Isaiah 53:4

1 Peter 2:24

Verse 24. Who his own self. 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 53:4,12. See the meaning of the phrase "to bear sins" fully considered in the Notes on those places. As this cannot mean that Christ so took upon himself the sins of men 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. 2Cor 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.

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 malefactor; crucified as those most guilty were; endured the same kind of bodily 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. Marg., "to the tree. Gr., επιτοξυλον. 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 Acts 5:30, 10:39, 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, ταιςαμαρτιαις απογενομενοι, 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. Rom 6:2-7. The means by which this is brought about is the death of Christ, 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. Rom 6:11; Gal 2:20.

By whose stripes. This is taken from Isa 53:5. See it explained in the Notes on that verse. The word rendered stripes (μωλωπι) 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 Isa 53:5.

(b) "bare" Isa 53:4 (2) "on" "to" (c) "unto righteousness" Rom 6:11 (d) "stripes" Isa 53:5,6

1 John 3:5

Verse 5. And ye know that he was manifested. The Lord Jesus, the Son of God. "You know that he became incarnate, or appeared among men, for the very purpose of putting an end to sin," Mt 1:21. Comp. 1Timm 3:16. This is the second argument in this paragraph, (1Jn 3:4-10,) by which the apostle would deter us from sin. The argument is a clear one, and is perhaps the strongest that can be made to bear on the mind of a true Christian--that the Lord Jesus saw sin to be so great an evil, that he came into our world, and gave himself to the bitter sorrows of death on the cross, to redeem us from it.

To take away our sins. The essential argument here is, that the whole work of Christ was designed to deliver us from the dominion of sin, not to furnish us the means of indulgence in it; and that, therefore, we should be deterred from it by all that Christ has done and suffered for us. He perverts the whole design of the coming of the Saviour who supposes that his work was in any degree designed to procure for his followers the indulgences of sin, or who so interprets the methods of his grace as to suppose that it is now lawful for him to indulge his guilty passions. The argument essentially is this:

(1.) That we profess to be the followers of Christ, and should carry out his ends and views in coming into the world;

(2.) that the great and leading purpose of his coming was to set us free from the bondage of transgression;

(3.) that in doing this he gave himself up to a life of poverty, and shame, and sorrow, and to a most bitter death on the cross; and,

(4.) that we should not indulge in that from which he came to deliver us, and which cost him so much toil and such a death. How could we indulge in that which has brought heavy calamity on the head of a father, or which has pierced a sister's heart with many sorrows? Still more, how can we be so ungrateful and hardhearted as to indulge in that which crushed our Redeemer in death?

And in him is no sin. An additional consideration to show that we should be holy. As he was perfectly pure and spotless, so should all his followers aim to be; and none can truly pretend to be his who do not desire and design to become like him. On the personal holiness of the Lord Jesus, Heb 7:26, 1Pet 2:23.

(a) "know" Heb 9:26,28
Copyright information for Barnes