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.
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.
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.
He took our sins on himself, giving his body to be nailed on the tree, so that we, being dead to sin, might have a new life in righteousness, and by his wounds we have been made well.
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.
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.
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.
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.
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 Isaiah 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.
Who his own self - See the notes at Hebrews 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 Isaiah 53:4, Isaiah 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 2 Corinthians 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.
(See also the supplementary notes at 2 Corinthians 5:21; Romans 4; 5; and Galatians 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 Acts 5:30; Acts 10:39; Acts 13:29; Galatians 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 Romans 6:2-7. The means by which this is brought about is the death of Christ (See the notes at Romans 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 Romans 6:11 note; Galatians 2:20 note.
By whose stripes - This is taken from Isaiah 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 Isaiah 53:5.
2:24 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.