Texts in Conversation
1 Peter interprets the life and death of Jesus through the language of Isaiah 53, identifying him with the servant who bears the pain and sin of others. Isaiah portrays this figure suffering on behalf of the people, bringing healing through his wounds.
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2500 BCE
1000+ CE
LXX Isaiah 53:4
Septuagint
2 We brought a report as of a child before him; he is as a root in a thirsty land: he has no form nor glory; and we saw him, but he had no form nor beauty. 3 But his form was ignoble, and inferior to that of all men; he was a man in suffering, and acquainted with the bearing of sickness, for his face is turned from us: he was dishonored, and not esteemed. 4 He bears our sins, and is pained for us: yet we accounted him to be in trouble, and in suffering, and in affliction. 5 But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; and by his bruises we were healed. 6 All we as sheep have gone astray; every one has gone astray in his way; and the Lord gave him up for our sins.
Date: 100–1 BCE (based on scholarly estimates)
1 Peter 2:24
New Testament
22 He committed no sin nor was deceit found in his mouth. 23 When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly. 24 He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his wounds you were healed. 25 For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls.
Date: 80–90 CE (based on scholarly estimates)
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Notes and References
"... The blood of the lamb had apotropaic rather than redemptive value. Since the New Testament references to Christ as paschal lamb leave no doubt about that context (1 Corinthians 5:7; John 19:36), and since the phrase does not occur in the description of the original Passover lamb, it seems likely that the primary reference here is not to Passover. Our author's citation of phrases from Isaiah 53 in 2:22-25 has called attention to Isaiah 53:7 as a possible source of this language, but the absence of any common vocabulary other than the word for lamb renders such an origin questionable ..."
Paul J. Achtemeier, 1 Peter: A Commentary on First Peter (Minneapolis: Fortress, 1996), 128–129.
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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