1 Peter 2:23

1Pe 2:23. Οὐκ ἀντελοιδόρει, He reviled not again) Isa 53:7.—οὐκ ἠπείλει, He threatened not) although, as Lord, He might have done so.[20] The more befitting is it that servants should exercise patience.[21]—παρεδίδου δὲ, but committed) viz. the judgment.—δικαίως, 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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.

ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει] De Wette and Wiesinger rightly draw attention to the climax between λοιδορ. and πάσχων, ἀντελοιδ. and ἠπείλει; λοιδορία omnis generis injuriae verbales; παθήματα omnis generis injuriae reales (Gerhard).

ἀντιλοιδ. ἅπ. λεγ.; cf. ἀντιμετρέω Luk_6:38.

ἠπείλει, 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 ἀπειλεῖν, in the sense in which that word is here used. Comp. with this passage the exhortation of the apostle, chap. 1Pe_3:9.

παρεδίδου δὲ τῷ κρίνοντι δικαίως] παρεδίδου not in a reflexive sense: He committed Himself (Winer p. 549 [E. T. 738]; de Wette),[153] neither is causam suam (Gerhard, etc.) nor ΚΡΊΣΙΝ (from ΚΡΊΝΟΝΤΙ) to be supplied; the supplement is rather ΛΟΙΔΟΡΟῦΣΘΑΙ and ΠΆΣΧΕΙΝ (Wiesinger, Schott). Luthers translation is good: He left it to Him.[154]

Didymus arbitrarily understands παρεδίδου of Christs 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 ΠΑΡΕΔΊΔΟΥ (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 Τῷ ΔΙΚΑΊΩς ΚΡΊΝΟΝΤΙ, cf. chap. 1Pe_1:17 : ΤῸΝ ἈΠΡΟΣΩΠΟΛΉΠΤΩς ΚΡΊΝΟΝΤΑ, 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, παραδιδόναι 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 (Ephesians 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 Christs prayer is not mentioned here, de Wette unwarrantably concludes that it was unknown to the writer of the epistle.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Pe 2:23 . Combination of the Scripture οὐκ ἀνοίγει τὸ στόμα (Isa 43:7 ) with the saying ὅταν ὀνειδίσωσιν και διώξωσιν (Mat 5:11 ). For λοιδ . cf. 1Co 4:12 . λοιδορούμενοι εὐλογοῦμεν of Matt. l.c. ), Joh 9:28 , the Jews ἐλοιδόρησαν the once blina man as Jesus’ disciple and, for O.T. type Deu 33:8 , ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας (Levi = Christ the Priest, cf. ἀντιλογία , Heb 12:3 ). οὐκ ἠπείλει the prophecy ἀπειλήσει τοῖς ἀπειθοῦσιν (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. παρεδίδου . It is doubtful what object, it any, is to be supplied. The narrative of the Passion suggests two renderings: (i.) He delivered Himself ( ἑαυτὸν omitted as in Plato, Phaedrus , 250 E). cf. Luk 23:46 (Psa 31:5 ), παρατίθεμαι τὸ πνεῦμά μου and Isa 53:6 ; κύριος παρέδωκεν αὐτόν , Isa 53:12 παρεδόθη . (ii.) He delivered the persecutors (latent in passive participles λοιδ . and πάσχων ), when He said Father forgive them . In ordinary Greek παραδίδωμι without object = permit ; but this hardly justifies the rendering He gave way to ( cf. δότε τόπον τῇ ὀργῇ , Rom 12:19 ), i.e. , permitted God to fulfil His will. But most probably παρ . τῷ … represents the Hebrew ellipse, גל אלֹ י״ commit to Jehovah (Psa 22:9 ) for the normal commit, way, works, cause ; LXX (Syriac) has ἤλπισεν = Mat 27:43 . Compare Joseph. Ant. vii. 9, 2, David περὶ πάντων ἐπιτρέψας κριτῇ τῷ θεῷ . τῷ κρίνοντι δικαίως , cf. 1Pe 1:17 ; the award was the glory.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He showeth them a remedy against injuries, to wit, that they commend their cause to God, by the ensample of Christ.

He seemeth now to turn his speech to masters, which have also themselves a master and judge in heaven: who will justly revenge the injuries that are done to servants without any respect of persons.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Servants are apt to "answer again" (Tit 2:9). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so.

committed himself--or His cause, as man in His suffering. Compare the type, Jer 11:20. In this Peter seems to have before his mind Isa 53:8. Compare Rom 12:19, on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but rather praying for enemies. God's righteous judgment gives tranquillity and consolation to the oppressed.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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,” (Romans 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.” (Deuteronomy 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. (Matthew 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.” (Luke 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 do—run away, or burn the house, or poison the food, or do little acts of spite. Instances of our Lord’s 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 Lord’s constant habit, though naturally there would be uppermost in St. Peter’s 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 (Antéchrist, 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 Lord’s 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 Christ’s 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 Lord’s voluntary self-surrender to Pilate.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Who his own self bare our sins,.... As was typified by the high priest bearing the sins of the holy things of the people of Israel, when he went into the most holy place, and by the scape goat bearing the iniquities of all the people unto a land not inhabited, and as was foretold by the Prophet Isaiah. The apostle here explains the nature and end of Christ's sufferings, which were to make atonement for sins, and which was done by bearing them. What Christ bore were "sins", even all sorts of sin, original and actual, and every act of sin of his people; and all that is in sin, all that belongs to it, arises from it, and is the demerit of it, as both filth, guilt, and punishment; and a multitude of sins did he bear, even all the iniquities of all the elect; and a prodigious load and weight it was; and than which nothing could be more nauseous and disagreeable to him, who loves righteousness, and hates iniquity: and these sins he bore were not his own, nor the sins of angels, but of men; and not of all men, yet of many, even as many as were ordained to eternal life, for whom Christ gave his life a ransom, whom he justifies and brings to glory; our sins, not the sins of the Jews only, for Peter was a Jew, and so were those to whom he writes, but of the Gentiles also, even the sins of all his people, for them he saves from their sins, being stricken for them. His "bearing" them was in this manner: he becoming the surety and substitute of his people, their sins were laid upon him by his Father, that is, they were imputed to him, they were reckoned as his, and placed to his account; and Christ voluntarily took them upon himself; he took them to himself, as one may take the debt of another, and make himself answerable for it; or as a man takes up a burden, and lays it on his shoulders; so Christ took up our sins, and "carried" them "up", as the word here used signifies, alluding to the priests carrying up the sacrifice to the altar, and referring to the lifting up of Christ upon the cross; whither he carried the sins of his people, and bore them, and did not sink under the weight of them, being the mighty God, and the man of God's right hand, made strong for himself; and so made entire satisfaction for them, by enduring the wrath of God, the curse of the law, and all that punishment which was due unto them; and thereby bore them away, both from his people, and out of the sight of God, and his vindictive justice; and removed them as far as the east is from the west, and made a full end of them; and this he himself did, and not another, nor by another, or with the help of another; not by the means of a goat, as the high priest, but by himself; though he was assisted in bearing his cross, yet he had no help in bearing our sins; angels could not help him; his Father stood at a distance from him; there was none to help; his own arm brought salvation to him; but

his own self, who knew no sin, nor did any, he by himself purged away our sins, and made reconciliation for them, by bearing them: and which he did

in his own body, and not another's; in that body which his Father prepared for him, and which he took of the virgin, and was free from sin; though not to the exclusion of his soul, which also was made an offering for sin, and in which he endured great pains and sorrows for sin: and all this

on the tree; the accursed tree, the cross; which is expressive both of the shame and pain of his sufferings and death. The end of which was,

that we being dead to sin; "to our sins", as the Alexandrian copy, and the Ethiopic version read; as all the elect are, through bearing their sins, and suffering death for them, so as that sin shall not be imputed to them; it is as though it never was; it is dead to them, and they to that, as to its damning power and influence; so as that they are entirely discharged from it, and can never come into condemnation on account of it, and can never be hurt, so as to be destroyed by it; nor by death, either corporeal or eternal, since the sting of death, which is sin, is taken away, and the strength of sin, which is the law, is dead to them, and they to that: in short, through the death of Christ they are so dead to sin, that it is not only finished, made an end of, and put away, but the body of it is destroyed, that it should not be served; which is an end subordinate to the former, and expressed in the next clause:

should live unto righteousness; live, and not die the second death, and live by faith on the righteousness of Christ, for justification of life, and soberly, righteously, and godly in this present evil world; which the grace of God teaches, and the love of Christ in bearing sin constrains to, and the redemption by his precious blood lays under an obligation to do; for those whose sins Christ has bore are not their own, but being bought with the price of his blood, they are bound to live to him who has a property in them, and a right to claim all obedience from them:

by whose stripes ye were healed; the passage referred to is in Isa 53:5 which is a prophecy of the Messiah, as is acknowledged by the Jews (g), who say (h),

"this is the King Messiah, who was in the generation of the ungodly, as it is said, Isa 53:5 "and with his stripes we are healed"; and for this cause God saved him, that he might save Israel, and rejoice with them in the resurrection of the dead.

Sin is a disease, a natural and hereditary one, an epidemic distemper, that reaches to all men, and to all the powers and faculties of their souls, and members of their bodies; and which is nauseous and loathsome, and in itself mortal and incurable; nor can it be healed by any creature, or anything that a creature can do. Christ is the only physician, and his blood the balm and sovereign medicine; this cleanses from all sin; through it is the remission of sin, which is meant by healing; for healing of diseases, and forgiving iniquities, is one and the same thing; see Psa 103:3 on which latter text a learned Jew (i) has this note,

"this interpreters explain , "as expressive of forgiveness";

and the Jews say, there is no healing of diseases but it signifies forgiveness (k): it is an uncommon way of healing by the stripes of another. Some think the apostle alludes to the stripes which servants receive from their masters, to whom he was now speaking; and in order to encourage them to bear them patiently, observes, that Christ himself suffered stripes, and that they had healing for their diseases and wounds, by means of his stripes, or through his being wounded and bruised for them,

(g) Zohar in Exod. fol. 85. 2. Midrash Ruth, fol. 33. 2. Yalkut Simeoni, par. 2. fol. 53. 3. & 90. 1. (h) R. Moses Haddarsan apud Galatin. de Areanis Cathol. Verit. l. 6. c. 2. (i) R. Sol. Urbin Ohel Moed, fol. 64. 1. (k) Yalkut Simeoni, par. 2. fol. 43. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Christ, who was incapable of sinning, did not revile [7] them that reviled him; he suffered all with patience; he willingly gave himself up to Pontius Pilate, that judged him, and condemned him unjustly [8] to the death of the cross: and remember that all he suffered was to satisfy for your sins, that he bore our sins in his own body on the tree of the cross. Remember always this great benefit of your redemption, and of your being called to believe in him, and to be eternally happy by following his doctrine; that all of you were as sheep going astray, lost in your ignorance and in your sins, but that by his grace and by his merits you are now called and converted to Jesus Christ, the great pastor and bishop of your souls. You are happy if you live under his care, inspection, and protection. (Witham)

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[BIBLIOGRAPHY]

Cum malediceretur, non maledicebat, Greek: loidoroumenos, convitiis appetitus; improperly translated, cursed, by Mr. N.

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[BIBLIOGRAPHY]

Judicanti se injuste. In the present Greek we read Greek: dikaios, juste, as also some Latin Fathers read. St. Augustine, (tract. 21. in Joan.) Commendabat autem judicanti juste; and so the sense is, that he commanded and committed his cause to God, the just judge of all.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By Christ’s 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 Father’s 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 God’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Who, when he was reviled, reviled not again; when he suffered, he threatened not. (comp. Isa_53:7) The Lord again and again denounced the hypocrisy and unbelief of the Pharisees; he bade Caiaphas remember the coming judgment. But that was the language of prophetic warning, the sternness of love. He sets before them the impending punishment, that they may take heed in time and escape from the wrath to come. In the midst of his strongest invective against the sins and hollow unreality of Pharisaism there is an outburst of the deepest love, the tenderest concern. (Mat_23:27) But committed himself to him that judgeth righteously. The verb "committed" paredidou) is without an object in the original. Most commentators supply "himself," or "his cause;" others, "his sufferings;" some, as Alford, "those who inflicted them." Perhaps the last explanation is the best: he left them to God, to God"s mercy, if it might be; to his judgment, if it must be. There may be a reference to his prayer, "Father, forgive them." Compare by contrast the language of Jeremiah, speaking in the spirit of the Old Testament Jer_11:20 and 20:12). There is a curious reading, entirely without the authority of existing Greek manuscripts, represented by the Vulgate, Tradebat judicanti se injuste, as if the words were understood of the Lord"s submitting himself "to one who judged unrighteously," that is, to Pilate.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

23. When he was reviled. He resented neither insults nor the sufferings inflicted upon him. But committed. He gave our judgment between him and his enemies to God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

23. οὐκ ἀντελοιδόρει. The imperfects ἀντελοιδόρει, ἠπείλει, παρεδίδου are sometimes explained as denoting the habitual attitude of the life of Christ as opposed to the one definite act of the crucifixion ἀνήνεγκεν. But more probably the imperfects describe St Peter’s own recollections of our Lord’s sufferings of which he claims to have been a witness 1Pe 5:1, “When I saw Him being reviled and threatened, He was all the while using no revilings or threats but was committing His cause to God.” The aorists ἐποίησεν, εὑρέθη, ἀνήνεγκεν on the other hand describe His life and death as a whole.

τῷ κρίνοντι δικαίως. The Vulgate reads “judicanti injuste,” submitted to him that was judging unjustly, i.e. Pilate. But no Greek text reads ἀδίκως, and the real meaning is that Christ could patiently submit to man’s injustice because He committed His cause to the just judgment of God, cf. 2Th 1:4.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

23.] who when reviled, reviled not again (a proof of his ὑπομονή. 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 λοιδορούμενος to πάσχων, from οὐκ ἀντελοιδόρει to οὐκ ἠπείλει): but (see on this particular use of δέ as a stronger contrast than ἀλλά, 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 ἑαυτόν [ 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 λοιδορούμενος and πάσχων 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 ὁ ἀπροσωπολήμπτως κρίνων. Calv. says well, “Qui sibi ad expetendam vindictam indulgent, non judicis officium Deo concedunt, sed quodam modo facere volunt suum carnificem”).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Reviled - again [αντελοιδορει] . Only here in the New Testament. Committed himself [παρεδιδου] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.