ejf eJautw 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 (oJ ai]rwn) may be rendered with equal exactness, "who beareth," or "who taketh away." The Lord took our sins away by taking them upon himself. (comp. Mat_8:17) As Aaron put the sins of the people upon the head of the scapegoat, (Lev_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 (ejpi tolon); he carried them thither, and there he expiated them Heb_9:28, "Christ was once offered to bear the sins of many," where the same Greek word is used ajnenegkein). Another interpretation takes ajnaferein in its sacrificial sense, as in Heb_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 ajnaferein here rather of victim than of priest, as in Heb_9:28 and the Greek Version of Isa_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 Isa 53). The word xulon is used for the cross twice in St. Peter"s speeches in the Acts of the Apostles. (Act_5:30 Act_10:39) It is also so used by St. Paul. (Gal_3:13) That we, being dead to sins, should live unto righteousness. The Greek word ajpogenomenoi occurs nowhere else in the New Testament. Bengel understands it differently. He says that as genesqai tinov means "to become the slave of some one," so ajpogenesqai may mean to cease to be a slave. But this would require the genitive, not the dative, taiv aJmartiaiv; 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. Rom_6:2, 11 Gal_2:19, Gal_2:20) 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 Isa_53:5. The Greek mwlwy means the mark or weal left on the flesh by a scourge (comp. Ecc 28:17, Plhghstigov poiei mwlwpav). 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 24. Who … bare our sins. Died for our…
24. Who … bare our sins. Died for our sins, not his own. He took our burdens. On the tree. The wood of the cross. That we being dead to sins. “Crucified with him,” penitent, the repentant sinner is baptized into his death, and rising to a new life, lives unto righteousness. By whose stripes. See Isa. 53:5,6.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 24. “Who Himself bore our sins in His own…
ARGUMENT 12
LIFE AND HEALTH IN THE ATONEMENT
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24. “Who Himself bore our sins in His own body on the tree in order that we being dead to sins may live unto righteousness, by whose stripes ye were healed.” This verse, in beautiful, lucid and cogent simplicity sets forth the vicarious atonement, in which the Son of God actually redeemed the whole world when He died on the cross, sweeping from the field very conceivable defalcation as to the gracious possibility of universal salvation, hence the vile sinner need only, in the utter and eternal abnegation and abandonment of all his sins, in the profound contrition of a broken heart, look to Calvary and by simple faith in the Word of God, receive and appropriate the full and free pardon of all his transgressions, rising with the shout of victory over sin, Satan and hell. Not only is life from the dead for every lost soul purchased by the vicarious atonement of Christ on the cross, but perfect soul health gloriously delivered from the remotest lingering contamination of the diabolical virus engendered by the fall, is abundantly provided for in this triumphant expiation of the human malady, unfurling the banner of entire sanctification to wave triumphantly over the blackest hell-dens of slumdom.
25. The omnipotent, crucified, risen and triumphant Christ is the tenderhearted, loving Shepherd, now calling every human soul this side the infernal portal to come unto Him. Meanwhile to all the spiritually dead He offers life and to all the sick perfect health.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain sins Sin. (See Scofield "Rom 3:23").
sins Sin. (See Scofield "Rom 3:23").
righteousness (See Scofield "Rom 10:10").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Peter continues talking about Jesus Christ. He is still speaking to people who are servants.
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He himself
This refers to Jesus, with emphasis. (See: Reflexive Pronouns)
carried our sins in his body to the tree
Here "carried our sins" means he suffered the punishment for our sins. AT: "suffered the punishment for our sins in his body on the tree" (See: Metonymy)
the tree
This is a reference to the cross on which Jesus died, which was made of wood. (See: Metonymy)
By his bruises you have been healed
This can be stated in active form. AT: "God has healed you because people bruised him" (See: Active or Passive)
you had been wandering away like lost sheep
Peter speaks about his readers before they believed in Christ as if they had been similar to lost sheep wandering around aimlessly. (See: Simile)
the shepherd and guardian of your souls
Peter speaks of Jesus as if he were a shepherd. Just as a shepherd protects his sheep, Jesus protects those who trust in him. (See: Metaphor)
translationWords
sin
body
life
righteous
cure
ewe
shepherd
soul
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:24 He personally carried our sins: This phrase alludes…
2:24 He personally carried our sins: This phrase alludes to Isa 53:4, 11-12. • By his wounds you are healed: The physical suffering of Christ has freed us from slavery to sin (cp. Isa 53:5). Matthew applies similar language from Isa 53:4 to the physical healings performed by Jesus (Matt 8:17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.