![]() ![]() We cannot say for certain, then, whether St. 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. The expression “our sins” (which comes in so strangely with the use of “you” all round) seems a reminiscence of 1Peter 2:4 (LXX.). Peter’s language here seems to be affected by all three passages. 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. 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. 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. (3) Both these renderings, however, pass over the fact that St. ![]() 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. This would be perfect, were it not for the strangeness of regarding the sins themselves as a sacrifice to be offered on the altar. 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. The substantive formed from it ( Anaphora) is still the liturgical term for the sacrificial section of the Eucharistic service. (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). 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. 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. 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. ![]() 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. 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.īare our sins. But at the same time it serves to enforce still more strongly the two points already mentioned- i.e., sinlessness and suffering. 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. ![]()
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