1 Peter 2 (KJV With Strong's) - Bible Truth Library

• Our Apostle and the still greater one to the Gentiles cite Isa. 53:12; which stamps these words of the Septuagint with divine authority. (“1 Peter 2:24” by W. Kelly)

• It is the aorist, on the contrary, which above all shuts out relative duration, continuity, repetition, or action commenced and not accomplished. Here it is a simple fact of the deepest moment for God and man, for time and eternity. (“1 Peter 2:24” by W. Kelly)

• death spiritually is meant, because it is that we may live to righteousness. (“1 Peter 2:24” by W. Kelly)

• "by whose stripes ye were healed." Strange paradox, but no less blessedly true! It is literally the weal or rising left by the lash which many a slave knew well. (“1 Peter 2:24” by W. Kelly)

• These sins were ours, for the verse definitely speaks of the work of Christ, not in its Godward aspect as propitiating Him, but in its believer-ward aspect as bearing his sins—his sins, and not the sins of everybody. (“1 Peter 2” by F.B. Hole)

• We had sinned in our bodies, and having become a true Man, apart from sin, He bore our sins in His holy body as a sacrifice for sin. (“1 Peter 2” by F.B. Hole)

J. N. Darby Translation

who himself bore our sins in his body on the tree, in order that, being dead tok sins, we may live to righteousness: by whose stripesl ye have been healedm.

JND Translation Notes

Or "having done with"; but better as in text.

Or "bruise." Though the word is in the singular, it is literally the marks left by scourging. "Stripe" does not convey this.

Isa. 53.5.

W. Kelly Translation

who himself borea our sins in his body onb the tree, that we, having diedc to sins, might live to righteousness; by whose stripes ye were healed.

WK Translation Notes

The strict sacrificial sense of the word "bore" is used here when connected with the object, "our sins." Thus with "spiritual sacrifices," the word "offer" is right, as in verse 5 of this chapter and in {vi 30257}{/vi}. With other objects, it is rendered "carry, bring, or lead up"; and it may elsewhere mean "to bear or undergo."

It is not "up to" the tree. This is an ignorant and total oversight of the sacrificial language in the Old Testament. There are two forms employed in the LXX., and always distinctly. When it is a question of "up to," or "to," another different preposition is compounded. Where the one found here is expressed, it invariably means "upon," and not "to." It is allowed that in other connections this may not always hold; but in sacrificial language the distinction is certain and constant. Now it is plain that here the apostle Peter is referring to the sacrificial language of the Old Testament. But let me refer to another point showing how unfounded is the idea that our Lord was bearing sins all His life. The word "bare" excludes the desired notion. "Bare" (anēnegken) does not convey continuity but a transient act. The aorist is the definite expression of such a fact. It expresses therefore what took place on the cross, certainly not what was in process before, any more than after. The form of speech excludes anything begun before that solemn epoch, and it implies a completeness on the cross, where it began. Therefore the notion "up to" is false, not perhaps in the form of the word itself, but in its contextual and sacrificial usage.

The word apogenomenoi, "being dead," is so uncommon in the N.T. that this is its only occurrence. It occurs in the best classic authors, and answers to our "deceased," rather than the ordinary word for "dead." This the apostle Paul used for the privilege into which the Christian is let in order to know his deliverance from sin, as distinguished from the remission of his sins. But our apostle speaks of "having died to sins," which is quite another thing from Paul’s doctrine. It is simple and practical (having done with sins), as was his province generally. It is true that the word sometimes means "having taken no part in," and "being absent or aloof from"; but the context even of a correct writer always suffices to fix what is intended. Here it proves that death spiritually is meant, because it is that we may live to righteousness. No other sense would apply here. It never implies "being freed from," as some have said.