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But he was wounded because of our sins, and he became sick because of our lawless acts. The discipline of our peace was upon him; by his bruise we were healed. We all have been misled like sheep; each person was misled in his own path, and the Lord handed him over for our sins. Isaiah 53:4-6, Lexham English Septuagint [41]
Chrysostom: "The Prophet seems to have meant this of sins; how then does the Evangelist explain it of bodily diseases? It should be understood, that either he cites the text literally, or he intends to inculcate that most of our bodily diseases have their origin in sins of the soul; for death itself has its root in sin." [3]
In his section on man, he considers whether punishment is good and appropriate. He concludes that: punishment is a morally good response to sin: it is a kind of medicine for sin, and aims at the restoration of friendship between the wrongdoer and the one wronged. [10] "Christ bore a satisfactory punishment, not for His, but for our sins".
Penal substitution, also called penal substitutionary atonement and especially in older writings forensic theory, [1] [2] is a theory of the atonement within Protestant Christian theology, which declares that Christ, voluntarily submitting to God the Father's plan, was punished (penalized) in the place of (substitution) sinners, thus satisfying the demands of justice and propitiation, so God ...
The witness who hid what he had seen or what he knew bore his iniquity; if he realized his guilt, he had to confess his sin, brought to the Lord a female lamb or goat from the flock (or two turtledoves or two pigeons, or a tenth of an ephah of fine flour) for a sin offering as his compensation for the sin he committed.
Moved by so much suffering Christ not only allows himself to be touched by the sick, but he makes their miseries his own: "He took our infirmities and bore our diseases." But he did not heal all the sick. His healings were signs of the coming of the Kingdom of God. They announced a more radical healing: the victory over sin and death through ...
According to Pate, the Jewish scriptures describe three types of vicarious atonement: the Paschal Lamb although the Paschal Lamb was not a sin offering; "the sacrificial system as a whole", although these were for "mistakes", not intentional sins and with the Day of Atonement as the most essential element; and the idea of the suffering servant (Isaiah 42:1-9, 49:1-6, 50:4-11, 52:13-53:12).
And forgive us our debts, as we also have forgiven our debtors. Forgive us our sins, for we also forgive everyone who sins against us. [Greek 'everyone who is indebted to us'] And lead us not into temptation, [The Greek for 'temptation' can also mean 'testing'.] but deliver us from the evil one. [Or 'from evil'] And lead us not into temptation.