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"Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."—1 Peter 2:24-25.

This wonderful passage is a part of Peter's address to servants; and in his day nearly all servants were slaves. Peter begins at the eighteenth verse: "Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps: who did no sin, neither was guile found in His mouth: who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously: who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." If we are in a lowly condition of life, we shall find our best comfort in thinking of the lowly Saviour bearing our sins in all patience and submission. If we are called to suffer, as servants often were in the Roman times, we shall be solaced by a vision of our Lord buffeted, scourged, and crucified, yet silent in the majesty of His endurance. If these sufferings are entirely undeserved, and we are grossly slandered, we shall be comforted by remembering Him who did no sin, and in whose lips was found no guile. Our Lord Jesus is Head of the Guild of Sufferers: He did well, and suffered for it, but took it patiently. Our support under the cross, which we are appointed to bear, is only to be found in Him "who His own self bare our sins in His own body on the tree."

We ourselves now know by experience that there is no place for comfort like the cross. It is a tree stripped of all foliage, and apparently dead; yet we sit under its shadow with great delight, and its fruit is sweet unto our taste. Truly, in this case, "like cures like." By the suffering of our Lord Jesus, our suffering is made light. The servant is comforted since Jesus took upon Himself the form of a servant; the sufferer is cheered "because Christ also suffered for us;" and the slandered one is strengthened because Jesus also was reviled.

Let us, as we hope to pass through the tribulations of this world, stand fast by the cross; for if that be gone, the lone-star is quenched whose light cheers the down-trodden, shines on the injured, and brings light to the oppressed. If we lose the cross,—if we miss the substitutionary sacrifice of our Lord Jesus Christ, we have lost all.

The verse on which we would now devoutly meditate speaks of three things: the bearing of our sins, the changing of our condition, and the healing of our spiritual diseases. Each of these deserves our most careful notice.

I. The first is, THE BEARING OF OUR SINS by our Lord; "Who His own self bare our sins in His own body on the tree." These words in plainest terms assert that our Lord Jesus did really bear the sins of His people. How literal is the language! Words mean nothing if substitution is not stated here. I do not know the meaning of the fifty-third of Isaiah if this is not its meaning. Hear the prophet's words: "The Lord hath laid on Him the iniquity of us all;" "for the transgression of my people was He stricken;" "He shall bear their iniquities:" "He was numbered with the transgressors, and He bare the sin of many."

I cannot imagine that the Holy Spirit would have used language so expressive if He had not intended to teach us that our Saviour did really bear our sins, and suffer in our stead. What else can be intended by texts like these—"Christ was once offered to bear the sins of many" (Heb. 9:28); "He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him" (2 Cor. 5:21); "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree" (Gal. 3:13); "Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweet-smelling savour" (Eph. 5:2); "Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself" (Heb. 9:26)? I say modestly, but firmly, that these Scriptures either teach the bearing of our sins by our Lord Jesus, or they teach nothing. In these days, among many errors and denials of truth, there has sprung up a teaching of "modern thought" which explains away the doctrine of substitution and vicarious sacrifice. One wise man has gone so far as to say that the transference of sin or righteousness is impossible, and another creature of the same school has stigmatized the idea as immoral.

It does not much matter what these modern haters of the cross may dare to say; but, assuredly, that which they deny, denounce, and deride, is the cardinal doctrine of our most holy faith, and is as clearly in Scripture as the sun is in the heavens. Beloved, as we suffer through the sin of Adam, so are we saved through the righteousness of Christ. Our fall was by another, and so is our rising again: we are under a system of representation and imputation, gainsay it who may. To us, the transference of our sin to Christ is a blessed fact clearly revealed in the Word of God, and graciously confirmed in the realizations of our faith. In that same chapter of Isaiah we read, "Surely He hath borne our griefs, and carried our sorrows, "and we perceive that this was a matter of fact, for He was really, truly, and emphatically sorrowful; and, therefore, when we read that "He bare our sins in His own body on the tree," we dare not flitter it away, but assuredly believe that in very deed He was our Sin-Bearer. Possible or impossible, we sing with full assurance—

Had the sorrow been figurative, the sin-bearing might have been mythical; but the one fact is paralleled by the other. There is no figure in our text; it is a bare, literal fact: "Who His own self bare our sins in His own body on the tree." Oh, that men would give up cavilling! To question and debate at the cross, is an act near akin to the crime of the soldiers when they parted His garments among them, and cast lots for His vesture.

Note how personal are the terms here employed! How expressly the Holy Ghost speaketh! "Who His own self bare our sins in His own body." It was not by delegation, but "His own self"; and it was not in imagination, but "in His own body." Observe, also, the personality from our side of the question, He "bare our sins," that is to say, my sins and your sins. There is a sort of cadence of music here,—"His own self," "our sins." As surely as it was Christ's own self that suffered on the cross, so truly was it our own sins that Jesus bore in His own body on the tree. Our Lord has appeared in court for us, accepting our place at the bar: "He was numbered with the transgressors." Nay, more, He has appeared at the place of execution for us, and has borne the death-penalty upon the gibbet of doom in our stead. In propria persona, our Redeemer has been arraigned, though innocent; has come under the curse, though for ever blessed; and has suffered to the death, though He had done nothing worthy of blame. "He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed."

This sin-bearing on our Lord's part was continual. The passage before us has been forced beyond its teaching, by being made to assert that our Lord Jesus bore our sins nowhere but on the cross: this the words do not say. "The tree" was the place where beyond all other places we see our Lord bearing the chastisement due to our sins; but before this, He had felt the weight of the enormous load. It is wrong to base a great doctrine upon the incidental form of one passage of Scripture, especially when that passage of Scripture bears another meaning.

The marginal reading, which is perfectly correct, is "Who His own self bare our sins in His own body to the tree." Our Lord carried the burden of our sins up to the tree, and there and then He made an end of it. He had carried that load long before, for John the Baptist said of Him, "Behold the Lamb of God, which taketh away" (the verb is in the present tense, "which taketh away") "the sin of the world" (John 1:29). Our Lord was then bearing the sin of the world as the Lamb of God. From the day when He began His divine ministry, I might say even before that, He bore our sins. He was the Lamb "slain from the foundation of the world;" so, when He went up to Calvary, bearing His cross, He was bearing our sins up to the tree. Yet, specially and peculiarly in His death-agony He stood in our stead, and upon His soul and body burst the tempest of justice which had gathered through our transgressions.

This sin-bearing is final. He bore our sins in His own body on the tree, but He bears them now no more. The sinner and the sinner's Surety are both free, for the law is vindicated, the honour of government is cleared, the substitutionary sacrifice is complete. He dieth no more, death hath no more dominion over Him; for He has ended His work, and has cried, "It is finished." As for the sins which He bore in His own body on the tree, they cannot be found, for they have ceased to be, according to that ancient promise, "In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found" (Jeremiah 1:20). The work of the Messiah was "to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness" (Daniel 9:24). Now, if sin is made an end of, there is an end of it; and if transgression is "finished", there is no more to be said about it.

Let us look back with holy faith, and see Jesus bearing the stupendous load of our sins up to the tree, and on the tree; and see how effectual was His sacrifice for discharging the whole mass of our moral liability both in reference to guiltiness in the sight of God, and the punishment which follows thereon. It is a law of nature that nothing can be in two places at the same time; and if sin was borne away by our Lord, it cannot rest upon us. If by faith we have accepted the Substitute whom God Himself has accepted, then it cannot be that the penalty should be twice demanded, first of the Surety, and then of those for whom He stood. The Lord Jesus bore the sins of His people away, even as the scape-goat, in the type, carried the sin of Israel to a land uninhabited. Our sins are gone for ever. "As far as the east is from the west, so far hath He removed our transgressions from us." He hath cast all our iniquities into the depths of the sea; he hath hurled them behind his back, where they shall no more be seen.

Beloved friends, we very calmly and coolly talk about this thing, but it is the greatest marvel in the universe; it is the miracle of earth, the mystery of heaven, the terror of hell. Could we fully realize the guilt of sin, the punishment due to it, and the literal substitution of Christ, it would work in us an intense enthusiasm of gratitude, love, and praise. I do not wonder that our Methodist friends shout, "Hallelujah!" This is enough to make us all shout and sing, as long as we live, "Glory, glory to the Son of God!" What a wonder that the Prince of glory, in whom is no sin, who was indeed incapable of evil, should condescend to come into such contact with our sin as is implied in His being "made sin for us"! Our Lord Jesus did not handle sin with the golden tongs, but He bore it on His own shoulders. He did not lift it with golden staves, as the priests carried the ark; but He Himself bore the hideous load of our sin in His own body on the tree. This is the mystery of grace which angels desire to look into. I would for ever preach it in the plainest and most unmistakable language.

II. In the second place, briefly notice THE CHANGE IN OUR CONDITION, which the text describes as coming out of the Lord's bearing of our sins: "That we, being dead to sins, should live unto righteousness." The change is a dying and a reviving, a burial and a resurrection: we are brought from life to death, and from death to life.

We are henceforth legally dead to the punishment of sin. If I were condemned to die for an offence, and some other died in my stead, then I died in him who died for me. The law could not a second time lay its charge against me, and bring me again before the judge, and condemn me, and lead me out to die. Where would be the justice of such a procedure? I am dead already: how can I die again? I have borne the wrath of God in the person of my glorious and ever-blessed Substitute; how then can I bear it again? Where was the use of a Substitute if I am to bear it also? Should Satan come before God to lay an accusation against me, the answer is, "This man is dead. He has borne the penalty, and is 'dead to sins,' for the sentence against him has been executed upon Another." What a wonderful deliverance for us! Bless the Lord, O my soul!

But Peter also means to remind us that, by and through the influence of Christ's death upon our hearts, the Holy Ghost has made us now to be actually "dead to sins": that is to say, we no longer love them, and they have ceased to hold dominion over us. Sin is no longer at home in our hearts; if it enters there, it is as an intruder. We are no more its willing servants. Sin calls to us by temptation, but we give it no answer, for we are dead to its voice. Sin promises us a high reward, but we do not consent, for we are dead to its allurements. We sin, but our will is not to sin. It would be heaven to us to be perfectly holy. Our heart and life go after perfection, but sin is abhorred of our soul. "Now, if I do that which I would not, it is no more I that do it, but sin that dwelleth in me." Our truest and most real self loathes sin; and though we fall into it, it is a fall,—we are out of our element, and escape from the evil with all speed. The new-born life within us has no dealings with sin; it is dead to sin.

The Greek word here used cannot be fully rendered into English; it signifies "being unborn to sins." We were born in sin, but by the death of Christ, and the work of the Holy Spirit upon us, that birth is undone, "we are unborn to sins." That which was wrought in us by sin, even at our birth, is through the death of Jesus counteracted by the new life which His Spirit imparts. "We are unborn to sins." I like the phrase, unusual as it sounds. Does it seem possible that birth should be reversed: the born unborn? Yet so it is. The true ego, the reallest "I," is now unborn to sins, for we are "born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." We are unborn to sins, and born unto God.

But our Lord's sin-bearing has also brought us into life. Dead to evil according to law, we also live in newness of life in the kingdom of grace. Our Lord's object is "that we should live unto righteousness. "Not only are our lives to be righteous, which I trust they are, but we are quickened and made sensitive and vigorous unto righteousness: through our Lord's death we are made quick of eye, and quick of thought, and quick of lip, and quick of heart unto righteousness. Certainly, if the doctrine of His atoning sacrifice does not vivify us, nothing will. When we sin, it is the sorrowful result of our former death; but when we work righteousness, we throw our whole soul into it, "We live unto righteousness." Because our Divine Lord has died, we feel that we must lay ourselves out for His praise. The tree which brought death to our Saviour is a tree of life to us. Sit under this true arbor vitae, and you will shake off the weakness and disease which came in by that tree of knowledge of good and evil. Livingstone in Africa used certain medicines which are known as Livingstone's Rousers; but what rousers are those glorious truths which are extracted from the bitter wood of the cross! O my brethren, let us show in our lives what wonders our Lord Jesus has done for us by His agony and bloody sweat, by His cross and passion!

III. The apostle then speaks of THE HEALING OF OUR DISEASES by Christ's death: "By whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. "

We were healed, and we remain so. It is not a thing to be done in the future; it has been wrought. Peter describes our disease in the words which compose verse twenty-five. What was it, then?

First, it was brutishness. "Ye were as sheep." Sin has made us so that we are only fit to be compared to beasts, and to those of the least intelligence. Sometimes the Scripture compares the unregenerate man to an ass. Man is said to be "born like a wild ass's colt." Amos likens Israel to the "kine of Bashan", and he saith to them, "Ye shall go out at the breaches, every cow at that which is before her." David compared himself to behemoth: "So foolish was I, and ignorant: I was as a beast before Thee." We are nothing better than beasts until Christ comes to us. But we are not beasts after that: a living, heavenly, spiritual nature is created within us when we come into contact with our Redeemer. We still carry about with us the old brutish nature, but by the grace of God it is put in subjection, and kept there; and our fellowship now is with the Father, and with His Son Jesus Christ. We "were as sheep," but we are now men redeemed unto God.

We are cured also of the proneness to wander which is so remarkable in sheep. "Ye were as sheep going astray," always going astray, loving to go astray, delighting in it, never so happy as when they are wandering away from the fold. We wander still, but not as sheep wander: we now seek the right way, and desire to follow the Lamb whithersoever He goeth. If we wander, it is through ignorance or temptation. We can truly say, "My soul followeth hard after Thee." Our Lord's cross has nailed us fast as to hands and feet: we cannot now run greedily after iniquity; rather do we say, "Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee!"

Another disease of ours was inability to return: "Ye were as sheep going astray; but are now returned." Dogs and even swine are more likely to return home than wandering sheep. But now, beloved, though we wandered, we have returned, and do still return to our Shepherd. Like Noah's dove, we have found no rest for the sole of our foot anywhere out of the ark, and therefore we return unto Him, and He graciously pulls us in unto Him. If we wander at any time, we bless God that there is a sacred something within us which will not let us rest, and there is a far more powerful something above us which draws us back. We are like the needle in the compass: touch that needle with your finger, and compel it to point to the east, or to the south, and it may do so for the moment; but take away the pressure, and in an instant it returns to the pole. So we must go back to Jesus; we must return to the Bishop of our souls. Our soul cries, "Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee." Thus, by the virtue of our Lord's death, an immortal love is created in us, which leads us to seek His face, and renew our fellowship with Him.

Our Lord's death has also cured us of our readiness to follow other leaders. If one sheep goes through a gap in the hedge, the whole flock will follow. We have been accustomed to follow ringleaders in sin or in error: we have been too ready to follow custom, and to do that which is judged proper, respectable, and usual: but now we are resolved to follow none but Jesus, according to His word, "My sheep hear My voice, and I know them, and they follow Me. A stranger will they not follow, but will flee from him: for they know not the voice of strangers." For my own part, I am resolved to follow no human leader. Faith in Jesus creates a sacred independence of mind. We have learned so entire a dependence upon our crucified Lord that we have none to spare for men.

Finally, beloved friends, when we were wandering we were like sheep exposed to wolves, but we are delivered from this by being near the Shepherd. We were in danger of death, in danger from the devil, in danger from a thousand temptations, which, like ravenous beasts, prowled around us. Having ended our wandering, we are now in a place of safety. When the lion roars, we are driven the closer to the Shepherd, and rejoice that His crook protects us. He says, "My sheep hear My voice, and I know them, and they follow Me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My hand."

What a wonderful work of grace has been wrought in us! We owe all this, not to the teaching of Christ, though that has helped us greatly; not to the example of Christ, though that is charming us into a diligent copying of it; but we owe it all to His stripes: "By whose stripes ye were healed." Brethren, we preach Christ crucified, because we have been saved by Christ crucified. His death is the death of our sins. We can never give up the doctrine of Christ's substitutionary sacrifice, for it is the power by which we hope to be made holy. Not only are we washed from guilt in His blood, but by that blood we overcome sin. Never, so long as breath or pulse remains, can we conceal the blessed truth that He "His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness." The Lord give us to know much more of this than I can speak, for Jesus Christ's sake! Amen.

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