~❦ True Sin Bearing ❦~

Human Governments are embarrassed for want of an Atonement.

In all of human history when ever pardon is shown to the guilty the law and the good it seeks to preserve is lessened. There is no adequate answer for that demonstration.

Punishing another for the crime committed by an individual is conceptually misguided. It violates our intuitive sense of justice. The guilty shall bear their punishment because they thought to abuse and steal from the public good by their selfishness. To punish another has no effect on the public at large to deter sin. Rather it would engender disrespect and ill will towards the government. Punishing the innocent for the guilty is the meanest kind of barbarism.

The government derives no pleasure at the punishment of the innocent, nor the guilty unless it be because some regard is shown towards the greater good by restraining the offender.

In the Kingdom of God, we must have the same regard for Him if He punishes the innocent in place of the guilty. We could not love or respect Him for instituting an arbitrary and ill suited deprivation of the good of the innocent for the guilty.

Vicarious, substituted suffering is not punishment, nor can it be.

The idea of inserting sufferer’s underneath the consequence of the literal punishment of the law is not God’s righteousness. At least that’s what Paul says in this passage:

“But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Rom 3:21-26 )

Most do not get “without law” in verse 21.

Exegetically one has to account for the word “punished” in association with Christ’s sufferings because of this passage:

“But 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.  All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.” (Isa 53:5-6 KJV)

The Jew’s did not have the “legal” mindset of Augustine or Luther in that regard. For if “bearing the iniquity of another” meant being punished in their place the exact equivalent of their crime, then this passage makes no sense:

Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.” (Eze 4:4-6 KJV)

Yet the traditional view of Christ being exactly punished for the sins of the world has nearly eclipsed the plain testimony of Scripture.

As a result, not even 1 in a thousand can explain “sin bearing” as propitiation for the sins of the world. How what Jesus did, upholds the law, deters sin, reforms the heart of the offender, and guarantees the future good behavior all those who come to God by Him.

“And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (1Jo 2:2 KJV)

“Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another.” (1Jo 4:10-11 KJV)

“And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.” (Luk 24:46-48 KJV)

Part of the Atonement consisted in teaching the Sin lesson, by allowing Jesus to be given over into the hands of the Chief Priests and then the Gentiles for a time.

They demonstrated what selfishness will do to keep the light out from convicting the conscience. Jesus is the Light of the World.

But that was not “sin bearing”.

Paul knew a little of what Christ carried through out his ministry.

I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: (Rom 9:2-3 KJV)

O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.” (Mat 23:37-39 KJV)

We are told how Jesus was bearing our sins in His ministry:

And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever. And he touched her hand, and the fever left her: and she arose, and ministered unto them. When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:

–>That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.” (Mat 8:14-17 KJV)

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (Joh 1:29 KJV)

“taketh away”= bearing: αἴρων verb participle *present active* nominative masculine singular from αἴρω

[GING] αἴρω αἴρω—1. raise, lift, take up, pick up Mt 16:24; Lk 17:13; J 8:59; keep in suspense J 10:24; weigh (anchors) Ac 27:13; take or carry along Mt 16:24; 27:32; w. φωνή cry out loudly Lk 17:13. The transition to mng. 2 may be seen in J 1:29, where αἴ. means both take up and remove.—2. take or carry away, remove

John was declaring that Jesus was picking up and bearing away the sins of the world. Present tense.

“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.” (1Pe 2:24 KJV)

How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb 9:14 KJV)

These last two passages provide us with the Scriptural description of how sin bearing was brought to a climax.

In 1 Peter 2:24 we have bore … up to the tree

αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον,

And in Hebrews 9:14 were are told that the Spirit of God was quickening into intercessory identification and burden for the sins of the world such that His body failed under His continued voluntary choosing to “bear the burden and continual sorrow” i.e., the sin’s of the world.

He laid down His life in intercessory burden unto death. It was His will to bear that burden till His body could not endure any longer.

It seems clear that He felt this rupture of the heart as he cried out in a loud voice “It is finished” and ‘Into Thy hands I commend my spirit.”

This is a different paradigm than the punitive version of traditional theology, but I believe I have showed each aspect of Scriptural fulfillment and description of what kind of “sin bearing” Jesus was carrying and the supernatural means by which He was given to see things from the Fathers perspective, as it were.”

Salvation is not the acceptance of a creedal statement, but rather a confrontation with the reality of Christ’s suffering unto death for our sins. And in as much as “no man can say Jesus is Lord” but by the Spirit, it is the same to say that:

…before whose eyes Jesus Christ hath been evidently set forth, crucified among you?” (Gal 3:1 KJV)

It is the “eyes of the heart” that Christ is “set forth” to those whom the Father has taught and have learned who are given to this revelation of Jesus – and they WILL come to Him.

And really, the following passage teaches us more about Christ suffering by revelation and experience ( though ours has none of the purpose or degree of Christ’s sufferings) and should find a resonance of common knowing in those who do have the Spirit.

And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it. 26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 (Rom 8:1 KJV)

Intercession, is the continual language of the Godhead among Themselves:

Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them. (Heb 7:25 NAS)

…because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isa 53:12 KJV)



The “grief and sorrow” that Christ was experiencing in Gethsemane seems to be a confluence of issues, but what He said about it is revealing:

Matthew’s account:

“..began to be sorrowful and very heavy”…”My soul is exceeding sorrowful, even unto death: (Mat 26:37,38 )

ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν…περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· (Mat 26:37,38)

“…ἤρξατο (ind. aor. mid. dep) λυπεῖσθαι (inf. pres. pas) καὶ ἀδημονεῖν” (inf. pres. act).

Began is aorist (i.e. punctiliar or sudden), sorrowful is present tense passive) suggestive of the result of something experienced, and very heavy is present tense active voice a vivid expression of emotive force.

Mark’s account:

“…began to be sore amazed, and to be very heavy; And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. (Mar 14:33,34)

“…ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν … περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου·

Again ‘began’ is ind. aorist indicating or highlighting the suddenness of the experience. But Mark uses a different word:

ἐκθαμβεῖσθαι = sore amazed a compound of ek + thambeo. Note “thambeo” is to be amazed and even terrified. Add the preposition “ek” out of from within intensifies the previous state of being stunned or even terrified.

And these “to the point of death”.

When one unpacks the words Jesus used to describe His experience it has all the earmarks of one being forcefully attacked.

There is no question that Jesus was “bearing (carrying a deep burden) over man’s sin and infirmities all through His ministry and here in Gethsemane as well. But there is a sudden addition of another kind on top of that being described.

And by His own words, felt as though he was being brought right up to the threshold of death.

The implications of his own words broadcast to the world that, contrary to common understanding, He was not praying to “stay the course” as if He was having last minute reservations about whether He was going to go through with the Father’s purpose to save the world by His death.  No, this description from His own lips tells us in no uncertain terms that He was being oppressed by the Devil in ways that we cannot imagine.  One need only recall the visions of Daniel of great forces at work in the world in spiritual realm and how just seeing them made him sick for days afterward.  Or Job who was set upon by Satan in full fury determined to force from his lips a curse upon God, for we read his philosophic in his own words – “all that a man has he will give for his own life!”.

Jesus said He was the Good Shepherd who gives His life for the sheep.  He contrasted that with the “hireling” who sees the wolf coming flees, because he does not care for the sheep.  Jesus never wavered in His purpose to provide that means of propitiation whereby God could safely forgive sin.  One last stand must be broken through.  It was at Gethsemane that Satan must stop Jesus from his purpose and we learn from Jesus’ description of what He experienced just how terrible that was.   His prayer to have the “cup” removed was the cup of the present oppression by the devil that was traumatizing His person in body and mind.  He prayed to be delivered from the death that seemed upon Him there and WAS HEARD!  God, we are told, heard His prayer there and sent help in the form of an angel that strengthened Him.  When at last the contest ended He arouse to face His enemies with peace of heaven and ready to do His final work, “his passion” in dieing for the sins of the world.

Jesus has always been the Good Shepherd.  As the Apostle Peter said, “For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls.” (1Pe 2:25)  Jesus is still the Good Shepherd.


” But it is objected again, that Christ prayed to be delivered from crucifixion, and his prayer was not answered. I reply, that he did not pray for this, if at all, unqualifiedly. He says, “If it be possible, nevertheless, not as I will, but as thou wilt.” If it were the pains of the cross from which his soul shrunk in the garden, and from which he desired, if possible, to be excused, it is plain that he did not pray unqualifiedly to be delivered; but, on the contrary, submitted the question to the will of his Father. But in  the prayer, in John 17, he made no such condition. He knew that in this case it was his Father’s will to  grant his request. Of this he had…either expressly or impliedly, in this prayer, put in the condition that  was in the prayer just referred to, namely, “If it be thy will?” But, although what has been said is a full  answer to the assertion that Christ’s prayers are not always answered, it may be, for some minds,  important to say, that it is far from being certain that Christ prayed to be delivered from crucifixion. John xii. 23: “And Jesus answered them, saying, the hour is come, that the Son of man should be  glorified. 24. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth  alone; but if it die it bringeth forth much fruit. 25. He that loveth his life, shall lose it; and he that hateth  his life in this world, shall keep it unto life eternal. 26. If any man serve me, let him follow me; and where I am, there shall also my servant be; if any man serve me, him will my Father honour. 27. Now is my soul  troubled; and what shall I say? Father, save me from this hour; but for this cause came I unto this hour.  28. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and  will glorify it again.”

Here Christ plainly intimates, that he did not pray to escape the death to which he was appointed, and  for which he had come to that hour. But it may be asked, against what did Jesus pray in the garden? I  reply, against being overcome by the agony of his soul, and crushed to death before he came to the  cross. The following passages may throw some light upon this question: John xiv. 30: “Hereafter I will  not talk much with you; for the prince of this world cometh, and hath nothing in me.” Here he informs his disciples, that he must soon break off the conversation with them, for he was just  entering into a severe conflict with Satan. Matthew records the conflict through which the Saviour  passed, and of which he advised his disciples

Matt. xxvi. 37: “And he took with him Peter and the two sons of Zebedee, and began to be sorrowful  and very heavy. 38. Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye  here, and watch with me. 39. And he went a little further, and fell on his face, and prayed, saying, O my  Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt. 40. And he  cometh unto the disciples, and findeth them asleep, and saith unto Peter, What! could ye not watch with  me one hour? 41. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the  flesh is weak. 42. He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43. And he came and found them asleep again: for their eyes were heavy. 44. And he left them, and went away again, and prayed the third time, saying the same words. 45. Then cometh he to his disciples, and saith unto them, Sleep on now, and  take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46.  Rise, let us be going: behold, he is at hand that doth betray me.”

Here it appears, that Christ had his last and great conflict with Satan. Satan set on him, as it appears, to  kill him outright with anguish.

Luke, in recording this transaction, says, xxii. 39: “And he came out, and went, as he was wont, to the Mount of Olives; and his disciples also followed him. 40. And when he was at the place, he said unto them, Pray that ye enter not into temptation. 41. And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed, 42. Saying, Father, if thou be willing, remove this cup from me: nevertheless, not my will, but thine be done. 43. And there appeared an angel from heaven, strengthening him. 44. And being in agony, he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. 45. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, 16. And said to them, Why sleep ye? rise and pray, lest ye enter into temptation.”

It is, I think, plain, that this struggle in the garden was a sore and overwhelming temptation, and that an angel was sent to assist him, by resisting and putting away Satan; that is, it was by sending an angel, that his Father answered his prayer. This prayer appears to have been heard and answered for from this time his mind remained calm. There is a passage in the Epistle to the Hebrews, that I think evidently refers to this scene.

Heb. v. 7: “Who, in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared.” To what does this refer, if not to the death he feared in the garden? He said on that occasion, “My soul is exceeding sorrowful even unto death.” He then offered up prayer with strong crying and tears, and was heard, &c. To my mind all these circumstances taken together make it very evident, that Christ did not pray against the cross, in the petition under consideration, but that, on the contrary, he prayed to be delivered from temptation, and was heard and answered

But be this as it may, we are to remember that Christ expressly affirms, that his Father always hears, that is, answers his prayers.

John xi. 42: “And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.”