AND HE
HIMSELF BORE (carried from lower place to
higher, offered up like
Ge 8:20) OUR SINS: hos tas hamartias
(sins is first for emphasis) hemon autos
anenegken (3SAAI): (Ex 28:38;
Lev 16:22;
22:9;
Nu 18:22;
Ps 38:4;
Is 53:4-6,11;
Mt 8:17;
Jn 1:29;
Heb 9:28)
He Himself
- MacArthur comments that this phrase...
is an emphatic personalization and
stresses that the Son of God voluntarily and without coercion (John
10:15, 17–18) died as the only sufficient sacrifice for the sins of
all who would ever believe (cf. John 1:29; 3:16; 1 Ti 2:5-6; 4:10;
Hebrews 2:9 [note]
Hebrews 2:17 [note]).
The very name Jesus indicated that He would “save His people from
their sins” (Mt 1:21).
(MacArthur, J. 1 Peter. Chicago:
Moody Press or
Logos)
They shall
therefore keep My charge, so that they may not bear sin because of it,
and die thereby because they profane it; I am the LORD who sanctifies
them.
Peter presents the ultimate
illustration of unjust suffering in the Cross of Christ.
Bore
(399)(anaphero
from ana = up, again, back + phero = bear,
carry)
literally
means to carry, bring or bear up and so to to cause to move from a
lower position to a higher position. It serves as a technical term for
offering sacrifices offer up (to an altar).
Anaphero is used
9 times in the NT in the NAS (see below)
and is translated as: bear, 1; bore, 1; brought, 1; led, 1;
offer, 3; offered, 2.
Matthew 17:1 And six days
later Jesus took with Him Peter and James and John his brother, and
brought them up to a high mountain by themselves.
Mark 9:2 And six days later,
Jesus took with Him Peter and James and John, and brought them
up to a high mountain by themselves. And He was transfigured
before them;
Luke 24:51 And it came to
pass, while he blessed them, he was parted from them, and carried
up into heaven. (KJV only)
Hebrews 7:27 (note)
who does not need daily, like those high priests, to offer
up sacrifices, first for His own sins, and then for the sins of
the people, because this He did once for all when He offered up
Himself.
Hebrews 9:28 (note)
so Christ also, having been
offered (prosphero) once to bear (anaphero) the sins of
many, shall appear a second time for salvation without reference to
sin, to those who eagerly await Him. (Comment: The writer of Hebrews utilizes anaphero with a meaning
similar to Peter i.e., to refer to Christ's propitiatory or
satisfactory sacrifice)
Hebrews 13:15 (note)
Through Him then, let us continually offer up a sacrifice of
praise to God, that is, the fruit of lips that give thanks to His
name. (Comment: Dear NT believers, you who are now priests of
the Most High God and thus have the incredible privilege of
continually doing what only the Jewish Levitical priests could do in
the Old Testament. Are you "taking advantage" of your high and holy
privilege as members of a royal priesthood? [see note1
Peter 2:9])
James 2:21 Was not Abraham
our father justified by works, when he offered up Isaac his son
on the altar? (Comment: Justified in this context could be
translated "shown to be justified". In other words, his offering up of
Isaac showed that he had been declared righteous.)
1 Peter 2:5 (note)
you also, as living stones, are being built up as a spiritual house
for a holy priesthood, to offer up spiritual sacrifices
acceptable to God through Jesus Christ. (Comment: Believers now
can offer up holy sacrifices because the Holy One offered up Himself!
Precious truth!)
1 Peter 2:24
and He Himself bore our sins in His body on the cross, that we might
die to sin and live to righteousness; for by His wounds you were
healed.
Anaphero is
found 135 times in the
Septuagint (LXX) (Greek translation of the OT Hebrew)
(Gen. 8:20; 22:2, 13; 31:39; 40:10; Ex 18:19, 22, 26; 19:8; 24:5;
29:18, 25; 30:9, 20; Lev. 2:16; 3:5, 11, 14, 16; 4:10, 19, 26, 31;
6:15, 26; 7:5, 31; 8:16, 20f, 27f; 9:10, 20; 14:20; 16:25; 17:5f;
23:11; Num. 5:26; 14:33; 18:17; 23:2, 30; Deut. 1:17; 12:13f, 27;
14:24; 27:6; Jdg. 6:26, 28; 11:31; 13:16, 19; 15:13; 16:8, 18; 20:26,
38; 21:4; 1 Sam. 2:19; 6:14f; 7:9f; 10:8; 13:9f, 12; 15:12; 18:27;
20:13; 2 Sam. 1:24; 6:17; 21:13; 24:22, 24f; 1 Ki. 2:35; 3:4; 5:13;
8:1; 9:15; 10:5; 12:27; 17:19; 2 Ki. 3:27; 4:21; 1 Chr. 15:3, 12, 14;
16:2, 40; 21:24, 26; 23:31; 29:21; 2 Chr. 1:4, 6; 2:4; 4:16; 5:2, 5;
8:12f; 9:4, 16; 23:18; 24:14; 29:21, 27, 29, 31f; 35:14; Ezra. 3:2, 6;
Neh. 10:38; 12:31; Job 7:13; Ps. 51:19; 66:15; Prov. 8:6; Isa. 18:7;
53:11f; 57:6; 60:7; 66:3; Jer. 32:35; Ezek. 36:15; 43:18, 24; Da
6:23) Anaphero is the verb the translators of the
LXX
Old Testament usually used to picture the offering of
a sacrifice.
Figuratively (as used here by Peter) anaphero
means to take up and bear sins by imputation (act of laying the
responsibility or blame for) as typified by the ancient sacrifices.
Jesus our Great
High Priest bore our sins as our substitutionary sacrifice, dying in
our place, in order to bring about atonement for our sins. The priests
in the Old Covenant could not bear our sins.
Wuest's paraphrase conveys Peter's allusion to the Old Testament sacrificial system --
Jesus
Himself carried up to the Cross our sins in His body and offered
Himself there as on an altar
It is notable that anaphero is used 25 times in the
Septuagint translation of Leviticus regarding offerings! For example,
Moses records that
Aaron's sons shall offer it up (anaphero
= bear, carry) in smoke on the altar on the burnt offering, which is
on the wood that is on the fire; it is an offering by fire of a
soothing aroma to the LORD. (Lev 3:5)
Jesus, as our Great High Priest
, offered up the sacrifice of
Himself by bringing His body up to the Cross. Anaphero is used in Hebrews which records that Jesus
"does
not need daily, like those (Jewish) high priests, to offer up
sacrifices, first for His own sins, and then for the sins of the
people, because this He did once for all when He offered up Himself."
(see note
Hebrews 7:27)
Exodus discusses the parallel
role of the OT high priests recording that
Aaron
shall take away
(to lift, to carry) the iniquity of the holy things which the sons
of Israel consecrate, with regard to all their holy gifts; and
(the turban) shall always be on his forehead, that they may be
accepted before the Lord. (Ex
28:38)
This was but a
shadow of which Jesus was the Substance.
Isaiah in his famous prophecy of
the suffering Servant (the Messiah) records that
Surely our griefs
He
Himself
bore, and our sorrows He
carried. Yet we ourselves esteemed Him stricken, smitten of God, and
afflicted. But He
was pierced through for our transgressions,
He
was crushed for our iniquities. The chastening for our well-being fell
upon Him,
and by His
scourging we are healed. All of us like sheep have gone astray, each
of us has turned to his own way, but the Lord has caused the iniquity
of us all to fall on Him.
(Isa
53:4-6)
Isaiah adds that
As a result of the anguish of
His
soul, He
will see it and be satisfied; By
His
knowledge the Righteous
One,
My
Servant,
will justify the many, as
He
will bear (LXX
uses anaphero) their iniquities.
Therefore, I
will allot
Him
a portion with the great, and
He
will divide the booty with the strong, because
He
poured out Himself
to death, and was numbered with the transgressors. Yet
He
Himself
bore (LXX
uses anaphero) the sin of many, and interceded for
the transgressors. (Isa
53:11-12)
When John the Baptist saw
Jesus
coming to him he
declared the fulfillment of Isaiah's prophecy (and all the OT
Messianic prophecies for that matter) saying
Behold, the
Lamb
of God Who takes away the sin of the world!
(Jn 1:29)
It is interesting to note that the Jewish people did not
crucify criminals. They stoned them to death. But if the victim was
especially evil, his dead body was hung on a tree until evening, as a
mark of shame (Dt 21:23). Jesus died on a tree—a cross—and bore the
curse of the Law (Gal 3:13). The force of ana = up, appears in the fact
of the altar was in fact elevated.
Anaphero is often used of carrying
from a lower to a higher place (Mt 17:1;
Lu 24:51)
Matthew Henry
writes that He Himself bore our sins teaches...
1.That Christ, in his sufferings,
stood charged with our sins, as one who had undertaken to put them
away by the sacrifice of himself, Isa. 53:6.
2 That he bore the punishment of
them, and thereby satisfied divine justice.
3. That hereby he takes away our
sins, and removes them away from us; as the scapegoat did typically
bear the sins of the people on his head, and then carried them quite
away, (Lev. 16:21, 22), so the Lamb of God does first bear our sins in
his own body, and thereby take away the sins of the world, Jn. 1:29.
He Himself bore our sins -
During the Napoleonic Wars, men were conscripted into the French army
by a lottery system. If your name was drawn, you had to go off to
battle. But in the rare case that you could get someone else to take
your place, you were exempt. On one occasion the authorities came to a
certain man and told him that his name had been drawn. But he refused
to go, saying, “I was killed two years ago.” At first they questioned
his sanity, but he insisted that this was in fact the case. He claimed
that the records would show that he had been conscripted two years
previously and that he had been killed in action. “How can that be?”
they questioned. “You are alive now.” He explained that when his name
came up, a close friend said to him, “You have a large family, but I’m
not married and nobody is dependent on me. I’ll take your name and
address and go in your place.” The records upheld the man’s claim. The
case was referred to Napoleon himself, who decided that the country
had no legal claim on that man. He was free because another man had
died in his place.
IN HIS BODY
ON THE CROSS: en to somati autou epi to xulon:
(Dt 21:22,23;
Acts 5:30;
10:39;
13:29;
Gal 3:13)
Moses
records the OT teaching regarding "the tree"...
And if a man has committed a sin
worthy of death, and he is put to death, and you hang him on a tree,
his corpse shall not hang all night on the tree, but you shall surely
bury him on the same day (for he who is hanged is accursed of
God), so that you do not defile your land which the LORD your God
gives you as an inheritance. (Dt 21:22,23)
Paul
quotes in part from Moses declaring that on the Cross...
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"-- (Galatians 3:13)
Cross (3586)
(xulon from xuo = to scrape) is literally wood and refers to a tree or other wooden article or
substance. Xulon is used 17 times in the NT but only here in First
Peter and the verses that follow (see also Gal 3:13 above) does it
refer to the old rugged cross...
The God of our fathers raised up
Jesus, whom you had put to death by hanging Him on a cross.
(xulon) (Acts 5:30)
And we are witnesses of all the
things He did both in the land of the Jews and in Jerusalem. And they
also put Him to death by hanging Him on a cross. (xulon) (Acts
10:39)
And when they had carried out all
that was written concerning Him, they took Him down from the cross
and laid Him in a tomb. (Acts 13:29)
This great doctrine of the substitutionary atonement is the heart of
the gospel. Actual atonement, sufficient for the sins of the whole
world, was made for all who would ever believe, namely, the elect.
><> ><> ><>
F B Meyer writes that...
He came into the sinner’s world. —
Himself sinless, he took our nature. Accustomed to the pure atmosphere
of his own bright home, He allowed his ears and eyes to be assailed by
sounds and sight; beneath which they must have smarted. His blessed
feet trod among the dust of death, the mounds of graves, and the traps
that men laid to catch Him. And all for love of us.
He lived the sinner’s life. — Not a
sinner’s life, but the ordinary life of men. He wrought in the
carpenter’s shed; attended wedding festivals, and heartrending
funerals; ate, and drank, and slept. He sailed in the boat with his
fisher-friends; sat wearied at the well-head; and was hungry with the
sharp morning air.
He sympathised with the sinners’
griefs. — In their affliction He was afflicted. He often groaned, and
sighed, and wept. When leprosy with its sores, bereavement with its
heart-rending loneliness, dumbness and deafness, and devil-possession,
came beneath his notice, they elicited the profoundest response from
his sympathetic heart.
He died the sinner’s death. — He
was wounded for our transgressions. He was treated as the scapegoat,
the leper, the sin-offering of the human family. The iniquities of us
all met in Him, as the dark waters of the streets pour into one
whirling pool. He stood as our substitute, sacrifice, and satisfaction
the guilt, and curse, and penalty of a broken law borne and exhausted
in his suffering nature.
He is preparing the sinner’s home.
— “I go to prepare n place for you”; and no mother was ever more
intent on preparing his bedroom for her sailor-boy on his return, than
Jesus on preparing heaven. (Our Daily Homily)
In Leviticus Moses describes a ritual the Jewish
high priest was to carry out on the Day of Atonement (Yom Kippur),
a ritual which foreshadowed the Lamb of God's bearing away of all the
sins of the world...
Leviticus 16:20 "When he finishes atoning (Hebrew = kaphar
= cover over, cf English - Kippur; Greek = exilaskomai - to make
atonement) for the holy place, and the tent of meeting and the altar,
he shall offer the live goat.
21 "Then Aaron shall lay both of his hands on the head of the live
goat, and confess over it all the iniquities of the sons of Israel,
and all their transgressions in regard to all their sins; and he shall
lay them on the head of the goat and send it away into the wilderness
by the hand of a man who stands in readiness.
22 "And the goat shall bear on itself all their iniquities to a
solitary land; and he shall release the goat in the wilderness.
23 "Then Aaron shall come into the tent of meeting, and take off the
linen garments which he put on when he went into the holy place, and
shall leave them there.
24 "And he shall bathe his body with water in a holy place and put on
his clothes, and come forth and offer his burnt offering and the burnt
offering of the people, and make atonement for himself and for the
people.
><> ><> ><>
Here is a related devotional from Our Daily Bread entitled Tale Of
Two Goats...
Two goats
without blemish stood before the high priest in the bright Middle
Eastern sun. Lots were cast, and the priest slowly led one to the
altar to be killed as a sin offering for the people. Its blood was
sprinkled on the mercy seat. That goat was a sacrifice.
The other goat, known as the scapegoat, portrays another truth. The
priest placed both his hands on its forehead and confessed the sins of
Israel. Then the goat was led out into the desert and turned loose. As
it wandered away, never to be seen again, it symbolically took
Israel's sins along with it. They were gone. The people were
reconciled to God. That goat was a substitute.
Both of these goats were pictures of what Christ would do for us. The
cross became an upright altar, where the Lamb of God gave His life as
a sacrifice for sin. And what the scapegoat symbolically portrayed for
Israel—the removal of their sins—Jesus fulfilled in reality. He became
our substitute. Because of our identification with Him as believers,
our sins have been taken away completely.
Two goats representing two truths: sacrifice and substitution. Both
were fulfilled in Christ when He died on the cross and made full
atonement for our sins. Praise God! —David C. Egner (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Guilty,
vile, and helpless we,
Spotless Lamb of God was He;
Full atonement! Can it be?
Hallelujah, what a Savior! —Bliss
Jesus took our place to give us His peace.
><> ><> ><>
November 25, 2002
Under His Wings
READ: 1 Peter 2:21-25
He shall cover you with His feathers, and under His wings you shall
take refuge. —Psalm 91:4
Indian evangelist Sundar Singh wrote about a devastating forest fire
in the Himalayas where he was traveling. While many were trying to
fight it, a group of men stood looking up at a tree with flames
climbing up its branches. They were watching a mother bird flying
frantically in circles above the tree. She was chirping out an alarm
to her nest full of fledglings. As the nest began to burn, the mother
bird didn't fly away; instead she zoomed down and covered her brood
with her wings. In seconds she and her nestlings were burned to ashes.
Singh then said to the awe-stricken spectators: "We have witnessed a
truly marvelous thing. God created that bird with such love and
devotion that she gave her life trying to protect her young. . . .
That is the love that brought Him down from heaven to become man. That
is the love that made Him suffer a painful death for our sake."
The above story is a stirring illustration of Christ's love for us. We
also stand in awe as we think of Calvary where the fire of holy
judgment burned. For there Jesus willingly suffered and "bore our sins
in His own body on the tree" (1 Peter 2:24).
Lord, thank You for dying in our place. How grateful we are for all
that You have done! —Vernon C Grounds (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Under His wings I am safely abiding,
Though the night deepens and tempests are wild;
Still I can trust Him, I know He will keep me,
He has redeemed me and I am His child. —Cushing
Christ endured the fires of judgment that we might enjoy the
forgiveness of God.
><> ><> ><>
January 27, 2004
From Bitter To Sweet
READ: Exodus 15:22-27
The Lord showed him a tree. When he cast it into the waters, the
waters were made sweet. —Exodus 15:25
Joy and sorrow are often close companions. Just as the Israelites went
from the thrill of victory at the Red Sea to the bitter waters of
Marah just 3 days later (Exodus 15:22-23), our rejoicing can quickly
turn into anguish.
At Marah, the Lord told Moses to throw a tree into the water, which
made it "sweet" and drinkable (v.25). Another "tree," when "cast into"
the bitter circumstances of our lives, can make them sweet. It is the
cross of Jesus (1 Peter 2:24). Our outlook will be transformed as we
contemplate His sacrificial death and His submission to the will of
God (Luke 22:42).
Our pain may come from the ill-will of others, or worse, from their
neglect. Nevertheless, our Lord has permitted it. We may not
understand why, yet it is the will of our Father and Friend, whose
wisdom and love are infinite.
When we say yes to God as His Spirit reveals His will to us through
His Word, the bitter circumstances of our lives can become sweet. We
must not grumble against what the Lord permits. Instead, we must do
all that He asks us to do. Jesus said that we are to take up our cross
daily and follow Him (Luke 9:23).
When we remember Jesus' cross and submit to the Father as He did,
bitter experiences can become sweet. —David H. Roper (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Lord, I've not always understood
What plan You have for me;
Yet I will glory in Your cross
And bear mine patiently. —Anon.
God uses our difficulties to make us better—not bitter.
THAT WE
MIGHT DIE TO SIN: hina tais hamartiais apogenomenoi (AMPMPN): (1
Peter 4:1,2
;
Ro 6:2,7,11;
7:6;
Col 2:20;
3:3;
2Cor 6:17;
Heb 7:26)
Spurgeon comments...
There was a transference of sin
from sinners to Christ. This is no fiction. He, “His own self,” bore
that sin “in His own body on the tree,”
That we, being dead to sins, —
Because
He died for us, and we died in Him, —
(1
Peter 2 Commentary)
That (hina)
introduces a purpose clause and expresses the purpose of His death. He
died for our sins that we might die to
Sin --
the Sin principle or propensity inherited from Adam.
Peter thus draws the same
inference as Paul did on the relation between the death of
Christ for our sins and our death to sin explaining that...
through the Law I died to the Law,
that I might live to God. I have been crucified with Christ; and it is
no longer I who live, but Christ lives in me; and the life which I now
live in the flesh I live by faith in the Son of God, who loved me, and
delivered Himself up for me. (Galatians 2:19-20, see notes
Galatians 2:20)
In Romans 6 in answer to
those who thought they could now wantonly sin so that grace might
increase (reaching this fallacious conclusion based on the truth that
where sin abounds, grace abounds even more!) Paul counters their
faulty thinking declaring...
May it never be! (that believers
should and can go on sinning freely and prolifically) How shall we who
died to sin still live in it?...7 for he who has died is freed from
sin. (see notes
Romans 6:2;
6:7)
Paul then brings the truths
in Romans 6:1-10 to a conclusion charging believers...
Even so
consider
(present
imperative =
command to continually take accounting of these marvelous truths that
flow from the Cross and your co-crucifixion with Christ) yourselves to
be dead to
Sin,
(the power of
Sin)
but alive to God in Christ Jesus. Therefore do not
let
Sin
reign
(present
imperative = stop
letting this occur) in your mortal body that you should obey its
lusts, and do not
go on presenting the
members of your body to
Sin
(present
imperative = stop
doing this) as instruments of unrighteousness; but present yourselves
to God as those alive from the dead, and your members as instruments
of righteousness to God. (see notes
Romans 6:11;
6:12;
6:13)
In Romans 7 Paul explains
another benefit of Jesus' death on the Cross...
But now we have been released from
the Law (released means to make ineffective the power or force of
something) having died to that by which we were bound (the Law seized
on us and retained us...we were under it's power and it was our
''master''), so that we serve in newness of the Spirit and not in
oldness of the letter. (see note
Romans 7:6)
Might die (581)
(apogenomenos/apoginomai
from apo = marker of
dissociation, implying a rupture from a former association +
ginomai = cause to be, become) means to be afar off, to be away
from, to be
removed from, to depart. It
means to cease existing and implies a complete and abrupt change. Classic Greek
writers use
apoginomai to mean
"cease to exist" which was their euphemism for death, just as we today
speak of a "departed one."
The Amplified version nicely brings out the meaning of
this verb rendering it...
"that we might die (cease to exist) to sin"
Literally apogenomenos means
"Having ceased to be what we were before" or "we having parted with (Sin).
When the Bible talks about death,
it never means cessation of existence, but rather, speaks of
separation. And so when we die physically, our soul is separated
from our body. When we are born again, in a spiritual sense we die,
for we are at that moment identified with Christ in His death, and
that death or "co-crucifixion" brings about a separation from
the power of the old nature,
Sin.
Now we can choose to obey God rather than the our old master
Sin.
In short, Peter's use of
apoginomai
highlights the idea this critically
important truth of separation.
Thayer renders Peter's words...
“that we might be utterly alienated
from our sins.”
Believers are now separated from the sin that previously ruled and
reigned their every thought and action. A practical application point
is if we are truly born again, we can never be the same as we were
before (Why? because "having ceased to be"). If one is (as a
lifestyle) unchanged than he or she is still in bondage to sin's power
and is dead in his or her trespasses and sins and needs to repent and
believe upon the Lord Jesus Christ so that they might be born again by
His Spirit.
Paul amplifies this truth in Romans
writing...
Even so consider yourselves to be
dead to sin, but alive to God in Christ Jesus. (see
notes on
Romans 6:11)
In Christ the power and tyranny of sin in our lives has been broken
(Jn 8:36
see notes on
Romans 6:1ff), enabling us to conquer sin daily (led by the
Spirit
Galatians 5:18) so that now
by the Spirit you are putting to death the deeds of the
body (see notes on
Romans 8:13)
Pastor Steven Cole adds the
important note that...
True conversion is not just
intellectual assent to the truth of the gospel. Saving faith always
involves an exchange of masters, from self to Jesus Christ. While we
spend a lifetime growing in our submission to Christ, if we are not
seeking to live under His Lordship, our claim to faith is suspect. (Sermon)
BUT LIVE TO
RIGHTEOUSNESS: te dikaiosune zesomen (1PAAS):
(Mt 5:20;
Lu 1:74,75;
Acts 10:35;
Ro 6:11,16,22;
Eph 5:9;
Php 1:11;
1 Jn 2:29;
3:7)
The International Children's
Bible paraphrases this verse as follows...
Christ carried our sins in his body
on the Cross. He did this so that we would stop living for sin and
start living for what is right....
Live (2198)
(zao) refers to natural physical life but figuratively
(as used here) refers to how one conducts oneself. Ultimately Christ
has opened the door for believers to enjoy life in its fullest,
richest sense, as God intended it to be lived. And in context such a
life is one that conforms to God's holy character (which equates with righteousness), for He is the essence of righteousness. When one lives to righteousness
they will manifest rightness of character before God and rightness of
actions before men. Both of these qualities are based on truth, which
is conformity to the Word and will of God.
John says that
If you know that He is righteous,
you know that everyone also who practices (present
tense = as their lifestyle) righteousness is
born
(same verb used in
John 3:7 where Jesus told Nicodemus
that he must be “born” again) of Him. (1John 2:29)
We know in the physical realm that like begets like. So it is in the
spiritual. John looks from effect (righteous behavior) to cause (being
truly born again) to affirm that righteous living is the proof of
being born again. Peter says that because of the work of Christ on the
Cross, righteous living now can be our reality. If one lays claim to
being "born again" and their life does not change but instead
continually manifests unrighteousness, they are very likely deceived
and have never been born again. Those who have truly been born again
as God’s children have their heavenly Father’s righteous nature.
How
would you describe your lifestyle beloved?
FOR BY HIS
WOUNDS YOU WERE HEALED
(spiritually not physically): ou to molopi iathete
(2SAPI): (Isaiah 53:5,6;
Mt 27:26;
Mk 15:15;
Jn 19:1,
Ps 147:3;
Mal 4:2;
Lu 4:18;
Rev 22:2)
Spurgeon comments...
By his sufferings, you were cured
of sin. His death not only removed from you the penalty of sin; but
what is far better, it also removed from you the dread disease itself.
(1
Peter 2 Commentary)
