Exegetical and Hermeneutical Commentary of 1 Peter 2:23
Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously:
23. Who, when he was reviled, reviled not again ] Here again, though we have no direct quotation, it is impossible to overlook the allusive reference to the silence of the sufferer as portrayed in Isa 53:7. Personal recollection was, however, the main source of the vivid picture which the Apostle draws, dwelling mainly on those features which the life of the slaves best enabled them to reproduce. They were tempted to return “railing for railing” (chap. 1Pe 3:9). Christ had met taunts and revilings with a silent patience. They in their passionate indignation too often threatened revenge in some near or distant future. He, though he might have asked His Father for twelve legions of angels, had uttered no threats of judgment, but had committed Himself (as in the words on the Cross, “Father, into Thy hands I commend my spirit,” Luk 23:46) to the righteous Judge. So should the slaves who suffered wrongfully commit their cause to God in the full assurance that they will one day have righteous judgment. The strange rendering in the Vulgate, “tradebat judicanti se injuste ” as though the words referred not to God, but to Pilate, for which there is no Greek MS. authority, must be regarded as an arbitrary alteration made on the assumption that this was the crowning act of submissive patience.
Fuente: The Cambridge Bible for Schools and Colleges
Who, when he was reviled, reviled not again – He did not use harsh and opprobrious words in return for those which he received:
(1) He was reviled. He was accused of being a seditious man; spoken of as a deceiver; charged with being in league with Beelzebub, the prince of the devils and condemned as a blasphemer against God. This was done:
(a)By the great and the influential of the land;
(b)In the most public manner;
(c)With a design to alienate his friends from him;
(d)With most cutting and severe sarcasm and irony; and,
(e)In reference to everything that would most affect a man of delicate and tender sensibility.
(2) He did not revile those who had reproached him. He asked that justice might be done. He demanded that if he had spoken evil, they should bear witness of the evil; but beyond that he did not go. He used no harsh language. He showed no anger. He called for no revenge. He prayed that they might robe forgiven. He calmly stood and bore it all, for he came to endure all kinds of suffering in order that he might set us an example, and make an atonement for our sins.
When he suffered, he threatened not – That is, when he suffered injustice from others, in his trial and in his death, he did not threaten punishment. He did not call down the wrath of heaven. He did not even predict that they would be punished; he expressed no wish that they should be.
But committed himself to him that judgeth righteously – Margin, his cause. The sense is much the same. The meaning is, that he committed his cause, his name, his interests, the whole case, to God. The meaning of the phrase that judgeth righteously here is, that God would do him exact justice. Though wronged by people, he felt assured that he would do right. He would rescue his name from these reproaches; he would give him the honor in the world which he deserved; and he would bring upon those who had wronged him all that was necessary in order to show his disapprobation of what they had done, and all that would be necessary to give the highest support to the cause of virtue. Compare Luk 23:46. This is the example which is set before us when we are wronged. The whole example embraces these points:
(1) We should see to it that we ourselves are guiltless in the matter for which we are reproached or accused. Before we fancy that we are suffering as Christ did, we should be sure that our lives are such as not to deserve reproach. We cannot indeed hope to be as pure in all things as he was; but we may so live that if we are reproached and reviled we may be certain that it is not for any wrong that we have done to others, or that we do not deserve it from our fellow-men.
(2) When we are reproached and reviled, we should feel that we were called to this by our profession; that it was one of the things which we were taught to expect when we became Christians; that it is what the prophets and apostles endured, and what the Master himself suffered in an eminent degree; and that if we meet with the scorn of the great, the frivilous, the rich, the powerful, it is no more than the Saviour did, and no more than we have been taught to expect will be our portion. It may be well, too, to remember our unworthiness; and to reflect, that though we have done no wrong to the individual who reviles us yet that we are sinners, and that such reproaches may not be a useless admonisher of our being guilty before God. So David felt when reproached by Shimei: So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? 2Sa 16:10.
(3) When this occurs, we should calmly and confidently commit our cause to God. Our name, our character, our influence, our reputation, while living and after we are dead, we should leave entirely with him. We should not seek nor desire revenge. We should not call down the wrath of God on our persecutors and slanderers. We should calmly feel that God will give us the measure of reputation which we ought to have in the world, and that he will suffer no ultimate injustice to be done us. Commit thy way unto the Lord; trust also in him, and he shall bring it to pass; and he shall bring forth thy righteousness as the light, and thy judgment as the noon-day, Psa 37:5-6. The Latin Vulgate has here, But he committed himself to him who judged him unjustly, judicanti se injuste; that is, to Pontius Pilate, meaning that he left himself in his hands, though he knew that the sentence was unjust. But there is no authority for this in the Greek, and this is one of the instances in which that version departs from the original.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. But committed himself] Though he could have inflicted any kind of punishment on his persecutors, yet to give us, in this respect also, an example that we should follow his steps, he committed his cause to him who is the righteous Judge. To avoid evil tempers, and the uneasiness and danger of avenging ourselves, it is a great advantage in all such cases to be able to refer our cause to God, and to be assured that the Judge of all the earth will do right.
The Vulgate, one copy of the Itala, St. Cyprian, and Fulgentius, read, Tradebat autem judicanti se injuste; “He delivered himself to him who judged unrighteously;” meaning Pontius Pilate. Some critics approve of this reading, but it has not sufficient evidence to recommend it as genuine.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By Christs being reviled, we are to understand all those injurious words, reproaches, slanders, blasphemies, which his persecutors cast out against him.
Reviled not again; therefore when he told the Jews they were of their father the devil, Joh 8:44, that was not a reviling them, but a just accusation of them, or reproof of their devilish behaviour.
When he suffered; when he was affected not only with verbal but real injuries, buffeted, spit upon, crowned with thorns, crucified.
He threatened not; he was so far from avenging himself, or recompensing evil for evil, that he did not so much as threaten what he would afterward do to them.
But committed himself; or his cause; neither is in the Greek, but either may be well supplied, and to the same purpose: the sense is, Christ did not retaliate, nor act any thing out of private revenge, but so referred himself, and the judgment of his cause, to his Fathers good pleasure, as rather to desire pardon for his persecutors, than vengeance on them, Luk 23:34.
To him that judgeth righteously: the apostle adds this of Gods judging righteously, for the comfort of servants to whom he speaks, as Eph 6:8,9; Col 3:24; 4:1, and for the terror of masters, that the former might learn patience, and the latter moderation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. Servants are apt to “answeragain” (Tit 2:9). Threatsof divine judgment against oppressors are often used by those whohave no other arms, as for instance, slaves. Christ, who as Lordcould have threatened with truth, never did so.
committed himselfor His cause, as man in His suffering. Compare thetype, Jer 11:20. In this Peterseems to have before his mind Isa53:8. Compare Ro 12:19, onour corresponding duty. Leave your case in His hands, not desiring tomake Him executioner of your revenge, but rather praying for enemies.God’s righteous judgment gives tranquillity and consolation tothe oppressed.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who when he was reviled, reviled not again,…. When he was reproached as a glutton, a winebibber, a friend of publicans and sinners, all the reply he made was, that Wisdom is justified of her children; and when he was charged with casting out devils by Beelzebub, the prince of devils, he defended himself, not with bad language, but with strong reasonings; and when he was said to be a Samaritan, and had a devil, his only answer was, that he had not, that he honoured his Father, and they dishonoured him; and when he was reviled on the cross, by those that passed by, by the chief priests, and Scribes, and the thieves that were crucified with him, he made no return, he opened not his mouth, and much less in a recriminating way.
When he suffered he threatened not; when he endured buffetings, and scourgings in his body, when the officers in the palace of the high priests spit in his face, buffeted him, and smote him with the palms of their hands, and bid him prophesy who smote him, all which were very provoking; yet he said not one word to them, much less threatened them with what he would do to them for such usage another day, when he would let them know, with vengeance, who it was that smote him; no, he took all patiently from them, and from Pilate, and the Roman soldiers, when scourged by them; he gave his back to the smiters, and his cheeks to them that plucked off the hair; and when he suffered crucifixion, and was put to such distressing pains and agonies, he did not threaten his crucifiers with a future judgment, when he would take vengeance, and execute his wrath upon them, but prays to his Father for the forgiveness of their sins: and, as it follows;
but committed [himself] to him that judgeth righteously; he commended his Spirit, or soul, to God his Father, and committed his cause to him, to vindicate it in what way he should think fit, who he knew was the Judge of all the earth, that would do right; and so the Syriac version supplies it with , “his judgment”: which he left with God, the righteous Judge, to whom vengeance belongs; and which is an example, and an instruction to the saints to do so likewise; not to render railing for railing, or to seek revenge, but to leave their cause with their God, who will, in his own time, avenge the wrongs and injuries done them. The Vulgate Latin version reads, contrary to all the Greek copies, and other versions, “but delivered himself to him that judgeth unjustly”; the sense of which is, that Christ delivered himself into the hands of Pilate, who unjustly condemned him to death; but is neither the reading, nor sense of the text.
Fuente: John Gill’s Exposition of the Entire Bible
When he was reviled (). Present passive participle of , old verb (from , reviler, 1Co 5:11) as in Joh 9:28.
Reviled not again ( ). Imperfect active (for repeated incidents) of , late and rare compound (Plutarch, Lucian, one papyrus example with compound following the simplex verb as here, Moulton and Milligan’s Vocabulary), here only in N.T. Idiomatic use of (in turn, return, back).
Threatened not ( ). Imperfect again (repeated acts) of , old compound (from , threat, Ac 9:1), in N.T. only here and Ac 4:17.
But committed himself ( ). Imperfect active again (kept on committing himself) of , to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply ), for Jesus uses this very idea in Lu 23:46 as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously ( , dative of present active articular participle of ).
Fuente: Robertson’s Word Pictures in the New Testament
Reviled – again [] . Only here in the New Testament. Committed himself [] . But his gives a reflexive force to the verb which has no parallel. Commentators are divided, some supplying his cause, as Rev., in margin; others, his judgment; other, his revilers. Better, the subject of the contest – his insults and injuries. Salmond renders, but left it to him, etc.
Judgeth righteously. Compare without respect of persons, ch. 1 17.
Fuente: Vincent’s Word Studies in the New Testament
1) “Who, when he was reviled” (hos loidoroumenos) who (while) being reviled, or castigated, scoffed or scorned. Isa 53:7.
2) “Reviled not again. “ He did not retaliate against His revilers and deriders Mat 26:62-63; Mat 27:12-14; Act 8:32-33. (Gk. ouk anteloidorei) means He reviled not in return or retaliation.
3) “When he suffered, he threatened not.” When or as He (Gk. paschon) was “suffering or enduring torturous pain” He did not (epeilei) threaten, or utter a recriminating remark.
4) “But committed himself” But delivered or (Gk. paredidou) delivered Himself of His own will or accord, this right He had from the Father, Joh 10:18.
5) “To him that judgeth righteously.” (to krinonti) to the one judging justly (without moral error of decision), God the Father. Rom 2:16; Rom 3:6; 2Ti 4:1.
Fuente: Garner-Howes Baptist Commentary
23 When he was reviled, or, reproached. Here Peter points out what we are to imitate in Christ, even calmly to bear wrongs, and not to avenge wrongs. For such is our disposition, that when we receive injuries, our minds immediately boil over with revengeful feelings; but Christ abstained from every kind of retaliation. Our minds, therefore, ought to be bridled, lest we should seek to render evil for evil.
But committed himself, or, his cause. The word cause is not expressed, but it is obviously understood. And Peter adds this for the consolation of the godly, that is, that if they patiently endured the reproaches and violence of the wicked, they would have God as their defender. For it would be a very hard thing for us, to be subjected to the will of the ungodly, and not to have God caring for our wrongs. Peter, therefore, adorns God with this high attribute, that he judgeth righteously, as though he had said, “It behoves us calmly to bear evils; God in the meantime will not neglect what belongs to him, but will shew himself to be a righteous judge.” However wanton then the ungodly may be for a time, yet they shall not be unpunished for the wrongs done now to the children of God. Nor is there any cause for the godly to fear, as though they were without any protection; for since it belongs to God to defend them and to undertake their cause, they are to possess their souls in patience.
Moreover, as this doctrine brings no small consolation, so it avails to allay and subdue the inclinations of the flesh. For no one can recumb on the fidelity and protection of God, but he who in a meek spirit waits for his judgment; for he who leaps to take vengeance, intrudes into what belongs to God, and suffers not God to perform his own office. In reference to this Paul says, “Give place to wrath,” (Rom 12:19😉 and thus he intimates that the way is closed up against God that he might not himself judge, when we anticipate him. He then confirms what he had said by the testimony of Moses, “Vengeance is mine.” (Deu 32:35.) Peter in short meant this, that we after the example of Christ shall be more prepared to endure injuries, if we give to God his own honor, that is, if we, believing him to be a righteous judge, refer our right and our cause to him.
It may however be asked, How did Christ commit his cause to the Father; for if he required vengeance from him, this he himself says is not lawful for us; for he bids us to do good to those who injure us, to pray for those who speak evil of us. (Mat 5:44.) To this my reply is, that it appears evident from the gospel-history, that Christ did thus refer his judgment to God, and yet did not demand vengeance to be taken on his enemies, but that, on the contrary, he prayed for them, “Father,” he said, “forgive them.” (Luk 23:34.) And doubtless the feelings of our flesh are far from being in unison with the judgment of God. That any one then may commit his cause to him who judgeth righteously, it is necessary that he should first lay a check on himself, so that he may not ask anything inconsistent with the righteous judgment of God. For they who indulge themselves in looking for vengeance, concede not to God his office of a judge, but in a manner wish him to be an executioner. He then who is so calm in his spirit as to wish his adversaries to become his friends, and endeavors to bring them to the right way, rightly commits to God his own cause, and his prayer is, “Thou, O Lord, knowest my heart, how I wish them to be saved who seek to destroy me: were they converted, I should congratulate them; but if they continue obstinate in their wickedness, for I know that thou watchest over my safety, I commit my cause to thee.” This meekness was manifested by Christ; it is then the rule to be observed by us.
Fuente: Calvin’s Complete Commentary
(23) Who, when he was reviled.This who might be rendered by and yet He. Conscious though He was of being blameless (Joh. 8:46), it did not make Him retaliate upon His accusers by counter-accusations, true though these might have been. The word here translated revile is the same which reappears in 1Pe. 3:9 as railing, and a sample of what it means is given in Joh. 9:28. The servants would be particularly liable to be thus abused, and instances are not wanting in the comic poets where they lose their self-control under it, and openly rate their owners in return. The suffering, on the other hand, implies actual bodily maltreatment, buffeting (1Pe. 2:20) and the like, to which the slaves could not answer directly by striking in return, but would sometimes take their revenge by threats of what they would dorun away, or burn the house, or poison the food, or do little acts of spite. Instances of our Lords silence or meekness under reviling may be seen in Joh. 7:20; Joh. 8:40; Mat. 12:24, as well as in the accounts of the Passion. There are no recorded instances, until the last day of His life, of His suffering in the sense here intended; but the tense of the verbs reviled, threatened, committed, shows that the writer was not thinking exclusively of any one occasion, but of our Lords constant habit, though naturally there would be uppermost in St. Peters mind the hours while he stood warming himself at Caiaphas fire, with the denial on his lips, and saw the Messiah blindfold and buffeted. He is also thinking of Isa. 53:7.
But committed himself.This was His only form of revenge. As the Greek does not express the grammatical object of the verb, it is better not to supply one so definite as Himself or His cause, rather, but would leave it to Him that judgeth righteously. M. Renan (Antchrist, p. 117) says that this passage requires it to be understood that the incident of Jesus praying for His murderers was not known by Peter; and other critics have held the same view. But (1) St. Peter, as we have said, is speaking of what was the constant habit of Jesus, not of what He did on the day of His crucifixion only. (2) The word does not necessarily imply any act or word of direct appeal to God to judge between His murderers and Him; on the contrary, the leading thought is that of passing the matter over to God (comp. Rom. 12:19), by simply refusing to take any action in self-defence. (3) It would have been unlike the usual method of the Epistles to make direct reference to any of the minor details of our Lords history. (4) Such a reference here would be beyond the point, for St. Peter said nothing in 1Pe. 2:19 about praying for the bad masters, and here he is only justifying by Christs example the position he had laid down there.
To him that judgeth righteously.God is described in the aspect which is most reassuring to men who are suffering unjustly (2Th. 1:5). This looks back to that consciousness of God spoken of in 1Pe. 2:19. There is a curious various reading which is adopted by the Vulgate, though without any solid authority, and evidently a mere blunder, the interpretation of which we may leave to those who are committed to it: He gave Himself over to him (or, to one) who judgeth unrighteously. St. Cyprian seems to have understood it of our Lords voluntary self-surrender to Pilate.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. His patience next appears.
Reviled Mocked, slandered, insulted, blasphemed. Yet for it all he had no reviling retort. Repeatedly, indeed, did he speak with severity, but never in revenge.
Suffered Spit upon, smitten, buffeted, scourged, crowned with thorns, crucified, killed.
Threatened not Though he had power to destroy on the spot.
Committed Most commentators say himself, with our version; or his cause, with the margin; or his judgment, as Steiger; but a better answer, with Huther and Wiesinger, is the revilings and sufferings. These he turned over to Him that judgeth justly, and will properly reward those who inflicted them.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Pe 2:23. Who, when he was reviled, &c. Our Lord, during the course of his teaching and ministry, pronounced dreadful woes and denunciations against the wicked and hypocritical Scribes and Pharisees: but when he came to suffer, he forbore, lest his denunciations should be thought to proceed, not from a love of truth and righteousness, but from anger and hatred, and resentment of the cruel usage which he met with. Amidst all the barbarous treatment which he suffered, he never uttered one impatient or threatening word.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 2:23 . The second feature: the patience of Christ in His sufferings. A reference, however slight, to Isa 53:7 , cannot but be recognised.
, ] De Wette and Wiesinger rightly draw attention to the climax between . and , . and ; omnis generis injuriae verbales; omnis generis injuriae reales (Gerhard).
. . .; cf. Luk 6:38 .
, is here used of threat of vengeful recompense. The announcements of divine judgment on unbelievers, to which Christ more than once gave expression, are of a different nature, and cannot be considered as an , in the sense in which that word is here used. Comp. with this passage the exhortation of the apostle, chap. 1Pe 3:9 .
] not in a reflexive sense: “He committed Himself” (Winer p. 549 [E. T. 738]; de Wette), [153] neither is causam suam (Gerhard, etc.) nor (from ) to be supplied; the supplement is rather and (Wiesinger, Schott). Luther’s translation is good: “He left it to Him.” [154]
Didymus arbitrarily understands of Christ’s prayer for His enemies; [155] the meaning is rather that Christ left it to the God who judges justly to determine what should be the consequences of the injustice done to Him on those who wrought it. That His desire was only that they should be punished, is not contained in (similarly Hofmann). Consequently the reference formerly made in this commentary to Jer 9:20 ; Jer 20:12 , as illustrative of the passage, is erroneous. With , cf. chap. 1Pe 1:17 : , “a direct designation of God, whose just judgment is the outcome of His being” (Wiesinger).
[153] In Mar 4:29 , too, to which de Wette appeals, has no reflexive force; see Meyer on this passage.
[154] The Vulg. strangely translates: tradebat judicanti se injuste ; according to which Lorinus interprets: tradidit se Christus sponte propriaque voluntate tum Judaeis, tum Pilato ad mortem oblatus. Cyprian ( de bono patientiae ) and Paulinus (Eph 2 ) quote the passage as it stands in the Vulg. Augustin ( Tract. in John xxi.) and Fulgentius ( ad Trasimarch. lib. I.), on the other hand, have juste .
[155] From the fact that Christ’s prayer is not mentioned here, de Wette unwarrantably concludes that it was unknown to the writer of the epistle.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
Ver. 23. But committed himself ] Or, the whole matter. We also shall do ourselves no disservice, by making God our chancellor, when no law else will relieve us. And indeed the less a man strives for himself, the more is God his champion. He that said, I seek not mine own glory, adds, But there is one that seeketh it, and judgeth. God takes his part ever that fights not for himself.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23 .] who when reviled, reviled not again (a proof of his . Isa 53:7 is before the Apostle), when suffering threatened not (both these, imperfects, denoting constant habit. The order is again that of climax: from to , from to ): but (see on this particular use of as a stronger contrast than , on Heb 2:6 . It is nearly our ‘yea, rather:’ removing the thing previously negatived altogether out of our field of view, and substituting something totally different for it) delivered ( them ) (see below) up (what? Most Commentators supply [ so E. V.], or ‘causam suam,’ both of which seem out of place and hardly justified by the usage of the verb. Rather would I supply an object out of the and foregoing, either, with Huther and Wiesinger, “His reproaches and sufferings,” or, which seems to me better, “those who inflicted them:” perhaps not without reference to “Father, forgive them: for they know not what they do”) to Him that judgeth (pres., whose office it is to judge) righteously (i. e. the Father: designated in ref. as . Calv. says well, “Qui sibi ad expetendam vindictam indulgent, non judicis officium Deo concedunt, sed quodam modo facere volunt suum carnificem”).
Fuente: Henry Alford’s Greek Testament
1Pe 2:23 . Combination of the Scripture (Isa 43:7 ) with the saying (Mat 5:11 ). For . cf. 1Co 4:12 . of Matt. l.c. ), Joh 9:28 , the Jews the once blina man as Jesus’ disciple and, for O.T. type Deu 33:8 , (Levi = Christ the Priest, cf. , Heb 12:3 ). the prophecy (Isa 66:14 ) is yet to be fulfilled (Luk 13:27 ). Oec. notes that He threatened Judas, seeking to deter him and reviled the Pharisees, but not in retort. . It is doubtful what object, it any, is to be supplied. The narrative of the Passion suggests two renderings: (i.) He delivered Himself ( omitted as in Plato, Phaedrus , 250 E). cf. Luk 23:46 (Psa 31:5 ), and Isa 53:6 ; , Isa 53:12 . (ii.) He delivered the persecutors (latent in passive participles . and ), when He said Father forgive them . In ordinary Greek without object = permit ; but this hardly justifies the rendering He gave way to ( cf. , Rom 12:19 ), i.e. , permitted God to fulfil His will. But most probably . represents the Hebrew ellipse, commit to Jehovah (Psa 22:9 ) for the normal commit, way, works, cause ; LXX (Syriac) has = Mat 27:43 . Compare Joseph. Ant. vii. 9, 2, David . , cf. 1Pe 1:17 ; the award was the glory.
Fuente: The Expositors Greek Testament by Robertson
reviled. Greek. loidoreo. See Joh 9:28.
reviled . . . again. Greek. antiloidoreo. Only here.
threatened. See Act 4:17.
committed. See Joh 19:30.
judgeth. App-122.
righteously. Greek. dikaios. See 1Co 15:34.
Fuente: Companion Bible Notes, Appendices and Graphics
23.] who when reviled, reviled not again (a proof of his . Isa 53:7 is before the Apostle), when suffering threatened not (both these, imperfects, denoting constant habit. The order is again that of climax: from to , from to ): but (see on this particular use of as a stronger contrast than , on Heb 2:6. It is nearly our yea, rather: removing the thing previously negatived altogether out of our field of view, and substituting something totally different for it) delivered (them) (see below) up (what? Most Commentators supply [ so E. V.], or causam suam, both of which seem out of place and hardly justified by the usage of the verb. Rather would I supply an object out of the and foregoing, either, with Huther and Wiesinger, His reproaches and sufferings, or, which seems to me better, those who inflicted them: perhaps not without reference to Father, forgive them: for they know not what they do) to Him that judgeth (pres., whose office it is to judge) righteously (i. e. the Father: designated in ref. as . Calv. says well, Qui sibi ad expetendam vindictam indulgent, non judicis officium Deo concedunt, sed quodam modo facere volunt suum carnificem).
Fuente: The Greek Testament
1Pe 2:23. , He reviled not again) Isa 53:7.- , He threatened not) although, as Lord, He might have done so.[20] The more befitting is it that servants should exercise patience.[21]- , but committed) viz. the judgment.-, righteously) The righteousness of God is the foundation of tranquility to the afflicted.
[20] And although He openly declared His coming again, Mat 26:64.-V. g.
[21] It is in fact arms of this sort which are often used by those who are feeble: such as slaves especially were, who might therefore be readily disposed to threaten their masters with the Divine judgment.-V. g.
Fuente: Gnomon of the New Testament
when he was: Psa 38:12-14, Isa 53:7, Mat 27:39-44, Mar 14:60, Mar 14:61, Mar 15:29-32, Luk 22:64, Luk 22:65, Luk 23:9, Luk 23:34-39, Joh 8:48, Joh 8:49, Joh 19:9-11, Act 8:32-35, Heb 12:3
threatened: Act 4:29, Act 9:1, Eph 6:9
but: 1Pe 4:19, Psa 10:14, Psa 31:5, Psa 37:5, Luk 23:46, Act 7:59, 2Ti 1:12
himself: or, his cause
judgeth: Gen 18:25, Psa 7:11, Psa 96:13, Act 17:31, Rom 2:5, 2Th 1:5, 2Ti 4:8, Rev 19:11
Reciprocal: 1Sa 24:12 – Lord judge 2Sa 16:10 – What have 1Ch 12:17 – God Job 5:8 – unto God Job 9:15 – my judge Job 31:30 – have Psa 9:4 – right Psa 35:20 – quiet Psa 38:13 – General Psa 40:17 – the Lord Psa 43:1 – Judge Psa 64:4 – the perfect Psa 69:13 – my prayer Psa 69:19 – my reproach Psa 119:43 – for I have Pro 11:12 – a man Pro 20:22 – wait Isa 42:2 – General Jer 11:20 – revealed Jer 20:12 – for Lam 3:59 – judge Mat 5:11 – when Mat 5:22 – Whosoever Mat 5:44 – General Mat 26:63 – Jesus Mat 27:12 – General Luk 22:63 – mocked Joh 9:28 – they Joh 18:38 – I find Act 28:19 – not 1Co 4:12 – being reviled 2Co 10:1 – by 1Th 5:15 – none Heb 12:2 – despising Heb 12:23 – God Jam 5:6 – and he
Fuente: The Treasury of Scripture Knowledge
1Pe 2:23. Reviled not again. When vile and disrespectful things were said to Jesus, he did not “answer back” but bore it meekly (Mat 27:39; Heb 12:3). Even while Jesus was on the cross he did not make any remarks about the cruelty of his enemies but rather prayed for them (Luk 23:34). Committed himself. Jesus confided in the mercy and wisdom of his Father and left the case in His hands (Luk 23:46).
Fuente: Combined Bible Commentary
1Pe 2:23. who, when reviled, reviled not again; when suffering, threatened not. Peter continues to speak partly under the influence of Isaiahs description (Isa 53:7 seems clearly in his mind, although he no longer reproduces the very words), and partly under that of personal recollection of what he had seen in Christ. The tenses change now from the simple historical past to imperfects expressive of sustained action. Most interpreters notice the climax from the reviling, or injury by word, to the more positive suffering, and from the abstinence from returning reviling in kind (the verb reviled not again is another word peculiar to Peter) to abstinence even from threats of retaliation where actual retaliation was impossible. The sentence, therefore, exhibits Christs example in suffering in its quality of silence and patience, as the former verse dealt with the quality of innocence.
but left it to him that judgeth righteously. The Rhemish Version, following the singular reading of the Vulgate, renders to him that judgeth him unjustly, as if Pilate were the judge in view. Here, as in 1Pe 1:17, God the Fathers prerogative of judgment is introduced. There the impartial righteousness of His judgment was a reason for a walk in godly fear. Here it is the ground of assurance for the innocent sufferer. What is it, however, that Christ is said to have committed to this Righteous Judge? Many interpreters (e.g. Winer, de Wette, etc.) and Versions (including Wycliffe, the Rhemish, and both the A. V. and the R. V. in the text) supply himself as the object of the committal. This however, is to give the active verb a reflexive force; of which there is no example in the case of this verb, Mar 4:24, which is appealed to, not being really in point. Hence others make it = committed his judgment, or his cause (so Gerhard, Calvin, Beza, the Syriac, Tyndale, and the margin of both the A. V. and the R. V.), or his punishment (the Genevan), or his vengeance (Cranmer). The unnamed object, however, should naturally be supplied from the things dealt with in the immediate context. These are clearly the wrongs patiently endured by Christ. With Luther, therefore, etc., we may best render it indefinitely left it, understanding the it to refer to the subjection to reviling and suffering just mentioned. This is better than (with Alford) to make it = committed His revilers and injurers; although we might thus secure an allusion to Christs prayer in behalf of His enemies (Luk 23:34).
Fuente: A Popular Commentary on the New Testament
2:23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but {24} committed [himself] to him {25} that judgeth righteously:
(24) He shows them a remedy against injuries, that is, that they commend their cause to God, by the example of Christ.
(25) He seems now to turn his speech to masters, who have also themselves a master and judge in heaven, who will justly avenge the injuries that are done to servants, without any respecting of people.
Fuente: Geneva Bible Notes
Peter referred specifically to Jesus’ sufferings when He was on trial and during His crucifixion. Certainly Peter’s readers could find a strong example to follow there. "Revile" means to heap abuse on someone. Often our threats are empty; we cannot follow through with them. However, Jesus could have followed through. Instead He trusted God to deal with His persecutors justly, as we should.
"Peter’s picture of what Jesus did not do seems clearly molded by his memory of the messianic picture in Isa 53:6-7. Yet rather than quoting this passage, he gives his own confirmatory witness, thereby underlining the veracity of the prophetic portrayal." [Note: Hiebert, "Following Christ’s . . .," p. 37.]