1st Peter Chapter 2 verse 24 Holy Bible

1st Peter 2 : 24 Bible Verse Songs

• The Cross Has The Final Word by Newsboys
• May I never Lose The Wonder of The Cross by Vicky Beeching
• Nailed to the Cross by Rend Collective
• Chains Breaker by Gaither Vocal Band
• Jesus Saves by Tasha Cobbs
• Burdens Are Lifted at Calvary by Voice Of Eden
• Jesus Paid It All (Acapella) by Anthem Lights
• The Cross Has The Final Word by Cody Carnes
• Jesus, Your Mercy by Sovereign Grace Music
• Come, O Sinner by Sovereign Grace Music
• Christ Exalted is Our Song by Sovereign Grace Music
• Jesus You Are My Healer by Don Moen
• Power In the Blood by Fountainview Academy
• There's Nobody by David Leonard
• Resurrection Day by Rend Collective
• Good To Know by Zach Williams
• King of Kings by Hillsong Worship

Pulpit Commentary

Pulpit CommentaryVerse 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.

Ellicott's Commentary

Ellicott's Commentary for English Readers(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.) . . .