Wasn't His death just an example of love?
Isaiah 53, a ransom, and the just for the unjust.
The short answer Settled
It was more than that. Christ died in the sinner's place. The sins were laid on Him, He carried them in His own body, and He died for them, the just for the unjust.
What Isaiah saw
Isaiah wrote of one who would suffer for the sins of others: "He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed" (). The transgressions are "ours." The wounds are "His."
Then he says who went astray, and who carried it: "All we like sheep have gone astray; We have turned, every one, to his own way; And the LORD has laid on Him the iniquity of us all" (). The wrong belongs to all. It is laid on one.
Peter names Him
Peter takes Isaiah's words and applies them to Jesus. Christ "Himself bore our sins in His own body on the tree," he writes, and he ends with Isaiah's own phrase: "by whose stripes you were healed" (). The one Isaiah described is Jesus.
Peter adds, "Christ also suffered once for sins, the just for the unjust, that He might bring us to God" (). The one who suffered was just. The sins belonged to the unjust.
Paul says it in a single verse: "He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him" (). Christ had no sin of His own. What belonged to the sinner was put on Him, and the righteousness of God, which did not belong to the sinner, is what he becomes in Christ.
A ransom in place of many
Jesus said why He came: "to give His life a ransom for many" (). A ransom is a price paid to set someone free. The word translated for is antiGreekἀντὶantiinstead of473 · Preposition, "instead of." Matthew uses it of Archelaus, who "was reigning over Judea instead of his father Herod" (): he held the place Herod had held. Jesus gave His life in the place of the many.
The usual objection
Many people hold that Christ's death was an example: of love, or of faithfulness to the end, the way a martyr dies for what he believes. It helps people by moving them to turn to God. On that view, "Christ died for us" means only that His death was meant to help. No one's sins were put on Him, and He did not die in anyone's place.
His death does show love (see Couldn't God simply forgive?). But an example needs no one's sins laid on the one who dies, and that is exactly what these passages say happened. The LORD laid the iniquity of all on Him; He bore sins in His own body; God made Him sin. A friend who pays your speeding fine has not set you an example of paying fines. He has paid yours. That is dying in someone's place, not only dying to help.
The words behind it
| Word | Where | Form | What it shows |
|---|---|---|---|
| מְחֹלָל מִפְּשָׁעֵנוּ mecholal mippesha'enu, "wounded for our transgressions" (Strong's 2490, 6588) | Participle; noun with "our" | The wounds are His. The transgressions are "ours." | |
| הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ hifgia bo et avon kullanu, "has laid on Him the iniquity of us all" (6293, 5771, 3605) | Hiphil perfect: the LORD caused it to fall on Him | The LORD Himself put the iniquity of all on one. | |
| λύτρον ἀντὶ πολλῶν lytron anti pollōn, "a ransom for many" (3083, 473, 4183) | Noun; preposition with adjective | Anti means "instead of": a life given in the place of many. | |
| ἀντὶ anti, "instead of" (473) | Preposition | The same word, used of Archelaus reigning in his father Herod's place. | |
| αὐτὸς ἀνήνεγκεν autos anēnenken, "Himself bore" (846, 399) | Aorist active indicative, with "Himself" | He carried the sins, in His own body. | |
| δίκαιος ὑπὲρ ἀδίκων dikaios hyper adikōn, "the just for the unjust" (1342, 5228, 94) | Adjective, singular; preposition with adjective, plural | Hyper can mean "on behalf of" or "in place of." Here one just man suffers for sins that belong to the unjust. | |
| ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν hyper hēmōn hamartian epoiēsen, "made … sin for us" (5228, 266, 4160) | Aorist active indicative | God made the One who knew no sin to be sin, for others. |
No textual variants affect the conclusion.
This study checks the Greek Received Text against the Majority Text, and the written Hebrew against its traditional reading. If a difference could change a conclusion, this note explains it. Otherwise it says that none does.