1 Peter 2:24-25 meaning

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Jesus Christ’s death on the cross paid the penalty for all our sins, freeing us from the power of our sinful natures. Because His death has healed us spiritually, we can now live to please God with our actions. It is as though we are sheep, and Jesus is our shepherd and protector who leads us to live rightly before God to our health and benefit.

1 Peter 2:23-25 culminates Chapter 2 by emphasizing that not only is Christ the example we should follow when enduring unjust suffering for doing what is right, He is also the means of the power by which we can follow His example. Jesus gives us the resurrection power to overcome. It is through His death and resurrection that we can be spiritually healed. And it is through following His leading as the Great Shepherd that we can avoid being led astray by the world.

Having just admonished believers to follow Christ’s example of enduring unjust suffering, Peter begins to focus on the details of the spiritual benefit we gained when Christ died on the cross. Peter relates, and He himself bore our sins in His body on the cross (v. 24).

This is part of a sentence that begins in 1 Peter 2:21. The sentence creates a context for this phrase about Jesus bearing our sins in His body on the cross:

1 Peter 2:21 says “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps,”

Believers are called to endure suffering for doing right and follow Jesus’s example of enduring suffering because of His obedience to His Father.

1 Peter 2:22-23 continues the sentence saying “WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH; and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously;”

Believers are to follow Jesus’s example of declining to seek revenge or execute our own justice upon others.

Rather, we are to follow Jesus’s example of trusting that God will be just and set all things right. This includes trusting that He will grant us eternal rewards for following in obedience to Him.

Then 1 Peter 2:24 continues the thought, saying and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed (v 24).

Jesus entrusted Himself to His Father and in His obedience bore our sins in His body on the cross.

His example of suffering led to immense benefit for us who have believed. He gave the gift of eternal life to all who believe (John 3:16). Our separation from God was healed because of His wounds. This is the past tense aspect of salvation; all who believe have been placed into God’s forever family, once for all.

There is also a present tense to salvation. We can be saved from the present power of sin and its destruction by setting aside the flesh and living in obedience to Jesus’s commands (1 Peter 1:9, 2:1). Jesus’s death on the cross gives us the opportunity/invitation and the power to die to sin and live to righteousness. We have this amazing opportunity because Jesus endured suffering and followed in obedience to His Father (Philippians 2:8-9).

The expression and He Himself in the phrase He Himself bore our sins draws double attention to the fact that it is Christ Himself and no one else that bore our sins. The idea behind the word bore is to offer up as a sacrifice. The root of the Greek word translated bore also appears in 1 Peter 2:5 as “to offer up” in the phrase “to offer up spiritual sacrifices.” It is used similarly in James 2:21 and Hebrews 7:27, 9:28, 13:15.

Jesus offered up Himself as a sacrifice for our sins (Hebrews 9:26). This sacrifice of Jesus Himself was necessary because of our sins. Since the Fall, all humans have gone their own way and lived apart from God’s design, causing us to fall short of His glory (Romans 3:11-12, 23, 1 John 2:2). Jesus bore the sins of the entire world on the cross so that all who believe will be given the free gift of eternal life (Colossians 2:14, John 3:16, Revelation 22:17).

The instrument in which Christ’s sacrifice was specifically made was in His body, the human body Christ was given at the time of His birth (Luke 2:6-7, John 20:27, Hebrews 10:5). The place where His sacrifice was offered was on the cross. Peter does not use the normal word for the cross of crucifixion “stauros” (Matthew 27:40). Rather, here he uses “xylon” which refers to a piece of wood or a tree. The Apostle Paul also uses “xylon” in Galatians 3, where “xylon” is translated as “tree”:

“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 [‘xylon’].”
(Galatians 3:13).

The phrase “Cursed is everyone who hangs on a tree” quotes Deuteronomy 21:23. Paul’s letter to the Galatians is primarily addressed to Gentile believers who would not be as familiar with the Old Testament law as Peter’s Jewish audience. It seems likely that Peter does not include an explanation of his use of “xylon” which they would probably read as “tree” instead of “stauros” (“cross”), because his audience would have understood the reference. They probably would have recognized that Peter was pointing to Jesus bearing our curse for us when He hung on the tree that was the cross.

The spiritual significance of Christ’s sacrificial death on the cross in payment for the penalty of our sins cannot be overstated. God is Holy (Isaiah 6:3). All humans sin (Romans 3:23). Sin creates a separation from God that leads to death (Isaiah 59:2, Romans 5:12). The separation from God can only be solved by a sinless Savior dying and paying the price of our separation for us, in our place, as our substitute (Isaiah 53:4-6, Hebrews 9:11-12).

Jesus’s sacrifice for the sins of the world is beautifully pictured in the Old Testament sacrificial system. Each year on the Day of Atonement a lamb without blemish was sacrificed by the High Priest for the covering of the sins of the Jewish people (Leviticus 23:26-27). The High Priest would enter the Holy of Holies and sprinkle blood from the offering on the Mercy Seat to signify the covering of sins (Leviticus 16:15-16). Jesus entered the true Holy of Holies in heaven to pay for the sins of the world and bring it eternal redemption (Hebrews 9:11-14). Whereas the Day of Atonement ceremony was annual, Jesus’s sacrifice was once, for all (Hebrews 9:12).

Peter and the apostles preached the death and resurrection of Christ in their messages after the church was formed at Pentecost (Acts 2:23-24, 3:15, 18, 4:8-12, 5:29-32, 10:39-42). Paul also preached the death and resurrection of Christ for the forgiveness of our sins on his missionary journeys (Acts 13:26-30, 38-39).

Paul wrote that the death of Christ on the cross for our sins is foundational to the gospel message to unbelievers (1 Corinthians 15:3-5). Paul also asserted that God’s grace abounds beyond all our sin (Romans 5:20). However, even though God’s grace abounds, Paul exhorts believers to reckon themselves to be dead to sin and live no more under its sway (Romans 6:1-2, 12). This is because the consequence of sin is death and slavery (Romans 6:16). Paul asserts to believers that it is foolish to be delivered from sin and death then choose to walk back into it (Romans 6:20-23).

Similarly, Peter informs us that the death of Christ for our sins is also a foundational truth that needs to be preached to believers so that we might die to sin and live to righteousness (1 Peter 2:24b). Even though all who believe are made new creations in Christ and have eternal life, we still have a “flesh,” a sin nature (2 Corinthians 5:17, John 3:14-15, Galatians 5:16-17).

If we walk in that flesh, we get the fruits or consequences of the flesh (Galatians 5:19-21). This is death, loss, and destruction of self and others. As the Apostle Peter stated it, when we indulge our sinful nature, our flesh, we engage “fleshly lusts which wage war against the soul” (1 Peter 2:11).

But if we die to sin and live to righteousness we gain all the benefits of living in God’s (good) design. We gain the fruit of the Spirit as a consequence of our choices (Galatians 5:22-23). This happens in this life. This is the present tense application of “salvation,” to be delivered from the adverse consequences of sin in our daily lives.

Further, when we live to righteousness we gain the promised hope of great rewards God has promised to all who serve Him in obedience. We will gain “favor with God” (1 Peter 2:20) and be exalted “at the proper time” (1 Peter 5:6). Our suffering for righteousness’ sake will gain us an “eternal weight of glory” (2 Corinthians 4:17).

This idea of dying to sin and living to righteousness is a consistent theme in this letter. For example, to die to sin is encouraged in 1 Peter 1:14 and 1 Peter 2:1, 14. To live to righteousness is found in 1 Peter 1:15 and 1 Peter 2:1-12. Both actions of dying to sin and living to righteousness are motivated by understanding that through Christ we have been born into a holy nation and a royal priesthood (1 Peter 2:9). We have a great calling with a great responsibility that leads to a great reward.

Peter motivates us to live in righteousness rather than sin. Sin is death, and death is separation. To sin is to be separated from God’s design for us. That leads to futility and destruction. The Greek word translated righteousness is “dikaiosune” which refers to something or someone functioning in harmony with its design. To live in righteousness leads to fulfillment and joy.

The concept of dying to sin and living for righteous is explained in detail by the Apostle Paul in his letter to the Romans (Romans 6:3-4, 11-13, 7:6, 24-25) as well as Galatians (Galatians 5:13-25). In each case the promised benefit of living in righteousness is a harmonious community (Romans 8:6, Galatians 5:13-14), a fruitful and productive life (Romans 8:4, 12-13, Galatians 5:22-23) and great rewards in the age to come (Romans 8:17-18, Galatians 6:9).

The motivation and power that allows us to die to sin and live to righteousness is because of this: for by His wounds you were healed (1 Peter 2:24c). While this is not a direct quote from Isaiah (Isaiah 53:5) it seems likely that some of the ideas from Isaiah 53 are present in Peter’s words (v. 24 is related to Isaiah 53:4-5).

The wounds of Jesus references His suffering and death on our behalf. It was through His suffering and death that we were redeemed from sin. It is because Jesus was “lifted up” on a cross that whoever has sufficient faith to look upon Him, hoping to be healed from the poisonous venom of sin, will be saved from eternal death (John 3:14-15). Just as the children of Israel who looked at the bronze snake on the pole were healed from the bites of venomous snakes, so all who believe on Jesus on the cross are healed from the certain death of sin, which is eternal separation from relationship and fellowship with God.

The Greek word translated healed is “iathete.” In some contexts this word refers to physical healing (Luke 5:17, 6:19; Acts 9:34, 28:8). In other contexts it refers to spiritual healing (Matthew 13:15; John 12:40; Acts 28:27; Isaiah 61:1; Hebrews 12:13; 1 Peter 2:24). In this application, spiritual healing better fits the context.

This spiritual healing is further explained using the connecting word For that begins the next verse. This is followed by a reference to spiritual healing: For you were continually straying like sheep, but now have returned to the Shepherd and guardian of your souls (v. 25).

The idea of continually straying like sheep is likely another reference to Isaiah 53,

“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.”
(Isaiah 53:6)

Isaiah 53:6 indicates that each person has sinned and is separated from God. But the “iniquity of us all” has fallen on Jesus. That is why all who believe in Him gain forgiveness for their sins. In this context, those who were continually straying like sheep refers to the believing Jews receiving this letter, as Peter uses the pronouns you and your.

Peter has been speaking to the Jewish believers receiving this letter about their fight against sin and the flesh (1 Peter 2:11). He has been exhorting them to live in righteousness (1 Peter 2:24). They are already saved from the penalty of sin, the past tense application of salvation (1 Peter 1:2-3). They now need to submit to the Shepherd and guardian of their souls in order to walk in righteousness in order to enjoy the present tense application of salvation, to be delivered from the adverse consequences of sin (1 Peter 1:9).

The word returning in the phrase returning to the Shepherd comes from the Greek “epistrepho.” The word “epistrepho” can refer to turning toward something for the first time. This can include initial turning to faith in Jesus the first time, as in Acts 9:35, 11:21, 15:19, 26:18, and 2 Corinthians 3:16).

So, verse 25 could refer back to the time when the believing Jews first turned from a life of sin to receiving Jesus. If so, Peter would be reminding them who they are; they are new creatures in Christ. This would be similar to earlier references in this chapter where Peter reminded them they were “A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Peter 2:9). He would be reminding them that the same Shepherd who saved them from the penalty of sin can also protect them from the power of sin to bring destruction upon their lives.

The word returning in the phrase returning to the Shepherd (Greek “epistrepho”) can also refer to returning to a point where one has already been. This can be seen in 2 Peter 2:22, Matthew 12:44, 24:18, and Luke 2:39. In this case, the meaning would be that these believers have been continually straying and now have returned to following Jesus, the guardian of their souls. In this case, the admonition would be to continue in following Jesus. Jesus is the Good Shepherd. He will lead us away from the destructive behaviors of sin and to the life-giving ways of righteousness.

What Jesus is shepherding and guarding as the Shepherd and guardian in the context of this passage is your souls. The pronoun your (plural) refers back to the your (plural) at the beginning of verse 25 and ultimately back to the first occurrence of “you” (plural) in this letter (1 Peter 1:4). Thus, it refers to the believing Jews who were the recipients of this letter from Peter.

The Greek word translated souls is “psuche.” It is translated about half the time as “life.” It refers to the total existence and being of a person. Sin destroys our potential. It separates us from our basic design (i.e. leads to death). As we see in Romans 1:24, 26, 28, sin follows a progression: lust leads to addiction which leads to loss of mental health (a “depraved mind”). When we have a mind that does not grasp or deal properly with reality, we have lost ourselves, our “psuche.”

The Shepherd in the phrase Shepherd and guardian of your souls refers to Jesus. He is the Good Shepherd (John 10:11). He is also the Chief Shepherd (1 Peter 5:4). If we will follow Him, trusting in His ways, He will feed us with truth, encourage us with hope, and protect us from the destructive influence of sin.

The Greek word translated guardian comes from “episkopos.” In the other instances, where a form of “episkopos” appears in the New Testament, it is translated as “overseer(s)” and refers to church elders who are to shepherd the church (Acts 20:28, Philippians 1:1, 1 Timothy 3:2, Titus 1:7).

The job of a livestock shepherd is to protect and care for the flock. This would include ensuring the flock has food and water as well as protecting them from predators. Likewise, the job of a church elder/pastor/shepherd is to feed the word of God to the sheep and protect them from false teaching (Titus 1:9).

In Chapter 5, Peter will exhort “the elders among you” to “shepherd the flock of God among you” in a manner that reflects the love and care Jesus, the Shepherd and guardian of our souls, has for His flock. Peter will tell them they should prove to be “examples to the flock.” Consistent with the rest of the letter, Peter promises faithful elders a great reward for faithfulness in exercising stewardship of their post:

“And when the Chief Shepherd appears, you will receive the unfading crown of glory.”
(1 Peter 5:4)

The believers receiving this letter from Peter are those who are “chosen according to the foreknowledge of God,” and who are appointed “to obey Jesus Christ” (1 Peter 1:1-2). They are those “who according to His great mercy has caused us to be born again to a living hope” (1 Peter 1:3). They are believers appointed “to obtain an inheritance” (1 Peter 1:4-5). They are God’s children, and accordingly a part of His forever family. They have enjoyed the past tense of salvation, having been delivered from the eternal penalty of sin.

But although they are safe in the arms of Jesus and secure in their hope of heaven, they still have a choice whether to walk in sin or to live in righteousness. This is why Peter has exhorted them to die to sin and live to righteousness. This is that their lives might be delivered/saved from the adverse consequences of sin (1 Peter 1:9).

If we as believers fall into sin, it damages our lives, our souls. We lose life. We lose connection. We lose fulfillment. And, ultimately, we lose eternal rewards. On the other hand, if believers live to righteousness we live in harmony with God’s design for us. Accordingly, we gain community, connection, peace, and life while living on earth. And ultimately, we have the hope that all we do in obedience to Christ in this life will be remembered and rewarded in the next (2 Corinthians 5:10).

This is why Peter emphasizes that believers should not despair when persecuted. Rather, they should look at such a difficult circumstance as an opportunity to follow the example of Jesus, and ultimately to rejoice and be blessed (1 Peter 3:9, 4:13-14, 5:6). The next chapter unpacks a number of relational circumstances in life that can bring difficulty, including marriage. Peter advises his readers how to embrace such difficulties in a manner that leads to life and blessing.