1 Peter 2:23
Verse
Context
Christ’s Example of Suffering
22“He committed no sin, and no deceit was found in His mouth.” 23When they heaped abuse on Him, He did not retaliate; when He suffered, He made no threats, but entrusted Himself to Him who judges justly. 24He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.”
Sermons
William MacDonaldWilliam MacDonald
Bill McLeodBill McLeod
Willie Mullan
Keith Daniel
John PiperSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
1 Peter 2:23
Christ’s Example of Suffering
22“He committed no sin, and no deceit was found in His mouth.” 23When they heaped abuse on Him, He did not retaliate; when He suffered, He made no threats, but entrusted Himself to Him who judges justly. 24He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.”
- Scripture
- Sermons
- Commentary
The Life of Brokenness
By William MacDonald4.2K37:44BrokennessMAT 6:33MAT 14:19MAT 18:23MRK 14:3LUK 17:41CO 11:241PE 2:23In this sermon, the speaker emphasizes the concept of brokenness and its significance in the Christian faith. He references various biblical stories to illustrate the power of brokenness, such as the breaking of bread to feed the multitude and the breaking of a jar to release the fragrance of ointment. The speaker also shares personal anecdotes about individuals who experienced brokenness in their lives and how it led to a deeper relationship with God and others. He emphasizes the importance of obedience to God's word and the need to make amends when we have wronged others.
Christian Growth the Life of Brokenness
By William MacDonald3.5K37:44BrokennessMAT 6:33MAT 14:19MAT 18:23MRK 14:3LUK 17:41CO 11:241PE 2:23In this sermon, the speaker emphasizes the concept of brokenness and its significance in the Christian faith. He references various biblical stories to illustrate the power of brokenness, such as the breaking of bread to feed the multitude and the breaking of a jar to release the fragrance of ointment. The speaker also shares personal anecdotes about individuals who experienced brokenness in their lives and how it led to a deeper relationship with God and others. He emphasizes the importance of obedience to God's word and the need to make amends when we have wronged others.
(Grace Baptist) Wait on the Lord
By Bill McLeod2.2K48:00Waiting2SA 5:23PSA 143:8PSA 143:10ACT 16:91CO 6:171PE 2:211PE 2:23In this sermon, the speaker discusses the story of David and his battle with the Philistines. Instead of repeating the same strategy as before, God instructs David to stand by the mulberry trees and attack when he hears the wind rustling through them. David obeys and they are victorious. The speaker emphasizes the importance of seeking God's guidance and not relying on past methods. He also mentions how David's choice of five stones to face Goliath was strategic, as Goliath had four sons. The sermon concludes with a reminder that the will of God is good, acceptable, and perfect, encouraging listeners to trust in God's plan.
Prayer and Revival - Part 2
By Bill McLeod2.1K45:53Revival PrayingISA 40:22ISA 50:6ISA 57:15LUK 23:34HEB 13:131PE 2:23In this sermon, the speaker discusses the current state of the world and suggests that God is sending judgments upon North America. He references Ezekiel 14:21, which mentions four sore judgments: war, famine, pestilence, and wild beasts. The speaker points out instances of bears and cougars attacking humans in Canada as examples of these judgments. Additionally, he mentions the disappearance of fish in the oceans as a fulfillment of biblical prophecy. The sermon then transitions to discussing the humility of Jesus Christ and the greatness of God. The speaker emphasizes the need for Christians to have a proper understanding of God's greatness and the humility displayed by Jesus during his crucifixion.
Following Living Suffering for Christ
By Willie Mullan1.4K1:04:48Suffering For ChristGEN 12:10MAT 5:111CO 6:91PE 2:231PE 3:131PE 4:19REV 20:11In this sermon, the preacher focuses on the seven verses of 1 Peter chapter four. He emphasizes that believers are being encouraged to live, testify, and suffer for Christ. The preacher highlights the importance of continuing to follow Christ and endure suffering in light of the coming judgment. He mentions the image of the great white throne and the books being opened, emphasizing the need for believers to be prepared. The preacher also references Hebrews chapter four, discussing the concept of suffering for righteousness and the importance of speaking the truth even when it is difficult.
Message 2 of 5 - New Zealand
By Keith Daniel1.1K1:11:20New ZealandJER 32:10MAL 2:14MAT 5:39MAT 19:6ROM 12:21EPH 5:221PE 2:23In this sermon, the speaker shares a personal story about a couple who defused a potential argument by showing love and kindness to one another. He then transitions to another story about a young boy who realizes the value of education and regrets not knowing more about God earlier in life. The speaker also emphasizes the importance of finding happiness in marriage through a relationship with Christ. He concludes by discussing the need to respond to mistreatment with grace and love, in order to win others over to Christ.
The Education of a Prophet: Jonah
By John Piper87416:59JON 4:6JON 4:9MIC 6:8MAT 7:23LUK 18:131PE 2:23In this sermon, the preacher discusses the story of Jonah and how God teaches him a lesson about mercy. God appoints a fish, a plant, a worm, and a hot wind to teach Jonah about mercy and justice. The preacher emphasizes that God's mercy knows no boundaries and that we, as God's people, should also show mercy and do justice. The preacher also shares personal experiences of witnessing racism in a Baptist church and highlights the contradiction between racism and the teachings of Jesus.
Persecution and Trials - 1 Peter
By Anton Bosch85248:35TrialsMAT 6:33ROM 8:281PE 1:61PE 2:181PE 2:231PE 4:13In this sermon, the speaker focuses on the importance of arming oneself with the mindset of Christ, especially in the face of suffering and trials. Christians should be prepared and ready for difficulties that will inevitably come their way. The speaker emphasizes the need to rejoice in the midst of suffering, as it allows believers to partake in Christ's sufferings and ultimately experience His glory. The sermon also highlights the importance of holding onto the truth of God's word and not allowing negative thoughts or propaganda from the enemy to overshadow it.
The Persecuted
By Anton Bosch69549:38PersecutionMAT 5:3ROM 12:14HEB 13:31PE 2:231PE 4:41PE 4:121PE 4:14In this sermon, the preacher emphasizes the importance of having a meek and fearful attitude when facing persecution for the sake of Christ. He encourages believers to maintain a good conscience and conduct themselves in a way that brings glory to God, even when they are falsely accused. The preacher also highlights the example of Christ, who suffered in the flesh and calls believers to arm themselves with the same mindset. He reminds them that when they suffer for doing good, it is better to endure it according to God's will rather than for doing evil. The sermon also references Matthew chapter 5, specifically the Beatitudes, to remind believers that those who suffer for the name of Christ are blessed and will receive the spirit of glory and God's rest upon them.
Choose Jesus’ Way
By Basilea Schlink66604:35Radio ShowMAT 16:24MRK 14:50JHN 11:6ROM 8:182CO 12:91PE 2:23REV 3:21In this sermon, the preacher emphasizes that when Jesus appears to be powerless and does not immediately come to our aid, it is because he has a special purpose. He urges believers to maintain their trust and faithfulness in Jesus, even when they do not understand his actions. The delay in his help is necessary for him to accomplish something greater for us. The preacher encourages followers of Jesus to expect something extraordinary in difficult situations, as strength arises from weakness and victory from apparent loss. Jesus is seeking disciples who are willing to endure suffering and trust that he will bring victory out of defeat.
God's Ways of Discipline
By Basilea Schlink61004:35Radio ShowMAT 5:44MAT 10:22ROM 12:14HEB 12:7HEB 12:11JAS 1:21PE 2:23In this sermon, Basile Schlink discusses the ways in which God disciplines His children. She emphasizes that God's discipline is a sign of His love and care for us. Most of the time, God disciplines us through other people and the troubles and difficulties they bring into our lives. The goal of this discipline is to show us our sins and lead us to repentance. Schlink encourages listeners to endure and be thankful for the discipline, as it is a means for God to transform us into His image.
On Eagles' Wings Pt 119
By Don Courville31126:56Radio ShowROM 8:9HEB 12:2JAS 3:141PE 2:23In this sermon, the preacher emphasizes the importance of recognizing our dependence on God and not relying on our own power. He warns against being curious about evil reports and reminds the audience that one of Satan's titles is "a slander." The preacher also highlights the destructive nature of bitterness, stating that prolonged bitterness can turn a person into a devil-like individual. The sermon concludes with a reminder to walk with Jesus, deal with sin, and live in victory, emphasizing the need for the Holy Spirit in our lives. The preacher encourages the audience to keep their focus on Jesus and not be deceived by Satan's lies, reminding them of their identity in Christ. The sermon references various Bible verses, including 3 John 5 and 1 Peter 2:23, to support these teachings.
Trusting God's Leadership When Mistreated (1 Sam. 24)
By Mike Bickle1749:39Responding to MistreatmentTrust in God1SA 24:6PSA 31:5PSA 31:15PRO 3:5ISA 41:10MAT 5:44ROM 12:19PHP 4:6JAS 1:191PE 2:23Mike Bickle emphasizes the importance of trusting God's leadership in times of mistreatment, using David's response to Saul as a model. He highlights that how we react to false accusations can either deepen our relationship with God or lead to bitterness and spiritual dullness. Bickle encourages believers to recognize that God owns their lives and is responsible for their promotion and timing, urging them to commit their spirits and times into God's hands. David's refusal to harm Saul, despite having the opportunity, illustrates his reliance on God's judgment rather than taking matters into his own hands. Ultimately, Bickle calls for a heart posture of trust and surrender to God's perfect leadership.
Loving Jesus and People in the Face of Reproach and Slander (1 Pet. 3:16)
By Mike Bickle1653:13Responding to SlanderSpiritual GrowthMAT 5:44MAT 10:36MAT 24:10LUK 6:22ACT 5:41EPH 6:161PE 2:231PE 3:161PE 4:12REV 12:10Mike Bickle addresses the challenges of responding to reproach and slander, emphasizing that such trials are opportunities for growth and spiritual promotion. He encourages believers to maintain a proper perspective, respond with love, and not yield to fear or anxiety when facing accusations. Bickle highlights that these experiences can reveal personal deficiencies and strengthen one's character, ultimately leading to a deeper relationship with God. He reminds the congregation that standing for truth may lead to slander, but it is a privilege to bear reproach for Christ's sake. The sermon concludes with a call to respond in love and prayer rather than engaging in a spirit of accusation.
Dealing With Offence
By Albert Zehr2GEN 50:20ISA 62:10MAT 11:6MAT 15:12MAT 24:10MAT 26:31LUK 7:23JHN 6:61JHN 11:21HEB 12:51PE 2:23Albert Zehr preaches on the importance of dealing with offence in the church to prepare for God's mighty move. He emphasizes the need to remove stumbling blocks that hinder believers from joining the race, using examples like Absalom's downfall due to offence. Zehr highlights the value of overcoming offence, drawing from biblical figures like Joseph, Moses, and David who remained useful to God by not taking the bait of offence. He stresses the critical nature of addressing and resolving offences in these last days to avoid falling away and being deceived by false prophets.
Matthew 5:38-42. Christ Forbids Revenge.
By Favell Lee Mortimer0EXO 21:24LEV 19:17MAT 5:39MAT 6:14JHN 18:23ROM 12:17EPH 4:32COL 3:131PE 2:23Favell Lee Mortimer preaches about the true meaning behind 'an eye for an eye, a tooth for a tooth,' emphasizing that it was a rule of punishment for civil authorities, not a call for personal revenge. Jesus corrected the Pharisees' misunderstanding, teaching that we should endure personal injuries without retaliation, rebuking with gentleness when necessary. The spirit of the command is to willingly yield our rights and focus on our duties towards others rather than fixating on our own rights, leading to peace and avoiding sinful responses to mistreatment. Mortimer highlights the importance of reflecting on our own behavior towards God, who has shown us unparalleled grace despite our ingratitude and disobedience.
Professor Finney's Letters--No. 24.
By Charles Finney0Patience in TrialsUnity in the ChurchMAT 5:16ROM 12:21GAL 5:22EPH 4:2PHP 2:14COL 3:121TH 5:14HEB 12:14JAS 1:41PE 2:23Charles Finney emphasizes the importance of patience and love in the face of trials and opposition within the church. He reflects on the early Methodists' perseverance and their ability to promote holiness without withdrawing from their churches, urging believers to remain steadfast and exhibit kindness towards those who oppose them. Finney advises against speaking ill of ministers and encourages a charitable understanding of opposition, highlighting the need for humility and a spirit of unity. He warns against the dangers of a censorious attitude and calls for believers to maintain their witness within their congregations, promoting the doctrine of entire sanctification through their actions and character.
Truth With Tears
By Anton Bosch0MAT 5:44ACT 18:21ACT 20:28ROM 12:142TI 2:232TI 2:25TIT 1:9JAS 3:101PE 2:231PE 3:9Anton Bosch addresses the misconception that aggressive and abrasive behavior is justified in defending the truth by examining the teachings of Jesus and the apostles. He emphasizes the importance of maintaining a spirit of love, blessing those who oppose us, and not repaying evil with evil. The sermon highlights the need for pure motives and obedience to God's will when addressing false teachings, rather than engaging in malicious name-calling or threats. Bosch stresses the biblical mandate to protect the sheep from error and to seek the restoration of those in opposition, all while maintaining a heart of compassion and sorrow for those who are led astray.
Reaction to Criticism and Opposition
By Zac Poonen0HumilitySpiritual LeadershipNUM 12:3ISA 53:7ISA 54:171PE 2:23Zac Poonen emphasizes the humility and patience of Moses in the face of criticism and opposition, illustrating how he consistently fell on his face in prayer rather than defending himself or asserting his authority. Despite the rebellion of the Israelites and personal attacks from his own family, Moses exemplified true spiritual leadership by trusting God for vindication. Poonen highlights that spiritual leaders must learn to remain silent and rely on God during trials, as demonstrated by both Moses and Jesus, who entrusted their causes to God. The sermon underscores that true power lies in humility and the ability to endure criticism without retaliation.
Altogether Lovely
By C.H. Spurgeon0LUK 23:411CO 15:341TH 2:10TIT 2:131PE 2:23The preacher delves into the meaning of 'dikaios' which signifies manifesting right conduct in accordance with God's requirements, encompassing observable righteousness in all areas of life that cannot be condemned. This term is used in the New Testament to describe ethical behavior with integrity and uprightness, aligning with the law of rectitude. Believers are urged to live righteously, denying ungodliness and worldly desires, and to live sensibly, righteously, and godly in the present age.
To Believers in the Doctrine of Entire and Continued Sanctification in This Life #1
By Charles Finney0PatienceHoliness in CommunityMAT 5:16ROM 12:21GAL 5:22EPH 4:2PHP 2:14COL 3:121TH 5:15HEB 12:14JAS 1:41PE 2:23Charles Finney emphasizes the importance of patience and love among believers, especially during trials and opposition. He reflects on the early Methodists' perseverance within the church despite facing criticism, urging believers to remain in their congregations to promote holiness and understanding. Finney advises against speaking ill of ministers and encourages a charitable view towards those who oppose them, highlighting the need for humility and kindness. He warns against the dangers of withdrawing from the church and stresses the significance of maintaining a spirit of meekness and charity, regardless of external opposition. Ultimately, he calls for believers to embody the love of Christ in their interactions, ensuring their holiness is reflected in their actions.
Christ a Man of Sorrows.
By Edward Payson0ISA 53:3MAT 26:67LUK 23:34HEB 4:151PE 2:23Edward Payson preaches on the prophetic description of the character, life, and sufferings of Jesus Christ in Isaiah 53, emphasizing how Christ truly bore our griefs and sorrows, enduring immense suffering for our sins. Payson highlights the intense pain Christ experienced from living in a sinful world, surrounded by depravity, and the rejection and cruelty he faced from those he came to save. He delves into Christ's meekness and patience during his sufferings, portraying the depth of his love and forgiveness even towards his persecutors. Payson concludes by urging listeners to reflect on Christ's sacrifice, inviting them to come to the table of the Lord and not reject the man of sorrows who bore their sins.
How Do You Respond to Personal Slander?
By Conrad Murrell0PSA 7:1PSA 118:8PRO 28:26ROM 8:311PE 2:23Conrad Murrell preaches on Psalm 7, where David, facing slander and persecution, puts his trust in God for deliverance. The psalmist's example challenges us to seek God's vindication rather than relying on human defense when falsely accused. He acknowledges his vulnerability and dependence on God for deliverance, recognizing that without God, there is no one to rescue him. David's willingness to consider the possibility of truth in the accusations teaches us the importance of self-reflection and correction in the face of criticism, leading to a deeper trust in the Lord amidst rejection.
Bearing the Sting
By Charles E. Cowman0PSA 109:28ISA 53:7MAT 5:44ROM 12:19PHP 2:5HEB 12:31PE 2:23Charles E. Cowman preaches on the importance of bearing misunderstandings and unkind judgments with grace, highlighting how trials reveal the true nature of our character. He emphasizes the need to trust in God's blessings hidden within our struggles, echoing David's response to cursing. Cowman warns against being consumed by grievances and enemies, urging listeners to focus on their life-work instead of petty warfare. He encourages embracing the spirit of Christ, who endured suffering without retaliation, committing Himself to God's righteous judgment.
Rebuke of the People
By Clement of Rome01PE 2:23Clement of Rome addresses the wrongful treatment of his heralds, emphasizing that God's righteous foreknowledge justifies His choice not to expose His word to those who would disrespect it. He urges the listeners to stop mocking and listen respectfully to the message being delivered, warning against barking like vicious dogs and hindering their own salvation through unbelief and God-hatred.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.